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    <title>Why are we addicted to standing in line for treats?</title>
    <dc:date>2026-06-03T07:55:36+00:00</dc:date>
    <link>https://www.blackbirdspyplane.com/p/why-we-stand-in-lines-for-treats</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s tempting to say that Millennials invented the QTBAT. But it’s more precise to say that QTBATs were invented by market forces during the rise of Millennial purchasing power, in tandem with a historic flood of economy-reshaping zero-interest-rate-policy funny money.

Zoomers, who have never known any other way, inherited QTBATs from Millennials and, using social media, spread them everywhere like dandelion fluff. Any business that sells treats and looks cute is one hit TikTok away from QTBAT Valhalla.

By contrast, stereotypical Gen-Xers never wanted much to do with lines, insofar as lines bespoke popularity, inauthenticity, and an overall unpalatable normie cheuginess back when it was still called “being square.”"

...

"The Four Reasons People Queue up for Treats

1. The QTBAT is egalitarian. You don’t need a ton of money or elite connections to score a Japanese-style Basque cheesecake “everyone is talking about.” You just need to wait your turn. There are people who pay other people to wait for them, and there are entire resale economies centered on coveted non-perishable treats. But while that is bleak, it doesn’t undo the intrinsically egalitarian nature of the line. (At least until the airportification of all life is complete and they figure out how to put “platinum-tier” expedited lines everywhere.)

2. We aspire to spend our time meaningfully. And the QTBAT confers an aura of meaningfulness onto the experience of, e.g., buying a delicious frozen yogurt. What was once mind-numbing garbage time becomes an activity. You stood in line for that frozen yogurt for 32 minutes, coursing with frustration, impatience, excitement and purpose, the purpose being: To eat the treat so many other people clearly hold in such high esteem that I must wait in line behind them in order to eat it. That this aura of meaningfulness is so often a mass hallucination — self-evidently perverse, circular and illusory — is clearly not a deal-breaker.

3. The QTBAT is not virtual. It emerged in the early 2000s, coincident with the rise of the broadband internet and the profound changes it wrought on life. During the same stretch of time when “Third Places” and other ways to enjoy physical space in the company of others came under mounting threat, the QTBAT came into being and thrived. Even when we can join a hyped new ramen spot’s check-in list remotely, on Yelp, plenty of us neglect to do that and just show up and wait instead.

In a QTBAT we can see the beautiful human impulse to be out in public around other people. But we can also see the torched market prerogative that seeks to funnel all human interaction into vectors defined above all else by opportunities for commerce and extraction. Sitting in a park with friends doesn’t put money in anyone’s pocket. The QTBAT is business-friendly hanging — loitering with intent to purchase.

Dizzyingly, the distinction between virtual and IRL can blur in the QTBAT. How many people in line to buy a bagel from Apollo choose to pass the time on their phones, where various entities pop up on screen and try their best to get them to buy other things while they wait? And how many line-waiters feel compelled to open up Twitter or IG or TikTok and 🥴 whip up a little content about how they are waiting in line at Apollo 😵‍💫? (No shots at Apollo — truly excellent bagels.)

This blur notwithstanding, I think the QTBAT is at root a reaction against the rampant virtualization of life. And this leads into the final and most powerful reason, as I see it, for the power of the Queue to Buy a Treat:

4. The QTBAT speaks, however poorly, to our ancient desire for community, for gatherings, for pilgrimages, for fellowship. When I mentioned this to a friend the other day, his thoughts immediately turned to the decline of religious life under the secular neoliberal order. “People used to wait in line at church to take the Eucharist,” he noted: The weekend came, people gathered in a house of worship to pray, to sing, to ponder the eternal, then they got in a long line and waited for someone to serve them a baked good, which was a wafer, which was the body of Christ.

There is no singing and no praying at the new bakery downtown which sells the cute tote bags. The eternal we ponder as we wait in line there, if we ponder it at all, is a murky morass. At the end of the line, if we’re lucky, a perfectly laminated, perfectly photogenic salted-cherry kouign amann awaits us.

Who leaves which line hungrier?"]]></description>
<dc:subject>lines generations genx generationx geny generationy millennials genz zoomers generationz queues qtbat consumptions consmuperism meaning community gatherings social pilgrimages fellowship religion churchgoing blackbirdspyplane</dc:subject>
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    <title>The Ozempicization of Everything - by kyla scanlon</title>
    <dc:date>2026-03-30T05:02:52+00:00</dc:date>
    <link>https://kyla.substack.com/p/the-ozempicization-of-the-economy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Biohacking, gambling, and war"]]></description>
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    <dc:date>2026-03-20T08:22:22+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["As "tradwives" go viral, groups like Turning Point USA are urging Gen Z women to leave work and have babies. So we talked to tradwives who aren't rich influencers. One told us about relying on SNAP and Medicaid during her pregnancy — the exact programs the GOP is gutting."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=oXmDje3HfHI">
    <title>T12x38 - Catolicismo pop: por qué volvemos a hablar de Dios (CARNE CRUDA) - YouTube</title>
    <dc:date>2025-11-16T23:20:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oXmDje3HfHI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Más allá de Rosalía, existe un revival cristiano entre algunos jóvenes con movimientos que convierten el catolicismo en moda pop, como Hakuna o Siloé, influencers pijas o la promoción de retiros espirituales Effetá. Moda pasajera o vocación duradera, fenómeno mediático o tendencia real, ética o estética... En este programa nos preguntamos "¿Por qué volvemos a hablar de Dios?" con Rafael Ruiz y Joseba García, sociólogos expertos en religión; hablamos de LUX y mística religiosa con Frankie Pizá, y debatimos junto a Ángela Rodríguez PAM y Estela Ortiz sobre el boom del género monjil, sus vínculos con movimientos reaccionarios como el de las tradwives y sus repercusiones, especialmente para las mujeres. Nos despedimos con una nueva entrega del humor de nuestra gran Antía Lousada.

Puedes ver la segunda parte de este programa, la sección de Antía Lousada aquí: https://www.youtube.com/watch?v=Yatx73b7a84

Más información aquí: https://www.eldiario.es/carnecruda/programas/catolicismo-pop-volvemos-hablar-dios_132_12756315.html 

"La sociedad española es cada vez más secular: el número de católicos ha caído del 90% en los años setenta a apenas un 55% hoy, y entre los jóvenes la cifra es aún más baja. Sin embargo, algo está ocurriendo en los últimos años: entre 2023 y 2025 la catolicidad confesa entre menores de 35 años ha pasado del 34% al 41%. No es un fenómeno exclusivo de España: en Francia, por ejemplo, los bautizos de adultos y adolescentes se han duplicado en solo 2 años, y en Reino Unido, los jóvenes de 18 a 24 años que dicen asistir a misa han pasado del 4% en 2018 al 16%.

El sentimiento religioso tiene un revival en Occidente y se manifiesta en todas partes: de la catarsis mística de Rosalía a Hakuna, movimiento de masas que arrastra a decenas de miles de jóvenes católicos en todo el mundo desde Hakuna a Efetá. ¿Se trata de una moda pasajera o tiene vocación duradera? ¿Es solo fenómeno mediático o una tendencia real? Exploramos este revival religioso con los investigadores Rafael Ruiz y Joseba García, sociólogos expertos en religión.""]]></description>
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    <title>Are Mass Protests Losing Their Potency? - YouTube</title>
    <dc:date>2025-10-22T20:57:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=sfnWWCHySGc</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>nokings 2025 protest ows occupywallstreet blacklivesmatter organizing civilrightsmovement protests democrats vietnam vietnamwar boomers babyboomers genz generationz zoomers millennials geny generationy berniesanders iraqwar sunrisemovements policy dreamact kamalaharris immigration immigrationreform daca socialmovements consultants publicsentiment inequality greatrecession globalfinancialcrisis joebiden progressivism progressive georgefloyd politicians electoralpolitics elections change gerontocracy publicwill donaldtrump maga teaparty power establishment neoliberalism economics us society georgefloydprotests georgefloyduprising</dc:subject>
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<item rdf:about="https://www.newyorker.com/magazine/2025/07/07/how-we-grow-up-understanding-adolescence-matt-richtel-book-review">
    <title>“How We Grow Up: Understanding Adolescence,” Reviewed | The New Yorker</title>
    <dc:date>2025-07-06T19:05:26+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2025/07/07/how-we-grow-up-understanding-adolescence-matt-richtel-book-review</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In recent years, an irresistibly intuitive hypothesis has both salved and fuelled parental anxieties: it’s the phones."

...

"Fear is a note rarely absent from generational analysis of teens. “Always emphasize that you want to help them, that you’re on their side, and that the feedback you’re offering is to help them succeed,” Twenge counsels the managers of iGen employees, sounding a bit like she’s giving advice to novice zookeepers on entering a big-cat enclosure. Haidt’s book, meanwhile, begins with an extended analogy in which kids are pestering their parents to let them move to Mars, possibly never to return. The dominant strain of anxiety at present focusses less on the outright monstrous (as with nineties fantasies of teen-age “superpredators”) than on the brainwashed or body-snatched. “I’m a Liberal Professor, and My Liberal Students Terrify Me” read the headline of a widely circulated Vox article from 2015, amid the period of campus culture wars that Haidt took on in “Coddling.” Technology is a vector; it transmits whatever ills and ideologies a parent imagines might lure a child beyond reach. Like the ongoing debate over kids and gender, the teens-and-phones discourse taps into a dread that your kid might stumble onto new ideas, very likely online, and be irreversibly transformed."

[archived:
https://archive.ph/oZUZR ]]]></description>
<dc:subject>2025 mollyfischer technology teens youth mattrichtel jeantwenge jonathanhaidt mentalhealth anxiety smarthphones childhood play safety psychology lenoreskenazy socialmedia greglukianoff helicopterparenting helicopterparents parenting marypipher generations fear coddling conservatism genz generationz geny generationy millennials moralpanics zoomers</dc:subject>
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<item rdf:about="https://www.theguardian.com/commentisfree/2025/jun/14/gen-z-gen-alpha-social-media-inauthentic-brands">
    <title>Gen Z and gen Alpha brought a raw, messy aesthetic to social media. Why does it feel as inauthentic as ever? | Eugene Healey | The Guardian</title>
    <dc:date>2025-06-22T07:05:26+00:00</dc:date>
    <link>https://www.theguardian.com/commentisfree/2025/jun/14/gen-z-gen-alpha-social-media-inauthentic-brands</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The glossy perfection of millennial content gave way to something that felt more ‘real’. But that was a mirage – and brands quickly caught on

- Eugene Healey is a brand strategy consultant, educator and creator"

...

"Authenticity is the great mirage of the modern age. Its promise – to live unmediated, in full accordance with our values and beliefs – feels like the ideal we’re always reaching for before it vanishes beyond the horizon. And ironically, the more we try to prove we’re authentic online, the more we seem to accelerate its disappearance.

As Generations Z and Alpha joined social media, they responded to the cultural demand for perfection with chaos – raw, unfiltered, deliberately messy content. The curated feed of flatlays gave way to the sloppy photo dump; the finstas; the bedrotting. Finally, our real lives represented on screen. Finally, something real.

Except that this quickly became another role to be performed, a generation-defining content genre that has itself become subject to more and more extreme performances – filming oneself bawling into the camera, extreme overshares, breakdowns in public. Vulnerability-as-aesthetic, where what began as a rejection of perfection has become its own form of perfectionism – the flawless execution of being flawed.

To understand why authenticity is impossible, first we need to understand what social media has done to us. It’s turned personal identity into performance art – and in doing so, has transformed us all into brands (I should know, I’m a brand consultant).

The modern experience is one of constantly being perceived. We view ourselves in the third person, as an entity to be managed. How will this action make me look? How can my lived experience be something I can capture?

This isn’t limited to chronic social media users. Panoptic surveillance, whether state or private, makes us intensely conscious that every public action is potentially recorded, screenshotted and data-harvested. All the world’s a stage – and we’re all method actors who never break character.

Authenticity simply can’t survive this environment of constant performance – we become alienated from our own actions when every moment is filtered through the question of how it will be received. Social media accelerates this process of negation.

Ever-attuned to the unmet desires of our society, the marketing world has itself been through several iterations of packaging and selling authenticity over the past 15 years. Post the great financial crisis, our efforts to be “real and relatable” saw us shrugging off polished corporate messaging to ape the awkward-earnest tone of millennial-era entertainment such as Garden State or Girls. Brands such as Airbnb championed a Simon Sinek-personified approach – driven by a deeper purpose and appealing to a common underlying humanity.

Like many aspects of millennial culture, this authenticity has now been sufficiently roasted for its naive and cloying self-importance, but replaced by something arguably worse.

Today’s brand “authenticity” means co-opting the gen Z performance of being “raw and unfiltered”. Go into any viral TikTok video and observe this peculiar modern dystopia: a legion of brands colonising the comment section, all speaking to one another in the same sardonic, self-aware, fourth-wall breaking, chronically online tone. The irony is, of course, that there is nothing less authentic than multinationals with billions of dollars in market capitalisation pretending to be jaded teenagers, yet here we are.

If we want authenticity, we’ll need to unwind our culture of surveillance – to create spaces where actions aren’t immediately documented, dissected and distributed. But that feels like trying to uninvent the printing press. The infrastructure of observation has become so fundamental to how we live and work that opting out more or less means retreating from modern society altogether.

So what we actually need, especially for our youth, is an unmaking of expectation – the suffocating demand that they ruthlessly optimise and curate every element of their lives for public presentation just to access a fraction of the economic prosperity their parents enjoyed. Because we’ve created a world where turning yourself into a brand isn’t a lifestyle choice but a survival strategy, particularly as AI puts a blowtorch to the remaining areas of knowledge work that once promised middle-class security.

The internet has fundamentally altered the conditions under which genuine self-expression can exist. The solution isn’t to perform authenticity harder, but to recognise and jealously guard the remaining places where real authenticity might still be possible: in unrecorded conversations, in private moments, in closed networks that haven’t yet been colonised by the attention economy.

Ironically, admitting we can’t be authentic online might be the closest thing to honesty we have left."]]></description>
<dc:subject>genz generationz genalpha generationalpha 2025 authenticity millennials geny generationy socialmedia online internet tiktok instagram eugenehealey marketing society zoomers</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=uVyBIZDwECQ">
    <title>The Biggest Wealth Transfer In History is Happening Right Now! - YouTube</title>
    <dc:date>2025-05-15T19:10:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=uVyBIZDwECQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let's talk about The Great Wealth Transfer, what this means for the economy, and why millennials are expected to become the Wealthiest Generation in history."]]></description>
<dc:subject>patrickboyle economics inheritance 2025 greatwealthtransfer wealth millennials boomers generations babyboomers geny generationy</dc:subject>
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<item rdf:about="https://www.theosthinktank.co.uk/in-the-news/2022/05/24/study-suggests-a-more-balanced-perspective-towards-the-relationship-between-science-and-religion-in-younger-generations">
    <title>Study suggests a more balanced perspective towards the relationship between science and religion in younger generations - Theos Think Tank - Understanding faith. Enriching society.</title>
    <dc:date>2024-11-22T18:20:46+00:00</dc:date>
    <link>https://www.theosthinktank.co.uk/in-the-news/2022/05/24/study-suggests-a-more-balanced-perspective-towards-the-relationship-between-science-and-religion-in-younger-generations</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://morefullyalive.substack.com/p/is-god-a-culture-warrior ]

"New research has found Gen Z (57%) are more likely to think religion has a place in the modern world than any other generation, whilst having a better understanding and greater acceptance of science. This compares to less than half of Millennials (47%) and Gen X (47%). The data also revealed that 37% of Gen Z think science and religion are compatible, compared with only 30% of the British public and 26% of Gen Xers.  

The think tank Theos has analysed data provided by YouGov also found that amongst Gen Z: 

- More than two thirds (64%) agree that it is possible to believe in God and evolution – at least 10% more than any other age group.  

- 68% believe that you can be religious and be a good scientist – 10% more than any other age group. 

- 79% agree that there is strong and reliable evidence for the theory of evolution and 83% are confident they understood it – more than any other age group.  

- Nearly a quarter (24%) disagree that science is the only way of getting reliable getting knowledge about the world – more than the other generations  

- Over two thirds (62%) disagree that religion has nothing helpful to say about ethics – significantly higher than Millennials (53%), Gen X (45%) and Boomers (53%).  

- More (44%) disagree that science will be able to explain everything one day – more than other generations  

The findings are part of a new report from Theos and The Faraday Institute investigating the science and religion debate in the UK today which also included interviews with leading scientists and philosophers, including Brian Cox, Susan Greenfield, Adam Rutherford, and A.C. Grayling. 

The report found that the majority – 57% of the general population – still think that science and religion are incompatible. This view, however, seems to be a reaction to the words “science” and “religion”. Antagonism is dramatically reduced when people are asked about specific disciplines like cosmology or psychology (as opposed to “science”) or about specific religions like Christianity or Islam (as opposed to “religion”). 

The majority (68%) of Gen Z respondents believe that you could be religious and be a good scientist – at least 10% more than any other age group. 

Moreover, a high proportion of both religious and non–religious across the generations agree with scientific theories. For example, 74% of people agree there is “strong, reliable evidence to support the theory of evolution”, compared with 6% who disagree. The majority (64%) of Gen Z thought it was possible to believe in both evolution and God. 

Chris Done, Professor of Astrophysics and Theoretical Physics (University of Durham) says “I think the study shows most that there is much less of a conflict for anyone who has had to think a bit about it, whether they be a practicing scientist or a practicing member of a faith community. the idea of a problem comes more from those who aren’t either, who have just picked up the cultural zeitgeist.” 

Nick Spencer, Senior Fellow at Theos says “Our research revealed that the debate between science and religion has been distorted by being viewed through a few narrow lenses – such as evolution vs creation(ism) or the Big Bang vs God. There is a far richer conversation to be had and our interviews with experts and with the general public, particularly younger people, suggests that we are moving in the right direction.” 

The report ‘Science and Religion: Moving away from the shallow end’ has been produced from a YouGov survey of 5000 adults along with over 100 in–depth expert interviews.  

To find out more about the findings of the report visit: https://www.theosthinktank.co.uk/science-and-religion 

ENDS 

For further information (interviews, images or additional quotes), please contact Catherine Goodier via  

e: catherine@jerseyroadpr.com , t: +44 7874 864056 

Notes to Editors 

 Please find the data tables for the generational statistics linked here. 

Please find the data tables for the full report linked here.  

YouGov Survey: 

Theos has analysed data supplied by YouGov. The total sample size was 5,153 adults. Fieldwork was undertaken between 5th May – 13th June 2021.  The survey was carried out online. The figures have been weighted and are representative of all UK adults (aged 18+). 

Generational groups: 

Gen Z: 9–24 (16–24 in the data)  

Millennial: 25–40 

Gen X: 41–56 

Boomers: 57–75 

About Theos 

Theos is the UK’s leading religion and society think tank. It has a broad Christian basis and exists to enrich the debate about faith and society. 

About The Faraday Institute for Science and Religion 

The Faraday Institute for Science and Religion is a Cambridge–based interdisciplinary research institute improving public understanding of religious beliefs in relation to the sciences. Its main focus is on the relationship between science and the Christian faith, but it also engages with those of any faith or none. 

The mission of The Faraday Institute is to shed new light on life’s big questions through academically rigorous research in the field of science and religion; to provide life–changing resources for those with interests in science and faith through research dissemination, education and training; and, to catalyse a change in attitude towards science and faith, through outreach to schools, colleges, the scientific community, religious institutions and the general public."]]></description>
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<item rdf:about="https://www.bostonreview.net/articles/the-parenting-panic/">
    <title>The Parenting Panic - Boston Review</title>
    <dc:date>2024-11-04T19:00:27+00:00</dc:date>
    <link>https://www.bostonreview.net/articles/the-parenting-panic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contrary to both far right and mainstream center-left, there’s no epidemic of chosen childlessness."

...

"If the United States won’t throw open its borders to anyone who wants to come, another option would be for men to do more primary child care. Both modest and radical, this has the benefit of being something that is already happening.

The “traditional” gendered division of labor is often defended by a kind of biological determinism: men simply aren’t designed for child care! For this reason, it’s unsurprising that utopian feminists and family abolitionists from Shulamith Firestone to Sophie Lewis tend to see biology itself as a core part of the problem, something which must transcended alongside everything else. Taking our reproductive “nature” seriously can feel like conceding too much to the world’s Vances; modern men and women, we might think, have little to learn from a deep evolutionary past whose world was so different from our own.

The eminent evolutionary biologist, feminist, and grandmother Sarah Blaffer Hrdy sees things very differently. In Father Time: A Natural History of Men and Babies, she argues not only that men are much more biologically suited to be caregivers than we might have ever imagined, but—more transgressively—that there is nothing particularly “natural” about the “traditional” reproductive division of labor. Even to frame it this way, she thinks, is to fundamentally misunderstand what our nature, as humans, is. It is precisely our creation of cultures—our ability to invent and re-invent new ways to survive and thrive in a constantly changing world—that makes us the kind of animals we are, along with a radically flexible archive of latent genetic potential. Human nature, in short, is the ability to be many very different things. Biology is not a prison but a key.

A good Darwinist, Hrdy opens the book by noting she had always taken for granted, in her training (and research), how sexual selection produced a rigid division of labor between the sexes. “For over 200 million years that mammals have existed,” she writes, “exclusively male care of babies from birth onward has never happened before.” For this reason, “traditional” cultural expectations seemed firmly rooted in biological fact: lactation is what makes mammals mammals, after all, so mammalian child care is predictably a mother’s affair. Especially before the industrial production of baby formula, there was essentially no alternative to breastmilk. Even today, devoted male parenting remains an exception to the rule, and precisely as associated with the urban Global North (with its dual-income nuclear households and limited options for child care) as the decline in birthrate itself.

In other words, even a trailblazing feminist biologist like Hrdy had never seriously questioned the idea that, as Margaret Mead put it, “motherhood is a biological necessity, but fatherhood a social invention.” But when and where something as evolutionarily unprecedented as the devoted male primary caregiver has become culturally normal—even without a mother altogether—the neurophysiological facility with which men have taken to the endeavor, Hrdy argues, requires revising our scientific understanding of how parenting is gendered. What blew Hrdy’s mind—much of the book is written in a first-person frame to emphasize the scientist evolving with the science—was how many biological responses to parenting occur in men, in response to changing social cues. As “endocrinologists documented changes in hormone levels that resembled those in mothers,” she notes, “neuroscientists started to scan the brains of primary-caretaking men [and] found that their brains . . . responded the same way a mother’s would.”

Changes in culture and social structure may have put men “into the home,” but nature was waiting for them when they got there. Not only is it possible for men’s brains to respond and change in the same ways as secondary “alloparent” caretakers—the neuroendocrinological shifts most often seen with grandparents and other non-primary caretakers—but patterns associated with matrescence itself can be found in men as well, should they take on primary caretaker roles. (For this reason, Lucy Jones’s recent Matrescence: On Pregnancy, Childbirth, and Motherhood contains a section on men, covering much of the same science.) What makes the greatest difference, it turns out, is not gender—nor even childbirth and lactation, though they do make a difference—but time: The longer a man spends in intimate caretaking proximity to an infant, the more this “father time” will rewire his brain. At her most utopian, Hrdy ventures to suggest that a world of nurturing dads would represent more than just the tapping of an untapped labor resource; if, as many people say, so many of our social problems boil down to men being men, a different biological constitution of masculinity represents a revolutionary shift in human society.

