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    <title>Mar de Dudas: Conversaciones para navegar el desconcierto con Carlos Bravo Regidor • The Ideas Letter Podcast: A project of the Open Society Foundations</title>
    <dc:date>2026-06-25T23:54:55+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://podcasts.apple.com/us/podcast/mar-de-dudas-conversaciones-para-navegar/id1853979465?i=1000770650095 ]

"¿Qué le ocurre al liberalismo cuando el guion que lo orientó durante tres décadas deja de corresponder al mundo? El analista político e historiador mexicano Carlos Bravo Regidor empezó a hacerse esa pregunta la noche del triunfo electoral de Donald Trump en 2016 —que coincidió con su cumpleaños— y dedicó los siguientes años a perseguirla a través de una serie de entrevistas largas que originalmente le encargó la revista Gatopardo. El resultado es Mar de Dudas: Conversaciones para navegar el desconcierto (Grano de Sal / Gatopardo, 2025), una colección de catorce conversaciones extensas con algunos de los pensadores políticos más agudos de nuestro tiempo, entre ellos Francis Fukuyama, Branko Milanović, Nadia Urbinati, Daniel Innerarity, Federico Finchelstein, Pablo Stefanoni, Rafael Rojas, Margaret MacMillan, Ivan Krastev, Sofia Rosenfeld, Rebecca Solnit y Laura Gamboa.

En este episodio del podcast Ideas Letter de la Open Society Foundations, producido en colaboración con la New Books Network, el conductor Mario Arriagada conversa con Bravo Regidor sobre el itinerario intelectual que lo llevó de las certezas noventeras —el triunfalismo de la posguerra fría, las transiciones democráticas, el liberalismo de mercado, el Estado de derecho— a un ajuste de cuentas con las fallas estructurales de ese paradigma. Hablan del carácter parcial y conducido por élites de las democratizaciones latinoamericanas, con la transición mexicana como caso paradigmático de una negociación partidocrática de raíces sociales superficiales; de las preguntas legítimas que el populismo le plantea a la democracia liberal sobre representación, redistribución y la distancia entre la calle que protesta y el silencio de los mármoles del Parlamento; del giro hacia la posverdad y la crisis de intermediación en la esfera pública tras el declive de los viejos guardianes del sentido común; y de las lógicas específicas y autóctonas de las nuevas derechas en Argentina, Brasil y El Salvador, que la conversación insiste en no meter en una misma bolsa.

Lo que emerge no es tanto un recorrido guiado por catorce autores como una meditación sobre el ejercicio mismo de la duda —lo que Ortega y Gasset, a quien Bravo Regidor cita como fuente del título, llamó el salvavidas de la inteligencia— y sobre la entrevista larga como antídoto a la velocidad y la estridencia de la vida pública contemporánea. Mar de Dudas, y esta conversación sobre el libro, son una invitación a desacelerar."]]></description>
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<item rdf:about="https://austinkleon.com/2019/08/30/thoreaus-laundry/">
    <title>Thoreau’s laundry - Austin Kleon</title>
    <dc:date>2026-04-09T21:06:56+00:00</dc:date>
    <link>https://austinkleon.com/2019/08/30/thoreaus-laundry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["<blockquote>“No other male American writer has been so discredited for enjoying a meal with loved ones or for not doing his own laundry.“
    —Laura Dassow Walls, Henry David Thoreau: A Life </blockquote>

“Thoreau” was trending on Twitter yesterday, not because anyone was actually reading him or grappling with his ideas, but because his “mom did his laundry” and “brought him sandwiches” at Walden.

There have been many takedowns of Thoreau and many defenses of him. (I recommend this essay and Laura Walls’ wonderful bio.) But “over the question of the laundry,” Rebecca Solnit wrote an attempt to “exonerate” him in 2013. (The essay, much like this blog post, was provoked by getting mad at something someone said on social media. It was published in Orion under the title “Mysteries of Thoreau, Unsolved.” Poke around a little online and you’ll find it. It’s funny and good.) The essay begins:

<blockquote>There is one writer in all literature whose laundry arrangements have been excoriated again and again, and it is not Virginia Woolf, who almost certainly never did her own washing, or James Baldwin, or the rest of the global pantheon. The laundry of the poets remains a closed topic, from the tubercular John Keats (blood-spotted handkerchiefs) to Pablo Neruda (lots of rumpled sheets). Only Henry David Thoreau has been tried in the popular imagination and found wanting for his cleaning arrangements, though the true nature of those arrangements are not so clear.</blockquote>

She goes on to list “a long parade of people who pretended to care who did Thoreau’s laundry as a way of not having to care about Thoreau,” even though it is unclear, even amongst Thoreau scholars, who actually did do Thoreau’s laundry.

<blockquote>Do we care who did the chores in any other creative household on earth? Did Dante ever take out the slops? Do we love housework that much? Or do we hate it that much? This fixation on the laundry is related to the larger question of whether artists should be good people as well as good artists, and probably the short answer is that everyone should be a good person, but a lot of artists were only good artists (and quite a lot more were only bad artists). Whether or not they were good people, the good artists gave us something.</blockquote>

“None of us is pure,” she writes, “and purity is a dreary pursuit best left to Puritans.”

Solnit points out that unlike other lit’ry men looking for a woman to look after them, Thoreau never married and “did little to make work for women.” In fact, though we obsess over his two years at Walden, Thoreau was an integral part of his household throughout his life, both supporting his family and gaining support from them. (Which is, you know, the whole damned point of a family.)

It’s also the case that the abolitionist women in Thoreau’s life did a whole lot of influencing on him. “The Thoreau women took in the filthy laundry of the whole nation, stained with slavery, and pressured Thoreau and Emerson to hang it out in public, as they obediently did.”

“This,” Solnit writes, “is the washing that really mattered.”"]]></description>
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    <title>Place, Personhood, and the Hippocampus: The Fascinating Science of Magnetism, Autonoeic Consciousness, and What Makes Us Who We Are – The Marginalian</title>
    <dc:date>2026-03-24T19:54:17+00:00</dc:date>
    <link>https://www.themarginalian.org/2026/03/21/wayfinding-m-r-oconnor/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The psychological, neurocognitive, and geophysical underpinnings of these astonishments are what M.R. O’Connor explores in Wayfinding: The Science and Mystery of How Humans Navigate the World (public library) — a layered inquiry into the science and cultural poetics of how we orient in space and selfhood, illuminating the stunning interpenetration of the two."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=sOJ_uaffG5s">
    <title>Rebecca Solnit Says Trump's Strongest Foil Has Been Here All Along | The Interview - YouTube</title>
    <dc:date>2026-03-09T19:15:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=sOJ_uaffG5s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How does the critically acclaimed progressive writer Rebecca Solnit view the world?  In our era of democratic backsliding, technological disruption and looming climate disaster, is there a more hopeful way to enact change? 

Solnit has written a new book, “The Beginning Comes After the End,” a thematic sequel to her classic “Hope in the Dark.” David Marchese, a host of “The Interview,” says the new book “shines a light on the vibrant world often hidden within our own seemingly gloomier one — a world that has embraced ideas of interconnection, ecological care and political equality.”  

Solnit and Marchese discuss fighting climate change, countering  Donald Trump, the power of the people in Minneapolis and more during their conversation. 

Read more: https://www.nytimes.com/2026/03/07/magazine/rebecca-solnit-interview.html "

...

"As the old saw goes, the only constant is change. But change doesn’t always feel as overwhelming as it does right now. We are living in an era of widespread democratic backsliding, sweeping technological disruption and the slow-motion disaster of the climate crisis, to name just a few of the most troubling societal upheavals. But what if, despite all that, there’s a different and more hopeful story to tell about change?

That’s the question at the heart of “The Beginning Comes After the End,” the new book by the prolific and critically acclaimed progressive writer Rebecca Solnit. A thematic sequel to her classic “Hope in the Dark,” the book shines a light on the vibrant world often hidden within our own seemingly gloomier one — a world that has embraced ideas of interconnection, ecological care and political equality. It’s not a naïve book — Solnit is keenly aware of the challenges we’re all facing — but it provides a stabilizing counterweight to the feeling that the world, of late, has spun dangerously off-kilter."

...

[among elsewhere, referenced here, quoting:
https://kottke.org/26/03/the-hidden-hope-in-the-darknes

"Even the right tells us something encouraging, if we listen carefully to what they’re saying. They tell us: You are very powerful. You’ve changed the world profoundly. All these things that are often treated separately — feminism, queer rights, environmental action — are connected, so they’re basically telling us we’re incredibly successful, which is the good news. The bad news is that they hate it and want to change it all back. There is a backlash, and it is significant. But it is not comprehensive or global."

...

"One of the great weaknesses of our era is that we get lone superhero movies that suggest that our big problems are solved by muscly guys in spandex, when actually the world mostly gets changed through collective effort. Thich Nhat Hanh said before he died a few years ago that the next Buddha will be the Sangha. The Sangha, in Buddhist terminology, is the community of practitioners. It’s this idea that we don’t have to look for an individual, for a savior, for an Übermensch. I think the counter to Trump always has been and always will be civil society. A lot of the left wants social change to look like the French Revolution or Che Guevara. Maybe changing the world is more like caregiving than it is like war. Too many people still expect it to look like war."]

[See also:

"The Beginning Comes After the End by Rebecca Solnit"
https://kottke.org/26/03/beginning-comes-after-the-end

"Rebecca Solnit offers a thrilling account of the sheer breadth and scale of social, political, scientific, and cultural change over the past three quarters of a century.

In this sequel to her enduring bestseller Hope in the Dark, Solnit surveys a world that has changed dramatically since the year 1960. Despite the forces seeking to turn back the clock on history, change is not a possibility; it is an inevitability.

The changes amount to nothing less than dismantling an old civilization and building a new one, whose newness is often the return of the old ways and wisdoms. In this rising worldview, interconnection is a core idea and value. But because the transformation is obscured within a longer arc of history, its scale is seldom recognized.

While the white nationalist and authoritarian backlash drives individualism and isolation, this new world embraces antiracism, feminism, a more expansive understanding of gender, environmental thinking, scientific breakthroughs, and Indigenous and non-Western ideas, pointing toward a more interconnected, relational world."]]]></description>
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<item rdf:about="https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back">
    <title>What technology takes from us – and how to take it back | AI (artificial intelligence) | The Guardian</title>
    <dc:date>2026-02-08T07:56:42+00:00</dc:date>
    <link>https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Decisions outsourced, chatbots for friends, the natural world an afterthought: Silicon Valley is giving us life void of connection. There is a way out – but it’s going to take collective effort]]></description>
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    <title>By All Measures - Longreads</title>
    <dc:date>2026-01-16T08:45:51+00:00</dc:date>
    <link>https://longreads.com/2026/01/13/scale-climate-doomsday-clock/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our problems are too vast, our distance from them too great. How do we navigate our derangement of scale?"]]></description>
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<item rdf:about="https://sf.gazetteer.co/memories-of-overdevelopment">
    <title>Memories of overdevelopment</title>
    <dc:date>2025-12-23T05:52:11+00:00</dc:date>
    <link>https://sf.gazetteer.co/memories-of-overdevelopment</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rebecca Solnit and Susan Schwartzenberg’s ‘Hollow City’ at 25"

[archived:
https://archive.ph/fqYXR ]

"I love San Francisco, but sometimes I’m not sure it loves me back. I moved here from Santa Cruz almost 15 years ago to study at the San Francisco Art Institute, lured by the promise of a city that I thought cared about art and culture. 

Even in my relatively short time here (though, compared to some folks my age, positively epic), I’ve seen that city change thanks to waves of gentrification and retrenchment I couldn’t have imagined. The jazz club I worked at for years became a hip brunch spot; SFMOMA and Yerba Buena Center for the Arts cut their public film programs that were a major part of my aesthetic education. SFAI closed after more than 150 years. 

I’ve somehow managed to carve out a place for myself as an art critic and culture reporter here, but every day it seems like there’s less art and culture to engage with — and fewer readers interested in criticism. 

As 2026 begins, I’m proud to say that I’m still here, trying to remember the San Francisco I fell in love with. I feel lucky on the days when I’m able to catch a glimpse of it behind boarded up office buildings and billboards boasting AI’s ability to replace human beings. I feel less despondent when I remember that mine is only the most recent generation of San Francisco artists and writers to feel the squeeze of Big Tech.

Published in 2000, Hollow City: The Siege of San Francisco and the Crisis of American Urbanism, painted a picture of what was then a rapidly vanishing San Francisco. In it, essayist Rebecca Solnit and photographer Susan Schwartzenberg responded almost in real-time to the rapid gentrification of San Francisco during the dot-com boom of the late 1990s and the threat it posed to the city’s artistic community. 

25 years later, the issues Solnit and Schwartzenberg addressed are as relevant as ever.

The project grew out of a 1998 essay Solnit published in Harvard Design Magazine and an earlier photo project Schwartzenberg had done with the San Francisco Arts Commission on urban change. The writer and the artist joined forces to respond to the urgency of the moment, Schwartzenberg shooting new images for the book, as well as curating selections of archival images by other photographers and Solnit bringing her signature blend of activism  and elegy.

Since the book’s release, Solnit has become, in many ways, the conscience of San Francisco. Her essays on everything from gentrification to the wealth gap, her 2010 book Infinite City: A San Francisco Atlas and her 2020 memoir about her early days in the city put into words some of San Francisco’s most ineffable qualities, making her something of an institution. She should be, having lived here since 1981, seeing the city change multiple times over. “I’ve lived in 10 places called San Francisco,” Solnit recently told KQED’s Alexis Madrigal.

Schwartzenberg echoed this sentiment. “I carry an archive in my head,” she told Gazetteer SF. “I remember what happened on this or that street corner; the gallery I used to go to. I remember the row of Victorians that were here, the kids who used to play in that parking lot.”

While many of those things are gone, Schwartzenberg, a Staff Artist at the Exploratorium, has maintained a life in San Francisco.

“I started thinking of myself as an artist in the art world and realized it was important to be a little more hybrid than that,” Schwartzenberg said. “To also be a curator, to start a whole new project, to bring a sense of that to the Exploratorium. It’s important that people retain a sense of this place.”

By 2000, Solnit argues, the Internet had replaced tourism as SF’s main economic driver. The city’s’s rush to remake itself for the new population of tech workers left the creative class behind as rents skyrocketed and landlords evicted tenants without mercy. Solnit estimated that 35% of the venture capital in the country was in the Bay Area in 2000. Now, that number is closer to 50%. Rents have continued to rise, with the average 1BR listing hovering around $3,000 per month.

“All kinds of businesses started that weren’t really businesses,” Schwartzenberg said. “They seemed  bogus, but all kinds of VC flooded the city. It was a complete influx of money and business and transformation that has really changed the structure of the city.”

Among the many signs of gentrification that Solnit bemoaned in 2000 was “valet parking suddenly appearing where lowriders once cruised Mission Street.” Valet parking seems quaint compared to Waymos making airport runs or DoorDash hoping to use drones to deliver food in the Mission. At the time, though, it was a harbinger of the convenience culture that has since taken over much of our lives. 

Solnit posits that art is antagonistic to bourgeois standards. At its best, art complicates things rather than smooths them over like delivery apps and frictionless transactions. Messy and thoughtful, art confronts reality rather than hiding from it. A boisterous, thriving art scene doesn’t fit neatly into a city striving to emulate suburban comforts.

Solnit quotes then-local curator Larry Rinder predicting that by 2020, San Francisco will become “a city of presentation without creation … small- and medium-sized arts organizations will have folded unless they retool to cater to segments of the tourist community.” 

25 years later, Rinder’s prophecy has largely come true with a few unforeseen caveats. The city’s major museums are devoting their most prominent gallery spaces to courting tourists, with major exhibitions devoted to Manga (de Young) and KAWS (SFMOMA) serving as prime examples of shows that are high in attendance and low on art-historical merit.

Rinder’s prediction could not, of course, have accounted for the pandemic, which briefly shut down the city (and the world) and complicated San Francisco’s relationship to tourism. And while 2025 saw visitor numbers closer to 2019, the city still hasn’t made a full recovery. In the last three months alone, five San Francisco art galleries have closed, including Altman Siegel and Rena Bransten, as the national art market contracts.

It isn’t only a lack of tourists hurting our cultural institutions, but  the long-tail effect of the shift Solnit described in her book: the move toward corporate privatization that has only escalated in recent years. With the rise of companies like Alphabet, Meta, Salesforce, and OpenAI and the smaller companies that attach themselves like barnacles on a whale, more of the city feels hidden behind fob-access points and security protocols. There are more private clubs, members-only coworking spaces, and businesses that telegraph exclusivity over serendipity.

Despite this, artists remain present in the City, some of them making art without a means for presentation, others presenting their work at smaller, community-oriented galleries.

“The wealthy class here has an interest in art, but it’s more New York work,” Schwartzenberg told me, “or things like the Bay Bridge lights and the atrocious thing happening along the Embarcadero with Burning Man art. People with money get to say what happens. But I also think San Francisco, and the thing I love about Rebecca’s research, is that even in the early 20th  century, artists were creating their own spaces to work and developing their own galleries.”

Still other artists have day jobs in tech, finance or law –– careers that afford them a life in art –– a dynamic further complicated by the fact that tech workers have themselves been demoted to something of a middle class in the Bay Area as tech ownership accumulates net worths in the billions.

In Hollow City, Solnit draws a parallel between the gentrification of the late 90s and the urban renewal project of the 1950s that wiped out the Black-inhabited Fillmore to make way for redevelopment. Here, she includes photographs by David Johnson, the first Black student in SFAI’s photography department. 

Johnson’s photos show a vibrant community that included artists and musicians who were disappeared by greedy developers. While urban renewal targeted one neighborhood in the mid century, the gutting of San Francisco’s art community in the 2000s was citywide.

At one point in the book, Solnit extrapolates the term “delivered vacant” — often found on apartment listings — to apply to SF as a whole. “All of San Francisco is being delivered vacant to the brave new technology economy,” she writes. The rise of tech culture, Solnit said, would leave the city “a Disneyland of urbanism,” which isn’t a bad way to describe a place littered with whimsical statues of dragons, giraffes, robots, and aliens that wouldn’t be out of place in a preschool playground. 

Solnit wonders if artists can, in part, be blamed for gentrification, making areas “so attractive the affluent follow them.” Artists can’t really be blamed, but they can let themselves be taken advantage of and willfully aid the very machinations that make existing here difficult for them. While a true integration with the arts community doesn’t seem appealing to the affluent, what is appealing, at least to developers, is leveraging art to drive up real estate prices. Art-washing initiatives like Vacant to Vibrant — which places pop-ups in empty Downtown storefronts — offer artists and galleries subsidized rent and then evicts them when a higher-paying tenant comes along.

“There aren’t leftover spaces like there were in the ’70s and ’80s,” Schwartzenberg said. “Still, young people try to find places in the cracks where art can happen.”

This is an optimistic view compared to Solnit’s prediction from 2000.

“The circumstances for generating future generations of … artists and activists here look bleak,” she wrote.

In an an essay she penned for the London Review of Books last year, Solnit painted a dystopian vision of the bleak future she predicted in 2000, a city that has become a power center for right wing tech oligarchs to influence global politics while profiteering off of the data they collect through the surveillance network the Internet has become.

“I used to be proud of being from the San Francisco Bay Area,” Solnit wrote. “I thought of this place in terms of liberation and protection; we were where the environmental movement was born; we were the land of experimental poetry and anti-war marches, of Harvey Milk and gay rights, of the occupation of Alcatraz Island that galvanised a nationwide Indigenous rights movement as well as Cesar Chavez’s farmworkers’ movement in San Jose and the Black Panthers in Oakland.” Now, she writes, “we’re a global power centre” from which “a new super-elite shapes the world in increasingly disturbing ways.”

But maybe that’s what San Francisco has always wanted to become. What’s striking about all of the movements Solnit mentions here is that each one grew out of a necessary resistance to the conservative direction the City and country took at various times in the past. What San Francisco lacks today is not so much culture as counter culture. And it’s not coincidental that the ruling class would be interested in expunging that counter culture or sanitizing what little of it remains. What we need now, more than ever, is for San Francisco’s artists to take a stand."]]></description>
<dc:subject>sanfrancisco 2025 rebeccasolnit susanschwartzenberg maxblue 1998 2010 2000 urbanism inequality place gentrification larryrinder tourism altmansiegel renabransten 2019 alphabet google meta facebook salesforce openai burningman sfai hollowcity blackpantherparty blackpanthers counterculture culture</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s">
    <title>Fighting San Francisco's Manhattanization with Tim Redmond - YouTube</title>
    <dc:date>2025-10-08T20:56:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to another episode of the Doomloop Dispatch, the news show covering the worst parts of the San Francisco Bay Area. In this episode, Kevin and D Scott talk to Tim Redmond, editor of the 48 Hills and former executive editor of the Bay Guardian. We get into Tim’s reporting on the recall of San Francisco supervisor Joel Engardio and his thoughts on Engardio’s replacement. We also talk about how real estate speculation destroyed the city and the state of local legacy media. Really good stuff!

Sources

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

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

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

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

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

Bullshit opinion piece on Family Zoning plan
https://sfstandard.com/opinion/2025/09/21/small-business-lurie-upzoning-sharky-laguana-ben-bleiman/ "]]></description>
<dc:subject>sanfrancisco timredomnd joelengardio daniellurie doomloop doomloopdispatch crime 2025 yimby yimbyism yimbys nimby nimbyism transit publictransit infrastructure housing scottwiener recalls politics policy displacement rentcontrol media urbanurbanism urbanplannign denisty elections inequality taxes taxation eisenhower richardnixon history dwightdeisenhower construction profit profits marhetrateghousing vancouver britishcolumbia zoning aiboom aibubble artificialintelligence ai affordability opeanai chatgpt kevinjones dscotmiller salesforce speculation displacment ronaldreagan homelessness homeless gentrification socialsafetynet sros redevelopment neoliberalism economics california us publichousing 1960s developers housingcrisis affrodability nyc latecapitalism latestagecapitalism billclinton joebiden barackobama race racism reaganism irs data coyotemedia soleilho planning vienna socialhousing donaldtrump taxrate stockholm cities finance socialism universityofcalifornia wealth socialservices publicgood productivi</dc:subject>
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<item rdf:about="https://miscellanea.substack.com/p/we-want-the-document-of-ourselves">
    <title>We want the document of ourselves - by M.G. Tucker</title>
    <dc:date>2025-10-01T02:47:36+00:00</dc:date>
    <link>https://miscellanea.substack.com/p/we-want-the-document-of-ourselves</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the solipsism of the front-facing camera"

...

"I’ve been pondering lately the role of individualism, questioning it and turning it over in my hands. Does it act more to help us or to hurt us? And therein lies another answer: us. If you are to think and question in terms of a people, more than a person — if you are concerned at all with some collective or community, you must admit to yourself that individualism does not concern itself whatsoever with the group, the larger ‘us’.

The ever-present mirror of our front-facing cameras are a symptom of a larger idea, of course, that we should be taking the time to document ourselves. There are only so many people that can fit in an image created at an arms-length from a face; solipsism is baked into the design of the lens.

Have you ever taken a group selfie in this way, stretching your arm out as if an arm can actually stretch? Even at its greatest distance, yourself the largest subject? Friends and family are strewn across the background, smaller and smaller still.

I’d be the last to discount the rare and true benefit of insular activities; of contemplation of the self. But still it must be said that it is altogether lacking.

Which brings us back, finally, to the role of this camera and the selfies it generates. Their end-use being, of course, a post or a story or a message for others. For even in wanting the document of ourselves, and even in the posturing we perform for the camera, we do long more for the ‘document’ to be seen by others. This, to me, is an unusual and redeeming aspect of the front-facing lens: its propensity to ultimately facilitate contact, its blatant hope for connection.

Can we begin to see beyond the binaries we impose on the things of our lives? There’s a favorite social-media-show (?) of mine called SubwayTakes, in which the host, Kareem Rahma
, asks the takes of his guests and responds with his assertion: 100% agree or 100% disagree, which is funny and acts as a segue to a larger conversation about said take. It’s a delightfully modern – and in my view beautiful – way to start conversations both trivial and consequential.

May we begin to see that thinking is not static, that contact makes it fluid, and that we, a collective, are more than the sum of our ideas and conflicts. May the artifice wear away, may our bodies relax, and may we create community."]]></description>
<dc:subject>mgtucker photography solipsism documentation 2025 cameras smartphones selfies selfiecameras fonrtfacingcameras individualism collectivism kareemrahma subwaytakes rebeccasolnit disaster mutualaid mediabubbles socialmedia community superficiality memory self</dc:subject>
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<item rdf:about="https://walklistencreate.org/2025/09/11/tracing-the-world-on-radhika-subramaniams-footprint/">
    <title>Tracing the World: On Radhika Subramaniam’s Footprint – walk · listen · create</title>
    <dc:date>2025-09-30T20:24:31+00:00</dc:date>
    <link>https://walklistencreate.org/2025/09/11/tracing-the-world-on-radhika-subramaniams-footprint/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Radhika Subramaniam is Associate Professor of Visual Culture at Parsons School of Design/The New School in New York City where she was also the first Director/Chief Curator of the Sheila C. Johnson Design Center from 2009 to 2017. With an interdisciplinary practice as curator and writer, she explores crises and surprises as they emerge in urban life, walking, art and human-nonhuman relationships.
Subramaniam is currently also on the Grand Jury for the Marŝarto Awards.

Subramaniam recently published Footprint: Four Itineraries, probing the long history of the footprint’s manifestation in the human imagination.

WLC’s co-founder Babak Fakhamadeh managed to grab a copy. What follows is a review of the book.

---

Radhika Subramaniam’s Footprint: Four Itineraries is less a book about feet than about the entangled histories, metaphors, and politics that follow in their wake. A hybrid, sitting between critical essay, travelogue, and cultural history, Subramaniam’s text is structured around four “itineraries”, Stride, Pace, Trudge, and Track. The book meanders across centuries and continents, from fossilized prints at Laetoli to the boot marks on the moon, from Hopi migration routes to border patrol surveillance, from urban pavements to the abstracted “carbon footprint.”

The style is deliberately hybrid. Subramaniam writes as cultural historian, essayist, and walker, moving fluidly between anecdote, archival fragment, and critical reflection. Not unlike a stream-of-consciousness, or, indeed, a meander through walking history.

The text resists linear argument, instead wandering as a footprint might: partial, overlapping, ambiguous. Though this results less in the narrative following a strong directional arrow, at times risking a certain diffuseness, the deliberate “meandering” resists closure and mimics the uncertain traces of a footprint itself, and so, this looseness is also the book’s strength, mirroring its central claim; that footprints are not fixed imprints but mobile, paradoxical traces. They signify presence by absence, endurance by fragility.

The stories gathered here are pleasantly diverse. We encounter Mary Leakey’s discovery of early hominin prints, the Hopi injunction to “make footprints” as a covenant with land, the mutilated bronze foot of conquistador Oñate, and the social-distancing decals of the New York subway. Subramaniam shows how each instance carries its own politics; of colonial conquest, imperial ambition, resistance, memory, or ecological precarity. The contemporary metaphors of the ecological and carbon footprint come under particular scrutiny: originally conceived as a pedagogical tool to measure resource use, they have been co-opted to individualize responsibility while masking corporate and systemic drivers of climate crisis.

The book sits comfortably within a larger body of work at the intersection of walking arts, environmental humanities, and notably, postcolonial critique. Hints of Lucy Lippard, Rebecca Solnit, and Guy Debord bubble to the surface. Subramaniam adds to this canon by insisting that the footprint is not only metaphor but material, a lived encounter between body and ground, always, and already, political.

What remains after reading is an ethical provocation. If footprints have long been signs of occupation, capture, and extraction, might they also model a different kind of relation, one that consists of light, and shared, and generative? Subramaniam suggests that to walk is to draft and redraft collective paths, to refuse the monumentality of conquest in favor of the fragile trace. Footprint is, in the end, a meditation on how to inhabit the world otherwise: to tread, if not without impact, then with care."

[See also:

"Footprint: Four Itineraries"
https://walklistencreate.org/book/footprint-four-itineraries/

"Footprint: Four Itineraries takes the footprint for a walk—to the Himalayas, the American southwest, to Arnhem Land and the moon, through monuments, prehistoric sites, sidewalks, and paintings, alongside artists, cartographers, surveyors and trackers, hesitating at revolutionary debate and solitary reverie, waylaid by war and land claims, sniffing greed and curiosity, recognizing both falter and fit, moving stealthily and boldly—to test the lasting power of this very material metaphor.

The book probes the long history of the footprint’s manifestation in the human imagination. It has signified mobility and occupation, inquiry and imperialism, absence and presence, trace, and impact. As a metaphor, it is ubiquitous and oddly self-evident. The book’s four itineraries trace the contradictory forensic evidence offered by the footprint’s many appearances. How can that dreamy print of your sole in the sand also signify that the planet is dying? When did a lithe mobile residue become a leaden artifact? Stories of footprints testify to colonialism, imperialism, and suppression but woven through them are histories of desire, persistence, mobility, and of lightness. In taking you on a series of journeys to understand why and what it means for our future, Footprint: Four Itineraries asks if it is yet possible to tread lightly on our world."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=-AET_NJJxCQ">
    <title>Non-State Societies and Deleuze and Guattari: A Discussion of 'Edges of the State' - YouTube</title>
    <dc:date>2025-09-20T14:18:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-AET_NJJxCQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this episode, Craig and Will are joined by John Protevi to discuss his latest book, Edges of the State. Protevi challenges dominant notions in anthropological research and other human sciences with anarchic perspective informed by theorists such as Pierre Clastres, Gilles Deleuze, James C. Scott, and others. Central to our discussion is the question of how our historical understanding of human sociality and the manifestation of the state could be altered if we decentered the concept of primordial hostility. What if we approached these discussions with a framework of prosocial behavior? However, there is something for everyone here. This discussion covers ground ranging from Deleuze and Guattari’s concept of ideology to contemporary discourses on neuroscience. So, relax, or grab a notebook, and join us!"

[See also:

Edges of the State
https://www.upress.umn.edu/9781517907969/edges-of-the-state/

"Using philosophical and scientific work to engage the perennial question of human nature
 
This book takes a look at the formation, and edges, of states: their breakdowns and attempts to repair them, and their encounters with non-state peoples. It draws upon anthropology, political philosophy, neuroscience, evolutionary biology, child developmental psychology, and other fields to look at states as projects of constructing “bodies politic,” where the civic and the somatic intersect. John Protevi asserts that humans are predisposed to “prosociality,” or being emotionally invested in social partners and patterns. With readings from Jean-Jacques Rousseau and James C. Scott; a critique of the assumption of widespread pre-state warfare as a selection pressure for the evolution of human prosociality and altruism; and an examination of the different “economies of violence” of state and non-state societies, Edges of the State sketches a notion of prosocial human nature and its attendant normative maxims."]]]></description>
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<item rdf:about="https://www.poetryfoundation.org/poetrymagazine/articles/144656/in-search-of-distraction">
    <title>In Search of Distraction | The Poetry Foundation</title>
    <dc:date>2025-09-19T16:53:02+00:00</dc:date>
    <link>https://www.poetryfoundation.org/poetrymagazine/articles/144656/in-search-of-distraction</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rewards of the tangential, the digressive, and the dreamy."

[See also:
https://www.themarginalian.org/2014/03/04/the-distracted-public-saul-bellow/ 

https://www.poetryfoundation.org/poems/45564/the-world-is-too-much-with-us ]]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/i-know-what-you-did-last-summer/">
    <title>I Know What You Did Last Summer</title>
    <dc:date>2025-08-29T19:16:46+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/i-know-what-you-did-last-summer/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you were to tell the story of the end of public education in the US, you wouldn't begin with the Trump Administration's bluster about closing the Department of Education. You wouldn't begin with Trump Administration policies at all – as awful and destructive as they are – and not simply because, as we are so often reminded, public education in the US is mostly a state, not federal, issue. What we are witnessing now – is it the end? – is obviously part of a much longer narrative arc, a much older push to privatize. This story of the end – some are rooting for it, you know, and there have been plenty of people who've been scheming and Milton-Friedman-ing for a good long while now – many of them in and around ed-tech.

No matter where you opt to launch your tale, I reckon it's likely the story will take the form of that classic Hemingway quip from The Sun Also Rises: "How do you go bankrupt?" "Two ways. Gradually, then suddenly." We like that formula (more than we like Hemingway, I dare say), perhaps because we recognize, as protagonists in our own stories, we aren't so good at paying attention until things become simply too dire to ignore. As Joni Mitchell put it, "Don't it always seem to go that you don't know what you've got 'til it's gone. Paved paradise. Put up a parking lot."

