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    <title>Limiting Not Just Screen Time, But Screen Space - NOEMA</title>
    <dc:date>2026-04-06T02:54:40+00:00</dc:date>
    <link>https://www.noemamag.com/limiting-not-just-screen-time-but-screen-space/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We no longer think a robot is intelligent just because it can move in a world built for bodies like ours. Large language models (LLMs), in our imagination, are conversational beings without bodies, without any friction of environment. We speak to them as if they were somewhere nearby, and yet they are not anywhere our imaginations can place. And so we begin to accept the strange premise that intelligence might exist outside of the physical world, floating above the constraints that make human life legible.

Yet intelligence is environmental.

My colleague at Williams College, Joe Cruz, notes that for an AI to strike us as authentically intelligent, it will have to be embodied, because many of the features we value in human (and animal) intelligence arose from the task of keeping a body alive as it moves through shared space. We recognize dogs as intelligent, for instance, in part because they have facility in our built and social spaces, communicating through shared emotional expressions, having evolved to live within our environments. Some cognitive scientists argue that intelligence cannot be made sense of in isolation from body and environment at all. 

The sci-fi image of the floating brain that finds a body and learns to walk (or to love) has the steps reversed. We learn through our bodies; we sense the world, make decisions about it and act within it. Intelligence that is disembodied will not seem like intelligence to us. 

And yet, in Silicon Valley, the opposite vision holds sway. Powerful people, including tech experts and many of our elected officials, believe that with LLMs, we will find a better way of living together, a better way of governing our shared environment.

Sam Altman, the CEO of OpenAI, has argued that AI acceleration will usher in an “Intelligence Age” of “unimaginable” and “shared” prosperity and “astounding triumphs” like “fixing the climate.” Deep learning, he explains, is an algorithm that can truly learn the rules behind any distribution of data. The more compute and data available, the better it can help people “solve hard problems.” 

Altman’s vision collides with basic truths of how people live. We care for places because we inhabit them. Love of place arises through our bodies as much as our minds.

But those committed to disembodied intelligence reach for a different solution: total representation. If the model cannot dwell in the world, the world must be made to dwell in the model as a “digital twin,” rendered at ever finer resolution, until environment becomes data and data becomes environment. 

Argentinian author Jorge Luis Borges’ parable “On Exactitude in Science” imagines an empire that produces a map the exact size of the territory. It is a useless tool, one that becomes territory itself. “In the Deserts of the West,” Borges concludes his story, “there are Tattered Ruins of that Map, inhabited by Animals and Beggars.”

<blockquote>“What would it mean to limit not only screen time, but screen space?”</blockquote>

Those dreaming of a nascent cognitive revolution are imagining that Borges’ one-to-one map will be finally useful — that if we just feed enough text, enough human knowledge, into the machine, it will comprehend the world in a way we never can. 

Even if we had the time, labor and energy to attempt this, why would we? Why not put that effort into talking to each other? 

The alternative is an increasingly familiar solipsism. A solipsistic person believes the self is the only reality. Other minds, other bodies, may as well be an illusion. 

Today’s internet bends us toward solipsism. We no longer imagine ourselves to be placing our images and our voices into the internet. We imagine ourselves — our physical beings — to be living within it. We imagine the internet to be our environment.

In “Trick Mirror,” journalist Jia Tolentino warned that the internet, once imagined as a space of freedom, had become a mechanism for surveillance, performance and commodification. Online life encourages self-optimization and branding at the expense of connection. “In physical spaces, there’s a limited audience and time span for every performance,” Tolentino writes. “Online, your audience can hypothetically keep expanding forever, and the performance never has to end.” 

Tolentino focused on time, but this internet is an endless stage, too, one with no wings, no exit, no place to step off and be alone again. 

“brb” once acknowledged departure and faith in return. It reminded us of the body behind the screen. Now, we are infinitely available, and AI is sold to us as the tireless and needless assistant. But our bodies continue to live in the world with stubborn persistence, despite Silicon Valley’s dream of the immortal avatar, the ability to upload our essence into a durable machine, which is a dream of escaping death and environment alike.

Most of the questions worth asking are not about how to transcend the environment, but how to inhabit it. How to live together in shared space. 

Many social, historical and economic forces led me to check my work email in the bathroom. Among them is the way we have come to imagine the internet not as a place we go, but as a space we inhabit. We make sense of abstract experience through bodily metaphors grounded in orientation and sensation: Up is good, down is bad, warmth is affection, weight is importance. These metaphors shape how we act and what we value. 

Window, weather: Change the metaphor and you change the possibilities for thought and action. If the internet once taught us to say “brb,” perhaps the work ahead is to recover that ethic of interruption, to remember the body in a room, waiting to return."]]></description>
<dc:subject>2026 lauramartin interner web online ai artificialintelligence intelligence bodies embodiment physical environment senses wireless wifi mobile attention privacy space sharedspace smartphones place chatgpt samaltman openai connectivity gps jiatolentino spikejonze her llms joecruz socialspaces emotions cognition cognitivescience borges connection audience time performance freedom boredom surveillance commodification solipsism data representation sensory decisionmaking isolation</dc:subject>
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    <title>Make yourself at home – Unsung</title>
    <dc:date>2026-02-18T07:18:10+00:00</dc:date>
    <link>https://unsung.aresluna.org/make-yourself-at-home/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is a nice way iOS Safari behaves the moment you tap one of the font size buttons – it immediately ejects all the other chrome:

[GIF]

After Liquid Glass specifically, we seem to be going through an interesting re-evaluation of whether “the content is the king; it should feel expansive and UI should get out of the way at all costs,” so seductive as a principle, is ultimately the right approach. Liquid Glass-sporting operating systems have so many contrast and blending and distraction issues that I wonder if they alone are radicalizing people, making them appreciate traditional rigid toolbars with solid backgrounds and fortified borders.

But here? Here letting contents shine and putting the UI atop feels like the absolutely right thing to do, since you are redesigning your reading experience.

Contrast this with Books:

[GIF]

It’s not even that the crossfaded transitions feel awkward. It’s mostly that the interface takes up so much room that the content preview slice becomes almost claustrophobic. And it’s even weirder when you tap the Customize button, and whatever was visible gets inexplicably replaced by a pop-up with… largely the same content anyway.

How will the entire page feel? For that you have to use your imagination – or keep tapping back and forth."]]></description>
<dc:subject>ios text web online browsers internet liquidglass safari books ebooks ui interface howweread reading mobile 2026 marcinwichary</dc:subject>
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<item rdf:about="https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone">
    <title>You're being rude. Put away your phone. - by Robinson Meyer</title>
    <dc:date>2025-09-18T23:42:37+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["New manners for a post-smartphone society"

...

"Our current era did not — if we’re being honest with ourselves — begin in 2016 with Brexit or Trump, nor in 2008, with Obama or Lehman Brothers. Rather, it started somewhere around Jan. 9, 2007, when Steve Jobs announced the iPhone.

I remember the day of that keynote. I was an Apple devotee but also a high school student in New Jersey. So I waited anxiously in biology, then English, and then gym — aware that something like an Apple phone was being announced (I had anticipated it for months), but not knowing any particular details. I did not learn what, exactly, had happened until hours later, after school ended, when I scurried to one of the barely chaperoned computers in the corner of the band room and logged on to apple.com.

The speech is famous, iconic, but curiously forgotten. Now it seems strange — in part because Jobs has to work hard to explain what an iPhone even is. Apple, he says, is announcing three products — a phone, a touchscreen iPod, and a “breakthrough internet communications device.” Then the reveal: just one device, the iPhone.

What stands out now, though, is the product demo. In a series of fluid gestures, Jobs starts listening to a track by the Red Hot Chili Peppers, gets a call from another Apple executive, picks up the call, and — while still on the call — goes over to his Photos app, finds and emails a photo to the executive, and then looks at movie tickets.

Of course, much of this was technologically impressive at the time, including the fact that you could do anything without dropping the call. But the point, too, is one about productivity, effectiveness, and the type of life that the iPhone will enable. The message is not only that the iPhone will be useful, but that its interface will enable intentional consideration, decision, and action.

Because you can see, even more clearly with the distance, the theory of attention that underpinned the iPhone: that with these calm and capable devices in our pockets, we would ourselves become calmer and more capable. That we would master what cognitive scientists call executive functioning — the ability to mentally plan, organize our working memory, and achieve our goals. That with these conscientiously designed devices in our pockets, we would ourselves become more conscientious.

And you can see, too, what Jobs is really doing: He is using his phone. He is engaging in the default resting activity that will soon preoccupy Americans in living rooms and elevators, doctors’ offices and toilets. You can see how this idyll of attention became one of the great promises of American business — how it changed millions of lives and birthed dozens of subfields — and how it was completely and totally wrong.

Nearly 20 years have passed since that speech. It is time to take drastic action.

At this point, if you don’t see that phones — and the social internet they enable — are disrupting the basic mechanisms of a thoughtful inner life and a thriving democracy, then I don’t know what to tell you. If you don’t believe me, then that’s fine. I challenge you to read this story on your screen without ever (1) clicking to another tab, (2) switching apps, (3) reaching for another device, or (4) getting up. My bet is you won’t be able to do it.

We are ruled by our phones. The phone sets the pizzicato of Americans’ daily lives — a constant, unignorable mental plucking that sounds at all hours and shapes the substrate of our days. It has bestowed on us an infernal mental itchiness, and it whispers, ceaselessly, to take a break from whatever else we’re doing and look at the phone again.

This is an unacceptable, horrendous way to go through life — and if we’re being honest with ourselves, it has been unacceptable and horrendous for years now. If “how we spend our days is how we spend our lives,” as the slogan goes, then ask yourself: When you bought a smartphone, is this the life you chose?

If we want to escape our current social, political, and even economic mess, then we will need to clean up this attentional Superfund site first. This change is possible — Americans have improved their moral keenness in the past — but it will take an overhaul in our social expectations and habits.

It will take, in short, an in-person revolution. That is, a revolution of in-personness. We need not only to dispense with the phone but to discard the whole way of thinking, living, and remembering that the phone and social media have foisted on us.

First of all, we’re going to need some new rules.

A few new manners for a post-smartphone society

It’s rude to look at your phone when somebody else is talking to you, it’s rude to play videos on your phone in public without headphones, and it’s a little rude to take your phone out at a restaurant, period. (This is one reason that QR code menus are such a scourge.)

We need to start telling people that they’re being rude. We need to codify those expectations in PSAs, TikToks, and advice columns — and then we need to go further. We need new norms, new manners, new courtesies. Perhaps we need to say: You should essentially never take your phone out at a party, at a restaurant, or at a concert. If you need to text your boyfriend, wife, or partner, then step outside or go into the bathroom before pawing at your little screen.

Perhaps we need to say that it is rude — bordering on callous and self-centered — to take your phone out of your pocket or bag if you’re in a room with other people, that it suggests you think that those little icons on the internet you call mutuals are more interesting than the many real and respirating people around you.

Phones are a lot like shoes: they are peerless devices for navigating the physical world beyond one’s front door, they have a lot of brand value, and they can get pretty dirty in the outside world. In civilized households, it’s seen as gross to wear your shoes past the entryway, so people take them off. We should start treating phones the same way. Perhaps we should get landlines again and leave the smartphone by the door.

I also don't want to see your phone out at a party. We need no-phone birthdays and weddings. We need to come up with ways to restrict our own access to phones in social spaces. Phones can be useful cameras — but the thing about cameras is that unless you’re an amateur photographer, only one person in a social setting really needs to be taking photos. So designate someone to be the photographer, and the rest of you put them away.

Yes, you might think that checking email on a vacation is “pretty important.” But pretty soon you’re going to be sitting on a beach, or in the woods, or on a lake somewhere, and instead of enjoying your surroundings, you’re going to be watching Instagram ads for some direct-to-consumer product you had never heard of before and don’t need. No, you do not need a skin tint with patchy SPF, or magnets that make it easier to breathe through your nose.

The fact is that almost nobody can control themselves around the glowing little demon. That’s fine — it doesn’t make you a bad person for failing to do so. But it does make us a bad society for allowing it to happen. The way that we manage temptation as a society is through manners, expectations, and peer pressure.

We need schools and workplaces to experiment with new communal ways to restrict phone access. Schools are already banning smartphones all day in the building — and thank goodness for that. But we need to go further.

How about a screen-free week for adults? How much planning would it take for a household, a neighborhood, or a school to coordinate grocery lists, parent drop-offs, and playdates before a week even starts? How much of that social infrastructure, once built, would pay dividends long after the week was over?

We need adults to experiment with new ways to quiet their phone’s incessant claims on their attention. Smartphone makers should be required to make deleting your web browser easy. There is a new tranche of simplified, so-called “dumbphones” built on the Android system; People should try them out, and Apple should make a dumbphone, too — and bring back the iPod while it’s at it.

We need these rules because we have normalized a level of addiction that requires more than a nicotine patch and some gum to fix. Using a smartphone is like walking into a room and then forgetting why you walked in the door in the first place, every moment of every day, forever.

Even if you picked up the phone to check on a text from your child — or, more likely, to check on your fantasy team — you are going to glance at Instagram while you’re there. Or look at your other text messages. Or mindlessly “tap around” between apps for no other reason than that your brain likes watching colors dance across the screen.

Log off, tune in, go out

More than rules and courtesies and new products, an in-person revolution demands style and panache, vulnerability and good-old togetherness. We need to, at once, embrace and diminish the theater-kidification of everyday life. What I mean is that we need to stop performing — a little bit, all the time, for the internet — while at the same time begin performing for our family and friends who love us, and even for strangers on the street, whose days are brightened by our presence.

We need to have friends over for dinner every Friday or Sunday, and sometimes we need to serve something sort of boring and not-very-Alison Roman-like to those friends. We need to do karaoke and forbid anyone from filming it. We need fancy parties where kids are invited. We need more restaurants with dress codes for gentlemen. We need cookouts for no reason at all. We need to watch sports in sports bars or at our buddy’s house — not alone, not on our phones, but together!

We need to join book clubs, movie clubs, sports leagues, the community theater. We have to go to in-person events for the sole reason that they are happening near us. We should go to the pancake breakfast, the opera, the church service, and the local high school musical. Go to the movies, too.

We need to ditch this ridiculous but hegemonic idea that life can be optimized. We hear it everywhere — from podcasters like Andrew Huberman, from beauty influencers and life-hack bloggers, and even from the interfaces of our devices ourselves, which whisper that some perfect configuration of digital elements will yield the same fluid ease-of-use as a bicycle. It is wrong. We are human beings, after all. And that means we need to dream, to love, to eat, to dance, to climb, to run, to pray, to breathe, and to look into our friends’ eyes — not a moving digital image of their eyes, to be clear, but their actual eyeballs.

This will mean accepting boredom. It will mean, at times, accepting mediocrity — the mediocrity of a club where someone might say something that is less incisive than the best commentary you can find on the internet. That will be OK.

Our little revolution will mean discarding the idea of “interestingness,” at least as we conceive it right now. To escape from our malaise, we have to drop the idea — inherent to social media and really to any digital space where bored eyeballs gather — that if some activity would not interest a national or international audience then it is not worth doing. Virtually all of the best parts of life, after all, would not interest a national or international audience.

There will always be another cookout, party, or bar somewhere else, where something else is happening — and you wouldn’t want to be there, anyway. You’re here.

We need to recognize the wisdom, which almost now passes for an ancient koan, that your future friends are probably the people you see every day. That your life is likely to be changed not by some hyper-optimized romantic or platonic soulmate out somewhere else — in the largest city possible, on the internet somewhere — but by someone who already lives a few blocks over.

An in-person revolution will mean accepting a lot of things. It will mean that — when you feel lonely — you should go out or call a friend, rather than log on or open an app. It will mean staying brittle and lively and open and embodied. It will mean accepting that conversations and meals and even parties have lulls, pauses, and moments when nobody is talking to you — but that you don’t need to open your phone during them. (It is going to be hard for me to unlearn that one.)

This in-person revolution might even be happening near you right now — you probably don’t know it yet, because nobody is posting about it. So loosen up, log off, and go find it.

Show up to volunteer. Go to the local concert where some balding guy will play guitar. Learn a language even though AI will do it better pretty soon. Go to the library and check something weird out, then turn your phone off, hand it to a friend, and read 50 pages.

Watch a TV show with your phone in the other room. Learn to sketch. Wink at strangers. Put a piece of tape over your phone camera. Have another family over and play charades, or sardines, or darts, or gin rummy.

Go outside and just stand around. Make a campfire. Honestly? Smoke a cigarette, if it helps. Log off, tune in, go out. Eventually we’re going to figure out how to live together again. Let’s start now."]]></description>
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<item rdf:about="https://blog.ayjay.org/thats-still-how-it-goes-everybody-still-knows/">
    <title>that’s still how it goes, everybody still knows – The Homebound Symphony</title>
    <dc:date>2025-09-05T18:45:35+00:00</dc:date>
    <link>https://blog.ayjay.org/thats-still-how-it-goes-everybody-still-knows/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’m a High Schooler. AI Is Demolishing My Education [https://www.theatlantic.com/technology/archive/2025/09/high-school-student-ai-education/684088/ ]:

<blockquote>AI has transformed my experience of education. I am a senior at a public high school in New York, and these tools are everywhere. I do not want to use them in the way I see other kids my age using them — I generally choose not to — but they are inescapable.

During a lesson on the Narrative of the Life of Frederick Douglass, I watched a classmate discreetly shift in their seat, prop their laptop up on a crossed leg, and highlight the entirety of the chapter under discussion. In seconds, they had pulled up ChatGPT and dropped the text into the prompt box, which spat out an AI-generated annotation of the chapter. These annotations are used for discussions; we turn them in to our teacher at the end of class, and many of them are graded as part of our class participation. What was meant to be a reflective, thought-provoking discussion on slavery and human resilience was flattened into copy-paste commentary. In Algebra II, after homework worksheets were passed around, I witnessed a peer use their phone to take a quick snapshot, which they then uploaded to ChatGPT. The AI quickly painted my classmate’s screen with what it asserted to be a step-by-step solution and relevant graphs.</blockquote>


As I have said before: Everybody knows what this is [https://blog.ayjay.org/everyone-knows/ ]. There is literally not one person who thinks that kids learn anything about anything when they’re allowed to spend their classroom time on their laptops and phones. Everybody knows that education has been given up on; everybody knows that teachers are just babysitting; everybody knows that the fix is in. 

The only question remaining is: Can we lie about the situation forever?"]]></description>
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<item rdf:about="https://wornandwound.com/ed-jelleys-accidental-small-business-how-a-3d-printing-experiment-led-to-the-miniphone-ultra-an-edc-inspired-case-for-the-apple-watch-ultra/">
    <title>Ed Jelley's Accidental Small Business: How a 3D Printing Experiment Led to the Miniphone Ultra, an EDC Inspired Case for the Apple Watch Ultra - Worn &amp; Wound</title>
    <dc:date>2025-09-05T18:32:55+00:00</dc:date>
    <link>https://wornandwound.com/ed-jelleys-accidental-small-business-how-a-3d-printing-experiment-led-to-the-miniphone-ultra-an-edc-inspired-case-for-the-apple-watch-ultra/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When does an Apple Watch go from being a watch to being something else? I’m sure, for some, the answer is something like, “As soon as you walk into an Apple Store,” but (as I’ve discussed before) the Apple Watch has, especially in its last few iterations, really come into its own. Thanks to additions like GPS and cell service, it’s even become a decent phone replacement for those days when you want to leave your phone at home.

Personally, I love the freedom I feel walking out of the house for a hike or bike ride without my phone, secure in the knowledge that if someone really needs to get a hold of me, they can (that I could also theoretically call for help isn’t the worst thing either). But despite that wonderful feeling, I still don’t love wearing an Apple Watch, especially not when it so often comes at the expense of wearing one of the many other watches I’ve picked up over the years to fill that bottomless hole that exists somewhere deep inside every collector.

That’s where the Miniphone Ultra comes into play. Designed by our close friend and Worn & Wound Contributing Editor, Ed Jelley, the Miniphone Ultra is a case that transforms the Apple Watch Ultra (or Ultra II) into a kind of phone replacement, freeing up your wrist space, but still giving you the flexibility to leave the phone at home. Admittedly, using one screen to limit your use of another would sound ridiculous to our great-great-grandfathers, but it’s an elegant solution to what is a very real problem in 2025.

The Miniphone isn’t the first case to try and turn an Apple Watch into an iPhone substitute, but it is the first one (at least to my knowledge) that manages to accomplish that goal without looking absolutely terrible. In fact, at least to my eye, it actually looks pretty cool. The translucent orange case, which comes with a paracord lanyard in black or olive and either steel or black hardware, feels right at home in today’s EDC landscape and fits perfectly with the orange-accented smart watch, and its reasonable price tag of just $30 means there’s hardly an excuse not to try it out (assuming you already own an Apple Watch Ultra — those are not included).

Alongside the Miniphone, Ed has also launched a new brand, Elrow Industries. Both the Miniphone and Elrow Industries have been a bit of an overnight happy accident — born of nothing but the desire to play around with his son’s newest toy, an urge to leave the phone at home, and a viral series of Instagram posts. Earlier this week, I got to go back and forth with Ed and ask him some questions about his new “accidental small business” and to hear a bit about how it started, where it’s going, and whether he’ll ever get his own 3D printer.

You call Elrow an “adventure in micro-manufacturing.” Adventures can be daunting. How has this one been?

Honestly, kind of a whirlwind. I posted a photo on my Instagram and it took off in a way that I’ve never had a post even come close to. Right now, there are well over 2 million views on my past 6 posts. Really, all I wanted to do was mess around with some 3D CAD software and make something I thought would be useful. Call me industrious, but when enough people ask to buy something and scaling up your “business” is as simple as clicking “reprint tray” on the 3D printer, it was hard to not jump in.

One day, you’ve got an iPhone in your pocket and an Apple Watch on your wrist, what inspired you to bridge the gap between the two?

The main inspiration was to ditch one of the two. We at Worn & Wound are no strangers to double wristing, but I much prefer wearing a mechanical (or quartz) watch on my left wrist, and nothing on my right. The phone is full of distractions – way more than the Apple Watch, so the hope was to (sort of) ditch that too. There are a few other options out there that turn the Apple Watch into a mini phone. I was on the fence about some of those other options, but they just didn’t look like how I wanted them to look. I have a longstanding interest in EDC gear, and the few cases on the market either looked like junk or too toyish. I wanted something that looked and felt good.

How would you describe the Miniphone Ultra? Is it an accessory, a hack, a tool?

It’s definitely a case for your watch more so than anything else. I’d brand it as an accessory that allows you to use your Apple Watch Ultra in a different way than what Apple intended, but still something that can be super useful on the daily. 

Besides you, who is the Miniphone Ultra for?

It’s for anyone that’s just sick of their phone. I have my screen time tracked though my iPhone and when you look at how much time people are spending on their devices, it’s just crazy. I’m over it. The average screen time is somewhere between 4 and 6 hours per day on your phone. In a single week, you’re losing almost an entire day to the screen on content that you’re probably not going to remember anyway. I am grateful for the connection that you get to friends and the online community, but when you think about it, there’s so much you’re giving up just to stare at a screen. Between setting up a super boring Focus mode (all greyscale, limited apps, hard limits on social media) and carrying around the MPU (both inside my house and out), I was able to cut my own screen time down 50% over two weeks. Of course, that’s kind of out the window since turning this whole thing into a little shop. 

How did the Miniphone go from being a personal project to a real product? Can you take us through the process of developing the Miniphone Ultra from conception to execution?

One of the coolest things about 3D printing is the ability to rapidly prototype, and I mean RAPID. You can be looking at a design on a screen, and then 40 minutes later you’ve got one in your hand. It’s truly fascinating how quick and easy 3D printing has become in 2025. I carried my own around for a week or two, posted it on the internet, and boom – people were asking to buy it. I ran through a bunch of versions in CAD, about 4 different printed samples with minor tweaks to accommodate hardware and ergonomics, and then that was that. Again, the speed from idea to physical product is just mind-blowing. 

Where did the name “Elrow Industries” come from?

Elrow is a portmanteau of my kids’ nicknames – El and Row. It’s also the name I used for the pop-up coffee shop that my wife and I ran out of our house a few months back. Turns out offering your friends free coffee and a place to hang isn’t super lucrative, but really fun. I liked the mix of the two names, and in the interest of speed, it made sense to move forward with that name. 

How did 3D printing make its way into your life?

