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    <title>Who Actually Sells the Most Watches? (1960–2026) Watch Brands Ranked by Units Sold Each Year. - YouTube</title>
    <dc:date>2026-06-04T23:42:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q9VCoHx-0kE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["66 years of the world's most-sold watches, ranked by annual units shipped. From Swiss luxury dynasties to Japanese mass-production giants to Apple's smartwatch takeover — the brands you've heard of aren't the ones moving units.

Rolex sells about a million watches per year. Casio sells over a hundred million. Apple shipped more wrist devices in its first 5 years than Rolex has in its entire history. This is the truth behind the watch industry, told one year at a time.

Data sources: Federation of the Swiss Watch Industry, Japan Clock & Watch Association, IDC smartwatch shipments, company annual reports. All figures in annual units shipped globally.

#watchindustry #rolex #applewatch #casio #seiko #datavisualization #chartrace #watchhistory #smartwatch #luxurywatches

0:00 THE MECHANICAL AGE
0:44 THE QUARTZ REVOLUTION
1:39 JAPAN'S VOLUME EMPIRE
2:46 SOVIET COLLAPSE
3:30 THE FASHION WATCH BOOM
4:48 THE SMARTPHONE SLUMP
5:49 THE WRIST COMPUTER"]]></description>
<dc:subject>watches history smartwatches japan quartz casio citizen seiko timex switzerland applewatch 2026 chronicledseiko data business economics swatchgroup rolex india vostok bulova omega poljot ussr sovietunion luch seagull orient q&amp;q titan hmt tissot junghans china raketa slava shanghai quartzcrisis g-shock lorus watchmaking watchindustry pulsar sekonda guess fossil festina invicta cellphones smartphones phones pebble danielwellington fitbit samsung xiaomi huawei android garmin steptrackers covid-19 pandemic coronavirus google sleep bloodoxygen heartrythm patents</dc:subject>
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    <title>The New Satanic Panic Is Here - YouTube</title>
    <dc:date>2026-01-24T17:16:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2yVJffNplJc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.usermag.co/p/the-new-satanic-panic-is-here ]

"Are Smartphones & Social Media Really Causing a Teen Mental Health Crisis?

Are smartphones and social media actually destroying teen mental health, or is this just another moral panic? I critically examine the growing narrative that phones, apps, and screen time are responsible for rising anxiety, depression, and harm among teenagers. 
 
These claims, popularized by politicians, journalists, interest groups like the Heritage Foundation, and authors like Jonathan Haidt (The Anxious Generation), are being used to justify mass surveillance laws, deplatforming marginalized people, and implementing policies that actually harm kids and reward big tech. 
 
They allow lawmakers to scapegoat users, and institute draconian surveillance laws instead of enacting meaningful regulation. Haidt and others boosting this moral panic have pushed debunked claims about how social media can turn kids LGBTQ. Haidt has pushed false and misogynistic claims that young liberal women suffer from more "anxiety." He is on the board of Bari Weiss' unaccredited reactionary right wing University. 

Using peer-reviewed studies, media analysis, and real-world examples, this episode breaks down:

- Why smartphones became the default scapegoat for teen mental health
- How correlation is repeatedly confused with causation
- Ho weak and misleading data is driving major public policy decisions
- How moral panics spread through podcasts, news media, and social platforms
- Who is actually harmed by phone bans and social media crackdowns
- Why girls, LGBTQ youth, and marginalized teens are the most harmed

I also explore how internet scares like the Momo Challenge illustrate the dangers of fear-based policy making, and why banning technology doesn’t solve any of the root issues of kids' mental health issues like social isolation, economic stress, lack of mental health care, and inequality.

If you’re interested in:

- Teen mental health
- Social media & smartphones
- Internet culture and moral panics
- Education policy and school phone bans
- Digital rights and youth safety

this video will challenge what you’ve been told by the mainstream media, but please keep an open mind!"]]></description>
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    <title>They Wanted a University Without Cancel Culture. Then Dissenters Were Ousted. - POLITICO</title>
    <dc:date>2026-01-21T20:13:33+00:00</dc:date>
    <link>https://www.politico.com/news/magazine/2026/01/16/civil-war-university-of-austin-bari-weiss-00729688</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inside the civil war at the anti-woke university backed by Bari Weiss."]]></description>
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<item rdf:about="https://sfstandard.com/2025/10/01/phone-bans-sf-schools-students-teachers/">
    <title>The kids without phones are alright</title>
    <dc:date>2025-10-01T15:47:04+00:00</dc:date>
    <link>https://sfstandard.com/2025/10/01/phone-bans-sf-schools-students-teachers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At three San Francisco schools that have instituted phone bans, the hallways are filled with noise and the students are making friends — all without a cell in sight."]]></description>
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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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<item rdf:about="https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/">
    <title>Get Your Kid a Landline - The Atlantic</title>
    <dc:date>2025-08-29T05:41:50+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Landlines encourage connection—without the downsides of smartphones."

[Archived:
https://archive.ph/5mzPt

Seems like a missed opportunity not to link to these two previous articles in The Atlantic:

"Why the Landline Telephone Was the Perfect Tool: Rogue philosopher Ivan Illich's ideas and what they mean for the Internet age" by Suzanne Fischer (2012)
https://www.theatlantic.com/technology/archive/2012/04/why-the-landline-telephone-was-the-perfect-tool/255930/
https://archive.ph/G80Q7