"Is Public Education Over?" [https://educationwars.substack.com/p/is-public-education-over ] Jennifer Berkshire asked in her newsletter this week, detailing a number of efforts across a number of states to push vouchers and private schools – that's the long-standing tactic of the "free market" folks – and to double-down on standardized testing and close "failing schools" – and that is the utterly dismal response of the Democrats' school reformers. "If you, like me, have been sounding the alarm about the dangers of school privatization," she writes, "it’s impossible to ignore the sense that the future we've been warning about has arrived." Indeed, and when it comes to the alarms I've been sounding, I'd add that the ed-tech crowd has always believed it could profit off of crisis, no matter which side here was triumphant: selling software, selling testing technology, selling "intelligent tutoring systems," selling "teacher-less" schools [https://www.washingtonpost.com/education/2025/08/26/alpha-school-virginia-ai-education/ ], extracting student data, selling student data, privatizing infrastructure, funding charter school networks and now hyping some microschool bullshit.

(In the latest back-to-school edition of Wired, Julia Black explores "How Microschools Became the Latest Tech Mogul Obsession." [https://www.wired.com/story/silicon-valley-tech-moguls-microschools/ ] There's no mention of charter schools like Rocketship. There's no mention of AltSchool. So I do want to us to recognize, despite the latest! craze! framework that Wired loves to invoke: this new tech mogul obsession is an old tech mogul obsession. They just want to convince consumers (parents, politicians, journalists) that this is new and interesting, that this is different, that this time this time, their product will work magic.)

[screenshot captioned: "Anytime someone tries to tell them Reid Hoffman is "one of the good ones," feel free to laugh in their face"

<blockquote>Al is the best learning technology invented to date, and I'm excited to see innovators like Alpha School co-founder MacKenzie Price leveraging it to reimagine K-12 education. Spoiler alert: That doesn't mean replacing teachers, but it does involve redefining their roles.

If you haven't heard about MacKenzie's network of Al-powered K-12 private schools-or if you have but want to hear her respond to common criticisms-I'd encourage you to check out this week's Possible. You'll also hear from Alex Mathew, a high school senior from Austin, TX, about his experience at Alpha, where students learn core academic subjects through a personalized learning platform for two hours every morning, and then spend the rest of the day focused on passion projects and life skills.

Alpha plans to open a dozen new schools across the U.S. this fall, and I believe there's a lot we can learn from what MacKenzie is doing.

Curious to hear what you think in the comments.</blockquote>]

***

Today marks the 20th anniversary of Hurricane Katrina. If you were to tell the story of the end of public education in the US, you might start here – I think I would. Start with the subsequent takeover of the New Orleans public school system by charter school operators and the jubilance with which this was enacted (and is still talked about today). The dismantling of democratically-controlled institutions – this didn't begin with Trump.

The storm was the best thing that had happened to the education system in the city, Secretary of Education Arne Duncan would later pronounce, lauding the opportunities that "disaster capitalism" afforded. Almost 2000 people died in the storm, and education reformers like Duncan crowed because they could take leverage the tragedy and pursue their anti-union mission – "shock doctrine," as Naomi Klein put it. And plenty of folks are still cheering – in The Washington Post this week, we are told this was "a schools revolution unmatched anywhere for its radicalism and scale." [https://www.washingtonpost.com/opinions/2025/08/28/new-orleans-schools-hurricane-katrina/ ]

The firing of New Orleans' educators also marked "one of the largest displacements of Black educators since Brown v. Board of Education." [https://journals.sagepub.com/stoken/default+domain/FC7C33GCVUNV5NRD9XXM/full ] The unemployment rate for Black women was 9.1% post-Katrina [https://www.npr.org/2005/12/20/5062687/katrinas-effect-on-jobs-for-black-women?ref=2ndbreakfast.audreywatters.com ], incidentally. And with the firing of federal workers under Trump, unemployment for Black women has skyrocketed once again [https://19thnews.org/2025/07/black-women-unemployment-jobs-warning-sign/ ]. It's a bad signal for the economy, so we're told. But all this is a bad signal for democracy.

The end of public schools. The end of democracy. They are intertwined.

***

People love to tell the story about the end of B. F. Skinner, thaT behaviorism were defeated – chased out of the field of psychology, erased from scientific relevance, made a mockery, rejected, forgotten, whatever – when Noam Chomsky wrote a very mean book review [https://www.nybooks.com/articles/1971/12/30/the-case-against-bf-skinner/ ] of Beyond Freedom and Dignity. (In some versions of the story, it was an earlier book review, in which Chomsky lambasted Verbal Behavior, that set all this scorn in motion.)

It's a weird story. I don't buy it, in part because I just don't believe that a book review (or Noam Chomsky, bless his heart) wields that much cultural power.

But mostly I don't buy it because behaviorism is still absolutely fucking everywhere, despite all the talk of a "cognitive turn." And while the promoters of "AI" like to talk about themselves as creating machines that mimic the mind – something that Skinner would surely laugh himself – these technologists are utterly beholden to behaviorism, to conditioning, to reinforcement learning.

In MIT Technology Review, Ben Crair makes the case for "Why we should thank pigeons for our AI breakthroughs." [https://www.technologyreview.com/2025/08/18/1121370/ai-pigeons-reinforcement-learning/ ] Poor birds. It's not their fault.

***

I wrote a little bit in Wednesday's newsletter [https://2ndbreakfast.audreywatters.com/back-to-school-obligatory/ ] about the fallout from the underwhelming launch of ChatGPT5 – about a small shift (maybe) towards more skepticism about "AI," about how we'll see "AI" evangelists start to sell their services with slightly different messaging. But I think I'll leave the gloating and "I told you so" to Gary Marcus [https://garymarcus.substack.com/p/gpt-5-overdue-overhyped-and-underwhelming ], mostly because the harms from all this hype are ongoing, regardless of any proposed guardrails or policies or frameworks.

Kashmir Hill's story in The New York Times this week – "A Teen Was Suicidal. ChatGPT Was the Friend He Confided In" [https://www.nytimes.com/2025/08/26/technology/chatgpt-openai-suicide.html ] – is a case in point. And the story is probably one of the most upsetting things I've read in a while. And I read about this stuff for an living.

Adam Raine had started using ChatGPT for homework help; the technology offered him explicit guidance on how to take his life.

[screenshot: "From the wrongful-death lawsuit filed by Raine's parents" https://www.documentcloud.org/documents/26075676-raine-v-openai/ ]

"Best learning technology invented to date," says one of the most powerful people in Silicon Valley. He's wrong. But it is, perhaps, the culmination of decades of behaviorial engineering and surveillance capitalism [https://www.bloodinthemachine.com/p/a-500-billion-tech-companys-core ], the latest technology designed to capture and hold our attention – to nudge us and to monitor us and to hook us.

What are we doing?! What are we doing to children?! [all links]

Professors, professing: "Reclaiming Conversation in the Age of AI" [https://www.afterbabel.com/p/reclaiming-conversation-age-of-ai ]by Sherry Turkle. "Human Literacy" by Eryk Salvaggio. "Shifting My Thinking about AI in the Classroom" [https://theimportantwork.substack.com/p/shifting-my-thinking-about-ai-in ] by Michael Burns. "Yes, It Is Our Job As Professors To Stop Our Students Using ChatGPT" [https://katemanne.substack.com/p/yes-it-is-our-job-as-professors-to ] by Kate Manne. "Why We're Not Using AI in This Course, Despite Its Obvious Benefits" [https://emergingethics.substack.com/p/why-were-not-using-ai-in-this-course ] by Patrick Lin. "What Happened When I Tried to Replace Myself with ChatGPT in My English Classroom" [https://lithub.com/what-happened-when-i-tried-to-replace-myself-with-chatgpt-in-my-english-classroom/ ] by Piers Gelly. "College Students Have Already Changed Forever" [https://www.theatlantic.com/technology/archive/2025/08/ai-college-class-of-2026/683901/ ] by Ian Bogost. "Students Hate Them. Universities Need Them. The Only Real Solution to the A.I. Cheating Crisis" [https://www.nytimes.com/2025/08/26/opinion/culture/ai-chatgpt-college-cheating-medieval.html ] is the blue book, says Clay Shirky.

I'm only a chapter or so into R. F. Kuang's new novel Katabasis – two grad students travel to Hell to rescue their dissertation advisor – but damn, I can't help but quote her here:

<blockquote>Success in this field demanded a forceful, single-minded capacity for self-delusion.</blockquote>

Elsewhere on campus: "This Is the Group That's Been Swatting US Universities," [https://www.wired.com/story/purgatory-gores-swatting-us-universities/ ] says Wired. "Inside the Rise of OnlyFans on College Campuses," [https://www.townandcountrymag.com/society/money-and-power/a65529930/onlyfans-college-side-hustle-trend-explained-interview-2025/ ] from Town and Country Magazine. Anthropic has released a report [https://www.anthropic.com/news/anthropic-education-report-how-educators-use-claude ] on how it says educators are using Claude, and the data will not surprise you. The New York Post boasts this "exclusive": "First lady Melania Trump will head effort to teach next generation about AI." Perfect. Honestly perfect. No notes.

***

"I am an AI Hater," [https://anthonymoser.github.io/writing/ai/haterdom/2025/08/26/i-am-an-ai-hater.html ] writes Anthony Moser, "and I will not be polite. The machine is disgusting and we should break it. The people who build it are vapid shit-eating cannibals glorifying ignorance. I strongly feel that this is an insult to life itself."

And from Ed Zitron, ever prolix: "How to Argue with an AI Booster." [https://www.wheresyoured.at/how-to-argue-with-an-ai-booster/ ]

[screenshot of Stefan Edward Jones post:

"1997. I-Con SF convention on the SUNY Stony Brook campus.

We put Vernor Vinge and grey eminence of SF Frederik Pohl on a panel about the Singularity.

Before it started, Pohl asked "What is hell is the Singularity?"

I filled him in.

Right there, in front of Vinge:

"What a load of crap. Here's what's going to happen. We're going to burn through our resources, ruin the environment, civilization will collapse, and the survivors will despise us.""]

And finally, Rebecca Solnit on "Circuses vs. Roses: Notes on Pleasure and Scold Culture." [https://www.meditationsinanemergency.com/circuses-vs-roses-notes-on-pleasure-and-scold-culture/ ] That is to say, you can be absolutely enraged about the world, and you can be actively engaged in the struggle for human rights and climate justice, and you can spend some time looking at the pretty photos Travis Kelce and Taylor Swift posted to announce their engagement.

<blockquote>I have no strong feelings about these very wealthy and successful young people, but I do have strong feelings about people who tell us that flowers are bourgeois and we can't take pleasure in what we take pleasure in. Yes we can. And, I think, we must. As one of my favorite gospel songs puts it, "I won't let nobody steal my joy."</blockquote>"]]></description>
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    <title>Rebecca Solnit, Stories of the Imperceptible - YouTube</title>
    <dc:date>2025-06-12T19:23:53+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rebecca Solnit, one of the most outstanding essayists of the current literary scene, reflects about the ways in which writing and activism can be catalysts for change and hope with essayist and cultural journalist Eudald Espluga. This, her first visit to the CCCB, coincides with the publication of her latest book No Straight Road Takes You There: Essays for Uneven Terrain (in Catalan, Elogi del camí inesperat, Angle, Lumen, 2025).

The present is charged with a sense of urgency. The speed with which we are embroiled in everyday happenings, feelings of vulnerability as rights are taken from us, the presence of violence, and the climate crisis are driving us to a state of despair where it seems that any action is doomed to failure. Confronting this paralysis, Rebecca Solnit suggests that we should return to long-term views and reclaim slowness, patience, and resistance.

With this in mind, she recovers in her latest book—No Straight Road Takes You There: Essays for Uneven Terrain—stories where hope unexpectedly makes its way, where victories come in silence, where the past teaches us that, sometimes, the most imperceptible actions become seeds of resistance and change. We may not be able to anticipate the future, but our actions today open up unforeseen paths that can lead to a transformed world."

[See also:
https://www.cccb.org/en/activities/file/rebecca-solnit/247852 ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking as an art has a deep history. By guiding participants, or their own bodies, on walks, artists encourage us to see the extraordinary in the mundane."]]></description>
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<item rdf:about="https://marincountyconfidential.substack.com/p/white-feminists-explain-things-to">
    <title>White Feminists Explain Things To Me, Part 1</title>
    <dc:date>2025-02-12T01:56:21+00:00</dc:date>
    <link>https://marincountyconfidential.substack.com/p/white-feminists-explain-things-to</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Is Marin County's Grooviest White Feminist Icon, Rebecca Solnit, "Leaning In" to Genocide? 2. A Ceasefire Petition Gains Traction in Fairfax"

...

"Rebecca Solnit: The WTO Protest Writer Who Came In From The Cold?

The Monday before Thanksgiving, I opened my email, and there, featured prominently in a fundraising drive for The Guardian, was columnist Rebecca Solnit's name. I had been up late that evening trying to follow what was happening in Gaza, a task made more difficult by the many dozens of Palestinian reporters who had already been killed by Israeli airstrikes since mid-October, and I wondered about Solnit's position.

Surely a writer who had profited nicely from writing about the environment, displacement, land rights, and indigenous peoples, would have much to say about the plight of Palestinians. The Palestinian people are, however inconveniently, indigenous to Palestine, a fact largely ignored by "eco-feminist" indigenous-obsesssed liberals in Solnit's lily-white home county of Marin.

I assumed that I had to have missed something, so I tried to search for articles that Solnit had written about the prior six weeks of bombing, but came up with nothing. This surprised me since Solnit had apparently written much about the plight of Ukrainians (much in line with the US State Department position.)

In the aftermath of the 2016 election debacle, Solnit had morphed into a feminist champion of former Secretary of State Hillary Clinton (as feminist victim, of course.) But, depressingly, Hillary Clinton was the opposite of a victim – she had an abysmal and bloody record as Secretary of State under the Obama administration – a fact that had deadly results for millions of women from the Middle East to Latin America.

Solnit had also written a very disturbing article praising the far-right Narendra Modi, and when one prominent East Coast writer politely pointed out Modi's systematic use of mass rape against opponents, Solnit blocked them. The pro-Modi article, and Solnit's passionate defense of Hillary Clinton occurred after what was Solnit's breakthrough "feminist" book, Men Explain Things To Me. The success of the book elevated Solnit in the public eye, and this appears to be where she started to morph into a more commercially saleable purveyor of "hope in dark times.”

(My DM's and emails have been filled by writers who worked with Solnit, suggesting that Solnit's left credentials were never what they appeared to be. That may be so, but from the outside looking in, it does seem that there was a clear break starting around 2015.)

Still, it seemed unusual that Solnit would have written nothing about Gaza, so I checked her Twitter(X) account, which is where these things would most readily turn up, as the app is still busy with left-leaning writers and journalists, and is a still-critical if greatly diminished conduit for the left. A keyword search on Solnit’s Twitter(X) account for "Palestinian" turned up nothing at all, and there was only one oblique tweet that could be summoned by the keyword search "Gaza":

"Without in any way diminishing the horror of what's happening in Gaza, I'd note that in Ukraine there have been huge numbers of military deaths, including 70k Ukrainians, many of them civilians turned soldiers in defense against the invasion."

[screenshot]

Consider that for a moment. Solnit's tweet does in fact diminish the horror of what had already happened in Gaza, as it very politely declines to indicate that the (now) over 20,000 deaths caused by Israel's nonstop bombardment of Gaza are overwhelmingly civilian, a fact already obvious on November 2, when Solnit tweeted that.

Solnit's lone statement on Gaza almost looks like it could have been crafted for, or by, the US State Department, which has in reality fully backed Israel's genocidal bombing campaign.

Bear in mind that as Solnit appears to have waffled on the issue of Palestine, writers of greater and lesser stature are continuing to suffer consequences for merely signing letters in support of Palestinians, and ordinary workers are losing their jobs for speaking up. Black writers and performers appear to have been particularly targeted for speaking up in defense of Palestinians, part of a long pattern.

Since I couldn't find anything Solnit had written about Palestine, I did the responsible thing, and I asked her directly via Twitter(X) if I was missing something. My question, in total, was direct:

"Am I spelling "Gaza" or Palestinian wrong? I'm just wondering: is this really the only thing that Solnit has written about the current genocidal bombing of Gaza by Israel? A passing reference?”

[screenshot]

Solnit responded within a few hours:

"As I said to the last person policing my speech, do your homework before your condemnations because you missed a lot of stuff going back years. Also ask yourself why you're running around policing strangers.”

[screenshot]

This was a curious reply, because I had neither policed her speech, nor condemned her. I had merely asked what the public position of a prominent public figure was. Solnit's response seemed to me classically Marin County: Ask a simple question of a public figure or public official, and they will feign offense ("How dare you ask me, you peon!") rather than simply answer the question.

I pointed out to Solnit that I wasn't policing speech, rather asking for her position on a topic that almost every other progressive or left-ish writer had opined on one way or another. Solnit replied:

"You are policing speech, because you think you get to render public verdicts on me without doing your homework first, and yeah, Mr. Cop, you can find stuff this week and this month if you bother to look, not that it's my job to do your homework."

[screenshot]

I wasn't sure how to interpret her insistence on calling me "Mr. Cop", but it seemed possible that Solnit is so accustomed to defending herself by calling others sexist that she was incapable of considering the possibility that the person asking her a question she didn't like was female.

Aside from that, asking for someone's position on an issue as grave as the genocidal bombing of Palestinians in Gaza was not “rendering” anything close to a “public verdict” on anyone.

Further, a sincere question on a vital political issue should not be that difficult to answer for Solnit, who is paid for her public opinions. Why was Solnit so eager to take offense? Was it simply a means of distracting — or trying to distract — from her refusal simply to take a position?

Two other people ventured forward in the thread and politely asked Solnit if she wouldn't mind providing her position on the issue. Both were blocked simply for asking. One of those people was the aforementioned Ruth, who had merely asked Solnit:

"Please tell me you condemn genocide. It's sad that it has to be clarified, but it really does."

[screenshot]

(This, by the way, is classic Ruth. A woman who does not have a roof over her head, and has not had one for many years, still always has her heart open to the suffering of other people, even those who are half a world away. Ruth is devoted to the ideal of democracy, the essential component of which is asking questions, which she always does very politely and with respect to other peoples' feelings.)

Ruth was blocked by Solnit, but not before Solnit sent her a very curious message, complete with an image of what appears to a historical photograph of a Nazi official checking identity papers that was not only inappropriate, but was, particularly in this context, downright bizarre.

"Obviously, I codemn all genocides and I've condemned this one publicly, and I also condemn complete strangers who, in a 'show me your papers' way, demand responses like this out of the blue."

[screenshot]

Let's examine Solnit's reply to an unhoused woman writer in Los Angeles who very politely asked a simple question:

Solnit wrote that she condemns the genocide, including this one, but still does not mention the word Palestinian. Solnit wrote in the very next sentence that she also condemns anyone asking her position, which seems to imply that "genocide" and "being asked a question" are both to be condemned. Wait, what? Why should asking a reasonable and valid question (and of a public figure such as Solnit) be condemned? What sort of a writer would try to discourage valid and relevant questions at all? Particularly a question about one's position on an ongoing genocide?

I like to imagine the possibility of a better world. Not a world wherein a wealthy white writer like Rebecca Solnit mocks an unhoused woman in Los Angeles, but one wherein Rebecca Solnit, an influential writer who still has a conscience, both answers the woman’s question and extends a helping hand to that unhoused woman in Los Angeles who is also a terrific writer. (Let me dream, baby!)

It would have been simple enough for Solnit just to provide a link to a public statement or an article. Was it merely an ego problem on Solnit's part, or something more complicated? There is a clear affinity, as repeatedly emphasized in Solnit's own recent writings, with US State Department policies.

And here, in Solnit's blustering, one can hear an echo of Gloria Steinem's (far smoother and more confident) defense of the CIA.

The Bechdel Test? Why Isn't There A Caceres Test?

Some years back, the writer/illustrator Alison Bechdel formulated a test, a quick measure of women's representation in film and fiction. The test is whether a book or film features at least two women who are permitted to hold a conversation about something that does not involve a man. Bechdel herself never intended this to be a serious test, and so I offer the following not as a test but as contemplation:

Berta Caceres was an indigenous environmental activist in Honduras who fought everything from a hydroelectric dam to logging interests. She was a real-life hero, whether she won the prestigious Goldman Prize for environmental activism (she did!) or not. Caceres had allegedly pleaded with Clinton's State Department for protection after the US supported the 2009 overthrow of the democratically elected President Manuel Zelaya; Caceres was inundated by death threats after a new (U.S.-friendly!) government was installed. Although many groups attested to the threats Caceres faced, Secretary Clinton dismissed her concerns, and Caceres was subsequently assassinated on March 3, 2016 by a soldier who had been trained in part by US Special Forces.

Berta Caceres was only 44 years old, 11 years younger than I am now, and 17 years younger than Rebecca Solnit is now. Which is to say that Berta Caceres was not given the luxury of time that Solnit and I, both raised in Marin County, have been given.

Berta Caceres is also a name that is barely mentioned in Marin County, even amongst women who claim to be environmental activists, feminists, and defenders of all that is indigenous. I have not been able to locate an article by Marin County's Rebecca Solnit about Berta Caceres, but it does not mean she did not write one. (I was blocked by Solnit on Twitter after my questions last Monday, and queries to her publishing team earlier this past week have not yet been answered.)

But if we can consider a "Bechdel test", we might also consider a Caceres Test:?Are the influential white women who claim to be feminists, environmental activists, and champions of all that is indigenous refusing to speak the name of Berta Caceres? Does the name Berta Caceres embarass the local political machine that endorsed the Clintons, and still hews to the worst of their neoliberal policies?

If you look more closely, how many degrees of separation exist between some of these white feminists and the business interests that Berta Caceres was fighting? Why did white feminists need to strip all the essential parts - the intersectional parts relating to class, race, labor and property ownership - from feminism itself?"]]></description>
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<item rdf:about="https://oaklandgardenclub.substack.com/p/a-life-project-a-simple-conversation">
    <title>A life project, a simple conversation - by Alexis Madrigal</title>
    <dc:date>2025-01-02T05:15:08+00:00</dc:date>
    <link>https://oaklandgardenclub.substack.com/p/a-life-project-a-simple-conversation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["every person on this earth is a monstrously huge landscape, and yet, we can drop into any of it with a simple incantation, the right string of words piped through this sparse interface"

...

"It’s strange to feel a season of your self coming to an end. My second book, The Pacific Circuit comes out in about 10 weeks (you can preorder it). My next two smaller projects are coming into focus. They’ll both narrate different pieces of the Bay Area (Fort Mason, then Mt. Tam & Mt. Diablo). And after that, a cycle will be complete: A decade of place-based work on the politics, economics, culture, and environment of the Bay.

My next big project won’t be about the Bay Area. My focus is going to shift to minds, weird information processing, agency, the nature of language, life’s intricate, almost impossible processes. It’ll be rooted in what’s happening in the Bay, but it will not focus on the literal earth here, our living communities and cultures.

All this foreknowledge is a little terrifying. It forces me to confront what unites my work. Why these pieces and not those? How is this all one thing?

You might say it doesn’t have to be; we are multifaceted, etc. But I have noticed that my favorite creative people—whether it’s Rebecca Solnit or Ada Limón, Ta-Nehisi Coates or Miranda July, Mimi Tempestt or Richard Powers, Jenny Odell or Valerie June, Ross Gay or George Saunders—are engaged in a life project, each work a piece of some whole. Their books or poems or Instagram posts gather force from this larger system of thought, action, and intensity. And in any case: doesn’t it seem useful to search out the guidewires and mycorrhizal networks underlying your creative life?

My own production has been all over the place. Tech criticism, observational plant writing, logistics, renewable energy, lots of history, data work. Some of the diffusion is the fields I’ve worked in, which emphasize speed and relevance to the moment. But it’s also me. I am tirelessly associative, relentlessly driven to swoop up to larger scales and zoom in to smaller ones. I compulsively jump to adjacent fields and distant research. I’m interested in a huge variety of things and can at least passably understand most of them.

Only yesterday did I finally realize: wait, this isn’t a defect, but my thing. Tunneling (dreaming?) new routes between ideas, times, places, scales… That’s what I do.

I’ve been primed for this realization by my recent reading: Lots of cognitive science, artificial intelligence, and machine learning literature. In these worlds, everything is “a space.” Mutations are random explorations of genetic space. Large language models project words into a high-dimensional space that can be traversed in nearly infinite ways. Little flat worms regenerate body parts in anatomical space. There are algorithms for “hill climbing” and also for “gradient descent.” Genotypes are subject to “canalization” where they produce the same phenotypes despite genetic variance, as if they can’t help but fall into certain latent canyons of development.

The mathematics of networks turn out to be filled with landscapes, and so, so, so many things can be described with this math, from forests to brains to internet ads to cell regulatory functions to all the language ever written down. So many spaces can be traversed. We need only imagine ourselves capable of travel.

I conceptualized this newsletter on the Lafayette Ridge Trail yesterday, looking back across the way that I had come, up a few miles and a thousand feet. The trail dipped into and out of view along the knobby ridgeline, patchwork forest on the flanking hillsides. Further to the horizon, Mt Diablo stood above its rapidly greening foothills. Scattered about: Tiny little buildings made by invisible humans. High clouds striped the sky.

[photo]

And I was thinking, actually, about conversations between my wife and me. I was thinking, more precisely, about conversational “space.” We are two whole universes connected, anchored by very deep connection, but there are a thousand books worth of experiences that belong to one of us alone. You spend 17 years together and we know the easy paths to each other. They are well-marked, assiduously maintained, no poison ivy. But how much more are all of us — are the hillsides — than the well-worn trails?

Every person on this earth is a monstrously huge landscape, and yet, we can drop into any of it with a simple incantation, the right string of words piped through this sparse interface. At a bus stop, taking in two dogs playing, paying for a muffin—you might unveil a secret path to walk for a year or just a few feet. I have been blessed with my mother’s gift of easy connection to others. But what is the nature of that gift? It’s saying: hey, that seems interesting, wanna go there? As simple as stepping off the trail to point out a mushroom.

Anything can open up a hillside to explore. But often, it is the components of conversations that open up the rest of me: an unexpected question, someone else’s lingering shower thought, a feral conjecture about the world, free empathy, a true thing offered, a scrambled memory reassembled in real time.

The writer Oliver Burkeman came on Forum this week, and a piece of advice he gave struck me: make choices in life that enlarge you.

I start from the proposition that we are all very very very large. So, perhaps, my interpretation of that advice is to make choices that allow for continual discovery: self, place, environment, relationships. What lets you know more of the space of your self? Not the sprite of consciousness working in milliseconds that the Tufts biologist Michael Levin calls a “selflet,” but that much larger entity that your second-to-second attention has been building like a coral reef for your whole life.

[image]

That bigger thing is the accumulation of messages from your past selflets, from your ancestors back to the beginning of life, from your environment.

As much as you might think you do, you cannot examine your memories like curios in a cabinet or investigate your ancestral endowments through a 23andMe test. No, everything your body and mind can do can only be known through this present moment, through doing the thing, through living. Every memory exists only now at the moment you pull it from the space where it has been encoded, and reimagine it. Remembering and dreaming and experiencing are not as different as they might seem.

Our minds can be hilariously literal, and I believe that exploring new physical terrain can make it easier to find new inner vistas. Our minds can also be devastatingly oblique, and sometimes it’s a piece of Georgian choral music that might unlock something inside you with its unexpected exploration of harmonic space (thanks, Kitka). There are notes between the notes. Maybe there are years between the years, selves between the selves.

[embed: "Alilo" by Kitka
https://open.spotify.com/track/0exFNvlb8EqZwxLY6vTGu9 ]


The most meaningful, awe-inspiring moments in my life have always been infused by the multiscalar architecture of existence. And somewhere nestled in there, a self exists that, for reasons that no one can quite explain, wants to do things, wants to get places. That agency feels like the key to understanding the nature of life, and yet it is still mostly just an observed fact. The big question is not: why do I want to do X or Y, but why does anything want to do anything at all?

This is where my next project is headed. BUT that’s a ways off.

In the meantime, have this poem, a different walk through this post’s terrain. I wrote it last week in and for my hometown (shout out, Gabriel Cortez), a place I am trying to be kinder about, so that the little boy there has a better place to grow up.

Overlooking I-5 at Exit 14 (1997)

The best nights of my youth, we walked along dark exurban roads to I-5, to the gas station, where we bought terrible food, burgers so bad we called them butt burgers, as we ate 3, even 4 of them. Chimichangas, too, which seemed to flirt with racism in concept and execution. There were many things like that in those days: maple syrup, Apu, Steve Urkel, Taco Tuesday, our school mascot being the Rebels, how people said African American sometimes. They also outright declared the n-word, rarely though. More common: beaner and spic and wetback, my least favorite. But laughing in the bright lights of the AM/PM, gorged on Nintendo 64, what beautiful fucking idiots, I can’t hate any of them. Did they have much choice?

There and back, I’d stop on the overpass, the endless river of cars below me, and I would get that Scientific American feeling. Cosmological vertigo. The vastness of everything, the individual lives of all those people, every unknown story playing out on some stupid night in 1997, floating on history, wrapped in personal drama, precisely dimensioned and textured, how much it mattered to every rushing car that they get where they were going.

Before I knew the names of trees, before I felt something go quiet when I found myself alone on the trails, before I could appreciate the ocean as something to look at, before I knew regret, before I began to notice the color of the light in early December, before I would wake with a child on my chest, or tugging at my sleeve, before I liked to wake up to a quiet house and make coffee in the dim pre-dawn, this monstrous freeway was my access point to infinity, this dull roar through the trees, this stream of lights: you can’t tell me it was not sublime. The sublime!

Endangered butterflies, massive rainforest fungi, blue whales, tardigrades, mantis shrimp, the whole corvid family, bristlecone pines, weltwischia mirabilis, a finch with a funny nose, reindeer, amoebas, blue-green algae, flatworms, those huge crabs at the bottom of an ocean trench, the hundred million fish no one has ever seen, even once, the dragonflies, the beavers, the tiny bird you almost saw yesterday, the cloud of bacteria coming out of your nose and mouth, the earthworm, and yes, truckers and travelers and people working the graveyard shift at PDX and middle school boys drunk on the weakest independence.

What right does anyone have to imagine they are not just a manifestation of the whole, a piece, a component, an envelope around and inside many beautiful layers, a nearly arbitrary circle drawn around unstoppable endless wriggling like a net full of anchovies that’s also made of anchovies in an ocean of more anchovies.

Life is ridiculous.

On the overpass, some dipshit would always joke about dropping something on the cars below. The spell would be broken. Tiny gods with greasy fingers marching off back to the room above the garage reeking of puberty and Mountain Dew, pits stained with videogame intensity, peach fuzz darkening by the hour, a place in the world coming into and out of view like a flying bird through binoculars.

Crunching through shoulder gravel, a flashlight, pointed at the ground, swinging on an arm, illuminating now and then, broken glass, used condoms, bits of tire, cans, chip bags, small dead things, lost items, cigarette butts that once flared, tossing sparks as they tumbled out of fingers dangling out windows.

How could every person’s life mean so much to that person? How could any person’s life mean anything at all?

To live and die is the most ordinary thing.

That’s what I learned in my hometown."
]]></description>
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<item rdf:about="https://www.wrecka.ge/against-the-dark-forest/">
    <title>against the dark forest</title>
    <dc:date>2024-11-22T17:34:07+00:00</dc:date>
    <link>https://www.wrecka.ge/against-the-dark-forest/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The complex of ideas I’m going to call the Dark Internet Forest emerges from mostly insidery tech thinking, but from multiple directions."

...

"Appleton’s follow-on post synthesizes Strickler’s sense of both dangerous and useful dark forests with Venkatesh Rao’s “cozyweb” and sketches an ecosystem that includes the perilous aboveground—the “dark forest of the clear web, inhabited by data scavengers, marketers, & trolls”—and the cozyweb refuge underground. Appleton’s formulation is admirably clear:

The predators here are the advertisers, tracking bots, clickbait creators, attention-hungry influencers, reply guys, and trolls. It's unsafe to reveal yourself to them in any authentic way. So we retreat into private spaces. We hide in the cozy web.

Restructuring the analogy to make the dark forest represent the dangerous and compromised place, rather than the desired refuge, gives Appleton more to work with. The second of her Dark Forest posts is especially good—it extends, without hype or theology, into the coming degradation of the public surfaces of the internet by antisocial actors wielding generative AI and the real paucity of ways to handle the damage those actors inflict, not only on the internet, but on our ability to believe that the people we meet there are real.

For my purposes, the Dark Internet Forest complex is one that uses the forest to contrast the feeling of a psychologically dangerous landscape with the one of spaces of retreat, and which—inescapably, because of its roots in Liu’s heavily philosophical fiction—presents retreat as the only real option. Above all, it’s a series of descriptions of anxiety and of awakening to a sense of loss. Even for those of us spared the worst things the internet can do, this is a feeling most of us know—in 2019, I was almost entirely offline myself. Then 2020 happened and rewired my sense of what we can and can't afford to surrender, which is what keeps me circling around these ideas like a dazed shark....

it matters that we remember that the world’s big platforms are steered not by shadowy forces, but by teams of gold-rush-addled dorks whose sometimes-well-meaning employees are stuck frantically LARPing world government on internal forum software.