We actually got the printer for my son for his birthday a few weeks back, but I’m going to be buying my own. His prints get priority, so I’ve been doing a lot of waiting around for Minecraft-themed fidget toys in between printing batches of cases. We’ve been having a blast working together in the modeling software, and he’s a surprisingly harsh design critic for only being 8 years old. 

This has all happened really quickly. How has the dawn of Elrow differed from how you’d have imagined building a brand?

It’s funny, I’ve done everything in one way or another for other brands, but never my own. I run my family’s electronic manufacturing firm (experience in production, timing studies, accounting, 2D CAD, mechanical engineering, general un-fun business junk), work in consumer marketing and product design for Tactile Turn (what products will sell, photographing said products, social media, etc.), and combining all of those skills into one set and seeing how fast I can do it has been fun. It’s been an ass-backwards fall into it, and I don’t know how long it will last, but for now it’s fun. 

Practically speaking, how has the process been? Any unexpected hurdles or triumphs?

Practically, it’s nothing I haven’t done before – just never done all of it at once. It’s thrilling to see orders roll in (we just crossed 100 in 10 days), but not so thrilling to make sure everything is printed, QC’d, tested, assembled, picked, packed, and shipped properly. I did make a switch from bubble mailers to boxes after having 2 orders arrive with damage. 

Now that Elrow is up and running, do you have any ideas for more products?

I do have a finished working prototype for an AirTag case that I’m testing out right now, hopefully I can find the time to get that up on the site and see how it goes. I’ve found it fun to re-design the items in my everyday life that I am not totally happy with. The goal was to sell 40 items, and once we cruised past that rather quickly, I’m excited to see where it goes. I’ve always been a person with many irons in the fire, and we’ll see how long I leave this one in the heat."]]></description>
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    <title>Adam Curtis on the BBC, Politics &amp; AI - YouTube</title>
    <dc:date>2025-06-23T04:30:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=SM9hRuy31JA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Adam Curtis is one of the UK's most iconoclastic and followed documentarians. His epic films, spanning decades of cultural and political history have become instant classics and gained him a worldwide following including the likes of Kanye West and Elon Musk.

Richard Osman and Marina Hyde interview the BBC journalist about his disappointment at modern television, unique approach to archival material and his thoughts on modern culture at large."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=wnhCuYRYCdM">
    <title>Every Cyber Attack Facing America | Incognito Mode | WIRED - YouTube</title>
    <dc:date>2025-06-02T19:09:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wnhCuYRYCdM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Coordinated attacks on electrical grids. Quantum computers making encryption technology useless. Deepfakes that are nearly impossible to discern from reality, or an army of AI agents hacking networks with once unthinkable-speed and efficiency. These are only a few of the threats that could be facing the United States in the very near future—if we aren’t already. Today WIRED takes a deep dive into how vulnerable our current systems and networks are to the future of cyber threats.

0:00 Incognito Mode: The Future of Cyber Threats
0:26 Power Grid Cyber Attack
5:12 Deep Fakes
8:06 Quantum Encryption
12:18 GPS Attacks
14:39 AI Hacking
17:25 Cell Network Cyber Attacks"]]></description>
<dc:subject>cyberattacks ukraine russia 2025 powergrid electricity china deepfakes quantumencryption gps ai artificialintelligence mobile phones cellphones technology networks cyberthreats encryption andrewcouts andygreenberg spain españa portugal</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a69ab7bac3c3/</dc:identifier>
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<item rdf:about="https://substack.com/@abigailschleifer/note/c-116324938">
    <title>Abby Schleifer on zines in the classroom</title>
    <dc:date>2025-05-16T14:39:35+00:00</dc:date>
    <link>https://substack.com/@abigailschleifer/note/c-116324938</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hey, I work with college students often. Do you know what brings their attention back to the surface after years of Zoom classes, Generative AI cheating, and smart phone usage? 

Zines. Freaking zines. You put a zine in an undergraduate’s hands and say “Someone like you made this. You could make this. All you need is some found images, paper, scissors/glue, and your own imagination. No chatgpt necessary.” 

They light up, every single time, without fail. They start to recognize how little Generative AI serves them in the long run. They’ve called zines “Anti-AI” to my face and gleefully showed me their first zines with thought, intention, and inventiveness. 

Critical thinking isn’t dead in the land of zines. It’s thriving. Academia has to pivot, as much as I loathe that corporate term."

[and https://substack.com/profile/105328896-abby-schleifer/note/c-116825659?

"To anyone asking “What is a zine?” in these replies, I’m going to try and make this quick. I wrote a whole newsletter about the history of zines in the US and linked to many of my favorite zinesters on Substack too.

You can learn all about zines here: https://abigailschleifer.substack.com/p/what-in-the-sam-heck-is-a-zine "]]]></description>
<dc:subject>zines teaching howweteach form writing howwewrite criticalthinking 2025 colleges universities highered highereducation academia ai artificialintelligence generativeai inventiveness intention thinking howwethink cheating smarthphones phones mobile digital analog print abbyschleifer abigailschleifer genai</dc:subject>
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    <title>Android’s splashy new paint job won’t yank Gen Z from iPhones | The Verge</title>
    <dc:date>2025-05-09T19:54:43+00:00</dc:date>
    <link>https://www.theverge.com/tech/662719/android-material-3-gen-z-iphone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Google’s designers want to capture the youth demo with a vibrant new OS treatment, but there’s only so much they can do."]]></description>
<dc:subject>google android apple iphone smartphones ui interface design genx generationz allisonjohnson materialthree materialdesign mobile phones genz zoomers generationx</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d200aae21629/</dc:identifier>
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<item rdf:about="https://rosselliotbarkan.com/p/the-vanishing-genius">
    <title>The Vanishing Genius - Political Currents by Ross Barkan</title>
    <dc:date>2025-04-07T23:18:15+00:00</dc:date>
    <link>https://rosselliotbarkan.com/p/the-vanishing-genius</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And I think, watching these children from afar, that almost none of them are going to conceive the next Pet Sounds or Song of Solomon or Mulholland Drive. For all the obsessing modern parents do over the fates of their children, they’re happy to toss out an iPad or a smartphone or a Nintendo Switch and let their boys and girls melt, slowly, in the blue light. A person close to me once suggested that wardens should start giving prisoners iPhones because there’s nothing that will more rapidly pacify an unruly and restless population. If iPhones were teleported back in time to the twentieth century, would we have a twentieth century? Much of the mass culture then, high and middle, was birthed, with little exaggeration, in unremarkable New York City public schools. Here’s one era: Paul Simon (Forest Hills HS ‘59, with Art Garfunkel), Carole King (James Madison HS ‘58), Barbra Streisand (Erasmus Hall HS ‘59), Neil Diamond (Lincoln HS ‘58, and attended Erasmus with Streisand), Barry Manilow (Easten District HS ‘61), David Geffen (New Utrecht HS ‘60), and Tony Visconti (New Utrecht HS ‘60). Gerry Goffin went to the more selective Brooklyn Tech and graduated in 1957. Lou Reed grew up in the nearby Long Island suburb of Freeport and graduated Freeport High in 1959. If you’re looking for literary lions, the city public schools have a few, including Arthur Miller (Lincoln HS ‘32), James Baldwin (attended DeWitt Clinton HS), Cynthia Ozick (Hunter College HS ‘46), and Norman Mailer (Boys High ‘39). This is not an argument for sending your precious offspring to neighborhood New York schools—no school anywhere has magic genius fairy dust to make your child into a generational talent—but it is a reminder that these men and women all had parents who behaved very differently than today’s spiritual technocrats. All of these giants, in their youth, had time to dream—and dream grandly. What kind of time do children have now? What about teenagers? Twenty-somethings? Brian Wilson once called music God’s voice and I mull this occasionally, the link between art and divinity and the purpose of a human life. If we want to give honor to something greater than ourselves, we must not squander the potential we do have, the genius we might harbor. To do so would be, if not a sin against creation, then a tragedy. And an avoidable one."

[via:
https://blog.ayjay.org/two-quotations-on-the-effects-of-phones/ ]]]></description>
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    <title>Why Are Birthrates Plummeting Worldwide? - YouTube</title>
    <dc:date>2025-03-22T17:47:35+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Birth rates are plummeting worldwide – and while this might seem like nothing new – as it has been the case in developed countries for quite some time. The thing that is interesting is that we are seeing declining birth rates everywhere and the standard explanations that you have heard in the past don’t really hold up."]]></description>
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    <dc:date>2025-03-21T20:06:18+00:00</dc:date>
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<item rdf:about="https://www.youtube.com/watch?v=6ZIjgYfkqHI">
    <title>Writer Günter Grass: &quot;Facebook is shit.&quot; | Louisiana Channel - YouTube</title>
    <dc:date>2025-02-16T19:12:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6ZIjgYfkqHI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Someone who has 500 friends has no friends." An interview with the Nobel Prize-winning author Günter Grass on Facebook, computers, and the internet.

Günter Wilhelm Grass (1927-2015) was a German novelist, poet, playwright, illustrator, graphic artist, and sculptor best known for his first novel, The Tin Drum (1959). In 1999, he received the Nobel Prize in Literature.

Günter Grass was interviewed by Marc-Christoph Wagner in 2013.
Camera: Klaus Elmer
Editing: Martin Kogi
Produced by Marc-Christoph Wagner
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2013"]]></description>
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<item rdf:about="https://www.anarsec.guide/posts/nophones/">
    <title>AnarSec | Kill the Cop in Your Pocket</title>
    <dc:date>2025-01-23T08:33:10+00:00</dc:date>
    <link>https://www.anarsec.guide/posts/nophones/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do You Really Need a Phone?
Phones have colonized everyday life because people have been instilled with the belief that they need synchronous communication in every moment. Synchronous means that two or more parties communicate in real time, as opposed to something asynchronous like email, where messages are sent at different times. This "need" has become normalized, but it is worth resisting within the anarchist space. Anarchy can only be anti-industrial. We must learn to live without the conveniences sold to us by the telecom companies, we must defend (or rekindle) our ability to live without being connected to the Internet at all times, without algorithmic real-time directions, and without the infinite flexibility to change plans at the last minute.

If you decide to use a phone, in order to make it as difficult as possible for an adversary to geotrack it, intercept its messages, or hack it, use GrapheneOS. If we can agree to only use encrypted communications to communicate with other anarchists, this rules out flip phones and landlines. GrapheneOS is the only smartphone operating system that provides reasonable privacy and security.

To prevent your movements from being tracked, treat the smartphone like a landline and leave it at home when you are out of the house. Even if you use an anonymously purchased SIM card, if it is linked to your identity in the future, the service provider can be retroactively queried for geolocation data. If you use the phone as we recommend (as a Wi-Fi only device that is kept in airplane mode at all times), it won't connect to cell towers. It's not sufficient to only leave the phone at home when you're going to a meeting, demo or action because that will be an outlier from your normal pattern of behaviour and serve as an indication that criminal activity is taking place in that time window.

You may choose to live without phones entirely, if you don't feel that you need an "encrypted landline". The following strategies for minimizing the need for phones rely on computers, where synchronous communication is also possible but more limited."

...

"Appendix: Against the Smartphone
From Fernweh (#24)

It's always with us, always on, no matter where we are or what we're doing. It keeps us informed about everything and everyone: what our friends are doing, when the next subway leaves, and what the weather will be like tomorrow. It takes care of us, wakes us up in the morning, reminds us of important appointments, and always listens to us. It knows everything about us, when we go to bed, where we are and when, who we communicate with, who our best friends are, what music we listen to, and what our hobbies are. And all it asks for is a little electricity now and then?

When I stroll through an area or take the subway, I see it with almost everyone, and no one can last more than a few seconds without frantically reaching for their pocket: the cell phone is whipped out, a message is sent, an email is checked, a photo is liked. It is put away again, a short break, and here we go again, skimming through today's news and checking out what all the friends are up to...

It's our companion when we're on the toilet, at work or at school, and it apparently helps to fight boredom while we're waiting or working, etc. Is this perhaps one of the reasons for the success of all these technological devices, that real life is so damn boring and monotonous that a few square centimeters of screen is almost always more exciting than the world and the people around us? Is it like an addiction (people definitely have withdrawal symptoms...) or has it even become part of our body? Without it, we no longer know how to orient ourselves and feel that something is missing? So it is no longer just a tool or a toy, but a part of us that also exerts a certain control over us, to which we adapt, for example, by not leaving the house until the battery is fully charged? Is the smartphone the first step in blurring the line between human and robot?

When we see what technocrats of all kinds are prophesying (Google Glasses, implanted chips, etc.), it almost seems as if we are heading towards becoming cyborgs, people with implanted smartphones that we control through our thoughts (until our thoughts themselves are finally controlled). It is not surprising that the media, the spokesmen of domination, show us only the positive aspects of this development, but it is shocking that almost no one questions this view. It's probably every ruler's wildest dream: to be able to monitor everyone's thoughts and actions at all times and to intervene immediately in case of any disturbance. Totally controlled and monitored worker bees who are allowed to have some (virtual) fun as a reward while a few profit.

With the vast amounts of data now so readily available from anyone and everyone at any time of day, social control and surveillance has also reached a whole new level. This now goes far beyond tapping cell phones or sifting through messages (as during the 2011 UK riots). With access to an incredible amount of information, intelligence agencies are able to define what is "normal." They can determine which locations are "normal" for us, which contacts are "normal," etc. In short, they can quickly establish and almost in real time if people are deviating from their "normal" behavior. This gives some people enormous power, which is used whenever there is an opportunity to take advantage of that power (i.e. to surveil people). Technology is part of power, it comes from power and needs power. It takes a world in which people have extreme power to enable the production of something like the smartphone. All technology is a product of the current oppressive world, is part of it, and will reinforce it.

In today's world, nothing is neutral. To date, everything that has been or is being developed is designed to extend control and to make money. Many of the innovations of recent decades (such as GPS, nuclear power, or the internet) even come directly from the military. Most of the time these two aspects go hand in hand, but the "welfare of mankind" is certainly not a motivation, especially when it is developed by the military.

Perhaps taking the example of architecture can better illustrate something as complex as technology: let's take an empty and disused prison, what should be done with this structure except to tear it down? Its very architecture, its walls, its watchtowers, its cells, already contain the purpose of this building: to imprison people and destroy them psychologically. It would be impossible for me to live there, simply because the building is oppressive.

It is the same with all the technologies of today that are presented to us as progress and as something that makes life easier. They were designed with the intention of making money and controlling us, and will always carry that. No matter how many supposed benefits your smartphone brings you, those who get rich by collecting your data and monitoring you will always benefit more than you.

If in the past it was said that "knowledge is power", today it should be said that "information is power". The more rulers know about their flocks, the better they can dominate them — in this sense, technology as a whole is a powerful tool of control to predict and thus prevent people from coming together to attack what oppresses them.

These smartphones seem to need a little more than just a little electricity... In our generation, which at least knew a world without smartphones, there might still be some people who understand what I'm talking about, who still know what it's like to have a discussion without looking at their phone every thirty seconds, to get lost and discover new places by doing so, or to debate something without immediately asking Google for the answer. But I don't want to go back to the past, even though it wouldn't be possible anyway, but the more technology penetrates our lives, the harder it becomes to destroy it. What if we are one of the last generations able to stop this evolution of human beings into completely controlled robots?

And what if at some point we will be unable to reverse this development? Humanity has reached a historically new stage with technology. A stage where it is able to annihilate all human life (nuclear energy) or to modify it (genetic manipulation). This fact underlines once again the need to act today to destroy this society. To do this, we need to encounter other people and communicate our ideas.

Isn't it obvious that if instead of talking to each other, we only communicate in messages of five sentences or less, there will be long-term effects? Apparently not. First of all, the way we think influences the way we speak, and vice versa — the way we speak and communicate influences the way we think. If we are only able to exchange the shortest and most concise messages, how can we talk about a completely different world? And if we can't even talk about another world, how can we reach for it?

Direct communication between autonomous individuals is the basis of any shared rebellion, it is the starting point of shared dreams and common struggles. Without unmediated communication, a struggle against this world and for freedom is impossible.

So let's get rid of the smartphones and meet face to face in an insurgency against this world! Let's become uncontrollable!"]]></description>
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<item rdf:about="https://macleans.ca/society/schools-vs-screens/">
    <title>Schools vs. Screens - Macleans.ca</title>
    <dc:date>2024-12-11T21:29:29+00:00</dc:date>
    <link>https://macleans.ca/society/schools-vs-screens/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This fall, provinces from coast to coast confidently announced that they were banning phones in the classroom. It’s not going well."

...

"So what is separating schools that have gone phone-free from those still infested with distracting devices? A handful of key factors have jumped out of my conversations with teachers and students: support from parents; funding for schools to buy their own electronics; and how willing teachers and administrators are to physically separate kids from their devices, not just leave them buzzing in their pockets. But the biggest factor, I heard over and over, is buy-in from the top. The fate of phone restrictions will depend primarily on whether or not principals and superintendents can establish clear rules, stand up for teachers who enforce them, hold firm against parents who object, and create clear and enforceable boundaries between legitimate and illegitimate use. 

Adam, though, says that his administrators are kowtowing to helicopter parents, tolerating illicit device use and depriving teachers of enforcement power. The higher-ups have decided that insulating themselves from risk—a broken iPhone, an irate parent—is more important than students’ education. 

“They’re happy to sacrifice an entire generation of kids because there’s a one-in-a-billion chance that some student or parent might complain about something,” says Adam. And without support from the top, the rules are toothless. “As teachers we do the best we can,” he adds. “But if kids call our bluff, we’re screwed.”"

...

"Shortly after I graduated, however, they crept back in, and it wasn’t long before almost every kid was clutching one. In 2010, fewer than a quarter of Canadians owned a smartphone; four years later, two-thirds did. As phones became more common, school boards responded by lifting bans—but they weren’t just capitulating to the devices’ growing ubiquity. Increasingly, they were in thrall to the idea that the microcomputers in students’ pockets were powerful pedagogical tools. This about-face was in part a response to the decline, in Canada and around the world, in math, science and reading scores. The reasons for the drop are murky. Some educators blamed a lack of specialized training for teachers in subjects like math. Others suspected the culprits included new teaching philosophies like inquiry-based instruction, which de-emphasizes memorization in favour of open questioning.

Big tech firms proposed another theory: students were falling behind because textbooks and blackboards weren’t stimulating enough. “Far too many students find their schooling boring and irrelevant,” wrote a former Microsoft employee in a report that Pearson, one of the world’s largest education companies, presented to Canadian school boards and policymakers in 2014. Another report, produced by Apple, proposed a fix: “Students learn better when they are engaged, and research about what engages them points to technology.” To reach students, Apple contended, schools needed screens, and lots of them. (Apple has since sold tens of millions of iPads to schools around the world.)

Even at the time, research was mounting against these claims. A 2013 survey of more than 6,000 Quebec students who used school-provided iPads revealed that a third played video games on them during school hours; 99 per cent said the iPads were distracting. A few years later, two U.S. studies found that students who brought laptops to class earned lower grades. Several experiments found that students who used smartphones during lectures retained less information and performed worse on exams. But the authors of the Pearson report argued that negative outcomes occurred because schools didn’t employ devices properly—or often enough. 

For a few years, this screen-centric pedagogy took hold. Victoria’s public school board spent $1.25 million on more than 2,300 Chromebooks and iPads in 2017. Guelph’s Upper Grand District School Board bought 15,000 laptops, while Edmonton Public Schools procured 46,000. The country’s biggest spender was the Toronto District School Board, which cited Pearson’s report in 2021 when it committed to spending nearly $42 million on 136,000 Chromebooks. Other schools encouraged students to bring their own devices to class. Classrooms were soon saturated with screens, and students were, in many cases, required to use devices to access some course materials. 

Provincial governments in B.C., Manitoba and Ontario signed lucrative deals with the Kitchener-based company D2L to use its popular learning management system, Brightspace. Other districts opted for Blackboard, Moodle or Google Classroom. These platforms allowed teachers to post announcements, livestream lessons, message parents and upload schedules, rubrics, digital textbooks, slides, links and worksheets. Students could access class resources remotely, ask each other questions, communicate with teachers and submit assignments, which would be automatically screened for plagiarism and, more recently, AI-generated content.

In many ways, the new tech made education more engaging and efficient. Schools were happy to transition from printouts and photocopies as paper prices soared. Educators, parents and students appreciated having communications and class materials in one digital space. And when students missed lessons, online tools made it easier to catch up.

But as classrooms began brimming with computers, tablets and smartphones, the devices themselves were filling up with a new generation of more sophisticated and addictive apps: Instagram, TikTok, Fortnite, Among Us. When students opened their laptops for schoolwork, their attention was rapidly derailed by video games and social media pings. School boards built firewalls into school-owned devices to restrict social media and, in 2019, Ontario tried to prohibit students from using their personal phones in class. But that would-be ban failed to launch; it was simply too late. Enforcement was left up to teachers with little institutional backing. Meanwhile, the laptops and tablets boards had spent hundreds of millions of dollars on were already becoming obsolete, and some schools were encouraging students to bring their own devices to class to get online. Many kids began working entirely on their phones, taking pictures of marked-up whiteboards and writing English papers in the Notes app, even as they fielded chats, texts, likes and follows. There had become no way to untangle the good from the bad: personal devices had become fonts of distraction as well as crucial classroom tools. 

Dante Luciani, a teacher at Hamilton’s Cathedral High School, has struggled with this dilemma in his own classes. Phones have become vital tools for many of his students. In ESL lessons, he communicates with Spanish-, Swahili- and Arabic-speaking students using translation apps. When he teaches photography, kids use their phone cameras. In math class, their phones double as calculators. But it’s a devil’s bargain. “If I drop my pencil and it causes a four-second break in my lesson, I look up and I’ve lost them,” he says. “I kid you not, some of my students will not graduate high school because of their phones.”

The pandemic onlystrengthened students’ attachment to their devices. When schools closed in March of 2020, their lives shrank to the size of their screens—overnight, they began spending upwards of six hours a day in virtual classrooms. That was only the half of it. A survey by researchers at Western University in 2021 found that non-school screen time among primary school students more than doubled in 2020, to nearly six hours a day. Phones had become kids’ entire worlds: their classrooms, entertainment and their primary connection to friends and peers.

Colleen Russell-Rawlins, who served as the TDSB’s director of education from 2021 to 2024, noticed this deepened dependence when schools reopened after lockdown. Phones were everywhere: at lunch, in the halls, in class. Students’ already-diminished attention spans had evaporated, and keeping them focused was a constant struggle. Russell-Rawlins recalls a school board event where she spotted three students in the audience with their heads down, scrolling on TikTok during a speech she gave. She approached them later and apologized—in earnest—for boring them. The teens explained that it wasn’t personal. “This is what I do every day, miss,” one said.

As the school year progressed, darker currents rose to the surface. Cyberbullying became a massive problem, and spats that began on social media spilled into schools. Between September of 2022 and April of 2023, 323 TDSB students were involved in violent incidents at school, including fights, sexual assaults and shootings. Teacher surveys showed similar spikes across Ontario and in other provinces, including Saskatchewan and New Brunswick. Much of it was directly connected to social media.

Damir Maltaric, a guidance counsellor at Rosedale Heights School of the Arts in Toronto, told me that after the COVID closures, more students came to his office seeking help with cyberbullying and self-esteem problems stemming from social media. Their addiction to their devices was also more apparent: their attention would wander during a counselling session, and they would pull out their phones and tune him out. “Many students do not have the ability to regulate their smartphone use even when they want to,” he says. “The drawbacks of the technology outweigh the benefits.”"

...

"Several years ago, Vancouver Island’s Sooke School District began requiring elementary-school students to drop their phones into labelled cubbies at the start of every period. Middle-school students left them in their lockers. Though teachers can still grant exceptions as needed, stowing the devices reduced the number of phone-related office admissions by more than 90 per cent over two years, according to Sooke superintendent Paul Block. The measure has helped put a stop to the haggling between students and teachers over phone use, reducing conflict and improving teacher morale. 

On the other end of the country, Saint John High School, in New Brunswick, implemented a comparable ban in September of 2022—two years before the provincial government implemented province-wide restrictions. “I didn’t want to wait,” says principal Christina Barrington. With help from her teaching staff, she devised a simple rule: no phones or earbuds in class, with exceptions for medical uses. She bought “cellphone hotels” (sheets with phone-sized pockets that affix to a wall) for every classroom. She wrote to parents to explain the restrictions, put up posters around the school and dipped into the school’s budget to buy calculators and point-and-click cameras so students wouldn’t need phones for math or photography classes.