Much of Father Time is devoted to the story of why scientists never bothered to investigate this possibility. Since Darwin, when patriarchal scientists looked to our primate relatives to understand what was “natural” for humans, they saw mammals for whom paternal care was extremely unusual and drew the congenial but erroneous conclusion that women were simply evolved to do child care in ways that men were not. But as even Darwin noticed (though promptly forgot, as Hrdy points out), human beings share a great deal, genetically, with our hermaphroditic fish ancestors, and that library of genetic potential matters. While neuroscientists often privilege the most distinctively human neural regions, in the cortex, so many of the things we do the most—eat, sleep, mate, and parent—do not derive from our proudly Homo sapiens heritage. These oldest and most “animal” behaviors tend to be governed by the hypothalamus, where we are most like our most distant and fishy ancestors.

Hrdy contends we are now in an evolutionary moment where the relationship between genes and phenotypes is being radically revised. Citing Mary Jane West-Eberhard’s wasp studies, she observes that genes are often the “followers rather than the initiators of evolutionary change”; rather than the kind of “operating system” that an analogy with computer code would suggest, our genes might be better understood as a toolkit of inherited and latent possibilities for organisms to draw from as the world around them changes. Nothing is more natural, in other words, than for what is “natural” in a species to change (and to do so by reviving genetic possibilities that we might tend to associate with our non-primate evolutionary ancestors). When the world is changed—or when we’ve changed the material conditions of the world in which we reproduce—our “nature” is to evolve to thrive in our new context.

What does make humans at least somewhat unique, among primates, is that we are particularly hardwired for culture, for building self-replicating societies that develop and teach social responses to changing environmental conditions. These cultures may change faster than the range of options our genes provide for us to pull from, and fathers and mother do not, in a biological sense, parent in precisely the same ways. But if we are “supremely indoctrinable apes,” it makes no sense to describe our cultures as opposed to nature. It is our nature to be enculturated, just as the function of our cultures is to push our nature forward, creating biologically distinct forms of human being as a result of our integration into ever-changing environments.

At the highest level of generalization, Hrdy tells an evocative and compelling—if basically speculative—story about how learning to nurture made us human. Babies gave us culture, she argues, because they taught us empathy and socialization: “in the process of growing up reliant on eliciting care from others as well as mother . . . little humans began to develop their inordinately other-regarding sensibilities.” It was in the harsh Pleistocene conditions where our branch of the mammalian tree formed that infants first learned to cultivate caretakers other than their biological parents; as they became effective and empathetic charmers, adults, in turn, developed new capacities to be charmed children who were not their own. Perhaps, Hrdy suggests, this is how we learned to imagine ourselves collectively, and to behave as if the well-being of other children than our own was also important. It may even be that as we transformed ourselves into caregivers, we created modern human society as we know it.

Maybe we’ll do it again. As we face the dawning of a climate-changed world, defined by very different environmental conditions than for literally all of recorded human history—an almost unspeakably omnipresent context for all of these books—one response to what is coming is to stand athwart history and call for a return to whenever or whatever we take to be the moment when things were normal, or what we once expected normal to be. What I take from Hrdy’s much more expansive view of human possibility is a strange sort of confidence in futures we’ve never seen or imagined. Perhaps this is her perspective, as a grandmother who has seen the world change so much, rather than a millennial faced with the sudden prospect that it will. But of course the world will end, and begin again, just like it always has. Like dying and being born, it’s what makes us what we are."]]></description>
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<item rdf:about="https://annehelen.substack.com/p/the-burdens-of-social-mobility">
    <title>The Burdens of Social Mobility - by Anne Helen Petersen</title>
    <dc:date>2024-10-29T07:06:10+00:00</dc:date>
    <link>https://annehelen.substack.com/p/the-burdens-of-social-mobility</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>socialmobility education highered highereducation 2024 annehelenpetersen melissaosborne colleges universities academia economics millennials geny genz generationz zoomers salaries identity positionality class careers generationy</dc:subject>
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<item rdf:about="https://theupheaval.substack.com/p/on-millennial-snot">
    <title>On Millennial Snot - by Dudley Newright - The Upheaval</title>
    <dc:date>2024-10-21T20:16:23+00:00</dc:date>
    <link>https://theupheaval.substack.com/p/on-millennial-snot</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["About the distinctively obnoxious way our elites talk down to us now"]]></description>
<dc:subject>millennialsnot millennials elitism 2024 dudleynewright newrightpoast language education affect howwetalk howwewrite socialmedia xenijardin tedlieu aave vocalfry slang maturity nerds genx zoomers genz generationz generationx globalization deindustrialization billclinton neoliberalism pmc knowledgework liberalism snark superioritycomplex revengeofthenerds smugness smarm jonstewart dunking stephencolbert genalpha twitter conservatism johnoliver samanthabee geny generationy professionalmanagerialclass</dc:subject>
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<item rdf:about="https://www.vox.com/culture/368201/volunteer-charity-donations-systemic-change-activism-nonprofits-loneliness-philanthropy">
    <title>Can one person make a difference? I wanted to find out. | Vox</title>
    <dc:date>2024-08-31T23:30:07+00:00</dc:date>
    <link>https://www.vox.com/culture/368201/volunteer-charity-donations-systemic-change-activism-nonprofits-loneliness-philanthropy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My generation was taught to change the system. That lesson came at a cost."

...

"The US has long been defined by its culture of volunteerism. When French philosopher Alexis de Tocqueville came to America in the 1830s he marveled at the many civic groups, later arguing that such volunteer organizations were integral to American democracy. Our bustling nonprofit sector would become a global symbol of entrepreneurialism and freedom.

It’s become common to say this vibrant civic fabric has since frayed. America is hanging out less. Our “social fitness” in shambles. But over the last year, I’ve found plenty of data that complicates this narrative.

Volunteer rates have not fluctuated very much over the last 75 years. There were declines in the 1980s, then surges following the 9/11 attacks and again during the Trump presidency. Researchers find mixed evidence that social capital is declining, though there’s more consensus that volunteering itself has become more episodic and time-limited than before. Nonprofit donations are down, but crowdfunding contributions keep soaring.

Some scholars say the Bowling Alone thesis was always missing the forest for the trees, that Putnam’s analysis privileged the kinds of activities white people of means were most likely to do.

“You had the largest immigration rights mobilization in 2006 ever, and then the white people were all reading Putnam,” Erica Kohl-Arenas, a professor of American Studies at the University of California, Davis, told me. “Numbers are not down in terms of people as part of associations, groups, or affiliated networks, but they might be down in terms of those who say, ‘I’m going to go look at the Yellow Pages to do five hours of service a week.’”

In contrast to the Yellow Pages form of service, so-called informal volunteering — meaning unpaid acts of service not coordinated through legal nonprofits — is harder to track, practiced more by communities of color, and almost never included in official counts of philanthropy.

“There’s lots of volunteering that doesn’t involve an organization,” said Mark Snyder, the director of the Center for the Study of the Individual and Society at the University of Minnesota. “When neighbors on a block shoot a message to your group text asking if someone can keep an eye on your kid, or bring over a meal, these things aren’t considered volunteering. But do you get paid for it? Do you get a sense of benefit by helping?”

Paul Schervish, a retired sociologist who directed the Center on Wealth and Philanthropy at Boston College, spent his career urging colleagues to take interpersonal and intra-family caregiving more seriously. He noted that while charitable giving is measured at roughly $500 billion annually in the US, remittances to relatives in poorer countries exceed $100 billion per year.

“None of those payments are included in what we talk about when we talk about philanthropy,” he told me. “Furthermore, Hispanics rank lower on charitable giving than other ethnic groups, but part of that is they are offering their homes up to family and living with extended family members so much more often, and carrying out these remittances. Care for each other, and even within your own family, is something that we don’t pay attention to.”

Schervish argues that a proper understanding of philanthropy has always been more vast than the way Putnam and conventional theorists have sliced and diced it. It should encompass both informal aid for friends and family, and acts of service for people more distant from you. Look no further than the Greek word philia, he says, referring to non-romantic love, that shares the same root as our modern word philanthropy.

“Philia or friendship love, for Aristotle, extends out in concentric circles from the family to the entire species,” Schervish has written. “Friendship love is a relation of mutual nourishment that leads to the virtuous flourishing of both parties.”

Or put differently, rather than debate whether acts of philanthropy are motivated by selfishness or selflessness, or whether it “counts” if it’s service for your aunt versus your neighbor versus a child in Africa, Schervish encourages thinking about donors, volunteers, and all caregivers as people who take action in connection with others, who “view others in need as familial.”"

[via:
https://abbamoses.micro.blog/2024/08/31/in-vox-some.html 

"In Vox, some thoughts on whether change-the-system thinking has derailed us from basic kindness, helpfulness, and self-sacrifice. (e.g. Why should I buy socks or bus passes for homeless people when it won’t solve homelessness?) I need to look at myself in this regard."

via:
https://micro.blog/ablerism/44565433

see also:

https://micro.blog/marmanold/44558325

"@JohnBrady I know this is true where I’m at. Nobody wants to help at the mission. Too “busy” voting and doing Instagram “political activism.”"

https://micro.blog/jabel/44566691

"@JohnBrady “For many Americans, political opinions are a substitute for personal checks.” For sure. It’s a real problem for me: I’m naturally “in my head” and I have to regularly remind myself that thinking about something is not doing something."

https://micro.blog/JohnBrady/44568076

"@jabel I've thought too of how personal checks can substitute for person-to-person care."]]]></description>
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<item rdf:about="https://nearfuturelaboratory.com/blog/2024/06/episode-089-near-future-laboratory-podcast/">
    <title>Silvio Lorusso Design &amp; Disillusion - Podcast Episode 089 - Near Future Laboratory Podcast</title>
    <dc:date>2024-06-26T16:58:48+00:00</dc:date>
    <link>https://nearfuturelaboratory.com/blog/2024/06/episode-089-near-future-laboratory-podcast/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Episode 089 I get into an in-depth conversation with guest Silvio Lorusso, a designer, artist, and writer based in Lisbon. Our discussion centers around the complex relationship between design, disillusionment, and the evolving role of design in society, as Silvio has articulated in his recent book What Design Can’t Do, a critique of the rhetorical expectations placed upon design. We consider the future and past inspirations relevant to the field of Design and cover various facets of design culture, including the loss of material practices, the socio-economic impacts of design evolution, and the melancholic nostalgia among designers today. We bet into the cultural significance of memes, the backlash against crypto art, and the generational gap in the perception of technological advancements. We also get to share personal anecdotes from our professional experiences, and come to share a kind of hopeful aspiration mixed with skepticism towards the promises of modern design and technology. A fun conversation!

I’ve added What Design Can’t Do to the gradually growing archive of the hundreds of books in and around the Near Future Laboratory Studio Library.

Highlights

00:00 Introduction to Design and Disillusion
01:11 Personal Journey and Design Evolution
02:33 The Detachment from Material Practice
04:21 Challenges in Modern Design
12:26 The Everyday Designer
15:23 Historical Perspective on Design Rhetoric
25:08 Generational Reflections on Design
32:04 The Shift in Dreams
32:31 Imagination and Dystopia
34:52 Radical Imagination and the Past
39:39 Crypto and Community Vibes
49:47 The Role of Memes in Culture
50:54 Conclusion and Reflections"

[Also here:
https://podcasts.apple.com/us/podcast/n-089-silvio-lorusso-design-disillusion/id1546452193?i=1000659924904
https://open.spotify.com/episode/5zHWqplDnCSXjSpXxDmC6y ]]]></description>
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    <title>Opinion | The Year the Millennials Handed the Internet Over to Zoomers - The New York Times</title>
    <dc:date>2024-01-25T23:38:38+00:00</dc:date>
    <link>https://www.nytimes.com/2023/12/21/opinion/internet-aging-gen-z.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For my entire professional life, I have started nearly every weekday morning with an extremely important productivity ritual: I make a coffee, I sit down at my computer, and I mess around on the internet for an hour or so. And, for most of my career as a writer, this has been an effortless task. I’ve had accounts on dozens of social networks, message boards and online communities thronging with similarly bored and truant peers, vibrant with creativity and delight. Or, at least, with tolerably decent jokes.

But recently I find the task of wasting time online increasingly onerous. The websites I used to depend on have gotten worse, and it seems as if there’s nowhere else to look. Twitter has been transformed under new management into an increasingly untenable social experiment called X. Instagram is evolving into a somehow-even-lower-rent TikTok, while TikTok itself continues to baffle and alienate me. Even Reddit, a stalwart last resort of time wasting, briefly went dark in June during a sitewide revolt over new policies.

Something is changing about the internet, and I am not the only person to have noticed. Everywhere I turned online this year, someone was mourning: Amazon is “making itself worse” (as New York magazine moaned); Google Search is a “bloated and overmonetized” tragedy (as The Atlantic lamented); “social media is doomed to die,” (as the tech news website The Verge proclaimed); even TikTok is becoming enjunkified (to bowdlerize an inventive coinage of the sci-fi writer Cory Doctorow, republished in Wired). But the main complaint I have heard was put best, and most bluntly, in The New Yorker: “The Internet Isn’t Fun Anymore.”

It’s indisputable that we are living through a transitional period in the short history of the internet. The end of the low interest-rate era has shaken up the economics of start-ups, ending rapid-growth practices like blitzscaling and reducing the number of new internet businesses vying for our attention; companies like Alphabet and Facebook are now mature and dominant businesses instead of disruptive upstarts. But I suspect there is another factor driving the alienation and discomfort felt by many of the people who feel as though the internet is dying before our eyes: We’re getting old.

For more than a decade now, millennials like myself have effectively (and, in the case of our cohort’s richest member, Mark Zuckerberg, quite literally) run the internet. We were the earliest adopters of smartphones and we once consistently (not that I’d brag about it) led the generational pack in screen time. Over that period we’ve grown used to an internet whose form and culture was significantly shaped by and molded to our preferences. The American internet of the 2010s was an often stupid and almost always embarrassing internet — but it was a millennial internet. There were no social networks on which we felt uncomfortable; no culture developments we didn’t engender; no image macros we didn’t understand.

This now seems to be changing. There was a time in my life when it was trivial to sign up to a new social network and pick up its patterns and mores on the fly. Now, I feel exhausted by the prospect.

Google Search and Amazon may have gotten worse in an absolute sense, but so too has my patience for finding stuff. Millennials are increasingly joined online and off by people who have never heard the sound of a modem handshake in their lives and never asked “a/s/l” in an AOL chat room. We’ve been used to wielding an innate understanding of the web’s capabilities and culture to our advantage; our knowledge of “how to search Google” and “how to use emoji” and “how to deploy the ‘Sarcastic Wonka’ meme,” which may once have given us an edge in multigenerational workplaces and social settings, is simply irrelevant to people younger than us.

According to the consumer research firm GWI, millennials’ screen time has been on a steady decline for years. Only 42 percent of 30-to-49-year-olds say they’re online “almost constantly,” compared with 49 percent of 18-to-29-year-olds. We’re no longer the earliest adopters, even: 18-to-29-year-olds are more likely to have used ChatGPT than 30-to-49-year-olds — though maybe only because we’re no longer being assigned homework.

These stats confirm what a brief survey of popular posts on TikTok or Instagram or X will already tell you: The heaviest users and most engaged American audience on the internet are no longer millennials but our successors in Generation Z. If the internet is no longer fun for millennials, it may simply be because it’s not our internet anymore. It belongs to zoomers now.

Zoomer internet is, at least on the surface, quite different from ours. The celebrities are unrecognizable (Kai Cenat???); the slang is impenetrable (gyatt???); the formats are new (GRWM???). Austerely tasteful overhead shots of meticulously arranged food posted on Instagram have been replaced with garishly lit minute-long videos of elaborate restaurant meals posted on TikTok. Glibly chatty blog posts about the news have been replaced with videos of recording sessions for podcasts. No wonder millennials feel so alienated — the language and terrain of the internet are now entirely foreign.

And yet zoomers, and the adolescents in Generation Alpha nipping at their generational heels, still seem to be having plenty of fun online. Even if I find it all inscrutable and a bit irritating, the creative expression and exuberant sociality that made the internet so fun to me a decade ago are booming among 20-somethings on TikTok, Instagram, Discord, Twitch and even X. Skibidi Toilet, Fanum tax, the rizzler — I won’t debase myself by pretending to know what these memes are, or what their appeal is, but I know that zoomers seem to love them. Or, at any rate, I can verify that they love using them to confuse and alienate middle-aged millennials like me.

True, the fun I’m talking about is co-opted and exploited by a small handful of powerful and wealthy platform businesses. But platforms have sought to mediate and commodify our online activity since the beginning of the commercial web. Millennial memorials to the fun internet tend to rely on a rosy vision of the web of the 2000s and 2010s as a space of unmediated play and experimentation that doesn’t always stand up to scrutiny. Engagement-driven platforms have always cultivated influencers, abuse and misinformation. When you drill down, what mostly seems to have changed about the web over the last few years isn’t the structural dynamics but the cultural signifiers.

In other words, enjunkification has always been happening on the commercial web, whose largely advertising-based business model seems to obligate an ever-shifting race to the bottom. Perhaps what frustrated, alienated and aging internet users like me are experiencing here is not only the fruits of an enjunkified internet but also the loss of the cognitive elasticity, sense of humor and copious amounts of free time necessary to navigate all that confusing junk nimbly and cheerfully.

Frankly, that should be freeing. Being extremely online, on an internet geared to your interests (in the same way that heroin is geared to your brain), is not exactly a quality conducive to personal happiness. Young people themselves will tell you they have, at best, an ambivalent relationship to their internet. The more alienating the mass internet is to me, the more likely I will put to good use the hours I previously spent messing around. Or, at least, the more likely it is I will find corners — group chats, message boards and elsewhere — geared to my specific interests rather than the general engagement bait that otherwise dominates.

And even if you’re jealous of zoomers and their Discord chats and TikTok memes, consider that the combined inevitability of enjunkification and cognitive decline means that their internet will die, too, and Generation Alpha will have its own era of inscrutable memes and alienating influencers. And then the zoomers can join millennials in feeling what boomers have felt for decades: annoyed and uncomfortable at the computer."]]></description>
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    <title>Bay Area real estate: How boomer vs millennial dynamic plays out</title>
    <dc:date>2024-01-23T07:54:52+00:00</dc:date>
    <link>https://www.sfchronicle.com/bayarea/article/housing-baby-boomers-millennials-18616143.php</link>
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    <title>Boots Riley on Labor, Palestine &amp; I'm A Virgo - YouTube</title>
    <dc:date>2023-12-06T05:32:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=siZgRBQtCRo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this livestream we'll talk to Boots Riley about the recent strike wave, solidarity with Palestine, his recent series I'm A Virgo and getting anti-capitalist film/tv made in Hollywood.

Activist, filmmaker, and musician, Boots Riley studied film at San Francisco State University before rising to prominence as the frontman of hip-hop groups The Coup and Street Sweeper Social Club. His debut feature film Sorry to Bother You premiered at the 2018 Sundance Film Festival, was acquired by Annapurna Pictures, and was released to resounding box office success and widespread critical acclaim.

Fervently dedicated to social change, Boots was deeply involved with the Occupy Oakland movement and was one of the leaders of the activist group The Young Comrades. His book of lyrics and anecdotes, Tell Homeland Security-We Are The Bomb, is out on Haymarket Press. 

He is the recipient of the Independent Spirit Awards for Best Feature Film, and SFFILM's Kanbar Award. His most recent work, I'm a Virgo, is available on Amazon and was recently nominated for a Gotham Award."

[See also:
https://www.youtube.com/watch?v=5--hMr318t0

"This is the slightly edited version of our December 5th livestream with film director, producer, screenwriter, rapper, and communist Boots Riley. He is the lead vocalist of the musical groups The Coup and Street Sweeper Social Club. He wrote and directed the film Sorry to Bother You and is the creator and director of the television series I’m A Virgo. 

 We talked to Boots Riley about the recent labor upsurge, including the wave of strikes and increasing militancy among workers in the US. We briefly discuss United Auto Workers’ call for a ceasefire in the war on Gaza and establishment of a Divestment and Just Transition working group. 

 We also discuss navigating the capitalist film and television industry as a communist and possibilities for organizing among creatives. Boots also answers some questions about making anticapitalist art including some behind the scenes insights from I’m A Virgo.

 We want to shout-out Boots Riley for joining us for this discussion and definitely recommend I’m A Virgo if people haven’t watched it yet. I also want to say there’s some really special content we released in the month of December on our YouTube channel. Including our conversation with Steven Salaita and our conversation on Kuwasi Balagoon with several comrades of his and movement elders including Ashanti Alston, David Gilbert, dequi kioni-sadiki, Matt Meyer, Meg Starr, &amp; Bilal Sunni-Ali so if you haven’t checked that out yet, make sure you do at youtube.com/@makcapitalism.

 This will be our final episode released in 2023. We have a ton of stuff already being edited for release for 2024. This year we released 67 audio episodes, 26 livestreams and our content was listened to or watched over 640,000 times. We’re proud of that, and we’re also proud that our programs are still entirely dependent upon regular folks like yourself who listen and watch the work we put out. Today is your last day of 2023 to support us and that would be much appreciated, but also we hope many of you who have not become patrons of the show yet will do so in 2024. And we want to profusely thank everyone who supported us in 2023 for making the show possible for another year. You can support us at patreon.com/millennialsarekillingcapitalism

 This episode was co-edited and co-produced by Aidan Elias and Jared Ware"]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Da6bcMEjNj4">
    <title>Neil Howe: Crisis Looms Now That The Fourth Turning Is Here - YouTube</title>
    <dc:date>2023-08-05T15:39:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Da6bcMEjNj4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's said that history unfolds in cycles.

That civilizations and societies boom, bust and rise anew to repeat the pattern -- a pattern that is surprisingly predictable in both its timing and trajectory.

Today's guest expert is demographer Neil Howe, co-author of the book The Fourth Turning, a seminal work in which he and his fellow researcher William Strauss laid out the evidence for these "seasons" of societal change that they referred to as "turnings".

When that book first came out in 1997, Howe & Strauss warned that the next societal "winter" -- the next "4th turning" to use their label -- would begin early on in the new millennium.

In his brand new sequel, "The Fourth Turning Is Here", Howe reveals that we are now indeed deep within a Fourth Turning that started roughly in 2008, commensurate with the Global Financial Crisis.

Our current society has entered the "bust" part of its cycle -- where the status quo falls apart -- often chaotically. 

What should we expect from this period of disruption? Are there steps we can take to improve our odds of persevering?

And perhaps more importantly, how can we position ourselves to play a constructive role -- and possibly thrive -- as this Fourth Turning concludes, to be replaced -- as history suggests -- by a new & hopefully better, order."

[continues (with more focus on investing):
https://www.youtube.com/watch?v=CzH8TjV3TjQ

Howe's previous appearance on the show:

Part 1 (as greatest hits series)
https://www.youtube.com/watch?v=u9EmSI12raQ

Part 1
https://www.youtube.com/watch?v=K8Ndnpfw69w

Part 2
https://www.youtube.com/watch?v=eAuGfUli0gs ]]]></description>
<dc:subject>neilhowe generations 2023 change infrastructure history demographics conflict publicinstitutions government community individualism genx boomers millennials genz centrism democracy 1930s greatdepression sinclairlewis oxfordpledge johnsteinbeck 1950s wwii wwi voting elections donaldtrump 1920s civilwar war fdr polarization globaltrade economics investing freedom isolationism fascism populism authoritarianism asia commodities japan europe germany materials technology progress eisenhower dwightdeisenhower russia ukraine democrats republicans socialtransformation communities equality inequality thomaspiketty fourthturning firstturning crisis crises walterscheide society prosperity wealth seculum citizens ethics problemsolving deferral policy rationalism lobbying commongood politics longtermthinking taxes walterscheidel stoicism engagement purpose robertputnam bowlingalone cycles babyboomers geny generationz zoomers generationy franklindelanoroosevelt generationx</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=0yNjUFEuW18">
    <title>The Extraordinary King of Luxury Fashion - YouTube</title>
    <dc:date>2022-06-11T20:59:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0yNjUFEuW18</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To outsiders, luxury fashion is a curious industry where consumers seem to irrationally shell out hundreds and thousands of dollars for sneakers, handbags, wallets, or T-shirts.  