It’s equally important to remember that the patterns we’ve experienced on mega-platforms are not the only way to do networks but the result of specific combinations of under-thinking and malign commercial pressures—and that the currently ascendant systems are not inevitably annihilating forces, but legal and financial constructs that can be brought to heel, forcibly reconfigured, or just replaced."

[See also:
https://www.ystrickler.com/the-dark-forest-theory-of-the-internet/ ]]]></description>
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<item rdf:about="https://emergencemagazine.org/essay/dendrochronology/">
    <title>Dendrochronology – Robert Moor</title>
    <dc:date>2024-11-18T05:39:59+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/dendrochronology/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking amid a tangle of ancient Sitka spruces and cedars on the island of Gwaii Haanas in British Columbia, Robert Moor wonders how being in the presence of old-growth trees can help us feel, rather than intellectualize, not only the deep past, but also our responsibility to the future."]]></description>
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<item rdf:about="https://newleftreview.org/sidecar/posts/dealignment">
    <title>Tim Barker, Dealignment — Sidecar</title>
    <dc:date>2024-11-14T04:41:57+00:00</dc:date>
    <link>https://newleftreview.org/sidecar/posts/dealignment</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It wasn’t close. Donald Trump’s reelection may not make the history books as a landslide: measured by share of popular vote or of the electoral college, his margins are historically in the middle of the pack. But it is decisive nonetheless. In 2020, there were seven swing states in which the margin was less than three points. Six of those went to Biden. Last week, Trump won all seven. In nearly every one of the country’s thousands of counties, he improved on his 2020 numbers. 

The result fits awkwardly with Democratic Party rhetoric, in which all manner of compromise has been justified as part of a broad front against fascism. Even on the drawing board, the class basis of this strategy was more union sacrée than Front Populaire. In terms of the American experience, the Harris campaign seemed to aspire to something like Nixon’s 1972 project for a ‘new majority’. To be sure, today’s Democrats lack Tricky Dick’s swagger and agility. But, like him, they imagined building a coalition that spanned the AFL-CIO, the Business Roundtable and the neoconservative movement (nascent in 1972, senescent in 2024). Like Nixon, Biden sought to bolster domestic support for the costs of US international hegemony by administering homeopathic doses of economic nationalism. Both administrations balanced reductions in US military commitments (Vietnam then, Afghanistan now) with redoubled support for brutal regional gendarmes (the Shah then, MBS now). 

The quest for a broad centrist majority requires an antagonist who can be framed as utterly outside of the national mainstream. George McGovern – despite being a pastor’s son from South Dakota, and a war hero to boot – provided the necessary basis for such an appeal. One reason was that his platform did in fact call for a radical reordering of American society: cutting military spending by one-third, redistribution via steep taxation of inheritances and capital gains. During the summer of 1972, Business Week reported, ‘even those who claimed to be lifelong Democrats talked of “opening Swiss bank accounts” and supporting President Nixon in November’. Searching critiques of the national character were also unappealing to many people without offshore deposits, particularly if they happened to work in the armaments factories which McGovern threatened to close.  

Donald Trump is not George McGovern. The attempt to portray him as foreign to the body politic failed, because there is nothing remotely un-American about him. His political DNA links him directly to Nixon, via echt-Americans like Roy Cohn and Pat Buchanan. The things about him which are supposed to be deal breakers – racism, xenophobia, misogyny – can only be seen as outside the American mainstream by someone with the mental equipment of an earnest child. The slogan Make America Great Again is borrowed from Ronald Reagan, an American hero who mocked the poor for being hungry, compared African diplomats to monkeys and (on the advice of Pat Buchanan) proclaimed the Waffen SS to be ‘victims, just as surely as the victims in the concentration camps’. The idea that Trump could be banished to the margins by getting Reagan appointees to endorse Harris never made sense to anyone not already opposed to Trump.

The Democrats were prepared for a close election, or even for a loss in the electoral college which could be contrasted with an anti-Trump popular vote. But the ‘coalition of all democratic forces’ approach left them singularly unprepared for a popular defeat. Among the hardest core of party ideologues, the response was an abrupt pivot from jingoism to anti-Americanism. As Rebecca Solnit put it: ‘Our mistake was to think we lived in a better country than we do’. The New York Times described ‘a conquering of the nation not by force but with a permission slip’.

If Trump’s democratic victory scrambled the notion of the Resistance, then the class composition of his majority unsettled the self-congratulatory narratives around ‘Bidenomics’. Over the summer, as Biden’s senility slipped from open secret to front page news, one of the key architects of the administration’s policy reached for the economy as a life preserver. The US economy, she tweeted,

<blockquote>is currently near perfect. As we navigate the hardest political moment for dems in my lifetime, just a PSA to not forget that this Administration has delivered a new brand of economics. It is working wonders, and whatever happens, it shouldn’t go anywhere.</blockquote>

At that point, ‘whatever happens’ referred to the question of whether Biden would be replaced by Harris. The words now have a more ultimate meaning, as two-thirds of voters told exit pollsters that the economy was ‘not good’ or ‘poor’, and voters who prioritized the economy broke overwhelmingly for Trump. In the aftermath of the election, Bernie Sanders noted that ‘It should come as no surprise that a Democratic Party which has abandoned working-class people would find that the working class has abandoned them’. Others denied that the Democrats had abandoned the working class, but agreed that the working class had abandoned the party, either because they positively desired fascism or, more charitably, because they had been subject to misinformation about the state of the economy.

I don’t think it is possible to say with confidence that Harris lost because of the economy, much less that she or another Democrat could have won with different economic rhetoric. But it is simply not serious to claim that workers who rejected Harris were ignoring objective economic reality. As Biden’s own outgoing Council of Economic Advisers observed last month, ‘workers’ share of national income took a hit during the pandemic inflation’, with the result that the labour share – ‘an important indicator of how the economic pie is divided’ – was lower in 2024 than it had been under Trump. Perhaps the safest thing to say is that the working class, as a class, didn’t do anything. The vote is evidence of dealignment, not realignment: voters below $100,000 split basically down the middle.      

What has been the elite counterpart to the dealignment of working-class votes? Harris won voters with household incomes over $100,000, but that is a fairly large group equivalent to more than one-third of households. She prevailed by similar margins among those making over $200,000, a more select group equivalent to just over 10% of all households. This group is also roughly equivalent to the 10% of American households which own 93% of the stock market, which has been the clearest winner in the Biden boom. This same top decile, according to a study by Thomas Ferguson and Servaas Storm, captured 59% of the overall increase in household wealth created since 2019. In turn, this wealth explosion set the pattern for a highly inegalitarian consumption boom, with the top 10% of US households accounting for 36.6% of the overall increase in consumption between 2020 and 2023. If you add in the next richest decile, the top 20% of households accounted for over half of the increase. 

The distinctive Marxist position has been that class is a relationship, not an income percentile, much less the possession of a diploma. In this connection, it is relevant that Trump received the support of important sections of American capital, whose concerns have less to do with how much money they have (too much to count, no matter which party rules) and more to do with power and prerogative. Over the summer, the New York Times reported that ‘Nonunionized construction companies are furious about rules requiring agreements between contractors and unions on large federal projects’. The cryptocurrency lobby, working on behalf of an ‘industry’ whose very existence requires friendly politicians, spent nearly as much on federal elections in 2024 as all other corporate interests combined. More generally, some meaningful fraction of Silicon Valley has decided that the ‘techlash’ has gone far enough.

These forces are more publicly associated with Trump, but they are well represented within the Democratic Party by figures such as David Shor, the pollster who once said that ‘it was smart for Obama to try to ingratiate himself to the tech sector . . . and Democrats have made an enormous error by backtracking’. According to the NYT, the Harris campaign gave Shor’s consulting firm, Blue Rose Research, ‘agenda-setting power’ over a $700 million budget, much of it raised from tech. Most crypto money went to Republicans, but enough went to Democrats to get Chuck Schumer to proclaim at a ‘Crypto4Harris’ event that ‘Crypto is here to stay no matter what . . . we all believe in the future of crypto’. For most of society, class dealignment means polarization. But at the commanding heights of the economy, those with enough money to hedge their bets set themselves up to succeed in any eventuality.

That said, neither option is, from the standpoint of capital, ideal. Over the summer, the Business Roundtable (composed of 200 executives from large corporations) met with both campaigns. Trump told the group that ‘he would like to cut the corporate tax rate’ as well as further boosting oil production. Biden’s emissary, Jeff Zients, said that the Democrats’ ‘emphasis on global alliances’ and his respect for central bank independence ‘fostered the kind of trust worldwide that allowed US capitalism to thrive’. Antonio Gramsci himself could not have scripted a better example of the choice between capital’s narrow interest in maximizing returns and its broader ‘hegemonic’ interests. Paul Heideman, writing in 2021, observed along the same lines that the GOP’s ‘rightward peregrination has also produced quite a few negative externalities for capital, from needless uncertainty around the national debt to a devotion to minority rule that is threatening the legitimacy of a political system that has worked remarkably well for the corporate rich since the nineteenth century’. The most dramatic example of the latter was the January 6th incident, which briefly united the organized business community, aside from small business, in horror.

From that perspective, the fact that Trump won a popular majority makes life simpler for American business. As for central bank independence, if the Business Roundtable is not especially worried about that right now, it may be because they remember 2019. Throughout that year, Trump complained about the chairman of the Federal Reserve, tweeting at one point: ‘Who is our bigger enemy, Jay Powell or Chairman Xi?’ But when he asked his inner circle whether he could legally fire Powell, they told him immediately and unequivocally that he could not. According to the Wall Street Journal’s Fed correspondent, even someone like Larry Kudlow – a television personality and ‘ingratiating loyalist’ – knew that firing Powell, or even the rumour of it, would ‘accelerate the markets’ tailspin’. Treasury Secretary Steven Mnuchin – enough of a loyalist to remain in his position for Trump’s entire first term – texted regularly with the Fed chairman and ‘made clear he had Powell’s back’. When Trump appeared at the Business Roundtable in summer 2024, he brought along Kudlow – a reminder to the executives of the emergency brake they had pulled so easily last time Trump’s ‘economic populism’ had threatened to escape from the realm of rhetoric.

Capitalists have been led astray by complacency before, including about Trump, and it is safe to assume that his unpredictable, personalist style will create new tensions with important sections of the business community. Wall Street’s euphoric response to the election suggests that ‘the market’ doesn’t think Trump is serious about mass deportations and punitive tariffs. But even if he doesn’t go as far as he promises, any serious steps in the direction of economic nationalism will have differential effects on business which could turn into political fractures. The same may develop with regards to the budget deficit, particularly if inflation returns.

The biggest wild card is probably the Atlantic relationship. NATO, as one of its founders explained, did not originate from a ‘strictly military calculus’ but reflected broader concern about ‘whether our kind of society could continue with democracy destroyed in Europe and our opportunities for economic expansion narrowed’. Even in 1949, it was no simple matter for the Truman administration to convince the American business community that their prosperity depended on transcontinental security guarantees. It is possible that, if the debate were reopened, everyone would ultimately decide that the old corporate internationalist creed remains as compelling as ever. But however it is resolved, the mere reopening of the debate itself can be counted on to illuminate fractures within the capitalist class.

NYT columnist Jamelle Bouie proclaimed that ‘Most of us will probably die living in the political order that will emerge out of this election’. Without giving any hostages to fortune, one can say that this is wrong. The idea of a political order, alluded to by Bouie, was introduced to the study of American politics by Arthur Schlesinger, Jr, whose first volume on the age of the New Deal was titled The Crisis of the Old Order. For volume two, The Coming of the New Deal, Schlesinger picked an epigraph from Machiavelli: ‘There is nothing more difficult to carry out, nor more doubtful of success, nor more dangerous to handle, than to initiate a new order of things’.

Both the Age of Roosevelt and its predecessor had rested on durable class alignments. The System of 1896 was founded on the consolidation of corporate capital in a world-historical merger movement, and secured at the polls – not once, but repeatedly – with the support of industrial workers who believed they had an interest in tariff-protected industrial development. The New Deal order represented the incorporation of organized labour as a junior partner behind those businesses which would benefit from, or could at least tolerate, Roosevelt’s unprecedented combination of free trade, social welfare and trade union legality. Even the fractured age of neoliberalism was preceded, in the 1970s, by an unprecedented mobilization in which, as Thomas Edsall put it, ‘business refined its ability to act as a class, submerging competitive instincts in favour of joint, cooperative action in the legislative arena’.

Hegemony is more than a vibe, and critical realignment is not just a fancy name for a dramatic election night. It may be that one day it will be possible to interpret 2024 as a stage in the casting of a new political order. But that will depend on what happens next: what Trump does with his victory, and how everyone else responds to the domestic and international forces unleashed by his second administration."]]></description>
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<item rdf:about="https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit">
    <title>‘It does not have to be this way’: the radical optimism of David Graeber | Books | The Guardian</title>
    <dc:date>2024-11-13T18:28:56+00:00</dc:date>
    <link>https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a new collection of his writing is published, Rebecca Solnit remembers her friend, the late activist and anarchist who believed ordinary people had the power to change the world"

...

"David Graeber was a joyful, celebratory person. An enthusiast, voluble, on fire with the possibilities in the ideas and ideologies he wrestled with. Every time we met – from New Haven in the early 00s to London a few years before his death in 2020 – he was essentially the same: beaming, rumpled, with a restless energy that seemed to echo the constant motion of his mind, words tumbling out as though they were, in their unstoppable abundance, overflowing. But he was also much respected in activist circles for being a good listener, and his radical egalitarianism was borne out in how he related to the people around him.

He was always an anthropologist. After doing fieldwork among traditional peoples in Madagascar, he just never stopped, but he turned his focus to his own society. Essays such as Dead Zones of the Imagination: On Violence, Bureaucracy, and ‘Interpretive Labor’ and his book Bullshit Jobs came from using the equipment of an anthropologist on stuff usually regarded as boring, or not regarded at all – the function and impact of bureaucracy. His 2011 bestseller on debt reminded us that money and finance are among the social arrangements that could be rearranged for the better.

He insisted, again and again, that industrialised Euro-American civilisation was, like other societies past and present, only one way of doing things among countless options. He cited times when societies rejected agriculture or technology or social hierarchy, when social groups chose what has often been dismissed as primitive because it was more free. And he rejected all the linear narratives that present contemporary human beings as declining from primordial innocence or ascending from primitive barbarism. He offered, in place of a single narrative, many versions and variations; a vision of societies as ongoing experiments, and human beings as endlessly creative. That variety was a source of hope for him, a basis for his recurrent insistence that it doesn’t have to be this way.

As Marcus Rediker wrote in his review of David’s posthumous book Pirate Enlightenment, “Everything Graeber wrote was simultaneously a genealogy of the present and an account of what a just society might look like.” He was concerned about inequality of all kinds, including gender inequality in this society and others, and the violence that enforces inequality and unfreedom, as well as how they might be delegitimised and where and when societies might have escaped them. He focused, in short, on freedom and its impediments.

He was often credited with coining the Occupy Wall Street slogan “We are the 99%”, but he insisted on paring his credit down to having contributed the 99% part to a phrase so compelling that “the 1%” remains a widely used description of the uppermost elite. “The 99%” is a hopeful phrase, in opposition to the old layer-cake description of the working, middle, and upper classes. It’s an assertion that the great majority of us are working, and often financially struggling or precarious; that most of us have a lot in common – and a lot of reasons to oppose the super-rich.

David took joy in his work, and in how that work intersected with actualities on the ground – especially with the radical movements of the late 1990s and the new millennium, including the anti-corporate-globalisation movement that peaked with the shutdown of the World Trade Organization ministerial conference in Seattle in 1999, the Zapatista uprising in Mexico that began in 1994, and the many forms of radical egalitarianism manifesting as direct-democracy experiments and resistance to unjust institutions and governments, especially 2011’s Occupy Wall Street, in which he was deeply involved.

That joy: maybe this is how everyone should feel about ideas and the ways that they open up or close off possibilities. The way that, as he wrote, “The ultimate hidden truth of the world is that it is something we make and could just as easily make differently.” If you truly believe that, if you perceive a world that is constructed according to certain assumptions and values, then you see that it can be changed, not least by changing those assumptions and values.

We have to recognise that ideas are tools that we wield – and with them, some power. David wanted to put these tools in everyone’s hands, or remind them that they are already there. Which is part of why he worked hard at – and succeeded in – writing in a style that wasn’t always simple but was always as clear and accessible as possible, given the material. Egalitarianism is a prose style, too. Our mutual friend the writer, film-maker, and debt abolitionist Astra Taylor texted him: “Re-reading Debt. You are such a damn good writer. A rare skill among lefties.” He texted back that August, a month before his demise: “Why thanks! Well at least I take care to do so – I call it ‘being nice to the reader,’ which is an extension of the politics, in a sense.”

In order to believe that people can govern themselves in the absence of coercive institutions and hierarchies, anarchists must have great faith in ordinary people, and David did. A sentence Lyndsey Stonebridge wrote about Hannah Arendt could apply equally well to him: “To fixate on her exceptional mind is to miss something that is important about her lessons in thinking: thinking is ordinary, she teaches; that is its secret power.”

He had a strained academic career, despite his brilliance and originality – or because of them. In the first book of his that I read, Fragments of an Anarchist Anthropology, a tiny book bursting with big ideas, he wrote, “In the United States there are thousands of academic Marxists of one sort or another, but hardly a dozen scholars willing openly to call themselves anarchists … It does seem that Marxism has an affinity with the academy that anarchism never will. It was, after all, the only great social movement that was invented by a PhD, even if afterwards, it became a movement intending to rally the working class.” And then he argues that anarchism was not, by comparison, an idea created by a few intellectuals; instead, “the basic principles of anarchism – self-organisation, voluntary association, mutual aid” – have been around “as long as humanity.”

David’s recurrent rallying cry as both a scholar and an activist was: “It does not have to be this way.” Where academia can be cool and guarded, pulling away from direct engagement, he was warm and enthusiastic, wanting to see ideas lead to actions that could change the world. Taylor notes: “While he despised the tedium of academic bureaucracy, he loved activist meetings, savouring the ideological debates and revelling in various forms of planning, scheming, and mischief.” He was hopeful, not foolishly so, but due to the evidence he had amassed that human societies have taken myriad forms, that the people who are supposedly powerless can together wield quite a lot of power, and that ideas matter. One of my favourite scraps of information in Fragments of an Anarchist Anthropology is about Madagascar’s Sakalava people, who officially revere dead kings – but these kings make their wishes known “through spirit mediums who are usually elderly women of commoner descent.” That is, a system officially led by elite men is controlled by non-elite women.

Hope is a tricky business among intellectuals and activists. Cynicism, though it’s often inaccurate about both human nature and political possibilities, gives the appearance of sophistication; despair is often seen as sophisticated and worldly-wise while hopefulness is seen as naive, when the opposite is not infrequently true. Hope is risky; you can lose, and you often do, but the records show that if you try, sometimes you win.

His essay Despair Fatigue opens: “Is it possible to become bored with hopelessness?” David’s superpower was being an outsider. He did not proceed from widely shared assumptions but sought to dismantle them, urging us to see they’re arbitrary, confining and optional, and inviting everyone into the spaces this opens up (while saluting those already there). So much of his writing says, in essence, “What happens if we don’t accept this?” – if we dissect it to see its origins and impacts, or if we reject it, if we lift it off like some burden we don’t have to carry, some outfit we don’t have to wear? What happens is we get free."]]></description>
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    <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>Walking | 3rd Ritual</title>
    <dc:date>2024-09-27T23:32:24+00:00</dc:date>
    <link>https://3rdritual.com/spotlight/on-walking/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>walking slow mindfulness observation nadishodhana senses allthesenses wandering rebeccasolnit frédéricgros robertmacfarlane buddhism hinduism circumambulation ritual body bodies rebeccahorn</dc:subject>
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<item rdf:about="https://lithub.com/rebecca-solnit-how-to-comment-on-social-media/">
    <title>Rebecca Solnit: How to Comment on Social Media ‹ Literary Hub</title>
    <dc:date>2024-02-15T17:26:12+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-how-to-comment-on-social-media/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The entire measure of someone's commitment is how much they post about their commitment.”

"1) Do not read the whole original post or what it links to, which will dilute the purity of your response and reduce your chances of rebuking the poster for not mentioning anything they might’ve mentioned/written a book on/devoted their life to. Listening/reading delays your reaction time, and as with other sports, speed is of the essence. 

2) All of the O.P.’s feelings, experiences, interpretations, and values should be in the first sentence anyway. Only fascists hide those things in militarized outposts throughout the terrain of the piece. Which are basically ambushes. Which is violent and elitist.

3) If O.P. points out that your critique is baseless/ wrong/ high on its own fumes, whataboutism is your friend here. Just levy another charge, however unrelated. After all, any statement can be condemned for not including all other statements, aka O.P.’s concern about saving the whales is only a sign of his/her/their indifference about some other issue or cetacean or mammal or cause. There is always something.  

4) That is, anything not declared in the post is something O.P. does not care about/is complicit with. Every expression of concern is in fact an expression of unconcern about something else; each of them merits a rebuke and you have been appointed (by yourself, but nevermind) to deliver it. Everyone but you is indifferent to the plight of the greater sage grouse and needs to be reminded of it.

5) Also always good to rope in some group you have no contact with to say you stand with as in “I stand with penguins in condemning the ice in your drink.”

6) And here is your chance to school the O.P. on some subject they know more about than you! Getting it wrong is a great way to engage them more deeply.

7) If you’re a man and that O.P. is a woman, her facts are feelings and your feelings are facts, and those forty-seven increasingly lengthy responses you fired off were clearly a rational reaction. If she reacted negatively to them, do not forget to rebuke her for being emotional. 

8) Remember, the word privilege can be used randomly. People who are breathing are unfairly privileged over people who died in the year 1816, who you also speak for. How dare they love geese, who are privileged above poor wingless platypuses! 

9) Which is why the person who said, or rather typed, offhandedly  “people should bike more” really means all people need to bike everywhere under all circumstances and is callously indifferent to people who: live in Siberia and can’t bike through -40 blizzards; are physically unable to cycle; can’t afford bikes; and let us not forget those who have bicycle-related trauma. Which is why anyone who could say “people should bike more” is a fascist who needs crushing. 

10) Also you have the right to check their papers, as in to demand they prove to you their commitments and beliefs, and their unwillingness to do so on demand is a sign of culpability too. Have they properly condemned the recent something or other? It is not your job to find proof; it is this complete stranger’s obligation to offer it up, and there is no reason they would not if they were not guilty as charged. Condemn them for insufficient condemnation issuance.

11) Hypocrisy: this one is a biggie. I have it on good authority that Greta Thunberg is against carbon dioxide emissions and yet emits carbon dioxide with every exhale. People who don’t like tech corporations are good targets for this too; they should build their movements through communicating by cuneiform tablet on clay harvested from local mudbanks; public transit advocates should have never traveled by car. Anyone who doesn’t like some aspect of life on earth they haven’t completely disassociated with is begging for your gotcha moment. And it will never have occurred to Greta that she breathes or to the transit advocate that their mom drove them places.

12) Another important demand is that they offer proof of any facts in their utterances—that Calvin Coolidge was a president, that koala bears are marsupials, that Kool and the Gang sang “Celebration.”  This is particularly spicy with complete strangers.

P.S. You do not have to accept the proof. See above.

13) Finally if the post is about something O.P. cares about, remember that you’ve cared about it longer, deeper, harder than they have, and that even someone’s care can be a basis for your triumph, along with condemning them for all those other things they evidently do not care about. 

14) Nothing exists but social media. No one does anything offline. So the entire measure of someone’s commitment is how much they post about their commitment. Never mind if the noble cause is their day job, the thing they donate to extensively, the volunteer work they do; only the racket made online matters. Let the beginning and the end of thy commitment be the noise you make about that commitment (and others’ lack of commitment), and make it loud. 

15) While we’re at it, everyone ever born should hold the values of this very minute, and anyone who did not because, say, they were late Victorians or early medieval peasants should die, except in their case they already did, but still. 

P.S. Anyone who quotes William Shakespeare supports everything that was happening in 1594.

16) Joy is callous. All evidence of it is a reminder that someone somewhere is suffering, which many someones always are, so joy should be withdrawn, and anyway it’s neoliberal. There can be no good things until there are no bad things at all, which is why good things are bad.

17) Words are elitist, so I’ll stop here. 

Dedicated to the indefatigable souls who instruct me in these principles every day."

[via:
https://kottke.org/24/02/how-to-comment-on-social-media ]
]]></description>
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<item rdf:about="https://www.lrb.co.uk/the-paper/v46/n03/rebecca-solnit/in-the-shadow-of-silicon-valley">
    <title>Rebecca Solnit · In the Shadow of Silicon Valley: Losing San Francisco</title>
    <dc:date>2024-02-02T03:46:27+00:00</dc:date>
    <link>https://www.lrb.co.uk/the-paper/v46/n03/rebecca-solnit/in-the-shadow-of-silicon-valley</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I don’t know whether these billionaires know what a city is, but I do know that they have laid their hands on the city that’s been my home since 1980 and used their wealth to undermine its diversity and affordability, demonise its poor, turn its politicians into puppets and push its politics to the right. They have produced many kinds of dystopia without ever deviating from the line that they are bringing us all to a glorious utopia for which they deserve our admiration."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=19q4pWKPlj0">
    <title>Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine (Conversation #4) - YouTube</title>
    <dc:date>2023-11-29T07:11:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=19q4pWKPlj0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For our fourth and final conversation, around and beyond the legacy of Ivan Illich, we hear reflections and discussion from Katherine Bubel and Michelle Berry Lane before moving into an extended open discussion.

Katherine discusses Illich's mythopoetics of Prometheus, Epimetheus, and Pandora, the latter a patriarchally diminished version of the Earth Goddess Gaia, who Katherine connects to the biblical divine wisdom figure of Sophia, and Mary, Mother of God. Where Prometheus pursues mastery and technology, "Epimethean man stays and listens to the dream of Gaia/the Earth."

Michelle talks about about the conviviality with and of bees, and connects Illich with Suzanne Simard’s work on tree talk, and Lynn Margulis' work on symbiogenesis. She makes the case that the lost sense of contingency--life hanging moment by moment on God's grace--can be recaptured in the modern awareness of the complete contingence of our life on the health of our relationships.

Katharine Bubel is assistant professor of English at Trinity Western University

Michelle Berry Lane is a poet, a teacher of environmental science and a student of theopoetics, and part of Rochester Pollinators, a pollinator advocacy organization in southeast Michigan. 

Here is the video, "Un Certain Regard," in which gives his take on the myth of Pandora, Prometheus & Epimetheus: https://www.youtube.com/watch?v=L_ByKXCr9TA "

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4 (this bookmark)
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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    <title>Opinion | No, I Don’t Want to Go for a Walk With You - The New York Times</title>
    <dc:date>2023-09-20T22:56:52+00:00</dc:date>
    <link>https://www.nytimes.com/2023/09/20/opinion/walk-and-talk-meetings.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A new form of social tyranny has broken out. Opposition to it seems churlish and unsporting. Refusal risks offense. Other than actual or feigned injury, or bad weather, there is truly no escape.

I am speaking of the invitation that seems to arrive with ever increasing frequency from acquaintances, new friends and colleagues: Do you want to take a walk with me?

My answer is, in almost every case, no. I would not like to take a walk with you.

Don’t get me wrong. I love walking. I am a New Yorker, so I walk every day, several times a day. With my dogs in the park first thing in the morning. To the supermarket or the subway. And I am hardly a misanthrope. I love a coffee date or meeting for lunch. I’ll happily do drinks, soft or hard, depending on the mood and the hour. Or meet for a chat on a park bench.

But what began as a pandemic necessity has continued in a world where, despite a spike in Covid cases, normal life has come raging back.

This summer, people forked over wads of cash that could buy you a pretty decent used car to be wedged in close, screaming at the top of their lungs, at a Beyoncé concert or watching Coco Gauff pummel her way to her first Grand Slam title in the U.S. Open. These are ideal as shared activities. (For the record, I sadly didn’t score tickets to either of these extravaganzas.) Walking is another story.

I had a classic Generation X childhood that hovered just on the edge between free range and outright neglect. This meant I was expected, from quite a young age, to make myself scarce from home and find my own entertainment. My family moved around a lot; I was a bookish and awkward kid, more comfortable with adults than with people my own age. I spent a lot of time alone. I walked and walked and walked.

This was the 1980s, long before we could carry thousands of digitized songs in our pockets, and podcasts, of course, did not exist. Lacking a Walkman, I had nothing but my own thoughts to keep me company on these rambles, and my young, plastic mind formed indelible grooves and associations. Like most humans, I am a terrible multitasker. Invite me on a walk and I will struggle to keep up my end of the conversation because my brain cannot unlearn that walking time is thinking time, my mind wandering as widely and aimlessly as my feet.

This became a problem for me even before the pandemic. It was the early 2010s: Sitting (once a comfort I associated with the pleasure of reading) was suddenly considered as bad as smoking (once a pleasure I associated with … pleasure). Walking, or “getting your steps in,” would lower cholesterol, forestall diabetes, improve your memory.

This news came in the wake of a big tech boom. The innovation gurus of Silicon Valley were coming up with wild new ideas that transformed our economy, powered by new ways of working — open office plans that supposedly encouraged collaboration, playful workplace amenities like Ping-Pong tables. And of course, walks. Steve Jobs set the blueprint: He loved a walking meeting, and his endless imitators adopted the habit.

I tried mightily to get onboard with this trend, especially in the years I spent as a media executive working in tech companies. But I never got the hang of the walk and talk. Years of training my mind to pay attention while still and wander while wandering proved impossible to dislodge.

Even passive listening kills the vibe. Gripped by the mania for optimization, I used to try to fill my walking time with podcasts and audiobooks. But over time I find that I do less and less of that, in no small part because I often struggle to pay attention to what I’m listening to.

I really do appreciate the arguments in favor of walking and talking. Walking is good for you. Some people find it easier to talk to someone while engaged in another activity. This is apparently especially true for boys and men (my theory is that’s because men have been socialized to feel uncomfortable making one-on-one eye contact with one another).

A walk is a way to meet someone without consuming things (coffee, alcohol and food being the most popular choices) and without creating the obligation to provide hospitality in your home. I have a special exception to my general rule for parents of young children, for whom a walk while pushing a slumbering infant in a stroller is a rare chance to connect with a grown-up. And of course a spontaneous walk with a close friend — someone with whom you have a genuine, intimate relationship — can be a joy.

And yet. Taking a walk with someone you don’t know that well feels, to me at least, a bit like a forced march into intimacy, or an unwanted conscription of a treasured morsel of leisure into our obsession with productivity and self-improvement.

Even the arguments for the creative benefits of walking can fall into this trap. Fans of walks love to point out that Virginia Woolf dreamed up “To the Lighthouse” on a walk around Tavistock Square. Insomniac walks through London powered Dickens’s novels. Bathtubs and apple trees get all the attention, but many more scientists have had their eureka moments while on long, solitary ambles. Friedrich Nietzsche famously wrote that “only those thoughts that come by walking have any value.”

Sure. But the magic lies not in the end result but in the activity itself.

In her book “Wanderlust,” Rebecca Solnit captures solitary ambling perfectly: “Walking, ideally, is a state in which the mind, the body, and the world are aligned, as though they were three characters finally in conversation together, three notes suddenly making a chord. Walking allows us to be in our bodies and in the world without being made busy by them.”

The writer Teju Cole often gets invited to take walks, because his luminous novel, “Open City,” is filled with looping, interminable walks. But he usually demurs.

“Really, what I love more than walking itself is getting lost,” he said in an email. “And getting lost with someone else in tow is difficult. This might be why my favorite walks have been in solitude and in cities with which I am unfamiliar. One evening a few years ago, in the throes of jet lag, I set out from my Paris hotel without a map and without a phone, and I simply walked, for almost four hours. It remains my most memorable experience of that city.”

But even in your hometown, solitude rules. Or so Colson Whitehead, novelist and indefatigable New York walker, said of his peregrinations.

“Walking in New York is very much a solo pursuit for me,” he told me. “But I never feel alone because I have company — I’m walking with, not through, the City.”

Walking is a rare moment in our modern life where you can just let your mind wander. Aimless walking is a lost art in our ever-optimizing society. So let’s meet for coffee. I’m sure I’ll come up with lots of fun things to talk about on the walk over."]]></description>
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    <title>How to wander | Psyche Guides</title>
    <dc:date>2023-04-28T16:52:10+00:00</dc:date>
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<item rdf:about="https://www.akpress.org/trust-kids.html">
    <title>Trust Kids! Stories on Youth Autonomy and Confronting Adult Supremacy, carla bergman (Editor); Matt Hern (Foreword)</title>
    <dc:date>2022-10-25T16:14:30+00:00</dc:date>
    <link>https://www.akpress.org/trust-kids.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Trust Kids! weaves together essays, interviews, poems, and artwork from scholars, activists, and artists about our relationships with children in all areas of our lives.