Some teachers fretted about liability: what if a phone got stolen or a screen got cracked? Barrington said the cost of any damage would be on her. “I haven’t had to replace a phone,” she says. “But I’m prepared for the day when that might happen, because it’s a small cost for a significant reward.” Among those benefits: academic averages have risen slightly across all grades, teachers report better relationships with their students, and phone- and cyberbullying-related office admissions are down from about one a week to one a month. “It’s like the physical separation gives students permission to focus on something else,” says Barrington. “And I have quite a few teachers who put their phones in the cell hotels as well, to model that they’re in it too.”

Coincidentally, when Canadian provinces debuted their phone bans this year, New Brunswick was the only jurisdiction that mandated all schools physically separate students from their phones: the province’s policy calls for high-schoolers to leave their devices on silent in a designated area of the classroom. Based on conversations with her superintendent and fellow principals, Barrington says this approach is working for other institutions, which are beginning to enjoy the improvements Saint John High experienced two years ago.

At Greenwood College School, an independent middle and high school in Toronto, educators are testing an even stricter form of separation. Students are required to put their smartphones into Yondr pouches, lockable fabric sacks that first became commonplace at comedy shows and are now in use at thousands of schools worldwide. While on campus, Greenwood students carry the pouches around with them, their unusable phones locked inside. When they leave for lunch or at the end of the day, they magnetically unlock their Yondrs at several stations scattered across campus.

“The biggest thing I’ve noticed is that school is loud, in a good way,” says Greenwood principal Heather Thomas. “At lunch, students are having conversations. They’re focusing on one another.” It’s too early to tell whether Yondr will improve academic achievement or benefit students’ mental health. But many Greenwood parents are thrilled. Students, while slightly less thrilled, understand the rationale. “We want them to have healthy habits around using their phones,“ says Thomas, “not needing to reach for them all the time, being able to be without them.”"]]></description>
<dc:subject>students technology learning education 2024 lucrinaldi schools schooling attention policy screens parents administration edtech socialmedia cyberbullying pandemic covid-19 coronavirus ipads tiktok fornite amongus addiction distraction mobile smartphones computers computing pedagogy phones games gaming videogames engagement</dc:subject>
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<item rdf:about="https://disconnect.blog/zuckerberg-wants-to-control-the-next-platform-no-matter-what-it-is/">
    <title>Zuckerberg wants to control the next platform—no matter what it is</title>
    <dc:date>2024-08-31T03:30:29+00:00</dc:date>
    <link>https://disconnect.blog/zuckerberg-wants-to-control-the-next-platform-no-matter-what-it-is/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Meta CEO’s embrace of open source is nothing more than an opportunistic move"

...

"Zuckerberg wants total control

When Zuckerberg set out to build the metaverse, achieving the virtual world of Snow Crash or Ready Player One was just one of his goals, and ultimately it came second the broader ambition of escaping the shackles of his company’s dependence on Apple. He saw how Apple was already being framed as a closed and a restrictive force in the tech industry, so he adopted those narratives for Meta as he tried to reframe his company as a champion of openness that was on the side of consumers.]]></description>
<dc:subject>markzuckerberg opensource meta facebook 2024 parismarx siliconvalley control power opportunism apple ecosystems mobile timsweeney ai artificialintelligence openai microsoft google alphabet amazon monopolies ceciliarikap metaverse</dc:subject>
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<item rdf:about="https://downpour.games/">
    <title>Downpour</title>
    <dc:date>2024-03-12T07:02:26+00:00</dc:date>
    <link>https://downpour.games/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Downpour is the best way to make games on your phone. Collage together photos, drawings and text, and then connect them into an interactive story. It's genuinely quick and easy to use — you can make a game before your tea has gone cold.

Once you've made a game with Downpour, what then? You can share it with your friends inside the app, or post the link for anyone to play."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=gozH72CON5s">
    <title>We're Safety Now Haven't We - Full Album - YouTube</title>
    <dc:date>2023-09-20T18:59:23+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=gozH72CON5s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[so many questions]

"Listen to We're Safety Now Haven't We: Volume 1 out now: https://www.cpsc.gov/music

00:00 - Protect Ya Noggin'
02:33 - Phone Away
06:42 - Se Pon Caliente
09:39 - Going Off Like Fireworks
12:08 - Offroad Adventure
15:14 - Beats To Relax / Be Safe To
19:59 - Protect Ya Noggin' (Español)

Full playlist:   

https://www.youtube.com/playlist?list=PLPbI8bR243fFYJFef5hwaYVc57BcRbcAB

The U.S. Consumer Product Safety Commission (@uscpsc) proudly presents our first-ever EP -- We're Safety Now Haven't We: Volume 1

All tracks are in the public domain and freely available to download and stream at https://www.cpsc.gov/music

We're Safety Now Haven't We is a collection of songs created by USCPSC to teach young Americans (ages 13 to 24) how to avoid some of the most common hazards in their lives.

Injury Data and Important Safety Information:

Protect Ya Noggin’
https://www.youtube.com/watch?v=MhVcvqUbsRw

Protect Ya Noggin’ (en españól)
https://www.youtube.com/watch?v=8ZfOfAld5Yc

Wear a helmet. A helmet is the only thing between your skull and the pavement. E-bike, hoverboard, scooter, skateboard – whatever you ride -- a helmet keeps your skull in one piece.

The data:
Between 2013 and 2022, an average of 212,000 young people a year between the ages of 13 and 24 went to the emergency room with injuries related to Bikes, Mountain Bikes, Adult Tricycles, Scooters (powered, unpowered, unspecified), minibikes, e-bikes, skateboards, roller blades, and inline skates. Head injuries are one of the most common injuries.

Learn more on our Micromobility Safety Education Center: https://www.cpsc.gov/Safety-Education/Safety-Education-Centers/Micromobility-Information-Center

Phone Away
https://www.youtube.com/watch?v=25r5cZ05-SQ

Your phone. Very important to put it away _when you’re walking, moving, etc_. You’re going to fall into a manhole or some kind of crevasse.

Fun fact: CPSC makes sure cell phones, headphones, smart watches, and dozens of electronic products are safe. If they’re not, we’ll conduct recalls with companies to get those products out of the market. If you think you found an unsafe product, report it to https://www.SaferProducts.gov.

The data:
Between 2013 and 2022, an average of 5,100 young people a year between the ages of 13 and 24 went to the emergency room with injuries related to using phones while moving.

Se Pone Caliente
https://www.youtube.com/watch?v=fkqBY_X58vU

Make sure the smoke alarms are working where you live. Check the batteries at least once a year. Stand by your pan and never leave your cooking unattended – it’s the number one cause of home fires.

The data:
Between 2013 and 2022, an average of 7,200 young people a year between the ages of 13 and 24 went to the emergency room with injuries related to home fire incidents. Each year, an average of 100 people aged 13 to 24 tragically die in residential structure fires. Residential structure fires include not only home fires, but all residential structure type buildings including hotels, dorms, barracks, apartments, and other living structures. These estimates include child-play fires – fires where a child intentionally set a fire during play – but do not include fires that were set intentionally otherwise, such as arson.

Learn more about fire safety on our Fire Safety Education Center: https://www.cpsc.gov/Safety-Education/Safety-Education-Centers/Fire-Safety-Information-Center

Going Off Like Fireworks  
https://www.youtube.com/watch?v=t3AQji39H3I 

 • Going Off Like Fireworks - We're Safe...  
People die using fireworks every year. Death by firework is tragic and bad.

NEVER:
• Launch fireworks off your body
• Shoot fireworks at other people
• Try to relight “dud” fireworks
• Drink alcohol and use fireworks

DO: Light fireworks from a safe distance and launch them into the sky as intended.

The data:
Between 2013 and 2022, an average of 3,170 young people a year between the ages of 13 and 24 were injured in firework-related incidents. Many are missing hands and fingers. Some die.

Learn more about firework safety on our Firework Safety Education Center: https://www.cpsc.gov/Safety-Education/Safety-Education-Centers/Fireworks

Offroad Adventure
https://www.youtube.com/watch?v=Mm_xP2PBLyM

Wear the right gear when riding your ATV – especially a helmet. Keep the adventure off-road where ATVs are designed to ride.

The data:
Between 2013 and 2022, an average of 36,000 young people a year between the ages of 13 and 24 went to the emergency room with ATV-related injuries. At this time, an estimated total of 520 young people were killed in ATV-related incidents between 2015 and 2019. *

Learn more on our ATV Safety Education Center: https://www.cpsc.gov/Safety-Education/Safety-Education-Centers/ATV-Safety-Information-Center

*Death count ongoing.

Beats To Relax / Be Safe To
https://www.youtube.com/watch?v=9PYmGZTJ_LI

For 50 years, CPSC has made toys safer. Passing product safety standards and regulations means toys are less dangerous and more fun for everyone. See what else CPSC has worked on for a long time by checking out PSAs from when the agency was first founded on the CPSC PSA archive and this toy safety PSA starring actor Louis Nye: https://www.youtube.com/watch?v=5GxmZ6p0O4I "]]></description>
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</item>
<item rdf:about="https://two.compost.digital/uncivilizing-digital-territories/">
    <title>COMPOST Issue 02: Uncivilizing Digital Territories by Luandro</title>
    <dc:date>2021-09-23T22:30:37+00:00</dc:date>
    <link>https://two.compost.digital/uncivilizing-digital-territories/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“There’s something very wrong with status-quo culture, starting with the fact that such a thing exists in the first place. How has a culture that directly conflicts with the very essence of being human—being part of planet Earth—become the default? Don’t worry, I won’t attempt to explore the history of patriarchy, the state, or capitalism. The fact is that this system has colonized most of humanity through tools that serve the centralization of power. That might be a very natural thing for animals such as ourselves, but it doesn’t really contribute much to gender and cultural diversity, the rest of the planet, survival, or quality of life, does it?

It’s tempting to think that it’s always been like this: One culture to control them all. But it’s taken thousands of years of colonization for civilizations to develop themselves into this global coercion machine.”]]></description>
<dc:subject>web online community communities local small slow decentralization humanity humanism socialmedia capitalism latecapitalism derrickjensen growth cities power culture oppression oscarkawagley monoculture plurality technology algorithms ai artificialintelligence ranprieur digital coolab digital-democracy democracy locality place collaboration collective collectivism interdependence accessibility assimilation colonization colonialism imperialism wisblocks librerouterproject networks mobile phones smartphones interactive solidarity janastu hackaday wifi microcontrollers software hardware open television platforms education learning howwelearn sharing holeinthewall computers computing servers ownership identity autonomy kindship curiosity maintenance brazil brasil economics governance self-governance sneakernets efficiency engagement exclusion inclusion luandro 2021 internet indigenous indigeneity unschooling deschooling latestagecapitalism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=pL3lCNCffgg">
    <title>The BEST Way to Read - Kindle vs iPad vs Books vs Audiobooks - YouTube</title>
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    <link>https://www.youtube.com/watch?v=pL3lCNCffgg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this video I'll go over the 4 ways I consume books in an attempt to figure out which is the best in terms of cost, convenience, aesthetics, note-taking and durability.

00:00 Intro
00:40 Physical Books
02:41 Kindle
06:08 iPad
09:15 Audio Books"]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:938b01214492/</dc:identifier>
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<item rdf:about="https://techcrunch.com/2014/02/23/next-gen-yotaphone/">
    <title>Next-Gen YotaPhone Follow-Up Unveiled, With Full-Touch E-Ink Rear Screen | TechCrunch</title>
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<item rdf:about="https://www.theverge.com/2015/4/21/8458805/popslate-e-ink-iphone-case">
    <title>This case puts an E Ink display on the back of your iPhone - The Verge</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://gizmodo.com/popslate-lightning-review-this-iphone-case-has-an-e-in-1699213849 ]]]></description>
<dc:subject>eink epaper 2015 mobile phones</dc:subject>
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<item rdf:about="https://www.theverge.com/2015/5/14/8604557/yotaphone-2-review">
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<item rdf:about="https://www.wired.com/2014/12/yotaphone-2/">
    <title>Review: YotaPhone 2 | WIRED</title>
    <dc:date>2021-04-07T05:20:21+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://pinboard.in/u:robertogreco/b:5c20d5033642 ]]]></description>
<dc:subject>eink ereaders mobile phones 2019 epaper</dc:subject>
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    <title>TikTok between intimate space and the digital self | by Fatima-Ezzahra El Khammas | Feb, 2021 | Medium</title>
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<item rdf:about="https://www.youtube.com/watch?v=1jmcloqc4yg">
    <title>The Smartphone With a Microscope Camera?! - YouTube</title>
    <dc:date>2021-03-13T03:38:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=1jmcloqc4yg</link>
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<item rdf:about="https://www.inputmag.com/tech/the-iphone-12-mini-is-the-anti-status-symbol-status-symbol">
    <title>The iPhone 12 mini is the anti-status-symbol status symbol</title>
    <dc:date>2021-01-12T03:32:54+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><dc:subject>iphone apple status wealth signaling iphone12mini phones mobile 2021 ianservantes</dc:subject>
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</item>
<item rdf:about="https://privacyblog.com/2019/11/14/volla-phone-a-linux-based-smartphone-to-keep-you-completely-anonymous/">
    <title>Volla Phone – a Linux-Based Smartphone to Keep You Completely Anonymous – Privacy Blog</title>
    <dc:date>2020-12-22T22:24:53+00:00</dc:date>
    <link>https://privacyblog.com/2019/11/14/volla-phone-a-linux-based-smartphone-to-keep-you-completely-anonymous/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>vollaphone sailfish sailfishos 2019 mobile phones</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6e833601eeaf/</dc:identifier>
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</item>
<item rdf:about="https://sailfishos.org/">
    <title>SailfishOS - Sailfish OS</title>
    <dc:date>2020-12-22T22:24:22+00:00</dc:date>
    <link>https://sailfishos.org/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>mobile phones os sailfish sailfishos</dc:subject>
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    <dc:date>2020-12-22T22:16:15+00:00</dc:date>
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    <title>The Blind Smartphone Camera Test 2020! - YouTube</title>
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<item rdf:about="https://chias.blog/2020/to-create-radical-things/#menuopen">
    <title>To create radical things - Chia's blog</title>
    <dc:date>2020-11-26T16:52:21+00:00</dc:date>
    <link>https://chias.blog/2020/to-create-radical-things/#menuopen</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Creating radical things for creators and communities.”

I’ve been using this line to communicate how I currently (but more like hope to) approach my work as a designer/technologist/human being in general. This is a bold statement to make at twenty: I have lived a short life and constantly walk in debt of knowledge and histories that I’ve yet to digest––but I wanted to start attempting to document what I feel this means, and how I feel this statement will guide me as a young builder.

(If I ever fall into the traps of the technologist savior complex, rid me.)

Why creators and communities?

Simply, if I would like my work to be as impactful as possible, it would be in the form of creation that enables others to create. Personally, my introduction to technology changed the entire trajectory of my life: how I create and think about things, the thoughts and people I have gotten to meet. It is only through spaces of unabridged community and creation that I ever got to experience the same feeling: the web at its best in anonymity, authenticity, and openness. To craft these experiences so they are not magical, rather simply an inescapable default, is the goal.

We live in a time where technologists are overresourced, with knowledge being increasingly expensive and inaccessible to attain or even dare to bear. Our world will be dominated by the individual producers. Community must be harnessed, but with full care. These are some of the most complex, people-centric problems that are out there.

The principles

1. To prevent systems that enable war, racism, sexism, capitalism, or forms of harm, we must not offer any building blocks. In environments where these exist, we must resist, but moreover, dismantle.

2. Our tools and software must always be liberatory: cognizant of the injustices they support, in service of human freedom, and built for the most marginalized.

3. Technological iterativism leads us backwards. The promise of breaking things fast very often looks little into histories and larger systems, and goes towards meeting guessed-upon metrics. If design is liberatory, it must be radical, conscientious, and reduce harmful presuppositions at all costs. Designing for true problems means that there are decades (if not millennia) of work and knowledge to sift through, or problems that are not defined at all. Iterativism in goals, not in process, in particular, is dangerous––the systems we exist in must be shifted.

4. Without collaboration, we are nothing. By the trade of technology and design as a young person, you often resign yourself to focusing on useless shit like interview prep or technical skillbuilding –– you know very little about problems worth solving. Live in the complexity and constant empathy of learning from people you design for, and design with people –– otherwise your work is fruitless.

I’m frustrated at theoretical case studies without audience and self-serving solutions when there is so much the world actively needs. Perhaps those areas are not explicitly looking for designers, and they likely aren’t. The goal of a designer is to design at the side, the core of it is to be present, active at where things demand support––and recognize how design is ubiquitous and must be crafted with people by you at all costs.

The web, since I’ve been on it nearly every day in middle school, presents us countless opportunities to rethink its architecture and contents. Here are some things I feel are in need of reshaping.

Low data

I feel that many people don’t wholly accept this yet, but many third world countries interact with the internet from the confines of social media platforms and their built-in browsers, if they have any ability to access non-social networking sites at all.

One of the most memorable side projects I’ve seen was a Messenger bot that sent users snippets and details from any requested Wikipedia page; the Wikimedia Foundation has shared several efforts to make their critical resource more performant for low-bandwidth users. Minute performance improvements mean everything to these users.

Most recommendations on accessibility for low-bandwidth users include recommendations on switching to cost-conscious browsers like Opera Mini as opposed to regular mobile browsers that will literally hog refreshes; getting websites to work compatibly in article mode, deliver things in test-easy RSS feeds, and looking at the future of consumption across SMS and email will also become important. Designing beautiful experiences that take into consideration loading and engineering constraints will become increasingly important.

Destroy incrementalism

If we want to change behavior, we can do so radically. Natural’s mode of generative interfaces seems ridiculous (and very like Her), but will slowly be adopted (the same way commanding home speakers was awkward five years ago). New search interfaces that mimic how we actually think being worked on by companies like Neeva will shine.

Incrementalism doesn’t mean we discount actual input from the audiences we serve; it means we are riding too heavy on linear waves of thought and numbers when many desires and needs are already vividly mapped––and will take more than gradual tuning to get there.

Documents and questions need to happen more as a designer. My process must be informed by the demands of the world, by planning that is both quick to execute yet intentional in the bounds of a system.
The compromise here is that design must exist at the highest plane, and the iteration must happen at the low-level. Design will guide our modes of thinking, and iteration is just perfecting all the last-order pieces of what we build. When we focus more on behavior and interactions rather than technical details and implementation of new work, we get to validate more radical, profound systems that the world needs.

The browser is an untapped medium

All our internet use still interfaces with the relatively unmoving browser. Its interactions have long stayed the same despite our interactions and engagements on the web constantly evolving into new paradigms. Moreover, we have basically memed browsers and brushed them off, the market has relatively stayed unchanged (compared to the vast amount of options we had in the 90s), and we have made it so that the user bares the burden of the medium. Following Mozilla’s work and more recently, The Browser Company have been huge interests of mine. Our foundational bridge to the internet needs a do-over. Beaker is an obvious place for this, unafraid to serve builders and lean towards the experimental for the peer-to-peer web.

Remember too that web design––and thus browser design––is architecture. Like how every website is a place that offers access and atmospheric context to the resources and services they provide, so do our browsers. What fabrics will emerge from a new browser medium that truly serves the people?

Reclaiming websites

“I like to call the web humanity’s shared language. We’ve all come together, by some miracle, as a society to define a set of rules and technical standards about how we will communicate, how our computers will communicate with each other, and people all over the world use this.” explains Tara Vancil, a developer at Beaker.

Why then, has the building block of the web become so untranslatable? It seems that though we have more tools and resources than ever, web development becomes increasingly difficult to enter. Creating a website has never been so dumbed down, yet gratingly difficult to consider. Perhaps a cultural thing, but also something by design (as we stray further from the customizable web). After all, everything easy is hard again.
If we make personal websites the default canvas of the internet once more, I’m wondering how much knowledge and information we can better share and capture, even temporally. While people are bending the mediums of TikTok and Twitter, we are also pointlessly building tools to live on top of platforms that do not serve us: tweet thread unrollers, startups fighting to be the best link in bio… these platforms do not serve our content or people.

In Laurel Schwulst’s My Website is a shifting house next to a river of knowledge, they detail that the website in creation has been overcomplicated today. (Artists are now perhaps the best teachers I’ve seen on web development fundamentals, only complicating things with enough engineering as necessary.) Websites represent a duality: they are both subject and object, the creator both author and architect.
A website then, can be a room. A shifting, movable room that offers comfort in the age of information overload. A river of knowledge becomes architect to a website; it is independent of corporations. Laurel describes how websites can potentially take other forms, a budding and tolerant plant, a shelf (smaller than a room), a whole garden changing across the seasons, a puddle that is temporary after a “storm”.

Another issue with websites is that page rank algorithms and search engines dominate the thread in which we connect websites. We write content crafted for backlinks. When I was first making websites in the late 2000s (disclaimer: I was like eight years old) my favorite corners and threads of exploration were web rings and affiliate markers: you vouch for someone, you exchange links.
Still, the internet is an all-encompassing, global experience; yet the digital realm is dictated by rankings that do not always serve the needs of the people. If we were to create more contained webs powered by creators and trust, our communities and circles would be significantly more valuable. Why is the concept of distance controlled when it should not mean anything? If everything on the internet is a click away (both close and far at the same time), users must be able to reorganize cyberspace for themselves.

To move towards a space of reclaimed and individualized websites, we need diligence. We need builders setting examples for what the garden of the internet can look like, unyielding to what is out there. It is by this legibility that the rest of the world will come to us––then the tools, people, and system shift shall follow.

Or if anything, with a radical migration, what may come?"]]></description>
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    <title>VAN TOUR | Stealth Ford Transit conversion for urban van life - YouTube</title>
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    <title>The “Music from Saharan WhatsApp” Series is an Experiment in Immediacy | Bandcamp Daily</title>
    <dc:date>2020-08-26T16:11:06+00:00</dc:date>
    <link>https://daily.bandcamp.com/features/sahel-sounds-music-from-saharan-whatsapp-interview</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Two weeks ago Chris Kirkley’s label Sahel Sounds, which has been documenting the music of the Southern Sahara Desert for a decade, released its 60th record. But there was one major difference between this record and all of the ones that preceded it: Kirkley hadn’t heard a note of the music before its release. In fact, he wasn’t even sure who would be making it.

“I am at the mercy of the musicians,” Kirkley admits with a soft chuckle from his home in Portland, Oregon. “Nothing is set in stone.”

If Kirkley seems sanguine about those details, it’s because all of that mystery is by design. The album is the second in a yearlong series called Music from Saharan WhatsApp. The three songs on the series’ first installment—full of fluorescent streaks of tangled guitars, loping djembe, and ribboned vocals from the radiant Nigerian wedding band, Etran de L’Aïr—were beamed to Kirkleys WhatsApp account just seven days before Sahel Sounds released them.

In fact, the entire series was born just a few weeks before the first installment, when Kirkley sent a group message to artists in the region. His proposition was sly and subversive: record a short session using a cell phone, dispatch the results through WhatsApp, and let him sell it online on a pay-what-you-will basis for a month before replacing it with the next batch. All profits would be wired directly to the band. “When Chris spoke to me about recording on the cellphone, I said, ‘No problem,’” recalls Etran de L’Aïr guitarist Moussa Ibra over WhatsApp. “I can throw something together.”

Kirkley has a loose running list of possibilities for future installments; whichever one arrives by mid-March will become the third title. In some ways, the music seems secondary to the model—the record label equivalent of a sponsored Snapchat message. It’s an experiment in giving African bands a more direct income stream, and empowering them in the worldwide monetization of their own art.

Sahel Sounds began as a casual way for Kirkley to share music he discovered during a two-year sojourn to the region. He hardly knew any French, a common language in the Sahel, and didn’t understand that people there were already exchanging music through flash drives or SD cards loaded with MP3’s. Gradually, he learned the landscape; he developed a rapport with musicians around the region and, eventually, recorded them. When he hesitantly told some of those artists that another label was interested in paying to release their songs, they jumped at the chance. “Are you crazy? We can get paid for this?,” he remembers them asking.

“We work with some of the most disenfranchised artists, really underground artists from small towns that are not well-connected or major in their countries,” Kirkley says. “You are working across power differentials. I was always uncomfortable with the idea of creating a transactional relationship with those artists, but then I came to understand that it could be beneficial to them.”

In the decade since, Sahel Sounds has grown into one of the most successful new imprints for modern West African music. In 2012, Death Grips sampled an early Sahel Sounds release, a cut from the staggering Music from Saharan Cellphones, on their major-label debut. More recently, Sahel Sounds has helped launch the international careers of guitar hero Mdou Moctar and genre breakers Les Filles de Illighadad. They have become international stars, new cultural emissaries for, as Kirkley puts it, “connecting people from vastly different places.”