But take a step inside, and you’ll find the world of high fashion is more like Game of Thrones with  Italian, English, and French houses like Gucci, Louis Vuitton, YSL, and Balenciaga fighting to be the king.  For the houses that get to sit on the throne, they don’t last for long.  

Brands like Versace, Tony Burch, and Coach once dominated in the 2000’s.  Fast to the 2020’s and today’s top players are Gucci, Louis Vutton, YSL.  Now what if I told you that there’s a high fashion brand that’s more lucrative and successful than Gucci, YSL, Moncler, and Louis Vutton? 

A brand who only sells its products to a carefully curated list of only its highest spending customers, takes no preorders, refuses to expand inventory, or scale production.  A brand whose products are so elusive that they appreciate thousands of dollars and are often resold for profit.   A brand that does not allow returns, refunds, or exchanges.  A brand who has remained independent, manufactures by hand, spends the least on marketing, and yet grosses close to what Gucci makes every year.   

That brand is Hermès and they are the current king in high fashion. Hermès operates their business with a playbook and style that no other brand can even come close to emulating."]]></description>
<dc:subject>hermès 2022 luxury markets fashion brands branding rationality irrationality gucci louisvuitton balenciaga versace ronyburch coach moncler exclusivity marketing supply manipulation yvessaintlaurent ysl highfashion sneakers handbags clothing lvmh kering flexing licensing endorsement wholesale resale sponsorship genz millennials consumerism consumption shopping trends sales retail brandambassadors media socialmedia handmade efficiency scale slow craft craftsmanship assemblylines lessismore change elusiveness worthiness loyalty brandloyality france speed technology automation profits business manufacturing geny generationz zoomers generationy</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7dd0412387b7/</dc:identifier>
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    <title>The Coronavirus Pandemic Has Put Gen Z And Young Millennials' Lives On Hold</title>
    <dc:date>2020-04-23T22:30:09+00:00</dc:date>
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<item rdf:about="https://annehelen.substack.com/p/the-millennialgen-z-strategy">
    <title>the millennial/gen-z strategy - the collected ahp</title>
    <dc:date>2020-02-17T23:10:19+00:00</dc:date>
    <link>https://annehelen.substack.com/p/the-millennialgen-z-strategy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Tell a subset of your population that they are entitled to economic security if they play by certain rules, provide them with four years of training in critical thinking and access to a world-class library — then deny them the opportunities they were promised, while affixing an anchor of debt around their necks — and you’ve got a recipe for a revolutionary vanguard.”

I’ve been thinking a lot about this article by Eric Levitz, published earlier this week, with the straightforward title “This One Chart Explains Why the Kids Back Bernie.” The chart (or rather, the stats that create the chart) are indeed explanatory:

<blockquote>(1) The unemployment rate among recent college graduates in the U.S. is now higher than our country’s overall unemployment rate for the first time in over two decades, (2) More than 40 percent of recent college graduates are working jobs that do not traditionally require a bachelor’s degree (while one in eight are stuck in posts that pay $25,000 or less), and (3) the median income among the bottom half of college graduates is roughly 10 percent lower than it was three decades ago.</blockquote>

This is the millennial (and Old Gen-Zer) reality: an “anchor of student debt,” as Levitz puts it, taken out in the hopes of achieving fabled economic security. But who convinced us that college was going to solve, well, everything? In the book I’m finally finished writing on millennial burnout (actual cover coming soon, I promise) I try to work through that question: how did we come to believe in “(the best) college at any cost”? (See also: grad school at any cost).

A lot of the answer can be traced to “the education gospel,” a term coined by an economist (W. Norton Grubb) and a sociologist (Marvin Laverson) to describe the nexus of ideologies (about the future of America and democracy; about how to beat the USSR, then Japan, then China; about how the economy could replace the manufacturing jobs displaced by globalization) that undergird “college at any cost.”

Grubb and Laverson chose the word “gospel” to evoke just how ideological integrated — how naturalized — the idea had become. Of course more education is better than less education; of course you should go to college by any means necessary — even when the costs of that college outweigh the benefits, despite increasing evidence that college is not “worth” its cost for those who drop-out, or for those who come from lower-class backgrounds. They point to a study from the National Commission on the High School Senior year, released in 2001: “In the agricultural age, post-secondary college was a pipe dream for most Americans,” it declared. “In the Industrial Age, it was the birthright of only a few. By the space age it became common for many. Today, it is just common sense for all.”

The roots of this “common sense” go back to the mid-20th century, when the government decided to create the grant and loan programs that made it much, much easier for people to go to college. In 1947, 4.2% of women and 6.2% of men had a college degree; in 2018, those numbers had risen to 35.3% and 34.6% — but that’s of the entire population. A more useful statistic is the percentage of high school graduates who immediately enroll in college: which, in 2016, was 69.7%.

And here’s where the stats become really telling. For the group of students who started college — any type of college — in 2011, only 56.9% had finished their degree by 2017. Around 70% of graduates have student debt of some sort; in 2016, the average debt load was $37,172. That’s a huge amount of debt, especially given the fact that it’s $20,000 more than it was in 2003.

But that’s the people who have degrees. If you reverse the completion stat above, you realize that 43.1% of students who started college in 2011 had not finished their degree in six years. These are students who believed that college could be a pathway towards success, of stability, or their dream job — but couldn’t make it work. There are so many reasons why people are forced (or choose) to drop out of school, and some do find success and stability because they quit school. But they often have nearly as much debt as those with a degree but none of the credentials to put on their resumes — which helps explain why they’re three times as likely to default on their loans.

The institution that pisses me off the most in this scenario are for-profit colleges, where only 23% of students graduate, and 48% of those who do leave with more than $40,000 in debt. A whopping 52% of student loan defaults come from graduates of for-profit colleges. If you don’t know about the general scamminess and ethical grossness of the for-profit college, I can’t recommend Tressie McMillan Cottom’s Lower Ed enough (you can buy it here, and read an excerpt here).

But if college is theoretically an “equality machine,” then for-profit colleges are inequality machine: they target first generation students, they disproportionately enroll (and fuck over) students of color, they charge massive amounts of money for degrees and education that could be obtained for far less at local community colleges, they jack up their price to the maximum allotted under loan guidelines, and they get away with it because 1) Betsy DeVos and 2) millennials have been so inculcated with the education gospel that, again, we believe that no matter how much it costs, how difficult it will be to complete a degree, how tight the market might be in the field we’re pursuing, the degree itself will be worth it.

To be clear: people with college degrees make more, statistically speaking, than people without college degrees. But the “equality” component of the machine is broken. There’s a massive gap between the promises that floated around that degree — and that includes graduate degrees — and the lived post-degree experience. We’re not talking about liberal arts graduates ski-bumming until they decide they’re ready for that six-figure job. We’re talking about those 40% of graduates working jobs that don’t even require a college degree, and the one in eight working jobs that pay $25,000 or less.

I’ve talked to and heard from hundreds of millennials in this position. If they have loans, they’re either on income-based repayment (and they’re convinced that they’ll be paying them off forever), in default (with reverberations and shame across the rest of their lives), or in deferment (amassing huge amounts of interest). They feel stupid and ashamed that they took out as much money as they did, or pissed that so many forces in their lives — parents, guidance counselors, professors, culture, peers — assured them that it would all work out, if they could just get that degree. It’s hard to convey just how difficult and devastating it is to pay down a broken dream every single month for the rest of your life.

I’ve written extensively about student loans, and the broken state of the student loan forgiveness program, here. That piece was the first thing I wrote after the original millennial burnout article, because it was the most tangible expression of the gap between what millennials were told their future would look like, if only they worked hard enough, and the lived, post-Recession reality. To understand millennial burnout, you can’t just understand the amount of student loans we’re carrying; you have to understand what they feel like. And if and when you understand that, it’s incredibly straightforward to see why so many support Sanders and Warren.

Back in the late ‘70s and early ‘80s, middle-class boomers and young Gen-Xers were faced with the reality that their parents’ broadly stable middle-class existence would not necessarily pass down to them. The so-called Golden Age of American Capitalism had lasted just long enough that those who grew up under it could believe that it might last forever. They responded to the decline in stable middle class jobs in a number of ways: many of them, too, went to college, but because public institution funding had yet to be gutted by tax cuts, it cost much, much, much less. (Cue: your boomer uncle who loves to tell you he worked his way through college and graduated without loans).

But as Barbara Ehrenreich persuasively argues in Fear of Falling, they responded by turning decisively inward: how can I do whatever is possible to help me and mine? You could work tirelessly at cutthroat, soulless jobs (investment banking!) no matter the cost (to yourself, to your family, to the environment, to society), adopting what Ehrenreich calls “the yuppie strategy.” Or you could vote for politicians who promised to lower your taxes, make your life better, regardless of the effects on those who didn’t act and spend and look like you. (See: the widespread embrace of Reaganism). As Levitz points out, in 1984, 61% of voters under 25 voted for Reagan. Conservativism — think Michael J. Fox as Alex Keaton from Family Ties — was, I dunno, cool? Not actually cool, but very much mainstream.

The strategy makes “sense,” in so far as it was motivated by self-preservation and fear. And a whole lot of millennials were raised by parents who lived through, if not fully embraced, the guiding ideologies of that period. But it’s fascinating to watch as millennials and Gen-Z — — faced not just with the fear of falling, but the widespread reality — embrace a profoundly different one."]]></description>
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    <title>The Young Left Is a Third Party - The Atlantic</title>
    <dc:date>2019-12-12T20:13:45+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/archive/2019/12/young-left-third-party/603232/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The United States is a fortress of gerontocracy besieged by a youth rebellion. America’s leaders are old—very old. The average age in Congress has never been higher, and our national leaders are all approaching 80. Nancy Pelosi was born in 1940, Mitch McConnell came along in 1942, and Donald Trump, the baby of this power trio, followed in 1946, making him several weeks older than his predecessors Bill Clinton and George W. Bush. The two leading candidates for the Democratic presidential nomination, Joe Biden and Bernie Sanders, are 77 and 78 years old, respectively. Every individual in this paragraph came into the world before the International Monetary Fund and the CIA; before the invention of the transistor and the Polaroid camera; before the Roswell UFO incident and the independence of India.

The nation’s finances are almost as skewed toward the elderly as its politics are. Americans 55 and up account for less than one-third of the population, but they own two-thirds of the nation’s wealth, according to the Federal Reserve. That’s the highest level of elderly wealth concentration on record. The reason is simple: To an unprecedented degree, older Americans own the most valuable real estate and investment portfolios. They’ve captured more than 80 percent of stock-market growth since the end of the Great Recession.

Americans under the age of 40, for their part, are historically well educated, historically peaceful, and historically law-abiding. But this impressive résumé of conscientiousness hasn’t translated into much economic or political power.

Instead, young Americans beset with high student debt ran into the buzz saw of a painful recession and slow recovery. Today they are poorer, in income and in wealth, than similarly young groups of previous decades. “In the U.S, as in the U.K. and in much of Europe, 2008 was the end of the end of history,” says Keir Milburn, the author of Generation Left, a book on young left-wing movements. “The last decade in the U.K. has been the worst decade for wage growth for 220 years. In the U.S., this generation is the first in a century that expects to have lower lifetime earnings than their parents. It has created an epochal shift.”

Young Americans demanding more power, control, and justice have veered sharply to the left. This lurch was first evident in the two elections of Barack Obama, when he won the youth vote by huge margins. And young Americans didn’t edge back to the political center under Obama; they just kept moving left. Obama won about 60 percent of voters younger than 30 in the 2008 primary. Bernie Sanders won more than 70 percent of under-30 voters in the 2016 primary, which pushed Hillary Clinton to the left and dragged issues like Medicare for All and free college from the fringe to the mainstream of political debate.

To many observers, it might seem like young voters have remade the Democratic Party in their image—as a claque of “woke” socialists. In May, the historian Niall Ferguson and Eyck Freymann, a research analyst, wrote in The Atlantic that the U.S. was at the brink of a great generation war, in which older conservative Republicans would do battle with Democrats, who were “rapidly becoming the party of the young.”

But upon closer examination, the Democrats aren’t really the party of the young—or, for that matter, of social-justice leftists. In the most sophisticated poll of the Iowa caucus, Joe Biden polled at 2 percent among voters under 30, within the margin of error of zero. Nationally, he is in single digits among Millennials, the generation born between 1981 and 1996. Yet Biden is the Democratic front-runner for the 2020 presidential nomination, thanks to his huge advantage among older voters—especially older black voters—who are considerably more moderate than younger Democrats.

Bernie Sanders, by contrast, leads all candidates among voters under 30 and polls just 5 percent among voters over 65. In a national Quinnipiac poll asking voters which candidate has the best ideas, Sanders crushes Biden 27 percent to 4 percent among those under 35 and receives an equal and opposite crushing at the hands of Biden among voters over 65: 28 percent to 4 percent.

Age ‬doesn’t just divide Republicans and Democrats from each other, in other words; age divides young leftists from both Republicans and Democrats. Democrats under 30 have almost no measurable interest in the party’s front-runner. Democrats over 65 have almost no measurable interest in the favored candidate of the younger generation. ‬This is not a picture of Democrats smoothly transforming into the “party of the young.” It’s evidence that age—perhaps even more than class or race—is now the most important fault line within the Democratic Party.‬‬‬‬‬‬‬‬‬

It might be most useful to think about ‬young progressives as a third party trapped in a two-party system. Radicalized by America’s political sclerosis and economic and social inequality, they are a powerful movement politically domiciled within a larger coalition of moderate older minorities and educated suburbanites, who don’t always know what to do with their rambunctious bunkmates.

What would this progressive third party’s platform look like? In one word, justice: Social justice, sought through a reappraisal of power relationships in social and corporate life, and economic justice, sought through the redistribution of income from the rich to the less fortunate.

One can make out the contours of this agenda in “Hidden Tribes,” a 2018 study of the political views of 8,000 Americans, which sorted the country’s voting-age population into seven political groups. The study called the youngest and most left-wing group in the survey Progressive Activists. They accounted for 8 percent of the population and as much as one-third of likely voters in the Democratic Party, due to their higher-than-average engagement in politics. (I don’t want to imply that Sanders voters and the Progressive Activist tribe are synonymous: The demographics of Elizabeth Warren’s support suggest that she attracts a large number of Progressive Activists too.)

Compared with the average American, Progressive Activists—“young, secular, cosmopolitan, and angry”—were more likely to be under 30, college-educated, and white; twice as likely to say they never pray; and three times as likely to say they’re “ashamed” of the country. They are motivated by the existential threat of climate change, strongly pro-immigration, and more concerned about police brutality than about crime or terrorism. Perhaps most distinctive, they are attuned to structural challenges in society and skeptical of the individualist strain of the American dream. In response to a question about whether personal responsibility or broader socioeconomic factors are more important for determining success, 95 percent of Progressive Activists said that “some people’s situations are so challenging that no amount of work will allow them to find success.” Most Americans, including 69 percent of moderates, preferred this statement: “People who work hard can find success no matter what situation they were born into.”

This group’s support for Medicare for All, free college, and student-debt relief is sometimes likened to a “give me free stuff” movement. But every movement wants free stuff, if by free stuff one means “stuff given preferential treatment in the tax code.” By this definition, Medicare is free stuff, and investment income is free stuff, and suburban home values propped up by the mortgage-interest deduction are free stuff. The free stuff in the tax code today benefits Americans with income and wealth—a population that is disproportionately old. Medicare for All might be politically infeasible, but it is, taken literally, a request that the federal government extend to the entire population the insurance benefits now exclusively reserved for the elderly. That’s not hatred or resentment; it sounds more like justice.

Ben Judah: The Millennial left is tired of waiting

Most Americans over 40 support several measures of both social justice and economic justice. But across ethnicities, many Americans have a deep aversion to anything that can be characterized as “political correctness” or “socialism.” And this might be the biggest challenge for the young progressive agenda.

For example, the Democratic presidential candidates who focused most explicitly on sexism and racial injustice have flamed out. In its premortem for Kamala Harris’s presidential run, The New York Times quoted one anonymous adviser who blamed the candidate’s struggles on the misguided idealism of her younger staffers, who took their cues from an unrepresentative sample of Twitter activists. Beto O’Rourke’s campaign, too, was widely derided as a shallow attempt to create viral moments for his woke online followers. ‬Notably, these candidates failed to win much support among the very demographic groups for which they were advocating. ‬‬

Second, the progressive economic agenda might be suffused with the egalitarian ethic, but its landmark policies aren’t that popular. While Medicare for All often polls well, its public support is exquisitely sensitive to framing. According to the Kaiser Family Foundation, the net favorability of eliminating private insurance or requiring most Americans to pay more in taxes—both part of the Sanders plan—is negative-23 points.

The Medicare for All debate is a microcosm of a larger divide. The young left’s deep skepticism toward capitalism simply isn’t shared by previous generations. According to Gallup polling, Gen X is firmly pro-capitalist and Baby Boomers, who came of age during the Cold War, prefer capitalism over socialism by a two-to-one margin. (You can point out to your parents that Social Security and Medicare are, essentially, socialism for the old, but that’s not the same as converting them into Berniecrats.)

“This is only the halfway point of an epochal change in Western politics following the Great Recession,” Keir Milburn says. The far right has responded with calls for xenophobic nationalism to preserve national identity, while the left has responded with calls for social democracy to restore socioeconomic justice. “I must admit that the far right is ascendant, but they have no answer to the future because they’ve given up on the future. The young left has identified that the future of adulthood no longer feels viable to many people, and it’s putting together a different vision.”

Assuming Milburn’s analysis is correct, the young progressive movement will have to shed its first adjective in order to gain power. In 2016, voters older than 40 accounted for nearly three-fifths of all primary voters. It is impossible to win a national election by running a campaign of generational warfare that runs counter to, or directly indicts, a majority of the electorate. One way or another, America’s third party will have to grow up.”]]></description>
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<item rdf:about="https://www.theatlantic.com/ideas/archive/2019/09/america-without-family-god-or-patriotism/597382/">
    <title>America Without Family, God, or Patriotism - The Atlantic</title>
    <dc:date>2019-09-06T17:10:59+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/archive/2019/09/america-without-family-god-or-patriotism/597382/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The nuclear family, God, and national pride are a holy trinity of the American identity. What would happen if a generation gave up on all three?”

…

“One interpretation of this poll is that it’s mostly about the erosion of traditional Western faith. People under 30 in the U.S. account for more than one-third of this nation’s worshippers in only three major religions: Islam, Buddhism, and Hinduism. This reflects both the increase in non-European immigration since the 1970s and the decline of larger Christian denominations in the latter half of the 20th century. It also reflects the sheer increase in atheism: Millennials are nearly three times more likely than Boomers to say they don’t believe in God—6 percent versus 16 percent. If you think that Judeo-Christian values are an irreplaceable keystone in the moral arc of Western society, these facts will disturb you; if you don’t, they won’t.

A second interpretation of this poll is that it’s mostly about politics. Youthful disinterest in patriotism, babies, and God might be a mere proxy for young people’s distaste for traditional conservatism. For decades, the Republican Party sat high on the three-legged stool of Reaganism, which called for “traditional” family values (combining religiosity with the primacy of the nuclear family), military might (with all its conspicuous patriotism), and limited government.

Millennials and Gen Zers have turned hard against all these values; arguably, their intermittently monogamous, free-spending Republican president has, too. Young voters are far to the left of not only today’s older Americans, but also past generations of younger Americans. Based on their votes since 2012, they have the lowest support for the GOP of any group in at least half a century. So it’s possible that Millennials are simply throwing babies out with the Republican bathwater.

But it looks like something bigger is going on. Millennials and Gen Z are not only unlikely to call themselves Protestants and patriots, but also less likely to call themselves Democrats or Republicans. They seem most comfortable with unaffiliation, even anti-affiliation. They are less likely than preceding generations to identify as “environmentalists,” less likely to be loyal to specific brands, and less likely to trust authorities, or companies, or institutions. Less than one-third of them say they have “a lot of confidence” in unions, or Silicon Valley, or the federal government, or the news, or the justice system. And don’t even get them started on the banks.

This blanket distrust of institutions of authority—especially those dominated by the upper class—is reasonable, even rational, considering the economic fortunes of these groups were pinched in the Great Recession and further squeezed in the Not-So-Great Recovery. Pundits may dismiss their anxiety and rage as the by-products of college-campus coddling, but it flows from a realistic appraisal of their economic impotency. Young people today commit crimes at historically low rates and have attended college at historically high rates. They have done everything right, sprinting at full speed while staying between the white lines, and their reward for historic conscientiousness is this: less ownership, more debt, and an age of existential catastrophe. The typical Millennial awakens many mornings to discover that some new pillar of the world order, or the literal world, has crumbled overnight. And while she is afforded little power to do anything about it, society has outfitted her with a digital megaphone to amplify her mordant frustrations. Why in the name of family, God, or country would such a person lust for ancient affiliations? As the kids say, #BurnItAllDown.

But this new American skepticism doesn’t only affect the relatively young, and it isn’t confined to the overeducated yet underemployed, either.”

…

“he older working-class men in the paper desperately want meaning in their lives, but they lack the social structures that have historically been the surest vehicles for meaning-making. They want to be fathers without nuclear families. They want spirituality without organized religion. They want psychic empowerment from work in an economy that has reduced their economic power. They want freedom from pain and misery at a time when the pharmaceutical solutions to those maladies are addictive and deadly. They want the same pride and esteem and belonging that people have always wanted.

The ends of Millennials and Gen Z are similarly traditional. The WSJ/NBC poll found that, for all their institutional skepticism, this group was more likely than Gen Xers to value “community involvement” and more likely than all older groups to prize “tolerance for others.” This is not the picture of a generation that has fallen into hopelessness, but rather a group that is focused on building solidarity with other victims of economic and social injustice. Younger generations have been the force behind equality movements such as Black Lives Matter, #MeToo, #AbolishICE, and Medicare for All, not only because they’re liberal, and not only because they have the technological savvy to organize online, but also because their experience in this economy makes them exquisitely sensitive to institutional abuses of power, and doubly eager to correct it. What Americans young and old are abandoning is not so much the promise of family, faith, and national pride as the trust that America’s existing institutions can be relied on to provide for them.

The authors of the paper on working-class men note that, even as their subjects have suffered a shock, and even as they’re nostalgic for the lives of their fathers and grandfathers—the stable wages, the dependable pensions—there is a thin silver lining in the freedom to move beyond failed traditions. Those old manufacturing jobs were routine drudgery, those old churches failed their congregants, and traditional marriages subjugated the female half of the arrangement. “These men are showing signs of moving beyond such strictures,” the authors write. “Many will likely falter. Yet they are laying claim to a measure of autonomy and generativity in these spheres that were less often available in prior generations. We must consider both the unmaking and remaking aspects of their stories.”

And there is the brutal truth: Many will likely falter. They already are. Rising anxiety, suicide, and deaths of despair speak to a profound national disorder. But eventually, this stage of history may be recalled as a purgatory, a holding station between two eras: one of ostensibly strong, and quietly vulnerable, traditions that ultimately failed us, and something else, between the unmaking and the remaking.”]]></description>
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    <title>Generation Z: Who They Are, in Their Own Words - The New York Times</title>
    <dc:date>2019-03-30T19:50:31+00:00</dc:date>
    <link>https://www.nytimes.com/2019/03/28/us/gen-z-in-their-words.html?emc=edit_ca_20190329&amp;nl=california-today&amp;nlid=7683810120190329&amp;te=1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also, the interactive feature:

"What is it like to be part of the group that has been called the most diverse generation in U.S. history? We asked members of Generation Z to tell us what makes them different from their friends, and to describe their identity. Here's what they had to say."

https://www.nytimes.com/interactive/2019/us/generation-z.html ]

"They’re the most diverse generation in American history, and they’re celebrating their untraditional views on gender and identity.