"Only Telephones Are Good: In Iowa and everywhere else" by Robinson Meyer (2020)
https://www.theatlantic.com/technology/archive/2020/02/phones-are-best-technology/606082/
https://archive.ph/ktybo ]]]></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>
<item rdf:about="https://www.sapiens.org/culture/mobile-phone-calling-care-india/">
    <title>Calling Home and Caring Across Continents – SAPIENS</title>
    <dc:date>2025-06-10T20:49:50+00:00</dc:date>
    <link>https://www.sapiens.org/culture/mobile-phone-calling-care-india/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist explores how a phone call home may seem simple but carries layers of meaning for migrating nurses and their families in India."]]></description>
<dc:subject>tanjaahlin 2025 anthropology phones care caring distance migration immigration emmigration technology connection families abandonment perception india surveillance control isolation remittances eldercare aging caregivers caregiving fieldwork borders phonecalls whatsapp covid-19 pandemic coronavirus</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:57eda99ea10e/</dc:identifier>
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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>
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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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    <dc:date>2025-05-09T19:54:43+00:00</dc:date>
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    <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>
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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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<item rdf:about="https://2ndbreakfast.audreywatters.com/ai-against-democracy/">
    <title>Computing versus Democracy</title>
    <dc:date>2025-03-21T20:06:18+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/ai-against-democracy/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>audreywatters 2025 billgate gatesfoundation charitableindustrialcomplex philanthropicindustrialcomplex philanthropy charity markzuckerberg microsoft technology bigtech donaldtrump economics capitalism newdeal us history ronaldreagan miltonfriedman government governance democracy neoliberalism bullshitjobs inbloom charterschools commoncore salkhan khanacademy ai artificialintelligence oligarchy autocracy disruption journalism education edtech publicschools tedtalks microsofrtoffice personalization chatgpt pedagogy learning howwelearn luddism neoluddism teaching howweteach labor efficiency matteopasquinelli bentarnoff brianmerchat management administration dancohen inequality politics policy kellimariakorducki robnelson mattbarnum deepaseetharaman clairebryan sharonlurye taylorlorenz screentime smartphones phones mobile cellphones schools schooling christopherferguson jonathanhaidt wikipedia socrates libertarianism bfskinner mgessen elizabethlopatto luddites neoluddites salmankhan</dc:subject>
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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>
<dc:subject>slow small internet socialmedia web online cellphones mobile phones reading writing friendship canalog güntergrass facebook attention howwewrite howweread scale scaling surveillance 2013</dc:subject>
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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://www.mrporter.com/en-us/journal/lifestyle/life-lessons-people-tokyo-japan-style-food-24538500">
    <title>Lifestyle: 33 Ways To Improve Your Life, Japanese Style | The Journal | MR PORTER</title>
    <dc:date>2025-01-12T00:56:46+00:00</dc:date>
    <link>https://www.mrporter.com/en-us/journal/lifestyle/life-lessons-people-tokyo-japan-style-food-24538500</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tokyo is a city of extremes. The beating heart of Japan – at least since it took over from Kyoto as the country’s capital in 1868 – it is now the largest metropolis in the world, a forest of glassy skyscrapers, inner-city temples and hidden ramen shops, not to mention some of the best menswear on the planet. A short walk around Shibuya will leave even the most style-conscious man from elsewhere feeling entirely underdressed. Why else do you think MR PORTER stocks so many Japanese brands?

Still, to the uninitiated, Tokyo – and by extension Japan as a whole – can be an inscrutable place. How do so many people live on top of each other? Why is the food so good? And why are people so well-dressed? Here, a few of our favourite Japanese experts (and experts on Japan) divulge a few ideas on what we can learn from life in the Japanese capital, and beyond.

01. Enjoy the silence
Tokyo might be home to nearly 14 million people, but apart from the jingles you’ll hear at the train stations and in the convenience stores, it can be surprisingly quiet. “Very few people speak on the trains,” says Mr Paul McInnes, senior editor of Tokyo Weekender magazine, who has lived in the city since 2000. “It’s a wonderful way to have some quiet space and think about your day.”

02. Be happy in your own company
Tokyo can be a lonely place, but it’s also somewhere that people have learned how to deal with being alone. “People just don’t worry about doing something on their own and it doesn’t feel weird because everyone’s doing it,” says Ms Kaori Oyama, a Tokyo-based producer who used to work for Beams in London – and is more than happy to go solo dining. “You can go to the cinema or go and eat ramen and not have to wait for someone to come with you.”

03. Be a detail-oriented shopper
One secret to that aforementioned knack for being well-dressed? It’s all in the details. “The Japanese mentality is very detail oriented,” says Mr Eiichiro Homma, the founder of Tokyo-based menswear brand nanamica. “When it comes to small things like the inner shirt or shoes and accessories, that’s what we focus on.” From fabric to silhouette, pay attention to it all.

04. Find your inner otaku
If there’s one thing the Japanese have mastered, it’s how to have an overly specific hobby – and we’re not just talking anime and manga. “There are so many galleries and museums dedicated to some unbelievable niches,” says McInnes. “Tobacco & Salt Museum, Meguro Parasitological Museum, ramen museums, cup ramen museums!” It’s testament to Japan’s all-in approach when it comes to doing something you love. So, if you have a passion, no matter how individual, this is your cue to follow it.

05. Appreciate your connection to nature…
“Japan’s connection to nature is a deep and integral part of its cultural heritage,” says Mr Max Mackee, the British-Japanese CEO of Kammui, an outdoors-focused travel platform (founded alongside Japanese streetwear legend Mr Hiroshi Fujiwara). “Japanese indigenous beliefs held that spirits reside in all natural objects that must be respected and revered.”

06. …And be inspired by it
“Nature is a source of inspiration, from the various festivals, or matsuri, to social activities like cherry blossom viewing enjoyed throughout the year,” Mackee says.

07. Be mindful of every moment
“Japanese culture has always valued the state of ‘mindfulness’,” Mackee says. “This shows up in various parts of Japanese culture, from traditional Buddhist meditation practices, to the consideration and respect shown to others.” The transience of cherry blossom season in April is the clearest example of this: “They bloom only for a very short moment, and that moment passes.”