Despite the success, it’s understandable that Kirkley was initially hesitant. The business practices of record labels at large—particularly those dealing in global music—have forever raised suspicions: Are artists really getting their share of the sales? And whose interests does a label really serve? For four decades, Folkways documented sounds across the country and around the world, crucial work that chronicled cultural breadth before borders began to disappear. (Folkways recently reissued its own great Tuareg Music of the Southern Sahara, from 1960.) But the reluctance of founder Mo Asch to pay royalties was so legendary it has become a punchline.

And earlier this century, Alan Bishop—the cofounder of Sublime Frequencies, a label that has revealed the musical ecstasies of multiple continents to Western audiences—dismissed the idea of paying everyone with the infamous quip, “When it starts selling like fucking Outkast, I’ll fly to Medan and start handing out Benjamins to anyone who looks like these guys.” There’s a lot to unpack there, from the razor-thin margins of such enterprises to the difficulty of finding material’s source. But the point stands: The work often supersedes the worker’s rights.

Sahel Sounds, though, was conceived in a new era, when a record label owner living in Portland could become Facebook friends and digital pen pals with his artists. To wit, Kirkley talks to some of his artists every day. This is not the record-and-run model of a bygone era—there is a responsibility to an actual relationship, to understanding the needs and cultural context of the people who make the art before blindly dumping it onto a piece of vinyl.

To that end, Kirkley has tried to stay out of his artists’ way, both as a producer and a businessperson. His best recordings often have the raw energy of an archivist’s first takes, of someone showing up to capture a scene as it is, not as he wants it to be. And the label has typically functioned on a traditional 50/50 model, where the band and business divide whatever proceeds remain after the costs of a project have been recouped.

Music from Saharan WhatsApp is the next step in ceding control. Because there are no costs to recoup, there’s more money for the artists—Kirkley has even advanced some of the cash he expects from the series to musicians who have, for example, just had a child or are, in one specific instance, stuck in Gambia. And when Etran de L’Aïr sent Kirkley a trial run of recordings they had cut while playing outside in Agadez, he suggested they find somewhere a bit quieter, since he could mostly hear only people yelling. They went home and gave it another go, with the instruments aimed at Ibra’s Condor Plume phone.

“Even when I was doing field recordings, I was often hanging out and saying, ‘I want to follow you around and record what you play,’ not influencing what they play,” says Kirkley. “This is an extension of that, but working remotely. I say put your cellphone down, in the place of me.”

With this series, Sahel Sounds acts only as an organizational and curatorial gateway, music passing through one side and money heading directly out of the other. This is at least partially due to infrastructural setbacks; because most Saharan artists lack access to PayPal accounts or credit cards, they can’t take advantage of the digital distribution services available to artists elsewhere in the world. (Sahel sends money through Xoom, a Paypal-owned service popular for its internationalism, or Western Union, sometimes even sending along an amplifier or assorted gear with someone headed to Africa.)

In some ways, this is a test run for the future, when Kirkley hypothesizes that truly global commerce will allow these bands to sell their music directly to consumers. Already, he’s scaling back from a full-time label to part-time, shifting into software development. He believes some variation of this idea—all digital, all instantly accessible—is inevitable.

“This is a suggestion of what it could look like for musicians to release their own music without a label,” says Kirkley. “There’s a technological barrier for them to participate in the global economy, based simply on where they live. But if you can record your music on a phone anywhere and upload it, what could happen?”"]]></description>
<dc:subject>music sahel sahara africa whatsapp 2020 chriskirkley mobile phones saharadesert</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:49980d9a1e00/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sahara"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:africa"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:whatsapp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2020"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:chriskirkley"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mobile"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:saharadesert"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.youtube.com/watch?v=oEbdX5otUUw">
    <title>The Sony Xperia 1 II Turns Me On... - YouTube</title>
    <dc:date>2020-06-18T16:42:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oEbdX5otUUw</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>smartphones 2020 sony cameras mobile phones video photography</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:482e84770aee/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:smartphones"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2020"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sony"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cameras"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mobile"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:phones"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:video"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:photography"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.youtube.com/channel/UCYVU6rModlGxvJbszCclGGw/featured">
    <title>Rob Braxman Tech - YouTube</title>
    <dc:date>2020-06-15T19:17:44+00:00</dc:date>
    <link>https://www.youtube.com/channel/UCYVU6rModlGxvJbszCclGGw/featured</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'm the Internet Privacy Guy.  I'm a public interest hacker and technologist. I use my extensive knowledge of cybersecurity and tech to serve the public good.  There are enough tech people focused on the corporate side. Very few care about what happens to the average person. I care about privacy. I warn you of digital manipulation, disinformation, mass surveillance.

I also discuss alternative communication modes especially with a prepper focus. I discuss HAM radio, SDR, QRP modes, Digital modes when running portable. I am a General Class licensed HAM radio operator. 

I'm a successful software architect and have built many enterprise systems. I also have an open-source social media app Brax.Me"]]></description>
<dc:subject>robbraxman technology linux privacy security youtubechannels internet web mobile phones smartphones cybersecurity surveillance brax.me</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3a4e6fcc8a5f/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:robbraxman"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:linux"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:privacy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:security"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:youtubechannels"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:internet"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:web"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mobile"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:phones"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cybersecurity"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:brax.me"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.pine64.org/pinephone/">
    <title>PINEPHONE | PINE64</title>
    <dc:date>2020-06-15T17:47:35+00:00</dc:date>
    <link>https://www.pine64.org/pinephone/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“An Open Source Smart Phone Supported by All Major Linux Phone Projects

Perhaps you’re in a line of work where security is a must, or a hard-core Linux enthusiast, or perhaps you’ve just got enough of Android and iOS and you’re ready for something else – the PinePhone may be the next Phone for you. Powered by the same Quad-Core ARM Cortex A53 64-Bit SOC used in our popular PINE A64 Single Board Computer, the PinePhone runs mainline Linux as well as anything else you’ll get it to run. 

The purpose of the PinePhone isn’t only to deliver a functioning Linux phone to end-users, but also to actively create a market for such a device, as well as to support existing and well established Linux-on-Phone projects. All major Linux Phone-oriented projects, as well as other FOSS OS’, are represented on the PinePhone and developers work together on our platform to bring support this this community driven device.”

[See also:
https://store.pine64.org/product/pinephone-community-edition-ubports-limited-edition-linux-smartphone/

[Chris Titus Tech]

“PinePhone | Using Linux Phone instead of Android or Apple”
https://www.youtube.com/watch?v=lFELJ3E_-G4

“Linux Phone using Desktop Firefox and Minecraft Server”
https://www.youtube.com/watch?v=i9bQFzBsj1A

“Linux Phone and Desktop | Why You Should Use Them”
https://www.youtube.com/watch?v=wd9KCfdn1bU

[The Linux Experiment]

“PINEPHONE First Impressions - Love the hardware, but the software…” 
https://www.youtube.com/watch?v=zUttT67rkyM

[AndroidStud]

“PinePhone - Unboxing and First Impressions - What Phone is this?”
https://www.youtube.com/watch?v=DQ3IJIZmVIE

[Matthew Higgins]

“Pine 64 Pinephone Braveheart Edition Review and First Impressions”
https://www.youtube.com/watch?v=0hHrW6xQs3o

“Using the Pinephone BraveHeart Edition for a Full-ish Day”
https://www.youtube.com/watch?v=145pWIYkFZw

“June 2020 Pinephone Update- Running UBPorts (Braveheart Edition)- My Experiences- Read Description”
https://www.youtube.com/watch?v=apeldH-iLXA

“Fedora Linux Runs on Pinephone! First Impressions and How to Install/Run the Image”
https://www.youtube.com/watch?v=3rjDGFXySnk

[Rob Braxman Tech]

"Comparing Linux Phones: Librem 5 and Pinephone"
https://www.youtube.com/watch?v=zaNzPooIWsU

"Say What? A Pinephone as a Project Computer?? Preppers, Ham Radio, Makers, Tinkerers, Programmers!"
https://www.youtube.com/watch?v=-7X0aa5XKjQ

"Did the Pinephone sprint ahead of the Librem 5?"
https://www.youtube.com/watch?v=CQ3sXMgJjnk

"Flashing an OS for the Pinephone (Braveheart) - Ubuntu Touch or PostmarketOS"
https://www.youtube.com/watch?v=Z0FMW72_OYc

"Installing PostmarketOS on a Pinephone using Pmbootstrap"
https://www.youtube.com/watch?v=QPp6-B--BPY

"Exploring Ubuntu Touch - Dissecting this Linux Black Box - Part 1"
https://www.youtube.com/watch?v=rMmWmNyDKG8

"Exploring Ubuntu Touch - Boot and Install Process for Android vs Pinephone - Part 2"
https://www.youtube.com/watch?v=I4oHLSJDN9w

"Exploring Ubuntu Touch - Challenges with this Linux Phone platform - Part 3"
https://www.youtube.com/watch?v=9UOJa_kwz5c

"Unboxing of a Pinephone from Pine64!"
https://www.youtube.com/watch?v=ACcxegtDVBI

"Live - Pinephone Update after Week 1"
https://www.youtube.com/watch?v=P-7Wa1aNwBk

"Pinephone - Linux OS Options! - Week 2"
https://www.youtube.com/watch?v=yg4GchfTPx0

"Playing with the Pinephone (Linux)! Computer? Or Phone?"
https://www.youtube.com/watch?v=c32-QOrI4cw ]]]></description>
<dc:subject>ubuntuphone hardware mobile linux phones opensource ubuntu pine64 pinephone robbraxman fedora postmarketos</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7a0edc006fdb/</dc:identifier>
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</item>
<item rdf:about="http://chrisnovello.com/teaching/risd/computer-utopias/">
    <title>Computer Utopias — RISD Graphic Design</title>
    <dc:date>2020-05-26T22:19:15+00:00</dc:date>
    <link>http://chrisnovello.com/teaching/risd/computer-utopias/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["RISD GRAPH-3192-01
by Chris Novello (cnovello at risd)

Description:
A studio workgroup for urgent concerns in computers & representation.

Three decades ago, the Macintosh dropped a sci-fi bomb on pop culture. It advertised a utopic vision of human-computer creativity to mass audiences. By remixing military-industrial-academic fragments, a product company sold the dream of new humanism. This decade, the planet is bursting with smartphones; billions of people will carry globally-networked pocket computers, each outfitted with sensors that datify the material world. We now have quantities, rates, and kinds of data unlike anything humankind has ever seen. Individual biological minds can't reason at network scale, so we're teaching fields of computers to do it instead. If the data center is today's mainframe, is there a Macintosh hiding in the next decade? If your phone's camera is the next mouse, what will it click on? As machine learning reinvents humanism, what are 21st century creative tools? What do network literacy and 21st century citizenship look like? Is the programmer/user dichotomy destroyable? How much of this is just a design problem? We'll explore these topics with studio work and seminar-style discussion. Studio work will include creation of mockups, videos, webmedia, interaction design, and beyond. Prototypes and design fictions are welcome. Programming experience is not explicitly required. Sincere eagerness to rigorously engage and reorient computer culture is a must."]]></description>
<dc:subject>computers computing culture technology risd chrisnovello mobile smartphones cameras bretvictor donnaharaway gregborenstein benedictevans ai artificialintelligence deeplearning stevejurvetson nataliehammel lorraineyurshansky andrewng liatclark alankay adelegoldberg laurasydell chrisgranger coding programming hypercard quinnnorton ulikuster paulford caseyneistat christse marymeeker dangrover pasqualed'silva ui ux mapile applications software snapchat facebook nathanjurgenson brianfeldman bradtroemel syllabus sherryturkle andrewwatts howwthink communication irl photography video californianideology tadfriend leslieberlin jilllepore paulgraham samaltman miyatokumitsu sarahlacy jessicalivingston startups siliconvalley capitalism networks chrisdixon johnherrman karenweise kevinsystrom internet online web a16z conniechan jonathanlibov ianbogost stevenlevy notifications text sms texting messaging chaimgingold annaanthropy janemcgonigal ceciliad'anastasio videogames games gaming dylanmarron fionaraby anthonydunne</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:liatclark"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:adelegoldberg"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:laurasydell"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:coding"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:snapchat"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nathanjurgenson"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jessicalivingston"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:startups"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:siliconvalley"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:capitalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:networks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:chrisdixon"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johnherrman"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:karenweise"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kevinsystrom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:internet"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stevenlevy"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:videogames"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:games"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gaming"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:dylanmarron"/>
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<item rdf:about="https://theweek.com/articles/885309/technology-did-more-good-than-harm-decade">
    <title>Technology did more good than harm this decade</title>
    <dc:date>2020-01-10T08:26:25+00:00</dc:date>
    <link>https://theweek.com/articles/885309/technology-did-more-good-than-harm-decade</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's true that, as the scale and pace of technology increased, mistakes were made, lessons went unlearned, and now we have tech companies constantly making privacy violations, enforcing dubiously defended policies, and struggling to take responsibility for the change they have inflicted. But the idea that tech is only a tool is worth poking at, and so is the presumption that it only had negative consequences this decade. Quite to the contrary, it's worth remembering that technology helps many people, and it has especially helped the marginalized.

Just to start small: There was a time not very long ago when you had to yell through a landline to talk to someone overseas. Now, immigrants, refugees, and diasporas of all kinds can communicate simply and almost for free with people across the globe from their smartphones. This is about more than convenience — it's a way of fostering community and connection in what can often be the alienating experience of migration.

For refugees in particular, smartphones provided a lifeline. For the millions fleeing Syria, for example, smartphones were a way to connect with home, aid, and burgeoning communities in their new countries.

Tech thus enables people at the margins of society to find help and find each other in ways that would have been more difficult in prior eras.

But even in comparatively wealthy societies, that capacity of tech to gather people can still produce massive change. In North America, Black Lives Matter and the indigenous movement Idle No More arose in part because of how they were broadcast online, allowing the groups to recruit, get a message out against a hostile media, and coalesce around an idea.

Something similar could be said for the #metoo movement, which naturally found its home online. Beyond that, the general focus on social justice, whether trans rights, race relations, or a growing resurgence of socialism, all found a base and communities online. Would trans people have been able to highlight the enormous prejudice they face as quickly without the web? It seems unlikely.

I'm not trying to be contrarian while others are pointing out the many, very real downsides of the new digital era. Rather, it's important to remember that historical change is ambivalent. Technology's role in that change isn't to be a tool, but something that reforms and reconfigures reality.

The classic example of this comes from German philosopher Martin Heidegger, who suggested that something like a hydroelectric dam doesn't just generate electricity out of the movement of water, but actually makes us reconceive the Rhine river as a thing to be harvested, redirected. Tech isn't an addition to an already existing reality; it creates a new one.

That's an important distinction, because it reframes the conversation around whether tech is good or bad. It forces us to ask what we wish to do with a new reality.

Because for all the ways in which tech can genuinely help marginalized people, it is also the thing that will disproportionately harm them. If and when facial recognition technology is deployed by the police, it will be the poor and racialized who will be unfairly targeted. If social credit systems are used to judge people, as is starting to happen in China, it is hard to believe it won't be the underclass who will suffer. And there is more broadly the pre-existing digital divide, in which upper- and middle-income people have access to tech, which in turn can give them a leg up in school or the workplace.

For all that risk, it's worth pointing out that the groups in society usually trodden underfoot have also used tech to collect themselves, push back, and ameliorate their lives. That is worth remembering too: We are not simply pawns subject to power, but people who can also resist it. And as the decade draws to a close and a new one dawns, we need to consider more than whether or not technology is harming us. We need to ask what we can do with tech to empower the marginalized."]]></description>
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<item rdf:about="https://www.e-flux.com/architecture/superhumanity/68717/spaces-of-the-learning-self/">
    <title>Spaces of the Learning Self - e-flux Architecture - e-flux</title>
    <dc:date>2019-11-28T20:38:52+00:00</dc:date>
    <link>https://www.e-flux.com/architecture/superhumanity/68717/spaces-of-the-learning-self/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the 2015 UNESCO-sponsored policy paper entitled “The Futures of Learning,” notions such as “active learner,” “metacognitive development” and “participatory learning” are abound. The most important, however, seems to be the “personalization” and “customization” of learning, or even “learner-designed learning.” As if copy-pasted from Van der Ryn’s 1969 tract, the advice reads as follows: “With personalized learning, individuals approach problems in their own way, grasp ideas at their own pace, and respond differently to multiple forms of feedback.” Neuroscience research is cited to the effect that instead of preparing “lessons” (so old school), the task of a instructor should be “designing project-based forms of learning.” This proposition rests on the assumption that learners improve better on “core subject matter” and benefit from emphasis on “depth over breadth” when learning in a personalized environment. “Instructional design” is presumed to become the central agency of such infinitely customized collaborative pedagogy. The key instructional designer, however, is going to be the learner herself, equipped with networked hand-held devices: “Future learning processes will inevitably take place in environments in which learners select their own modes of learning and bring personal technologies into education,” thereby dissolving not only any difference between formal and informal learning, but also between inner and outer, psychic and physical spatialities of learning.

This exit from the old systems and architectures of both education and class and enter into mobile learning capsules, however they may be defined, has been a political project and designer’s dream since at least the 1960s. Yet considering Didier Eribon’s self-critical account of class flight into self-organized learning, Ruth Lakofski’s appreciation of the bag lady’s mode of spatializing her “exploring soul,” or Sim Van der Ryn’s proposals for an education revolution based on radical individualism, the vista of “pedagogy 2.0” and lifelong personalization (read: commodification) as is promoted today is truly disheartening. That said, the self still waits to be designed. Improved enclosures for enhanced learning experiences will be proposed, with no end in sight. The paradox of programmed autodidactism and the responsibilization of the neoliberal subject to watchfully manage their own lifelong learning curriculum will stimulate the knowledge industry of instructional design schemes. It might thus be convenient to recall what Ivan Illich, author of the influential 1971 Deschooling Society, self-critically wrote in retrospect when he called for “the reversal of those trends that make of education a pressing need rather than a gift of gratuitous leisure.” Drug-like addiction to education, Illich bemoaned, would make “the world into a universal classroom, a global schoolhouse.” Something surely to be avoided, at all cost."]]></description>
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<item rdf:about="https://www.theverge.com/circuitbreaker/2019/11/21/20975677/smartphone-microscope-kickstarter-diple-announcement-magnification-zoom">
    <title>Smartphone microscope kit promises up to 1,000x magnification - The Verge</title>
    <dc:date>2019-11-21T19:32:26+00:00</dc:date>
    <link>https://www.theverge.com/circuitbreaker/2019/11/21/20975677/smartphone-microscope-kickstarter-diple-announcement-magnification-zoom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.kickstarter.com/projects/blips/diple-the-revolutionary-microscope-for-any-smartphone
https://www.instagram.com/diplemicro/
https://www.youtube.com/watch?v=flNLZP7RtFo ]]]></description>
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<item rdf:about="https://reallifemag.com/utopian-overreach/">
    <title>Utopian Overreach — Real Life</title>
    <dc:date>2019-11-17T22:26:37+00:00</dc:date>
    <link>https://reallifemag.com/utopian-overreach/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Digital wellness offers self-help as self-reliance

In July 2018, I ran a workshop called What Is Your Utopia at SpaceUs Roslindale, an MIT DesignX project that turned empty shopfronts into artist studios. The goal was to not only to demonstrate how utopian thinking can help us imagine new ways to address problems but also to show how anyone’s vision of an ideal world would inevitably impose their personal values as universals. Though the participants’ utopias were wide-ranging — from a completely pastoral society to a high-tech urbanized world to a libertarian commune — they came to see how they would quickly fall apart over such questions as “Who rules in your utopia, and how are they selected?” and “Does the society in your utopia hinge on equality, or is it something else?” A universalized mode of living and being almost always leaves someone out, always producing “losers.”

This lesson applies equally to the form of utopian thinking that is perhaps most prevalent today: digital utopianism. It is premised on the belief that technology-oriented solutions — whether it’s “smart” cities, or autonomous-vehicle systems, or drone-delivery schemes, or “connecting the world” — can fulfill a utopian ideal and provide uniform benefits for everyone. Popular science writers and technologists often deploy implicitly utopian thinking to promote their ideas, as if it were a deus ex machina to remove technologies from the sociopolitical context in which they are used.

The digital-wellness movement, though it seems to counter the grandiose schemes of the tech industry, shares a similar aspiration of fixing people for their own good, prescribing a specific one-size-fits all relationship with technology as a way to build an ideal society. This movement is typified by former Google employee Tristan Harris’s Center for Humane Technology, books like Georgetown computer science professor Cal Newport’s Digital Minimalism and Catharine Price’s How to Break Up With Your Phone, and software such as the Before Launcher and Google’s new suite of experiments aimed at “balancing life and tech,” including a counter that tells you how many times you’ve unlocked your phone in a day.

What these interventions all have in common is how they frame our problems with technology as a matter between the individual and a specific device or app rather than the social, moral, and infrastructural relations that ultimately bind them together. They posit that apps in and of themselves compel our attention irresistibly through “dark patterns” of malevolent design, as if other people were not intrinsically involved in what we generally use phones to do. For example, in a Vox article, Recode’s Shirin Ghaffary claims that “if tech execs really wanted to help people with smartphone dependence, they would change their products to be inherently less addictive.”

In such accounts, technology is anthropomorphized and depicted as a separate entity with power and agency that comes at humans’ expense. Accordingly, digital wellness preaches the possibility of self-improvement through reclaiming our agency over devices. It holds that we can singlehandedly resist “technology” through individual, unilateral action once the secrets of manipulative design are explained to us. Rather than addressing the complexity of our relations with each other, institutions, social conditions, or anything else that communication technology plays into, digital wellness offers self-help as self-reliance while leaving the broader, underlying conditions unaddressed.

Newport’s digital minimalism, for instance, suggests spending time away from screens and devices, as well as “dumbing down” your phone by deleting social media, so that you can reduce screen time and “move on with the business of living your real-world life.” That may sound straightforward enough, but it takes for granted a clean separation of “worlds,” as though the demands of our lives don’t deeply involve digital communication and perpetual connectivity. Newport posits a utopia where you can live in the “real” world, with “real” relationships and a subservient technology that can “support — not subvert — your efforts to live well.” But what counts as “real”? And in an era when digital technology is used as means of employer control over employees, who has sufficient autonomy to insist on their own definition and refuse the subservience that’s mediated by phones, if not necessarily caused by them?

The digital-wellness movement associates what is “real” with what is “human,” positing a “perfect user,” as this earlier Real Life essay suggests, who engages in self-discipline and assumes responsibility for the nature of their entanglement with technology. Those with sufficient self-mastery to use technology appropriately are deemed more human than the phone zombies who succumb to tech’s predations. Media theorist Mark Poster predicted this sort of concern in his 2001 book What’s the Matter With the Internet?, where he suggests that information machines will “put into question humanity as an instrumental agent.” The digital-wellness movement tends to presume that the usefulness of technology comes at the expense of human capability, as if these were inherently zero-sum rather than potentially complementary. So it responds to the question of human agency by decontextualizing technology use and depicting it as being a matter of the individual’s unilateral will.

In protesting the functions that we’ve “offloaded” to devices, the digital-wellness movement evokes a utopia in which everyone experiences the same human-machine relation: Humans and technology are entirely separate, machines fundamentally rob humans of their agency, and humans reassert their humanity by claiming agency back. Though this sounds critical of tech-company overreach, it actually reflects the same underlying view it means to resist. Both tech companies and digital-wellness advocates posit an individual who can operate independent of society — a rational, free, and self-regulating subject. But where tech companies tend to claim their products liberate users from social entanglement, digital wellness suggests that users liberate themselves by rejecting those same products. Newport’s minimalist digital utopia and Zuckerberg’s all-enveloping digital utopia end up serving the same figure of the liberal humanist subject. In both cases, what differentiates the human from the nonhuman is the capability for agency.

But “human” has never had a truly universal definition. Feminist theorist Karen Barad, in Meeting the Universe Halfway, offers two different arguments for rejecting a universalist humanism: The first is the postmodernist claim that the human subject does not exist outside its entanglement in social practices. The second, informed by her training as a quantum physicist, points to how anthropocentric conceptual frameworks and measurement apparatuses posit a scientist who purportedly transcends the natural world and its nonhuman inhabitants.