Melissa Auh Krukar is the daughter of a South Korean immigrant father and a Hispanic mother, but she refuses to check “Hispanic” or “Asian” on government forms.

“I try to mark ‘unspecified’ or ‘other’ as a form of resistance,” said Melissa, 23, a preschool teacher in Albuquerque. “I don’t want to be in a box.”

Erik Franze, 20, is a white man, but rather than leave it at that, he includes his preferred pronouns, “he/him/his,” on his email signature to respectfully acknowledge the different gender identities of his peers.

And Shanaya Stephenson, 23, is the daughter of immigrants from Jamaica and Guyana, but she intentionally describes herself as a “pansexual black womxn.”

“I don’t see womanhood as a foil to maleness,” she said.

All three are members of what demographers are calling Generation Z: the postmillennial group of Americans for whom words like “intersectionality” feel as natural as applying filters to photos on Instagram.

Born after 1995, they’re the most diverse generation ever, according to United States census data. One in four is Hispanic, and 6 percent are Asian, according to studies led by the Pew Research Center. Fourteen percent are African-American.

And that racial and ethnic diversity is expected to increase over time, with the United States becoming majority nonwhite in less than a decade, according to Census Bureau projections.

Along with that historic diversity, members of the generation also possess untraditional views about identity.

The New York Times asked members of Generation Z to describe, in their own words, their gender and race as well as what made them different from their friends. Thousands replied with answers similar to those of Melissa, Erik and Shanaya.

“It’s a generational thing,” said Melissa, the preschool teacher. “We have the tools and language to understand identity in ways our parents never really thought about.”

More than 68 million Americans belong to Generation Z, according to 2017 survey data from the Census Bureau, a share larger than the millennials’ and second only to that of the baby boomers. Taking the pulse of any generation is complicated, but especially one of this size.

Generation Z came of age just as the Black Lives Matter movement was cresting, and they are far more comfortable with shifting views of identity than older generations have been.

More than one-third of Generation Z said they knew someone who preferred to be addressed using gender-neutral pronouns, a recent study by the Pew Research Center found, compared with 12 percent of baby boomers.

“Identity is something that can change, like politics,” said Elias Tzoc-Pacheco, 17, a high school senior in Ohio who was born in Guatemala. “That’s a belief shared by a lot of my generation.”

Last summer, Elias began identifying as bisexual. He told his family and friends, but he does not like using the term “come out” to describe the experience, because he and his friends use myriad sexual identities to describe themselves already, he said.

Elias said he defies other expectations as well. He goes to church every day, leans conservative on the issue of abortion and supports unions, he said. He has campaigned for both Democrats and Republicans.

His bipartisan political activism, he said, was a natural outcome of growing up in a world where identity can be as varied as a musical playlist.

This is also the generation for whom tech devices, apps and social media have been ubiquitous throughout their lives. A Pew study last year found that nearly half of all Americans aged 13 to 17  said they were online “almost constantly,” and more than 90 percent used social media.

Wyatt Hale, a high school junior in Bremerton, Wash., has few friends “in real life,” he said, but plenty around the world — Virginia, Norway, Italy — whom he frequently texts and talks to online.

Their friendships started out on YouTube. “I could tell you everything about them,” he said. “But not what they look like in day-to-day life.”"

["as the boomers and millennials fight to the death, gen x and gen z will snuggle up to talk top emotional feelings and best life practices and I am here for it!!"
https://twitter.com/Choire/status/1111248118694187009 ]]]></description>
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<item rdf:about="https://www.buzzfeednews.com/article/annehelenpetersen/millennials-burnout-generation-debt-work">
    <title>How Millennials Became The Burnout Generation</title>
    <dc:date>2019-01-06T01:03:13+00:00</dc:date>
    <link>https://www.buzzfeednews.com/article/annehelenpetersen/millennials-burnout-generation-debt-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[some follow-up notes here:
https://annehelen.substack.com/p/how-millennials-grew-up-and-burned
https://annehelen.substack.com/p/its-that-simple ]

[See also:

“Here’s What “Millennial Burnout” Is Like For 16 Different People: “My grandmother was a teacher and her mother was a slave. I was born burned out.””
https://www.buzzfeednews.com/article/annehelenpetersen/millennial-burnout-perspectives

“This Is What Black Burnout Feels Like: If the American dream isn’t possible for upwardly mobile white people anymore, then what am I even striving for?”
https://www.buzzfeednews.com/article/tianaclarkpoet/millennial-burnout-black-women-self-care-anxiety-depression

“Millennials Don’t Have a Monopoly on Burnout: This is a societal scourge, not a generational one. So how can we solve it?”
https://newrepublic.com/article/152872/millennials-dont-monopoly-burnout ]

"We didn’t try to break the system, since that’s not how we’d been raised. We tried to win it.

I never thought the system was equitable. I knew it was winnable for only a small few. I just believed I could continue to optimize myself to become one of them. And it’s taken me years to understand the true ramifications of that mindset. I’d worked hard in college, but as an old millennial, the expectations for labor were tempered. We liked to say we worked hard, played hard — and there were clear boundaries around each of those activities. Grad school, then, is where I learned to work like a millennial, which is to say, all the time. My new watchword was “Everything that’s good is bad, everything that’s bad is good”: Things that should’ve felt good (leisure, not working) felt bad because I felt guilty for not working; things that should’ve felt “bad” (working all the time) felt good because I was doing what I thought I should and needed to be doing in order to succeed."

…

"The social media feed — and Instagram in particular — is thus evidence of the fruits of hard, rewarding labor and the labor itself. The photos and videos that induce the most jealousy are those that suggest a perfect equilibrium (work hard, play hard!) has been reached. But of course, for most of us, it hasn’t. Posting on social media, after all, is a means of narrativizing our own lives: What we’re telling ourselves our lives are like. And when we don’t feel the satisfaction that we’ve been told we should receive from a good job that’s “fulfilling,” balanced with a personal life that’s equally so, the best way to convince yourself you’re feeling it is to illustrate it for others.

For many millennials, a social media presence — on LinkedIn, Instagram, Facebook, or Twitter — has also become an integral part of obtaining and maintaining a job. The “purest” example is the social media influencer, whose entire income source is performing and mediating the self online. But social media is also the means through which many “knowledge workers” — that is, workers who handle, process, or make meaning of information — market and brand themselves. Journalists use Twitter to learn about other stories, but they also use it to develop a personal brand and following that can be leveraged; people use LinkedIn not just for résumés and networking, but to post articles that attest to their personality (their brand!) as a manager or entrepreneur. Millennials aren’t the only ones who do this, but we’re the ones who perfected and thus set the standards for those who do.

“Branding” is a fitting word for this work, as it underlines what the millennial self becomes: a product. And as in childhood, the work of optimizing that brand blurs whatever boundaries remained between work and play. There is no “off the clock” when at all hours you could be documenting your on-brand experiences or tweeting your on-brand observations. The rise of smartphones makes these behaviors frictionless and thus more pervasive, more standardized. In the early days of Facebook, you had to take pictures with your digital camera, upload them to your computer, and post them in albums. Now, your phone is a sophisticated camera, always ready to document every component of your life — in easily manipulated photos, in short video bursts, in constant updates to Instagram Stories — and to facilitate the labor of performing the self for public consumption.

But the phone is also, and just as essentially, a tether to the “real” workplace. Email and Slack make it so that employees are always accessible, always able to labor, even after they’ve left the physical workplace and the traditional 9-to-5 boundaries of paid labor. Attempts to discourage working “off the clock” misfire, as millennials read them not as permission to stop working, but a means to further distinguish themselves by being available anyway.

“We are encouraged to strategize and scheme to find places, times, and roles where we can be effectively put to work,” Harris, the Kids These Days author, writes. “Efficiency is our existential purpose, and we are a generation of finely honed tools, crafted from embryos to be lean, mean production machines.”

But as sociologist Arne L. Kalleberg points out, that efficiency was supposed to give us more job security, more pay, perhaps even more leisure. In short, better jobs.

Yet the more work we do, the more efficient we’ve proven ourselves to be, the worse our jobs become: lower pay, worse benefits, less job security. Our efficiency hasn’t bucked wage stagnation; our steadfastness hasn’t made us more valuable. If anything, our commitment to work, no matter how exploitative, has simply encouraged and facilitated our exploitation. We put up with companies treating us poorly because we don’t see another option. We don’t quit. We internalize that we’re not striving hard enough. And we get a second gig."

…

"That’s one of the most ineffable and frustrating expressions of burnout: It takes things that should be enjoyable and flattens them into a list of tasks, intermingled with other obligations that should either be easily or dutifully completed. The end result is that everything, from wedding celebrations to registering to vote, becomes tinged with resentment and anxiety and avoidance. Maybe my inability to get the knives sharpened is less about being lazy and more about being too good, for too long, at being a millennial.

That’s one of the most ineffable and frustrating expressions of burnout: It takes things that should be enjoyable and flattens them into a list of tasks, intermingled with other obligations that should either be easily or dutifully completed. The end result is that everything, from wedding celebrations to registering to vote, becomes tinged with resentment and anxiety and avoidance. Maybe my inability to get the knives sharpened is less about being lazy and more about being too good, for too long, at being a millennial."

…

"In his writing about burnout, the psychoanalyst Cohen describes a client who came to him with extreme burnout: He was the quintessential millennial child, optimized for perfect performance, which paid off when he got his job as a high-powered finance banker. He’d done everything right, and was continuing to do everything right in his job. One morning, he woke up, turned off his alarm, rolled over, and refused to go to work. He never went to work again. He was “intrigued to find the termination of his employment didn’t bother him.”

In the movie version of this story, this man moves to an island to rediscover the good life, or figures out he loves woodworking and opens a shop. But that’s the sort of fantasy solution that makes millennial burnout so pervasive. You don’t fix burnout by going on vacation. You don’t fix it through “life hacks,” like inbox zero, or by using a meditation app for five minutes in the morning, or doing Sunday meal prep for the entire family, or starting a bullet journal. You don’t fix it by reading a book on how to “unfu*k yourself.” You don’t fix it with vacation, or an adult coloring book, or “anxiety baking,” or the Pomodoro Technique, or overnight fucking oats.

The problem with holistic, all-consuming burnout is that there’s no solution to it. You can’t optimize it to make it end faster. You can’t see it coming like a cold and start taking the burnout-prevention version of Airborne. The best way to treat it is to first acknowledge it for what it is — not a passing ailment, but a chronic disease — and to understand its roots and its parameters. That’s why people I talked to felt such relief reading the “mental load” cartoon, and why reading Harris’s book felt so cathartic for me: They don’t excuse why we behave and feel the way we do. They just describe those feelings and behaviors — and the larger systems of capitalism and patriarchy that contribute to them — accurately.

To describe millennial burnout accurately is to acknowledge the multiplicity of our lived reality — that we’re not just high school graduates, or parents, or knowledge workers, but all of the above — while recognizing our status quo. We’re deeply in debt, working more hours and more jobs for less pay and less security, struggling to achieve the same standards of living as our parents, operating in psychological and physical precariousness, all while being told that if we just work harder, meritocracy will prevail, and we’ll begin thriving. The carrot dangling in front of us is the dream that the to-do list will end, or at least become far more manageable.

But individual action isn’t enough. Personal choices alone won’t keep the planet from dying, or get Facebook to quit violating our privacy. To do that, you need paradigm-shifting change. Which helps explain why so many millennials increasingly identify with democratic socialism and are embracing unions: We are beginning to understand what ails us, and it’s not something an oxygen facial or a treadmill desk can fix.

Until or in lieu of a revolutionary overthrow of the capitalist system, how can we hope to lessen or prevent — instead of just temporarily staunch — burnout? Change might come from legislation, or collective action, or continued feminist advocacy, but it’s folly to imagine it will come from companies themselves. Our capacity to burn out and keep working is our greatest value."]]></description>
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    <title>The Complicated Legacy of Stewart Brand’s “Whole Earth Catalog” | The New Yorker</title>
    <dc:date>2018-11-18T06:35:21+00:00</dc:date>
    <link>https://www.newyorker.com/news/letter-from-silicon-valley/the-complicated-legacy-of-stewart-brands-whole-earth-catalog</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Brand now describes himself as “post-libertarian,” a shift he attributes to a brief stint working with Jerry Brown, during his first term as California’s governor, in the nineteen-seventies, and to books like Michael Lewis’s “The Fifth Risk,” which describes the Trump Administration’s damage to vital federal agencies. “ ‘Whole Earth Catalog’ was very libertarian, but that’s because it was about people in their twenties, and everybody then was reading Robert Heinlein and asserting themselves and all that stuff,” Brand said. “We didn’t know what government did. The whole government apparatus is quite wonderful, and quite crucial. [It] makes me frantic, that it’s being taken away.” A few weeks after our conversation, Brand spoke at a conference, in Prague, hosted by the Ethereum Foundation, which supports an eponymous, open-source, blockchain-based computing platform and cryptocurrency. In his address, he apologized for over-valorizing hackers. “Frankly,” he said, “most of the real engineering was done by people with narrow ties who worked nine to five, often with federal money.”

Brand is nonetheless impressed by the new tech billionaires, and he described two startup founders as “unicorns” who “deserve every penny.” “One of the things I hear from the young innovators in the Bay Area these days is ‘How do you stay creative?’ ” Brand said. “The new crowd has this, in some ways, much more interesting problem of how you be creative, and feel good about the world, and collaborate, and all that stuff, when you have wads of money.” He is excited by their philanthropic efforts. “That never used to happen,” he said. “Philanthropy was something you did when you were retired, and you were working on your legacy, so the money went to the college or opera.”

Brand himself has been the beneficiary of tech’s new philanthropists. His main concern, the Long Now Foundation, a nonprofit focussed on “long-term thinking,” counts Peter Thiel and Pierre Omidyar among its funders. The organization hosts a lecture series, operates a steampunk bar in San Francisco’s Fort Mason, and runs the Revive & Restore project, which aims to make species like the woolly mammoth and the passenger pigeon “de-extinct.” The Long Now Foundation is also in the process of erecting a gigantic monument to long-term thought, in Western Texas—a clock that will tick, once a year, for a hundred centuries. Jeff Bezos has donated forty-two million dollars to the construction project and owns the land on which the clock is being built. When I first heard about the ten-thousand-year clock, as it is known, it struck me as embodying the contemporary crisis of masculinity. I was not thinking about death.

Although Brand is in good health and is a dedicated CrossFit practitioner, working on long-term projects has offered him useful perspective. “You’re relaxed about your own death, because it’s a blip on the scale you’re talking about,” he said, then quoted Jenny Holzer’s “Truisms,” saying, “Much was decided before you were born.” Brand is concerned about climate change but bullish on the potential of nuclear energy, urbanization, and genetic modification. “I think whatever happens, most of life will keep going,” he said. “The degree to which it’s a nuisance—the degree to which it is an absolutely horrifying, unrelenting problem is what’s being negotiated.” A newfound interest in history has helped to inform this relaxed approach to the future. “It’s been a long hard slog for women. It’s been a long hard slog for people of color. There’s a long way to go,” he said. “And yet you can be surprised by successes. Gay marriage was unthinkable, and then it was the norm. In-vitro fertilization was unthinkable, and then a week later it was the norm. Part of the comfort of the Long Now perspective, and Steven Pinker has done a good job of spelling this out, is how far we’ve come. Aggregate success rate is astonishing.”

As I sat on the couch in my apartment, overheating in the late-afternoon sun, I felt a growing unease that this vision for the future, however soothing, was largely fantasy. For weeks, all I had been able to feel for the future was grief. I pictured woolly mammoths roaming the charred landscape of Northern California and future archeologists discovering the remains of the ten-thousand-year clock in a swamp of nuclear waste. While antagonism between millennials and boomers is a Freudian trope, Brand’s generation will leave behind a frightening, if unintentional, inheritance. My generation, and those after us, are staring down a ravaged environment, eviscerated institutions, and the increasing erosion of democracy. In this context, the long-term view is as seductive as the apolitical, inward turn of the communards from the nineteen-sixties. What a luxury it is to be released from politics––to picture it all panning out."]]></description>
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<item rdf:about="https://www.lionsroar.com/the-shifting-landscape-of-buddhism-in-america/">
    <title>The Shifting Landscape of Buddhism in America - Lion's Roar</title>
    <dc:date>2018-08-27T23:17:07+00:00</dc:date>
    <link>https://www.lionsroar.com/the-shifting-landscape-of-buddhism-in-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The first wave of academic scholarship on these communities was published around the turn of the millennium, as the study of Buddhism in America emerged as a distinct academic subfield. Influential books included Charles S. Prebish’s Luminous Passage: The Practice and Study of Buddhism in America (1999), Richard Hughes Seager’s Buddhism in America (1999), and James Coleman’s The New Buddhism: The Western Transformation of an Ancient Religion (2002). One common distinction made in this early research was between the so-called “two Buddhisms” in America: “ethnic” and “convert.” According to the researchers, the ethnic or “immigrant” Buddhism of Asian Americans (what scholars now commonly refer to as heritage Buddhism) focused on communal, devotional, and merit-making activities within a traditional cosmological context, whereas the convert Buddhism of overwhelmingly white, upper-middle class practitioners was individualistic, primarily focused on meditation practice and psychological in its approach.

An early challenge to the “two Buddhisms” typology came from scholar Jan Nattier, who observed that not all converts are white, and that some convert-populated communities, such as Soka Gakkai, do not privilege meditation. She proposed an alternative “three Buddhisms” typology—import, export, and baggage—that moved away from ethnicity and race and focused on the mode by which various forms of Buddhism were brought to the U.S.

As Scott Mitchell and Natalie Quli note in their coedited collection Buddhism Beyond Borders: New Perspectives on Buddhism in the United States (2015), and as Mitchell unpacks in his Buddhism in America: Global Religions, Local Contexts (2016), there have been numerous dramatic changes in the social and cultural landscape of America since those studies were published over a decade ago. These changes, as evidenced by the Maha Teacher Council, have brought new questions and concerns to meditation-based convert communities: Who has the authority to define and represent “American” Buddhism? What is the impact of mindfulness transitioning from a countercultural religious practice to a mainstream secular one? How have technology and the digital age affected Buddhist practice? In what ways are generational and demographic shifts changing meditation-based convert communities?

My research explores these questions through a series of case studies, highlighting four areas in which major changes are occurring, pushing these communities beyond their first-generation expressions.

Addressing the Exclusion of Asian Americans

Central to the shifting landscape of contemporary American Buddhism is a rethinking of the distinction between “convert” and “heritage” Buddhisms as practitioners and scholars have become increasingly aware of the problematic nature of both the “two Buddhisms” and “three Buddhisms” typologies. An early challenge came from Rev. Ryo Imamura, a Jodo Shinshu Buddhist priest, in a letter to Tricycle: The Buddhist Review in 1992. That winter, magazine founder and editor Helen Tworkov had written that “The spokespeople for Buddhism in America have been, almost exclusively, educated members of the white middle class. Asian American Buddhist so far have not figured prominently in the development of something called American Buddhism.” Rev. Imamuru correctly pointed out that this statement disregarded the contributions of Asian American immigrants who had nurtured Buddhism in the U.S. since the eighteenth century and implied that Buddhism only became truly American when white Americans practiced it. Although written twenty-five years ago, Rev. Imamura’s letter was only recently published in its entirety with a commentary by Funie Hsu on the Buddhist Peace Fellowship’s website. Hsu and Arunlikhati, who has curated the blog Angry Asian Buddhist since 2011, have emerged as powerful voices in bringing long-overdue attention to the erasure of Asian Americans from Buddhism in the U.S and challenging white privilege in American meditation-based convert communities.

Another shortcoming of the heritage/convert distinction is that it does not account for practitioners who bridge or disrupt this boundary. Where, for example, do we place second- and third-generation Asian Americans who have grown up in Asian American Buddhist communities but now practice in meditation-based lineages? What about Asian Americans who have converted to Buddhism from other religions, or from non-religious backgrounds? Chenxing Han’s promising research, featured in Buddhadharma’s Summer 2016 edition, brings the many different voices of these marginalized practitioners to the forefront. Similarly, how do we categorize “cradle Buddhists,” sometimes jokingly referred to as “dharma brats,” who were born into Buddhist “convert” communities? Millennials Lodro Rinzler and Ethan Nichtern—two of the most popular young American Buddhist teachers—fall into this category, having grown up in the Shambhala Buddhist tradition. How do such new voices affect meditation-based convert lineages?

Rev. Imamura’s letter echoes the early characterization of primarily white, meditation-based convert communities, observing that “White practitioners practice intensive psychotherapy on their cushions in a life-or-death struggle with the individual ego, whereas Asian Buddhists seem to just smile and eat together.” It is of little surprise then that the theme of community appears strongly in the work of Arunlikhati, Hsu, and Han. Arunlikhati has most recently written about the need to create refuges for Buddhists of color—”spaces where people can find true comfort and well-being”—and shares that his dream “is for Western Buddhism to be like a family that accepts all of its members openly.” In challenging white privilege, Asian Americans and other practitioners of color have been instrumental in recovering and building the neglected third refuge—sangha—in meditation-based convert Buddhism."

…

"Three Emerging Turns
In my forthcoming book, I posit three emerging turns, or sensibilities, within meditation-based convert Buddhism: critical, contextual, and collective. The critical turn refers to a growing acknowledgement of limitations within Buddhist communities. First-generation practitioners tended to be very celebratory of “American Buddhism,” enthusing that they were creating new, more modern, and “essential” forms of Buddhism that were nonhierarchical, gender-egalitarian, and free of the cultural and religious “baggage” of their Asian predecessors. While the modernization and secularization of Buddhism certainly continues, there is now much more discussion about the problems and pitfalls of these processes, with some exposing the Western ethnocentrism that has operated behind the “essential” versus “cultural” distinction. This understanding acknowledges that meditation-based convert Buddhism is as culturally shaped as any other form of Buddhism. Some, drawing attention to what is lost when the wider religious context of Buddhism is discarded, have called for a reengagement with neglected aspects of the tradition such as ritual and community.

The contextual turn refers to the increasing awareness of how Buddhist practice is shaped and limited by the specific social and cultural contexts in which it unfolds. In the case of the mindfulness debates, critics have argued that mindfulness has become commodified and assimilated into the context of global capitalism and neoliberalism. Another heated debate is around power and privilege in American Buddhist communities. Take, for instance, Pablo Das’s response to Buddhist teachers’ reflections on the U.S. presidential election, in which he critiques their perspectives as reflective of a privileged social location that negates the trauma of marginalized communities. Das suggests that calls to meditate and to “sit with what is” are not sufficient to create safety for vulnerable populations, and he warns against misusing Buddhist teachings on impermanence, equanimity, and anger to dismiss the realities of such groups. Insight teachers Sebene Selassie and Brian Lesage have fostered a dialogue between sociocultural awareness and Buddhism, developing a course for the Barre Center for Buddhist Studies titled “Buddha’s Teaching and Issues of Cultural Spiritual Bypassing,” which explores how unconscious social conditioning manifests both individually and collectively.

The collective turn refers to the multiple challenges to individualism as a cornerstone of meditation-based convert lineages. One shift has come in the form of efforts toward building inclusive sanghas. Another is the development of relational forms of meditation practice such as external mindfulness. And a third expression is the concept of “collective awakening,” hinted at in Thich Nhat Hanh’s suggestion that “the next Buddha might take the form of a community,” as well as the application of Buddhist principles and practices to the collective dukkha caused by racism and capitalism.