The contributors of Trust Kids! write from different backgrounds, genders, ages, and sexualities and combine past lineages with more recent child-rearing ideas to offer a fresh, inspiring perspective. Many works on parenting and families wind up re-inscribing hierarchies by declaring how kids should be liberated. Trust Kids! insists on youth autonomy, listening to youth, and questioning adult supremacy on every page. At the heart of the book are conversations about all the ways that children can be included, loved, and cared for in more generative, just, and egalitarian ways. Its essays explore the liberatory potential of consent and autonomy in relationships among children, youth, and the adults in their lives. They also trace how oppressive attitudes toward children, far from being “natural” forms of kinship with the youngest members of our families and communities, have identifiable social and historical roots.


Praise for Trust Kids!

"Trust Kids! is wild and playful and challenging and engaging. Like those playground conversations with other parents. Like stories children tell around kitchen tables. Like the exhilarating possibility that the future is, in fact, in good hands if we just trust kids."
—Tomas Moniz, author of Big Familia

"Trust Kids! is based on the radical premise that 'solidarity begins at home.' Recognizing that we reproduce the seeds of hierarchy in our everyday relationships, this horizon-expanding book not only offers guidance for youth liberation and intergenerational justice but also prefigures an alternative to adult supremacy. Drawing on and interweaving voices across generations, this collection of essays, interviews, poems, and art centers young folks' perspectives and wisdom. Rather than prescribing a blueprint for revolution, the authors present a diversity of creative approaches to how adults can learn to trust kids more deeply and immediately co-create our futures together."
—Eli Meyerhoff, author of Beyond Education: Radical Studying for Another World

Featuring essays and poems by:
carla joy bergman, Curiousism Cyphers, Noleca Radway, Helen Hughes, Dani Burlison, Enfys Craft, Uilliam Joy Bergman, Yasamin Holland, Tim Holland, Idzie Desmarais, Akilah S. Richards, Meghan Carrico, chris time steele, Antonio Buehler, Sara Zacuto, Rebecca Solnit, Tasnim Nathoo, Jon Pawson, Maya Motoi, Wakaba, Joanna Motoi, Cindy White, kitty sipple, Chris Mercogliano, Lily Mercogliano Easton, Stacey Patton, Toby Rollo, Gustavo Esteva, Madhu S. Prakash, Dana L. Stuchul, Gabriel Zacuto, and Zach Bergman.
 
Features art by: ck nosun, Chris Bergman, Anon, Tasnim Nathoo, Gabriel Zacuto, and Grant Hoskins aka Gadzooks Bazooka.
 
Cover art by: Mona Caron

carla joy bergman is an independent scholar, writer, podcaster, and mom. She has spent the past two decades working in her community to create collaborative multi-media platforms that range from print to films. carla loves to zoom in on the in-between happenings and issues and to bust binaries. She is the co-author of Joyful Militancy (AK Press, 2017) and co-founder of Grounded Futures, and is continuing to write on a variety of subjects. She lives in Vancouver, Canada.

Matt Hern lives and works in east Vancouver, where he founded the Purple Thistle Center and Car-Free Vancouver Day. A former sportswriter and a radical urbanist whose writing has been published on six continents and in ten languages, he is the author of Big Moves (McGill-Queen's University Press, 2020) and Common Ground in a Liquid City (AK Press, 2010), which was shortlisted for the Vancouver Book Award."]]></description>
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<item rdf:about="https://www.newstatesman.com/environment/2022/10/rebecca-solnit-climate-despair-luxury">
    <title>Rebecca Solnit: Why climate despair is a luxury - New Statesman</title>
    <dc:date>2022-10-24T21:23:24+00:00</dc:date>
    <link>https://www.newstatesman.com/environment/2022/10/rebecca-solnit-climate-despair-luxury</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>rebeccasolnit hope despair climatechange globalwarming 2022 climatedespair fatalism optimism</dc:subject>
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<item rdf:about="https://www.publicbooks.org/thoreau-in-good-faith/">
    <title>Thoreau in Good Faith | Public Books</title>
    <dc:date>2021-07-25T19:24:20+00:00</dc:date>
    <link>https://www.publicbooks.org/thoreau-in-good-faith/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Try mentioning Thoreau online, and you are likely to get several comments about his mother doing his laundry while he enjoyed his camping trip. As Laura Dassow Walls shows in her deeply researched biography, Henry David Thoreau: A Life, this accusation probably isn’t true. True or not, though, the story resonates with the way Thoreau (or latter-day Thoreauvianism, at least) makes some people feel, so it seems impervious to fact-checking.

“‘Walden’ is less a cornerstone work of environmental literature than the original cabin porn,” Kathryn Schulz wrote in the New Yorker in 2015. “A fantasy about rustic life divorced from the reality of living in the woods, and, especially, a fantasy about escaping the entanglements and responsibilities of living among other people.”

In casual conversations, Thoreau’s name now stands for a whole bestiary of bad white masculinities. He is both the old-timey moralist and the adolescent whiner. He is the “cornball” prude but also the affected, too-cool hipster (performed to such devastating effect by John Mulaney, with his bespoke neck beard, on AppleTV’s Dickinson). Thoreau is the inconsistent, ineffectual liberal as well as the agro-celibate.

These various characterizations seem almost irreconcilable, except that they are all ridiculous. Kushner’s Alex reads the room and plays it to his own advantage, against the loser Gordon: there is no quick prestige to be gained by casting your lot with the author of Walden.

Elsewhere, Thoreau continues to be quietly taken up by more serious and sympathetic readers. In studies by Sharon Cameron, Jane Bennett, and Branka Arsić, among others, we encounter a Thoreau whose aesthetics and politics flow from his deep sense of connection rather than isolation. Even Rebecca Solnit, the author of “Men Explain Things to Me,” a definitive essay about presumptuous guys, repeatedly returns to Thoreau in just such terms. Solnit finds in Thoreau a writer for whom “nature and culture, landscape and politics, the city and the country are inextricably interfused.” These readers see Thoreau’s embeddedness in local communities—human and nonhuman—as the wellspring of his work’s still-surprising power, not a source of shame.

Thoreau’s Religion takes its place in this good company. With extraordinary patience and clarity, Balthrop-Lewis guides well-meaning readers in appreciating Thoreau’s aesthetics and ethics, his ways of writing and his ways of living, as he himself understood them.

I have spent time with many books and essays about Walden. I cannot think of any other critic who performs this simple-seeming but exacting task as well as Balthrop-Lewis does it here.

Thoreau’s Religion sets aside the image of the walled-in hermit; it emphasizes Thoreau’s intimacies and connections. His idea in going to Walden was not to extricate himself from social ties. It was to reorient his world, so that the woods, rather than the town, centered his spiritual map. Walden made urban life, with its harried business, look provincial and benighted compared with the motley cosmopolitanism of the outskirts. Around the ponds, Thoreau found people excluded and displaced from Concord’s white, middle-class, Protestant mainstream. He also found himself communing with plants and beasts.

Despite the book’s title, Thoreau’s Religion does not concern itself too much with theological details, such as how Thoreau combined the Christian Gospels with Stoicism or the Vedas, all of which informed his transcendental vision. Balthrop-Lewis is most compelling when she treats Thoreau’s religion as a devotional regimen rather than a doctrine—as a self-imposed habit, not a creed. She insists that Thoreau was a Christian believer, but she emphasizes his way of life as a Christian practice.

Thoreau’s path was an ascetic one, designed especially to retrain his attention, opening his sensorium up to objects and others. Even writing was not as lonesome as it might appear. For Thoreau, “writing is a practice that contributes to broader forms of sociality by cultivating habits of attention in the author.”

Modern capitalism manipulated people of Thoreau’s class, he believed, by tricking them into craving things they didn’t need. He shut out the market’s distractions so that he could return to savoring the uncommodified parts of life. He was not seeking mortification for its own sake; he wanted greater intensities of perception and deeper communion with the people he loved.

This doesn’t mean Thoreau exempted himself from the modern economy. He knew that there was no exemption. According to Balthrop-Lewis, he was trying to live simply so that everyone could get their share of the world’s common goods. By placing some limits on what he allowed himself to consume—for instance, no coffee, since it came from slave plantations—he believed that he could access richer kinds of joy and pleasure. Balthrop-Lewis calls this “delight in true goods,” the grateful appreciation of “God’s gifts of life and nature.

The ethos of delight in true goods, Balthrop-Lewis shows, motivates Thoreau’s sensuous asceticism, and it is also the foundation of his ethics and his politics. He wrote hundreds and hundreds of pages, using his journal to train himself in observation and composition. In the same spirit, he risked his life and freedom when his conscience demanded it, for instance, in helping fugitives on the run from slavery.

The point about political activism is crucial to Thoreau’s Religion. Other critics, notably Hannah Arendt in her essay “Civil Disobedience” (1970), have accused Thoreau of a self-absorbed quietism—a preoccupation with keeping his own hands clean—that required no involvement in the compromised, collaborative work of politics. Today, Thoreau is sometimes caricatured as devising the luxury commodity of New Age spirituality, a self-care that consoles its practitioners while the world is burning all around them.

Balthrop-Lewis rejects any oversimple opposition between spirituality and activism. She argues that, paradoxically, “the ascetic practitioner participates in the society from which he withdraws by withdrawing from it.” Her interpretation reconnects Walden to Thoreau’s political writings, with special emphasis on economic problems like exploitation and the unequal distribution of resources.

“Thoreau’s asceticism,” she insists, “was also political, by which I mean it was aimed not only at his individual formation but also at the radical transformation of the world in which he lived, specifically of emerging industrial capitalism.” This is true.”

In responding mainly to accusations that Thoreau was not political, however, Thoreau’s Religion seems to assume that political participation itself—activism, resistance, “the radical transformation of the world”—is sure to be on the side of justice. What guarantees this alignment?

This question brings me back to The Mars Room. Graciously, Kushner treats even the awkward, ill-fated Gordon with sensitivity. In some of the novel’s most beautiful scenes, Gordon walks through the damaged California landscape, a saunterer like Thoreau, doing nothing more or less than paying attention to the world. One day he finds a big paper-wasp’s nest and carries it home, appointing himself the keeper of “this grand and mysterious, half-deflated, torn-open thing.” The phrases could also describe Gordon’s heart—half-deflated, torn open—or Thoreau himself, who went to Walden grieving his dear brother’s death. John Thoreau had passed away in Henry’s arms.

A word for one kind of heightened attention is vigilance. It might find expression in a vigil, a careful tending to the vulnerable or the lost. But vigilance can also devolve into the violence of the vigilante. It happens to Gordon: humiliated and enraged, he turns militant in the lonesome hills, and by the novel’s end he has fulfilled his old friend Alex’s cruel, half-joking prophecy. The student who loved Thoreau becomes an ecoterrorist.

Today in the United States, there is militant activism on the right as well as on the left, and Thoreau has his admirers (and haters) on both sides. You can find references to his work in Kaczynski’s writings; you can hear him reclaimed as a pioneer of the “libertarian tradition” in podcasts. Of course, reactionary appropriations of Thoreau’s work betray its spirit, as Balthrop-Lewis understands it. I agree with her reading, though I am not sure it will persuade Thoreau’s harshest critics on the left.

***

The ethos of delight in true goods made Thoreau a radical. It also made him a scold. “Thoreau does sometimes come off as dour,” Balthrop-Lewis acknowledges. But then she also has eyes for his humor and his weirdness and his beauty, page by page. For readers who can’t stand Thoreau’s style, no moral exoneration, however well argued, is going to redeem him. Thoreau surely believed that his writing and his faith were of a piece, and Thoreau’s Religion shows how deliberately he sought to unify them, but it is as an artist, not a moralist, that he wins and loses readers’ love.

The real political objection to Walden, as I see it, is less Thoreau’s quietism or complacency than his primary commitment to his self-emancipation. Like today’s white reactionaries, he counted himself among the victims of political and social oppression, in spite of his relative social advantages. They take up the ambition of a white man’s liberation without tying it, as he did, to anti-imperialist and antiracist missions. Their selective use of Thoreau’s writing is not his fault, but it is some part of his legacy.

The real ethical objection, meanwhile, is not that Thoreau absolved himself from “sociality” itself, or even that he refused to acknowledge his dependency on others. The more difficult problem is that he was not the kind of person anyone else could depend on, steadily, day by day. For some of us, economic and ethical compromises, not to mention aesthetic ones, feel most unavoidable when we are taking care of people who cannot take care of themselves. I may have misgivings and regrets about my own compromises, but those sentiments make it even harder to stomach the implicit condemnations that I feel, now and then, in reading Walden.

What keeps me attached, in the end, is the way Thoreau thinks and writes, the resonance and interest of his strange, restless, beautiful prose. I don’t want to convert to Thoreau’s religion, but I do want to read his book again and again.”]]></description>
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<item rdf:about="https://thewalrus.ca/why-i-dont-read-rebecca-solnit/">
    <title>Why I Don't Read Rebecca Solnit | The Walrus</title>
    <dc:date>2020-04-28T06:35:56+00:00</dc:date>
    <link>https://thewalrus.ca/why-i-dont-read-rebecca-solnit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“It’s time to stop buying into the author’s brand of pop feminism”

…

“IT’S UNSETTLING TO think that we prefer our female commentators as moralistic hopemongers. The fundamental assumption of The Mother of All Questions is that things are getting better. After Ghomeshi, Cosby, Trump, that thesis seems depressingly misguided. While Solnit has received her fair share of vitriol from online trolls, it hasn’t been for broaching controversial topics. Solnit was even “ambivalent at first” about the coinage “mansplaining,” she told the Guardian, because she worried about “typecasting men with the term.” Pop feminism allows us to label ourselves as progressive without the possible cost—to our reputations, our convictions, our friendships, our free time—that comes from thinking critically on controversial issues. It provides an easy alternative to participating in the modern women’s movement, which is full of contradictions. Better to agree with Solnit’s basic conclusions, we decide, than to participate in feminism’s various disagreements. Yet how will this approach ever lead to progress?

In the book’s long essay about silence, Solnit summarizes what feminist thinkers over the last decades (such as Mary Beard, Maya Angelou, Adrienne Rich, and Allison Bechdel) have said on the topic. She’s done her research—she even drops in the word intersectionality a couple of times. But it quickly becomes painfully obvious that many women have thought critically about silence, and Solnit herself doesn’t have anything new to add. As usual, she tells us what we already know—in this case, that women have been silenced for centuries and it would be better if we weren’t—and adds a few literary flourishes. Maybe that’s the fate of women writers: we’re constantly repeating ourselves, never heard the first time. Or maybe, in today’s world of 140-character thoughts and uncomplicated iconography, Solnit is giving us exactly what we asked for. The most positive thing to say is that, at least, she isn’t being silent. And, for better or for worse, we are reading her.”]]></description>
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<item rdf:about="https://newrepublic.com/article/157136/no-one-disagrees-rebecca-solnit-memoir-feminism">
    <title>No One Disagrees With Rebecca Solnit | The New Republic</title>
    <dc:date>2020-04-28T06:33:20+00:00</dc:date>
    <link>https://newrepublic.com/article/157136/no-one-disagrees-rebecca-solnit-memoir-feminism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Recollections of My Nonexistence is big on relatable feminist insights but skips the difficult questions.”

…

“It is hard to disagree with anything Solnit says here, but one wonders if that is a shortcoming. Though Solnit makes references, largely in asides, to the ways women’s experiences are complicated by race, class, and sexual orientation, there is little real mining of these disjunctures. In Recollections of My Nonexistence, women and minorities largely exist as innocent, interesting figures who add “vitality” to spaces, who fit neatly into Solnit’s worldview wherein misogyny is largely a thing that straight white men (and Kanye West) do. 

She passes by black churches and revels in the idea that she is “never too far from devotion,” but does not consider the potential collision of Christian modesty with feminist ideas about sexual liberation. She writes that she likes living in California because it “faces Asia” but does not engage with the unique contours of Pacific feminism. The gay men in the Castro make great friends for Solnit—“Oh, how I was free to be funny or dramatic or preposterous around them,” she exclaims—but the capacity of queer men to enact misogyny is never explored. 

A few years ago, Viviane Fairbank of The Walrus wrote a piece titled “Why I Don’t Read Rebecca Solnit,” that articulated some of the same anxieties I hold about Solnit’s relatively unquestioned status as an important voice in contemporary feminism. For Fairbank, Solnit’s writing embodies a new, watered-down ethos of feminist solidarity, “call it ‘pop feminism,’—that addresses only topics we can safely agree on.” Fairbank traces Solnit’s belief in the power of women’s stories to the consciousness-raising work of 1960s feminists, reminding us that these stories were meant to lead to “debate that triggers policy change, social reform, or even popular demonstrations. Solnit never makes it past anecdotal evidence.” Likewise, I kept waiting for this book to spin out more, to think, for instance, about how nonexistence functions under capitalism through the erasure of women’s labor, or what it means when women become not invisible but indeed hypervisible as justifications for military intervention (i.e., the U.S. government’s insistence that its invasion would “liberate” Afghan women).

While Solnit has written extensively elsewhere on climate and anti-nuclear activism, those issues often recede into the background in Recollections of My Nonexistence. There is a distinct lack of politics as policy here, perhaps because a truly feminist political vision might make some of Solnit’s white and upper-middle-class readers uncomfortable. But that is what happens when resonance is treated as an ethos in and of itself; we begin to silence ourselves, and solidarity becomes little more than a new kind of nonexistence.”]]></description>
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    <title>The Uses of Disaster | Commune</title>
    <dc:date>2020-03-20T22:44:51+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Climate change is here. In the midst of the storm, an opportunity arises to break with capitalism and its vicious inequality. Let’s seize it while we can. The alternatives are unthinkable."]]></description>
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<item rdf:about="https://www.nytimes.com/2019/08/01/books/review/by-the-book-jia-tolentino.html">
    <title>Jia Tolentino Wants You to Read Children’s Books - The New York Times</title>
    <dc:date>2019-08-20T08:09:47+00:00</dc:date>
    <link>https://www.nytimes.com/2019/08/01/books/review/by-the-book-jia-tolentino.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[““A really good middle-grade novel,” says the New Yorker essayist, whose debut collection is “Trick Mirror,” “will supersede a lot of contemporary fiction in terms of economy, lucidity and grace.”

What books are on your nightstand?

When I like a book, I carry it around everywhere until I finish it, like a subway rat dragging a slice of pizza down the stairs. So usually if a book is living on my nightstand, it’s not my thing. Right now, though, I’ve got a galley of Anna Wiener’s “Uncanny Valley” keeping me company — it’s so deft and stunning that I started rereading chunks of it as soon as I was done.

What’s the last book that really excited you?

“Death’s End,” the final installment of Liu Cixin’s Three-Body trilogy, in which the narrative and conceptual momentum of the series takes off at a scale and velocity I couldn’t possibly have imagined before reading. The Three-Body trilogy makes insignificance and unknowability and futility seem so spiritually exciting that I felt breathless. I’d join a book club that just discusses it every month for a year.

What’s your favorite book no one else has heard of?

Rebecca Stead’s “When You Reach Me” won the Newbery Medal, so it’s certainly not unheralded, but everyone tunes me out when I recommend it, since it was written for kids. Their mistake! A really good middle-grade novel — and this book, a “Wrinkle in Time”-esque mystery set on the Upper West Side in the late 1970s, is a phenomenal one — will supersede a lot of contemporary fiction in terms of economy, lucidity and grace.

What book should everybody read before the age of 21?

“Random Family,” by Adrian Nicole LeBlanc. It’s so spicy, so riveting, so empathetic and devoted, so alive in the world as it actually is. No shots to Chaucer and “A Separate Peace” and all that, but I think a lot of people might be far more interested in reading (and possibly more interested in other lives in general) if they got to read books like this in high school.

What book would you recommend to people over 40?

“Kids These Days,” by Malcolm Harris. Most writing about millennials has tended to focus on effects rather than causes: After all, it’s easier to make a spectacle of the ways instability manifests itself in young people than it is to really reckon with the fact that capitalism has reached a stage of inexorable acceleration that has broken our country’s institutions and (arguably) my generation’s soul. “Kids These Days,” thankfully, goes straight for the point.

[ Tolentino’s new book, “Trick Mirror,” was one of our most anticipated titles of August. See the full list. ]

Which writers — novelists, playwrights, critics, journalists, poets — working today do you admire most?

Ocean Vuong, Jenny Odell, Doreen St. Félix, Vinson Cunningham, Bryan Washington, Tommy Orange, Jenny Zhang, Ross Gay, Zadie Smith, Rebecca Solnit, Emily Nussbaum, Rebecca Traister, Brit Bennett, Caity Weaver, Rachel Aviv, Kathryn Schulz, Pamela Colloff, Gideon Lewis-Kraus, Patrick Radden Keefe, Patricia Lockwood, Samantha Irby, Leslie Jamison, Lauren Groff, John Jeremiah Sullivan, Wesley Morris, Meg Wolitzer, Marlon James, Ted Chiang, Eula Biss.

You once described yourself as “an obsessive and catholic reader.” What moves you most in a work of literature?

Bravery and surrender, which can manifest in so many forms.

Do you prefer books that reach you emotionally, or intellectually?

I’m not sure that I’ve ever had a purely emotional or purely intellectual reaction to anything, let alone to anything I was reading. Systems and concepts are always inextricable from the way they shape our hearts, and I love books that demonstrate this, like Matthew Desmond’s “Evicted,” or George Saunders’s “CivilWarLand in Bad Decline.”

What’s the most interesting thing you learned from a book recently?

From Casey Cep’s “Furious Hours,” that Harper Lee was once neighbors with Daryl Hall and John Oates. What?!

Which genres do you especially enjoy reading? And which do you avoid?

I’ll read almost anything, though I don’t love reading about history and science as much as I love whatever I learn. The only books I actively avoid are the “how X explains all of human civilization” books — the type seemingly written for men who love a counterintuitive idea but find complex thought disturbing — as well as those “how to be a perfectly imperfect goddess who doesn’t give a f**k” books. I don’t like anything with a sales pitch that’s like, “Hey, you’re a woman!” These books feel like dolls of Frida Kahlo dressed as Rosie the Riveter or something, like display objects that chirp the word “badass” when you press their hand.

What’s the best book you’ve ever received as a gift?

My boyfriend got me a first edition of Sherwood Anderson’s “Winesburg, Ohio” — one of my favorite books of all time — about seven years ago, and this past year, he gave me a copy of “Eve’s Hollywood” with a note in it for me from Eve Babitz herself. I almost keeled over on the spot.

Who is your favorite fictional hero or heroine? Your favorite antihero or villain?

Turtle Wexler from “The Westing Game” and Undine Spragg from “The Custom of the Country.”

What kind of reader were you as a child? Which childhood books and authors stick with you most?

I would read while Rollerblading around my neighborhood, read while eating, read in the car, read in the bathtub — my books were stained, swollen, ripped to shreds. I was always just desperate to be constantly reading. I’d memorize the copy on the Herbal Essences bottle in the shower; I read “Gone With the Wind” about 20 times in fourth grade. I remember things from kids’ books much more clearly than I remember anything about my life even a few years ago. I’ve got a mental encyclopedia of useless sensory details: the lavender-and-black bathroom in “Starring Sally J. Freedman as Herself,” the tin peddler’s wares in “Farmer Boy,” the meals that Francie Nolan helped her mother make from stale bread.

You’re a digital native, and your publisher describes you as “what Susan Sontag would have been like if she had brain damage from the internet.” Do you find it difficult to tune out distractions and sink into a book?

In part because I am very aware of what the internet is doing to my sense of scale and reason, I spend a good amount of my life seeking out states of being — like reading — that are so consuming and pleasurable that I won’t grab my phone and interrupt. It also helps that for most of my life I’ve read a paper book for an hour or two every night before falling asleep: It was always a way of managing my insomnia, which I’ve had since I was little, and is now a regular reminder of how much more like myself I feel when I’m not shattering my attention to bits.

Disappointing, overrated, just not good: What book did you feel as if you were supposed to like, and didn’t? Do you remember the last book you put down without finishing?

There are plenty of beloved books I don’t like at all — the most demographically fine-tuned version of this for me is probably Chris Kraus’s “I Love Dick.” But I have a hard time accessing a sense of “supposed to” with pop culture. I read whatever I feel like reading, and if neither the book nor my reaction to it interests me, I put it down without another thought. I’m a big believer, anyway, that reading is like eating: The most fun lies in finding a match for your mood. If I read 20 pages of something people love and I can’t get into it, then I welcome the possibility that a few years from now it could be the perfect thing.

What books are you embarrassed not to have read yet?

Nearly everything about being alive feels embarrassing, but the enormous gap between what I’d like to have read and what I have actually read does not. As it is, I read a hundred books a year and it doesn’t seem to matter — there will always be so many books I haven’t read yet, and I will always be kind of stupid no matter how much I read. For example, I only recently realized that when people turn 30 they are completing their 30th year of life rather than beginning it. It’s possible that I’d have grasped that basic fact and many others much earlier if my head weren’t so stuffed with so much minutiae about the Shackleton expedition, so many descriptions of light from James Salter short stories, all these invisible psychosocial landscapes from all these books.

What do you plan to read next?

I’ve got to read the Lydia Davis translation of “Madame Bovary.” I’m having physical cravings for it. If I could stop time right now I’d lie down in the grass somewhere and go straight through from beginning to end.”]]></description>
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<item rdf:about="https://onbeing.org/programs/teju-cole-sitting-together-in-the-dark-feb2019/">
    <title>Teju Cole — Sitting Together in the Dark - The On Being Project</title>
    <dc:date>2019-05-13T03:42:59+00:00</dc:date>
    <link>https://onbeing.org/programs/teju-cole-sitting-together-in-the-dark-feb2019/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Writer and photographer Teju Cole says he is “intrigued by the continuity of places, by the singing line that connects them all.” He attends to the border, overlap and interplay of things — from Brahms and Baldwin to daily technologies like Google. To delve into his mind and his multiple arts is to meet this world with creative raw materials for enduring truth and quiet hope."

…

"I’m going to go back to a word I used earlier, which is how much help we need. We sometimes think of culture as something we go out there and consume. And this especially happens around clever people, smart people — “Have you read this? Did you check out that review? Do you know this poet? What about this other poet?” Blah blah blah. And we have these checkmarks — “I read 50 books last year” — and everybody wants to be smart and keep up. I find that I’m less and less interested in that, and more and more interested in what can help me and what can jolt me awake. Very often, what can jolt me awake is stuff that is written not for noonday but for the middle of the night. And that has to do with — again, with the concentration of energies in it.

Tomas Tranströmer, the Swedish poet, who died — can’t remember; maybe 2013 he died. He seemed to have unusual access to this membrane between this world and some other world that, as Paul Éluard said, is also in this one. Tranströmer, in his poetry, keeps slipping into that space.

In any case, I just found his work precisely the kind of thing I wanted to read in the silence of the middle of the night and feel myself escaping my body in a way that I become pure spirit, in a way. I remember when he won the Nobel Prize, which was in 2011. We live in an age of opinion, and people always have opinions, especially about things they know nothing about. So people who were hearing about Tranströmer for the first time that morning were very grandly opining that his collected works come to maybe 250 pages, that how could he possibly get the Nobel Prize for that slender body of work? — which, of course, was missing the fact that each of these pages was a searing of the consciousness that was only achieved at by great struggle. I think the best thing to compare him to is the great Japanese poets of haiku, like Kobayashi or Basho."

…

"But I wrote this today, and — for a long time now, but very definitely since January 1 of this year, I’ve been thinking about hospitality, because I wanted a container for some things I didn’t know where to put about the present moment. Who’s kin? Who’s family? Who’s in, who’s out? And just thinking this whole year about the question of hospitality has given me a way to read a lot of things that are very distressing, in this country and in the world, around the border but also around domestic policy. So this one goes against the grain, but I needed to put it down.

“The extraordinary courage of Lassana Bathily, an immigrant from Mali, saved six lives during a terrorist attack at a kosher supermarket at the Porte de Vincennes in 2015. He was rewarded with French citizenship by the French president, François Hollande.

“But this is not a story about courage.

“The superhuman agility and bravery of Mamadou Gassama, an immigrant from Mali, saved a baby from death in the 18th Arrondissement in May 2018. He was rewarded with French citizenship by the French president, Emmanuel Macron.

“But this is not a story about bravery.

“The superhuman is rewarded with formal status as a human. The merely human, meanwhile, remains unhuman, quasi-human, subhuman. Gassama crossed the Mediterranean in a tiny boat — that was superhuman, but no one filmed that, he remained subhuman, and there was no reward.

“Such is Empire’s magnanimity. Merci, patron. Je suis tellement reconnaissant, patron.

“The hand that gives, it is said in Mali, is always above the hand that receives. Those who are hungry cannot reject food. Not only those who are hungry but those who have been deliberately starved. But soon come the day when the Hebrews will revolt and once and for all refuse Pharaoh’s capricious largesse.

Hospitality.”

Because I wanted to think about this beyond what seemed, to me, too easy — the headlines, the gratitude — “Oh, he was heroic. He was like Spiderman, and the French government did a great thing and made him a citizen.”

How did we get here? Why is this enough? How did we get into the position where he kneels down to receive the crumbs?

If I were still on Twitter and I wrote that, I might get cancelled. You get cancelled when you’re out of step with the general opinion."

…

"I just find that anything really loud and hectic can just last for a moment, but it does not get to that deepest place, that place of self-recognition, which becomes indistinguishable from other-recognition, which is continuous with world-recognition. So I’m attracted, in all the arts, to those places where something has been quietened, where concentration has been established. I think one of the great artistic questions for any practitioner of art is, how do you help other people concentrate on a moment? This photograph, it’s a frontal portrait of a young woman, but it’s not a posed portrait. She’s in a crowd, and he has photographed her. She’s African-American, but her skin is dark, and he has made it darker still in the way he has printed it so that your first thought is, “Oh, could we lighten that a little bit?” And then you think, “No — no, no, no. Why am I feeling this way about this image?” In all the arts, there are those moments that are as though somebody has made the gesture of raising a palm, which is not a stop sign, but a — ”Attend, hush, listen.”

I think those are the moments we really live for in art, the moment where the artfulness falls away, and all that is left is that thing we don’t have a better word for beyond poetry."

…

"This is going to be my worst misquotation of the evening. But Toni Morrison talks about — we die, and that may be the — does anybody know it? — that may be the length of our lives or span of our lives; but we do language, and that may be the meaning of our lives — something in that direction. And I think it is somewhere in there. A frank confrontation with the facts is that between two cosmic immensities of time, you are born, you flare up for a moment, and you’re gone. And within two generations, everybody who knew you personally will also be dead. Your name might survive, but who cares? Nobody’s going to remember your little habits or who you were. So one meaning of our lives might be that we die.

But then the other is this other thing that has nothing to do with the noise out there — advertising, arguing on social media, which we all can get tempted into — or even our personal disputes or even our anxieties, even our struggles — but some other thing that is like this undertow that connects us to everyone currently alive and everyone that has lived and everyone that will live. So I think there’s just the stark, existential fact. It’s not fashionable to take up labels or whatever, but on some level, I’m sort of an existentialist. I don’t think it necessarily has a grander meaning. I certainly don’t believe that God has a wonderful plan to make it all OK. I used to. I don’t believe that anymore. You die; I don’t know what happens. I talk to my dead; I don’t know if they’re anywhere. You die, and it hurts people who love you.

But then, the other thing is that if there’s no grander, larger meaning, in real time there does seem to be a grand and large meaning. Right this minute, this does seem to be something that is real, that might not be meaning but comes awfully close to it: to be sitting together in the dark of this political and social moment, to be sitting together in the dark of what it actually means to be a human being, even if this were a euphoric political moment.

So there’s the grim view of, we’re not here for very long, and LOL no one cares, and then there’s the other thing, which is when your favorite song gets to that part that you love, and you just feel something; or when you’ve had a series of crappy meals and then finally, you get a well-spiced, balanced goat biryani — you know, when the spices are really fresh? Black pepper — a lot of people get black pepper wrong. Really fresh black pepper — and you have this moment.

So these moments of pleasure, of epiphany, of focus, of being there, in their instantaneous way can actually feel like a little nudge that’s telling you, “By the way, this is why you’re alive. And this is not going to last, but never mind that for now.” It happens in art, and it happens in friendship, and it happens in food, and it happens in sex, and it happens in a long walk, and it happens in being immersed in a body of water — baptism, once again — and it happens in running and endorphins and all those moments that psychologists describe as “flow.”

But what is interesting about them is that they happen in real time. As Seamus Heaney says, “Useless to think you’ll park and capture it / More thoroughly. You are […] / A hurry through which known and strange things pass.”

You’re just a conduit for that. But if you are paying attention, it’s almost — I’m not sure if it’s enough, but it’s almost enough. I’m certainly glad for it. I’d rather have it than not have it.