08. Get your rice right
“We never boil and drain our rice,” says Ms Emily Lucas, Producer at MR PORTER, who grew up in Tokyo. The Japanese way to do it? “Always start by soaking it first (to rinse off the starch), then add it to your rice cooker or pot. You can cook it in a regular pot, but for extra points invest in a donabe, or Japanese clay pot. I use the knuckle method to measure the ratio between rice to water. Cook for 15 mins, then leave to rest for 20 – you’re left with perfect fluffy rice. Not wet or soggy rice that you get if you just boil and drain.”

09. Revel in variety
“Japanese food always has a range of different dishes, so you can eat a lot of different types of food in one meal,” Lucas says. “Japanese breakfast alone often offers more vegetables and nutrition than the average Western meal. I particularly enjoy the element of slow living and taking the time to sit down and enjoy a proper meal in the morning.”

10. Invest in a good pair of slippers
“No shoes in the house – this is a given,” Lucas says. “Even barefoot in the house is frowned upon. Slippers, always.”

11. Don’t answer your phone in public
Next time your phone rings in a crowded area, consider hitting mute. “Public phone calls are a big no-no in Japan and on the train and bus you’ll often hear announcements warning against it,” Lucas says. “This is a courtesy to other people – no one wants to hear your phone chat, especially first thing in the morning on the way to work.”

12. Take inspiration – but with respect
The Japanese are perhaps the world’s best cultural appropriators. From curry to omelettes to fashion, Japan takes from other cultures and makes it their own. Just look at how KAPITAL makes better denim in Okayama than the American denim that inspired it. “In Japan, we excel in applied science,” Homma says. “We can’t go from zero to one, but if we can find one, then we can go straight to 200.” Again, referencing that detail-oriented mindset, he says: “If the Japanese make a garment, it’s usually higher quality and detail oriented. It becomes more sensitive.”

13. Get in tune with the seasons
As people in the country love to tell you, Japan has four seasons. So do a lot of other places, you might think, but it’s taken particularly seriously here in everything from food to decorations. “Japanese are very keen on seasonal ingredients, from fruits in summer to the oden, which pervades every konbini [store] during autumn and winter,” McInnes says. “Even the beer-can designs receive an update such as the cherry blossom designs in late March and April.”

14. Steel your sense of discipline
For Mr Kodo Nishimura, a Buddhist monk, LGBTQIA+ activist and the author of This Monk Wears Heels, the key thing that he learnt growing up in Japan was self-discipline. “Especially when I was in training to become a monk, we had to chant for hours and hours every day for three weeks,” he says. “One time, I started coughing non-stop and spat blood, another time, almost fell asleep standing up while chanting. What I learnt from these tough experiences is that, even if something looks impossible, it is possible. My ability is beyond my imagination.”

15. Balance out city life with the outdoors
“In the big city, everything is available 24 hours a day,” Homma says. “It’s very convenient on one side, but it’s a very fixed, ready-made life.” To combat life in the concrete jungle, outdoor pursuits have become increasingly popular in Tokyo – Homma goes sailing at the weekends. “I can feel the vibes of the Earth. If I go sailing on Saturday, I can forget about everything from Monday to Friday and forget about work, it’s how I regenerate my mind.”

16. Take your trash home
One of the main things the rest of the world can learn from Japanese culture? “Cleanliness,” says Ms Kylie Clark, a consultant and specialist in all things Japan. “Japanese sports fans have become known for cleaning up stadiums after matches, and one of the many things that strikes visitors to Japan is how clean it is. It’s not difficult to take responsibility for our own trash and surroundings.”

17. Bathe at night
“I think we take more baths and showers than everyone else,” says Mr Taka Miyake, founder of Tokyo-based skincare brand euer. “And we always bathe at night, so that your sheets stay clean. Some of my friends never ever skip having a bath. Even if they get home super drunk, they’ll still have a bath or shower before getting into bed.”

18. Get yourself an onsen routine
Public bathing is also big in Japan, which is why you’ll find so many onsen, or hot springs, across the country. A good skincare and haircare routine when bathing is a must, and not just for hygiene reasons. “It’s not only cleaning your own body, but cleaning your mental state and your soul as well,” Miyake says.

19. Become a Konmari minimalist
“People don’t generally get to live in spacious apartments, especially in Tokyo, so people think more minimalist here,” Miyake says. He references Ms Marie Kondo (known here as Konmari), the minimal cleanliness expert known for vapourising anything that doesn’t “spark joy”. It’s a clever way to stay clutter-free. “We can’t live in wide spaces, so we know how to live in a small space” Miyake says. “I just stopped buying things that aren’t necessary. I know I’ll throw it away because it’s not going to fit, and I want to keep things tidy.”

20. Become a super-queuer
“On the busy train platforms in Tokyo, we always try to keep a line,” Miyake says. “Even at a bar when you’re waiting to get a drink, we queue up.” And we thought the British loved a queue.

21. Revel in being cheap
Cheap is not a dirty word in Japan – and it’s not a byword for bad quality either. “There’s a word in Japanese called puchipura, which means cheap cosmetics that are still high quality,” Miyake says. “It’s about adjusting your lifestyle to your budget, but still enjoying luxuries when you can.”

22. Quality over quantity, every time
On the other hand, the occasional splurge is important. “People invest in things here and like to save up for something special,” Oyama says. This could be a cashmere coat or leather jacket that they’ll keep for decades, or just a solid pair of gloves. “Income isn’t generally that high in Japan, but at the same time people have more discipline with their money.”

23. Maintain your clothes
And when you have saved up to buy something special, take care of it. “It’s like if we buy a great pair of shoes or even a knife and mend it as we use it, and maintain it,” Oyama says. “People are really good at being respectful for things.”

24. Love the small stuff
This approach is rooted in Japanese culture in general, in nature, but also in things that have been lovingly crafted by hand. “It’s the way we kind of think there’s a soul even in small objects, so we treat them better,” Oyama says.

25. Be reliable
Japan might not be as punctual as its reputation suggests (“My friends are always late to meet me,” Oyama says). But people generally keep their promises. “If you call a plumber, they’ll come in immediately,” she adds. “It’s not always the case, but generally in Japan, people care more about other people’s time.”