The first generation of meditation-based convert practitioners brought the discourses of psychology, science, and liberal feminism to their encounter with already modernized forms of Asian Buddhism. With the “three turns,” previously excluded, neglected, or entirely new conversations—around critical race theory, postcolonial thought, and cultural studies—are shaping the dialogue of Buddhist modernism. These are not necessarily replacing earlier influences but sitting alongside them and engaging in often-heated debates. Moreover, due to social media and the lively Buddhist blogosphere, these dialogues are also finding a much larger audience. While it is difficult to predict the extent to which these new perspectives will shape the future of Buddhism in America, the fact that they are particularly evident in Gen X and millennial practitioners suggests that their impact will be significant."]]></description>
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<item rdf:about="https://newrepublic.com/article/148296/barbara-ehrenreich-radical-crtique-wellness-culture">
    <title>Barbara Ehrenreich's Radical Critique of Wellness Culture | The New Republic</title>
    <dc:date>2018-05-26T19:29:13+00:00</dc:date>
    <link>https://newrepublic.com/article/148296/barbara-ehrenreich-radical-crtique-wellness-culture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ehrenreich contemplates with some satisfaction not just the approach of her own death but also the passing of her generation. As the boomers have aged, denial of death, she argues, has moved to the center of American culture, and a vast industrial ecosystem has bloomed to capitalize on it. Across twelve chapters, Ehrenreich surveys the health care system, the culture of old age, the world of “mindfulness,” and the interior workings of the body itself, and finds a fixation on controlling the body, encouraged by cynical and self-interested professionals in the name of “wellness.” Without opposing reasonable, routine maintenance, Ehrenreich observes that the care of the self has become a coercive and exploitative obligation: a string of endless medical tests, drugs, wellness practices, and exercise fads that threaten to become the point of life rather than its sustenance. Someone, obviously, is profiting from all this.

While innumerable think pieces have impugned millennials’ culture of “self-care”—and argued that the generation born in the 1980s and ’90s is fragile, consumerist, and distracted—Ehrenreich redirects such criticisms toward an older crowd. Her book sets out to refute the idea that it’s possible to control the course and shape of one’s own biological or emotional life, and dissects the desire to do so. “Agency is not concentrated in humans or their gods or favorite animals,” she writes. “It is dispersed throughout the universe, right down to the smallest imaginable scale.” We are not, that is, in charge of ourselves."

…

"While workout culture requires the strict ordering of the body, mindfulness culture has emerged to subject the brain to similarly stringent routines. Mindfulness gurus often begin from the assumption that our mental capacities have been warped and attenuated by the distractions of our age. We need re-centering. Mindfulness teaches that it is possible through discipline and practice to gain a sense of tranquility and focus. Such spiritual discipline, often taking the form of a faux-Buddhist meditation program, can of course be managed through an app on your phone, or, with increasing frequency, might be offered by your employer. Google, for example, keeps on staff a “chief motivator,” who specializes in “fitness for the mind,” while Adobe’s “Project Breathe” program allocates 15 minutes per day for employees to “recharge their batteries.” This fantastical hybrid of exertion and mysticism promises that with enough effort , you too can bend your mind back into shape.

“Whichever prevails in the mind-body duality, the hope, the goal—the cherished assumption,” Ehrenreich summarizes, “is that by working together, the mind and the body can act as a perfectly self-regulating machine.” In this vision, the self is a clockwork mechanism, ideally adapted by natural selection to its circumstances and needing upkeep only in the form of juice cleanses, meditation, CrossFit, and so on. Monitor your data forever and hope to live forever. Like workout culture, wellness is a form of conspicuous consumption. It is only the wealthy who have the resources to maintain the illusion of an integral and bounded self, capable of responsible self-care and thus worthy of social status. The same logic says that those who smoke (read: poor), or don’t eat right (poor again), or don’t exercise enough (also poor) have personally failed and somehow deserve their health problems and low life expectancy."

…

"Ehrenreich’s political agenda goes largely unstated in Natural Causes, but is nonetheless central to her argument. Since at least the mid-1970s, she has been engaged in a frustrated dialogue with her peers about how they choose to live. In her view, the New Left failed to grasp that its own professional-class origins, status anxieties, and cultural pretensions were the reason that it had not bridged the gap with the working class in the 1960s and 1970s. It was this gap that presented the New Right with its own political opportunity, leading to the ascent of Ronald Reagan and fueling decades of spiraling inequality, resurgent racism, and the backlash against feminism.

The inability of her contemporaries to see themselves with enough distance—either historical distance or from the vantage of elsewhere in the class system—is the subject of some of her best books: Fear of Falling, a study of middle-class insecurity, and Nickel and Dimed, her best-selling undercover report on the difficulties of low-wage employment. At some level, it’s what all her work has been about. In the final pages of Natural Causes, Ehrenreich stages a version of this lifelong dialogue with her peers. She tries to convince them, in the last act, to finally concede that the world does not revolve around them. They can, she proposes, depart without Sturm und Drang.

<blockquote>Two years ago, I sat in a shady backyard around a table of friends, all over sixty, when the conversation turned to the age-appropriate subject of death. Most of those present averred that they were not afraid of death, only of any suffering that might be involved in dying. I did my best to assure them that this could be minimized or eliminated by insisting on a nonmedical death, without the torment of heroic interventions to prolong life by a few hours or days.</blockquote>

It’s a final, existential version of the same argument she’s made forever: for members of her generation and class to see themselves with a touch more perspective.

Despite Ehrenreich’s efforts, this radical message hasn’t resonated among them as widely as she hoped. She has, meanwhile, worked on building institutions that may foster a different outlook in the years to come. In 2012, she founded the Economic Hardship Reporting Project, an impressive, foundation-backed venture to support journalists reporting on inequality. Ever alert to the threat of social inequality and the responsibility of middle-class radicals, she served until just last year as honorary co-chair of Democratic Socialists of America—that renewed organ of radicalism for the millennial precariat. She is not giving up. “It’s one thing,” she writes, “to die into a dead world and, metaphorically speaking, leave one’s bones to bleach on a desert lit only by a dying star. It is another thing to die into the actual world, which seethes with life, with agency other than our own, and at the very least, with endless possibility.”

It takes a special kind of courage to maintain such humility and optimism across a whole lifetime of losing an argument and documenting the consequences. Barbara Ehrenreich doesn’t meditate. She doesn’t believe in the integral self, coherent consciousness, or the mastery of spirit over matter. She thinks everything is dissolving and reforming, all the time. But she’s not in flux—quite the opposite. She’s never changed her mind, lost her way, or, as far as I can tell, even gotten worn out. There’s the tacit lesson of Natural Causes, conveyed by the author’s biography as much as the book’s content: To sustain political commitment and to manifest social solidarity—fundamentally humble and collective ways of being in the world—is the best self-care."]]></description>
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<item rdf:about="https://education.good.is/articles/this-is-generation-uses-libraries-most">
    <title>How Libraries Won Over The Hearts Of Millennials | GOOD Education</title>
    <dc:date>2017-06-28T21:50:01+00:00</dc:date>
    <link>https://education.good.is/articles/this-is-generation-uses-libraries-most</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: "Millennials are the most likely generation of Americans to use public libraries"
http://www.pewresearch.org/fact-tank/2017/06/21/millennials-are-the-most-likely-generation-of-americans-to-use-public-libraries/ ]

"It’s true that more millennials have a college degree than any other generation of young adults, but respondents to Pew’s survey weren’t talking about going to a library to cram for finals. In its survey, Pew made sure to use “wording specifically focused on use of public libraries, not on-campus academic libraries.”

In a previous report on library usage, Pew wrote that “notable shares of Americans do not know that libraries offer learning-related programs and material.” Libraries have made a significant transition over the last two decades from being mere repositories of books to being resource-stacked centers of community engagement and learning — and that seems to have attracted younger folks.

Research released by Pew in 2014 revealed that millennials actually outread every other generation. However in its most recent report, Pew suggests that one of the main drivers of millennial public library usage is that they are coming in to access free computers and internet connections. That’s backed up by what librarians themselves are seeing. Millennials “are familiar with the fact that the library offers them the bandwidth and wireless access they might not get anywhere else," Julie Todaro, president of the American Library Association, told CNN.

It also doesn’t hurt that the ALA trains librarians on how to reach the public on social media. A two-day ALA workshop in Chicago in August will teach librarians how to market library services to Snapchat users. (And you thought librarians only learned the Dewey Decimal System.)

Although the internet might be luring millenials into libraries, they’re likely sticking around because of the depth and breadth of educational resources and cultural programs. A visitor to one of the 73 branches of the Los Angeles Public Library can check out a photography book (good luck reading that on your smartphone or tablet), take a free class that prepares them for the civics test required to become a U.S. citizen, or attend a talk given by “RuPaul’s Drag Race” host RuPaul Charles.

Overall, 46% of all adults ages 18 and older have used the resources offered by their public library or bookmobile during the previous year, reported Pew. “When we say that the library is for everyone … we really mean that there is something that everyone can find at the library to fulfill the desire of reading, entertainment, internet access, self-help, technology assistance or social desire,” Kimberly Bowen, the director of the Denison Public Library in suburban Dallas, told the Herald Democrat. “I think it’s simply that we are asking the community what they want from their library, and we are listening.”

Of course, all this doesn’t mean that millennials don’t take selfies in public libraries. But now the folks snapping and posting those pics on Instagram might just be the librarians themselves."]]></description>
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<item rdf:about="https://pomeranian99.github.io/aremillennialskilling/">
    <title>Those damn millennials</title>
    <dc:date>2017-06-13T22:25:56+00:00</dc:date>
    <link>https://pomeranian99.github.io/aremillennialskilling/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>humor clivethompson millennials 2017 change geny generationy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=gwfKqPYSGK0">
    <title>Lin-Manuel Miranda &amp; Dwayne &quot;The Rock&quot; Johnson Present &quot;Millennials: The Musical&quot; - YouTube</title>
    <dc:date>2017-01-07T20:59:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=gwfKqPYSGK0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Rock & Lin-Manuel Miranda present "Millennials: The Musical," a loving satire of musical theater and millennial culture. It tells the surprisingly uplifting story of a privileged Brooklynite, Crystal, whose world comes crumbling down when she loses her phone."]]></description>
<dc:subject>humor millennials therock lin-manuelmiranda musicals behavior 2016 geny generationy</dc:subject>
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<item rdf:about="http://kottke.org/16/10/meet-the-perennials">
    <title>Meet the Perennials</title>
    <dc:date>2016-11-15T06:31:26+00:00</dc:date>
    <link>http://kottke.org/16/10/meet-the-perennials</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gina Pell on the Perennials, the growing group of people who aren’t bound by age in the way most people in society used to be.

<blockquote>We are ever-blooming, relevant people of all ages who live in the present time, know what’s happening in the world, stay current with technology, and have friends of all ages. We get involved, stay curious, mentor others, are passionate, compassionate, creative, confident, collaborative, global-minded, risk takers who continue to push up against our growing edge and know how to hustle. We comprise an inclusive, enduring mindset, not a divisive demographic.</blockquote>

This is an idea that’s been gathering steam for some time. In 2006, Adam Sternbergh wrote Up With Grups for New York Magazine.

<blockquote>Let’s start with a question. A few questions, actually: When did it become normal for your average 35-year-old New Yorker to (a) walk around with an iPod plugged into his ears at all times, listening to the latest from Bloc Party; (b) regularly buy his clothes at Urban Outfitters; (c) take her toddler to a Mommy’s Happy Hour at a Brooklyn bar; (d) stay out till 4 A.M. because he just can’t miss the latest New Pornographers show, because who knows when Neko Case will decide to stop touring with them, and everyone knows she’s the heart of the band; (e) spend \$250 on a pair of jeans that are artfully shredded to look like they just fell through a wheat thresher and are designed, eventually, to artfully fall totally apart; (f) decide that Sufjan Stevens is the perfect music to play for her 2-year-old, because, let’s face it, 2-year-olds have lousy taste in music, and we will not listen to the Wiggles in this house; (g) wear sneakers as a fashion statement; (h) wear the same vintage New Balance sneakers that he wore on his first day of school in the seventh grade as a fashion statement; (i) wear said sneakers to the office; (j) quit the office job because-you know what?-screw the office and screw jockeying for that promotion to VP, because isn’t promotion just another word for “slavery”?; (k) and besides, now that she’s a freelancer, working on her own projects, on her own terms, it’s that much easier to kick off in the middle of the week for a quick snowboarding trip to Sugarbush, because she’s got to have some balance, right? And she can write it off, too, because who knows? She might bump into Spike Jonze on the slopes; (l) wear a Misfits T-shirt; (m) make his 2-year-old wear a Misfits T-shirt; (n) never shave; (o) take pride in never shaving; (p) take pride in never shaving while spending $200 on a bedhead haircut and $600 on a messenger bag, because, seriously, only his grandfather or some frat-boy Wall Street flunky still carries a briefcase; or (q) all of the above?</blockquote>

As part of a package of 10 Ideas Changing the World Right Now, Catherine Mayer wrote about Amortality for Time Magazine.

<blockquote>Amortals live among us. In their teens and 20s, they may seem preternaturally experienced. In later life, they often look young and dress younger. They have kids early or late — sometimes very late — or not at all. Their emotional lives are as chaotic as their financial planning. The defining characteristic of amortality is to live in the same way, at the same pitch, doing and consuming much the same things, from late teens right up until death.

Cowell is one of their poster boys; so too is France’s Nicolas Sarkozy, as mercurial as a hormonal teenager. Madonna is relentlessly amortal. It’s easier to diagnose the condition in the middle-aged, but there are baby amortals — think Mark Zuckerberg, the world’s youngest self-made billionaire, who looks set to comport himself like a student geek to the end of his days. The eldest amortals, born long before the first boomer wave, are still making mischief around the world.</blockquote>

As centers of culture, big cities have always been places where people could go to not act their age. The internet has become another of those places — no one knows you’re a dog or 43 years old or 14 years old — and the sort of reinvention that’s commonplace online has leaked out into the real world."]]></description>
<dc:subject>people society socialnorms millennials 2016 adamsternbergh catherinemayer age aging amortals reinvention agelessness via:lukeneff geny generationy</dc:subject>
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<item rdf:about="http://ayjay.tumblr.com/post/149753668938/fusions-patrick-hogan-counted-47-institutions-and">
    <title>more than 95 theses — Fusion’s Patrick Hogan counted 47 institutions and...</title>
    <dc:date>2016-09-03T19:05:40+00:00</dc:date>
    <link>http://ayjay.tumblr.com/post/149753668938/fusions-patrick-hogan-counted-47-institutions-and</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["<blockquote>Fusion’s Patrick Hogan counted 47 institutions and industries that millennials have been accused of destroying so far, including credit, car culture, the American Dream, relationships, and golf. Of course, in each of these cases, there is a real story to be told: Yes, young people are buying less on credit; yes, car sales are down; and, not surprisingly, 48 percent of economically squeezed under-30s don’t buy into the uplift of the American Dream, according to one poll. But the language of these articles tells another story on top of those, one that isn’t backed up by any evidence at all: that millennials are ‘killing’ those things, choosing to eliminate them from our shared life. That’s a deeply frustrating story to keep reading, when headlines of 'Millennials are killing the X industry’ could just as easily read 'Millennials are locked out of the X industry.’ There’s nothing like being told precarity is actually your cool lifestyle choice.</blockquote>

—The Myth of the Millennial as Cultural Rebel, by Laura Marsh [https://newrepublic.com/article/136415/myth-millennial-cultural-rebel ]

This is right, and right in an important way. Now, by way of full disclosure: I think pretty much all generational characterizations are bullshit. But the blame-the-millennials narrative is one of the most pernicious.

However: I want to say something about that last sentence I quote. I know dozens and dozens of young people who could have boring 9-5 jobs in their home towns, or in other places lacking evident cultural amenities, but who have decided instead to live in New York or Austin or Chicago or L.A. in order to pursue certain intellectual and artistic aspirations which they believe they can only seriously pursue in such environments. To seek the way of life they want, they piece together temporary and poorly-paying work in the gig economy, they live in sketchy or downright dangerous neighborhoods, and they typically do without health insurance.

You can argue that the decision to live this way is a reasonable one, given these young people’s temnperaments and hopes. You can argue that in a well-ordered society people wouldn’t have to make choices like that. But you can’t say that these particular people haven’t made choices. They could have social and financial stability, or at least a lot more of it than they currently have, because in the places they come from they’re among the best and brightest; they’re desirable commodities. But they’ve chosen the risks of precarity because there are certain goods they believe they can only get access to by doing so.

The question I want to ask is: Do they really have to make that trade-off? Is it really impossible to pursue their aspirations in towns and cities other than the handful that seem, to them, to burn always with a gem-like flame?"

[See also: https://www.wnyc.org/story/truth-millennials-narrative/ ]]]></description>
<dc:subject>patrickhogan alanjacobs 2016 millennials generations precarity choices cities urban stability economics socialsafetynet lauramarsh smalltowns place preference risktaking geny generationy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=-HFwok9SlQQ">
    <title>Millennials Don't Exist! Adam Conover at Deep Shift - YouTube</title>
    <dc:date>2016-03-28T01:03:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-HFwok9SlQQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A millennial marketing conference asked me to give a talk on how to market to millennials. The thesis of the talk I gave: Millennials don't exist and the entire idea of "generations" is unscientific, condescending, and stupid. For more misconception destruction, check out my show ADAM RUINS EVERYTHING on TruTV! New episodes coming in August!"]]></description>
<dc:subject>millennials generations geny generationy 2016 adamconover demographics humor media marketing stereotypes</dc:subject>
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<item rdf:about="http://brightside.me/article/why-generation-y-is-unhappy-11105/">
    <title>Why Generation Y is unhappy</title>
    <dc:date>2015-12-13T23:58:17+00:00</dc:date>
    <link>http://brightside.me/article/why-generation-y-is-unhappy-11105/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lucy’s extreme ambition, coupled with the arrogance that comes along with being a bit deluded about one’s own self-worth, has left her with huge expectations for even the early years out of college. And her reality pales in comparison to those expectations, leaving her ”reality — expectations" happy score coming out at a negative.

And it gets even worse. On top of all this, GYPSYs have an extra problem that applies to their whole generation:

GYPSYs Are Taunted.

Sure, some people from Lucy’s parents’ high school or college classes ended up more successful than her parents did. And while they may have heard about some of it from time to time through the grapevine, for the most part they didn’t really know what was going on in too many other peoples’ careers.

Lucy, on the other hand, finds herself constantly taunted by a modern phenomenon: Facebook Image Crafting.

Social media creates a world for Lucy where A) what everyone else is doing is very out in the open, B) most people present an inflated version of their own existence, and C) the people who chime in the most about their careers are usually those whose careers (or relationships) are going the best, while struggling people tend not to broadcast their situation. This leaves Lucy feeling, incorrectly, like everyone else is doing really well, only adding to her misery:

So that’s why Lucy is unhappy, or at the least, feeling a bit frustrated and inadequate. In fact, she’s probably started off her career perfectly well, but to her, it feels very disappointing.

Here’s my advice for Lucy:

1. Stay wildly ambitious. The current world is bubbling with opportunity for an ambitious person to find flowery, fulfilling success. The specific direction may be unclear, but it’ll work itself out—just dive in somewhere.

2. Stop thinking that you’re special. The fact is, right now, you’re not special. You’re another completely inexperienced young person who doesn’t have all that much to offer yet. You can become special by working really hard for a long time.

3. Ignore everyone else. Other people’s grass seeming greener is no new concept, but in today’s image crafting world, other people’s grass looks like a glorious meadow. The truth is that everyone else is just as indecisive, self-doubting, and frustrated as you are, and if you just do your thing, you’ll never have any reason to envy others."

[Also posted here: http://waitbutwhy.com/2013/09/why-generation-y-yuppies-are-unhappy.html ]]]></description>
<dc:subject>geny generationy millennials 2015 expectations babyboomers generations economics work labor fulfillment happiness reality socialmedia presentationofself ambition careers imagecrafting facebook dunning-krugereffect selfbranding boomers</dc:subject>
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<item rdf:about="http://fusion.net/story/236635/millennials-housing-crisis-tiny-homes/">
    <title>Where should a good millennial live? | Fusion</title>
    <dc:date>2015-11-23T17:50:30+00:00</dc:date>
    <link>http://fusion.net/story/236635/millennials-housing-crisis-tiny-homes/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From this perspective, a lot of our sparkling innovations are glorified infrastructure for declining living standards. “Gypsy cabs” are a longstanding part of the urban economy, but Uber offers a brand. Tenants have been taking in extra boarders to help pay the rent for centuries, but AirBnB legitimizes the practice in the eyes of regulators. An ad for the app Wallapop shows a young man racing to sell his possessions so he can afford to take his girlfriend on a date. The app Letgo does the same thing, and it advertises during the same programs. Clearly the venture capitalists funding these companies think youth desperation is a growth industry. The billion-dollar question is which platforms can make it feel normal.

There’s nothing wrong with young people wanting to live well and independently, not at the expense of their parents, low-income longtime residents, or the environment. That’s what the fantasy of the model millennial living in a box is about, and that’s what makes parts of it very appealing. It would be great if Americans got used to taking up less residential space and filling it with less clutter. Cutting the transportation associated with our way of life may even be essential for the persistence of humans on Earth.

But in a system where every personal sacrifice turns up on some corporate balance sheet, where the workers living in trucks—celebrated and not—create the profits that buy vacation homes, it’s impossible to separate innovation and exploitation. When we talk about where good millennials should live, we’re ignoring more important questions about who owns land, how much, and why. Young Americans can’t allow ourselves to be divided and distracted into accepting a world that continues to award less to more and more to fewer."]]></description>
<dc:subject>malcolmharris inequality housing land 2015 millennials uber airbnb wallapop letgo capitalism tinyhouses regulation business corporatism clutter environment labor work geny generationy</dc:subject>
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<item rdf:about="http://www.nytimes.com/2015/10/04/magazine/is-cultural-appropriation-always-wrong.html">
    <title>Is Cultural Appropriation Always Wrong? - The New York Times</title>
    <dc:date>2015-10-02T17:54:32+00:00</dc:date>
    <link>http://www.nytimes.com/2015/10/04/magazine/is-cultural-appropriation-always-wrong.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s a truth only selectively acknowledged that all cultures are mongrel. One of the first Indian words to be brought into English was the Hindi ‘‘loot’’ — ‘‘plunder.’’ Some of the Ku Klux Klan's 19th-century costumes were, of all things, inspired in part by the festival wear of West African slaves; the traditional wax-print designs we associate with West Africa are apparently Indonesian — by way of the Netherlands. Gandhi cribbed nonviolence from the Sermon on the Mount.

We sometimes describe this mingling as ‘‘cross-pollination’’ or ‘‘cross-fertilization’’ — benign, bucolic metaphors that obscure the force of these encounters. When we wish to speak more plainly, we talk of ‘‘appropriation’’ — a word now associated with the white Western world’s co-opting of minority cultures. And this year — these past several months alone — there has been plenty of talk. In film, there was the outcry over the casting of the blonde Emma Stone as the part-Chinese Hawaiian heroine of Cameron Crowe’s ‘‘Aloha.’’ In music, Miley Cyrus wore dreadlock extensions while hosting the V.M.A.s and drew accusations of essentially performing in blackface — and not for the first time. In literature, there was the discovery that Michael Derrick Hudson, a white poet, had been published in this year’s Best American Poetry anthology under a Chinese pseudonym. In fashion, there was the odd attempt to rebrand cornrows as a Caucasian style — a ‘‘favorite resort hair look,’’ according to Elle. And floating above it all has been Rachel Dolezal, the presiding spirit of the phenomenon, the white former N.A.A.C.P. chapter president who remains serenely and implacably convinced of her blackness.