Perhaps the strongest critique of humanism comes from postcolonial theory. Aimé Césaire notes in Discourse on Colonialism that not a single “defender of the human person” — from the preacher to the academic — showed any sign of outrage when colonialists tried to subjugate the world in the name of religion or for the “just demands of the human collectivity,” from which colonized people were excluded, simply categorized as savage beings in need of civilizing. The humanist underpinnings of the digital utopia — distinguishing who counts as a real person — draw on a perspective that is effectively colonialist.

Digital colonialism has new technologies merely replicating and strengthening existing power structures — which are already largely informed by colonialism. The concentration of much of the internet into the hands of a few tech companies have meant that digital surveillance and control have also been centralized. This has prompted some artists and academics to seek the decolonization of digital technology; Morehshin Allahyari’s 3D sculptures, for example, claims cultural works as a challenge to tech companies’ extractive practices.

Just as technology’s impacts and benefits are unevenly distributed, on both an individual and a cultural level, so is the nature of the agency humans have over it. Some groups draw on privilege they have beyond online spaces to exert control within them, while others depend on online connection  to a different degree because of the exclusions they experience. Consider what early internet communities provided for people who do not have the same chance to make kin IRL, the “geeks, freaks, and queers who embraced the internet as a savior,” as theorist danah boyd has pointed out. Such divergent experiences with technology break down the idea of a universal digital anxiety. The anxieties, fantasies, and possibilities technology evokes are contextual; they vary according to the power relations among individuals, groups, and institutions within a given circumstance, because of the multitude of power, privilege, race, and other sociocultural dynamics that exist in relation to these technologies. The digital wellness utopia flattens all that into a single concern, reflecting the anxieties of one particular group — the demographic that includes Silicon Valley technologists.

Poster suggests that the “sensible” approach to thinking about technology would be not to lament “the destruction of nature by the irresponsible deployment of machines or the loss of human reality into machines or even the cultural ‘misshaping’ of the human by its descent into the instrumental” but rather to consider the nature of the cyborg — what he calls the “humachine.” The figure of the cyborg has been a fantastically important tool in reimagining social and technical relations, from Donna Haraway’s A Cyborg Manifesto, Katherine Hayles’s use of cybernetic theory to build on posthumanism in How We Became Posthuman, to Yuk Hui’s proposition for cybernetics in the 21st century.

These theories all point to the idea that no natural “essence” differentiates humans from machines, and there is no need to establish humans and machines as strictly distinct. What this means is that there are many other possibilities to reconfigure these definitions that transcend physical boundaries.

As deeply rooted in liberal humanism as the separation of “human” and “machine” is, it has never been self-evident. Rather, it needs to be iteratively reinforced for its continued existence, just like any other ideology. Digital wellness is part of that reinforcement. As a totalizing worldview that manifests in material practices, this movement is complicit in the problems it seeks to resolve. In reinforcing the essential division between humans and their devices, along with the idealized sovereignty of the individual liberal humanist subject, the digital wellness movement amounts to just a different way of imposing the liberal humanist utopia.

Do we need to abandon concepts of individualistic freedom and agency to be able to live with technology? Not necessarily. But the digital wellness movement insists on a false separation of the “user” from other agents in the computing system: from code, hardware, the programmer, and from data. This leads to design choices that frame people as individual actors and service consumers, despite the amount of data and content that users produce and on which devices and apps depend. As AI philosopher Phil E. Agre argues in Computation and Human Experience, we should not simply “substitute new metaphors for old metaphors, but to employ the new metaphors with a reflexively critical awareness of the role that metaphors play in technical work.” What we need now is new ways of making and relating, from which different metaphors of technology will emerge."]]></description>
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    <title>Arthur Jafa: Not All Good, Not All Bad on Vimeo</title>
    <dc:date>2019-07-07T01:40:51+00:00</dc:date>
    <link>https://vimeo.com/338234578</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We went to Los Angeles and visited the winner of the prestigious Venice Biennale's 2019 Golden Lion, American artist and filmmaker Arthur Jafa. In this extensive interview, he talks about black identity in connection with his critically acclaimed video ‘Love is the Message, The Message is Death’, which became a worldwide sensation.

“I’m trying to have enough distance from the thing, that I can actually see it clearly. But at the same time, be able to flip the switch and be inside of it.” Jafa describes how he has rewired himself to push towards things that disturb him. He grew up in the Mississippi Delta, one of the poorest regions in America, and admires the fearless and relentless pictures from that region by Danish photographer Jacob Holdt in ‘American Pictures’ (1977): “They exist outside of the formal parameters of art photography. I think they exist outside of journalism. They’re something else.”

Since childhood, Jafa has collected images in books, as if he was window-shopping, “compiling things that you don’t have access to.” The act of compiling and putting things together helps him figure out “what it is you’re actually attracted to.” When he “strung together” ‘Love is the Message, The Message is Death’, it was engendered by the explosion of citizen cellphone-documentation – the point in time where people discovered the power of being able to document. Jafa comments that his “preoccupation with blackness is fundamental philosophical” rather than political, and considers ‘whiteness’ a “pathological construction that’s come about as a result of a lot of complicated things.” In continuation of this, Jafa is against “highs and lows,” and some of the power of the work, he finds, is that it doesn’t make those distinctions. Instead of doing hierarchies, it accepts that opposites don’t have to negate each other, and tries to understand the diversity, differentiation and complexity in the world: “It’s not all good, it’s not all bad.”

Arthur Jafa (b. 1960) is an American Mississippi-born visual artist, film director, and cinematographer. His acclaimed video ‘Love Is the Message, The Message Is Death’ (2016), shows a montage of historical and contemporary film footage to trace Black American experiences throughout history. Jafa has exhibited widely including at the Hirshhorn in Los Angeles, Institute of Contemporary Art in Boston, Tate Liverpool in Liverpool and Serpentine Galleries in London. His work as a cinematographer with directors such as Spike Lee and Stanley Kubrick has been notable, and his work on ‘Daughters of the Dust’ (1991) won the ‘Best Cinematography’ Award at Sundance. In 2019, Jafa was awarded the Golden Lion for best artist at the Venice Biennale for his film ‘The White Album’. Jafa has also worked as a director of photography on several music videos, including for Solange Knowles and Jay-Z. Jafa co-founded TNEG with Malik Sayeed, a “motion picture studio whose goal is to create a black cinema as culturally, socially and economically central to the 21st century as was black music to the 20th century.” He lives and works in Los Angeles. 

Arthur Jafa was interviewed by Marc-Christoph Wagner at his studio in Los Angeles in November 2018. In the video, extracts are shown from ‘Love Is the Message, The Message Is Death’ (2016) by Arthur Jafa. The seven-minute video is set to Kanye West’s Ultralight Beam.

Camera: Rasmus Quistgaard 
Produced by: Marc-Christoph Wagner 
Edited by: Roxanne Bagheshirin Lærkesen 
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2019

Supported by Nordea fonden"]]></description>
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    <title>What It Takes to Put Your Phone Away | The New Yorker</title>
    <dc:date>2019-04-28T06:07:22+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2019/04/29/what-it-takes-to-put-your-phone-away</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["During the first few days of my Internet decluttering, I found myself compulsively checking my unchanged in-box and already-read text messages, and scanning the same headlines over and over—attempting, as if bewitched, to see new information there. I took my dog out for longer walks, initially trying to use them for some productive purpose: spying on neighbors, planning my week. Soon I acquiesced to a dull, pleasant blankness. One afternoon, I draped myself on my couch and felt an influx of mental silence that was both disturbing and hallucinatorily pleasurable. I didn’t want to learn how to fix or build anything, or start a book club. I wanted to experience myself as soft and loose and purposeless, three qualities that, in my adulthood, have always seemed economically risky.

“Nothing is harder to do than nothing,” Jenny Odell writes, in her new book, “How to Do Nothing: Resisting the Attention Economy” (Melville House). Odell, a multidisciplinary artist who teaches at Stanford, is perhaps best known for a pamphlet called “There’s No Such Thing as a Free Watch,” which she put together while in residence at the Museum of Capitalism, in Oakland. Odell investigated the origins of a blandly stylish watch that was being offered for free (plus shipping) on Instagram, and found a mirrored fun house of digital storefronts that looked as though they had been generated by algorithm. The retailers advertised themselves as brands that had physical origins in glitzy Miami Beach or hip San Francisco but were, in fact, placeless nodes in a vast web of scammy global wholesalers, behind which a human presence could hardly be discerned.

Like Newport, Odell thinks that we should spend less time on the Internet. Unlike him, she wants readers to question the very idea of productivity. Life is “more than an instrument and therefore something that cannot be optimized,” she writes. To find the physical world sufficiently absorbing, to conceive of the self as something that “exceeds algorithmic description”—these are not only “ends in and of themselves, but inalienable rights belonging to anyone lucky enough to be alive.” Odell details, with earnest wonder, moments in her life when she was reoriented toward these values. After the 2016 election, she began feeding peanuts to two crows on her balcony, and found comfort in the fact that “these essentially wild animals recognized me, that I had some place in their universe.” She also developed a fascination, via Google Maps, with the creek behind her old kindergarten, and she went to see it with a friend. She followed the creek bed, which, she learned, runs beneath Cupertino’s shopping centers and Apple’s headquarters. The creek became a reminder that under the “streamlined world of products, results, experiences, reviews” there is a “giant rock whose other lifeforms operate according to an ancient, oozing, almost chthonic logic.”

Odell elegantly aligns the crisis in our natural world and the crisis in our minds: what has happened to the natural world is happening to us, she contends, and it’s happening on the same soon-to-be-irreparable scale. She sees “little difference between habitat restoration in the traditional sense and restoring habitats for human thought”; both are endangered by “the logic of capitalist productivity.” She believes that, by constantly disclosing our needs and desires to tech companies that sift through our selfhood in search of profit opportunities, we are neglecting, even losing, our mysterious, murky depths—the parts of us that don’t serve an ulterior purpose but exist merely to exist. The “best, most alive parts” of ourselves are being “paved over by a ruthless logic of use.”

“Digital Minimalism” and “How to Do Nothing” could both be categorized as highbrow how-to—an artist and a computer scientist, both of them in their thirties, wrestling with the same timely prompt. (At one point, Odell writes, she thought of her book as activism disguised as self-help.) Rather than a philosophy of technology use, Odell offers a philosophy of modern life, which she calls “manifest dismantling,” and which she intends as the opposite of Manifest Destiny. It involves rejecting the sort of progress that centers on isolated striving, and emphasizing, instead, caregiving, maintenance, and the interdependence of things. Odell grew up in the Bay Area, and her work is full of unabashed hippie moments that might provoke cynicism. But, for me—and, I suspect, for others who have come of age alongside the Internet and have coped with the pace and the precariousness of contemporary living with a mixture of ambient fatalism and flares of impetuous tenderness—she struck a hopeful nerve of possibility that I hadn’t felt in a long time.

Odell writes about the first electronic bulletin-board system, which was set up, in Berkeley, in 1972, as a “communal memory bank.” She contrasts it with Nextdoor, a notoriously paranoid neighborhood-based social platform that was recently valued at $1.5 billion, inferring that the profit motive had perverted what can be a healthy civic impulse. Newport, who does not have any social-media accounts of his own, generally treats social media’s current profit model as an unfortunate inevitability. Odell believes that there is another way. She cites, for example, the indie platform Mastodon, which is crowdfunded and decentralized. (It is made up of independently operated nodes, called “instances,” on which users can post short messages, or “toots.”) To make money from something—a forest, a sense of self—is often to destroy it. Odell brings up a famous redwood in Oakland called Old Survivor, which is estimated to be almost five hundred years old. Unlike all the other trees of its kind in the area, it was never cut down, because it was runty and twisted and situated on a rocky slope; it appeared unprofitable to loggers. The tree, she writes, is an image of “resistance-in-place,” of something that has escaped capitalist appropriation. As Odell sees it, the only way forward is to be like Old Survivor. We have to be able to do nothing—to merely bear witness, to stay in place, to create shelter for one another—to endure."

…

"My Newport-inspired Internet cleanse happened to coincide with a handful of other events that made me feel raw and unmanageable. It was the end of winter, with its sudden thaws and strange fluctuations—the type of weather where a day of sunshine feels like a stranger being kind to you when you cry. I had just finished writing a book that had involved going through a lot of my past. The hours per day that I had spent converting my experience into something of professional and financial value were now empty, and I was cognizant of how little time I had spent caring for the people and things around me. I began thinking about my selfhood as a meadow of wildflowers that had been paved over by the Internet. I started frantically buying houseplants.

I also found myself feeling more grateful for my phone than ever. I had become more conscious of why I use technology, and how it meets my needs, as Newport recommended. It’s not nothing that I can text my friends whenever I think about them, or get on Viber and talk to my grandmother in the Philippines, or sit on the B54 bus and distract myself from the standstill traffic by looking up the Fermi paradox and listening to any A Tribe Called Quest song that I want to hear. All these capacities still feel like the stuff of science fiction, and none of them involve Twitter, Instagram, or Facebook. It occurred to me that two of the most straightforwardly beloved digital technologies—podcasts and group texts—push against the attention economy’s worst characteristics. Podcasts often demand sustained listening, across hours and weeks, to a few human voices. Group texts are effectively the last noncommercialized social spaces on many millennials’ phones.

On the first day of April, I took stock of my digital experiment. I had not become a different, better person. I had not acquired any high-value leisure activities. But I had felt a sort of persistent ache and wonder that pulled me back to a year that I spent in the Peace Corps, wandering in the dust at the foot of sky-high birch trees, terrified and thrilled at the sensation of being unknowable, mysterious to myself, unseen. I watered my plants, and I loosened my StayFocusd settings, back to forty-five daily minutes. I considered my Freedom parameters, which I had already learned to break, and let them be."]]></description>
<dc:subject>jiatolentino 2019 internet attention jennyodell capitalism work busyness resistance socialmedia instagram twitter facebook infooverload performance web online nature nextdoor advertising thoreau philosophy care caring maintenance silence happiness anxiety leisurearts artleisure commodification technology selfhood identity sms texting viber podcasts grouptexts digitalminimalism refusal calnewport mobile phones smartphones screentime ralphwaldoemerson separatism interdependence</dc:subject>
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<item rdf:about="https://www.insidehighered.com/blogs/technology-and-learning/book-addicts-defense-smartphone">
    <title>A Book Addict's Defense of the Smartphone | Technology and Learning</title>
    <dc:date>2019-04-23T03:03:59+00:00</dc:date>
    <link>https://www.insidehighered.com/blogs/technology-and-learning/book-addicts-defense-smartphone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A counterargument to the emerging conventional wisdom"

…

"Smartphones are either like cigarettes or comic books.  Either bad for humans, or good for those who make their living telling us what is bad.

The smartphone worrywarts have some evidence on their side.  I’ll get to some disturbing smartphone numbers in a second, but first some smartphone love.

Smartphones are the best thing to happen to book lovers since the paperback. The iPhone is a bookstore, library, and narrator.

The biggest reason that we don’t read more books is not lack of desire, but a shortage of time.

With my iPhone, I’m able to listen to audiobooks while walking, cooking, and cleaning. The Kindle iOS app allows me to read e-books in short bursts. I’ll read a page or two while standing in line at the grocery store, or while eating my morning cereal.

Does the advantages of the iPhone for book discovery, portability and reading outweigh the costs of mobile computing for everything else?

The big worry about smartphones is that they are killing our ability to focus. Productive thinking requires our attention, and smartphones are attention magnets.   

On average, smartphone users (which is everyone now) spend 3 hours and 15 minutes a day on their phones.  The top 20 percent of smartphone users are on their devices for an average of 4.5 hours per day.

Smartphones have been associated with everything from rising levels of anxiety and depression among teenagers to damaging interpersonal relationships.

Professors find the use of smartphones so distracting for teaching and learning that 1 in 4 has banned them from their classes.  

A recent MIT study showed that even a single day with access to their smartphone can cause college students to have elevated levels of stress and anxiety.  

Some warning signs of smartphone addiction that I found online include:

• “Difficulty completing chores or work due to concentration issues.”

• "Seclusion from family and friends or using your phone when in conversation.”

• Masking of smartphone use by sneaking off to the bathroom at work.

• “Worry that you’re missing out on something when you’re not with your phone.”

• Feeling "anxious or irritable” when not with your phone

• Sleep problems.

There seems to be a growing acceptance that we can’t control our smartphone actions.  A recent NYTimes article called "Do Not Disturb: How I Ditched My Phone and Unbroke My Brain" (2/23/19) received 495 comments.   

Almost half of Americans have tried to limit their smartphone usage in the past, with only 30 percent being successful.  

I could go on enumerating all the disturbing smartphone statistics.

My point is not that I don’t think that smartphones can cause problems for attention, focus, and interpersonal relationships.  I’ll stipulate that we have not adjusted to the downsides of having the internet - and everything that comes along with the web - in our pockets.

What I am saying is that the advantages of being to store, listen to, and read books -  wherever and whenever - outweigh all the smartphone negatives.

The audiobook and the e-book, purchased (or borrowed) and read/listened to on a smartphone, is the game changer for book lovers.

Strangely, the wonderful opportunities to spend more time reading books that smartphones have enabled has gone largely uncelebrated. Academics - we people of the book - should be overjoyed about the potential of the smartphone to increase reading time.

We should be making the argument that the problem with the smartphone is not the device, but how people use it.  Delete that Facebook app.  Get rid of Twitter.  Take the games off the phone.  Maybe even remove your e-mail accounts.

Keep the Kindle and Audible apps.  (Or whatever e-book and audiobook app that you use).

Think only of the smartphone as a reading device and a bookshelf.

Do you use your phone to read books?"]]></description>
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<item rdf:about="https://qz.com/1381132/big-city-capitalism-buys-our-way-back-to-the-quiet-rural-life/">
    <title>Urban innovation doesn't have to leave rural areas behind — Quartz</title>
    <dc:date>2019-03-20T21:45:55+00:00</dc:date>
    <link>https://qz.com/1381132/big-city-capitalism-buys-our-way-back-to-the-quiet-rural-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A nice house in the country is an aspirational lifestyle for many: a little place in Norfolk or Maine, a few acres of land, an old farmhouse that’s been nicely retrofitted, maybe a few solar panels on the roof. You could grow some of your own vegetables in the garden and use the internet to video-conference into the office. You’d be back to the land, with all the creature comforts of the city.

But it’s very expensive to pull yourself out of Western industrial capitalism and give yourself the simpler life. If you try and do that in Britain, it’ll cost at least £300,000 (USD$380,000) to buy the place and get it set up. Then you’ve got to spend £20,000 to £50,000 a year to maintain your lifestyle on top of that. You’re basically going back to what the original builders of that farmhouse had, but the difference is that now you have an internet connection, clean water, and solar panels—and it cost you nearly half a million pounds to get there.

For so many of us, the urban phase of existence is seen as an on-ramp that will hopefully one day take us back into the rural phase; the city is where you come to make the money to buy yourself back out into the country. A simple rural life is the golden apple at the end of the capitalist trip, the brass ring that 30 or 40 years of successful work buys you. But it’s also a paradox: We want to pay to live in the near-poverty that the original builders of our dreamy farmhouse were working to escape.

That was 1600s England. Modern-day South America, India, parts of China, and most of Africa essentially have the same lifestyle niche that most of Britain had in the Elizabethan era. Their standard of living is very low. Their water is dirty. The open fires on which they cook on emit a lot of smoke, so everybody is smoking the equivalent of 20 cigarettes a day. There are all kinds of terrible diseases that lower life expectancy, and somewhere between one in five to one in 20 children will die before the age of five.

But rural life doesn’t have to look like this. It is my prediction that in the 21st century, the villagers of Africa, India, and South America will leapfrog over the city—and the rest of Western industrialized society. Instead of aspiring to migrate to the cities to make a bunch of money, the rural farmers of the developing world will be soon able to stay where they are with low-cost, local, distributed versions of all the critical amenities they need.

Start with a building, like a mud or thatched hut. Put a cheap, water-resistant coating on the outside and some solar panels on the roof, just enough to charge your cell phone. Thanks to cheap water filters—you can buy them for about 30 quid now—you’ll also have clean drinking water. There are some great designs from an English outfit called Safe Water Trust that are even cheaper, and they’ll last more-or-less forever in a typical village context.

With your phone charged, you’ll be able to access the internet; rural areas are increasingly equipped with 3G, 4G, or soon-to-be 5G connections. Your kids will therefore be able to get an education off your tablet computer—which now can cost as little as $35—and those solar panels on the roof can keep it running. You can make some money, too, like doing a bit of translation work for your cousin who lives in New York, or some web development for your ex-colleague’s start-up. You’re still growing your vegetables out the back, but now you can look up crop diseases, and there’s this thing called permaculture that you’re also taking an online course in.

Humans need to explore this mode of living if we are to continue catapulting down this materialistic path. When we wind up with a global population of 9 billion, where everybody has two cars and a four-bedroom house, there’s no other way of arranging the pieces. There isn’t enough metal in the earth, never mind enough money.

We’re therefore at a dead end. Inequality is here to stay. But inequality doesn’t have to mean abject poverty. These rural communities will have access to self-sufficient peasant agriculture, education by internet, and a standard of living that is roughly what we aspire to have when we get rich and retire—but they’ll be able to achieve it without going through the urban hyper-capitalist phase first.

This notion of rural life will be centered around the bicycle, the solar panel, and the tablet computer instead of the Land Rover, the diesel generator, and the combine harvester. A life of stable self-sufficiency, rather than precarious plenty. If leapfrogging rural communities can manifest an existence that would satisfy the lawyer-turned-faux-farmer, the notion of rural-urban-and-then-back-to-rural migration would reach the end of the cul-de-sac."]]></description>
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<item rdf:about="https://www.wired.com/story/ideas-joi-ito-screen-time-connected-parenting/">
    <title>I Embraced Screen Time With My Daughter—and I Love It | WIRED</title>
    <dc:date>2019-03-12T21:52:37+00:00</dc:date>
    <link>https://www.wired.com/story/ideas-joi-ito-screen-time-connected-parenting/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[I often turn to my sister, Mimi Ito, for advice on these issues. She has raised two well-adjusted kids and directs the Connected Learning Lab at UC Irvine, where researchers conduct extensive research on children and technology. Her opinion is that “most tech-privileged parents should be less concerned with controlling their kids’ tech use and more about being connected to their digital lives.” Mimi is glad that the American Association of Pediatrics (AAP) dropped its famous 2x2 rule—no screens for the first two years, and no more than two hours a day until a child hits 18. She argues that this rule fed into stigma and parent-shaming around screen time at the expense of what she calls “connected parenting”—guiding and engaging in kids’ digital interests.

One example of my attempt at connected parenting is watching YouTube together with Kio, singing along with Elmo as Kio shows off the new dance moves she’s learned. Everyday, Kio has more new videos and favorite characters that she is excited to share when I come home, and the songs and activities follow us into our ritual of goofing off in bed as a family before she goes to sleep. Her grandmother in Japan is usually part of this ritual in a surreal situation where she is participating via FaceTime on my wife’s iPhone, watching Kio watching videos and singing along and cheering her on. I can’t imagine depriving us of these ways of connecting with her.

The (Unfounded) War on Screens

The anti-screen narrative can sometimes read like the War on Drugs. Perhaps the best example is Glow Kids, in which Nicholas Kardaras tells us that screens deliver a dopamine rush rather like sex. He calls screens “digital heroin” and uses the term “addiction” when referring to children unable to self-regulate their time online.

More sober (and less breathlessly alarmist) assessments by child psychologists and data analysts offer a more balanced view of the impact of technology on our kids. Psychologist and baby observer Alison Gopnik, for instance, notes: “There are plenty of mindless things that you could be doing on a screen. But there are also interactive, exploratory things that you could be doing.” Gopnik highlights how feeling good about digital connections is a normal part of psychology and child development. “If your friends give you a like, well, it would be bad if you didn’t produce dopamine,” she says.

Other research has found that the impact of screens on kids is relatively small, and even the conservative AAP says that cases of children who have trouble regulating their screen time are not the norm, representing just 4 percent to 8.5 percent of US children. This year, Andrew Przybylski and Amy Orben conducted a rigorous analysis of data on more than 350,000 adolescents and found a nearly negligible effect on psychological well-being at the aggregate level.

In their research on digital parenting, Sonia Livingstone and Alicia Blum-Ross found widespread concern among parents about screen time. They posit, however, that “screen time” is an unhelpful catchall term and recommend that parents focus instead on quality and joint engagement rather than just quantity. The Connected Learning Lab’s Candice Odgers, a professor of psychological sciences, reviewed the research on adolescents and devices and found as many positive as negative effects. She points to the consequences of unbalanced attention on the negative ones. “The real threat isn’t smartphones. It’s this campaign of misinformation and the generation of fear among parents and educators.”