26. Always follow the rules
Japan loves rules. Suffocating? Yes, but it makes the machine run smoothly. “People love to follow rules here,” Oyama says. “It can be tiring, but at the same time it means that generally you know what to expect.”

27. Don’t talk to strangers
“People just don’t talk to strangers here, so it means spontaneous things don’t really happen,” Oyama says. “On the one hand, it’s quite sad. But at the same time, we respect each other’s space, which can be a good thing, too.”

28. Get into washoku
Traditional Japanese food, known as washoku, is some of the healthiest in the world. “We study about healthy eating and nutrition at school and we learn cooking from six years old [at school],” Nishimura says. From onigiri (rice balls) to soba (buckwheat noodles), there are plenty of washoku staples that are easy to find globally and make nutritious additions to any diet. “Japanese food helps people to stay healthy and keeps us looking youthful inside and out,” Nishimura says. “My recommendation is to replace soda with iced green tea.”

29. Drink your sake with pizza
Looking for the perfect pairing for your margherita? “Try a junmai-style sake with pizza,” says Clark, who is a certified sake sommelier. “The umami in the tomatoes and cheese are a great match with the umami in sake.” She has some other useful sake-pairing tips, too: “For light fish dishes, mussels, or oysters, try a sparkling sake or a fruity junmai daiginjo. Red wine drinkers should look for the words kimoto and yamahai on the label, as sakes made using these traditional production methods tend to be bold and complex.”

30. Always bring back a gift
Never show up empty-handed after a trip. “I am a big fan of the Japanese custom of buying local food and drink when travelling, otherwise known as omiyage,” Clark says. “I’ve adopted this custom on a more personal scale, seeking out things to bring home to support local producers whenever I travel, like yuzu kosho from Japan, chilli peanut butter from the Netherlands (it’s a big thing there), or a bottle of Wye Valley mead from a trip to Wales.”

31. Try shiatsu
Japan might have done a good job of exporting its culture when it comes to sushi and Studio Ghibli, but Japanese-style massage – also known as shiatsu – is less-widely known. “It’s like acupuncture, but uses finger pressure instead of needles,” Clark says. “Seek out a practitioner in your nearest city and try it.”

32. Grow your own shiso
Shiso is a herb ubiquitous in Japanese cuisine, that has a unique and vibrant flavour. It’s easy to find if you’re in Japan, but can be expensive elsewhere. “So, grow your own,” Clark says. “I have so much of it growing here in London that I make jars of miso-shiso pesto with it.”

33. Always hand in lost property
Everyone’s heard the stories – you lose your wallet in Japan, and it finds its way back to you without a single yen missing, at least most of the time. “You just can’t lose your stuff in Japan,” Miyake says. “People pick it up and hand it to the police station, even your phone and wallet. It’s about having respect for another person’s things.”"]]></description>
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    <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>
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<item rdf:about="https://www.youtube.com/watch?v=139exEIyIxc">
    <title>Surveillance Education (with Nolan Higdon &amp; Allison Butler) | The Chris Hedges Report - YouTube</title>
    <dc:date>2024-11-26T03:40:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=139exEIyIxc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Any technology created by the US military industrial complex and adopted by the general public was always bound to come with a caveat. To most, the internet, GPS, touch screen and other ubiquitous technologies are ordinary tools of the modern world. Yet in reality, these technologies serve “dual-uses”; while they convenience typical people, they also enable the mass coercion, surveillance and control of those very same people at the hands of the corporate and military state.

Nolan Higdon and Allison Butler, authors of “Surveillance Education: Navigating the Conspicuous Absence of Privacy in Schools,” join host Chris Hedges on this episode of The Chris Hedges Report. They explore the software and technology systems employed in K-12 schools and higher education institutions that surveil students, erode minors’ privacy rights and, in the process, discriminate against students of color.

(0:00) Intro 
(1:37) How intrusive is educational surveillance? 
(3:40) How do these tools work? 
(10:48) Targeting the vulnerable 
(12:53) How this data informs employers 
(16:03) Using data to shape behavior 
(19:15)  Using ed-tech to cripple dissent 
(24:09) Intelligence involvement in ed-tech  
(26:23) Pegasus and Augury 
(30:40) Algorithmic racism 
(32:45) Facial recognition software 
(35:07) Surveilling migrants 
(37:15) Outing LGBTQ+ children
(38:40) Manufacturing homogeneity 
(43:08) Undermining workers’ rights 
(45:32) Factory schools 
(48:17) Outro"

[transcript:
https://chrishedges.substack.com/p/surveillance-education-w-nolan-higdon ]]]></description>
<dc:subject>surveillance children nolanhigdon alisonbutler privacy schools schooling augury schooltoprisonpipeline homogeneity labor work factoryschools edtech technology israel education schooliness highered highereducation gps qrcodes phones applications pegasus algorithms militaryindustrialcomplex security consent siliconvalley policing police military militarization jamalkhashoggi ferpa cymru chrishedges sexism homophobia goguardian spying turnitin ai artificialintelligence generativeai bias transphobia racism mentalhealth data surveillancecapitalism behavior universities colleges dissent disobedience control academicfreedom power policestate facerecognition fbi nsa nationalsecurity dhs protests suppression encampments zuccotti park ows occupywallstreet freedomofspeech email loopholes law legal digital studentsrights barackobama facialrecognition migration immigrants freespeech genai</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=PjPHq-Ez0nc">
    <title>We Tracked Every Visitor to Epstein Island | WIRED - YouTube</title>
    <dc:date>2024-11-23T00:31:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=PjPHq-Ez0nc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even in death, the secrets of disgraced financier Jeffrey Epstein and his infamous private island remain tightly guarded. But in 2024 WIRED conducted an investigation uncovering the data of mobile devices belonging to almost 200 of his visitors. How strong was the data? So precise that we followed visitor's movements to and from Epstein Island to within centimeters—tracking their countries, neighborhoods, and even buildings of origin. This is Epstein Island’s Secret Data: On The Grid."]]></description>
<dc:subject>jeffreyepstein 2024 maps mapping data privacy cellphones phones</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e2bec5600a55/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:maps"/>
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</item>
<item rdf:about="https://thejaymo.net/2024/11/10/364-a-rediscovered-map/">
    <title>A Rediscovered Map | Weeknotes - thejaymo</title>
    <dc:date>2024-11-12T05:29:57+00:00</dc:date>
    <link>https://thejaymo.net/2024/11/10/364-a-rediscovered-map/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Edge of the Grid – Notes Toward a Manifesto

I. The First Act of Rebellion

Commitment to avoiding distraction is an outright rejection of contemporary capitalism. In a world engineered to fracture your focus, reclaiming your attention is revolutionary. A first strike in the mind war against modernity’s systems of control.