Questions about the right to your creation and labor, the right to your identity, emerge out of old wounds in America, and they provoke familiar battle stances. The same arguments are trotted out (It’s just hair! Stop being so sensitive! It’s not always about race!) to be met by the same quotes from Bell Hooks, whose essays from the early ’90s on pop culture, and specifically on Madonna, have been a template for discussions of how white people ‘‘colonize’’ black identity to feel transgressive: ‘‘Ethnicity becomes spice, seasoning that can liven up the dull dish that is mainstream white culture.’’ It’s a seasonal contro­versy that attends awards shows, music festivals, Halloween: In a country whose beginnings are so bound up in theft, conversations about appropriation are like a ceremonial staging of the nation’s original sins.

It can feel like such a poignantly stalled conversation that we’re occasionally tempted to believe we’ve moved past it. A 2013 NPR story on America’s changing demographics and the evolution of hip-hop made a case that the genre has lost its identification with race, and that young people aren’t burdened by anxieties about authenticity. ‘‘The melding of cultures we’re seeing now may have Generation X and Generation Y shaking in their boots with claims of racial ‘appropriation,’ ’’ the rapper and performance artist Mykki Blanco said in an online discussion about fashion’s debt to ‘‘urban culture.’’ ‘‘To Generation Z, I would clearly think it all seems ‘normal.’ ’’ Hip-hop culture is global culture, according to this wisdom: People of Korean descent have dominated the largest international b-boy championships; twerking is a full-blown obsession in Russia. ‘‘We as black people have to come to grips that hip-hop is a contagious culture,’’ Questlove, the drummer and co-founder of the Roots, said last year in an interview with Time magazine in which he defended Iggy Azalea, the white Australian rapper derided for (among other things) affecting a ‘‘Southern’’ accent. ‘‘If you love something, you gotta set it free.’’

But many of the most dogged critics of cultural appropriation are turning out to be the very people who were supposed to be indifferent to it. Members of supposedly easygoing Generation Z object — in droves — to Lena Dunham’s posting a photograph of herself in a mock hijab. Others argue that the cultural devaluation of black people paves the way for violence against them. ‘‘What would America be like if we loved black people as much as we loved black culture?’’ Amandla Stenberg, the 16-year-old star of ‘‘The Hunger Games,’’ asked, in her video message ‘‘Don’t Cash Crop My Cornrows,’’ which criticized pop stars like Katy Perry for borrowing from black style ‘‘as a way of being edgy.’’ In June, young Asian-Americans protested when the Museum of Fine Arts, Boston, as an accompaniment to a lecture called ‘‘Claude Monet: Flirting With the Exotic,’’ invited visitors to pose next to Monet’s ‘‘La Japonaise’’ while wearing a matching kimono. And South Asian women, objecting to the fad for ‘‘ethnic’’ wear at music festivals like Coachella, continued a social-media campaign to ‘‘reclaim the bindi,’’ sharing photographs of themselves, their mothers and grandmothers wearing bindis, with captions like ‘‘My culture is not a costume.’’’

Is this just the latest flowering of ‘‘outrage culture’’? Not necessarily. ‘‘The line between cultural appropriation and cultural exchange is always going to be blurred,’’ Stenberg acknowledges in her video. But it has never been easier to proceed with good faith and Google, to seek out and respect context. Social media, these critics suggest, allow us too much access to other people’s lives and other people’s opinions to plead ignorance when it comes to causing offense. When Allure magazine offers tips on achieving a ‘‘loose Afro’’ accompanied by a photograph of a white woman, we can’t overlook how actual black women have been penalized for the hairstyle — that two years ago it was widely reported that a 12-year-old black girl in Florida was threatened with expulsion because of her ‘‘distracting’’ natural hair, and that schools in Oklahoma and Ohio have tried to ban Afros outright. We can’t forget that South Asian bindis became trendy in the mid-’90s, not long after South Asians in New Jersey were being targeted by a hate group that called itself Dotbusters, referencing the bindi, which some South Asian women stopped wearing out of fear of being attacked.

Seen in this light, ‘‘appropriation’’ seems less provocative than pitiably uninformed and stale. It seems possible that we might, someday, learn to keep our hands to ourselves where other people’s cultures are concerned. But then that might do another kind of harm. In an essay in the magazine Guernica, the Pakistani novelist Kamila Shamsie called for more, not less, imaginative engagement with her country: ‘‘The moment you say a male American writer can’t write about a female Pakistani, you are saying, Don’t tell those stories. Worse, you’re saying: As an American male you can’t understand a Pakistani woman. She is enigmatic, inscrutable, unknowable. She’s other. Leave her and her nation to its Otherness. Write them out of your history.’’

Can some kinds of appropriation shatter stereotypes? This has been literature’s implicit promise: that entering into another’s consciousness enlarges our own. Reviewing ‘‘Green on Blue,’’ Elliot Ackerman’s new novel that looks at America’s war in Afghanistan from the perspective of a young Afghan, the writer Tom Bissell said ‘‘there would be fewer wars’’ if more novelists allowed themselves to imagine themselves into other cultures. It’s a seductive if utterly unverifiable claim. But what cannot be disputed is how profoundly we exist in one another’s imaginations. And what conversations about appropriation make clear is that our imaginations are unruly kingdoms governed by fears and fantasies. They are never neutral."]]></description>
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<item rdf:about="http://aeon.co/magazine/psychology/we-need-to-ditch-generational-labels/">
    <title>We need to ditch generational labels – Rebecca Onion – Aeon</title>
    <dc:date>2015-05-19T22:21:02+00:00</dc:date>
    <link>http://aeon.co/magazine/psychology/we-need-to-ditch-generational-labels/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Generational thinking is seductive and confirms preconceived prejudices, but it’s a bogus way to understand the world"

…

"But in real life, I find generational arguments infuriating. Overly schematised and ridiculously reductive, generation theory is a simplistic way of thinking about the relationship between individuals, society, and history. It encourages us to focus on vague ‘generational personalities’, rather than looking at the confusing diversity of social life. Since I’m a ‘Gen-X’er born in 1977, the conventional wisdom is that I’m supposed to be adaptable, independent, productive, and to have a good work/life balance. Reading these characteristics feels like browsing a horoscope. I see myself in some of these traits, and can even feel a vague thrill of belonging when I read them. But my ‘boomer’ mother is intensely productive; my ‘Greatest Generation’ grandmother still sells old books online at age 90, in what I consider to be the ultimate show of adaptability and independence.

enerational thinking doesn’t frustrate everyone. Indeed, there is a healthy market for pundits who can devise grand theories of generational difference. Neil Howe and William Strauss, authors of Generations: The History of America’s Future, 1584-2069 (1991) and founders of the consulting firm LifeCourse Associates in Virginia, have made a fine living out of generational assessments, but their work reads like a deeply mystical form of historical explanation. (Strauss died in 2007; Howe continues to run the consultancy LifeCourse.) The two have conceived an elaborate and totalising theory of the cycle of generations, which they argue come in four sequential and endlessly repeating archetypes.

In the Strauss-Howe schema, these distinct groups of archetypes follow each other throughout history thus: ‘prophets’ are born near the end of a ‘crisis’; ‘nomads’  are born during an ‘awakening’; ‘heroes’ are born after an ‘awakening’, during an ‘unravelling’; and ‘artists’ are born after an ‘unravelling’, during a ‘crisis’. Strauss and Howe select prominent individuals from each generation, pointing to characteristics that define them as archetypal – heroes are John F Kennedy and Ronald Reagan; artists: Theodore Roosevelt, Woodrow Wilson; prophets: John Winthrop, Abraham Lincoln; nomads: John Adams, Ulysses Grant. Each generation has a common set of personal characteristics and typical life experiences.

Plenty of kids at less-privileged schools weren’t intensely worried about grades or planning, like the stereotypical millennial

The archetypal scheme is also a theory of how historical change happens. The LifeCourse idea is that the predominance of each archetype in a given generation triggers the advent of the next (as the consultancy’s website puts it: ‘each youth generation tries to correct or compensate for what it perceives as the excesses of the midlife generation in power’). Besides having a very reductive vision of the universality of human nature, Strauss and Howe are futurists; they predict that a major crisis will occur once every 80 years, restarting the generational cycle. While the pair’s ideas seem far-fetched, they have currency in the marketplace: LifeCourse Associates has consulted for brands such as Nike, Cartoon Network, Viacom and the Ford Motor Company; for universities including Arizona State, Dartmouth, Georgetown and the University of Texas, and for the US Army, too.

The commercial success of this pseudoscientific mumbo-jumbo is irritating, but also troubling. The dominant US thinkers on the generational question tend to flatten social distinctions, relying on cherry-picked examples and reifying a vision of a ‘society’ that’s made up mostly of the white and middle-class. In an article in The Chronicle of Higher Education in 2009 on the pundits and consultants who market information about ‘millennials’ to universities, Eric Hoover described Howe and Strauss’s influential book about that generation, Millennials Rising: The Next Great Generation (2000), as a work ‘based on a hodgepodge of anecdotes, statistics, and pop-culture references’ with the only new empirical evidence being a body of around 600 interviews of high-school seniors, all living in wealthy Fairfax County, Virginia.

Hoover interviewed several people in higher education who voiced their doubts about the utility of Howe and Strauss’s approach. Their replies, informed by their experience teaching college students from across the socioeconomic spectrum, show how useless the schematic understanding of ‘millennials’ looks when you’re working with actual people. Palmer H Muntz, then the director of admissions of Lincoln Christian University in Illinois, noticed that plenty of kids he encountered on visits to less-privileged schools weren’t intensely worried about grades or planning, like the stereotypical millennial. Fred A Bonner II, now at Prairie View A & M University in Texas, pointed out that many of the supposed ‘personality traits’ of coddled and pressured millennials were unrecognisable to his black or Hispanic students, or those who grew up with less money. Siva Vaidhyanathan, a cultural historian and media scholar at the University of Virginia, told Hoover: ‘Generational thinking is just a benign form of bigotry.’"

…

"Ryder had harsh words for the theorists he called ‘generationists’. He argued that thinkers about generation on a large scale had made illogical leaps when theorising the relationship between generations and social change. ‘The fact that social change produces intercohort differentiation and thus contributes to inter-generational conflict,’ he argued, ‘cannot justify a theory that social change is produced by that conflict.’ There was no way to prove causality. The end result, he wrote, was that grand generational theories tended toward ‘arithmetical mysticism.’"

…

"As the French historian Pierre Nora wrote in 1996, the careful analyst trying to talk about generations will always struggle: ‘The generational concept would make a wonderfully precise instrument if only its precision didn’t make it impossible to apply to the unclassifiable disorder of reality.’ The problem with transferring historical and sociological ways of thinking about generational change into the public sphere is that ‘unclassifiability’ is both terrifying and boring. Big, sweeping explanations of social change sell. Little, careful studies of same-age cohorts, hemmed in on all sides by rich specificity, do not.

Perhaps the pseudoscientific use of supposed ‘generations’ would irk less if it weren’t so often used to demean the young. Millennials, consultants advise prospective employers, feel entitled to good treatment even in entry-level jobs, because they’ve been overpraised their whole lives. Millennials won’t buckle down and buy cars or houses, economists complain; millennials are lurking in their parents’ basements, The New Yorker cartoon stereotype runs, tweeting and texting and posting selfies and avoiding responsibility."

…

"Popular millennial backlash against the stereotyping of their generation makes use of the same arguments against generational thinking that sociologists and historians have spent years developing. By drawing attention to the effects of the economic situation on their lives, pointing out that human experience isn’t universal and predictable, and calling upon adults to abandon broad assessments in favour of specific understanding, millennials prove the point: generational thinking is seductive, and for some of us it confirms our preconceived prejudices, but it’s fatally flawed as a mode of understanding the world. Real life is not science fiction."]]></description>
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<item rdf:about="http://www.walkerart.org/channel/2015/insights-k-hole-new-york">
    <title>Insights: K-HOLE, New York — Insights: K-HOLE, New York — Channel — Walker Art Center</title>
    <dc:date>2015-03-28T08:56:16+00:00</dc:date>
    <link>http://www.walkerart.org/channel/2015/insights-k-hole-new-york</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["K-HOLE exists in multiple states at once: it is both a publication and a collective; it is both an artistic practice and a consulting firm; it is both critical and unapologetically earnest. Its five members come from backgrounds as varied as brand strategy, fine art, web development, and fashion, and together they have released a series of fascinating PDF publications modeled upon corporate trend forecasting reports. These documents appropriate the visuals of PowerPoint, stock photography, and advertising and exploit the inherent poetry in the purposefully vague aphorisms of corporate brand-speak. Ultimately, K-HOLE aspires to utilize the language of trend forecasting to discuss sociopolitical topics in depth, exploring the capitalist landscape of advertising and marketing in a critical but un-ironic way.

In the process, the group frequently coins new terms to articulate their ideas, such as “Youth Mode”: a term used to describe the prevalent attitude of youth culture that has been emancipated from any particular generation; the “Brand Anxiety Matrix”: a tool designed to help readers understand their conflicted relationships with the numerous brands that clutter their mental space on a daily basis; and “Normcore”: a term originally used to describe the desire not to differentiate oneself, which has since been mispopularized (by New York magazine) to describe the more specific act of dressing neutrally to avoid standing out. (In 2014, “Normcore” was named a runner-up by Oxford University Press for “Neologism of the Year.”)

Since publishing K-HOLE, the collective has taken on a number of unique projects that reflect the manifold nature of their practice, from a consulting gig with a private equity firm to a collaboration with a fashion label resulting in their own line of deodorant. K-HOLE has been covered by a wide range of publications, including the New York Times, Fast Company, Wired UK, and Mousse.

Part of Insights 2015 Design Lecture Series."

[direct link to video: https://www.youtube.com/watch?v=7GkMPN5f5cQ ]]]></description>
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<item rdf:about="http://89plus.com/">
    <title>89plus</title>
    <dc:date>2015-03-28T08:55:21+00:00</dc:date>
    <link>http://89plus.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["89plus is a long-term, international, multi-platform research project co-founded by Simon Castets and Hans Ulrich Obrist, investigating the generation of innovators born in or after 1989. Without forecasting artistic trends or predicting future creation, 89plus manifests itself through panels, books, periodicals, exhibitions and residencies, bringing together individuals from a generation whose voices are only starting to be heard, yet which accounts for almost half of the world’s population.

Marked by several paradigm-shifting events, the year 1989 saw the collapse of the Berlin Wall and the start of the post-Cold War period, and the introduction of the World Wide Web and the beginning of the universal availability of the Internet. Positing a relationship between these world-changing events and creative production at large, 89plus introduces the work of some of this generation’s most inspiring protagonists.

Since an introductory panel held in January 2013 at the DLD – Digital, Life, Design conference in Munich, 89plus has conducted research internationally, in Hong Kong and Miami with Art Basel’s Salon series, in Singapore as part of Singapore International Festival of the Arts, in Cape Town with Design Indaba, and in New York and Rio de Janeiro as part of the MoMA PS1 exhibition ‘Expo 1.’ 89plus has also developed a series of residencies with various partners internationally including the Park Avenue Armory in New York, the agnès b. / Tara Oceans Polar Circle Expedition, and the Google Cultural Institute in Paris, which culminated in a one night exhibition at Fondation Cartier, Paris. In late 2013, 89plus partnered with Fondazione Sandretto Re Rebaudengo and the Serpentine Galleries for a new annual award for emerging talent, the ‘Re Rebaudengo Serpentine Grants’. The 89plus Marathon was held at London’s Serpentine Sackler Gallery in late 2013, followed shortly after by the 89plus Americas Marathon: Autoconstrucción at Museo Jumex, Mexico City. In early 2014 LUMA hosted the inaugural exhibition, ’89plus / Poetry will be made by all!’, in Zurich, driven by a residency series and an ongoing project which is publishing 1000 books by 1000 poets.

OPEN CALL
89plus is calling for artists, writers, architects, filmmakers, musicians, designers, scientists and technologists.

Submissions are kept on a private research database for consideration by the project’s co-curators. As the project continues in the years to come, those selected will be notified of their inclusion in new endeavors.

Please submit as soon as possible to be considered for our various upcoming events and projects at 89plus.com/submit.

89plus is grateful for the support of The LUMA Foundation
89plus.com is kindly supported by DLD – Digital, Life, Design"]]></description>
<dc:subject>89plus arthansulrichobrist simoncastets millennials art design culture digital digitalnatives generations geny generationy</dc:subject>
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    <title>The Next America | Pew Research Center</title>
    <dc:date>2015-01-26T22:22:23+00:00</dc:date>
    <link>http://www.pewresearch.org/next-america/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>us demographics data race age diversity change immigration interracialmarriage generations genx generationx babyboomers silentgeneration millennials politics religion medicare socialsecurity statistics gender genygenerationy government polls economics inequality samesexmarriage marijuana mixedrace visualization history boomers geny generationy</dc:subject>
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<item rdf:about="http://colleendilen.com/2014/08/13/why-talking-about-the-future-of-museums-may-be-holding-museums-back/">
    <title>Why Talking About The Future of Museums May Be Holding Museums Back | Know Your Own Bone</title>
    <dc:date>2014-08-14T06:45:27+00:00</dc:date>
    <link>http://colleendilen.com/2014/08/13/why-talking-about-the-future-of-museums-may-be-holding-museums-back/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many resources focusing on “the future” are actually communicating about emerging trends that are happening right now…and when we call them “the future” we do our organizations a grave disservice.

Here’s why:

1. Things that are characterized as the future within the museum industry generally are not about the future at all

Check this out: Embracing millennials, mastering community management on social media, opening authority, heightening engagement with onsite technologies, breaking down ivory towers with shifts from prescription to participation, engaging more diverse audiences, utilizing mobile platforms, understanding the role of “digital,” breaking down organizational silos…These are things that we frequently discuss as if they are part of the future. But they aren’t. In fact, if your organization hasn’t already had deep discussions about these issues and begun evolving and deploying new strategies at this point, then you may arguably be too late in responding to forces challenging our sector today.

2. Calling it the future excuses putting off issues which are actually immediate needs for organizational survival

What if we called these things “The Right Now?” Would it be easier to get leadership to allocate resources to social media endeavors or deploy creative ways to grow stakeholder affinity by highlighting participation and personalization?  Are we excusing the poor transition from planning to action by deferring most investments to “The Future?”

Basically, we’ve created a beat-around-the-bush way of talking about hard things that separates successful and unsuccessful organizations. For many less successful organizations struggling to find their footing in our rapidly evolving times, their go-to euphemistic solution for “immediate and difficult” seems to be “worth thinking about in the future.” When we call it “the future,” we excuse ourselves from thinking about these issues right now (which is exactly when we should be considering if not fully deploying them).

Contrast this deferment strategy with those of more successful organizations who invariably and reliably “beat the market to the spot.”  It isn’t pure chance and serendipity that underpins successful engagement strategies – these are the product of ample foresight, planning, investment and action…all of it done many yesterdays ago!

3. The future implies uncertainty but trend data is not uncertain

Moreover, common wisdom supports that “the future” is uncertain.  “We cannot tell the future.” Admittedly, some sources that aim to talk about the future truly attempt to open folks’ brains to a distant time period. However, much of what is shared by those we call “futurists” is not necessarily uncertain. In fact (and especially when it comes to trends in data), we’re not guessing.  I’ve sat in on a few meetings within organizations in which trends and actual data are taken and then presented as “the future” or within the conversation of “things to discuss in the future.” Wait. What?

Certainly, new opportunities evolve and trends may ebb with shifting market sentiments…but why would an organization choose uncertainty over something that is known right now?

4. We may not be paying enough attention to right now

I don’t think that referring to “right now trends” as “the future” would be as potentially damaging to organizations if we spent enough time being more strategic and thoughtful about “right now trends” in general.  Many organizations seem to be always playing catch-up with the present.  If organizations are struggling to keep up with the present, how will they ever be adequately prepared for the future?

5. Talking about the future sometimes provides a false sense of innovation that may simply be vanity

To be certain, we all need “wins” – especially in nonprofit organizations where burnout is frequent and market perceptions are quickly changing. The need for evolution is constant and the want for a moment’s rest may be justified. That said, it seems as though talking about “the future” (which, as we’ve covered, is actually upon us) is often simply providing the opportunity for organizations to pat themselves on the back for “considering” movement instead of actually moving. To have the perceived luxury of being able to think about the future may give some leaders a false sense of security that they aren’t, in fact, constantly trying to keep up with the present.

Talking about “the future” seems to mean that you are talking about something that is – yes – perhaps cutting edge, but also uncertain, not urgent, not immediate, and somehow a type of creative brainstorming endeavor. While certainly brainstorming about the actual future may be beneficial (there are some great minds in the museum industry that do this!), it may be wise for organizations to realize that most of what we call “the future” is a too-nice way of reminding organizations that the world is turning as we speak and you may already be a laggard organization.

Think about your favorite museum or nonprofit thinker. My guess is that you consider that person to be a kind of futurist, but really, you may find that they are interesting to you because they are actually a “right-now-ist.” They provide ideas, thoughts, and innovative solutions about challenges that are currently facing your organization."]]></description>
<dc:subject>museums innovation future futurism now programs excuses vanity change procrastination certainty uncertainty 2014 strategy talk leadership administration socialmedia communitymanagement authority millennials engagement technology edtech mobile digital organizations nonprofit personalization obsolescence colleendilen nonprofits geny generationy</dc:subject>
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<item rdf:about="http://www.theatlantic.com/business/archive/2014/03/americas-workers-stressed-out-overwhelmed-totally-exhausted/284615/">
    <title>America's Workers: Stressed Out, Overwhelmed, Totally Exhausted - Rebecca J. Rosen - The Atlantic</title>
    <dc:date>2014-03-28T16:16:24+00:00</dc:date>
    <link>http://www.theatlantic.com/business/archive/2014/03/americas-workers-stressed-out-overwhelmed-totally-exhausted/284615/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What will change the overwork culture? There are several factors at play that I’m hoping will have an effect:

• Bright spots.  I went looking for innovative "bright spots" at work, love, and play and found a host of really hopeful and cool things happening in companies large and small. For example, I have a profile of an innovative software company in Ann Arbor, Menlo Innovations, LLC, that was founded based on one principle: joy. Workers do intense, creative work, and are expected NOT to answer work phone and emails after hours or on weekends. If you come back refreshed—and maybe you’ve met someone, had a new experience, expanded your horizons—you’ll bring that freshness to work, perhaps make new connections, figure out how to solve an old problem in new ways.The more we shine a spotlight on how work can be done differently and well, the more companies and the middle managers who are the ones who implement policy changes, can follow new role models of success.

• Millennials. They may have been raised as precious and entitled, but many are coming into workplaces assuming that they can have it all—work and life—and are showing that they can do excellent work in their own way and in their own time. Creaky, rigid, old-fashioned cultures are beginning to adapt.

• Baby Boomers. They’re living longer and are healthier and aren’t ready or can’t afford to sail off into the sunset at 62. But neither do they want to work 90 hours a week anymore. There’s pressure from the top end to change as well.

• Technology. Technology is a double-edged sword right now. It’s freeing us up to work differently, but it’s also showing that it’s extending our work hours. I’m hoping that the more we use it, the smarter we’ll get about how to adapt to it. And all this recent extreme weather is showing managers how much good work can be done on snow days, etc. even when you’re not sitting at your desk under their nose.

• Human performance science and the creative class. In a knowledge economy, what do we value? Innovation, new ideas, creativity. How do we foster that? The brain is wired for the “A Ha” moment to come, not when our noses are pressed firmly into the grindstone, but in a break in the action. When we let our mind wander. In the shower. On a walk. When we are idle, neuroscience is showing that our brains are most active.