What do you think?"]]></description>
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<item rdf:about="https://lithub.com/rebecca-solnit-when-the-hero-is-the-problem/">
    <title>Rebecca Solnit: When the Hero is the Problem | Literary Hub</title>
    <dc:date>2019-04-24T18:14:44+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-when-the-hero-is-the-problem/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Positive social change results mostly from connecting more deeply to the people around you than rising above them, from coordinated rather than solo action. Among the virtues that matter are those traditionally considered feminine rather than masculine, more nerd than jock: listening, respect, patience, negotiation, strategic planning, storytelling. But we like our lone and exceptional heroes, and the drama of violence and virtue of muscle, or at least that’s what we get, over and over, and in the course of getting them we don’t get much of a picture of how change happens and what our role in it might be, or how ordinary people matter. “Unhappy the land that needs heroes” is a line of Bertold Brecht’s I’ve gone to dozens of times, but now I’m more inclined to think, pity the land that thinks it needs a hero, or doesn’t know it has lots and what they look like."

…

"William James said of the 1906 earthquake in San Francisco, “Surely the cutting edge of all our usual misfortunes comes from their character of loneliness.” That is, if I lose my home, I’m cast out among those who remain comfortable, but if we all lose our homes in the earthquake, we’re in this together. One of my favorite sentences from a 1906 survivor is this: “Then when the dynamite explosions were making the night noisy and keeping everybody awake and anxious, the girls or some of the refugees would start playing the piano, and Billy Delaney and other folks would start singing; so that the place became quite homey and sociable, considering it was on the sidewalk, outside the high school, and the town all around it was on fire.”

I don’t know what Billy Delaney or the girls sang, or what stories the oat gatherers Le Guin writes about might have told. But I do have a metaphor, which is itself a kind of carrier bag and metaphor literally means to carry something beyond, carrying being the basic thing language does, language being great nets we weave to hold meaning. Jonathan Jones, an indigenous Wiradjuri/Kamilaroi Australian artist, has an installation—a great infinity-loop figure eight of feathered objects on a curving wall in the Asia-Pacific Triennial of Contemporary Art in Brisbane that mimics a murmuration, one of those great flocks of birds in flight that seems to swell and contract and shift as the myriad individual creatures climb and bank and turn together, not crashing into each other, not drifting apart.

From a distance Jones’s objects look like birds; up close they are traditional tools of stick and stone with feathers attached, tools of making taking flight. The feathers were given to him by hundreds who responded to the call he put out, a murmuration of gatherers. “I’m interested in this idea of collective thinking,” he told a journalist. “How the formation of really beautiful patterns and arrangements in the sky can help us potentially start to understand how we exist in this country, how we operate together, how we can all call ourselves Australians. That we all have our own little ideas which can somehow come together to make something bigger.”

What are human murmurations, I wondered? They are, speaking of choruses, in Horton Hears a Who, the tiny Whos of Whoville, who find that if every last one of them raises their voice, they become loud enough to save their home. They are a million and a half young people across the globe on March 15 protesting climate change, coalitions led by Native people holding back fossil fuel pipelines across Canada, the lawyers and others who converged on airports all over the US on January 29, 2017, to protest the Muslim ban.

They are the hundreds who turned out in Victoria, BC, to protect a mosque there during Friday prayers the week after the shooting in Christchurch, New Zealand. My cousin Jessica was one of them, and she wrote about how deeply moving it was for her, “At the end, when prayers were over, and the mosque was emptying onto the street, if felt like a wedding, a celebration of love and joy. We all shook hands and hugged and spoke kindly to each other—Muslim, Jew, Christian, Sikh, Buddhist, atheist…” We don’t have enough art to make us see and prize these human murmurations even when they are all around us, even when they are doing the most important work on earth."]]></description>
<dc:subject>rebeccasolnit heroes change democracy collectivism multitudes 2019 robertmueller gretathunberg society movements murmurations relationships connection femininity masculinity leadership patience negotiation listening strategy planning storytelling bertoldbrecht violence attention ursulaleguin williamjames 1906 sanfrancisco loneliness comfort billdelaney jonathanjones art humans humanism scale activism action ursulakleguin</dc:subject>
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<item rdf:about="https://www.publicbooks.org/san-francisco-or-how-to-destroy-a-city/">
    <title>San Francisco; or, How to Destroy a City | Public Books</title>
    <dc:date>2019-03-31T22:55:52+00:00</dc:date>
    <link>https://www.publicbooks.org/san-francisco-or-how-to-destroy-a-city/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As New York City and Greater Washington, DC, prepared for the arrival of Amazon’s new secondary headquarters, Torontonians opened a section of their waterfront to Alphabet’s Sidewalk Labs, which plans to prototype a new neighborhood “from the internet up.” Fervent resistance arose in all three locations, particularly as citizens and even some elected officials discovered that many of the terms of these public-private partnerships were hashed out in closed-door deals, secreted by nondisclosure agreements. Critics raised questions about the generous tax incentives and other subsidies granted to these multibillion-dollar corporations, their plans for data privacy and digital governance, what kind of jobs they’d create and housing they’d provide, and how their arrival could impact local infrastructures, economies, and cultures. While such questioning led Amazon to cancel their plans for Long Island City in mid-February, other initiatives press forward. What does it mean when Silicon Valley—a geographic region that’s become shorthand for an integrated ideology and management style usually equated with libertarian techno-utopianism—serves as landlord, utility provider, urban developer, (unelected) city official, and employer, all rolled into one?1

We can look to Alphabet’s and Amazon’s home cities for clues. Both the San Francisco Bay Area and Seattle have been dramatically remade by their local tech powerhouses: Amazon and Microsoft in Seattle; and Google, Facebook, and Apple (along with countless other firms) around the Bay. As Jennifer Light, Louise Mozingo, Margaret O’Mara, and Fred Turner have demonstrated, technology companies have been reprogramming urban and suburban landscapes for decades.2 And “company towns” have long sprung up around mills, mines, and factories.3 But over the past few years, as development has boomed and income inequality has dramatically increased in the Bay Area, we’ve witnessed the arrival of several new books reflecting on the region’s transformation.

These titles, while focusing on the Bay, offer lessons to New York, DC, Toronto, and the countless other cities around the globe hoping to spur growth and economic development by hosting and ingesting tech—by fostering the growth of technology companies, boosting STEM education, and integrating new sensors and screens into their streetscapes and city halls. For years, other municipalities, fashioning themselves as “the Silicon Valley of [elsewhere],” have sought to reverse-engineer the Bay’s blueprint for success. As we’ll see, that blueprint, drafted to optimize the habits and habitats of a privileged few, commonly elides the material needs of marginalized populations and fragile ecosystems. It prioritizes efficiency and growth over the maintenance of community and the messiness of public life. Yet perhaps we can still redraw those plans, modeling cities that aren’t only made by powerbrokers, and that thrive when they prioritize the stewardship of civic resources over the relentless pursuit of innovation and growth."

…

"We must also recognize the ferment and diversity inherent in Bay Area urban historiography, even in the chronicles of its large-scale development projects. Isenberg reminds us that even within the institutions and companies responsible for redevelopment, which are often vilified for exacerbating urban ills, we find pockets of heterogeneity and progressivism. Isenberg seeks to supplement the dominant East Coast narratives, which tend to frame urban renewal as a battle between development and preservation.

In surveying a variety of Bay Area projects, from Ghirardelli Square to The Sea Ranch to the Transamerica Pyramid, Isenberg shifts our attention from star architects and planners to less prominent, but no less important, contributors in allied design fields: architectural illustration, model-making, publicity, journalism, property management, retail planning, the arts, and activism. “People who are elsewhere peripheral and invisible in the history of urban design are,” in her book, “networked through the center”; they play critical roles in shaping not only the urban landscape, but also the discourses and processes through which that landscape takes shape.

For instance, debates over public art in Ghirardelli Square—particularly Ruth Asawa’s mermaid sculpture, which featured breastfeeding lesbian mermaids—“provoked debates about gender, sexuality, and the role of urban open space in San Francisco.” Property manager Caree Rose, who worked alongside her husband, Stuart, coordinated with designers to master-plan the Square, acknowledging that retail, restaurants, and parking are also vital ingredients of successful public space. Publicist Marion Conrad and graphic designer Bobbie Stauffacher were key members of many San Francisco design teams, including that for The Sea Ranch community, in Sonoma County. Illustrators and model-makers, many of them women, created objects that mediated design concepts for clients and typically sat at the center of public debates.

These creative collaborators “had the capacity to swing urban design decisions, structure competition for land, and generally set in motion the fate of neighborhoods.” We see the rhetorical power of diverse visualization strategies reflected across these four books, too: Solnit’s offers dozens of photographs, by Susan Schwartzenberg—of renovations, construction sites, protests, dot-com workplaces, SRO hotels, artists’ studios—while Walker’s dense text is supplemented with charts, graphs, and clinical maps. McClelland’s book, with its relatively large typeface and extra-wide leading, makes space for his interviewees’ words to resonate, while Isenberg generously illustrates her pages with archival photos, plans, and design renderings, many reproduced in evocative technicolor.

By decentering the star designer and master planner, Isenberg reframes urban (re)development as a collaborative enterprise involving participants with diverse identities, skills, and values. And in elevating the work of “allied” practitioners, Isenberg also aims to shift the focus from design to land: public awareness of land ownership and commitment to responsible public land stewardship. She introduces us to several mid-century alternative publications—weekly newspapers, Black periodicals, activists’ manuals, and books that never made it to the best-seller list … or never even made it to press—that advocated for a focus on land ownership and politics. Yet the discursive power of Jacobs and Caro, which framed the debate in terms of urban development vs. preservation, pushed these other texts off the shelf—and, along with them, the “moral questions of land stewardship” they highlighted.

These alternative tales and supporting casts serve as reminders that the modern city need not succumb to Haussmannization or Moses-ification or, now, Googlization. Mid-century urban development wasn’t necessarily the monolithic, patriarchal, hegemonic force we imagined it to be—a realization that should steel us to expect more and better of our contemporary city-building projects. Today, New York, Washington, DC, and Toronto—and other cities around the world—are being reshaped not only by architects, planners, and municipal administrators, but also by technologists, programmers, data scientists, “user experience” experts and logistics engineers. These are urbanism’s new “allied” professions, and their work deals not only with land and buildings, but also, increasingly, with data and algorithms.

Some critics have argued that the real reason behind Amazon’s nationwide HQ2 search was to gather data from hundreds of cities—both quantitative and qualitative data that “could guide it in its expansion of the physical footprint, in the kinds of services it rolls out next, and in future negotiations and lobbying with states and municipalities.”5 This “trove of information” could ultimately be much more valuable than all those tax incentives and grants. If this is the future of urban development, our city officials and citizens must attend to the ownership and stewardship not only of their public land, but also of their public data. The mismanagement of either could—to paraphrase our four books’ titles—elongate the dark shadows cast by growing inequality, abet the siege of exploitation and displacement, “hollow out” our already homogenizing neighborhoods, and expedite the departure of an already “gone” city.

As Beat poet Lawrence Ferlinghetti muses in his “Pictures of the Gone World 11,” which inspired Walker’s title: “The world is a beautiful place / to be born into / if you don’t mind some people dying / all the time / or maybe only starving / some of the time / which isn’t half so bad / if it isn’t you.” This is precisely the sort of solipsism and stratification that tech-libertarianism and capitalist development promotes—and that responsible planning, design, and public stewardship must prevent."]]></description>
<dc:subject>cities shannonmattern 2019 sanfrancisco siliconvalley nyc washingtondc seattle amazon google apple facebook technology inequality governance libertarianism urban urbanism microsoft jenniferlight louisemozingo margareto'mara fredturner efficiency growth marginalization publicgood civics innovation rebeccasolnit gentrification privatization homogenization susanschwartzenberg carymcclelland economics policy politics richardwalker bayarea lisonisenberg janejacobs robertmoses diversity society inclusivity inclusion exclusion counterculture cybercultue culture progressive progressivism wealth corporatism labor alexkaufman imperialism colonization californianideology california neoliberalism privacy technosolutionism urbanization socialjustice environment history historiography redevelopment urbanplanning design activism landscape ruthasawa gender sexuality openspace publicspace searanch toronto larenceferlinghetti susanschartzenberg bobbiestauffacher careerose stuartrose ghirardellisqure marionconrad illustration a</dc:subject>
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<item rdf:about="https://www.nytimes.com/2018/08/16/books/review/rebecca-solnit-by-the-book.html">
    <title>Rebecca Solnit: By the Book - The New York Times</title>
    <dc:date>2018-08-22T23:39:24+00:00</dc:date>
    <link>https://www.nytimes.com/2018/08/16/books/review/rebecca-solnit-by-the-book.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Though I should say that I’m often not a reader of books from one end to the other but a rover, as a result of more than half a lifetime of doing research in books, where you’re there not just for the pleasure (though there is often considerable pleasure) but to find out some particular thing. Also I get interrupted a lot, and misplace books in this house of books, and so one way or another I’m usually reading about a dozen books at a time."]]></description>
<dc:subject>howweread rebeccasolnit 2018 nonlinear reading books cv grazing roving alinear linearity</dc:subject>
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    <title>Scratching the Surface — 88. Dan Hill</title>
    <dc:date>2018-08-15T17:01:09+00:00</dc:date>
    <link>http://scratchingthesurface.fm/post/177011550585/88-dan-hill</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://jarrettfuller.blog/post/177020450352/dan-hill-on-strategic-design-design-education ]]]></description>
<dc:subject>jarrettfuller danhill 2018 scratchingthesurface strategicdesign design helsinkidesignlab servicedesign strelka urban urbanism cities bryanboyer fabric sociology jonthanraban rebeccasolnit gilliantett stanleymcchrystal leonardkoren stewartbrand howbuildingslearn roryhyde arup designeducation education autodidacts writing architecture interactiondesign ui ux generalists learning howwelearn ideo designthinking howwethink cv careers certification context interdisciplinary transdisciplinary multidisciplinary scale systems fabrics autodidactism</dc:subject>
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<item rdf:about="https://lithub.com/rebecca-solnit-not-caring-is-a-political-art-form/">
    <title>Rebecca Solnit: Not Caring is a Political Art Form | Literary Hub</title>
    <dc:date>2018-06-23T02:48:53+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-not-caring-is-a-political-art-form/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sometimes it seems to me a better way to organize the political spectrum than along a continuum of right and left would be the ideology of disconnection versus the ideology of connection. In the short term we are working to protect the rights of immigrants and to prevent families from being torn apart at the border—and to address the relationship between our greenhouse gas emissions and the global climate, between our economic systems and poverty, between what we do and what happens beyond us, because the ideology of isolation is in part a denial of cause and effect relations, and a demand to be unburdened even from scientific fact and the historical and linguistic structures governing truth. In the long term our work must be to connect and to bring a vision of connection as better than disconnection, for oneself and for the world,  to those whose ideology is “I really don’t care”—whether or not it’s emblazoned on their jackets. Somewhere in there is the reality that what we do we do for love, if it’s worth doing."]]></description>
<dc:subject>rebeccasolnit 2018 immigration politics connection disconnection empathy compassion refugees donaldtrump race racism climatechange ideology care caring economics inequality poverty</dc:subject>
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<item rdf:about="https://harpers.org/archive/2015/04/abolish-high-school/">
    <title>[Easy Chair] | Abolish High School, by Rebecca Solnit | Harper's Magazine</title>
    <dc:date>2018-06-10T19:18:41+00:00</dc:date>
    <link>https://harpers.org/archive/2015/04/abolish-high-school/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I didn’t go to high school. This I think of as one of my proudest accomplishments and one of my greatest escapes, because everyone who grows up in the United States goes to high school. It’s such an inevitable experience that people often mishear me and think I dropped out.

I was a withdrawn, bookish kid all through elementary school, but the difficulty of being a misfit intensified when I started seventh grade. As I left campus at the end of my first day, people shouted insults that ensured I knew my clothes didn’t cut it. Then there was P.E., where I had to don a horrendous turquoise-striped polyester garment that looked like a baby’s onesie and follow orders to run or jump or play ball — which is hard to do when you’re deeply withdrawn — after which I had to get naked, in all my late-bloomer puniness, and take showers in front of strangers. In science class we were graded on crafting notebooks with many colors of pen; in home economics, which was only for girls — boys had shop — we learned to make a new kind of cake by combining pudding mix with cake mix; even in English class I can remember reading only one book: Dickens’s flattest novel, Hard Times. At least the old history teacher in the plaid mohair sweaters let me doze in the front row, so long as I knew the answers when asked.

In junior high, everything became a little more dangerous. Most of my peers seemed to be learning the elaborate dance between the sexes, sometimes literally, at school dances I never dreamed of attending, or in the form of the routines through which girls with pompoms ritually celebrated boys whose own role in that rite consisted of slamming into one another on the field.

I skipped my last year of traditional junior high school, detouring for ninth and tenth grade into a newly created alternative junior high. (The existing alternative high school only took eleventh and twelfth graders.) The district used this new school as a dumping ground for its most insubordinate kids, so I shared two adjoining classrooms with hard-partying teenage girls who dated adult drug dealers, boys who reeked of pot smoke, and other misfits like me. The wild kids impressed me because, unlike the timorous high achievers I’d often been grouped with at the mainstream school, they seemed fearless and free, skeptical about the systems around them.

There were only a few dozen students, and the adults treated us like colleagues. There was friendship and mild scorn but little cruelty, nothing that pitted us against one another or humiliated us, no violence, no clearly inculcated hierarchy. I didn’t gain much conventional knowledge, but I read voraciously and had good conversations. You can learn a lot that way. Besides, I hadn’t been gaining much in regular school either.

I was ravenous to learn. I’d waited for years for a proper chance at it, and the high school in my town didn’t seem like a place where I was going to get it. I passed the G.E.D. test at fifteen, started community college the following fall, and transferred after two semesters to a four-year college, where I began, at last, to get an education commensurate with my appetite.

What was it, I sometimes wonder, that I was supposed to have learned in the years of high school that I avoided? High school is often considered a definitive American experience, in two senses: an experience that nearly everyone shares, and one that can define who you are, for better or worse, for the rest of your life. I’m grateful I escaped the particular definition that high school would have imposed on me, and I wish everyone else who suffered could have escaped it, too.

For a long time I’ve thought that high school should be abolished. I don’t mean that people in their teens should not be educated at public expense. The question is what they are educated in. An abolitionist proposal should begin by acknowledging all the excellent schools and teachers and educations out there; the people who have a pleasant, useful time in high school; and the changes being wrought in the nature of secondary education today. It should also recognize the tremendous variety of schools, including charter and magnet schools in the public system and the private schools — religious, single-sex, military, and prep — that about 10 percent of American students attend, in which the values and pedagogical systems may be radically different. But despite the caveats and anomalies, the good schools and the students who thrive (or at least survive), high school is hell for too many Americans. If this is so, I wonder why people should be automatically consigned to it.

In 2010, Dan Savage began the It Gets Better Project, which has gathered and posted video testimonials from gay and lesbian adults and queer-positive supporters (tens of thousands of them, eventually, including professional sports stars and the president) to address the rash of suicides by young queer people. The testimonials reassure teenagers that there is life after high school, that before long they’ll be able to be who they are without persecution — able to find love, able to live with dignity, and able to get through each day without facing intense harassment. It’s a worthy project, but it implicitly accepts that non-straight kids must spend their formative years passing through a homophobic gauntlet before arriving at a less hostile adult world. Why should they have to wait?

Suicide is the third leading cause of death for teens, responsible for some 4,600 deaths per year. Federal studies report that for every suicide there are at least a hundred attempts — nearly half a million a year. Eight percent of high school students have attempted to kill themselves, and 16 percent have considered trying. That’s a lot of people crying out for something to change.

We tend to think that adolescence is inherently ridden with angst, but much of the misery comes from the cruelty of one’s peers. Twenty-eight percent of public school students and 21 percent of private school students report being bullied, and though inner-city kids are routinely portrayed in the press as menaces, the highest levels of bullying are reported among white kids and in nonurban areas. Victims of bullying are, according to a Yale study, somewhere between two and nine times more likely to attempt suicide. Why should children be confined to institutions in which these experiences are so common?

Antibullying programs have proliferated to such an extent that even the Southern Poverty Law Center has gotten involved, as though high school had joined its list of hate groups. An educational video produced by the S.P.L.C. focuses on the case of Jamie Nabozny, who successfully sued the administrators of his small-town Wisconsin school district for doing nothing to stop — and sometimes even blaming him for — the years of persecution he had suffered, including an attack that ruptured his spleen. As Catherine A. Lugg, an education scholar specializing in public school issues, later wrote, “The Nabozny case clearly illustrates the public school’s historic power as the enforcer of expected norms regarding gender, heteronormativity, and homophobia.”

I once heard Helena Norberg-Hodge, an economic analyst and linguist who studies the impact of globalization on nonindustrialized societies, say that generational segregation was one of the worst kinds of segregation in the United States. The remark made a lasting impression: that segregation was what I escaped all those years ago. My first friends were much older than I was, and then a little older; these days they are all ages. We think it’s natural to sort children into single-year age cohorts and then process them like Fords on an assembly line, but that may be a reflection of the industrialization that long ago sent parents to work away from their children for several hours every day.

Since the 1970s, Norberg-Hodge has been visiting the northern Indian region of Ladakh. When she first arrived such age segregation was unknown there. “Now children are split into different age groups at school,” Norberg-Hodge has written. “This sort of leveling has a very destructive effect. By artificially creating social units in which everyone is the same age, the ability of children to help and to learn from each other is greatly reduced.” Such units automatically create the conditions for competition, pressuring children to be as good as their peers. “In a group of ten children of quite different ages,” Norberg-Hodge argues, “there will naturally be much more cooperation than in a group of ten twelve-year-olds.”

When you are a teenager, your peers judge you by exacting and narrow criteria. But those going through the same life experiences at the same time often have little to teach one another about life. Most of us are safer in our youth in mixed-age groups, and the more time we spend outside our age cohort, the broader our sense of self. It’s not just that adults and children are good for adolescents. The reverse is also true. The freshness, inquisitiveness, and fierce idealism of a wide-awake teenager can be exhilarating, just as the stony apathy of a shut-down teenager can be dismal.

A teenager can act very differently outside his or her peer group than inside it. A large majority of hate crimes and gang rapes are committed by groups of boys and young men, and studies suggest that the perpetrators are more concerned with impressing one another and conforming to their group’s codes than with actual hatred toward outsiders. Attempts to address this issue usually focus on changing the social values to which such groups adhere, but dispersing or diluting these groups seems worth consideration, too.

High school in America is too often a place where one learns to conform or take punishment — and conformity is itself a kind of punishment, one that can flatten out your soul or estrange you from it.

High school, particularly the suburban and small-town varieties, can seem a parade of clichés, so much so that it’s easy to believe that jockocracies (a term used to describe Columbine High School at the time of the 1999 massacre), girls’ rivalries, punitive regimes of conformity and so forth, are anachronistic or unreal, the stuff of bad movies. Then another story reminds us that people are still imprisoned in these clichés. The day I write this, news comes that, yet again, high school football players have been charged with raping a fellow student. This time it’s five boys in Florida. In a 2012 sexual-assault case in Steubenville, Ohio, one of the football players accused of the crime texted a friend that he wasn’t worried about the consequences because his football coach “took care of it.” The victim received death threats for daring to speak up against popular boys, as did a fourteen-year-old in Missouri named Daisy Coleman, who, in the same year, reported being raped by a popular football player named Matt who was three years her senior.

Coleman, who has attempted suicide multiple times, wrote:

<blockquote>When I went to a dance competition I saw a girl there who was wearing a T-shirt she made. It read: matt 1, daisy 0. Matt’s family was very powerful in the state of Missouri and he was also a very popular football player in my town, but I still couldn’t believe it when I was told the charges were dropped. Everyone had told us how strong the case was — including a cell phone video of the rape which showed me incoherent. All records have been sealed in the case, and I was told the video wasn’t found. My brother told me it was passed around school.</blockquote>

I wonder what pieces we’d have to pull away to demolish the system that worked so hard to destroy Coleman.

But abolishing high school would not just benefit those who are at the bottom of its hierarchies. Part of the shared legacy of high school is bemused stories about people who were treated as demigods at seventeen and never recovered. A doctor I hang out with tells me that former classmates who were more socially successful in high school than he was seem baffled that he, a quiet youth who made little impression, could be more professionally successful, as though the qualities that made them popular should have effortlessly floated them through life. It’s easy to laugh, but there is a real human cost. What happens to people who are taught to believe in a teenage greatness that is based on achievements unlikely to matter in later life?

Abolishing high school could mean many things. It could mean compressing the time teenagers have to sort out their hierarchies and pillory outsiders, by turning schools into minimalist places in which people only study and learn. All the elaborate rites of dances and games could take place under other auspices. (Many Europeans and Asians I’ve spoken to went to classes each day and then left school to do other things with other people, forgoing the elaborate excess of extracurricular activities that is found at American schools.) It could mean schools in which age segregation is not so strict, where a twelve-year-old might mentor a seven-year-old and be mentored by a seventeen-year-old; schools in which internships, apprenticeships, and other programs would let older students transition into the adult world before senior year. (Again, there are plenty of precedents from around the world.)

Or it could mean something yet unimagined. I’ve learned from doctors that you don’t have to have a cure before you make a diagnosis. Talk of abolishing high school is just my way of wondering whether so many teenagers have to suffer so much. How much of that suffering is built into a system that is, however ubiquitous, not inevitable? “Every time I drive past a high school, I can feel the oppression. I can feel all those trapped souls who just want to be outside,” a woman recalling her own experience wrote to me recently. “I always say aloud, ‘You poor souls.’ ”"]]></description>
<dc:subject>rebeccasolnit 2015 highschool education schools schooling adolescence unschooling deschooling oppression teens youth hierarchy agesegregation internships apprenticeships mentoring mentors popularity jockocracies sports rapeculture us society peers hatecrime conformity values helenanorberg-hodge lcproject openstudioproject cooperation competition segregation bullying bullies splc persecution gender sexuality heteronormativity homophobia angst cruelty suicide dances prom misfits friendship learning howwelearn srg glvo edg</dc:subject>
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<item rdf:about="https://lithub.com/rebecca-solnit-the-coup-has-already-happened/">
    <title>Rebecca Solnit: The Coup Has Already Happened | Literary Hub</title>
    <dc:date>2018-05-19T19:53:00+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-the-coup-has-already-happened/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over and over we’ve seen Trump contort his administration to serve Russia, whether he’s trying to hold back sanctions or to undermine the Paris climate treaty. The question isn’t whether we’re in a zombie horror movie starring an insane clown puppet with some very long and yankable strings, but what we’re going to do about it. Because what all those little pieces add up to, what the tangle sorts out as if you pay attention is: this is life after the coup.

After the coup, everything seems crazy, the news is overwhelming, and some try to cope by withdrawing or pretending that things are normal. Others are overwhelmed and distraught. I’m afflicted by a kind of hypervigilance of the news, a daily obsession to watch what’s going on that is partly a quest for sense in what seems so senseless. At least I’ve been able to find the patterns and understand who the key players are, but to see the logic behind the chaos brings you face to face with how deep the trouble is.

We still have an enormous capacity to resist the administration, not least by mass civil disobedience and other forms of noncooperation. Sweeping the November elections wouldn’t hurt either, if that results in candidates we hold accountable afterward. Or both. I don’t know if there’s a point at which it will be too late, though every week more regulations, administrators, and norms crash and burn—but we are long past the point at which it is too soon."]]></description>
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<item rdf:about="https://lithub.com/rebecca-solnit-on-skipping-high-school-and-california-culture/">
    <title>Rebecca Solnit on Skipping High School and California Culture | Literary Hub</title>
    <dc:date>2018-05-12T20:08:11+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-on-skipping-high-school-and-california-culture/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Paul Holdengraber: I had the pleasure, a bittersweet pleasure, of speaking with John Berger two years ago (about two months before he died) and I was so amazed by his extraordinary freedom of thinking. I was wondering, though I was never able to ask him, how much of it came to him from not having been forced into a certain school, or not having gone to all the schools people feel they need to go to in order to think.

It strikes me that you have that same appetite, that same appetite that comes from not having had to follow a certain regime, but rather following what really interests you, what really fills you with passion. I wonder how much of that is true, and how much of that is true to the place you’ve committed yourself to live in.

Rebecca Solnit: I didn’t go to high school and I feel that was one of the great strategic victories of my life. In the 1970s everything was very nebulous and wide open, and I just managed by going to an alternative junior high school through tenth grade, which was a very kind place compared to the place I went to for seventh and eighth grade. Then I took the GED test and started college at 16, to avoid high school altogether.

I remember thinking the GED—which is supposed to test you on everything you’re supposed to know when you graduate from high school—and thinking, “I’ve basically goofed off for two years. I’m 15 and I’m apparently able to acquire all the knowledge you need to get out of high school—what are you doing for those other three or four years?” I’ve always felt that a lot of what people are taught to do is conform and obey a set of instructions about hierarchy. It’s really destructive of the people who succeed in that system, as well as the ones who fail. I know you didn’t grow up in this country—

PH: I’m not sure I grew up. I’m still trying.

RS: Well that too. There’s the people who feel damaged by being unpopular in high school, but there’s a different kind of tragedy of people who were so popular in high school—the homecoming queens, the football captains—who feel as though they’ve arrived at the end of the journey without ever having set out for it, who feel like now they can rest on the laurels, which aren’t the laurels that will matter for the next 50 or 60 years.

It’s a very destructive system of values. You look at schools in other countries and they don’t have proms and homecoming queens and team spirit—this kind of elaborate sports culture that is very heteronormative as well as hierarchical. It also creates monsters out of the boys who are able to get away with bullying and sexual assault because they’re good at sports.

PH: You were mentioning my own upbringing. I grew up, in part, in many different countries in Europe, but one of the countries I lived was Belgium. In the mid-70s they introduced something they called Le Test Américain, “the American test.” You know what that was: multiple choice. I was terrible at it because I always felt ambivalent. I always felt, if you look at it from this perspective, that would be the answer; but if you look at it from that perspective, this would be the answer. And of course that didn’t bode well for school.

I know now that teaching has become so much that—so much about getting the supposed right answer to a question, which really means the right answer to a question if you look at it only from one vantage point. Which is exactly the contrary of what literature teaches, or for that matter, what life teaches us to think and do.

RS: When I was young, in the 80s, I read a wonderful report on why we should teach art in schools, and one of the arguments was that there is no right answer in art. There might be good ways to do things, but there’s no simple one right answer. Two plus two might be four, but the way a bird flies can be represented in innumerable ways.

PH: I wonder also, in your escape from high school, how much California and your interest in California has had to do with the way you think.

RS: One of the things about being deinstitutionalized—because not only did I not go to high school, I did sort of sprint through college and then get a journalism degree that was training to be a writer in a practical sense rather than becoming an academic—was the freedom to be synthetic, to move through what’s considered to be many fields. In fact in Wanderlust, early on, I said that if the fields of study could be considered real fields, then the the history of walking trespasses through many of them on its trajectory. And my life has been kind of like that. There’s a curious thing in academia in which authority is demonstrated by specialization and that you have to color within the lines and stick within the lines of your discipline, which I know a lot of people feel fretful about.

California wasn’t inherently an interest in mine. It was just where my father was born and where I grew up and have lived most of my life. When I was young and working at San Francisco Museum of Modern Art and going to the journalism school at UC Berkeley, I did my thesis on the artist Wallace Berman and I began the process of writing the history that wasn’t available to me to read. When I was growing up in California we were regarded, almost universally, as almost a barbarian hinterland that had gone, as I often say, from wilderness to shopping mall in a single bound. And there was a lot of sneering on the East Coast about us as a place without culture, as a place of yahoos and bimbos and babes and surfer dudes, as lacking the high seriousness.

I have a friend whose East Coast cousin once said to him, “people in California don’t read.” And it was just amazing having someone dismiss the state with the UC system and Stanford and some remarkable intellectuals, from Angela Davis to Garry Snyder.

So I really didn’t grow up here with it being treated as an interesting place, though I loved the landscape, wondered about the Native history, and actually went to Europe because of that yearning for a sense of deep past and time in history. And then came back and had to find a way to locate it in this landscape.

Of course a lot of things have changed. A lot of California history has been written by Mike Davis and many other people since then. But it really was treated as a blank and trivial place when I was younger. There were some California historians, but the public mainstream attitude was very dismissive.

PH: I remember a conversation I had with Werner Herzog who said that in New York they consume culture, and in Los Angeles they actually make it. And it struck me as very interesting because there is such an assumption in New York that everything emanates from here.

RS: I’ve noticed.

PH: That’s a fantastic response, Rebecca. We’ll leave it at that for now."]]></description>
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<item rdf:about="https://lithub.com/rebecca-solnit-on-a-childhood-of-reading-and-wandering/">
    <title>Rebecca Solnit on a Childhood of Reading and Wandering | Literary Hub</title>
    <dc:date>2018-04-19T01:41:35+00:00</dc:date>
    <link>https://lithub.com/rebecca-solnit-on-a-childhood-of-reading-and-wandering/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the most egalitarian of European—and New Mexican—traditions, forests were public commons in which common people could roam, graze flocks, hunt and gather, and this is another way that forests when they are public land and public libraries are alike: as spaces in which everyone is welcome, as places in which we can wander and collect, get lost and find what we’re looking for.