II. The Smartphone Is a Cruel Device

The smartphone is a Trojan Horse. Camouflaged as a ‘smart-phone’ it’s really a portable computer designed to interrupt your life. Unlike a traditional phone, which called for your attention only when necessary, the smartphone is aggressive. It sits quietly, waiting to hijack your focus at any moment.

Notifications turn it into a dopamine dispenser. Apps are engineered to keep you coming back, training you like a lab rat to seek constant rewards.

This is not convenience—it’s control. It’s a prison you carry in your pocket.

III. The Distraction Economy

The “attention economy” is a lie. What we’ve created is a distraction economy, where human focus is harvested for profit. Your attention is sold to the highest bidder, leaving you fragmented.

Attention is your most valuable resource. It’s the foundation of your consciousness. Without control over it, you lose control of your life. Privacy matters, but without sovereignty over your focus, privacy won’t save you.

IV. How Are We to Act in the World?

In the physical world, we often play roles, becoming the version of ourselves that others expect in the moment. This approach can be grounding, but it also erodes our consciousness over time. Our spiritual commitments must stay rooted in the physical realm.

Sit and breathe and have big feelings.

Learn how to feel.

V. Reclaim Time and Space

Turn off notifications. Delete manipulative apps. Engage with technology on your terms, not theirs. Every ignored notification is an act of defiance.

We know time moves slower where gravity is heaviest. What if the opposite is true? What if matter and consciousness move toward places with more time?

What if focus works the same way?

Think bigger thoughts. Reclaim your time.

VI. Live Ethically

Resist overconsumption. Refuse planned obsolescence. Repair, reuse, and embrace second-hand markets. Every act of ethical living undermines the relentless churn of exploitation.

VII. Live at the Edge

Step outside the grid. At the margins, new things bloom. Be amongst the ruderal species, where new ways of living take root. The edge is where we escape the spectacle.

Make the work you want to read. Make the work you want to listen to. make the work you want to watch. Out at the edge there is an audience of one. There is plenty of time to write, make and think.

You just have to direct your attention towards it.

VIII. The Counter-Grid

Rebellion isn’t just about saying no—it’s about creating alternatives. At the edge, we build open networks, cooperative economies, and resilient communities. These are systems for mutual aid and shared knowledge.

Roll your own culture. Own your online life.

IX. The Atemporal Identity

The digital world fractures our identity into countless dimensions. Each handle, each post, each fragmented piece of our online presence is still us. It demands as much attention and care as our physical identity. These digital selves are atemporal identities.

Your digital presence is a map of who you’ve been. But online identities are harder to shed than physical ones. In the physical world, a person grows, speaks, and their presence shifts naturally. But the digital record reifies past selves, locking them in amber for others to discover.

This creates a tension: how do we act online when every post is a permanent, searchable artefact? Only speak online in ways that recognise that the you of today will not be the you of tomorrow.

Extend this grace to others. What they’ve left online is not the totality of who they are but a snapshot in time.

X. A Focused Future

Every reclaimed moment of focus, every step away from the grid, builds a new world. Together, we can create many worlds, and many futures. Between us maybe we can find one to step into."]]></description>
<dc:subject>2024 2016 thejaymo smartphones rebellion distraction distractioneconomy economics privacy focus attention attentioneconomy behavior time space applications ethics offgrid offline web online internet maintenance care caring reuse repair secondhand future wellbeing sustainability solarpunk culture society jayspringett consumption consumerism overconsumption resistance modernity phones consciousness feelings allthesense multisensory senses physical meatspace human humanism humans cooperation resilience sharedknowledge alternative well-being</dc:subject>
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<item rdf:about="https://schooloftheunconformed.substack.com/p/the-walking-rebellion-restoring-the">
    <title>The Walking Rebellion: Restoring the Mind at Three Miles an Hour</title>
    <dc:date>2024-10-24T01:28:26+00:00</dc:date>
    <link>https://schooloftheunconformed.substack.com/p/the-walking-rebellion-restoring-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There might not be any natural remedy in the world as protective as walking against the deadening impact of our sedentary, chair-bound, screen-mesmerized lives. Walking is the original form of scrolling. Yet it doesn’t lead us down online rabbit holes, but past real rabbit holes. It keeps us grounded, literally by keeping our feet on the ground. It keeps us softly fascinated by ever-changing scenery. Walking is calming, head-clearing, and social and even spiritual when we do it together. If walking were a food, it would be a celebrated superfood packed with nutrients that feed our mind, body, relationships, and contact with nature—and it would cost nothing.

The beauty of walking is that it does so many things at once, in a single, simple act. Walking creates a wholeness in us in a way that few other activities can.

And it can’t be monetized.

We all walk a bit differently. Some people walk with canes, some “walk” with wheelchairs or ambulate with prosthetic limbs. Whatever way you walk, we’re going to suggest that walking long distances regularly, preferably in nature, might be one of the easiest yet most powerful antidotes to the Machine.

Do you want to fight the ills of technology and modern life, without fighting at all?

Walk.