• Changes on the state level. While our national politics has been frozen for so long on issues of work and life, I was heartened to find states stepping in and looking for common sense policies and solutions  to help people better manage the now conflicting demands and work and life. California, New Jersey, and Rhode Island have state paid parental leave policies—paid for by employees a few cents out of every paycheck that is pooled into a Temporary Disability Insurance fund. Cities are passing tax incentives to companies that promote telework and flexible work, as well as exploring their own “right to request” flexible work laws. 

• Health. NIH is in the middle of a giant, multi-year study of  how our high-stress, long hours work cultures are making us sick—and that costs employers a lot of money. And the Yale Stress Center is finding in their functional MRI studies that stress—the WHO has rated us the most anxious country on the planet—is actually shrinking our brains. Sick and stupid and overworked and overtired does not make for the most creative and productive workforce.

Other countries limit work hours by law (the European Union’s Working Time Directive, for instance) to both keep workers from being exploited, burned out or, in the case of Germany in particular, to keep unemployment low by spreading out work hours among more workers. Other countries also value refreshed workers and family and leisure time, and have paid leave policies when children are born, fostered, or adopted, in addition to sick time. They have paid vacation policies of as much as 30 days. In Denmark, every parent gets two “nurture days” per child until the child is eight, in order to make it to parent-teacher conferences, the school play, etc.—things that in this country, many white collar workers guiltily slink out under the radar to rush to, and working class people risk getting fired to do. In the UK, within the first year that they implemented a “Right to Request” flexible work hours (which give employees the right to put together a plan for how to get their work done in a flexible way and employers could only turn them down if they could show it would hurt the business bottom line) more than one million families requested such schedules and business kept humming right along.

In the United States, we have no such policies. We value work. We work among the most extreme hours, behind only Japan and South Korea.We value work. We work among the most extreme hours, behind only Japan and South Korea. Our divided political system has yet to figure out what the proper role of government should even be, and we hate taxes. Ironically, the OECD has done studies that have found that the U.S. spends about as much as Sweden on health and welfare—it’s just that they pool their money to pay for everyone, and in the U.S., it all comes out of private pockets.

One of the most astounding studies I came across was another OECD look at productivity. I heard so often, well, this overwork culture is just the price we have to pay for being such an enormously wealthy and productive economy. But then the OECD sliced GDP per hours worked to get an hourly productivity rate, and for several of the years studied, the U.S. falls several rungs below other countries with more rational work-life policies, such as France. So we’re putting in the most hours, but we’re not actually working intense, short, productive hours. We’re just putting in a lot of meaningless face time because that’s what our workplace cultures value—at the expense of our health, our families, and our souls."]]></description>
<dc:subject>rebeccarosen work labor productivity generations millennials babyboomers technology well-being law legal qualityoflife health facetime economics france denmark sweden japan korea brigidschulte stewartfriedman balance lifepetersenge jessicadegroot clarajeffrey inequality monikabauerlein 2014 boomers geny generationy wellbeing</dc:subject>
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<item rdf:about="http://www.nytimes.com/2013/12/01/opinion/sunday/millennial-searchers.html?pagewanted=all">
    <title>Millennial Searchers - NYTimes.com</title>
    <dc:date>2013-12-12T21:50:11+00:00</dc:date>
    <link>http://www.nytimes.com/2013/12/01/opinion/sunday/millennial-searchers.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many researchers believe that millennials are focusing more on happiness than prior generations, and that the younger ones in that age cohort are doing so even more than the older ones who did not take the brunt of the recession. Rather than chasing the money, they appear to want a career that makes them happy — a job that combines the perks of Google with the flexibility of a start-up.

But a closer look at the data paints a slightly different picture. Millennials appear to be more interested in living lives defined by meaning than by what some would call happiness. They report being less focused on financial success than they are on making a difference. A 2011 report commissioned by the Career Advisory Board and conducted by Harris Interactive, found that the No. 1 factor that young adults ages 21 to 31 wanted in a successful career was a sense of meaning. Though their managers, according to the study, continue to think that millennials are primarily motivated by money, nearly three-quarters of the young adults surveyed said that “meaningful work was among the three most important factors defining career success.”

MEANING, of course, is a mercurial concept. But it’s one that social scientists have made real progress understanding and measuring in recent years. Social psychologists define meaning as a cognitive and emotional assessment of the degree to which we feel our lives have purpose, value and impact. In our joint research, we are looking closely at what the building blocks of a meaningful life are. Although meaning is subjective — signifying different things to different people — a defining feature is connection to something bigger than the self. People who lead meaningful lives feel connected to others, to work, to a life purpose, and to the world itself. There is no one meaning of life, but rather, many sources of meaning that we all experience day to day, moment to moment, in the form of these connections.

It’s also important to understand what meaning is not. Having a sense of meaning is not the same as feeling happy. In a new longitudinal study done by one of us, Jennifer L. Aaker, with Roy F. Baumeister, Kathleen D. Vohs and Emily N. Garbinsky, 397 Americans were followed over a monthlong period and asked the degree to which they considered their lives to be meaningful and happy, as well as beliefs and values they held, and what type of choices they had made in their lives."

…

"Some studies have suggested that millennials are narcissistic and flaky in their professional and personal lives, and are more selfish than prior generations. But new data suggests that these negative trends are starting to reverse. In a study published this summer in the journal Social Psychological and Personality Science, the researchers Heejung Park, Jean M. Twenge and Patricia M. Greenfield looked at surveys that have, each year since the 1970s, tracked the attitudes of hundreds of thousands of 12th graders. Although concern for others had been decreasing among high school seniors and certain markers of materialism — like valuing expensive products such as cars — had been increasing for nearly four decades, these trends began to reverse after 2008. Whereas older millennials showed a concern for meaning, the younger millennials who came of age during the Great Recession started reporting more concern for others and less interest in material goods."]]></description>
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<item rdf:about="http://www.aljazeera.com/indepth/opinion/2013/11/surviving-post-employment-economy-201311373243740811.html">
    <title>Surviving the post-employment economy - Opinion - Al Jazeera English</title>
    <dc:date>2013-11-06T22:19:10+00:00</dc:date>
    <link>http://www.aljazeera.com/indepth/opinion/2013/11/surviving-post-employment-economy-201311373243740811.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you are 35 or younger - and quite often, older - the advice of the old economy does not apply to you. You live in the post-employment economy, where corporations have decided not to pay people. Profits are still high. The money is still there. But not for you. You will work without a raise, benefits, or job security. Survival is now a laudable aspiration.

Higher education is merely a symptom of a broader economic disease. As universities boast record endowments and spend millions on lavish infrastructure, administrators justify poor treatment of faculty by noting that said faculty: 1) "choose" to work for poverty wages, and 2) picked specialisations that give them limited "market value" - ignoring, of course, that almost no one is valued in this market, save those who are reaping its greatest profits.

The college major debate - in which "skill" is increasingly redefined as a specific corporate contribution - extends this inequity to the undergraduate level, defining as worthless, both the student’s field of study and the person teaching it. But when worthlessness is determined by the people handing out - or withholding - monetary worth, we have cause for reassessment.

Failure of the system

It is easy to decry a broken system. It is harder to figure out how to live in it.

What must be made clear is that this is not a crisis of individual choices. It is a systemic failure - within higher education and beyond. It is a crisis of managed expectations - expectations of what kind of job is "normal", what kind of treatment is to be tolerated, and what level of sacrifice is reasonable.

When survival is touted as an aspiration, sacrifice becomes a virtue. But a hero is not a person who suffers. A suffering person is a person who suffers.

If you suffer in the proper way - silently, or with proclaimed fealty to institutions - then you are a hard worker "paying your dues". If you suffer in a way that shows your pain, that breaks your silence, then you are a complainer - and you are said to deserve your fate.

But no worker deserves to suffer. To compound the suffering of material deprivation with rationalisations for its warrant is not only cruel to the individual, but gives exploiters moral license to prey.

Individuals internalise the economy’s failure, as a media chorus excoriates them over what they should have done differently. They jump to meet shifting goalposts; they express gratitude for their own mistreatment: their unpaid labour, their debt-backed devotion, their investment in a future that never arrives.

And when it does not arrive, and they wonder why, they are told they were stupid to expect it. They stop talking, because humiliation is not a bargaining chip. Humiliation is a price you pay in silence - and with silence.

People can always make choices. But the choices of today’s workers are increasingly limited. Survival is not only a matter of money, it is a matter of mentality - of not mistaking bad luck for bad character, of not mistaking lost opportunities for opportunities that were never really there.

You are not your job. But you are how you treat people.

So what can you do? You can work your hardest and do your best. You can organise and push for collective change. You can hustle and scrounge and play the odds.

But when you fall, know that millions are falling with you. Know that it is, to a large extent, out of your hands. And when you see someone else falling, reach out your hands to catch them."

[More from Sarah Kendzior (via Jen Lowe): http://www.aljazeera.com/indepth/opinion/profile/sarah-kendzior-.html ]

[Like this one: "Zero opportunity employers" http://www.aljazeera.com/indepth/opinion/2013/09/2013923101543956539.html ]]]></description>
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<item rdf:about="http://www.antipope.org/charlie/blog-static/2013/08/snowden-leaks-the-real-take-ho.html">
    <title>Snowden leaks: the real take-home - Charlie's Diary</title>
    <dc:date>2013-08-21T08:21:06+00:00</dc:date>
    <link>http://www.antipope.org/charlie/blog-static/2013/08/snowden-leaks-the-real-take-ho.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The big government/civil service agencies are old. They're products of the 20th century, and they are used to running their human resources and internal security processes as if they're still living in the days of the "job for life" culture; potential spooks-to-be were tapped early (often while at school or university), vetted, then given a safe sinecure along with regular monitoring to ensure they stayed on the straight-and-narrow all the way to the gold watch and pension. Because that's how we all used to work, at least if we were civil servants or white collar paper pushers back in the 1950s.

But things don't work that way any more. A huge and unmentionable side-effect of the neoliberal backlash of the 1970s was the deregulation of labour markets and the deliberate destruction of the job for life culture, partly as a lever for dislodging unionism and the taproots of left-wing power in the west (yes, it was explicit class war by the rich against the workers), and partly because a liquid labour market made entrepreneurial innovation and corporate restructuring easier (I love these capitalist euphemisms: I swear they'd find a use for "final solution" as well, if only some naughty, bad people hadn't rendered that clause taboo two-thirds of a century ago)."

…

"We human beings are primates. We have a deeply ingrained set of cultural and interpersonal behavioural rules which we violate only at social cost. One of these rules, essential for a tribal organism, is bilaterality: loyalty is a two-way street. (Another is hierarchicality: yield to the boss.) Such rules are not iron-bound or immutable — we're not robots — but our new hive superorganism employers don't obey them instinctively, and apes and monkeys and hominids tend to revert to tit for tat quite easily when unsure of their relative status. Perceived slights result in retaliation, and blundering, human-blind organizations can slight or bruise an employee's ego without even noticing. And slighted or bruised employees who lack instinctive loyalty because the culture they come from has spent generations systematically destroying social hierarchies and undermining their sense of belonging are much more likely to start thinking the unthinkable.

Edward Snowden is 30: he was born in 1983. Generation Y started in 1980-82. I think he's a sign of things to come.

PS: Bradley Manning is 25."]]></description>
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<item rdf:about="http://www.poszu.com/poszu/index.php/blog-archive/chastised-generation/">
    <title>POSZU :: The Chastised Generation</title>
    <dc:date>2013-08-08T01:34:59+00:00</dc:date>
    <link>http://www.poszu.com/poszu/index.php/blog-archive/chastised-generation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["But Generation wasn't coddled as a child. Generation isn't weak and stupid. Generation doesn't exist.

There is no such thing as a generation, any more than there is such thing as a particular decade or a century. These are named spans of time, invented by language, named by society, and given laudable or ugly characteristics as any particular person sees fit. There is no Generation that is any particular way. There is only the Dads, and the Moms as well, who have birthed this epochal child for the sole purpose of beating it. 

These self-appointed authorities and guardians of the social state are nothing more than the local cultural chamber of commerce. They have one goal—to produce statements of blanket condemnation against any social practice they deem anathema to their own existence. They are conservative by definition, because the systems they seek to maintain are always past-tense, defended against the present-tense. They sit on the throne of accomplishment and are willing to hand down advice, just so long as this advice could not in anyway compromise the legs of their own chair. They are a country club of Yes-Men surrounded by mirrors. And the youth are blocking their light.

Dad and Mom remind Generation of this in every one of their screaming fights. In their threats, whether spoken or implicit, about kicking Generation out of the house or taking it off the family health care plan. There is the constant reminder: you are not doing as well as we did, and so you have failed. This non-existent Generation hears this loud and clear, and solidifies a little more.

And so Generation starts going out at night, to get this existence out of the way, to avoid being in the way. Staying out of the house, hanging out in groups around the mall and the convenience store, Generation gets up to no good. Generation is chased by the cops down the street. Maybe Generation gets away, maybe it doesn't. Maybe Generation is part of a gang, or maybe it isn't."

…

"But parenting is the precisely the mistake, because there are no parents, and there are no children. Humans are born helpless, unable to move or feed. We require nurturing, or we would die. But the point at which humans can move and feed on their own comes quickly. Within a few years a human can care for its own body. And yet, we continue parenting for another ten, fifteen, twenty years, or longer. 

Humans don't need parents. They don't need to be a Generation. They don't need the discipline of their so-called elders and betters, that is disguised as “care”. All of this “care” that we're given! It is unasked for, un-refuseable, unmistakable in its animosity.

Generation has been so coddled! It has had every advantage! So many times have the Dads and the Moms tried to drag up Generation into this more authentic state of humanity known as adulthood, with the reverse-mortgage known as “care”. They give it the best schools, the best food, the best medicine, and the most just punishment. What sort of brat would reject these privileges?

But what is the “care”? It is insult upon insult. It is punishment as a reversal of love. Generation is not so much the Coddled, as it is the Chastised Generation.

Look at what they say about Generation. From the time that it could read, the editorial pages are full of maligning text screaming Generation's name, telling it exactly what is wrong about it. This is a textbook of love, a required text that it must buy for hundreds of dollars each semester. And the teachers will make sure that Generation learns it by heart. Every child needs an education, and needs to know these canonical philosophies."

…

"Generation dozes off in class, exhausted after another night with no sleep. And what will it miss? Only more lessons about how real Generation is, and how real it's flaws are. A perspective on history that properly portrays the difference between adults and the youth, reinforces the rationale for care and this sort of education, and reminds Generation of what side it is on. As Generation grows up, it needs to be taught who the new Dads and Moms are, whether they are teachers, bosses, bureaucrats, or institutions.

But it doesn't need teachers, and it doesn't need authority. It doesn't need Dad and Mom for its emotional development. It don't need coddling, and it don't need care. What it actually need are allies. What it needs are equals. What it needs are friends. From its friends and equals, Generation can figure out how to be human, and how to collaboratively work with others. From its friends it can learn that it is not Generation at all—but merely billions of individuals. It can discover that all of these people don't owe anything to heritage, to progenitors, to the artificial categories that divide the Dads and Moms from the Generation. A friend is a human of the present-tense, a person of equals with no greater country club than every other human on the face of the earth. The real nurturing nature of this comradeship is what is beaten out of Generation with every fist, every class, every word, from the time it was taught to respond to its name.

We don't need to be a generation. We need to be allowed to become friends.

And this is what Generation realizes, out in the street one night, all night. And why is this night is different from all the other nights? Because on this night, the street is full of friends. And because there are so many friends, the streets are filling with police, the armed Dads and Moms of the State. They are here to dispense more care. There are too many friends here, too many equals, and so they must be made back into children and herded back to the classrooms and made to re-read the books. They beat and gas Generation with love, because Generation is acting out, and needs its punishment. 

But suddenly, Generation can see this care for what it is. There is no Generation. There is only us."

[Also here: https://medium.com/p/385e3c13f2 ]]]></description>
<dc:subject>generations youth 2013 adamrothstein policestate patriarchy cooperation unschooling deschooling children schooling education generationalwarfare friendship parenting respect generationy millennials history tension humans human conflict canon conservatism geny</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://doriantaylor.com/generation-liminal">
    <title>Generation Liminal — Dorian Taylor</title>
    <dc:date>2012-12-01T06:59:48+00:00</dc:date>
    <link>http://doriantaylor.com/generation-liminal</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'm pretty con­fi­dent that the span from 1995 to 2000 minted more auto­di­dacts than have ever ex­isted be­fore or since. The ones that benifited the most were the ones that weren't heav­ily in­vested into other things—like teenagers and early-20-some­things. I got to be part of the dot-bomb, but not be ru­ined by it. Even if you weren't part of it your­self, you'd know some­body who was. Just being near that kind of en­ergy was enough to ir­rev­o­ca­bly change a per­son. …

And that's really why I and people like me fall into the generational interstices. We lack the despondency emblematic of Generation X, and the ostensible helplessness of the Millennials. We got to experience our own agency first-hand.

The early 90's must have sucked if you were a young adult. The late 90's must have sucked if you were a kid. My cohort dodged both of those bullets, and I am eternally grateful for it."]]></description>
<dc:subject>interstitialgenerations interstitialspaces generations sweetspot millenials invention making autodidacts generationx geny genx 2012 doriantaylor interstitial generationy millennials autodidactism inbetween inbetweenness betweenness between</dc:subject>
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<item rdf:about="http://www.patheos.com/blogs/phoenixandolivebranch/2012/06/open-letter-from-a-millennial-quit-telling-us-were-not-special/">
    <title>Open Letter from a Millennial: Quit Telling Us We’re Not Special</title>
    <dc:date>2012-08-21T06:44:19+00:00</dc:date>
    <link>http://www.patheos.com/blogs/phoenixandolivebranch/2012/06/open-letter-from-a-millennial-quit-telling-us-were-not-special/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You have done our work for us, then called us lazy.
You have threatened our teachers, then told us “just an A” isn’t good enough.
You have gotten our jobs for us, and called us underachievers.
You have recorded everything we do, like researchers breeding a better mouse.
You have made us trophy-seekers, then mocked us for our walls of worthless awards.
You have pitted us against each other in a fight for success, which has become survival.
You have given us a world in which even our college degrees are meaningless because there are just too many of us.
You have made us depend on you. When we followed your instructions… we’ve ended up stuck in your basement because nobody in your generation is willing to pay us a living wage.
Then you called us the “boomerang” generation that refuses to grow up. When did we have the chance?"]]></description>
<dc:subject>upbringing education boomeranggeneration work jobs recession underachievement laziness specialness gradeinflation survival parenting babyboomers boomers generationy generations dependency helicopterparenting helicopterparents 2012 millennials self-esteem geny</dc:subject>
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</item>
<item rdf:about="https://vimeo.com/46254409">
    <title>Portland/CreativeMornings - William Deresiewicz on Vimeo</title>
    <dc:date>2012-07-27T23:35:23+00:00</dc:date>
    <link>https://vimeo.com/46254409</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Entrepreneurialsm isn't necessarily bad, but I'm just struck by the fact that it seems to be *the* ideal. … the exclusive ideal. … This is far from only true of only young people… the small business ["that also includes nonprofits"] has become the idealized social form or life expression of our time, in general."

"If you think back a century ago to the heyday of high modernism and aestheticism, art for art's sake, the artist as… the culture hero… All of the attributes that were attached to being an artist or to making art then are … attached to entrepreneurialism now… like autonomy, freedom, heroism, imagination, creativity, adventure."

"The affect that we all have now is the salesman's personality. It's the smile and shoeshine. It's "the customer is always right." It's "I'm not going to offend anybody beacuse I don't know whether I'm going to want to sell them something or do business with them. I don't know when I'm going to run into them down the road." And even if we're not literally sellling something,  although more and more of us are because of social media, because we are on social media, we are — all of us — at least selling one thing, which is ourselves. The contemporary self is an entrepreneurial self, a self that is packaged to be sold."

"Young people today think in terms of fixing the world by making things and selling them."

"I'm going to suggest to you that selling is inherently corrupting… Selling corrupts the product it sells… Selling as counter culture, as dissent, as revolution… is a contradiction in terms."

"What we have is a loss of the avant-garde. And I'm defining avant-garde not in terms of experimentation, for example, but specifically art that offers resistence to its audience, art that is not easily consumable. And not just art… we don't really have an avant-garde of thought either. Because if you make people uncomfortable, which is what avant-garde art and thought has to do, than they're not going to buy — in either sense — what you're selling them, so we tone it down, we sort of tart it up, we put in a dance beat, we stay within acceptable moral and aesthetic limits. Maybe we try to surprise a little bit, but we surpise in a way that we know is not going to be disturbing."

"We are always presenting something that is in some way familiar to the audience because we know it has already sold, it has a track record."

"Let us not confuse imagination with innovation and even progress." —P.J. O'Rourke

"We have disgarded creativity in exchange for a steady supply of marketable products." —Gary Kasparov

"Everything is being created for the consumer market."

"The avant-garde has been coopted by commerce. The notion of creativity has become indentified with the idea of technology and technology has been identified with products. Instead of being mobilized as citizens the way the avant-garde wanted to, we are being marketed to as consumers."

"We are not doing what the avant-garde is supposed to do, which is to challenge the basic social, political, and economic stucture of our world, reimagine and reinvent our social relationships."

[From the @FranzKafka article, but similar to the talk.] "[W]hat about creators who don’t want to have to sell themselves, who don’t like it, who aren’t good at it, who feel it saps their energy? (Beethoven’s website? Van Gogh’s Facebook page? Kafka’s Twitter feed?) There’s something to be said for agents and managers and publishers and record labels, despite their drain upon the artist’s purse and the artist’s patience—people who are good at things that creators usually aren’t and don’t want to have to be. And then, what about creators who are good at them—but not at, you know, creating? The more that selling becomes central to the process, the more the process will reward people who are good at selling."

"Our ideal [the small business] is just a thing, it's not really an ideal."

"The Generation Y style really doesn't embody anything. What does hipster style say? It just says that I'm hip."

"The ethos of DIY social engagement goes along also with a withdrawal from politics, which is inherently a sphere of two things that Millenials say they hate (and not just Millenials) conflict and large institutions."

"The idea of creative social change is that what starts at the edges will go to the center. But unless we engage politics directly, what starts at the edges will stay at the edges."

"Against the immense power of coordinated wealth, … the small business model does not amount to very much. I don't think you can change the system either by just working within it or, another response,  dropping out of it. I think you can only change it by confronting it directly."]]></description>
<dc:subject>morality ideals ideology art thought thinking cv millennials entrepreneurship smallbusiness commerce sellingout selling 2012 avant-garde society change gamchanging scale salesmanship williamderesiewicz geny generationy sellouts</dc:subject>
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</item>
<item rdf:about="http://www.nytimes.com/2011/11/13/opinion/sunday/the-entrepreneurial-generation.html?pagewanted=all">
    <title>The Entrepreneurial Generation - NYTimes.com</title>
    <dc:date>2012-07-27T21:06:05+00:00</dc:date>
    <link>http://www.nytimes.com/2011/11/13/opinion/sunday/the-entrepreneurial-generation.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today’s ideal social form is not the commune or the movement or even the individual creator as such; it’s the small business. Every artistic or moral aspiration — music, food, good works, what have you — is expressed in those terms."

"Our culture hero is not the artist or reformer, not the saint or scientist, but the entrepreneur. (Think of Steve Jobs, our new deity.) Autonomy, adventure, imagination: entrepreneurship comprehends all this and more for us. The characteristic art form of our age may be the business plan."

"Today’s polite, pleasant personality is, above all, a commercial personality."

"All this is why, unlike those of previous youth cultures, the hipster ethos contains no element of rebellion, rejection or dissent — remarkably so, given that countercultural opposition would seem to be essential to the very idea of youth culture. That may in turn be why the hipster has proved to be so durable."