The United States’s public libraries sometimes seem to me the last refuges of a democratic vision of equality, places in which everyone is welcome, which serve the goal of an informed public, offering services far beyond the already heady gift of free books you can take home, everything from voter registration to computer access. I’ve joked for a long time that if you walked up to people in the street and asked them whether we could own our greatest treasures collectively and trust people to walk away with them and bring them back, a lot of people would say that’s impossibly idealistic and some would say it’s socialist, but libraries have been making books free for all for a very long time. They are temples of books, fountains of narrative pleasure, and toolboxes of crucial information. My own writing has depended on public libraries and then university libraries and archives and does to this day. I last used a public library the day before yesterday."

…

"So let’s begin by recognizing that all this was—and in many moral ways still is—Coast Miwok land, before the Spanish came, before Spanish claims became Mexican claims, before this was considered to be part of Mexico, before it was part of the United States."

…

"Browsing, woolgathering, meandering, wandering, drifting, that state when exploring, when looking to find what it might be possible to find rather than seeking one particular goal, is the means of locomotion. I often think that hunter-gatherers must move a lot like this, seeking game or plant foods, flexible about what might show up on any given day. I was lucky that children were weeds, not hothouse flowers, in those days, left to our own devices, and my own devices led in two directions: north to the hills and the horses, south to the library."

…

"These linked paths and roads form a circuit of about six miles that I began hiking ten years ago to walk off my angst during a difficult year. I kept coming back to this route for respite from my work and for my work too, because thinking is generally thought of as doing nothing in a production-oriented culture, and doing nothing is hard to do. It’s best done by disguising it as doing something, and the something closest to doing nothing is walking. Walking itself is the intentional act closest to the unwilled rhythms of the body, to breathing and the beating of the heart. It strikes a delicate balance between working and idling, being and doing. It is a bodily labor that produces nothing but thoughts, experiences, arrivals. After all those years of walking to work out other things, it made sense to come back to work close to home, in Thoreau’s sense, and to think about walking.

Walking, ideally, is a state in which the mind, the body, and the world are aligned, as though they were three characters finally in conversation together, three notes suddenly making a chord. Walking allows us to be in our bodies and in the world without being made busy by them. It leaves us free to think without being wholly lost in our thoughts."

…

"Moving on foot seems to make it easier to move in time; the mind wanders from plans to recollections to observations."

…

"Leave the door open for the unknown, the door into the dark. That’s where the most important things come from, where you yourself came from, and where you will go…"

…

"Like many others who turned into writers, I disappeared into books when I was very young, disappeared into them like someone running into the woods. What surprised and still surprises me is that there was another side to the forest of stories and the solitude, that I came out that other side and met people there. Writers are solitaries by vocation and necessity. I sometimes think the test is not so much talent, which is not as rare as people think, but purpose or vocation, which manifests in part as the ability to endure a lot of solitude and keep working. Before writers are writers they are readers, living in books, through books, in the lives of others that are also the heads of others, in that act that is so intimate and yet so alone."

…

"Libraries are sanctuaries from the world and command centers onto it: here in quiet rooms are the lives of Crazy Horse and Aung San Suu Kyi, the Hundred Years War and the Opium Wars and the Dirty War, the ideas of Simone Weil and Lao Tsu, information on building your sailboat or dissolving your marriage, fictional worlds and books to equip the reader to reenter the real world. They are, ideally, places where nothing happens and where everything that has happened is stored up to be remembered and relived, the place where the world is folded up into boxes of paper. Every book is a door that opens into another world, which might be the magic that all those children’s books were alluding to, and a library is a Milky Way of worlds. All readers are Wu Daozi; all imaginative, engrossing books are landscapes into which readers vanish."]]></description>
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<item rdf:about="https://medium.com/@the_jennitaur/how-to-do-nothing-57e100f59bbb">
    <title>how to do nothing – Jenny Odell – Medium</title>
    <dc:date>2017-07-01T07:34:33+00:00</dc:date>
    <link>https://medium.com/@the_jennitaur/how-to-do-nothing-57e100f59bbb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video: https://vimeo.com/232544904 ]

"What I would do there is nothing. I’d just sit there. And although I felt a bit guilty about how incongruous it seemed — beautiful garden versus terrifying world — it really did feel necessary, like a survival tactic. I found this necessity of doing nothing so perfectly articulated in a passage from Gilles Deleuze in Negotiations:

<blockquote>…we’re riddled with pointless talk, insane quantities of words and images. Stupidity’s never blind or mute. So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves; what a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying. (emphasis mine)</blockquote>

He wrote that in 1985, but the sentiment is something I think we can all identify with right now, almost to a degree that’s painful. The function of nothing here, of saying nothing, is that it’s a precursor to something, to having something to say. “Nothing” is neither a luxury nor a waste of time, but rather a necessary part of meaningful thought and speech."

…

"In The Bureau of Suspended Objects, a project I did while in residence at Recology SF (otherwise known as the dump), I spent three months photographing, cataloguing and researching the origins of 200 objects. I presented them as browsable archive in which people could scan the objects’ tags and learn about the manufacturing, material, and corporate histories of the objects.

One woman at the Recology opening was very confused and said, “Wait… so did you actually make anything? Or did you just put things on shelves?” (Yes, I just put things on shelves.)"

…

"That’s an intellectual reason for making nothing, but I think that in my cases, it’s something simpler than that. Yes, the BYTE images speak in interesting and inadvertent ways about some of the more sinister aspects of technology, but I also just really love them.

This love of one’s subject is something I’m provisionally calling the observational eros. The observational eros is an emotional fascination with one’s subject that is so strong it overpowers the desire to make anything new. It’s pretty well summed up in the introduction of Steinbeck’s Cannery Row, where he describes the patience and care involved in close observation of one’s specimens:

<blockquote>When you collect marine animals there are certain flat worms so delicate that they are almost impossible to capture whole, for they break and tatter under the touch. You must let them ooze and crawl of their own will onto a knife blade and then lift them gently into your bottle of sea water. And perhaps that might be the way to write this book — to open the page and let the stories crawl in by themselves.</blockquote>

The subject of observation is so precious and fragile that it risks breaking under even the weight of observation. As an artist, I fear the breaking and tattering of my specimens under my touch, and so with everything I’ve ever “made,” without even thinking about it, I’ve tried to keep a very light touch.

It may not surprise you to know, then, that my favorite movies tend to be documentaries, and that one of my favorite public art pieces was done by the documentary filmmaker, Eleanor Coppola. In 1973, she carried out a public art project called Windows, which materially speaking consisted only of a map with a list of locations in San Francisco.

The map reads, “Eleanor Coppola has designated a number of windows in all parts of San Francisco as visual landmarks. Her purpose in this project is to bring to the attention of the whole community, art that exists in its own context, where it is found, without being altered or removed to a gallery situation.” I like to consider this piece in contrast with how we normally experience public art, which is some giant steel thing that looks like it landed in a corporate plaza from outer space.

Coppola instead casts a subtle frame over the whole of the city itself as a work of art, a light but meaningful touch that recognizes art that exists where it already is."

…

"What amazed me about birdwatching was the way it changed the granularity of my perception, which was pretty “low res” to begin with. At first, I just noticed birdsong more. Of course it had been there all along, but now that I was paying attention to it, I realized that it was almost everywhere, all day, all the time. In particular I can’t imagine how I went most of my life so far without noticing scrub jays, which are incredibly loud and sound like this:

[video]

And then, one by one, I started learning other songs and being able to associate each of them with a bird, so that now when I walk into the the rose garden, I inadvertently acknowledge them in my head as though they were people: hi raven, robin, song sparrow, chickadee, goldfinch, towhee, hawk, nuthatch, and so on. The diversification (in my attention) of what was previously “bird sounds” into discrete sounds that carry meaning is something I can only compare to the moment that I realized that my mom spoke three languages, not two.

My mom has only ever spoken English to me, and for a very long time, I assumed that whenever my mom was speaking to another Filipino person, that she was speaking Tagalog. I didn’t really have a good reason for thinking this other than that I knew she did speak Tagalog and it sort of all sounded like Tagalog to me. But my mom was actually only sometimes speaking Tagalog, and other times speaking Ilonggo, which is a completely different language that is specific to where she’s from in the Philippines.

The languages are not the same, i.e. one is not simply a dialect of the other; in fact, the Philippines is full of language groups that, according to my mom, have so little in common that speakers would not be able to understand each other, and Tagalog is only one.

This type of embarrassing discovery, in which something you thought was one thing is actually two things, and each of those two things is actually ten things, seems not only naturally cumulative but also a simple function of the duration and quality of one’s attention. With effort, we can become attuned to things, able to pick up and then hopefully differentiate finer and finer frequencies each time.

What these moments of stopping to listen have in common with those labyrinthine spaces is that they all initially enact some kind of removal from the sphere of familiarity. Even if brief or momentary, they are retreats, and like longer retreats, they affect the way we see everyday life when we do come back to it."

…

"Even the labyrinths I mentioned, by their very shape, collect our attention into these small circular spaces. When Rebecca Solnit, in her book Wanderlust, wrote about walking in the labyrinth inside the Grace Cathedral in San Francisco, she said, “The circuit was so absorbing I lost sight of the people nearby and hardly heard the sound of the traffic and the bells for six o’clock.”

In the case of Deep Listening, although in theory it can be practiced anywhere at any time, it’s telling that there have also been Deep Listening retreats. And Turrell’s Sky Pesher not only removes the context from around the sky, but removes you from your surroundings (and in some ways, from the context of your life — given its underground, tomblike quality)."

…

"My dad said that leaving the confined context of a job made him understand himself not in relation to that world, but just to the world, and forever after that, things that happened at work only seemed like one small part of something much larger. It reminds me of how John Muir described himself not as a naturalist but as a “poetico-trampo-geologist-botanist and ornithologist-naturalist etc. etc.”, or of how Pauline Oliveros described herself in 1974: “Pauline Oliveros is a two legged human being, female, lesbian, musician, and composer among other things which contribute to her identity. She is herself and lives with her partner, along with assorted poultry, dogs, cats, rabbits and tropical hermit crabs.” Incidentally, this has encouraged me to maybe change my bio to: “Jenny Odell is an artist, professor, thinker, walker, sleeper, eater, and amateur birdnoticer.”

3. the precarity of nothing

There’s an obvious critique of all of this, and that’s that it comes from a place of privilege. I can go to the rose garden, or stare into trees all day, because I have a teaching job that only requires me to be somewhere two days a week, not to mention a whole set of other privileges. Part of the reason my dad could take that time off was that on some level, he had enough reason to think he could get another job. It’s possible to understand the practice of doing nothing solely as a self-indulgent luxury, the equivalent of taking a mental health day if you’re lucky enough to work at a place that has those.

But here I come back to Deleuze’s “right to say nothing,” and although we can definitely say that this right is variously accessible or even inaccessible for some, I believe that it is indeed a right. For example, the push for an 8-hour workday in 1886 called for “8 hours of work, 8 hours of rest, and 8 hours of what we will.” I’m struck by the quality of things that associated with the category “What we Will”: rest, thought, flowers, sunshine.

These are bodily, human things, and this bodily-ness is something I will come back to. When Samuel Gompers, who led the labor group that organized this particular iteration of the 8-hour movement, was asked, “What does labor want?” he responded, “It wants the earth and the fullness thereof.” And to me it seems significant that it’s not 8 hours of, say, “leisure” or “education,” but “8 hours of what we will.” Although leisure or education might be involved, what seems most humane is the refusal to define that period.

That campaign was about a demarcation of time. So it’s interesting, and certainly troubling, to read the decline in labor unions in the last several decades alongside a similar decline in the demarcation of public space. True public spaces, the most obvious examples being parks and libraries, are places for — and thus the spatial underpinnings of — “what we will.”"

…

"The way that Berardi describes labor will sound as familiar to anyone concerned with their personal brand as it will to any Uber driver, content moderator, hard-up freelancer, aspiring YouTube star, or adjunct professor who drives to three campuses in one week:

<blockquote>In the global digital network, labor is transformed into small parcels of nervous energy picked up by the recombining machine. … The workers are deprived of every individual consistency. Strictly speaking, the workers no longer exist. Their time exists, their time is there, permanently available to connect, to produce in exchange for a temporary salary. (emphasis mine)</blockquote>

The removal of economic security for working people — 8 hours for work, 8 hours for rest, 8 hours for what we will — dissolves those boundaries so that we are left with 24 potentially monetizable hours that are sometimes not even restricted to our time zones or our sleep cycles."

…

"I also started noticing some crows in my neighborhood. At the time I had just read The Genius of Birds, and I’d learned the crows are incredibly intelligent and can recognize and remember human faces. They can in fact teach their children which are the good and the bad humans, good being ones who feed them and bad being ones who try to catch them or do something else weird. I have a balcony, so I started leaving a few peanuts out for the crows."

…

"This isn’t only about me watching birds. I think a lot about what these birds see when they look at me — and I’m sure anyone who has a pet is familiar with this feeling. I assume they just see a female human who for some reason seems to pay attention to them.⁵ They don’t know what my work is, they don’t see progress — they just see recurrence, day after day, week after week.

And through them, I am able to inhabit that perspective, to see myself as the human animal that I am, and when they fly off, to some extent, I can inhabit that perspective too, noticing the shape of the hill that I live on and where all of the tall trees and good landing spots are.

There are ravens that I noticed live half in and half out of the rose garden, until I realized that there is no “rose garden” to them. These alien animal perspectives on me and our shared world have provided me not only with an escape hatch from contemporary anxiety but also a reminder of my own animality and the animateness of the world I live in.

Their flights enable my own literal flights of fancy, recalling a question that one of my favorite authors, David Abram, asks in Becoming Animal: “Do we really believe that the human imagination can sustain itself without being startled by other shapes of sentience?”⁶"

…

"But beyond strategic / activist self preservation, there’s something else to be gained here: Doing nothing teaches us how to listen. I’ve already mentioned literal listening, or Deep Listening, but this time I mean it in a broader sense. To do nothing is to hold yourself still so that you can perceive what is actually there. As Gordon Hempton, an acoustic ecologist who records natural soundscapes, put it: “Silence is not the absence of something but the presence of everything.”

There are a lot of us, and I’m certainly not immune to this, who could stand to learn how to listen better, and I mean listen to other people. As a lover of weird internet things, I definitely do not want to write off the amazing culture and also activism that happens online. But even with the problem of the filter bubble aside, the platforms that we use to communicate with each other about very important things do not encourage listening. They encourage shouting, or having a “take” after having read a single headline.

I alluded earlier to the problem of speed, but this is also a problem of listening, and of bodies. There is in fact a connection between listening in the Deep Listening, bodily sense, and listening, as in me understanding your perspective. Writing about the circulation of information, Berardi makes a helpful distinction between connectivity and sensitivity. Connectivity is the rapid circulation of information among compatible units — an example is something getting a bunch of shares very quickly and unthinkingly by likeminded people on Facebook. With connectivity, you either are or are not compatible. Red or blue; check the box. In this transmission of information, the units don’t change, nor does the information.

Sensitivity, in contrast, involves a difficult, awkward, ambiguous encounter between two differently shaped bodies that are themselves ambiguous — and this meeting, this sensing, requires and takes place in time. Not only that, due to the effort of sensing, the two entities might come away from the encounter a bit differently than they went in.

This always brings to mind a month-long artist residency I once attended with two other artists in an extremely remote location in the Sierra Nevada. There wasn’t much to do at night, so one of the artists and I would sometimes sit on the roof and watch the sunset. She was Catholic and from the Midwest; I’m sort of the quintessential California atheist. I have really fond memories of the languid, meandering conversations we had up there about science and religion. And what strikes me is that neither of us ever convinced the other — that wasn’t the point — but we listened to each other, and we did each come away differently, with a more nuanced understanding of the other person’s position."

…

"Ukeles’ interest in maintenance was partly occasioned by her becoming a mother in the 1960s. In an interview she explained, “Being a mother entails an enormous amount of repetitive tasks. I became a maintenance worker. I felt completely abandoned by my culture because it didn’t have a way to incorporate sustaining work.” Her 1969 Maintenance Manifesto is actually an exhibition proposal in which she considers her own maintenance work as the art. She says, “I will live in the museum and I customarily do at home with my husband and my baby, for the duration of the exhibition … My work is the work.”"

…

"I think of the hours and hours that I have now spent in the rose garden, putting off returning to my work on a glowing two-dimensional screen an arm’s length from my face; or the days on which I’ll leave just to get coffee and wind up almost involuntarily on top of a hill four hours later, regardless of the shoes I’m wearing; or the fact that the last five or six books I’ve read have had to do with animal intelligence and the importance of landscape in memory and cognition. I don’t know where any of this, where I, will end up."]]></description>
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<item rdf:about="http://lithub.com/rebecca-solnit-the-loneliness-of-donald-trump/">
    <title>Rebecca Solnit: The Loneliness of Donald Trump | Literary Hub</title>
    <dc:date>2017-06-03T20:42:26+00:00</dc:date>
    <link>http://lithub.com/rebecca-solnit-the-loneliness-of-donald-trump/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This year Hannah Arendt is alarmingly relevant, and her books are selling well, particularly On the Origins of Totalitarianism. She’s been the subject an extraordinary essay in the Los Angeles Review of Books and a conversation between scholar Lyndsey Stonebridge and Krista Tippet on the radio show “On Being.” Stonebridge notes that Arendt advocated for the importance of an inner dialogue with oneself, for a critical splitting in which you interrogate yourself—for a real conversation between the fisherman and his wife you could say: “People who can do that can actually then move on to having conversations with other people and then judging with other people. And what she called ‘the banality of evil’ was the inability to hear another voice, the inability to have a dialogue either with oneself or the imagination to have a dialogue with the world, the moral world.”

Some use their power to silence that and live in the void of their own increasingly deteriorating, off-course sense of self and meaning. It’s like going mad on a desert island, only with sycophants and room service. It’s like having a compliant compass that agrees north is whatever you want it to be. The tyrant of a family, the tyrant of a little business or a huge enterprise, the tyrant of a nation. Power corrupts, and absolute power often corrupts the awareness of those who possess it. Or reduces it: narcissists, sociopaths, and egomaniacs are people for whom others don’t exist.

We gain awareness of ourselves and others from setbacks and difficulties; we get used to a world that is not always about us; and those who do not have to cope with that are brittle, weak, unable to endure contradiction, convinced of the necessity of always having one’s own way. The rich kids I met in college were flailing as though they wanted to find walls around them, leapt as though they wanted there to be gravity and to hit ground, even bottom, but parents and privilege kept throwing out safety nets and buffers, kept padding the walls and picking up the pieces, so that all their acts were meaningless, literally inconsequential. They floated like astronauts in outer space.

Equality keeps us honest. Our peers tell us who we are and how we are doing, providing that service in personal life that a free press does in a functioning society. Inequality creates liars and delusion. The powerless need to dissemble—that’s how slaves, servants, and women got the reputation of being liars—and the powerful grow stupid on the lies they require from their subordinates and on the lack of need to know about others who are nobody, who don’t count, who’ve been silenced or trained to please. This is why I always pair privilege with obliviousness; obliviousness is privilege’s form of deprivation. When you don’t hear others, you don’t imagine them, they become unreal, and you are left in the wasteland of a world with only yourself in it, and that surely makes you starving, though you know not for what, if you have ceased to imagine others exist in any true deep way that matters. This is about a need for which we hardly have language or at least not a familiar conversation."]]></description>
<dc:subject>politics donaldtrump rebeccasolnit 2017 equality inequality delusion power corruption kistatippet lyndseystonebridge hannaharendt occupywallstreet ows fscottfitzgerald tyrants loneliness resistance russia parables privilege vldimirputin pushkin greed overreach democracy society collectivism evil morality</dc:subject>
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<item rdf:about="http://essayprize.org/ten-greatest-essays-ever/john-berger/">
    <title>John Berger | The Essay Prize</title>
    <dc:date>2017-01-02T20:52:57+00:00</dc:date>
    <link>http://essayprize.org/ten-greatest-essays-ever/john-berger/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE TEN GREATEST ESSAYS, EVER
JOHN BERGER

Italo Calvino, “Exactitude”
(from Six Memos for the Next Millenium, Harvard University Press, 1988)

Rebecca Solnit, “After Ideology”
(from Hope in the Dark, 2005)

Simone Weil, “Evil”
(from Gravity and Grace, 2002)

Arundhati Roy, “The Ordinary Person’s Guide to Empire”
(from The Ordinary Person’s Guide to Empire, 2004)

Iona Heath, “Ways of Dying”
(from Matters of Life and Death, 2007)

Maurice Merleau-Ponty, “Eye and Mind”
(from The Primacy of Perception, 1964)

Walter Benjamin, “On Language as Such and On the Language of Man”
(from One-Way Street, 1928)

D.H. Lawrence, “The Dance of the Sprouting Corn”
(from Mornings in Mexico, 1927)

George Orwell, “The Art of Donald McGill”
(from Collected Essays, 1941)

Soren Kierkegard, “The Immediate State of the Erotic”
(from Either/Or, 1843)"

[via:
"Nilanjana Roy calls this a "'How to be Human' Playlist," and I agree: John Berger's ten favorite essays"
https://twitter.com/tejucole/status/366912570600333312 ]]]></description>
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<item rdf:about="https://tinyletter.com/jessamyn/letters/tilty-21-selected-annotated-bibliography-for-the-librarian-resistance">
    <title>TILTY #21 - Selected Annotated Bibliography for the Librarian Resistance</title>
    <dc:date>2016-11-19T21:01:04+00:00</dc:date>
    <link>https://tinyletter.com/jessamyn/letters/tilty-21-selected-annotated-bibliography-for-the-librarian-resistance</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am writing but I am mostly still listening. Letting my friends and community know I am here for them. And reading poetry.

[screenshot of Wendell Berry’s "The Peace of Wild Things"]

Not to be all "Hey it's going to be fine if we all just reconnect with nature and not let it bother us" but more that self-care is useful and the birds don't give a shit about this election so sometimes it can be good to just sit with them to recenter before you get back to work.

Post-election time in America is time for a lot of reflection, frustration, and planning and scheming for whatever is coming down the road. I've been reading and assessing.

My peripatetic lifestyle has always held some risks and that hasn't changed. My position otherwise is not that risky. Many people are being thrown into incredibly vulnerable positions as a result of this election--positions that were only getting slightly stabilized over the last decade--and this is happening at a national or international level, not just in our local communities. I'm proud of what libraries have been able to accomplish in the world so far. I offer a reading list and hopes that we can weather this storm together and form an effective and ruthlessly efficient resistance.
 

Brief Annotated Bibliography for the Librarian Resistance

• While I am still helping people get their first email addresses, people are blaming algorithms for losing the election for HRC. I am not forwarding this position personally (also not NOT forwarding it) but it's a fascinating look at what can happen when we can't get under the hood of our systems. Noted for later.

• The folks from We Need Diverse Books came out with a post-election statement.

• EFF has provided a very good Surveillance Self-Defense page for those who feel they need to communicate significantly more securely than they have been.

• Helping people with questions about what this all means for them? Lambda Legal has a post-election FAQ for GLBTQ folks. More specifics for other vulnerable populations can be found at Concrete Suggestions in Preparation for January 2017’s Change in American Government a nice repurposable online document (sometimes overloaded with readers, try again if you can't get it).

• Libraries can be a health lifeline for people most at risk, according to a US study (headline is from Reuters, let me know if you'd like me to email you the PDF of the study)

• Rebecca Solnit's book Hope in the Dark is available for free for a few more days.

• Libraries step up (in times of crisis) is a place on Facebook where you can get help with library issues concerning this recent election.

• How to weather the Trump Administration? Head to the library. An OpEd piece in the LA Times.

Librarians may be the only first responders holding the line between America and a raging national pandemic of absolutism. More desperately than ever, we need our libraries now, and all three of their traditional pillars: 1) education, 2) good reading and 3) the convivial refuge of a place apart. In other words, libraries may be the last coal we have left to blow on.

**********

Urban Libraries Unite is having their annual fund drive and will send you a My Library is for Everyone button if you donate, or you could just make your own button (but donating anyhow is a good idea, I did).

[image]

Maybe you don't know what to do? Letting people know that the library is for everyone, maybe just "surfacing" the policies that you already have like Lawrence Public Library has done, can show people that you know that this is a tough time for many and that you are there for them.

[image]

Or something like this? Other suggestions from Programming Librarian.

**********

I am bad at talking about my feelings, so I will continue mostly not to. I am better at talking about, and taking, actions. Pointers welcome. Replies to this newsletter always read and replied to. Signing off with a quote from Toni Morrison
 
"I know the world is bruised and bleeding, and though it is important not to ignore its pain, it is also critical to refuse to succumb to its malevolence. Like failure, chaos contains information that can lead to knowledge—even wisdom. Like art."
 
and another poem from Wendell Berry.

[screenshot of Wendell Berry’s "The Real Work"]"]]></description>
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<item rdf:about="http://www.vqronline.org/essays-articles/2014/09/due-north">
    <title>Due North | VQR Online</title>
    <dc:date>2016-07-11T00:26:10+00:00</dc:date>
    <link>http://www.vqronline.org/essays-articles/2014/09/due-north</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I arrived in New York in October 2005 and immediately began walking all over the city, exploring for hours at a time. As I traversed its landscape, I discovered a topography of social conditions. Some days, I would linger on Thirty-Fourth Street among the glamorous workers of Midtown Manhattan rushing to and from their high-rise buildings—in swift pursuit of their ambitions, I’d assumed. I’d watch them zigzag around and dart past the enthusiastic tourists filing into the Empire State Building, that colossus rising majestically above as a beacon of hope and symbol of American derring-do.

Then I’d stride northward, eager to explore Whitman’s “Numberless crowded streets – high growths of iron, slender, strong, light, splendidly uprising toward clear skies.” A little over two hours later, I would end up in Harlem at the courtyard of a housing project on 125th Street, where residents lounged on benches and welcomed each other with cheerful banter. They also welcomed me, and I sat beside them, took one of the kiddie’s box drinks they offered, and enjoyed their jovial talk in that relaxed, open space in Harlem far removed from the hurried dynamism of Midtown.

But as I’ve circulated through New York’s streets, nothing reveals the city’s opposites in stark juxtaposition like the walk from the Upper East Side to the South Bronx, two neighborhoods separated by a brisk ninety-minute walk, or a quick twelve-minute subway ride. I’d call them neighbors were it not so clear that they occupy such distinctly different worlds. To walk the streets from one to the other, as I often do, is to bear witness to a landscape of asymmetry. The city that comes into view is one of uneven terrain, vistas of opportunity alongside pockets of deep poverty too often lost in the periphery.

In early 2006, almost six months after moving to the city, I was hobbled from roaming around because of a botched surgery on my right knee. A few months later, I switched hospitals to the Hospital for Special Surgery, located on the Upper East Side, where I eventually underwent two more surgeries to get back to walking the streets without chronic pain. As a result of the operations and follow-up physical therapy, the Upper East Side became a regular destination. I spent a lot of time watching people go about their lives, many of whom were middle- and working-class people employed in hospitals, museums, universities, hotels, and elsewhere on the Upper East Side. Plentiful as these workers were, they didn’t define the neighborhood—at least, not in a way that forcefully impresses itself upon the mind when you think of the Upper East Side. No, the population that embosses its mark on the neighborhood is the wealthy—the extraordinarily wealthy, to be precise.

The Upper East Side houses one of the richest zip codes in the US. This wealth touches almost everything in its vicinity. Many of the less-flush people I met going about their days worked at institutions that were among the world’s finest—the Metropolitan Museum of Art, Memorial Sloan Kettering Cancer Center, Hospital for Special Surgery—and that were easy access for their upper-class neighbors. In addition to stellar medical care and world-class museums, I’d walk past some of the city’s best private schools, public libraries abuzz with parents and nannies—many of whom were foreigners—playing with children, and music schools with eager and not-so-eager kids developing their skills. Here was a neighborhood stocked with the resources for worldly success.

Walking through that part of the Upper East Side was not unlike a jaunt in a museum. On Park or Fifth Avenue, for example, one could walk for hours and admire magnificent buildings fronted by well-manicured gardens and quiet, clean sidewalks. Serenity suffused the atmosphere. Nothing seemed out of place, and, to my untrained eye, it all looked unspoiled.

There are stunning apartment buildings that look like cathedrals in high heels. Überchic boutiques—throne rooms of specialization meant to cater to people with the most rarefied, and demanding, of tastes—abound. You can pick up scented shoelaces for your teen daughter from a store filled with accessories for tweens, buy a bra for a few hundred dollars from an Italian lingerie store, and then drop off your puppy for a spa day, all in under a half hour. And, shhh, the stores were very quiet, I’ll-glare-if-you-speak-loudly quiet. I was often hushed, too, since sticker shock often dumbfounds me. Though, I should confess, something perverse in me wanted me to scream upon entering those hush-up stores.

All around are luxe restaurants with patrons to match, and sophisticated bistros with fresh-looking, pleasant-smelling—oh, those lovely scents!—upscale clientele. And for outdoor relaxation and play, Central Park is a quick stroll away—across the road, even. It’s as if the neighborhood was curated to cater to the needs and pleasures of its wealthy residents. Dig through the historical record and you’ll find that, indeed, starting with Fifth Avenue in the late nineteenth century, later joined in the early twentieth century by Park (formerly Fourth) Avenue, elegance and convenience have characterized the Upper East Side’s moneyed class and its tony residences.

Yet, for all its beauty, the neighborhood today feels like a welcome mat with spikes, or, more aptly, like a museum after closing time. You could stand nearby and look in, but that’s as far as you could go: admiration from a distance. My feet met their limit.

So much of the lives of the very wealthy was a mystery to me, not least because I couldn’t hope to stand and chat with them. The city was this enticing language I was learning, but they were a cipher. They lived, as my friend and walking companion Suketu once put it to me, in vertical gated communities—fortresses within layers of insulation. I’d see them shuttle from cabs or chauffeur-driven cars into their elegant buildings fronted by attentive doormen. Or I’d see them interacting with each other as I strolled past a posh establishment. They were sharply dressed ghosts; I would see them for a brief moment, only for them to quickly disappear into vehicles or buildings as mysteriously as they came.

There was a come-hither-stay-away quality to it all. Apartment lobbies looked inviting, but dapper doormen in their white shirts and black ties stood between you and them. Brownstones were beguiling, but you dared not sit on their steps. And I couldn’t shake the feeling that someone my shade, the color of the neighborhood’s nannies and gardeners and janitors but not their neighbors (at least, none that I saw), was more unwelcome on a stranger’s stoop.

Nor would I ever see people hanging out on their own steps. The beauty of the Upper East Side, the visual allure, had a placidity I felt detached from. There was something disquieting about all that silence. Certainly, one of the joys of living in the city is the wonderful solitude it affords, the option to, as E. B. White memorably put it, opt out and announce, “I did not attend.” The city is a place of escape as much as it’s one of pilgrimage, and, to someone outside of their circle passing through, the affluent inhabitants of the Upper East Side resemble a group who entered a compact to “not attend.” The serenity felt fragile, and I feared that if I did anything that was perceived as a threat to it, no matter how simple—approaching that friendly face to have a chat, leaning over to inhale perfumy flowers—that I would be promptly reminded that I could inhabit those streets only so much.

When I leave the Upper East Side on foot, the streets declare it to me almost immediately. I cross Ninety-Sixth Street—on Park Avenue, say, and the picturesque quickly recedes. Islands of gardens are supplanted by train tracks that tear out of the ground and rise alongside and above houses, transporting streams of Metro-North trains and dispersing noise across the neighborhood. Pristine sidewalks are replaced by dusty ones, and time and again micro-dirt tornadoes, with candy wrappers within, whirl around. And luxury mansions are replaced by tenement-type buildings, row houses, and “superblocks” of housing projects.

And the population becomes increasingly darker. A lot more. And friendlier. A lot more. More Spanish is heard (significantly so), more bodegas are seen on corners, and the hum of the Upper East Side gives way to a skipping, sometimes clamoring, beat. (On weekends with good weather, there are block parties aplenty). You almost begin to wonder—at least, I often do—if East Harlem is the town crier announcing, “Yeah, you’ve left the Upper East Side. The South Bronx is three miles, and an hour’s walk, thataway.”"

…

"On the way back home, Suketu drove through the Upper East Side, past glittery boutiques and sexy bistros, enticing department stores and showy high-rise apartment buildings. At that moment, I recognized that, for me, there wasn’t much difference between cutting through the neighborhood on foot and in a car. There was, of course. But leaving from Hunts Point, where time in a car away from residents removes so much of the neighborhood’s pleasure, and arriving in the Upper East Side around fifteen minutes later, only to recognize that I felt at arm’s length from a lot of its residents even when I walked through, reminded me that inequality also deprives the very wealthy. In ensconcing themselves in their circles, the very wealthy had cut themselves off from a range of perspectives and temperaments and stories—stories that are a central part of their city’s vibrancy and appeal. In Hunts Point, I witnessed deprivation due to an absence of resources; in the Upper East Side, I witnessed deprivation of a different, but related sort: the absence of enriching interactions.