Walk alone, walk with friends, walk with your kids, walk with God. “Keep moving”, as the wise old woman said."]]></description>
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    <title>Zoos’ New Dilemma: Gorillas and Screen Time - WSJ</title>
    <dc:date>2024-07-25T16:14:03+00:00</dc:date>
    <link>https://www.wsj.com/arts-culture/zoos-gorillas-screen-time-phones-videos-e88531a7</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Great apes have become interested in watching videos of themselves on the phones of visitors. ‘What does it do for the gorilla?’"
]]></description>
<dc:subject>gorillas screenstime sandiegozoo 2024 phones smarthphones video multispecies morethanhuman human-animalrelations human-animalrelationships</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://en.wikipedia.org/wiki/Wind_phone">
    <title>Wind phone - Wikipedia</title>
    <dc:date>2024-05-26T07:49:23+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Wind_phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The wind phone (風の電話, kaze no denwa) is an unconnected telephone booth in Ōtsuchi, Iwate Prefecture, Japan, where visitors can hold one-way conversations with deceased loved ones. Initially created by garden designer Itaru Sasaki in 2010 to help him cope with his cousin's death, it was opened to the public in the following year after the 2011 Tōhoku earthquake and tsunami killed over 15,000 people in the Tōhoku region. The wind phone has since received over 30,000 visitors. A number of replicas have been constructed around the world, and it has served as the inspiration for several novels and films."]]></description>
<dc:subject>japan grief culture death grieving phones telephones</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4fb67e1ee518/</dc:identifier>
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<item rdf:about="https://www.theverge.com/2024/4/21/24134967/ai-gadgets-humane-pin-android-pixel-gemini">
    <title>The future of AI gadgets is just phones - The Verge</title>
    <dc:date>2024-04-21T21:51:32+00:00</dc:date>
    <link>https://www.theverge.com/2024/4/21/24134967/ai-gadgets-humane-pin-android-pixel-gemini</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inside my illuminating and incredibly dumb quest to create an AI wearable from phones I had lying about."]]></description>
<dc:subject>allisonjohnson 2024 ai artificialintelligence phones smartphones headphones earbuds hardware gemini google googlelens android iphone hu.ma ne computing</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/">
    <title>&quot;The World Reveals Itself to Those Who Walk&quot;</title>
    <dc:date>2024-04-15T16:28:32+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Blame the geography, blame the weather, blame the culture — walking was just not something I did much of growing up.

...Except when we were in England, visiting my mom's side of family. The British are walkers. There we'd walk to the shops, walk to the post. We’d walk for the sake of walking, ambling through fields and woods and gardens and parks — through other people's property [https://www.gov.uk/right-of-way-open-access-land ], which even without knowing all the legal intricacies, I recognized I could never do back home.

My granny was part of a social walking club, and well into her eighties would partake in lengthy walking tours, bussing up to Scotland or over to Cornwall just to walk for a whole day. This was mind-boggling to teenage me, but sounds quite idyllic to old me now. At the time, I was convinced that the allure of these tours must've been that she and her friends would end up at a pub. Now I recognize that it wasn’t (just) the half pint of cider and Ploughman's lunch; it was the walking itself she loved.

Walking kept her fit, physically and mentally, to be sure — that's the easy and obvious rationale, isn't it. That's what often gets invoked in making the case for walking more: it's good for your health, a corrective to our increasingly sedentary lives.

(Of course, someone's bound to chime in that walking is insufficient exercise — that is, you're likely not walking fast enough for it to be strenuous enough to count towards the 150 minutes of moderate intensity aerobic exercise we're supposed to get each week. Ugh. Whatever.)

The world reveals itself to those who walk. Moving slowly means moving thoughtfully, purposefully. Aware -- aware of the world around you, aware of the thoughts on your head.


***

I first noticed it almost a decade ago, in Australia of all places — perhaps the only industrialized nation whose inhabitants walk less than those in the States: all along the sidewalks of Sydney, folks had their eyes glued to their phones as they walked. Now, I see this everywhere. I’m not talking about that quick glance we all take to check Google maps — am I heading in the right direction? I often can't tell when I emerge from the subway — or to flip to the next song on the playlist, or to see who just texted. I’m talking about a complete commitment to what's on the screen. Transfixed, utterly transfixed. Eyes down, but moving forward.

We used to joke that watching television turned people into zombies – staring, drooling, mindless. But those zombies sat still – eyes on the TV set, stuck to their seats on the sofa. Now, these zombies are up and moving; they’re ambling down the street — across the street even — with their eyes barely leaving their phones to look up, look around.

And it is television they’re watching. Or rather, it’s a string of 10-second videos on TikTok. It’s short snippets on Instagram or longer (“longer” is, like, 4 minutes) videos on YouTube. It's still TV that still has people so enraptured. I know, because each time someone on their phone nearly walks into me, I try to look at their screen to see what’s so captivating. Sure, sometimes it’s a text message – and maybe it’s a super-important one, like, you know, what happened last night on television.

Even if they’re not watching their phones, they’re listening — headphones in, they’re trying desperately, it seems, to wall themselves off, hoping the world will not be revealed as they walk."

...

"I’m a little more forgiving if someone is looking at a map on their phone. I honestly can’t remember how I ever found my way anywhere without my phone. I mean, we had a paper map in the car – a big bound book with highway maps for all fifty states, on the off-chance, I guess, that we needed to navigate our way through Ohio.

But when I was a teenager at school in Oxford and my friend Sara and I would sneak away into London for the weekend, I don't honestly remember: how did we ever find our way anywhere? Did we ask for directions? Did we just roam? Did we wander for hours – this seems pretty likely – and hope that eventually we’d find our way? Did we even have a destination? Did we first go somewhere with someone who knew the way, then having committed the navigation to memory, go back with friends? My cousin Marcus first took me to Kensington Market, I do remember that. And then I guided Sara back there a few weeks later. We got our noses pierced. Would I have really remembered, from just one trip, how to get there? Would I have been able to recall the right route? Or maybe it didn't matter – maybe, just maybe, before we had phones and Google Maps we were much less concerned with getting somewhere efficiently. (Also, we were 16.)