[Updated in this talk: https://vimeo.com/46254409 ]]]></description>
<dc:subject>entrepreneurship slackers punks hippies millennials youth ideology smallbusiness business advertising hipsterism hipsters culture 2011 williamderesiewicz geny generationy</dc:subject>
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</item>
<item rdf:about="http://billmoyers.com/episode/full-show-economic-malpractice-and-the-millennials/">
    <title>Full Show: Economic Malpractice and the Millennials | Moyers &amp; Company | BillMoyers.com</title>
    <dc:date>2012-02-20T18:36:00+00:00</dc:date>
    <link>http://billmoyers.com/episode/full-show-economic-malpractice-and-the-millennials/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Absolutely. It’s been so shocking to see the demonization of public servants. It’s really part of this 40-year attack on the public. And I think the fact that we’re seeing right now that teachers, public janitors, school workers, bus drivers, cops, firefighters are the new welfare queens in our public life.

I mean, really they are. I mean, if you think about the stereotype that’s being trafficked right now. They’re talking about these lazy, you know, bloated pensions that are just, you know, cheating the system. I mean, that’s the welfare queens of the 1980s. And what has been– what’s the same between the welfare queen and this image of the postal worker who doesn’t really deserve the benefits they’re getting? These old shop worn stereotypes of race and gender."]]></description>
<dc:subject>generations 2012 grovernorquist ronaldreagan teaparty democracy money economics gender race politics publicservants welfarequeens heathermcghee billmoyers millennials geny generationy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9d56df9dee37/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:grovernorquist"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ronaldreagan"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaparty"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:democracy"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gender"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:politics"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:heathermcghee"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:billmoyers"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:millennials"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:geny"/>
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</item>
<item rdf:about="http://reiflarsen.tumblr.com/post/14018817026/the-kids-are-all-right-the-meaning-is-the">
    <title>Les Petites Échos, The Kids Are All Right// The Meaning is the...</title>
    <dc:date>2011-12-16T07:49:00+00:00</dc:date>
    <link>http://reiflarsen.tumblr.com/post/14018817026/the-kids-are-all-right-the-meaning-is-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the end, the film worked for the same reasons any piece of art works: it was very well made. The handheld shots and playful editing seamlessly accompanied the whimsical pop navigations of Girl Talk’s music; the movie built up a slow, compelling love triangle between Marsen and the two nameless male dancers as they drifted through the urban landscape, meeting and parting, meeting and parting. This gave me hope: craft still matters. Despite the evening’s hispterish veneer, despite all of its Web 2.0 trappings, a piece of art must still stand on its own. An audience will still respond to quality and shun mediocrity."]]></description>
<dc:subject>reiflarsen kickstarter film art glvo making generations socialnetworking mashups meaning facebook millennials communication sharing girltalk girlwalk annemarsen 2011 audience craft quality mediocrity happiness geny generationy inbetween inbetweenness betweenness between</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c6f77ec8563c/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kickstarter"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:glvo"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:making"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:socialnetworking"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:communication"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:annemarsen"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mediocrity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:happiness"/>
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</item>
<item rdf:about="http://techcrunch.com/2011/11/14/generation-make/">
    <title>Generation Make | TechCrunch</title>
    <dc:date>2011-11-16T02:57:41+00:00</dc:date>
    <link>http://techcrunch.com/2011/11/14/generation-make/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We have a distrust of large organizations…don’t look down on people creating small businesses. But we’re not emotionless…We have anger…flares up to become Arab Spring & OccupyWallStreet…We have ego…every entrepreneur who thinks their tech startup is the best…We have passion, & an intense drive to follow…through, immediately. Our generation is autonomous…impatient. We refuse to pay our dues…want to be running the department. We hop from job to job…average tenure…is just 3 years. We think we can do anything we can imagine…hate the idea that we should ever be beholden to someone else. We do this because we have been abandoned by the institutions that should have embraced us…We are a generation of makers…of creators. Maybe we don’t have the global idealism of the hippies. Our idealism is more individual: that every person should be able to live their own life, working on what they choose, creating what they choose…"]]></description>
<dc:subject>socialmedia makers making generations millennials 2011 justinkan williamderesiewicz entrepreneurship ows arabspring occupywallstreet idealism attitude trends passion unschooling deschooling hierarchy revolution via:preoccupations davidfincer markzuckerberg individualism self-actualization independence work labor behavior startups startup workplace motivation geny generationy</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:makers"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:making"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generations"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2011"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:justinkan"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:williamderesiewicz"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:entrepreneurship"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ows"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:arabspring"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:occupywallstreet"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:idealism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:markzuckerberg"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:individualism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:independence"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:work"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:labor"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:behavior"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:startups"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:startup"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:motivation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:geny"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generationy"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://blog.jayparkinsonmd.com/post/7053289240/whats-going-to-happen-to-us-when-were-old">
    <title>Jay Parkinson + MD + MPH = a doctor in NYC (What's going to happen to us when we're old?)</title>
    <dc:date>2011-07-01T23:50:09+00:00</dc:date>
    <link>http://blog.jayparkinsonmd.com/post/7053289240/whats-going-to-happen-to-us-when-were-old</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I propose changing our name from Gen X/Gen Y/Millennials to the Cleanup Generation."]]></description>
<dc:subject>generations genx geny generationx generationy millennials books babyboomers boomers healthcare jayparkinson healthinsurance medicine money income insurance 2011 generationalstrife via:lukeneff</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:88ca67a47686/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:genx"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:babyboomers"/>
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</item>
<item rdf:about="http://www.nytimes.com/2011/05/31/opinion/31brooks.html">
    <title>It’s Not About You - NYTimes.com</title>
    <dc:date>2011-06-05T03:09:37+00:00</dc:date>
    <link>http://www.nytimes.com/2011/05/31/opinion/31brooks.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["…many ways in which this year’s graduating class has been ill served by their elders…enter a bad job market…hangover from decades of excessive borrowing…inherit a ruinous federal debt.

…their lives have been perversely structured…members of the most supervised generation in US history. Through their childhoods & teenage years, they have been monitored, tutored, coached & honed to an unprecedented degree.

Yet upon graduation they will enter a world that is unprecedentedly wide open and unstructured."

"No one would design a system of extreme supervision to prepare people for a decade of extreme openness. But this is exactly what has emerged in modern America…

…cultural climate that preaches the self as the center of a life. But…they’ll discover that the tasks of a life are at the center. Fulfillment is a byproduct of how people engage their tasks, & can’t be pursued directly…The purpose in life is not to find yourself. It’s to lose yourself."]]></description>
<dc:subject>education learning culture society life generations davidbrooks economics policy boomers generationy geny babyboomers parenting supervision unstructured structure tcsnmy unschooling deschooling jobs 2011 freedom autonomy disconnect fulfillment millennials</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:da52a116fb60/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:culture"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jobs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2011"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:fulfillment"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:millennials"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://blog.penelopetrunk.com/2011/03/30/generation-z-will-revolutionize-education/">
    <title>Generation Z will revolutionize education | Penelope Trunk</title>
    <dc:date>2011-04-17T22:27:48+00:00</dc:date>
    <link>http://blog.penelopetrunk.com/2011/03/30/generation-z-will-revolutionize-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. A huge wave of homeschooling will create a more self-directed workforce…Gen X is more comfortable working outside system than Baby Boomers…

2. Homeschooling as kids will become unschooling as adults…school does not prepare people for work…Gen Y has been very vocal about this problem…

3. The college degree will return to its bourgeois roots; entrepreneurship will rule. The homeschooling movement will prepare Gen Y to skip college, & Gen X is out-of-the-box enough in their parenting to support that…

Baby Boomers are too competitive to risk pulling college rug out from under kids. Gen Y are rule followers—if adults tell them to go to college, they will. Gen X is very practical…1st gen in US history to have less money than parents…makes sense that Gen X would be generation to tell kids to forget about college.

90% of Gen Y say they want to be entrepreneurs, but only very small % of them will ever launch full-fledged business, because Generation Y are not really risk takers."

[Via (see response): http://www.odonnellweb.com/?p=9206 AND http://radiofreeschool.blogspot.com/2011/04/revolutionizing-education-were-doing-it.html ]]]></description>
<dc:subject>education homeschool generations genx geny babyboomers boomers generationy generationx risk risktaking unschooling deschooling culture learning change entrepreneurship 2011 colleges college universities schools schooliness rules rulefollowing competitiveness lcproject debt tuition freeuniversities doing making trying generationz genz strauss&amp;howe gamechanging generationalstrife autodidacts autodidactism self-directedlearning self-directed selflearners self-education penelopetrunk autodidacticism zoomers millennials</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f5980d00b5aa/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schooliness"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:competitiveness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lcproject"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:strauss&amp;howe"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generationalstrife"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:autodidacts"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:autodidactism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:self-directedlearning"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:selflearners"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:self-education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:penelopetrunk"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:autodidacticism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:zoomers"/>
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</item>
<item rdf:about="http://dmlcentral.net/blog/danah-boyd/social-steganography-learning-hide-plain-sight">
    <title>Social Steganography: Learning to Hide in Plain Sight | DMLcentral</title>
    <dc:date>2010-08-23T17:36:03+00:00</dc:date>
    <link>http://dmlcentral.net/blog/danah-boyd/social-steganography-learning-hide-plain-sight</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["She's hiding information in plain sight, creating a message that can be read in one way by those who aren't in the know and read differently by those who are.  She's communicating to different audiences simultaneously, relying on specific cultural awareness to provide the right interpretive lens. … Social steganography is one privacy tactic teens take when engaging in semi-public forums like Facebook.  While adults have worked diligently to exclude people through privacy settings, many teenagers have been unable to exclude certain classes of adults - namely their parents - for quite some time.  For this reason, they've had to develop new techniques to speak to their friends fully aware that their parents are overhearing.  Social steganography is one of the most common techniques that teens employ.  They do this because they care about privacy, they care about misinterpretation, they care about segmented communications strategies."]]></description>
<dc:subject>danahboyd socialmedia socialnetworking facebook geny identity teenagers privacy teens youth social steganography communication peers parents media generationy millennials</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ba4327db6960/</dc:identifier>
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</item>
<item rdf:about="http://www.nytimes.com/2010/08/22/magazine/22Adulthood-t.html?pagewanted=all">
    <title>What Is It About 20-Somethings? - NYTimes.com [This piece has popped up everywhere.]</title>
    <dc:date>2010-08-22T07:22:45+00:00</dc:date>
    <link>http://www.nytimes.com/2010/08/22/magazine/22Adulthood-t.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["KENISTON CALLED IT youth, Arnett calls it emerging adulthood; whatever it’s called, the delayed transition has been observed for years. …“It’s somewhat terrifying,” writes a 25-year-old…“to think about all the things I’m supposed to be doing in order to ‘get somewhere’ successful: ‘Follow your passions, live your dreams, take risks, network w/ the right people, find mentors, be financially responsible, volunteer, work, think about or go to grad school, fall in love & maintain personal well-being, mental health & nutrition.’ When is there time to just be & enjoy?” Adds a 24-year-old: “…It’s almost as if having a range of limited options would be easier.”

While the complaints of these young people are heartfelt, they are also the complaints of the privileged.

The fact that emerging adulthood is not universal is one of the strongest arguments against Arnett’s claim that it is a new developmental stage. If emerging adulthood is so important, why is it even possible to skip it?"]]></description>
<dc:subject>babyboomers change culture education future millennials greatrecession generationy adulthood 2010 life maturation society parenting parenthood growingup adolescence prolongedadolescence childlaborlaws sociology psychology us generation youth generations marriage careers highereducation gradschool intimacy isolation possibility jobs work neuroscience brain cognition puberty helicopterparents developmentalpsychology emergingadulthood self autonomy independence schooling schooliness decisionmaking uncertainty helicopterparenting boomers geny globalfinancialcrisis</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7f881aa026e8/</dc:identifier>
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</item>
<item rdf:about="http://practicaltheory.org/serendipity/index.php?/archives/1251-Least-Restrictive-Environment.html">
    <title>Least Restrictive Environment - Practical Theory</title>
    <dc:date>2010-07-19T03:18:43+00:00</dc:date>
    <link>http://practicaltheory.org/serendipity/index.php?/archives/1251-Least-Restrictive-Environment.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was thinking about Special Ed concept of Least Restrictive Environment & idea that many of the concepts of special education, such as an IEP, are concepts we should want for every student...

Banning all these devices when there are many kids who can use them wisely & well is not putting kids into the least restrictive environment for their own learning.

Yes, there are some kids who struggle—despite many opportunities to figure how to manage it—to use technology in a classroom without it serving as a distraction. Let's admit that. [some examples & solutions]...Those instances are absolutely the exception, not the rule. (In talking w/ colleagues, I'd say that cell phone misuse is much lower at SLA than it is at schools that theoretically ban their existence.)...

But banning their use or locking up every laptop would hamstring so much of what we do, & it would not be, for the overwhelming majority of students, the least restrictive environment in which they could—& do—learn."]]></description>
<dc:subject>chrislehmann specialed leastrestrictiveenvironment cellphones mobile phones laptops filtering learning empowerment tcsnmy individualized teaching schools policy blanketpolicies restrictthemallforthedifficultiesoffew millennials technology theyrealldifferentbutweshouldtreatthemthesame ieps digital geny generationy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6f10adc75929/</dc:identifier>
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</item>
<item rdf:about="http://www.csessums.com/2010/06/generation-meh-empathy-and-college-students-today/">
    <title>csessums.com » Blog Archive » Generation Meh: Empathy and College Students Today</title>
    <dc:date>2010-07-08T19:53:34+00:00</dc:date>
    <link>http://www.csessums.com/2010/06/generation-meh-empathy-and-college-students-today/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The implications for reported low empathy findings are complex. For teachers, the Times article & report provide an opportunity to discuss these findings w/ their students. The key here is opening up an opportunity for dialog w/ students allowing them to share their thoughts on the issue of empathy. Keeping a journal that shows what kids are doing w/ their time outside school & a class discussion around their findings might also be useful & revealing to students. Role-playing is another safe & pro-social way to engage students in a discussion which, in turn, can help deepen their knowledge of empathy & empathetic behavior. While these suggested activities only scratch the surface, developing empathy & empathetic behavior is a critical skill that cannot be overlooked. If we want this depressing news regarding empathy in children & young adults to change, then we need to act now. If we don’t, as the Times article suggests, “don’t expect the next generation to sigh over it, too.”
]]></description>
<dc:subject>empathy narcissism entitlement netgen generations students culture ego christophersessums stephendownes society millennials geny generationy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:29149ddc154e/</dc:identifier>
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</item>
<item rdf:about="http://www.fastcodesign.com/1661824/f-the-boomers-screw-the-x-ers-give-gen-y-power-now">
    <title>F*** The Boomers, Screw the X-ers, Give Gen Y Power Now | Co. [Bruce Nussbaum likes his brushes broad.]</title>
    <dc:date>2010-07-02T06:40:35+00:00</dc:date>
    <link>http://www.fastcodesign.com/1661824/f-the-boomers-screw-the-x-ers-give-gen-y-power-now</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["After observing most visitors to MOMA & Met hated audio headphones--bad information, interrupted socializing & annoying technology--a group of students from Parsons decided to re-design the experience. They created a prototype iPhone app called The Museum: A New Social Experience, combining exhibition images, detailed information about the works, links to expert video conversations and consumer comments. Use it while you’re there, share it with your friends, & return to the exhibition forever after. The 19, 20 & 21-year-olds designed a better learning experience than a generation of museum designers.  My thought? If they could only be empowered to design a new university….]]></description>
<dc:subject>boomers generationx genx geny fastcompany design generations generationalstrife brucenussbaum generationy power control technology johnseelybrown millennials education babyboomers</dc:subject>
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</item>
<item rdf:about="http://www.theseventeenmagazineproject.com/">
    <title>The Seventeen Magazine Project</title>
    <dc:date>2010-06-15T16:58:31+00:00</dc:date>
    <link>http://www.theseventeenmagazineproject.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Seventeen Magazine Project is an attempt to spend one month living according to the gospel of Seventeen Magazine. This blog will serve as documentation of this endeavor, as well as commentary on the adolescent experience. For a complete list of project rules and goals, click here.]]></description>
<dc:subject>magazines experiments fashion gender sociology society participation youth culture stereotypes girls geny kids documentary media seventeen seventeenmagazine consumerism influence teens peers economics jamiekeiles tcsnmy classideas generationy millennials</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jamiekeiles"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:classideas"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generationy"/>
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</item>
<item rdf:about="http://www.livescience.com/culture/empathy-college-students-generation-me-100528.html">
    <title>Today's College Students Lack Empathy | LiveScience</title>
    <dc:date>2010-05-29T07:12:54+00:00</dc:date>
    <link>http://www.livescience.com/culture/empathy-college-students-generation-me-100528.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Compared with college students of the late 1970s, current students are less likely to agree with statements such as "I sometimes try to understand my friends better by imagining how things look from their perspective," and "I often have tender, concerned feelings for people less fortunate than me."]]></description>
<dc:subject>empathy psychology research millennials generations geny generationy media selfishness</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9d6dfec41fbe/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:research"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:millennials"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:media"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:selfishness"/>
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</item>
<item rdf:about="http://www.csmonitor.com/Money/Growthology/2010/0310/Will-Millennials-leave-US-to-avoid-becoming-the-chump-generation">
    <title>Will Millennials leave US to avoid becoming the 'chump' generation? / The Christian Science Monitor - CSMonitor.com</title>
    <dc:date>2010-03-11T07:23:13+00:00</dc:date>
    <link>http://www.csmonitor.com/Money/Growthology/2010/0310/Will-Millennials-leave-US-to-avoid-becoming-the-chump-generation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If Millennials realize they're going to have to pay the fiscal price for baby boomers' sins, they might choose to leave the US for more financially friendly locations...As baby boomers retire, higher federal spending on Social Security, Medicare & Medicaid may boost Millennials' taxes & squeeze other government programs. It will be harder to start & raise families. Millennials could become the chump generation. They could suffer for their elders' economic sins, particularly the failure to confront the predictable costs of baby boomers' retirement. The threat America faces is a world that competes for our greatest natural resource: it's young. If we make the tax climate hellish, the U.S. is going to suffer outmigration as places like Canada, Australia, Brazil, Mexico, Chile realize what an opportunity they have to cream our entrepreneurial talent."
]]></description>
<dc:subject>us policy taxes politics economics generations babyboomers millennials geny generationy boomers</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:70e65f1f52e0/</dc:identifier>
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<item rdf:about="https://www.adbusters.org/magazine/88/the_coming_barbarism.html">
    <title>The Coming Barbarism | Adbusters Culturejammer Headquarters</title>
    <dc:date>2010-03-04T06:14:55+00:00</dc:date>
    <link>https://www.adbusters.org/magazine/88/the_coming_barbarism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“People feel they can rely on the irrational. It offers the only guarantee of freedom from all the cant and bullshit and sales commercials fed to us by politicians, bishops and academics. People are deliberately re-primitivizing themselves. They yearn for magic and unreason, which served them well in the past and might help them again. They’re keen to enter a new Dark Age. The lights are on, but they’re retreating into the inner darkness, into superstition and unreason. The future is going to be a struggle between vast systems of competing psychopathies, all of them willed and deliberate, part of a desperate attempt to escape from a rational world and the boredom of consumerism.”
]]></description>
<dc:subject>adbusters freeculture geny internet politics generations generationy millennials consumerism unreason magic superstition boredom rationality mysticism altermodern capitalism globalization postmodern postmodernism culture ideology philosophy future music art nicolasbourriaud</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e589fbb26d20/</dc:identifier>
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<item rdf:about="http://pewresearch.org/millennials/">
    <title>Millennials: A Portrait of Generation Next – Pew Research Center</title>
    <dc:date>2010-02-25T19:49:42+00:00</dc:date>
    <link>http://pewresearch.org/millennials/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Generations, like people, have personalities, and Millennials – the American teens and twenty-somethings currently making the passage into adulthood – have begun to forge theirs: confident, self-expressive, liberal, upbeat and receptive to new ideas and ways of living."

[Report here: http://pewsocialtrends.org/assets/pdf/millennials-confident-connected-open-to-change.pdf
Quiz here: http://pewresearch.org/millennials/quiz/ ]]]></description>
<dc:subject>millennials research pew statistics culture youth trends generations genx geny generationx generationy boomers babyboomers silentgeneration demographic opinions attitudes society</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:19b0dc1805fb/</dc:identifier>
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<item rdf:about="http://www.csmonitor.com/Commentary/Opinion/2010/0222/College-students-today-overconfident-or-just-assured-Regardless-they-are-our-future">
    <title>College students today: overconfident or just assured? Regardless, they are our future. / The Christian Science Monitor - CSMonitor.com</title>
    <dc:date>2010-02-25T18:56:32+00:00</dc:date>
    <link>http://www.csmonitor.com/Commentary/Opinion/2010/0222/College-students-today-overconfident-or-just-assured-Regardless-they-are-our-future</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Those graduating from college soon will be in charge of our institutions. We should give these Millennials every support we can, despite their sense of entitlement."
]]></description>
<dc:subject>millennials generations geny colleges universities attitudes confidence entitlement teaching self-esteem selfimage self-awareness engagement criticism respect oped boredom etiquette values materialism overconfidence impatience impulsivity opinion groups collaboration leadership fairness generationy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0cd60beaace7/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:overconfidence"/>
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</item>
<item rdf:about="http://www.prospect.org/cs/articles?article=the_ruse_of_the_creative_class">
    <title>The Ruse of the Creative Class | The American Prospect</title>
    <dc:date>2010-01-22T08:08:58+00:00</dc:date>
    <link>http://www.prospect.org/cs/articles?article=the_ruse_of_the_creative_class</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cities that shelled out big bucks to learn Richard Florida's prescription for vibrant urbanism are now hearing they may be beyond help." ... "There is a long tradition of charismatic economic--development troubadours. In the 1990s, it was Michael Porter, a Harvard Business School professor who swept into inner cities with his theories of industry clusters. But Florida has taken the art to a new level, wielding his "creativity index" and making each city feel that, whatever its shortcomings, it has the potential to move up the ladder.]]></description>
<dc:subject>creativeclass richardflorida gentrification inequality development planning creative millennials realestate sustainability urbanism geography creativity cities economics architecture boosterism geny generationy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:86b82cd6f663/</dc:identifier>
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</item>
<item rdf:about="http://www.3quarksdaily.com/3quarksdaily/2009/11/when-the-trophy-kids-cant-find-work.html">
    <title>3quarksdaily: When the “Trophy Kids” Can’t Find Work [Quotes from the comments}</title>
    <dc:date>2009-11-24T06:04:55+00:00</dc:date>
    <link>http://www.3quarksdaily.com/3quarksdaily/2009/11/when-the-trophy-kids-cant-find-work.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is fundamentally less to do. Automation does...free up labor. & w/ more people than ever, there is just less work per person. In long term, shrinking job market will cause more fundamental shift in human society than global climate change...& almost nobody wants to talk about it." "Or maybe kids who did want to be there found that adults had so thoroughly taken over responsibility for kids' performance that their was none left over for the kids." "There will be very few good jobs in the future for any but the well-connected." "The good jobs of the future, for those actually getting through the bottle neck, or "Malthusian Correction", will be in food production & if we are lucky, bicycle repair. I'm watching my nieces & nephews, well educated from major universities, shell shocked as to what to do as this thing is gradually collapsing" "What would happen if instead of scheduling or entertaining kids' every moment, they were allowed to get good & bored at regular intervals?"
]]></description>
<dc:subject>education society children unschooling deschooling schooling schools learning parenting coaching sports competition future millennials geny generationy generations boredom tcsnmy lcproject</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f0f561dafbde/</dc:identifier>
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