I became an obsessive walker as a matter of necessity. Too poor to take taxis when I was growing up in Jamaica, and living in a neighborhood where taxis (and, alas, friends) refused to go at night, I learned to walk wherever and whenever to get home. This meant walking through some very dangerous parts of Jamaica. Observation was more about survival—Will he rob me? Will he stab me? Will they shoot me?—rather than about exploration: What will she tell me about this city? What will I learn about my country? Myself? Eventually, by the time I was able to afford cabs, it had become natural for me to venture all over the island, because some frequencies I could only hear while on foot. My interactions with others would enlarge and fortify my identity. And there was something exhilarating about participating in the oldest of rituals: human dealings through the sharing of stories."

…

"The stories people tell each other and the stories they allow themselves to encounter are part of what gives New York City its energy. And the stories I heard ignited my imagination and reshaped my ideas about the city. One afternoon during my physical therapy session, I had one such chat with a patient who was part of the neighborhood’s elite. She was a college professor—of English literature, if my memory hasn’t deceived me—in her seventies, not much more than five feet tall, and overflowing with warmth and élan – more cute-aunt than authoritative dispenser of knowledge. Her friendliness, conveyed with a mellifluous voice, made me stop my rehabilitation exercises and listen away. She spoke about the world with unbridled enthusiasm and genuine wonder, and her drive to explore it made me want to cut her off and rush in search of her adventures. But what stayed with me weren’t the wonderful stories.

Serendipity reveals a world of people holding views and undergoing experiences unlike ours. But serendipity also exposes our commonalities, showing how much our joys and frustrations and anxieties are similar: We all want happy marriages and healthy children and kind in-laws; we all want what we think is best for our children; and we all feel helpless and crumble in the face of mortality. Inequality manifests itself both as the inequality of resources and, looking in the other direction, the inequality of interaction. But, really, everyone is diminished by the absence of interaction, the lack of shared experience. The very wealthy and very poor—inequality makes equals of them all."]]></description>
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<item rdf:about="http://www.alpinemodern.com/editorial/in-praise-of-walks-and-wilderness/">
    <title>In Praise of Walks and Wilderness | Alpine Modern Editorial</title>
    <dc:date>2016-06-30T19:12:34+00:00</dc:date>
    <link>http://www.alpinemodern.com/editorial/in-praise-of-walks-and-wilderness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["More full of wonder than your deepest dreams, indeed. I kept looking over to my friend, continually proclaiming: “I can’t believe how happy I am here.” I understood Abbey’s fierce ecological devotion to the place. Preservation begins with appreciation; it begins with experiential love. “Earn your turns,” a friend always calls out, strapping his skins to his skis and hoisting his body up the incline. Another pal takes off to the mountains when big life decisions loom in front of him: “It’s the only place quiet and still enough to think.” One hikes fourteeners to prove to himself that his body is capable of more than he believes and that what others say about him is not the whole story. One of my best friends may have hated the peak I dragged her up during our climb, but afterward she turned to me and sighed, “I’ve never felt more alive or more in love with my body.” Once, on a backpacking trip with high school senior girls, one turned excitedly to me and said, “I haven’t thought badly about my body this whole trip!” I think of my skis hanging over the ledge of Blue Sky Basin, my toes hurting like hell, my legs are tingling and frozen, and my flight-or-fight mode tells me that the drop in isn’t worth the potential outcome of pain. But when I look up at the snow-crested ridges against the deepest blue backdrop I’ve ever seen, I push on and fire up my legs, reminding myself that this view is worth the discomfort it takes to reach it."

…

"Ecologists speak now of a need for “deep ecology,” not just an understanding of ecological issues and piecemeal scientific responses, but an overhaul of our philosophical understanding of nature. Instead of viewing mankind as the overlord of nature, it’s about revisiting the idea that a give-and-take relationship exists between the human and the nonhuman, a relationship that thrives on mutual respect and appreciation. To develop this sort of appreciation for nature and the nonhuman, it matters that we actually experience it. For many ecological thinkers, walking among mountains can be the first step in healing a false split between body and mind. The grief at the destruction of a beautiful building, the ecstatic joy of a sunrise in the mountains—these moments stem from this unification of the two.

Fragile moments of being that exist in nature

It’s a question of place versus nonplace. In The Conscience of the Eye: The Design and Social Life of Cities, Richard Sennett points to the peculiarity of the American sense of place: “that you are nowhere when you are alone with yourself.” Sennett speaks of cities as nonplaces, in which the person among the crowd slips into oblivion, only existing inside him- or herself. Other nonplaces look like the drudgery of terminals or waiting lines or places where all eyes are glued to phones. The buildings are uniform, and the faces blur together to create a boring conglomerate of civilization. If to be alone in a city is to be nowhere, the antithesis must be that to be alone in nature is to be everywhere. Nature is a place characterized by its “thisness,” as Gerard Manley Hopkins describes it—a place to enter into that is palpable with its own essence and feeling.

But as we lose our connection to place, as virtual reality turns here into nowhere, we lose our ability to narrate our experiences of nature. Recently, nature writer Robert Macfarlane pointed out that in the Oxford Junior Dictionary, the virtual and indoor are replacing the outdoor and natural, making them blasé. When we lose the language to describe our connection to landscape and place, we lose the actual connection to these things and the value decreases, separating us from the natural. According to Macfarlane, we have always been “name-callers, christeners,” always seeking language that registers the dramas of landscape, and the environmental movement must begin with a reawakening of natural wonder–inspired language.

Perhaps the point of all of this is to work to develop more refined attention, an ability to seek out and perceive fragile moments of being that exist in nature. We must pay attention to our breath and our bodies. Wendell Berry, a prophet of the natural, writes that to pay attention is to “stretch toward” a subject in aspiration, to come into its presence. To pay attention to mountains, we must come beneath them and reach out toward them.

To walk is to perceive

How do we begin? By wandering within the wilderness. Rebecca Solnit’s book on walking comes to mind: “Walking is one way of maintaining a bulwark against this erosion of the mind, the body, the landscape, and the city, and every walker is a guard on patrol to protect the ineffable.” While people today live in disconnected interiors, on foot in wilderness the whole world is connected to the individual. This form of investing in a place gives back; memories become seeded into places, giving them meaning and associations both in the body and the mind. Walking may take much longer, but this slowing down opens one up to new details, new possibilities.

Brian Teare is one of my favorite modern poets because his poetry is centered upon Charles Olson’s projective verse and on walking. All his works contain physical coordinates, anchoring each work of art to the place that inspired it. The land becomes the location, subject, and meaning to the thoughts and feelings that Teare wants to convey. As we enter into a field or crest the ridge of a mountain, we perceive the sight of the landscape and experience our bodies within it. We feel the wind and touch the dirt; we see the edges and diversity of the landscape. Perhaps we have hiked a far distance to reach this place and feel the journey within the body. Teare says in one of my favorite poems, “Atlas Peak”:

we have to hold it instead

in our heads & hands

which would seem impossible

except for how we remember

the trail in our feet, calves,

& thighs, our lungs’ thrust

upward; our eyes, which scan

trailside bracken for flowers;

& our minds, which recall

their names as best they can

Sitting on the side of Mount Massive, on the verge of tears, I felt utterly defeated. Our group took the shorter route, which had resulted in thousands of feet of incline in just a few miles, and my lungs, riddled with occasional asthma, were rejecting the task before them. It felt as if all the rocks in the boulder field had been placed upon my chest. My mind went to the thought of wilderness: Was it freedom or a curse? What would happen to me if something went wrong up here? Risk and freedom hold hands with each other in the mountains. After a long break, a few puffs of albuterol, water, and grit, I pulled myself up the final ascent and false summits along the ridge. I have been most thankful for my body when I have realized how beautifully fragile and simultaneously capable it is. On the summit, as we watched thin wispy waves of clouds weave into each other and rise around us, the mountain gently reminded me that I am not in control. I am not all-powerful, and nature’s lesson to me that morning was to respect its wildness.

As in all things, essentialism should be avoided. We live in a world that tends toward black-and-white perspectives, and when one praises the wilderness, those remarks can devolve into Luddite sentiments that are antipeople, antitechnological, and antihistorical. This solves nothing. Advancements in civilization are welcome and beautiful; technology has connected us in unprecedented ways. But as with anything, balance is key. We need the possibility of escape from civilization, even if we never indulge it. We need it to exist as an antithesis to the stresses of modern society. We need wilderness to serve as a place to realize that we exist in a tenuous balance with the world around us. All the political and societal struggles matter little if we have no environment to live in. In a world of utilitarian decision-making, a walk in the woods may be considered frivolous and useless, but it is necessary. The choice to preserve or to dominate is ours. But before deciding, perhaps one should first wander among the mountains."]]></description>
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<item rdf:about="http://harpers.org/archive/2016/05/the-habits-of-highly-cynical-people/?single=1">
    <title>[Easy Chair] | The Habits of Highly Cynical People, by Rebecca Solnit | Harper's Magazine</title>
    <dc:date>2016-05-01T22:58:47+00:00</dc:date>
    <link>http://harpers.org/archive/2016/05/the-habits-of-highly-cynical-people/?single=1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In April 24, 1916 — Easter Monday — Irish republicans in Dublin and a handful of other places staged an armed rebellion against British occupation. At the time, the British Empire was the strongest power on earth; Ireland was its first and nearest colony. That the puny colony might oust the giant seemed far-fetched, and by most measures the endeavor was a failure. The leaders were executed; the British occupation continued. But not for long: the Easter Uprising is now generally understood as a crucial step in a process that led, in 1937, to full independence for most of the island. A hundred years on, some view 1916 as the beginning of the end of the British Empire.

This year also marks the fifth anniversary of the Arab Spring. It seems to be taken for granted that these uprisings, too, were a failure, since many of the affected countries are now just different kinds of dire than they were before. But the public display of a passionate desire for participatory government, the demonstration of the strength of popular power and the weakness of despotic regimes, and the sheer (if short-lived) exhilaration that took place five years ago may have sown seeds that have not yet germinated.

I am not arguing for overlooking the violence and instability that are now plaguing North Africa and the Middle East. Nor am I optimistic about the near future of the region. I do not know what the long-term consequences of the Arab Spring will be — but neither does anyone else. We live in a time when the news media and other purveyors of conventional wisdom like to report on the future more than the past. They draw on polls and false analogies to announce what is going to happen next, and their frequent errors — about the unelectability of Barack Obama, say, or the inevitability of the Keystone XL pipeline — don’t seem to impede their habit of prophecy or our willingness to abide them. “We don’t actually know” is their least favorite thing to report.

Non-pundits, too, use bad data and worse analysis to pronounce with great certainty on future inevitabilities, present impossibilities, and past failures. The mind-set behind these statements is what I call naïve cynicism. It bleeds the sense of possibility and maybe the sense of responsibility out of people.

Cynicism is first of all a style of presenting oneself, and it takes pride more than anything in not being fooled and not being foolish. But in the forms in which I encounter it, cynicism is frequently both these things. That the attitude that prides itself on world-weary experience is often so naïve says much about the triumph of style over substance, attitude over analysis.

Maybe it also says something about the tendency to oversimplify. If simplification means reducing things to their essentials, oversimplification tosses aside the essential as well. It is a relentless pursuit of certainty and clarity in a world that generally offers neither, a desire to shove nuances and complexities into clear-cut binaries. Naïve cynicism concerns me because it flattens out the past and the future, and because it reduces the motivation to participate in public life, public discourse, and even intelligent conversation that distinguishes shades of gray, ambiguities and ambivalences, uncertainties, unknowns, and opportunities. Instead, we conduct our conversations like wars, and the heavy artillery of grim confidence is the weapon many reach for.

Naïve cynics shoot down possibilities, including the possibility of exploring the full complexity of any situation. They take aim at the less cynical, so that cynicism becomes a defensive posture and an avoidance of dissent. They recruit through brutality. If you set purity and perfection as your goals, you have an almost foolproof system according to which everything will necessarily fall short. But expecting perfection is naïve; failing to perceive value by using an impossible standard of measure is even more so. Cynics are often disappointed idealists and upholders of unrealistic standards. They are uncomfortable with victories, because victories are almost always temporary, incomplete, and compromised — but also because the openness of hope is dangerous, and in war, self-defense comes first. Naïve cynicism is absolutist; its practitioners assume that anything you don’t deplore you wholeheartedly endorse. But denouncing anything less than perfection as morally compromising means pursuing aggrandizement of the self, not engagement with a place or system or community, as the highest priority.

Different factions have different versions of naïve cynicism. There is, for example, the way the mainstream discounts political action that proceeds outside the usual corridors of power. When Occupy Wall Street began five years ago, the movement was mocked, dismissed, and willfully misunderstood before it was hastily pronounced dead. Its obituary has been written dozens of times over the years by people who’d prefer that the rabble who blur the lines between the homeless and the merely furious not have a political role to play.

But the fruits of OWS are too many to count. People who were involved with local encampments tell me that their thriving offshoots are still making a difference. California alone was said to have more than 100 Occupy groups; what each of them did is impossible to measure. There were results as direct as homeless advocacy, as indirect as a shift in the national debate about housing, medical and student debt, economic injustice, and inequality. There has also been effective concrete action — from debt strikes to state legislation — on these issues. Occupy helped to bring politicians such as Bernie Sanders, Bill de Blasio, and Elizabeth Warren into the mainstream.

The inability to assess what OWS accomplished comes in part from the assumption that historical events either produce straightforward, quantifiable, immediate results, or they fail to matter. It’s as though we’re talking about bowling: either that ball knocked over those pins in that lane or it didn’t. But historical forces are not bowling balls. If bowling had to be the metaphor, it would be some kind of metaphysical game shrouded in mists and unfolding over decades. The ball might knock over a pin and then another one in fifteen years and possibly have a strike in some other lane that most of us had forgotten even existed. That’s sort of what the Easter Rising did, and what Occupy and Black Lives Matter are doing now.

Then there is the naïve cynicism of those outside the mainstream who similarly doubt their own capacity to help bring about change, a view that conveniently spares them the hard work such change requires.

I recently posted on Facebook a passage from the February issue of Nature Climate Change in which a group of scientists outlined the impact of climate change over the next 10,000 years. Their portrait is terrifying, but it is not despairing: “This long-term view shows that the next few decades offer a brief window of opportunity to minimize large-scale and potentially catastrophic climate change that will extend longer than the entire history of human civilization thus far.” That’s a sentence about catastrophe but also about opportunity. Yet when I posted the article, the first comment I got was, “There’s nothing that’s going to stop the consequences of what we have already done/not done.” This was another way of saying, I’m pitting my own casual assessment over peer-reviewed science; I’m not reading carefully; I’m making a thwacking sound with my false omniscience.

Such comments represent a reflex response that can be used to meet wildly different stimuli. Naïve cynicism remains obdurate in the face of varied events, some of which are positive, some negative, some mixed, and quite a lot of them unfinished.

The climate movement has grown powerful and diverse. On this continent it is shutting down coal plants and preventing new ones from being built. It has blocked fracking, oil and gas leases on public land, drilling in the Arctic, pipelines, and oil trains that carry the stuff that would otherwise run through the thwarted pipelines. Cities, states, and regions are making stunning commitments — San Diego has committed to going 100 percent renewable by 2035.

Remarkable legislation has been introduced even on the national level, such as bills in both the House and the Senate to bar new fossil-fuel extraction on public lands. Those bills will almost certainly not pass in the present Congress, but they introduce to the mainstream a position that was inconceivable a few years ago. This is how epochal change often begins, with efforts that fail in their direct aims but succeed in shifting the conversation and opening space for further action.

These campaigns and achievements are far from enough; they need to scale up, and scaling up means drawing in people who recognize that there are indeed opportunities worth seizing.

Late last year, some key federal decisions to curtail drilling for oil in the Arctic and to prevent the construction of a tar-sands pipeline were announced. The naïvely cynical dismissed them as purely a consequence of the plummeting price of oil. Activism had nothing to do with it, I was repeatedly told. But had there been no activism, the Arctic would have been drilled, and the pipelines to get the dirty crude cheaply out of Alberta built, before the price drop. It wasn’t either-or; it was both.

David Roberts, a climate journalist for Vox, notes that the disparagement of the campaign to stop the Keystone XL pipeline assumed that the activists’ only goal was to prevent this one pipeline from being built, and that since this one pipeline’s cancellation wouldn’t save the world, the effort was futile. Roberts named these armchair quarterbacks of climate action the Doing It Wrong Brigade. He compared their critique to “criticizing the Montgomery bus boycott because it only affected a relative handful of blacks. The point of civil-rights campaigns was not to free blacks from discriminatory systems one at a time. It was to change the culture.”

The Keystone fight was a transnational education in tar-sands and pipeline politics, as well as in the larger dimensions of climate issues. It was a successful part of a campaign to wake people up and make them engage with the terrifying stakes in this conflict. It changed the culture.

Similarly, the decision by Congress in December to allow crude oil to be exported was widely excoriated, and it was indeed a bad thing. But many commenters ignored the fact that it was part of a quid pro quo that extended tax credits for solar and wind power. Those who have studied the matter closely, such as Michael Levi and Varun Sivaram at the Council on Foreign Relations, believe that this extension “will do far more to reduce carbon dioxide emissions over the next five years than lifting the export ban will do to increase them.”

Accommodating change and uncertainty requires a looser sense of self, an ability to respond in various ways. This is perhaps why qualified success unsettles those who are locked into fixed positions. The shift back to failure is a defensive measure. It is, in the end, a technique for turning away from the always imperfect, often important victories that life on earth provides — and for lumping things together regardless of scale. If corruption is evenly distributed and ubiquitous, then there is no adequate response — or, rather, no response is required. This is so common an attitude that Bill McKibben launched a preemptive strike against it when he first wrote about the revelations last fall that Exxon knew about climate change as early as the 1970s:

A few observers, especially on the professionally jaded left, have treated the story as old news — as something that even if we didn’t know, we knew. “Of course they lied,” someone told me. That cynicism, however, serves as the most effective kind of cover for Exxon.

Even so, in response to the Exxon news, I heard many say airily, “Oh, all corporations lie.” But the revelations were indeed news. The scale is different from any corrupt and dishonest thing a corporation has ever done, and it’s important to appreciate the difference. The dismissive “it’s all corrupt” line of reasoning pretends to excoriate what it ultimately excuses.

When a corporation writes something off, it accepts the cost. When we write off corporations as inherently corrupt, we accept the cost, too. Doing so paves the way for passivity and defeat. The superb and uncynical journalists at the Los Angeles Times and Inside Climate News who investigated Exxon, along with the activists who pushed on the issue, prompted the attorneys general of New York and California to launch investigations. And the revelations offer us opportunities to respond — in David Roberts’s terms, to change the culture more. Like the much-disparaged fossil-fuel-divestment movement, the attacks on Exxon have delegitimized a major power in ways that can have far-reaching consequences.

What is the alternative to naïve cynicism? An active response to what arises, a recognition that we often don’t know what is going to happen ahead of time, and an acceptance that whatever takes place will usually be a mixture of blessings and curses. Such an attitude is bolstered by historical memory, by accounts of indirect consequences, unanticipated cataclysms and victories, cumulative effects, and long timelines. Naïve cynicism loves itself more than the world; it defends itself in lieu of the world. I’m interested in the people who love the world more, and in what they have to tell us, which varies from day to day, subject to subject. Because what we do begins with what we believe we can do. It begins with being open to the possibilities and interested in the complexities."]]></description>
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<item rdf:about="http://blog.triciawang.com/post/136185369956/wonderful-passage-on-nyc-centralpark-designer">
    <title>- Wonderful passage on NYC #centralpark designer,...</title>
    <dc:date>2015-12-30T03:08:07+00:00</dc:date>
    <link>http://blog.triciawang.com/post/136185369956/wonderful-passage-on-nyc-centralpark-designer</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wonderful passage on NYC #centralpark designer, Frederick Law Olmsted’s views on nature in #rebeccasolnit’s book, #savagedreams. Olmsted viewed nature as part of society, whereas #henrydavidthoreau saw nature as a refuge from society. This very split epitomizes how the West conceives of what is “natural.” Solnit argues that people like Thoreau and Muir fetishized a form of nature that was pure and that it was waiting there to be discovered by the white man, which allowed them to believe their own narrative that they were the “first”. Olmsted conceives access to nature as a universal right and that it is not a first come first serve situation. I’ve been thinking about what is considered natural after watching #themartian when Matt Damon proudly says that he is the first to “colonize” Mars. What enabled the writers to use that word without any sense of the historical savagery associated with it? NASA is at once a symbol of scientific advancement and also a symbol of a Thoreau-esque view of nature - apart from us, to be discovered, and conquered. Whereas previous colonizers had to deal with human residents in Africa, North America, South America, Caribbeans, space colonizers don’t have to deal any life, making this the most ideal colonial experience. 

#triciainreading thanks @hautepop for your pic that spurred me to pull out solnit’s book again!"

[on Instagram: https://www.instagram.com/p/_4Q_zQt8OT/ ]]]></description>
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<item rdf:about="http://lithub.com/men-explain-lolita-to-me/">
    <title>Men Explain Lolita to Me | Literary Hub</title>
    <dc:date>2015-12-21T06:03:34+00:00</dc:date>
    <link>http://lithub.com/men-explain-lolita-to-me/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I had never said that we shouldn’t read Lolita. I’ve read it more than once. I joked that there should be a list of books no woman should read, because quite a few lionized books are rather nasty about my gender, but I’d also said “of course I believe everyone should read anything they want. I just think some books are instructions on why women are dirt or hardly exist at all except as accessories or are inherently evil and empty.” And then I’d had fun throwing out some opinions about books and writers. But I was serious about this. You read enough books in which people like you are disposable, or are dirt, or are silent, absent, or worthless, and it makes an impact on you. Because art makes the world, because it matters, because it makes us. Or breaks us."]]></description>
<dc:subject>rebeccasolnit feminism books literature mansplaining anitifeminism lolita vladimirnabokov 2015 art worldmaking</dc:subject>
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<item rdf:about="http://bombmagazine.org/article/3327/">
    <title>BOMB Magazine — Rebecca Solnit by Astra Taylor</title>
    <dc:date>2015-06-23T06:34:55+00:00</dc:date>
    <link>http://bombmagazine.org/article/3327/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AT One of the most interesting ideas in the book is the concept of “elite panic”—the way that elites, during disasters and their aftermath, imagine that the public is not only in danger but also a source of danger. You show in case after case how elites respond in destructive ways, from withholding essential information, to blocking citizen relief efforts, to protecting property instead of people. As you write in the book, “there are grounds for fear of a coherent insurgent public, not just an overwrought, savage one.”

RS The term “elite panic” was coined by Caron Chess and Lee Clarke of Rutgers. From the beginning of the field in the 1950s to the present, the major sociologists of disaster—Charles Fritz, Enrico Quarantelli, Kathleen Tierney, and Lee Clarke—proceeding in the most cautious, methodical, and clearly attempting-to-be-politically-neutral way of social scientists, arrived via their research at this enormous confidence in human nature and deep critique of institutional authority. It’s quite remarkable.

Elites tend to believe in a venal, selfish, and essentially monstrous version of human nature, which I sometimes think is their own human nature. I mean, people don’t become incredibly wealthy and powerful by being angelic, necessarily. They believe that only their power keeps the rest of us in line and that when it somehow shrinks away, our seething violence will rise to the surface—that was very clear in Katrina. Timothy Garton Ash and Maureen Dowd and all these other people immediately jumped on the bandwagon and started writing commentaries based on the assumption that the rumors of mass violence during Katrina were true. A lot of people have never understood that the rumors were dispelled and that those things didn’t actually happen; it’s tragic.

But there’s also an elite fear—going back to the 19th century—that there will be urban insurrection. It’s a valid fear. I see these moments of crisis as moments of popular power and positive social change. The major example in my book is Mexico City, where the ’85 earthquake prompted public disaffection with the one-party system and, therefore, the rebirth of civil society.

AT So on the one hand there are people responding in these moments of crisis and organizing themselves, helping each other, and, on the other, there are power elites, who sometimes, though not always, sabotage grassroots efforts because, as you say at one point, the very existence of such efforts is taken to represent the failure of authorities to rise to the occasion—it’s better to quash such efforts than to appear incompetent. The way you explore the various motivations of the official power structure for sabotaging people’s attempts to self-organize was a very interesting element of the book.

RS You are an anarchist, aren’t you?

AT Maybe deep down. (laughter)

RS Not all authorities respond the same way. But you can see what you’re talking about happening right after the 1906 earthquake. San Franciscans formed these community street kitchens. You weren’t allowed to have a fire indoors because the risk of setting your house, and thereby your neighborhood, on fire was too great—if you had a house, that is. People responded with enormous humor and resourcefulness by creating these kitchens to feed the neighborhood. Butchers, dairymen, bakers, etcetera were giving away food for free. It was like a Paris Commune dream of a mutual-aid society. At a certain point, authorities decided that these kitchens would encourage freeloading and became obsessed with the fear that people would double dip. So they set up this kind of ration system and turned a horizontal model of mutual aid—where I’m helping you but you’re helping me—into a vertical model of charity where I have and you lack and I am giving to you. Common Ground, the radical organization for community rebuilding, 100 years later in New Orleans chooses as its motto: “Solidarity not charity.”

AT The charity model fits hand in hand with the “we need a paternal, powerful authority figure in a time of crisis” mindset that your book refutes. Do you think people need to be led?

RS Part of the stereotypical image is that we’re either wolves or we’re sheep. We’re either devouring babies raw and tearing up grandmothers with our bare hands, or we’re helpless and we panic and mill around like idiots in need of Charlton Heston men in uniforms with badges to lead us. I think we’re neither, and the evidence bears that out."

…

"RS I started that book when I was almost 30. The Nevada Test Site was the place that taught me how to write. Until then I had been writing in three different ways: I had been writing as an art critic, in a very objective, authoritative voice; I had been writing as an environmental journalist, also with objectivity; and then I had also been writing these very lapidary essays on the side. It felt like three different selves, three different voices, and explaining the test site and all the forces converging there demanded that I use all those voices at once. So as to include everything relevant, it also demanded I write in a way both meandering and inclusive. A linear narrative is often like a highway bulldozed through the landscape, and I wanted to create something more like a path that didn’t bulldoze and allowed for scenic detours.

My training as an art critic was a wonderful background because it taught me to think critically about representations and meanings, and that applied really well to national parks and atomic bombs and Indian Wars. It was great to realize that I didn’t have to keep these tools in museums and galleries—it was a tool kit that could go anywhere. Also, I was trained as a journalist. A journalist can become an adequate expert pretty quickly and handle the material, whereas a lot of scholars dedicate their life to one subject."]]></description>
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<item rdf:about="http://harpers.org/archive/2015/04/abolish-high-school/">
    <title>[Easy Chair] | Abolish High School, by Rebecca Solnit | Harper's Magazine</title>
    <dc:date>2015-03-13T00:38:33+00:00</dc:date>
    <link>http://harpers.org/archive/2015/04/abolish-high-school/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[<strike>placeholder as reminder to track down this article</strike> Update: Got to read this article thanks to Selin.]

"I skipped my last year of traditional junior high school, detouring for ninth and tenth grade into a newly created alternative junior high. (The existing alternative high school only took eleventh and twelfth graders.) The district used this new school as a dumping ground for its most insubordinate kids, so I shared two adjoin- ing classrooms with hard-partying teenage girls who dated adult drug dealers, boys who reeked of pot smoke, and other misfits like me. The wild kids impressed me because, unlike the timorous high achievers I’d often been grouped with at the mainstream school, they seemed fearless and free, skeptical about the systems around them.

There were only a few dozen students, and the adults treated us like colleagues. There was friendship and mild scorn but little cruelty, nothing that pitted us against one another or humiliated us, no violence, no clearly inculcated hierarchy. I didn’t gain much conventional knowledge, but I read voraciously and had good conversations. You can learn a lot that way. Besides, I hadn’t been gaining much in regular school either.

I was ravenous to learn. I’d waited for years for a proper chance at it, and the high school in my town didn’t seem like a place where I was going to get it. I passed the G.E.D. test at fifteen, started community college the following fall, and transferred after two semesters to a four-year college, where I began, at last, to get an education commensurate with my appetite.

What was it, I sometimes wonder, that I was supposed to have learned in the years of high school that I avoided? High school is often considered a definitive American experience, in two senses: an experience that nearly everyone shares, and one that can define who you are, for better or worse, for the rest of your life. I’m grateful I escaped the particular definition that high school would have imposed on me, and I wish everyone else who suffered could have escaped it, too.

For a long time I’ve thought that high school should be abolished. I don’t mean that people in their teens should not be educated at public expense. The question is what they are educated in. An abolitionist proposal should begin by acknowledging all the excellent schools and teachers and educations out there; the people who have a pleasant, useful time in high school; and the changes being wrought in the nature of secondary education today. It should also recognize the tremendous variety of schools, including charter and magnet schools in the public system and the private schools—religious, single-sex, military, and prep—that about 10 percent of American students attend, in which the values and pedagogical systems may be radically different. But despite the caveats and anomalies, the good schools and the students who thrive (or at least survive), high school is hell for too many Americans. If this is so, I wonder why people should be automatically consigned to it."

…

"…As Catherine A. Lugg, an education scholar specializing in public school issues, later wrote, “The Nabozny case clearly illustrates the public school’s historic power as the enforcer of expected norms regarding gender, heteronormativity,
and homophobia.”

I once heard Helena Norberg-Hodge, an economic analyst and linguist who studies the impact of globalization on nonindustrialized societies, say that generational segregation was one of the worst kinds of segregation in the United States. The remark made a lasting impression: that segregation was what I escaped all those years ago. My first friends were much older than I was, and then a little older; these days they are all ages. We think it’s natural to sort children into single-year age cohorts and then process them like Fords on an assembly line, but that may be a reflection of the industrialization that long ago sent parents to work away from their children for several hours every day.

Since the 1970s, Norberg-Hodge has been visiting the northern Indian region of Ladakh. When she first arrived such age segregation was un- known there. “Now children are split into different age groups at school,” Norberg-Hodge has written. “This sort of leveling has a very destructive effect. By artificially creating social units in which everyone is the same age, the ability of children to help and to learn from each other is greatly reduced.” Such units automatically create the conditions for competition, pressuring children to be as good as their peers. “In a group of ten children of quite different ages,” Norberg-Hodge argues, “there will naturally be much more cooperation than in a group of ten twelve-year-olds.”

When you are a teenager, your peers judge you by exacting and narrow criteria. But those going through the same life experiences at the same time often have little to teach one another about life. Most of us are safer in our youth in mixed-age groups, and the more time we spend outside our age cohort, the broader our sense of self. It’s not just that adults and children are good for adolescents. The reverse is also true. The freshness, inquisitiveness, and fierce idealism of a wide-awake teenager can be exhilarating, just as the stony apathy of a shut-down teenager can be dismal.

A teenager can act very differently outside his or her peer group than inside it. A large majority of hate crimes and gang rapes are committed by groups of boys and young men, and studies suggest that the perpetrators are more concerned with impressing one another and conforming to their group’s codes than with actual hatred toward outsiders. Attempts to address this issue usually focus on changing the social values to which such groups adhere, but dispersing or diluting these groups seems worth consideration, too.

High school in America is too often a place where one learns to conform or take punishment—and conformity is itself a kind of punishment, one that can flatten out your soul or estrange you from it."

…

"Abolishing high school could mean many things. It could mean compressing the time teenagers have to sort out their hierarchies and pillory outsiders, by turning schools into minimalist places in which people only study and learn. All the elaborate rites of dances and games could take place under other auspices. (Many Europeans and Asians I’ve spoken to went to classes each day and then left school to do other things with other people, forgoing the elaborate excess of extracurricular activities that is found at American schools.) It could mean schools in which age segregation is not so strict, where a twelve-year-old might mentor a seven-year-old and be mentored by a seventeen-year-old; schools in which internships, apprenticeships, and other programs would let older students transition into the adult world before senior year. (Again, there are plenty of precedents from around the world.)

Or it could mean something yet unimagined. I’ve learned from doctors that you don’t have to have a cure before you make a diagnosis. Talk of abolishing high school is just my way of wondering whether so many teen- agers have to suffer so much. How much of that suffering is built into a system that is, however ubiquitous, not inevitable? “Every time I drive past a high school, I can feel the oppression. I can feel all those trapped souls who just want to be outside,” a woman recalling her own experience wrote to me recently. “I always say aloud, ‘You poor souls.’”"]]></description>
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<item rdf:about="http://vestoj.com/issues/issue-five-on-slowness/">
    <title>Issue Five: On Slowness | vestoj</title>
    <dc:date>2015-01-09T07:32:04+00:00</dc:date>
    <link>http://vestoj.com/issues/issue-five-on-slowness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Slowness Milan Kundera, the Czech writer, remarks that ‘there is a secret bond between slowness and memory, between speed and forgetting’. In the fashion system this bond seems to take on a particularly poignant meaning, with the degree of velocity often appearing directly proportional to the time it takes to forget a style that just moments ago it seemed we could not live without.