We need to immediately begin rigorous, longitudinal studies on the effects of devices and the underlying algorithms that guide their interfaces and their interactions with and recommendations for children. Then we can make evidence-based decisions about how these systems should be designed, optimized for, and deployed among children, and not put all the burden on parents to do the monitoring and regulation.

My guess is that for most kids, this issue of screen time is statistically insignificant in the context of all the other issues we face as parents—education, health, day care—and for those outside my elite tech circles even more so. Parents like me, and other tech leaders profiled in a recent New York Times series about tech elites keeping their kids off devices, can afford to hire nannies to keep their kids off screens. Our kids are the least likely to suffer the harms of excessive screen time. We are also the ones least qualified to be judgmental about other families who may need to rely on screens in different ways. We should be creating technology that makes screen entertainment healthier and fun for all families, especially those who don’t have nannies.

I’m not ignoring the kids and families for whom digital devices are a real problem, but I believe that even in those cases, focusing on relationships may be more important than focusing on controlling access to screens.

Keep It Positive

One metaphor for screen time that my sister uses is sugar. We know sugar is generally bad for you and has many side effects and can be addictive to kids. However, the occasional bonding ritual over milk and cookies might have more benefit to a family than an outright ban on sugar. Bans can also backfire, fueling binges and shame as well as mistrust and secrecy between parents and kids.

When parents allow kids to use computers, they often use spying tools, and many teens feel parental surveillance is invasive to their privacy. One study showed that using screen time to punish or reward behavior actually increased net screen time use by kids. Another study by Common Sense Media shows what seems intuitively obvious: Parents use screens as much as kids. Kids model their parents—and have a laserlike focus on parental hypocrisy.

In Alone Together, Sherry Turkle describes the fracturing of family cohesion because of the attention that devices get and how this has disintegrated family interaction. While I agree that there are situations where devices are a distraction—I often declare “laptops closed” in class, and I feel that texting during dinner is generally rude—I do not feel that iPhones necessarily draw families apart.

In the days before the proliferation of screens, I ran away from kindergarten every day until they kicked me out. I missed more classes than any other student in my high school and barely managed to graduate. I also started more extracurricular clubs in high school than any other student. My mother actively supported my inability to follow rules and my obsessive tendency to pursue my interests and hobbies over those things I was supposed to do. In the process, she fostered a highly supportive trust relationship that allowed me to learn through failure and sometimes get lost without feeling abandoned or ashamed.

It turns out my mother intuitively knew that it’s more important to stay grounded in the fundamentals of positive parenting. “Research consistently finds that children benefit from parents who are sensitive, responsive, affectionate, consistent, and communicative” says education professor Stephanie Reich, another member of the Connected Learning Lab who specializes in parenting, media, and early childhood. One study shows measurable cognitive benefits from warm and less restrictive parenting.

When I watch my little girl learning dance moves from every earworm video that YouTube serves up, I imagine my mother looking at me while I spent every waking hour playing games online, which was my pathway to developing my global network of colleagues and exploring the internet and its potential early on. I wonder what wonderful as well as awful things will have happened by the time my daughter is my age, and I hope a good relationship with screens and the world beyond them can prepare her for this future."]]></description>
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<item rdf:about="https://urcad.es/writing/new-american-outline/">
    <title>New American Outline 1</title>
    <dc:date>2019-02-14T23:55:28+00:00</dc:date>
    <link>https://urcad.es/writing/new-american-outline/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These days, the mirrors we most often use to check our makeup or see if there’s gunk in our teeth are found on our phones — “smart” devices that coordinate an array of sensors and cutting-edge “image display” and “image capture” technologies to render reality within the boundaries of a powered physical display.

What’s interesting about smart-devices-as-mirrors is that the eventual representation of the “image of the world” is explicitly and wholly a “model” of the world — a “model” meaning a “ human-constructed representation (abstraction) of something that exists in reality”. Physical mirrors are interesting because they have the ability to render reality and even warp it, but what they depict is “a physical reality” in the truest sense; The physical qualities of a mirror can be seen as akin to seeing the world through air, or seeing the world through water. While a human being can physically manipulate a physical mirror to alter the final reflection, the reflection in and of itself is a product of the physical world and unalterable in totality.

To a degree, film photography was an extension of this physical realization (rendering) of reality. At a certain point, what else is the capture of light on paper but a wholly physical process? While people intervened in the path of light’s travel with lenses and apertures and specifically-designed crystal-studded paper, what emerges as a process is less a constructed model of reality and more a continually warped representation of what actually exists in the world. Film and paper photography was a deeply labor-intensive art, full of cutting and cropping and poisoning and brushwork, all serving the act of rendering what was once a beam of light into an image-rendering of a particular summer day. Impressionism lives on in this sense.

It wasn’t until recently that most photographs became literal abstractions or literal models of thought with the advent of digital photographic capture. While the earliest digital photographs presented terrible image quality/resolution, they were possibly the most honest representations of what they actually were: a product of humans manipulating bits through clever mathematic compression to render blocks of color accordingly.

“How can mirrors be real if our eyes aren’t real?”

What we “see” in our screens is wholly a model of reality, wholly an abstraction of the natural world, wholly determined and manufactured by people sitting in an office in California somewhere, typing away at an IDE. When we strip away the image rendered on a screen, when we deconstruct an algorithm, what’s left?

What does it mean when most models (abstractions) of our digital representations are constructed in California, or completely in America for that matter?

When I look at myself on my phone camera, why do I get the haunting feeling I’m not situated in New York anymore? When I scroll through all the photos of friends and strangers on Facebook or Twitter, why does it all feel so flat? When I tap through my friend’s stories on Instagram and get interrupted by an ad for shoes, why does the shoe ad feel more real than the stories it’s sandwiched between?"

…

"New American Interfaces

When we talk about “New American Interfaces”, it’s important to expand upon the meaning of each word for a complete sense of the conceptual picture we’re trying to paint.

We should imagine “New American Interfaces” to be less a definition, more an expansion. Less an encircling and more an arrangement collage [https://www.are.na/block/736425 ] of existing realities.

“New”ness is a direct reference to developments in human technology that span the last 10 years or so. “New” American technology does not refer to technology that was developed in the 1970s. “New” American Technology is not a reference to networking protocols or personal computers proliferating in the 90s. “Newness” refers to mobile phones finding themselves in billions of people’s hands and pockets. “Newness” refers to the viability of video streaming over wireless networks. “New” implies cameras directly imbued with the capability to re-model reality and assign social value through “the arrangement of certain interfaces” only found in the most cutting-edge devices. “New”ness implies the forgetting of the massive stacks of technology that exist to show us images of our friends and their lives in chronological order.

“America” speaks to the “Americanness” of the current world. Totalizing global governance, military might, far-reaching memetic saturation the rest of the world cannot escape from. “America” means pop culture, “America” means world police. “America” retains the ability to wobble the economy of the world when executives shitpost on Twitter. When we talk about “America”, we mean the hegemonic cultural-economic infrastructure the rest of the world rests upon whether they like it or not.

“Interfaces” speak to not any button, slider, or like button physical or digital or otherwise. “Interfaces” in the sense of “New American” interfaces refer to what Kevin Systrom meant when he called Snapchat a “format”. A replicable stack(s) of technology is an “interface”. An “interface” under this definition means every chat application is fundamentally the same and completely interchangeable. Linear conversation will always be linear conversation, and the pattern of linear conversation is what we call a messaging app, and we call this an “interface”. Every search interface is the same, every index is the same, every captive portal is the same. To take our example to the physical world, imagine this scene:

You see two chairs side by side with one another. From afar, they are completely the same. You inspect them close and they are the same, you notice they both are built from the same beautiful ash wood, every single detail is perfectly mirrored in both chairs.

One of these chairs was wholly made by human hands and the other was cut to shape by a machine, assembled by people on a factory line, and produced in the millions.

One of these chairs is an interface —"

[See also: https://www.are.na/edouard-urcades/new-american-interface ]]]></description>
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<item rdf:about="https://www.dezeen.com/2019/01/08/bauhaus-bus-wohnmaschine-spinning-triangles-savvy-contemporary/">
    <title>Bauhaus bus embarks on world tour to explore the school's global legacy</title>
    <dc:date>2019-01-08T22:28:23+00:00</dc:date>
    <link>https://www.dezeen.com/2019/01/08/bauhaus-bus-wohnmaschine-spinning-triangles-savvy-contemporary/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A bus that looks like the Bauhaus school in Dessau will travel around the world this year, aiming to "unlearn" the influential school's Eurocentric attitudes.

Called Wohnmaschine, which means "living house", the small-scale Bauhaus bus will travel between four cities in 2019, the school's centenary year.

Designed by Berlin-based architect Van Bo Le-Mentzel, the 15-square-metre mobile building is created in the image of the iconic workshop wing of the Bauhaus school building in Dessau – a building conceived by founding director Walter Gropius and built in 1919, to embody the school's core principles and values.

It features the same gridded glass walls that wrap around the building, as well as the famous lettering down one side.

Inside is an apartment-like space, containing an area to host exhibitions and workshops, plus a reading room filled with books charting the Bauhaus' history and legacy.

The project, called Spinning Triangles, begins in Dessau. From there the bus will travel to Berlin, where the Bauhaus-Archiv is located, before travelling overseas to Kinshasa, in the Democratic Republic of the Congo, and Hong Kong.

Over the 10-month tour, design collective Savvy Contemporary will host a series of symposiums and workshops that attempt to challenge and "unlearn" colonial attitudes towards modernity, to develop a more global interpretation of the school's teachings.

"This school will not be developed by the geopolitical west, but through the accelerated movement between deeply interwoven places," said Savvy Contemporary.

"Design has power. It creates our environments, our interactions, our being in the world," added the organisation. "For too long, practices and narratives from the global south have been kept at the periphery of the design discourse, been ignored altogether, or appropriated."

Open to the public, the installation is beginning with four workshops in Dessau between 4 and 22 January, exploring the relationship between colonialism and modernity.

"We will face the relations of coloniality and design as well as its various visibilities and invisibilities," explained Savvy Contemporary.

The Wohnmaschine will travel to Berlin between 24 and 27 January to coincide with the opening festival 100 Years Bauhaus, before making its way to Kinshasa for workshops between 4 and 12 April.

Here, hired actors will play out the roles of various colonies, to discuss how everyday environments can be used to create a "collective future". The intention is to develop an inclusive modernist manifesto, devoid of Eurocentric views.

Five representatives from the workshops in Kinshasa will travel back to Berlin to share their research with 40 students at Savvy Contemporary's headquarters between 22 July and 18 August. The aim is to show that "it may not be the south that needs development but the north".

"Words and actions aim to challenge and transform Bauhaus traditions and narratives of modernity and modernism," said the organisers.

Finally, the school will move to Hong Kong's Para Site art space, where it will discuss its research further.

The Bauhaus school in Dessau was only in operation from 1919 until 1923, when it was forced to close by the rising Nazi Party. It later moved to Berlin under the steer of third and final director Ludwig Mies van der Rohe, where it occupied a converted factory building.

Today the school operates as a centre for design, research and education, and part of it functions as a hotel. A museum is set open on the campus this year, as the building becomes the centre for the 100 Years Bauhaus festival.

The Bauhaus is the most influential art and design school in history. To mark the centenary of the school's founding, we've created a series of articles exploring the school's key figures and projects."]]></description>
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<item rdf:about="https://miscmagazine.com/future-made-china/">
    <title>The Future Is Made In China | MISC</title>
    <dc:date>2018-12-20T05:54:54+00:00</dc:date>
    <link>https://miscmagazine.com/future-made-china/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How Chinese Design and Values Are Driving Global Innovation

Like many other children who grew up in Canada with parents who did not, we felt the light embrace of a distant – yet distinctly present – country and culture. We learned what it was like to grow up in China through the stories of our parents and grandparents. The China our families remembered was one defined by a simple life but also underscored by a lack of basic infrastructure. There were no roads or bridges, they told us. Educated youths were sent to the countryside to pursue farm labor, where they would have the best chance of a secure livelihood.

Despite an awareness that things have changed since our parents were children, we have both found ourselves stuck in China’s past. Even when visiting several times in the last decade, we were always surprised and amazed by the country’s modernity each time we arrived. The advancements in technology and the country’s overall progress since the Open Door policy was introduced 40 years ago is even more startling from our parents’ perspective. Ever since then-leader Deng Xiaoping opened the country’s doors through the introduction of free market principles in 1978, China’s GDP has grown at a pace so rapid that the World Bank described it as “the fastest sustained expansion by a major economy in history.” Even more significant is that with GDP growth averaging 10% per year – three times the global average – an estimated 800 million people have been raised out of poverty.

Conversations within our social circles, as well as observations of China’s representation in Western popular media, have made it apparent to us that most people in North America share our original assumptions about modern life in the country our parents once called home. What they don’t realize is that China has been working tirelessly to catch up.

Watch, Learn, and Do It Better

The narrative that China is a “copycat” of the US, particularly in terms of its products and services, is a popular one in tech circles. In recent decades, however, this idea gained traction across the international community, and the Chinese government and its people decided they no longer wanted to be seen as imitators. They wanted to rid themselves of the misconception of China as “manufacturer to the world” – only executing others’ ideas, never originating new concepts themselves. This was the catalyst for a 2015 initiative known as Made in China 2025.

This initiative identifies 10 industries within which China aims to be globally competitive by 2025, ranging from robotics, to new materials (such as those used in solar cells), to new-energy vehicles. While these goals may sound familiar, particularly to Westerners, Made in China 2025 stands out because it clearly outlines how the country plans to grow in these industries. The project acts as an extremely public blueprint for shifting the nation from an industrial economy to a service-based economy driven by technology and innovation. As a country, China is unified by a holistic approach and a shared vision rooted in innovation and research, enabling the many public and private actors required for change to work toward a common goal. China’s long tradition of direct government intervention in the economy has enabled it to succeed rapidly and on a massive scale.

China’s tech industry continues to expand rapidly, though the recent trade tariffs introduced by President Trump’s administration highlight the unstable dynamic between China and the US. In addition, it appears that there is still a shroud of mystery surrounding China’s advancements as a leader in the global innovation space. In a recent Wired article, Kai-Fu Lee, former president of Google China and current CEO of venture capital firm Sinovation Ventures, said:

I think from a logical standpoint the time has come to copy from China … but in practice, it’s not. Chinese entrepreneurs know everything about what’s happening in Silicon Valley. Silicon Valley people, a few of them know a lot about China; some of them know a little bit about China; most of them know nothing about China.

Rather than dismissing China or perceiving China’s advancement as a threat, it is time to acknowledge that in some areas, the country’s best-in-class technology has become an example to learn from.

Move Fast and Don’t Break Things

China is a blank canvas, largely due to a lack of legacy technology infrastructure combined with a uniquely enclosed innovation model despite substantial foreign investment. For China, following the common adage that spurs many companies in Silicon Valley – “move fast and break things” – would be a rash move with serious consequences. Freedom is a luxury that must be handled delicately, especially considering the sheer size of China’s population and its relatively nonexistent privacy laws. The following companies have managed to find this balance in their respective industries.

Payments: Alipay and WeChat Pay

At the forefront of the payments space are Alipay, operated by Alibaba’s fintech affiliate Ant Financial, and WeChat Pay, developed by Tencent. With Alibaba and Tencent both making the 2018 Top 10 Risers list in Kantar and WPP’s 2018 “BrandZ™ Top 100 Most Valuable Global Brands” report, the meteoric rise of mobile payments led by these two companies is proof of China’s remarkable ability to scale. The technology for quick response (QR) codes was originally developed in Japan in 1994 for the automotive industry and was later adapted by Alipay for use with mobile payments. China’s vast market and lack of credit and debit card use has expedited the expansion of mobile payments across the country. This, coupled with the centralized nature of Alibaba’s and Tencent’s ecosystems, quickly proliferated Alipay and WeChat Pay through ecommerce and social media, respectively. This meant that brick-and-mortar stores, from massive chains to the neighborhood food stall, had to follow suit or be left behind. And follow suit they did: Data from iResearch Consulting Group shows that mobile payments in China grew from 1.2 trillion yuan ($187B) in 2013 to 58.8 trillion yuan in 2016. In 2018, QR code settlements are expected to reach 165.9 trillion yuan: more than 90 times the size of the US mobile payments market, as reported by Forrester Research.

According to an article from Knowledge@Wharton, published by the Wharton School of the University of Pennsylvania, over the past three years Alipay and WeChat Pay have enabled 98.3% of Chinese consumers – including those in rural areas – to shift directly from cash to smartphone. By contrast, only 5.6% of the surveyed population in the US have used mobile payments. Looking ahead, Alibaba and Tencent are hoping to take their expertise in QR technology and go-to-market strategy to begin scaling in developing countries where consumers have less access to credit cards and other traditional banking services. If innovation is the process of turning ideas into outcomes, China’s nearly cashless transaction model has definitively allowed it to emerge as an innovation economy.

Online-Offline Integration: Hema Fresh

As ecommerce continues to boom and brick-and-mortar retailers find themselves coming up against rising land and labor costs, the question of how to blend digital and physical commerce becomes increasingly important. Many believe that the ideal state for bringing these two worlds together will come in the form of an integrated process that provides consumers with a seamlessly engaging experience while enabling companies to optimize both digital and physical operations. This future seemed elusive until recently.

For most, an important shift occurred when Amazon announced its purchase of Whole Foods in 2017 and opened its first Amazon Go location in January of 2018. Unbeknownst to many, however, Alibaba was three years ahead of its North American competitor, debuting its first attempt at “new retail” in 2015 in the form of Hema Fresh. For a first attempt, Hema Fresh is impressive. By connecting product barcodes with a mobile app, Hema Fresh allows consumers to research products during their in-store shopping experience. Shoppers can trace a product’s origin, delivery, and nutritional information, and the app also recommends recipes and other relevant products. The data taken from these cashless transactions enables further personalization of the user’s recommendations. The physical aspect includes an eat-as-you-shop option, where shoppers can hand-pick fresh seafood and have it cooked on-site. The food is soon ready for shoppers to eat in Hema’s dining area. Facial recognition is also used at checkout. Meanwhile, Hema stores act as fulfillment centers for online shoppers, who can have their orders delivered within 30 minutes of placement.

There are now 25 Hema stores across China, and Alibaba has plans to more than double the store’s presence in 2018. In a press release for Alibaba, Hou Yi, CEO of Hema, said that he hopes that “as [the] model becomes more established, it can be shared with other traditional retailers to help them transform in the digital age.”

Mobility: Didi Chuxing

Migration from rural areas in China has led to the ongoing expansion of urban populations over the past few decades, causing urban development to grow at breakneck speeds. Sprawling expressways and superblocks congested with cars now connect cities across the country. Didi Chuxing (“DiDi”), the world’s largest ride-sharing service, was founded with this simple frustration in mind. DiDi aims to “redefine the future of mobility” by leveraging big data and machine learning to help solve this problem, which is characteristic of many Chinese cities. While Uber and Lyft dominate ride-sharing in the US, the sheer scale and size of DiDi sets it apart. According to recent articles from Reuters and Wired, the service has 550 million users in over 400 cities in China, delivering 25 million rides every day. In contrast, Uber reported 15 million rides per day for 2017, while Lyft announced a milestone 1 million daily rides halfway through that year.

For DiDi to establish this stronghold in the Chinese market, it first had to defend itself from Uber’s entrance. After an expensive duel between the two companies, Uber China exited the market and was acquired by DiDi in 2016; DiDi’s president, Jean Liu, prefers to think of it as a partnership rather than a victory. On its home turf, DiDi uses localized data to improve traffic problems through predictive dispatching models and also works with local traffic police across cities. Moving beyond a sole focus on car-hailing, DiDi has integrated bikesharing, busing, test-driving, and car-rental services into the app so that users can access all of their transportation needs in a one-stop-shop platform. Next, DiDi plans to go global.

As she explained in an interview with Wired, Liu’s motivation to stay focused on the original goal of solving traffic congestion stems from this philosophy: “You cannot afford to be disruptive if you haven’t thought about everything. I think the key is: be humble. And be open minded. And not to think you know everything.”

Once and Future Values

The next generation of technology will be predominantly powered by 5G networks and AI. The international community anticipates that the first global power to understand, hone, and scale either of these technologies will possess great influence over how we will live our lives.

China is well aware of this. In July 2017, a Chinese State Council paper was released to the public detailing how the nation plans to work toward becoming the leader in AI by 2030. The country has embodied its “fail fast, learn fast, scale faster” mentality time and time again in both the strategy and execution of its innovations. This deeply ingrained mindset will not be soon abandoned. China’s 2030 AI roadmap is not isolated to the technology sector; it is top of mind across all sectors, with government organizations from the Ministry of Science and Technology to the Ministry of Education pursuing new initiatives.

The practice of rallying around a common objective is rooted in traditional Chinese values, especially the concept of harmony. Harmony does not necessarily mean uniformity; it is about encouraging coexistence while respecting diversity and nurturing mutually beneficial cooperation. As the future nears, we may have an opportunity to take this thinking across borders. By bridging knowledge and understanding across geographies and cultures, perhaps we can work together to bring sustainable innovation to the next generation."]]></description>
<dc:subject>samanthalew ronniepang china legacy infrastructure change leapfrogging 2018 technology design didichuxing mobile phones smartphones alibaba legacysystems ecommerce mobilepayments wechat</dc:subject>
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<item rdf:about="https://www.nytimes.com/2018/10/26/style/silicon-valley-nannies.html">
    <title>Silicon Valley Nannies Are Phone Police for Kids - The New York Times</title>
    <dc:date>2018-10-31T19:40:16+00:00</dc:date>
    <link>https://www.nytimes.com/2018/10/26/style/silicon-valley-nannies.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[This is one of three connected articles:]

"Silicon Valley Nannies Are Phone Police for Kids
Child care contracts now demand that nannies hide phones, tablets, computers and TVs from their charges."
https://www.nytimes.com/2018/10/26/style/silicon-valley-nannies.html

"The Digital Gap Between Rich and Poor Kids Is Not What We Expected
America’s public schools are still promoting devices with screens — even offering digital-only preschools. The rich are banning screens from class altogether."
https://www.nytimes.com/2018/10/26/style/digital-divide-screens-schools.html

"A Dark Consensus About Screens and Kids Begins to Emerge in Silicon Valley
“I am convinced the devil lives in our phones.”"
https://www.nytimes.com/2018/10/26/style/phones-children-silicon-valley.html

[See also:
"What the Times got wrong about kids and phones"
https://www.cjr.org/criticism/times-silicon-valley-kids.php

https://twitter.com/edifiedlistener/status/1058438953299333120
"Now that I've had a chance to read this article [specifically: "The Digital Gap Between Rich and Poor Kids Is Not What We Expected"] and some others related to children and screen time and the wealthy and the poor, I have some thoughts. 1/

First, this article on the unexpected digital divide between rich and poor seems entirely incomplete. There is an early reference to racial differences in screen usage but in the article there are no voices of black or brown folks that I could detect. 2/

We are told a number of things: Wealthy parents are shunning screens in their children's lives, psychologists underscore the addictive nature of screen time on kids, and of course, whatever the short end of the stick is - poor kids get that. 3/

We hear "It could happen that the children of poorer and middle-class parents will be raised by screens," while wealthy kids will perhaps enjoy "wooden toys and the luxury of human interaction." 4/

Think about that and think about the stories that have long been told about poor families, about single parents, about poor parents of color - They aren't as involved in their kids' education, they are too busy working. Familiar stereotypes. 5/

Many of these judgments often don't hold up under scrutiny. So much depends upon who gets to tell those stories and how those stories are marketed, sold and reproduced. 6/

In this particular story about the privilege of being able to withdraw from or reduce screen time, we get to fall back into familiar narratives especially about the poor and non-elite. 7/

Of course those with less will be told after a time by those with much more  - "You're doing it wrong." And "My child will be distinguished by the fact that he/she/they is not dependent on a device for entertainment or diversion." 8/

My point is not that I doubt the risks and challenges of excessive screen time for kids and adults. Our dependence on tech *is* a huge social experiment and the outcomes are looking scarier by the day. 9/

I do, however, resist the consistent need of the wealthy elite to seek ways to maintain their distance to the mainstream. To be the ones who tell us what's "hot, or not" - 10/

Chris Anderson points out "“The digital divide was about access to technology, and now that  everyone has access, the new digital divide is limiting access to  technology,” - 11/

This article and its recent close cousins about spying nannies in SV & more elite parent hand wringing over screen in the NYT feel like their own category of expensive PR work - again allowing SV to set the tone. 12/

It's not really about screens or damage to children's imaginations - it's about maintaining divides, about insuring that we know what the rich do (and must be correct) vs what the rest of us must manage (sad, bad). 13/fin]]]></description>
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<item rdf:about="https://www.theatlantic.com/video/index/569008/john-mcwhorter/">
    <title>John McWhorter: How Texting ‘LOL’ Changed Communication - The Atlantic</title>
    <dc:date>2018-09-06T02:55:23+00:00</dc:date>
    <link>https://www.theatlantic.com/video/index/569008/john-mcwhorter/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[on YouTube: https://www.youtube.com/watch?v=hA6V_th9rQw ]

"“Today, communication is much more fluid, much more varied, much subtler—it's better,” says John McWhorter, professor of linguistics at Columbia University, author, and frequent contributor to The Atlantic, in a new video from the 2018 Aspen Ideas Festival. A big reason for this advancement in communication is, McWorther argues, the advent of texting—and even more specifically, the proliferation of the acronym “LOL.”