The world reveals itself to those who walk, and as little teenage rockers, adventurous and naive and brave and dumb, we were ready for the revelations.

But I didn’t have a phone or a camera so I have nothing but my memories – uncertainties all around. There's no documentation of what we did – thank god – and what the world revealed.

***

Our attention is always divided. Digital technologies — our phones, specifically — didn’t cause humans to suddenly become distracted. Minds wander by design — an evolutionarily beneficial attribute to keep us safe, no doubt, but also to keep us engaged with one another. Our brains are, as Annie Murphy Paul writes in her book The Extended Mind, "attuned to the presence of novelty, to whatever appears new and different." Novelty, the sound of speech, and social interactions are all powerful stimuli to which we are attracted, she argues — unconsciously, naturally, and often uncontrollably.

And yet, "all this visual monitoring and processing uses up considerable mental resources," she notes, "leaving much less brainpower for our work." This explains, in part, why "multitasking" is considered a myth [https://www.npr.org/2013/05/10/182861382/the-myth-of-multitasking ] — our attention may switch back and forth between things, but it's never smooth or seamless. Actually, it's fucking exhausting. The forces of capitalism — including the ideologies built into our gadgets — try to convince us that we can, that we must juggle multiple activities. After all, to do so enhances our productivity – ideally, at least. Or it numbs us, wears us out.

We can, of course, walk and think. Philosophers have long insisted that these activities are inextricably connected — indeed that their pursuit, simultaneously, is the most generative. "Only thoughts which come from walking have any value," Friedich Nietzsche argued. Jean-Jacques Rousseau agreed, "I am unable to reflect when I am not walking; the moment I stop, I think no more, and as soon as I am again in motion, my head resumes its working." "Methinks that the moment my legs begin to move, my thoughts begin to flow," Henry David Thoreau wrote.

The world reveals itself to those who walk. Or, it probably tries to. You gotta look up from your phone though."]]></description>
<dc:subject>audreywatters 2024 walking place attention maps mapping cameras smartphones connectivity phones internet web online cities rousseau nietzsche multitasking technology distraction slow novelty anniemurphypaul thoreau thinking howwethink tv television us australia uk canada england cars exercise canon cv nyc urban urbanism driving cognition gps gettinglost culture society seeing wernerherzog</dc:subject>
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    <title>The Pirate Book – The Pirate Book – A compilation of stories about sharing, distributing and experiencing cultural contents outside the boundaries of local economies, politics, or laws</title>
    <dc:date>2024-03-22T03:05:12+00:00</dc:date>
    <link>https://thepiratebook.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This work offers a broad view on media piracy as well as a variety of comparative perspectives on recent issues and historical facts regarding piracy. It contains a compilation of texts on grass­roots situations whose stories describe strategies developed to share, distribute and experience cultural content outside of the confines of local economies, politics or laws. These stories recount the experiences of individuals from India, Cuba, Brazil, Mexico, Mali and China. The book is structured in four parts and begins with a collection of stories on piracy dating back to the invention of the printing press and expanding to broader issues (historical and modern anti­piracy technologies, geographically­ specific issues, as well as the rules of the Warez scene, its charters, structure and visual culture…)."]]></description>
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</item>
<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 rdf:about="https://www.chrbutler.com/personal-machines-and-portable-worlds">
    <title>Personal Machines and Portable Worlds - Christopher Butler</title>
    <dc:date>2023-07-09T19:58:31+00:00</dc:date>
    <link>https://www.chrbutler.com/personal-machines-and-portable-worlds</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lifelong fascination with technology begins with a single object.

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

...

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

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

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

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

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

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

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

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

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

What if technology had the same purpose?

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

...

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

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

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

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

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

A world. There’s that word again.

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

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

...

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

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

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

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

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

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

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

...

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

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

In the World; of the Worlds

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

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

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

Jung said that in each of us is another. I think that in each of us is another world. A good personal machine reveals that world and helps us shape it."]]></description>
<dc:subject>christopherbutler whatisacomputer porability computers computing objects 2023 personal personalmachines machines gadgets communication expression imagination toys technology laptops smartphones phones purpose utility entertainment infinitude devices audiencesofone portals identity exploration legendofzelda zelda worldbuilding brucemau massivechange complexity institutewithoutboundaries potential thoreau simplicity human humans balance invention creation distraction attention waste want voyeurism kylechayka personhood palmpilot capitalism mooreslaw worlds companions maremecum vademecum designfiction sciencefiction scifi projectara robinsloan marydoriarussell quantumleap limitations constraints choice kindle kobo iphone tradeoffs limits facebook disconnecting carljung jung</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=oiUIYDQOH8A">
    <title>DIGITAL WATCH HISTORY: The Technology Tree - YouTube</title>
    <dc:date>2022-09-26T02:04:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oiUIYDQOH8A</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Digital watches are one of the best examples I know of different technologies being combined together in an almost infinite variety of ways. This got me thinking of the advancement of technology as typified in the civilisation 2 tech tree which I’ve used as a theme for the video.  

We will track the history of digital watch display, accuracy mechanisms (e.g. radio control , GPS ) , computation (calculators, memory, wrist computers etc) , power generation (battery power and solar digital watches), sensors and entertainment. There is broad coverage of brands, including Casio, Seiko, Timex, Citizen, Orient, Ricoh, Sanyo, Omega, Junghans and more.  