The speed of change is a growing complaint about fashion, both amongst those whose livelihoods depend on it, and amongst those who observe these ceaseless shifts from afar. Grumbles about a ubiqui­tous acceleration are nothing new however; in fact, the grievance we appear to harbour against velocity is as old as modernity itself. Back then the machines that increasingly replaced the human hand aroused fear and trepidation; today our attitudes reflect much the same ambivalence towards the revolutions of time. It seems we always regard our own time as simultaneously the most progressive and the most relentlessly accelerated. The modernist project, however, firmly rooted the relationship between progress and speed, and in so doing also forever altered our notion of time. A universal temporal framework, with time zones, seasonal changes and accurate clocks, was constructed with the help of new technology, and the previous more subjective understanding of time had to make way for expedience and the hustle of modern life. With a more synchronised understanding of time, the future also became easier to grasp and, by extension, to control. For a future that can be measured in terms of the knowable present, is a malle­able future, a future that can be shaped according to our will.

With the advent of modernity, past, present and future came to be understood as a linear evolution, and the ‘temporal architecture’ that philosopher Krzysztof Pomian refers to in L’Ordre du Temps turned into an implicit and integral part of the experience of being modern. Sharing the same chronology is tantamount to sharing a similar basic understanding of the world, but we must not forget that time is a social construct. The sociologist Norbert Elias and the philosopher Michel Foucault have both argued that the modern ‘discipli­nary society’ attains its power by the establishment and inter­nalisation of set structures of time, and chrono­politics are consequently a potent tool for domination. In other words, those who arrive first, win.

In terms of fashion, the depre­ciation of the past in favour of the present is what keeps the wheels of the system turning. Fashion aims to always be ‘of the moment’, but to do so it has to disown its own past. The seasonal changes in fashion that we today are so familiar with, are an old fabrication. As early as the seven­teenth century, Paris fashion was organised according to the seasons in order to further French trade and economy. A more regimented system came into being in the early twentieth century when haute couture shows in Paris became organised into biannual fashion weeks, signalling for creators as well as consumers of fashion that the old had to make way for the new.

Fashion scholar Aurélie Van de Peer has written about ‘the temporal anchorage of fashion’ and points out the relationship between the termi­nology of time and the degree of fashionability of a garment. The aesthetic judgments we make on ‘out-of-date’ fashion tend to be strong, and terms like ‘passé’ and ‘old-fashioned’ are often used as potent tools for ridicule and scorn, symbolising as they do, a past that is no longer relevant. Similarly, idioms like ‘modern’ and ‘of the moment’ are employed to evoke the present, the moment that in fashion terms is the most desirable. We know of course that, as Elizabeth Wilson writes in Adorned in Dreams, ‘the “now” of fashion is nostalgia in the making’ – perhaps this is why a disingenuous term like ‘timeless’ has such cachet in fashion circles. But no matter how much we try and convince ourselves that eternal style is possible, in fashion the past is forever haunting the present. Fashion depends on perpetual movement – onwards, forwards – and in so doing, it must renounce its own history. In the vernacular of fashion, the most stinging insult that can be levelled at anyone is belonging to a past no longer relevant; derisively aiming this judgment at a rival is a way of establishing your own superiority. To be passé signals the demise of a fashion professional.

The politics of time are a sign­ificant device for separation; it creates a purposeful schism between those who dominate and those who are dominated, between us and the Other. As the sociologist Hartmut Rosa has pointed out, the ones who lead are, as a general rule, those who under­stand speed. In fashion, as in everyday life, temporal strategies like keeping someone waiting, changing the rhythm or jumping the gun are often cause for strife, as anyone who has ever waited for a show to begin, had their idea copied and produced faster by a competitor or been compelled to endure an interminable presentation by an important patron can attest.

The philosopher Paul Virilio talks of a ‘rushing standstill’, which seems to describe contemporary culture well. The cult of speed can sometimes feel overwhelming, but in the cracks of the system, a slower, more reflective pace is gaining traction. Whereas Virilio’s phrase appears aimed at a heedless velocity that despite its speed will forever return you to your starting point, slowness by contrast allows you to advance at a pace that encourages contemplation and observation. To be slow is far from remaining static; instead, slowness is a temporal notion that prioritises the journey over the destination. In this world of instant gratification we sometimes forget that speed is not a virtue in itself, nor is it to be confused with success or efficiency or happiness or accomplishment.

So, allow yourself to be idle, to dwell a moment, to delay and iterate. Use your hands to make something a machine could make much faster. Look for the beauty in the impermanent, the imperfect and the incomplete. Take your time. Because, as the writer Rebecca Solnit once so succinctly put it, ‘Time always wins; our victories are only delays; but delays are sweet, and a delay can last a whole lifetime’."]]></description>
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<item rdf:about="http://www.tomdispatch.com/post/175896/tomgram:_rebecca_solnit,_what_to_do_when_you're_running_out_of_time/">
    <title>Tomgram: Rebecca Solnit, What to Do When You're Running Out of Time | TomDispatch</title>
    <dc:date>2014-09-21T18:48:04+00:00</dc:date>
    <link>http://www.tomdispatch.com/post/175896/tomgram:_rebecca_solnit,_what_to_do_when_you're_running_out_of_time/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There are three things to note about those changes in 1989. First, most people in power dismissed the possibility that such extraordinary change could happen or deplored what it might bring. They were comfortable enough with things as they were, even though the status quo was several kinds of scary and awful. In other words, the status quo likes the status quo and dislikes change. Second, everything changed despite them, thanks to grassroots organizing and civil society, forces that -- we are now regularly assured -- are pointless and irrelevant. Third, the world that existed then has been largely swept away: the Soviet Union, the global alignments of that time, the idea of a binary world of communism and capitalism, and the policies that had kept us on the brink of nuclear annihilation for decades. We live in a very different world now (though nuclear weapons are still a terrible problem). Things do change.

Maybe, in fact, there’s a fourth point to note as well. That, important as they were, the front-page stories about the liberation of Eastern Europe weren’t what mattered most all those years ago. After all, hidden away deep inside the New York Times that autumn, you can find a dozen or so articles about global warming, as the newly recognized phenomenon was then called. And small as they were, anyone reading them now can see that so long ago the essential problem and peril to our world was already clear.

The thought of what might have been accomplished, had a people’s movement arisen then to face global warming, could break your heart.  That, after all, was still a time when the Earth’s atmosphere held just above 350 parts per million of carbon dioxide, the maximum safe level for a sustainable survivable planet, not the 400 parts per million of the present moment (“142% of the pre-industrial era” level of carbon, the World Meteorological Organization notes). In other words, we’ve been steadily filling the atmosphere with greenhouse gases and so imperiling the planet and humanity since we knew what we were doing."

…

"If you want to know how potentially powerful you are, ask your enemies. The misogynists who attack feminism and try to intimidate feminists into silence only demonstrate in a roundabout way that feminism really is changing the world; they are the furious backlash and so the proof that something meaningful is at stake. The climate movement is similarly upsetting a lot of powerful people and institutions; to grasp that, you just have to look at the tsunamis of money spent opposing specific measures and misinforming the public. The carbon barons are demonstrating that we could change the world and that they don’t want us to.

We are powerful and need to become more so in the next year as a major conference in Paris approaches in December 2015 where the climate agreements we need could be hammered out. Or not. This is, after all, a sequel to the Copenhagen conference of 2009, where representatives of many smaller and more vulnerable nations, as well as citizens’ groups, were eager for a treaty that took on climate change in significant ways, only to have their hopes crushed by the recalcitrant governments of the United States and China.

Right now, we are in a churning sea of change, of climate change, of subtle changes in everyday life, of powerful efforts by elites to serve themselves and damn the rest of us, and of increasingly powerful activist and social-movement campaigns to make a world that benefits more beings, human and otherwise, in the longer term. Every choice you make aligns you with one set of these forces or another. That includes doing nothing, which means aligning yourself with the worst of the status quo dragging us down in that ocean of carbon and consumption.

To make personal changes is to do too little. Only great movements, only collective action can save us now. Only is a scary word, but when the ship is sinking, it can be an encouraging one as well. It can hold out hope. The world has changed again and again in ways that, until they happened, would have been considered improbable by just about everyone on the planet. It is changing now and the direction is up to us.

There will be another story to be told about what we did a quarter century after civil society toppled the East Bloc regimes, what we did in the pivotal years of 2014 and 2015. All we know now is that it is not yet written, and that we who live at this very moment have the power to write it with our lives and acts."]]></description>
<dc:subject>rebeccasolnit 2014 climatechange activism coldwar change collectivism collectiveaction</dc:subject>
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<item rdf:about="http://www.christydena.com/2014/08/whyfinding-making-3d-videogames-more-immersive-and-inclusive-of-more-play-styles/">
    <title>Whyfinding: what pervasive gaming has taught me about 3D videogame design | Christy's Corner of the Universe</title>
    <dc:date>2014-08-04T22:34:01+00:00</dc:date>
    <link>http://www.christydena.com/2014/08/whyfinding-making-3d-videogames-more-immersive-and-inclusive-of-more-play-styles/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The thing I came back to was my experience with pervasive games. Those games set in the actual world — on websites, social media, newspaper, in your street. Is my frustration because I’m corrupted by my background designing and playing pervasive games? In pervasive games I could actually pick up a bow. I could actually be crawling through the cave. Is the problem that I want the seamlessness of mission play and can’t get it in some 3D games? So I played with that idea. What is the difference in how the missions would be designed and experienced in a pervasive game versus a 3D digital game?"

…

"Looking for Internally-Motivated Navigation

I looked at works that seem to be about this internally-driven navigation of space: Michel de Certeau’s ‘Walking in the City’ in The Practice of Everyday Life [PDF], Gaston Bachelard’s The Poetics of Space [PDF]; Walter Benjamin’s The Arcade Project [PDF], John Stilgoe’s Outside Lies Magic, and Rebecca Solnit’s Wanderlust: A History of Walking. I jumped from flâneurs to the larp movement to (with the help of Johanna MacDonald) Laban drives (link, link) — all in the hope of finding design techniques relating to internal motivation. I remembered my theatre experiences and thought maybe that relates to my type of play. 

These works are all about internally-driven movement, but specifically about a free-movement, where you walk (or run) where you please and with a particular way of seeing. This is related, but doesn’t explain exactly what I’m talking about. A common thread in these works, however, is that it is about being present in the moment…in the world…in the streets. I look around to the rise of digital exploration games, and see a similar trend. Indeed, I don’t think the growing attraction to open world games, experiential games, and thin play is  coincidental. These are parallel phenomena that speak of an urge for a different kind of experience: one of being present in the (digital) world. But these types of experiences are often couched in phrases such as agency or choice that an open world games affords, such as the “exploring freedom in World of Warcraft.

There are many reasons for the attraction to these types of experiences (both as designers and players), including having an alternative to the magical dad stories of first-person shooters, and the reflection a “walking simulator” affords. Indeed, there are more and more of these sorts of games, or “first person exploration games, ” “first person adventure,” “story exploration games,” “a game of audio-visual exploration,”  “non-combative exploration games,” or “not games,” or whatever. There are well known ones such as Gone Home, Dear Esther, Proteus, Bientôt l’Été, as well as ones more recent or in development such as Ether One, Dream, Sunset, Firewatch, Virginia, and HomeMake, and Hohokum.

I believe that one of the attracting factors of these games is the desire for intrinsically-motivated movement. (This trait, however, certainly isn’t shared by all of the community-created “walking simulator” tags on Steam.)

It isn’t as if exploration is ignored in conventional videogame and theme park design though. For instance, Scott Rogers talks about enabling exploration by creating subpaths or alternate paths that people discover that get them to the main attractions. But this way of navigating space is different. It isn’t just about exploring space either. Most of the internally-driven movement I found though, was about exploring or viewing space differently. There is something else. Then I found it.”]]></description>
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<item rdf:about="https://hackeducation.com/2014/05/14/innovation-cnie-2014">
    <title>Against &quot;Innovation&quot; #CNIE2014</title>
    <dc:date>2014-05-16T17:49:16+00:00</dc:date>
    <link>https://hackeducation.com/2014/05/14/innovation-cnie-2014</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://steelemaley.net/2014/05/16/philosophers-innovation-and-questioning/ ]

"One culture values openness and collaboration and inquiry and exploration and experimentation. The other has adopted a couple of those terms and sprinkled them throughout its marketing copy, while promising scale and efficiency and cost-savings benefits. One culture values community, and the other reflects a very powerful strain of American individualism — not to mention California exceptionalism — one that touts personal responsibility, self-management, and autonomy."

…

"As I read Solnit’s diary about the changes the current tech boom is bringing to San Francisco, I can’t help but think about the changes that the current ed-tech boom might also bring to education, to our schools and colleges and universities. To places that have also been, in certain ways, a "refuge for dissidents, queers, pacifists and experimentalists.”

Global ed-tech investment hit a record high this year: $559 million across 103 funding deals in the the first quarter of the year alone. How does that shape or reshape the education landscape?

In the struggle to build “a great hive,” to borrow Solnit’s phrase, that is a civil society and not just a corporate society, we must consider the role that education has played — or is supposed to play — therein, right? What will all this investment bring about? Innovation? To what end? 

When we “innovate” education, particularly when we “innovate education” with technology, which direction are we moving it? Which direction and why? 

Why, just yesterday, an interview was published with Udacity founder Sebastian Thrun, who’s now moving away from the MOOC hype and the promises he and others once made that MOOCs would “democratize education.” Now he says, and I quote, “If you’re affluent, we can do a much better job with you, we can make magic happen." Screw you, I guess, if you're poor.

I’ve gestured towards things so far in this talk that might tell us a bit about the culture of Silicon Valley, about the ideology of Silicon Valley. 

But what is the ideology of “innovation.” The idea pre-dates Silicon Valley to be sure."

…

"See, as I started to gather my thoughts about this talk, as I thought about the problems with Silicon Valley culture and Silicon Valley ideology, I couldn’t help but choke on this idea of “innovation.” 

So I’d like to move now to a critique of “innovation,” urge caution in chasing “innovation,” and poke holes, in particular, in the rhetoric surrounding “innovation.” I’d like to challenge how this word gets wielded by the technology industry and by extension by education technologists. 

And I do this, I admit in part, because I grow so weary of the word.  “Innovation” the noun, “innovative” the adjective, “innovate” the verb — they’re bandied about all over the place, in press releases and marketing copy, in politicians’ speeches, in business school professors’ promises, in economists’  diagnoses, in administrative initiatives. Um, in the theme of this conference and the name of this organization behind it.

(Awkward.)

What is “innovation”? What do we mean by the term? Who uses it? And how? Where does this concept come from? Where is it taking us? 

How is “innovation” deeply ideological and not simply descriptive?"

…

"The technology innovation insurrection isn’t a political one as much as it is a business one (although surely there are political ramifications of that).

In fact, innovation has been specifically theorized as something that will blunt revolution, or at least that will prevent the collapse of capitalism and the working class revolution that was predicted by Karl Marx.

That's the argument of economist Joseph Schumpeter who argued most famously perhaps in his 1942 book Capitalism, Socialism and Democracy that entrepreneurial innovation was what would sustain the capitalist system — the development of new goods, new companies, new markets that perpetually destroyed the old. He called this constant process of innovation “creative destruction."

…

"The precise mechanism of the disruption and innovation in Christensen’s theory differs than Schumpeter’s. Schumpeter saw the process of entrepreneurial upheaval as something that was part of capitalism writ large — industries would replace industries. Industries would always and inevitably replace industries.

Schumpeter argued this process of innovation would eventually mean the end of capitalism, albeit by different processes than Marx had predicted. Schumpeter suggested that this constant economic upheaval would eventually cause such a burden that democratic countries would put in place regulations that would impede entrepreneurship. He argued that, in particular, “intellectuals” — namely university professors — would help lead to capitalism’s demise because they would diagnose this turmoil, develop critiques of the upheaval, critiques that would appealing and relevant to those beyond the professorial class.

That the enemy of capitalism in this framework is the intellectual and not the worker explains a great deal about American politics over the past few decades. It probably explains a great deal about the ideology behind a lot of the “disrupting higher education” talk as well."

…

"“The end of the world as we know it” seems to be a motif in many of the stories that we hear about what “disruptive innovation” will bring us, particularly as we see Christensen’s phrase applied to almost every industry where technology is poised to transform it. The end of the newspaper. The end of the publishing industry. The end of print. The end of RSS. The end of the Post Office. The end of Hollywood. The end of the record album. The end of the record label. The end of the factory. The end of the union. And of course, the end of the university.

The structure to many of these narratives about disruptive innovation is well-known and oft-told, echoed in tales of both a religious and secular sort:

Doom. Suffering. Change. Then paradise."

…

"Our response to both changing technology and to changing education must involve politics — certainly this is the stage on which businesses already engage, with a fierce and awful lobbying gusto. But see, I worry that we put our faith in “innovation” as a goal in and of itself, we forget this. We confuse “innovation” with “progress” and we confuse “technological progress” with “progress” and we confuse all of that with “progressive politics.” We forget that “innovation" does not give us justice. “Innovation” does not give us equality. “Innovation" does not empower us.

We achieve these things when we build a robust civic society, when we support an engaged citizenry. We achieve these things through organization and collective action. We achieve these things through and with democracy; and we achieve — or we certainly strive to achieve — these things through public education. "]]></description>
<dc:subject>audreywatters 2014 edtech culture technology californianideology innovation disruption highered highereducation individualism google googleglass education schools learning ds106 siliconvalley meritocracy rebeccasolnit class society poverty ideology capitalism novelty change transformation invention language salvation entrepreneurship revolution business karlmarx josephschumpeter johnpatrickleary claytonchristensen sustainability mooc moocs markets destruction creativedestruction publiceducation progress justice collectivism libertarianism</dc:subject>
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<item rdf:about="http://www.bbc.com/news/magazine-27186709">
    <title>BBC News - The slow death of purposeless walking</title>
    <dc:date>2014-05-07T23:41:54+00:00</dc:date>
    <link>http://www.bbc.com/news/magazine-27186709</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A number of recent books have lauded the connection between walking - just for its own sake - and thinking. But are people losing their love of the purposeless walk?"]]></description>
<dc:subject>walking thinking 2014 flaneur wandering charlesdickens georgeorwell patrickleigh constantinbrancusi thoreau thomasdequincey nassimtaleb nietzsche brucechatwin wgebald johnfrancis fredericgros geoffnicholson merlincoverley observation attention mindfulness rebeccasolnit finlorohrer vladimirnabokov flâneurs flaneurs flâneur</dc:subject>
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<item rdf:about="http://blog.postarchitectural.com/18-Webstock-2014-Talk-Notes-and-References">
    <title>18. Webstock 2014 Talk Notes and References - postarchitectural</title>
    <dc:date>2014-04-24T04:19:25+00:00</dc:date>
    <link>http://blog.postarchitectural.com/18-Webstock-2014-Talk-Notes-and-References</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to video: https://vimeo.com/91957759 ]
[See also: http://www.webstock.org.nz/talks/the-future-happens-so-much/ ]

"I was honored to be invited to Webstock 2014 to speak, and decided to use it as an opportunity to talk about startups and growth in general. 

I prepared for this talk by collecting links, notes, and references in a flat text file, like I did for Eyeo and Visualized. These references are vaguely sorted into the structure of the talk. Roughly, I tried to talk about the future happening all around us, the startup ecosystem and the pressures for growth that got us there, and the dangerous sides of it both at an individual and a corporate level. I ended by talking about ways for us as a community to intervene in these systems of growth. 

The framework of finding places to intervene comes from Leverage Points by Donella Meadows, and I was trying to apply the idea of 'monstrous thoughts' from Just Asking by David Foster Wallace. And though what I was trying to get across is much better said and felt through books like Seeing like a State, Debt, or Arctic Dreams, here's what was in my head."]]></description>
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</item>
<item rdf:about="http://www.theguardian.com/commentisfree/2014/apr/07/climate-change-violence-occupy-earth">
    <title>Call climate change what it is: violence | Rebecca Solnit | Comment is free | theguardian.com</title>
    <dc:date>2014-04-08T18:45:10+00:00</dc:date>
    <link>http://www.theguardian.com/commentisfree/2014/apr/07/climate-change-violence-occupy-earth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stranded assets that mean carbon assets – coal, oil, gas still underground – would become worthless if we decided they could not be extracted and burned in the near future. Because scientists say that we need to leave most of the world's known carbon reserves in the ground if we are to go for the milder rather than the more extreme versions of climate change. Under the milder version, countless more people – species, places – will survive. In the best-case scenario, we damage the Earth less. We are currently wrangling about how much to devastate the Earth.

In every arena, we need to look at industrial-scale and systemic violence, not just the hands-on violence of the less powerful. When it comes to climate change, this is particularly true. Exxon has decided to bet that we can't make the corporation keep its reserves in the ground, and the company is reassuring its investors that it will continue to profit off the rapid, violent and intentional destruction of the Earth.

That's a tired phrase, the destruction of the Earth, but translate it into the face of a starving child and a barren field – and then multiply that a few million times. Or just picture the tiny bivalves: scallops, oysters, Arctic sea snails that can't form shells in acidifying oceans right now. Or another superstorm tearing apart another city. Climate change is global-scale violence, against places and species as well as against human beings. Once we call it by name, we can start having a real conversation about our priorities and values. Because the revolt against brutality begins with a revolt against the language that hides that brutality."]]></description>
<dc:subject>rebeccasolnit climatechange 2014 violence carbon fossilfuels peakoil</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7171c88f77a7/</dc:identifier>
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<item rdf:about="http://www.orionmagazine.org/index.php/audio-video/item/live_event_robert_macfarlane_and_rebecca_solnit_on_nature_writing/">
    <title>Orion Magazine | Live Event: Robert Macfarlane and Rebecca Solnit on Nature Writing</title>
    <dc:date>2014-01-10T02:46:21+00:00</dc:date>
    <link>http://www.orionmagazine.org/index.php/audio-video/item/live_event_robert_macfarlane_and_rebecca_solnit_on_nature_writing/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Summary: The human relationship to nature and place is dynamic, and so is the writing that grows out of that fundamental connection. Two celebrated authors joined Orion's Editor Jennifer Sahn for a wide-ranging discussion of how the genre of nature writing is evolving."

…

[From the first comment by Erik Hoffner :]

"Here are some of the books Robert Macfarlane and Rebecca Solnit shared during the event:

Robert Macfarlane’s recommended books and articles:

Barry Lopez, Arctic Dreams
Samuel Beckett, Waiting For Godot
David Gessner, Sick of Nature
Cormac McCarthy, The Road
Edward Abbey, The Monkey Wrench Gang
Rachel Carson, Silent Spring
Rebecca Solnit, Hope In The Dark
Rebecca Solnit, Savage Dreams
Caspar Henderson, The Book of Barely Imagined Beings
Callum Roberts, The Ocean of Life: How our Seas Are Changing
Tim Robinson, Stones of Aran: Pilgrimage and : Labyrinth
WG Sebald, The Rings of Saturn
Nan Shepherd, The Living Mountain
Tim Dee, Four Fields
Gilbert White, A Natural History of Selborne
JA Baker, The Peregrine
JG Ballard, The Drowned World
Aldo Leopold, A Sand County Almanac and Other Writings on Ecology and Conservation, ed. Curt Meine, Library of America edition (2012)

…and articles:

“No Heaven on Earth” by Verlyn Klinkenborg, Bookforum, 2008
http://www.bookforum.com/inprint/015_03/2721

“Super natural: the rise of the new nature writing,” by Tim Dee, The National, Aug 22, 2013:
http://www.thenational.ae/arts-culture/books/super-natural-the-rise-of-the-new-nature-writing

——————-

...and Rebecca Solnit’s ~

Thoreau, The Maine Woods & Walden & various essays
Mary Austen, Land of Little Rain
Willa Cather, Death Comes to the Archbishop & My Antonia
Peter Freuchen’s Arctic chronicles
Carobeth Laird, Encounters with an Angry God
George Stewart, Names on the Land
Aldo Leopold, A Sand County Almanac
Rachel Carson, Silent Spring
Susan Griffin, Woman and Nature: The Roaring Inside Her
Carolyn Merchant, The Death of Nature
Leslie Marmon Silko, Garden in the Dunes & Yellow Woman and a Beauty of the Spirit
Paul Shepard, Man in the Landscape & Nature and Madness
Charles Bowden, Blood Orchid
Louise Erdrich, The Last Report on the Miracle at Little No Horse
Bruce Chatwin, The Songlines (problematic but majestic)
Robyn Davidson, Tracks
TTW, Refuge (Leap?)
Jaime de Angulo’s writings on Native Californians
Jim Harrison, Dalva and The Shape of the Journey
John Haines, The Owl in the Mask of the Dreamer [poems]
Barry Lopez, Arctic Dreams
Wendell Berry, The Unsettling of America & Collected Poems
Richard K. Nelson’s writings on subarctic peoples
Piers Vitebsky, The Reindeer People
Gary Paul Nabhan, The Desert Smells Like Rain
Chip Ward, Canaries on the Rim
Jane Tompkins, West of Everything
Jill Fredston, Rowing to Latitude
Keith Basso, Wisdom Sits in Places
Hugh Brody, The Other Side of Eden
Jamaica Kincaid, A Small Place & garden essays
William Kittridge, Hole in the Sky & Having It All
Gary Snyder, The Practice of the Wild (and Tom Killian and Gary Snyder, Tamalpais Walking and The High Sierra of California)
Edward Abbey, Desert Solitaire
Annie Dillard, Pilgrim at Tinker Creek
Kathleen Norris, Dakota: A Spiritual Geography
Bill McKibben, Eaarth, Deep Economy, Oil and Honey
Andrew C. Isenberg, The Destruction of the Bison
Michael Pollan, The Botany of Desire
Alan Weisman, The World Without Us
Rob MacFarlane, Mountains of the Mind & The Wild Places
Amy Leach, Things That Are"]]></description>
<dc:subject>rebeccasolnit robertmacfarlane 2014 jennifersahn writing nature booklists environment landscape place erikhoffner jabaker theperegrine</dc:subject>
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<item rdf:about="http://www.guernicamag.com/features/the-faraway-nearby/">
    <title>The Faraway Nearby by Rebecca Solnit - Guernica / A Magazine of Art &amp; Politics</title>
    <dc:date>2013-07-07T22:20:42+00:00</dc:date>
    <link>http://www.guernicamag.com/features/the-faraway-nearby/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The object we call a book is not the real book, but its seed or potential, like a music score. It exists fully only in the act of being read; and its real home is inside the head of the reader, where the seed germinates and the symphony resounds. A book is a heart that only beats in the chest of another. The child I once was read constantly and hardly spoke, because she was ambivalent about the merits of communication, about the risks of being mocked or punished or exposed. The idea of being understood and encouraged, of recognizing herself in another, of affirmation, had hardly occurred to her and neither had the idea that she had something to give others. So she read, taking in words in huge quantities, a children’s and then an adult’s novel a day for many years, seven books a week or so, gorging on books, fasting on speech, carrying piles of books home from the library."

…

"I had started out in silence, written as quietly as I had read, and then eventually people read some of what I had written, and some of the readers entered my world or drew me into theirs. I started out in silence and traveled until I arrived at a voice that was heard far away—first the silent voice that can only be read, and then I was asked to speak aloud and to read aloud. When I began to read aloud another voice, one I hardly recognized, emerged from my mouth. Maybe it was more relaxed, because writing is speaking to no one, and even when you’re reading to a crowd, you’re still in that conversation with the absent, the faraway, the not-yet-born, the unknown and the long-gone for whom writers write, the crowd of the absent who hover all around the desk."

…

“To become a maker is to make the world for others, not only the material world but the world of ideas that rules over the material world, the dreams we dream and inhabit together.”]]></description>
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<item rdf:about="http://walkstudytrainingcourse.wordpress.com/spring2011/">
    <title>Spring 2011 | The Walk Exchange</title>
    <dc:date>2013-06-28T04:08:05+00:00</dc:date>
    <link>http://walkstudytrainingcourse.wordpress.com/spring2011/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Week 1: Intro, Beliefs in Walking
• Henry David Thoreau “Walking”
http://www.gutenberg.org/ebooks/1022
• Francis Alys. The Modern Procession
press release:
http://www.publicartfund.org/pafweb/projects/02/alys_f_release_02.html
video:
http://www.francisalys.com/public/procession.html
Interview with Alys (optional)

Week 2: English Rural Art Walkers
• Rebecca Solnit “The Shape of A Walk” from Wanderlust
• Richard Long essays from Guggenheim exhibition catalog by R.H. Fuchs
• Hamish Fulton
website http://www.hamish-fulton.com
Hamish Fulton radio interview
http://badatsports.com/2011/episode-282-hamish-fulton/

Week 3 : Urban Walking theory
• Michel de Certeau “Walking in the City” from The Practice of Everyday Life
• Guy Debord “Theory of Derive”
http://www.bopsecrets.org/SI/2.derive.htm
Case Studies
Alex Villar “Alternative Access”
http://www.de-tour.org/post/4114141755/alternative-access
Villar interview with Simon Sheikh
• Vito Acconci “Following Piece”
http://hosting.zkm.de/ctrlspace/d/texts/01?print-friendly=true
“Following Piece” log
http://www.designboom.com/eng/interview/acconci_followingtext.html
Homework
Do a short “Following Piece” of your own and document

break : day one of “Lah” feild trip (optional)
http://www.implausibot.com/coyote

Week 4: the Tour
• Lucy Lippard “The Tourist at Home” from On the Beaten Path
• Barnet Schecter from The Battle for New York
online walking tour guide for Schecter
read only “The Battle of Harlem Heights”
http://www.thebattlefornewyork.com/walking_tour.php 
• Natalie talks to us about the Miss Guides http://themissguides.com/

Week 5: Other Lines
• Bruce Chatwin from The Songlines
• Lygia Clark “Caminhando”
http://www.lygiaclark.org.br/arquivo_detING.asp?idarquivo=18
Case Studies
• walk and squawk http://walksquawk.blogs.com/about_the_walking_project/
Guest walker: James Walsh author of Solvitur Ambulando

Week 6: Central Park
• Fredrick Law Olmsted Ch. IX from Walks and Talks of an American in England
http://quod.lib.umich.edu/cgi/t/text/pageviewer-idx?c=moa;cc=moa;rgn=full%20text;idno=AJQ8991.0001.001;didno=AJQ8991.0001.001;view=image;seq=00000084
• Robert Smithson “The Dialectical Landscape of Fredrick Law Olmsted”
Homework
• Janet Cardiff “Her Long Black Hair”"

[See also: http://walkexchange.org/ and
http://walkexchange.org/walks/walk-study/fall-2011/ ]

[Same here: http://walkexchange.org/walks/walk-study/spring-2011/ ]]]></description>
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<item rdf:about="http://www.orionmagazine-digital.com/orionmagazine/may_june_2013?pg=20#pg20">
    <title>Orion - May/June 2013 - Page 18-19</title>
    <dc:date>2013-06-27T20:06:23+00:00</dc:date>
    <link>http://www.orionmagazine-digital.com/orionmagazine/may_june_2013?pg=20#pg20</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mysteries of Thoreau Unsolved: On the dirtiness of laundry and the strength of sisters" by Rebecca Solnit

"None of us is pure, and purity is a dreary pursuit best left to Puritans."]]></description>
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<item rdf:about="http://www.lrb.co.uk/v35/n03/rebecca-solnit/diary">
    <title>Rebecca Solnit · Diary: Google Invades · LRB 7 February 2013</title>
    <dc:date>2013-02-01T16:05:39+00:00</dc:date>
    <link>http://www.lrb.co.uk/v35/n03/rebecca-solnit/diary</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["there are ways in which technology is just another boom and the Bay Area is once again a boomtown, with transient populations, escalating housing costs, mass displacements and the casual erasure of what was here before. I think of it as frontierism, with all the frontier’s attitude and operational style, where people without a lot of attachments come and do things without a lot of concern for their impact, where money moves around pretty casually, and people are ground underfoot equally casually. Sometimes the Google Bus just seems like one face of Janus-headed capitalism; it contains the people too valuable even to use public transport or drive themselves. In the same spaces wander homeless people undeserving of private space, or the minimum comfort and security; right by the Google bus stop on Cesar Chavez Street immigrant men from Latin America stand waiting for employers in the building trade to scoop them up, or to be arrested and deported by the government. Both sides of the divide are bleak, and the middle way is hard to find."]]></description>
<dc:subject>rebeccasolnit 2013 siliconvalley culture technology colonialism gentrification cities class via:Preoccupations sanfrancisco techsector invasion frontier californianideology</dc:subject>
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