In the video, McWorther explains how LOL “ended up creeping in and replacing involuntary laughter,” and what meant for the new era of informal, nuanced communication. “It used to be that if you were going to write in any real way beyond the personal letter, there were all these rules you were afraid you were breaking—and you probably were,” he says. “It wasn't a comfortable form. You can write comfortably now.”"]]></description>
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<item rdf:about="https://www.blloc.com/">
    <title>Blloc | Back to the root</title>
    <dc:date>2018-04-26T05:53:54+00:00</dc:date>
    <link>https://www.blloc.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Blloc is a plain and minimalistic smartphone combining a power saving operating system with efficient hardware and an easy to use messaging platform, it’s built to be the perfect communication and productivity tool that you can rely on every day."

…

"Regain control of your smartphone. Blloc allows you to focus on your contacts and meaningful interactions. With more effortless and fluid exchange of information, there is more space for your productivity.

The lost, forgotten and scattered information is now gathered in one place, a simple timeline which facilitates speedy and effective conversations, while Blloc anticipates your needs through learning."]]></description>
<dc:subject>android mobile phones hardware blloc smartphones</dc:subject>
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<item rdf:about="https://twitter.com/austinkleon/status/988080911655821312">
    <title>Austin Kleon on Twitter: &quot;I think a lot about how the phone call — hearing the sound of a real human voice — is becoming a more intimate, meaningful option in the face of 24/7 text/image connection… https://t.co/dDx24gJ62v&quot;</title>
    <dc:date>2018-04-22T22:12:42+00:00</dc:date>
    <link>https://twitter.com/austinkleon/status/988080911655821312</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I think a lot about how the phone call — hearing the sound of a real human voice — is becoming a more intimate, meaningful option in the face of 24/7 text/image connection

There’s a really interesting part of @dada_drummer’s THE NEW ANALOG, where he talks about how different phone calls became when they went digital — background noise was reduced, and so the sense of distance https://www.amazon.com/exec/obidos/ASIN/1620971976/

He points out that the iPhone has 3 microphones, but they're not used to capture extra sound, they're for noise-cancelling — they're used to isolate signal from noise [image]

On the iPhone, “*what* is being said is very clear — but *how* the message is delivered is lost. Is the voice loud or soft? Are we being addressed intimately or publicly? Can we hear hints of other meanings in the speaker’s voice, or does the delivery match the words exactly?”

There’s a “cell yell” that @dada_drummer points out: when we're out in the world on the phone, we tend towards shouting — even though we can be clearly heard in a noisy environ thanks to noise cancellation — b/c the phone doesn't feed our voice back to us, so we can’t regulate it

"essay idea: how the rise of podcasts corresponds to the decline of (personal) phone calls for millennials"
[https://twitter.com/popespeed/status/971940280709603328 ]

This is an interesting point. When I do podcast interviews, I have an extremely good USB mic and headphones to monitor my voice, so I can move closer to the mic, speak softer, 

Maybe people like podcasts so much because they replicate more of what a real world or analog telephone conversation sounds like? Something to ponder!

Oh, I’m reminded now: @cordjefferson told a beautiful story at @PopUpMag about a voicemail message his mother left him, and how it changed the way he thought about phone calls. (I don’t think it exists online, or I’d link to it.)"]]></description>
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<item rdf:about="https://www.nytimes.com/2018/02/16/opinion/sunday/tyranny-convenience.html">
    <title>The Tyranny of Convenience - The New York Times</title>
    <dc:date>2018-02-25T07:42:04+00:00</dc:date>
    <link>https://www.nytimes.com/2018/02/16/opinion/sunday/tyranny-convenience.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Convenience has the ability to make other options unthinkable. Once you have used a washing machine, laundering clothes by hand seems irrational, even if it might be cheaper. After you have experienced streaming television, waiting to see a show at a prescribed hour seems silly, even a little undignified. To resist convenience — not to own a cellphone, not to use Google — has come to require a special kind of dedication that is often taken for eccentricity, if not fanaticism.

For all its influence as a shaper of individual decisions, the greater power of convenience may arise from decisions made in aggregate, where it is doing so much to structure the modern economy. Particularly in tech-related industries, the battle for convenience is the battle for industry dominance.

Americans say they prize competition, a proliferation of choices, the little guy. Yet our taste for convenience begets more convenience, through a combination of the economics of scale and the power of habit. The easier it is to use Amazon, the more powerful Amazon becomes — and thus the easier it becomes to use Amazon. Convenience and monopoly seem to be natural bedfellows.

Given the growth of convenience — as an ideal, as a value, as a way of life — it is worth asking what our fixation with it is doing to us and to our country. I don’t want to suggest that convenience is a force for evil. Making things easier isn’t wicked. On the contrary, it often opens up possibilities that once seemed too onerous to contemplate, and it typically makes life less arduous, especially for those most vulnerable to life’s drudgeries.

But we err in presuming convenience is always good, for it has a complex relationship with other ideals that we hold dear. Though understood and promoted as an instrument of liberation, convenience has a dark side. With its promise of smooth, effortless efficiency, it threatens to erase the sort of struggles and challenges that help give meaning to life. Created to free us, it can become a constraint on what we are willing to do, and thus in a subtle way it can enslave us.

It would be perverse to embrace inconvenience as a general rule. But when we let convenience decide everything, we surrender too much."

…

"By the late 1960s, the first convenience revolution had begun to sputter. The prospect of total convenience no longer seemed like society’s greatest aspiration. Convenience meant conformity. The counterculture was about people’s need to express themselves, to fulfill their individual potential, to live in harmony with nature rather than constantly seeking to overcome its nuisances. Playing the guitar was not convenient. Neither was growing one’s own vegetables or fixing one’s own motorcycle. But such things were seen to have value nevertheless — or rather, as a result. People were looking for individuality again.

Perhaps it was inevitable, then, that the second wave of convenience technologies — the period we are living in — would co-opt this ideal. It would conveniencize individuality.

You might date the beginning of this period to the advent of the Sony Walkman in 1979. With the Walkman we can see a subtle but fundamental shift in the ideology of convenience. If the first convenience revolution promised to make life and work easier for you, the second promised to make it easier to be you. The new technologies were catalysts of selfhood. They conferred efficiency on self-expression."

…

"I do not want to deny that making things easier can serve us in important ways, giving us many choices (of restaurants, taxi services, open-source encyclopedias) where we used to have only a few or none. But being a person is only partly about having and exercising choices. It is also about how we face up to situations that are thrust upon us, about overcoming worthy challenges and finishing difficult tasks — the struggles that help make us who we are. What happens to human experience when so many obstacles and impediments and requirements and preparations have been removed?

Today’s cult of convenience fails to acknowledge that difficulty is a constitutive feature of human experience. Convenience is all destination and no journey. But climbing a mountain is different from taking the tram to the top, even if you end up at the same place. We are becoming people who care mainly or only about outcomes. We are at risk of making most of our life experiences a series of trolley rides.

Convenience has to serve something greater than itself, lest it lead only to more convenience. In her 1963 classic, “The Feminine Mystique,” Betty Friedan looked at what household technologies had done for women and concluded that they had just created more demands. “Even with all the new labor-saving appliances,” she wrote, “the modern American housewife probably spends more time on housework than her grandmother.” When things become easier, we can seek to fill our time with more “easy” tasks. At some point, life’s defining struggle becomes the tyranny of tiny chores and petty decisions.

An unwelcome consequence of living in a world where everything is “easy” is that the only skill that matters is the ability to multitask. At the extreme, we don’t actually do anything; we only arrange what will be done, which is a flimsy basis for a life.

We need to consciously embrace the inconvenient — not always, but more of the time. Nowadays individuality has come to reside in making at least some inconvenient choices. You need not churn your own butter or hunt your own meat, but if you want to be someone, you cannot allow convenience to be the value that transcends all others. Struggle is not always a problem. Sometimes struggle is a solution. It can be the solution to the question of who you are.

Embracing inconvenience may sound odd, but we already do it without thinking of it as such. As if to mask the issue, we give other names to our inconvenient choices: We call them hobbies, avocations, callings, passions. These are the noninstrumental activities that help to define us. They reward us with character because they involve an encounter with meaningful resistance — with nature’s laws, with the limits of our own bodies — as in carving wood, melding raw ingredients, fixing a broken appliance, writing code, timing waves or facing the point when the runner’s legs and lungs begin to rebel against him.

Such activities take time, but they also give us time back. They expose us to the risk of frustration and failure, but they also can teach us something about the world and our place in it.

So let’s reflect on the tyranny of convenience, try more often to resist its stupefying power, and see what happens. We must never forget the joy of doing something slow and something difficult, the satisfaction of not doing what is easiest. The constellation of inconvenient choices may be all that stands between us and a life of total, efficient conformity."]]></description>
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<item rdf:about="http://www.bbc.co.uk/blogs/academy/entries/fafb0b78-b9cf-4218-81ec-b3f109d85225">
    <title>BBC Blogs - Academy - How to improve your mojo skills by sacrificing a latte</title>
    <dc:date>2018-02-13T01:30:17+00:00</dc:date>
    <link>http://www.bbc.co.uk/blogs/academy/entries/fafb0b78-b9cf-4218-81ec-b3f109d85225</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A journalist using only the pre-installed apps on their smartphone is like someone driving a Ferrari in first gear. At the risk of stretching the metaphor to breaking point, you can get your phone purring along in fifth with the addition of just a few well-chosen apps. But you’ll have to buy them – yes, by spending actual money.

Before I highlight some of my personal favourites and explain how they could improve your mojo (mobile journalism) output, here’s a quick question: how often do you buy a coffee during the day? Perhaps once on the way to work to get yourself going and again later to counter that mid-afternoon slump? Anecdotally from my face-to-face training for the BBC Academy, many people don't think twice about spending £3 for a triple decaf caramel dry latte (extra nutmeg) once or twice a day.

Yet ask those same people when they last spent a comparable sum on an app to soup up their smartphones and I find that it’s rarely within the last month. More often it is "never".

But if the money on just one coffee a week went instead towards an app, within a few months that smartphone would have acquired new powers (and you might even have lost a few pounds from your waistline).

The apps I’m writing about here are established favourites within the growing global mojo community - that is, producers and reporters who cover news stories and create related content using just their smartphones plus a few gadgets and gizmos like a tripod, a lens, a microphone and a spare battery.

You can also find an entire level of high end apps which stray more into cinematography than video for news and journalism, but I won't be dealing with those here."]]></description>
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    <title>Peripetatic Humanities - YouTube</title>
    <dc:date>2018-02-11T05:26:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=j_Ro8E5f7kI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lecture about Mark Sample's "Notes Toward a Deformed Humanities," featuring ideas by Lisa Rhody, Matt Kirchenbaum, Steve Ramsay, Barthes, Foucault, Bahktin, Brian Croxall, Dene Grigar, Roger Whitson, Adeline Koh, Natalia Cecire, and Ian Bogost & the Oulipo, a band opening for The Carpenters."]]></description>
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<item rdf:about="https://www.theguardian.com/books/2017/dec/30/psychopolitics-neolberalism-new-technologies-byung-chul-han-review">
    <title>Psychopolitics: Neoliberalism and New Technologies of Power by Byung-Chul Han – review | Books | The Guardian</title>
    <dc:date>2018-01-07T05:44:30+00:00</dc:date>
    <link>https://www.theguardian.com/books/2017/dec/30/psychopolitics-neolberalism-new-technologies-byung-chul-han-review</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The new surveillance society that has arisen since 1984, argues Han, works differently yet is more elegantly totalitarian and oppressive than anything described by Orwell or Jeremy Bentham. “Confession obtained by force has been replaced by voluntary disclosure,” he writes. “Smartphones have been substituted for torture chambers.” Well, not quite. Torture chambers still exist, it’s just that we in the neoliberal west have outsourced them (thanks, rendition flights) so that that obscenity called polite society can pretend they don’t exist.

Nonetheless, what capitalism realised in the neoliberal era, Han argues, is that it didn’t need to be tough, but seductive. This is what he calls smartpolitics. Instead of saying no, it says yes: instead of denying us with commandments, discipline and shortages, it seems to allow us to buy what we want when we want, become what we want and realise our dream of freedom. “Instead of forbidding and depriving it works through pleasing and fulfilling. Instead of making people compliant, it seeks to make them dependent.”

Your smartphone, for Han, is crucial in this respect, the multifunctional tool of our auto-exploitation. We are all Big Brother now. It is in part Catholicism with better technology, a modern rosary that is handheld confessional and effective surveillance apparatus in one. “Both the rosary and the smartphone serve the purpose of self-monitoring and control,” he explains. “Power operates more effectively when it delegates surveillance to discrete individuals.” And we queue overnight to get the latest model: we desire our own domination. No wonder the motto for Han’s book is US video artist Jenny Holzer’s slogan: “Protect me from what I want.”

Han considers that the old form of oppressive capitalism that found its personification in Big Brother has found its most resonant expression in Bentham’s notion of a panopticon, whereby all inmates of an institution could be observed by a single watchman without the inmates being able to tell whether or not they were being watched. Bentham’s invention in turn catalysed French theorist Michel Foucault’s reflections on the disciplinary, punishing power that arose with industrial capitalism, leading him to coin the term biopolitics. Because the body was the central force in industrial production, Han argues, then a politics of disciplining, punishing and perfecting the body was understandably central to Foucault’s notion of how power worked.

But in the west’s deindustrialised, neoliberal era, such biopolitics is obsolete. Instead, by means of deploying “big data”, neoliberalism has tapped into the psychic realm and exploited it, with the result that, as Han colourfully puts it, “individuals degrade into the genital organs of capital”. Consider that the next time you’re reviewing your Argos purchase, streaming porn or retweeting Paul Mason. Instead of watching over human behaviour, big data’s digital panopticon subjects it to psychopolitical steering."

…

"At least in Nineteen Eighty-Four, nobody felt free. In 2017, for Han, everybody feels free, which is the problem. “Of our own free will, we put any and all conceivable information about ourselves on the internet, without having the slightest idea who knows what, when or in what occasion. This lack of control represents a crisis of freedom to be taken seriously.”"

…

"No matter. How might we resist psychopolitics? In this respect, Han cuts an intriguing figure. He rarely makes public appearances or gives interviews (and when he does he requires journalists turn off their recorders ), his Facebook page seems to have been set up by Spanish admirers, and only recently did he set up an email address which he scarcely uses. He isn’t ungooglable nor yet off the grid, but rather professor at Berlin’s University of the Arts and has written 16 mostly lovely, slender volumes of elegant cultural critique (I particularly recommend The Burnout Society, The Scent of Time, Saving Beauty and The Expulsion of the Other – all available in English) and is often heralded, along with Markus Gabriel and Richard David Precht, as a wunderkind of a newly resurgent and unprecedentedly readable German philosophy.

For all that, and I mean this as a compliment, Byung-Chul Han is an idiot. He writes: “Thoroughgoing digital networking and communication have massively amplified the compulsion to conform. The attendant violence of consensus is suppressing idiotisms.”

Indeed, the book’s last chapter is called “Idiotism”, and traces philosophy’s rich history of counter-cultural idiocy. Socrates knew only one thing, namely that he knew nothing. Descartes doubted everything in his “I think therefore I am”. Han seeks to reclaim this idiotic tradition. In an age of compulsory self-expression, he cultivates the twin heresies of secrets and silence.

Perhaps similarly, for our own well being, in our age of overspeak and underthink, we should learn the virtue of shutting up."]]></description>
<dc:subject>capitalism latecapitalism technology politics 2017 biopolitics byung-chulhan stuartjeffries 1984 freedom control data mobile phones facebook twitter conformity conformism amazon internet web online markusgabriel richarddavidprecht philosophy idiocy overspeak underthink thinking communication neoliberalism foucault power smartphones bigbrother jennyholzer desire michelfoucault catholicism latestagecapitalism</dc:subject>
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<item rdf:about="https://www.nytimes.com/2017/10/18/magazine/how-the-appetite-for-emojis-complicates-the-effort-to-standardize-the-worlds-alphabets.html">
    <title>How the Appetite for Emojis Complicates the Effort to Standardize the World’s Alphabets - The New York Times</title>
    <dc:date>2017-10-22T19:56:19+00:00</dc:date>
    <link>https://www.nytimes.com/2017/10/18/magazine/how-the-appetite-for-emojis-complicates-the-effort-to-standardize-the-worlds-alphabets.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["nshuman Pandey was intrigued. A graduate student in history at the University of Michigan, he was searching online for forgotten alphabets of South Asia when an image of a mysterious writing system popped up. In eight years of digging through British colonial archives both real and digital, he has found almost 200 alphabets across Asia that were previously undescribed in the West, but this one, which he came across in early 2011, stumped him. Its sinuous letters, connected to one another in cursive fashion and sometimes bearing dots and slashes above or below, resembled those of Arabic.

Pandey eventually identified the script as an alphabet for Rohingya, the language spoken by the stateless and persecuted Muslim people whose greatest numbers live in western Myanmar, where they’ve been the victims of brutal ethnic cleansing. Pandey wasn’t sure if the alphabet itself was in use anymore, until he lucked upon contemporary pictures of printed textbooks for children. That meant it wasn’t a historical footnote; it was alive.

An email query from Pandey bounced from expert to expert until it landed with Muhammad Noor, a Rohingya activist and television host who was living in Malaysia. He told Pandey the short history of this alphabet, which was developed in the 1980s by a group of scholars that included a man named Mohammed Hanif. It spread slowly through the 1990s in handwritten, photocopied books. After 2001, thanks to two computer fonts designed by Noor, it became possible to type the script in word-processing programs. But no email, text messages or (later) tweets could be sent or received in it, no Google searches conducted in it. The Rohingya had no digital alphabet of their own through which they could connect with one another.

Billions of people around the world no longer face this plight. Whether on computers or smartphones, they can write as they write, expressing themselves in their own linguistic culture. What makes this possible is a 26-year-old international industrial standard for text data called the Unicode standard, which prescribes the digital letters, numbers and punctuation marks of more than 100 different writing systems: Greek, Cherokee, Arabic, Latin, Devanagari — a world-spanning storehouse of languages. But the alphabet that Noor described wasn’t among them, and neither are more than 100 other scripts, just over half of them historical and the rest alphabets that could still be used by as many as 400 million people today.

Now a computational linguist and motivated by a desire to put his historical knowledge to use, Pandey knows how to get obscure alphabets into the Unicode standard. Since 2005, he has done so for 19 writing systems (and he’s currently working to add another eight). With Noor’s help, and some financial support from a research center at the University of California, Berkeley, he drew up the basic set of letters and defined how they combine, what rules govern punctuation and whether spaces exist between words, then submitted a proposal to the Unicode Consortium, the organization that maintains the standards for digital scripts. In 2018, seven years after Pandey’s discovery, what came to be called Hanifi Rohingya will be rolled out in Unicode’s 11th version. The Rohingya will be able to communicate online with one another, using their own alphabet."

…

"Unicode’s history is full of attacks by governments, activists and eccentrics. In the early 1990s, the Chinese government objected to the encoding of Tibetan. About five years ago, Hungarian nationalists tried to sabotage the encoding for Old Hungarian because they wanted it to be called “Szekley-Hungarian Rovas” instead. An encoding for an alphabet used to write Nepal Bhasa and Sanskrit was delayed a few years ago by ethnonationalists who mistrusted the proposal because they objected to the author’s surname. Over and over, the Unicode Consortium has protected its standard from such political attacks.

The standard’s effectiveness helped. “If standards work, they’re invisible and can be ignored by the public,” Busch says. Twenty years after its first version, Unicode had become the default text-data standard, adopted by device manufacturers and software companies all over the world. Each version of the standard ushered more users into a seamless digital world of text. “We used to ask ourselves, ‘How many years do you think the consortium will need to be in place before we can publish the last version?’ ” Whistler recalls. The end was finally in sight — at one point the consortium had barely more than 50 writing systems to add.

All that changed in October 2010, when that year’s version of the Unicode standard included its first set of emojis."

…

"Not everyone thinks that Unicode should be in the emoji business at all. I met several people at Emojicon promoting apps that treat emojis like pictures, not text, and I heard an idea floated for a separate standards body for emojis run by people with nontechnical backgrounds. “Normal people can have an opinion about why there isn’t a cupcake emoji,” said Jennifer 8. Lee, an entrepreneur and a film producer whose advocacy on behalf of a dumpling emoji inspired her to organize Emojicon. The issue isn’t space — Unicode has about 800,000 unused numerical identifiers — but about whose expertise and worldview shapes the standard and prioritizes its projects.

“Emoji has had a tendency to subtract attention from the other important things the consortium needs to be working on,” Ken Whistler says. He believes that Unicode was right to take responsibility for emoji, because it has the technical expertise to deal with character chaos (and has dealt with it before). But emoji is an unwanted distraction. “We can spend hours arguing for an emoji for chopsticks, and then have nobody in the room pay any attention to details for what’s required for Nepal, which the people in Nepal use to write their language. That’s my main concern: emoji eats the attention span both in the committee and for key people with other responsibilities.”

Emoji has nonetheless provided a boost to Unicode. Companies frequently used to implement partial versions of the standard, but the spread of emoji now forces them to adopt more complete versions of it. As a result, smartphones that can manage emoji will be more likely to have Hanifi Rohingya on them too. The stream of proposals also makes the standard seem alive, attracting new volunteers to Unicode’s mission. It’s not unusual for people who come to the organization through an interest in emoji to end up embracing its priorities. “Working on characters used in a small province of China, even if it’s 20,000 people who are going to use it, that’s a more important use of their time than deliberating over whether the hand of my yoga emoji is in the right position,” Mark Bramhill told me.

Since its creation was announced in 2015, the “Adopt a Character” program, through which individuals and organizations can sponsor any characters, including emojis, has raised more than $200,000. A percentage of the proceeds goes to support the Script Encoding Initiative, a research project based at Berkeley, which is headed by the linguistics researcher Deborah Anderson, who is devoted to making Unicode truly universal. One the consortium recently accepted is called Nyiakeng Puachue Hmong, devised for the Hmong language by a minister in California whose parishioners have been using it for more than 25 years. Still in the proposal stage is Tigalari, once used to write Sanskrit and other Indian languages.

One way to read the story of Unicode in the time of emoji is to see a privileged generation of tech consumers confronting the fact that they can’t communicate in ways they want to on their devices: through emoji. They get involved in standards-making, which yields them some satisfaction but slows down the speed with which millions of others around the world get access to the most basic of online linguistic powers. “There are always winners and losers in standards,” Lawrence Busch says. “You might want to say, ultimately we’d like everyone to win and nobody to lose too much, but we’re stuck with the fact that we have to make decisions, and when we make them, those decisions are going to be less acceptable to some than to others.”"]]></description>
<dc:subject>unicode language languages internet international standards emoji 2017 priorities web online anshumanpandey rohingya arabic markbramhill hmong tigalari nyiakengpuachuehmong muhammadnoor mohammedhanif kenwhistler history 1980 2011 1990s 1980s mobile phones google apple ascii facebook emojicon michaelaerard technology communication tibet</dc:subject>
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<item rdf:about="https://blog.intercom.com/why-cards-are-the-future-of-the-web/">
    <title>Why cards are the future of the web - Inside Intercom</title>
    <dc:date>2017-09-25T05:30:21+00:00</dc:date>
    <link>https://blog.intercom.com/why-cards-are-the-future-of-the-web/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cards are fast becoming the best design pattern for mobile devices."

…

"In addition to their reputable past as an information medium, the most important thing about cards is that they are almost infinitely manipulatable. See the simple example above from Samuel Couto Think about cards in the physical world. They can be turned over to reveal more, folded for a summary and expanded for more details, stacked to save space, sorted, grouped, and spread out to survey more than one.