Key sections:

Digital watch display 0:56
Activity and sports 7:37
Accuracy (radio control, GPS) 12:03
Computation (calculator , memory , wrist computers) 14:37
Power (battery , solar) 19:17
Creative design 21:22
Sensors (temperature , pressure , compass ) 23:29
Sound and entertainment (alarm, radio, gaming, tv, camera) 28:26
Conclusions 30:54"]]></description>
<dc:subject>watches digital history 2022 illuminatingwatches casio timex citizen ricoh sanyo omega junghans anadigi nixon qualcomm eink epaper led displays oled samsung tissot gruen rolex heuer seiko orient hamilton optel ilixco roche texasinstruments waterresistance chronographs pulsometers freestyle freestyleshark surfing triathlon exercise fishing garmin skiing temperature running accuracy worldtimers gps time timekeeping lcd lcds calibration solar epson sony ripcurl bluetooth connectivity radio calculators computing computation smartwatches hewlettpackard hp pulsar accutron memory dictionaries touchscreens 1970s 1980s 1990s 2000s 2010s 2020s 1960s yeswatches yes yesworldwatches datalink communication ibm space fossil paging pagers phones phonecalls lg ntt motorola apple applewatch power batteries cristalonic sicura mondaine braun nepro bulova design rogertallon maxbill giorgettogiugiaro richardarbib flemmingbohansen ventura allay tokyoflash sensors entertainment alba depth pressure diving divecomputers divers altitud</dc:subject>
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<item rdf:about="https://www.theverge.com/22769156/iphone-13-pro-vs-pixel-6-pro-camera-comparison-photos">
    <title>iPhone 13 Pro vs. Pixel 6 Pro: what 2,000 photos tell us - The Verge</title>
    <dc:date>2021-11-10T21:21:24+00:00</dc:date>
    <link>https://www.theverge.com/22769156/iphone-13-pro-vs-pixel-6-pro-camera-comparison-photos</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:
https://www.youtube.com/watch?v=eAxbBbi_Mmw 

"When the iPhone 13 Pro launched earlier this fall, we said it had the “best camera” in a smartphone. But a few weeks later, Google’s Pixel 6 Pro, with its 50-megapixel sensor that is hard-coded to produce 12.5-megapixel images, was finally released, proving a worthy competitor for the iPhone 13 Pro’s 12-megapixel camera. To settle the score I took 1,000 photos with each device and realized using these cameras was about far more than their end products."]]]></description>
<dc:subject>iphone pixel android google apple cameras 2021 beccafarsace photography smartphones phones video googlepixel</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:68595281cfb5/</dc:identifier>
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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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<dc:identifier>https://pinboard.in/u:robertogreco/b:78f84cb9f075/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=3TrfAD3GpC8">
    <title>Kobo Libra H20 Vs Ipad Vs Iphone Vs Tablet | What's the best way to read eBooks - YouTube</title>
    <dc:date>2021-08-11T19:03:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3TrfAD3GpC8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this video we compare reading eBooks on a dedicated device compared to other devices that do it all. Should you buy an ebook readers in 2021 and if so if the Kobo Libra H20 the right choice compared to other devices on the market."]]></description>
<dc:subject>alexanderpaul 2021 kobolibrah2o kobo rakuten rakutenkobo ereaders howweread ipad iphone phones ebooks reading eink overdrive epaper</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:256ef3d27f62/</dc:identifier>
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</item>
<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>
    <dc:date>2021-05-14T04:50:34+00:00</dc:date>
    <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>
<dc:subject>aliabdaal howweread ereaders ipad iphone mobile phones kindle kindleoasis books reading ebooks 2021 notetaking</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:938b01214492/</dc:identifier>
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<item rdf:about="https://privacyblog.com/2019/11/14/volla-phone-a-linux-based-smartphone-to-keep-you-completely-anonymous/">
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<item rdf:about="https://sailfishos.org/">
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    <link>https://www.engadget.com/2018-03-01-jolla-sailfish-os-team-interview-mwc.html?guccounter=1</link>
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<item rdf:about="https://jolla-devices.com/volla-phone/">
    <title>Volla Phone • Jolla Devices</title>
    <dc:date>2020-12-22T22:16:15+00:00</dc:date>
    <link>https://jolla-devices.com/volla-phone/</link>
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<item rdf:about="https://volla.online/">
    <title>Volla Home</title>
    <dc:date>2020-12-22T22:15:51+00:00</dc:date>
    <link>https://volla.online/</link>
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    <title>The Blind Smartphone Camera Test 2020! - YouTube</title>
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<item rdf:about="https://daily.bandcamp.com/features/sahel-sounds-music-from-saharan-whatsapp-interview">
    <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>
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    <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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<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>
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<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>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:linux"/>
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</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>
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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>
<dc:subject>navneetalang 2019 technology resistance empowerment socialmedia communication race digital reality heidegger rhineriver #metoo blacklivesmatter organizing socialjustice idlenomore smartphones refugees distance syria smarthphone mobile phones migration metoo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<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>
<dc:subject>classideas microscopy microscopes mobile phones smarthphones cameras 2019 science</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:167942ba3f89/</dc:identifier>
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</item>
<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>
<dc:subject>smartphones mobile phones howweread reading joshuakim infooverload distraction kindle ebooks audiobooks access accessibility attention 2019</dc:subject>
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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>
<dc:subject>joiito parenting screentime mimiito techology screens children alisongopnik 2019 computers computing tablets phones smartphones mobile nicholaskardaras addiction prohibition andrewprzybylski aliciablum-ross sonialvingstone amyorben adolescence psychology candiceodgers research stephaniereich connectedlearning learning schools sherryturkle trust</dc:subject>
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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://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>
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    <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>
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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>
<dc:subject>siliconvalley edtech children technology parenting 2018 nelliebowles addiction psychology hypocrisy digitaldivide income inequality ipads smartphones screentime schools education politics policy rules childcare policing surveillance tracking computers television tv tablets phones mobile teaching learning howwelearn howweteach anyakamenetz sherrispelic ipad</dc:subject>
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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>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:69ae3f71932a/</dc:identifier>
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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>
<dc:subject>smartphones phones mobile journalism reporting applications ios iphone video audio howto tutorials cinematography editing onlinetoolkit</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:263f7f423607/</dc:identifier>
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