When designing for screens, we can take advantage of all these things. In addition, we can take advantage of animation and movement. We can hint at what is on the reverse, or that the card can be folded out. We can embed multimedia content, photos, videos, music. There are so many new things to invent here.

Cards are perfect for mobile devices and varying screen sizes. Remember, mobile devices are the heart and soul of the future of your business, no matter who you are and what you do. On mobile devices, cards can be stacked vertically, like an activity stream on a phone. They can be stacked horizontally, adding a column as a tablet is turned 90 degrees. They can be a fixed or variable height.

Cards are the new creative canvas

It’s already clear that product and interaction designers will heavily use cards. I think the same is true for marketers and creatives in advertising. As social media continues to rise, and continues to fragment into many services, taking up more and more of our time, marketing dollars will inevitably follow. The consistent thread through these services, the predominant canvas for creativity, will be card based. Content consumption on Facebook, Twitter, Pinterest, Instagram, Line, you name it, is all built on the card design metaphor.

I think there is no getting away from it. Cards are the next big thing in design and the creative arts. To me that’s incredibly exciting."]]></description>
<dc:subject>cards web webdesign webdev userinterface ux userexperience ui design mobile pauladams</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://medium.com/openexplorer-journal/towards-an-internet-of-living-things-f1aada3f9a17">
    <title>Towards an Internet of Living Things – OpenExplorer Journal – Medium</title>
    <dc:date>2017-07-19T18:32:43+00:00</dc:date>
    <link>https://medium.com/openexplorer-journal/towards-an-internet-of-living-things-f1aada3f9a17</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Conservation groups are using technology to understand and protect our planet in an entirely new way."

"The Internet of Things (IoT) was an idea that industry always loved. It was simple enough to predict: as computing and sensors become smaller and cheaper, they would be embedded into devices and products that interact with each other and their owners. Fast forward to 2017 and the IoT is in full bloom. Because of the stakes — that every device and machine in your life will be upgraded and harvested for data — companies wasted no time getting in on the action. There are smart thermostats, refrigerators, TVs, cars, and everything else you can imagine.

Industry was first, but they aren’t the only. Now conservationists are taking the lead.

The same chips, sensors (especially cameras) and networks being used to wire up our homes and factories are being deployed by scientists (both professional and amateur) to understand our natural world. It’s an Internet of Living Things. It isn’t just a future of efficiency and convenience. It’s enabling us to ask different questions and understand our world from an entirely new perspective. And just in time. As environmental challenges — everything from coral bleaching to African elephant poaching— continue to mount, this emerging network will serve as the planetary nervous system, giving insight into precisely what actions to take.

It’s a new era of conservation based on real-time data and monitoring. It changes our ecological relationship with the planet by changing the scales at which we can measure — we get both increased granularity, as well as adding a truly macro view of the entire planet. It also allows us to simultaneously (and unbiasedly) measuring the most important part of the equation: ourselves.

Specific and Real-Time

We have had population estimates of species for decades, but things are different now. Before the estimates came from academic fieldwork, and now we’re beginning to rely on vast networks of sensors to monitor and model those same populations in real-time. Take the recent example of Paul Allen’s Domain Awareness System (DAS) that covers broad swaths of West Africa. Here’s an excerpt from the Bloomberg feature:

<blockquote>For years, local rangers have protected wildlife with boots on the ground and sheer determination. Armed guards spend days and nights surrounding elephant herds and horned rhinos, while on the lookout for rogue trespassers.

Allen’s DAS uses technology to go the distance that humans cannot. It relies on three funnels of information: ranger radios, animal tracker tags, and a variety of environmental sensors such as camera traps and satellites. This being the product of the world’s 10th-richest software developer, it sends everything back to a centralized computer system, which projects specific threats onto a map of the monitored region, displayed on large screens in a closed circuit-like security room.

For instance, if a poacher were to break through a geofence sensor set up by a ranger in a highly-trafficked corridor, an icon of a rifle would flag the threat as well as any micro-chipped elephants and radio-carrying rangers in the vicinity.</blockquote>

[video]

These networks are being woven together in ecosystems all over the planet. Old cellphones being turned into rainforest monitoring devices. Drones surveying and processing the health of Koala populations in Australia. The conservation website MongaBay now has a section of their site dedicated to the fast-moving field, which they’ve dubbed WildTech. Professionals and amateurs are gathering in person at events like Make for the Planet and in online communities like Wildlabs.net. It’s game on.

The trend is building momentum because the early results have been so good, especially in terms of resolution. The organization WildMe is using a combination of citizen science (essentially human-powered environmental sensors) and artificial intelligence to identify and monitor individuals in wild populations. As in, meet Struddle the manta ray, number 1264_B201. He’s been sited ten times over the course of 10 years, mostly around the Maldives.

[image]

The combination of precision and pervasiveness means these are more than just passive data-collecting systems. They’re beyond academic, they’re actionable. We can estimate more accurately — there are 352,271 elephants estimated to remain in Africa — but we’re also reacting when something happens — a poacher broke a geofence 10 minutes ago.

The Big Picture

It’s not just finer detail, either. We’re also getting a better bigger picture than we’ve ever had before. We’re watching on a planetary scale.

Of course, advances in satellites are helping. Planet (the company) has been a major driving force. Over the past few years they’ve launched hundreds of small imaging satellites and have created an earth-imaging constellation that has ambitions of getting an image of every location on earth, every day. Like Google Earth, but near-real-time and the ability to search along the time horizon. An example of this in action, Planet was able to catch an illegal gold mining operation in the act in the Peruvian Amazon Rainforest.

[image]

It’s not just satellites, it’s connectivity more broadly. Traditionally analog wildlife monitoring is going online. Ornithology gives us a good example of this. For the past century, the study of birds have relied on amateur networks of enthusiasts — the birders — to contribute data on migration and occurrence studies. (For research that spans long temporal time spans or broad geographic areas, citizen science is often the most effective method.) Now, thanks to the ubiquity of mobile phones, birding is digitized and centralized on platforms like eBird and iNaturalist. You can watch the real-time submissions and observations:

[image]

Sped up, we get the visual of species-specific migrations over the course of a year:

[animated GIF]

Human Activity

The network we’re building isn’t all glass, plastic and silicon. It’s people, too. In the case of the birders above, the human component is critical. They’re doing the legwork, getting into the field and pointing the cameras. They’re both the braun and the (collective) brain of the operation.

Keeping humans in the loop has it’s benefits. It’s allowing these networks to scale faster. Birders with smartphones and eBird can happen now, whereas a network of passive forest listening devices would take years to build (and would be much more expensive to maintain). It also makes these systems better adept at managing ethical and privacy concerns — people are involved in the decision making at all times. But the biggest benefit of keeping people in the loop, is that we can watch them—the humans—too. Because as much as we’re learning about species and ecosystems, we also need to understand how we ourselves are affected by engaging and perceiving the natural world.

We’re getting more precise measurements of species and ecosystems (a better small picture), as well as a better idea of how they’re all linked together (a better big picture). But we’re also getting an accurate sense of ourselves and our impact on and within these systems (a better whole picture).

We’re still at the beginning of measuring the human-nature boundary, but the early results suggests it will help the conservation agenda. A sub-genre of neuroscience called neurobiophilia has emerged to study the effects on nature on our brain function. (Hint: it’s great for your health and well-being.) National Geographic is sending some of their explorers into the field wired up with Fitbits and EEG machines. The emerging academic field of citizen science seems to be equally concerned with the effects of participation than it is with outcomes. So far, the science is indicating that engagement in the data collecting process has measurable effects on the community’s ability to manage different issues. The lesson here: not only is nature good for us, but we can evolve towards a healthier perspective. In a world approaching 9 billion people, this collective self-awareness will be critical.

What’s next

Just as fast as we’re building this network, we’re learning what it’s actually capable of doing. As we’re still laying out the foundation, the network is starting to come alive. The next chapter is applying machine learning to help make sense of the mountains of data that these systems are producing. Want to quickly survey the dispersion of arctic ponds? Here. Want to count and classify the number of fish you’re seeing with your underwater drone? We’re building that. In a broad sense, we’re “closing the loop” as Chris Anderson explained in an Edge.org interview:

<blockquote>If we could measure the world, how would we manage it differently? This is a question we’ve been asking ourselves in the digital realm since the birth of the Internet. Our digital lives — clicks, histories, and cookies — can now be measured beautifully. The feedback loop is complete; it’s called closing the loop. As you know, we can only manage what we can measure. We’re now measuring on-screen activity beautifully, but most of the world is not on screens.

As we get better and better at measuring the world — wearables, Internet of Things, cars, satellites, drones, sensors — we are going to be able to close the loop in industry, agriculture, and the environment. We’re going to start to find out what the consequences of our actions are and, presumably, we’ll take smarter actions as a result. This journey with the Internet that we started more than twenty years ago is now extending to the physical world. Every industry is going to have to ask the same questions: What do we want to measure? What do we do with that data? How can we manage things differently once we have that data? This notion of closing the loop everywhere is perhaps the biggest endeavor of our age.</blockquote>

Conservation has long been concerned with protecting our natural resources. Finally, we’ve got the tools to understand what that truly means. This may just be the warm up act, too. New technologies are allowing us to move beyond bits and into biology. Tools like eDNA and handheld DNA/RNA analyzers mean we’re able to add another level of resolution to our monitoring. Adding technologies like CRISPR and gene drives mean we’ll be able to respond and affect our environments in even more dramatic fashion. This isn’t science fiction. It’s already happening. Putting even more urgency on building and understanding this new planetary nervous system."]]></description>
<dc:subject>davidlang internetofthings nature life conservation tracking 2017 data maps mapping sensors realtime iot computing erth systems wildlife australia africa maldives geofencing perú birds ornithology birding migration geography inaturalist ebird mobile phones crowdsourcing citizenscience science classideas biology</dc:subject>
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<item rdf:about="https://www.theuniproject.org/">
    <title>The Uni Project</title>
    <dc:date>2017-07-17T06:07:17+00:00</dc:date>
    <link>https://www.theuniproject.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Uni Project is a nonprofit that brings learning opportunities to public space in New York City. Using custom-designed installations, we pop up in parks, plazas, and other public spaces to offer reading, drawing, and hands-on activities that let New Yorkers embrace the act of learning. We partner with community organizations and city agencies, and we prioritize underserved locations."

[via: https://twitter.com/findtheuni/status/886749020684791808 ]]]></description>
<dc:subject>nyc sfsh openstudioproject lcproject making creativity pop-ups learning nonprofit mobile portable classideas schooldesign workinpublic nonprofits</dc:subject>
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<item rdf:about="https://www.kickstarter.com/projects/sonnet/sonnet-decentralized-mobile-communication">
    <title>Sonnet: World's Most Advanced Off-Grid Communication Device by Sonnet — Kickstarter</title>
    <dc:date>2017-07-13T04:09:47+00:00</dc:date>
    <link>https://www.kickstarter.com/projects/sonnet/sonnet-decentralized-mobile-communication</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Send text messages, voice recordings, images, and GPS locations on your phone without cellular coverage, satellite, or Internet access."]]></description>
<dc:subject>meshnetworks outdoors communication hardware via:clivethompson mobile decentralization</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cf965a1959ac/</dc:identifier>
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<item rdf:about="https://www.sf-nomad.com/">
    <title>NOMAD</title>
    <dc:date>2017-05-30T00:41:01+00:00</dc:date>
    <link>https://www.sf-nomad.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inquiry-Based Mobile Education

NOMAD is a mobile middle school where students drive their own learning using the resources of cities in which they live. Students work with community members and experts, engage in local issues, and explore the spaces of the Bay Area. Our converted school bus classroom is our mobile learning lab. The Depot, our home base, maker lab, and community hub.

NOMAD is centered around meaningful, inquiry-based experiences curated to provide a cross-curricular academic program in collaboration with students through thematic arcs. Each arc is comprised of phases of learning that correspond to the exploration of the topic from a variety of angles, the proposal of individual or small-group projects, and the completion and presentation of those projects to the NOMAD community. NOMAD's arc topics will vary by semester and emphasize real tools, working with real experts, and saying yes to as many ideas as possible."

…

"THE BUS(ES)

The NOMAD school bus is the cornerstone of the NOMAD learning experience. This mobile classroom will function as the learning lab for students as we take advantage of full mobility, driving ourselves where inquiry and exploration take us. 

We just completed an Indiegogo campaign and successfully raised funds for our first bus!! We aimed to raise $25k to buy and retrofit an old school bus and are extatic to report we've already purchased a bus - the banner picture is our actual bus. Check out our campaign at https://igg.me/at/NOMAD-Education to see how it went!

The end vision for NOMAD is a fleet of buses segregated by subject matter. Each bus will have an allocated Guide (educator) who specializes in a specific set of core skills. At full enrollment, NOMAD will have 3 buses/cohorts:

1. Humanities - this bus will focus on English language arts, history, and social studies.
2. STEM - this bus will focus on science, technology, engineering and math. 
3. Arts and Making - this bus will focus on written, visual, sound, music, mixed media and theatrical arts as well as building, prototyping and making.

Students will explore thematic arc topics on each of the buses throughout the week allowing them to work closely with each of our Guides (educators) and alongside all attending students."

…

"A Maker's Dream

The Depot, located at Folsom and 22nd, is a gorgeous 1,400 SF workshop and maker lab. We've completed the build out on our new space, The Depot will house a full wood shop, 3D printers, laser cutters, CNC routers, and digital and physical arts labs. We couldn't be happier with the results!

While the bus may be the soul of nomad, The Depot is the heart. More than just a workshop, this space allows the full student body to meet and participate in group events, social emotional learning opportunities, and large group projects. The Depot is our home - the place we start our day and come back to to warm up and reground after a day on the road."

…

"Experiential, Meaningful, Nimble

MOBILITY + COMMUNITY = IMPACT
NOMAD believes students have the power to enact real change. Our curriculum and projects are intended to educate and empower students to create change in their own communities. Being fully mobile allows us to participate in our communities and take advantage of all the learning potential of our entire city. By talking to our neighbors, asking questions, and collaborating with organizations and fellow city residents of all ages, we find ways to give back to the community in the projects we undertake. During the Fall 2016 semester, NOMAD students designed the Burlingame city flag with input from members of the community, requests from City Council, and research from historians and librarians. In the past, students have designed tiny homes for the homeless, volunteered with local non-profits, and created apps to prevent bullying. We are replacing the prescriptive nature of most classroom projects with meaningful, real-world impact. 

PROJECTS
Learning by doing is crucial to the NOMAD experience. Projects are inspired by our exploration and multi-disciplinary study of the current thematic arc topic. Teachers explicitly teach and model effective project management strategies, guiding students through the process of proposing, planning, executing, and presenting on a project until they are prepared to produce on their own. NOMAD students complete a range of independent, small group, and whole group projects over the course of their time with us, and they are required to complete one project for each subject area per year. Students and teachers curate documentation, assessment, and portfolios of each child's work for all subjects and arcs. 

CORE SKILLS
At NOMAD, we believe that core skills aren't the end goal but rather are necessary tools to create the projects of our dreams and to deeply explore the world. We define core skills as the academic basics that enable successful communication and computation required to thrive in today's world. We teach core skills through mini lessons, short but frequent skills practice, a variety of tried and true resources like NEWSELA, Howard Zinn Education Project, and Big History Project. Our educator(s) are experienced in implementing, modifying, and creating curriculum to meet the diverse needs of our mixed aged, mixed ability classes.

SOCIAL AND EMOTIONAL DEVELOPMENT
Cornerstone to the learning experience at NOMAD is social-emotional development. Educators have 1:1 conferences with each child, set goals and track progress collaboratively, and have regular transparent conversations about building and sustaining relationships. We incorporate elements of council circles, restorative practices, self-awareness, reflection, and mindfulness. Open, progressive conversations about race, class, gender, and sexual orientation are paramount to our comprehensive program. 

PERSONALIZATION
Each student learns differently and has unique interests and needs - personalizing education is key. To ensure that every child is deeply known and receives 1:1 academic and lifeskills mentorship, we limit our class sizes to 8 students.

EXPERTS
Because we aren't limited to a traditional classroom, we can visit professionals, experts, and influential thinkers in their natural habitats. Whether that means driving to Sacramento to sit in on federal court sessions or walking down the street to watch a local print-maker in action, we learn more by visiting members of our community in their offices, workshops and labs, not reading about them or bringing them into our classroom."

…

"Connect The Dots.

Each school year is defined by the exploration of an initially narrow seeming topic. Through inquiry, exploration and creation, students will discover unending depth and connection.

INQUIRE
Inquiry is driven by the initial thoughts, questions, and feelings the topic of study inspires. Through simulations, experiences, stories, and theories, we co-create a map of what we want to explore, questions that need answered, and ideas we hope to pursue. Inquiry is the foundation of our program; we created a mobile school to enable our curiosity. 

EXPLORE
Following the map of our inquiry, NOMAD classes venture out into our city or surrounding cities to take advantage of the resources and untapped learning potential that is all around us. While in the community, students begin answering their initial questions and find interconnectedness in all that we learn. We pull from primary and secondary texts, literature, problems to solve, discussion, online resources, game play, and experiences to learn about and around our topic.

CREATE
After inquiry and exploring the arc topic, project ideas begin to emerge. Students pitch personal and small-group projects, identify experts and mentors they would like to consult, and work strategically to bring their ideas to fruition. Teachers become project managers who help students find their place in their work, tackle obstacles, and leverage strengths to reach a point of culmination. Their work is shared with the larger community through NOMAD culminating events held a few times per school year."

…

"Mobility Done Two Ways

NOMAD offers two unique ways to get on the bus -- full-time and custom-schooling.

FULL-TIME
Full-time students will attend NOMAD Monday-Friday, participating in the full curriculum. These students will belong to one of two 8-student troops (think homeroom) led by a guide (educator). They will move through the curriculum both as individual troops and as a larger group with all NOMAD students.

Two days a week will be dedicated to the Humanities curriculum, two days to the STEM curriculum and one day to Maker and Physical Arts. 

CUSTOM-SCHOOL
Custom-schoolers (also called home-schoolers or indie-schoolers) are able to get their NOMADic experience a la carte. They can choose to do 2, 3 or 4 days a week. For the 2 day option, custom-schoolers can choose between the Humanities curriculum or STEM curriculum. The 3 day option allows students to add on the Maker and Physical Arts curriculum. The 4 day option allows for Humanities and STEM participation. 

For the 2017/2018 school year, Monday - Thursday will be dedicated to Humanities, Tuesdays and Thursdays to STEM and Fridays to Maker and Physical Arts.

THE TWO TOGETHER
The full-time and custom-schoolers will be moving through the curriculum together. The only difference between the two groups of students will simply be the number of days they attend."]]></description>
<dc:subject>schools sanfrancisco mobile neo-nomads nomadic middleschool homeschool christieseyfert lisabishop taylorcuffaro brightworks sfsh education cityasclassroom learning inquiry community personalization</dc:subject>
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<item rdf:about="https://www.smashingmagazine.com/2017/03/resilient-web-design/">
    <title>The Road To Resilient Web Design – Smashing Magazine</title>
    <dc:date>2017-04-03T04:46:59+00:00</dc:date>
    <link>https://www.smashingmagazine.com/2017/03/resilient-web-design/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this context, Mobile First is less about mobile devices per se, and instead focuses on prioritising content and tasks regardless of the device. It discourages assumptions. In the past, web designers had fallen foul of unfounded assumptions about desktop devices. Now it was equally important to avoid making assumptions about mobile devices.

Web designers could no longer make assumptions about screen sizes, bandwidth, or browser capabilities. They were left with the one aspect of the website that was genuinely under their control: the content.

Echoing A Dao Of Web Design, designer Mark Boulton put this new approach into a historical context:

<blockquote>Embrace the fluidity of the web. Design layouts and systems that can cope to whatever environment they may find themselves in. But the only way we can do any of this is to shed ways of thinking that have been shackles around our necks. They’re holding us back.
Start designing from the content out, rather than the canvas in.</blockquote>

This content‐out way of thinking is fundamentally different to the canvas‐in approach that dates all the way back to the Book of Kells. It asks web designers to give up the illusion of control and create a materially‐honest discipline for the World Wide Web.

Relinquishing control does not mean relinquishing quality. Quite the opposite. In acknowledging the many unknowns involved in designing for the web, designers can craft in a resilient flexible way that is true to the medium.

Texan web designer Trent Walton was initially wary of responsive design, but soon realised that it was a more honest, authentic approach than creating fixed‐width Photoshop mock‐ups:

<blockquote>My love for responsive centers around the idea that my website will meet you wherever you are — from mobile to full‐blown desktop and anywhere in between.</blockquote>

For years, web design was dictated by the designer. The user had no choice but to accommodate the site’s demand for a screen of a certain size or a network connection of a certain speed. Now, web design can be a conversation between the designer and the user. Now, web design can reflect the underlying principles of the web itself.
On the twentieth anniversary of the World Wide Web, Tim Berners‐Lee wrote an article for Scientific American in which he reiterated those underlying principles:

<blockquote>The primary design principle underlying the Web’s usefulness and growth is universality. The Web should be usable by people with disabilities. It must work with any form of information, be it a document or a point of data, and information of any quality — from a silly tweet to a scholarly paper. And it should be accessible from any kind of hardware that can connect to the Internet: stationary or mobile, small screen or large.</blockquote>"]]></description>
<dc:subject>jeremykeith webdev mobilefirst webdesign design web accessibility mobile 2017 timberners-lee markboulton trentalton ethanmarcotte</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9647309099d2/</dc:identifier>
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<item rdf:about="https://pioneerworks.org/education/cinema-in-black/">
    <title>Cinema in Black | Pioneer Works</title>
    <dc:date>2017-02-21T22:15:17+00:00</dc:date>
    <link>https://pioneerworks.org/education/cinema-in-black/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cinema in Black
Taught by: Derica Shields Fanta Sylla
Mar 04 — Apr 22
8 Sessions
Saturdays, 3 - 6:00pm
First class, free RSVP
Entire class, $180

“But I think this underrepresentation also an amazing opportunity for us. It’s almost like Silicon Valley in the 80s and 90s: the black community is where all the great ideas are, it’s where the next generation of filmmakers are going to come from, it’s what’s going to save movies. Once we start making movies in the same way that we make music, it’ll be undeniable. Once we’re able to represent ourselves—not even represent ourselves but to express ourselves—in the way that we feel and we think, then I don’t even know what to say. I don’t even know what that’s gonna look like!”

— Kahlil Joseph (music video director and filmmaker)

What is missing from the screens? Is Kendrick Lamar’s Good Kid M.a.a.d City an album or a short film? Does WorldStarHipHop create better representations of Blackness than Hollywood?

Cinema in Black explores representations of Blackness on screen and in text through films and related writing. The class will create an unconventional Black film canon through the appreciation of Black auteurs, including a focus on independent video artists and filmmakers and an exploration of alternative forms such as short online videos and music videos. Via the reading of seminal critical texts and discussions with guests and screenings, students will be asked to think about their own vision of cinema, their style and singular authorship. Students will be asked to experiment with tools they use in their everyday life (smartphones, Instagram and Snapchat Stories) and to write an augmented script. We hope to create a space in which we all can subvert hegemonic images and ways of thinking about Blackness, cinema and art and give birth to new images and new worlds.

This first meeting of this class is offered for free with an RSVP; the entire class requires registration after the first meeting.

Image from good kid, m.A.A.d city, directed by Kahlil Joseph.

Teacher(s)

Derica Shields is a writer, film programmer, and co-founder of The Future Weird.

Fanta Sylla is a critic (Reverse Shot, TIFF, Indiewire, Variety) and author of The Black Film Critic Syllabus. She’s based in Paris."]]></description>
<dc:subject>fantasylla dericashields 2017 film filmmaking blackness pioneerworks kahiljoseph smartphones cinema art snapchat instagram storytelling expression kendricklamar worldstarhiphop hollywood internet online web mobile phones musicvideos video</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://gocurb.com/">
    <title>Curb | The taxi app</title>
    <dc:date>2017-01-29T18:11:58+00:00</dc:date>
    <link>https://gocurb.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Curb connects you to safe, reliable rides from professional drivers. Download Curb for iPhone or Android to request your ride with the tap of a button, track your driver’s arrival, and pay your fare seamlessly."

[See also: http://www.goarro.com/ ]]]></description>
<dc:subject>taxis applications ios android mobile transportation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3a1e8dc47289/</dc:identifier>
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