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    <title>The hidden rules that dictate how we navigate the world | Psyche Videos</title>
    <dc:date>2026-06-26T13:29:47+00:00</dc:date>
    <link>https://psyche.co/videos/the-hidden-rules-of-the-game-that-dictate-how-we-navigate-the-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How free are we really, if human behaviour embodies the complex, intertwined webs of society and history?"

...

"Pierre Bourdieu: habitus

The hidden ‘rules of the game’ that dictate how we navigate the world

When someone enters adulthood, how do they distinguish an outlandish dream from a life they can reasonably expect to build? When someone enters a party, how can they navigate that complex social landscape without making a fool of themselves? For the French sociologist Pierre Bourdieu (1930-2002), the answers to these questions were found in the elaborate, subconsciously encoded ‘rules of the game’ that shape our lives: a system he called the habitus. While these hidden maps of possibility differ from person to person, they’re nonetheless intertwined with the complex webs of society and history. In this short, the UK video essayist Lewis Waller of the YouTube channel Then & Now offers an accessible introduction to the idea. He also explores criticisms of the concept and examines how it has shaped research on the relationship between class and behaviour in the decades since Bourdieu first introduced it."

[direct link to video:

“Introduction to Bourdieu: Habitus”
https://www.youtube.com/watch?v=WvzahvBpd_A

“In this introduction to Pierre Bourdieu, I look at a number of his key concepts: Habitus, Field & Cultural Capital, while focusing primarily on habitus. First I contextualize Bourdieu's sociology in the debates between structuralism, existentialism, and postmodernism. I look at how Bourdieu can help us understand emotions, class and children's health inequalities.”]]]></description>
<dc:subject>pierrebourdieu 2026 habitus rules life society history behavior living sociology structuralism postmodernism existentialism emotions class inequality social howwelive</dc:subject>
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    <title>Jerry's Map</title>
    <dc:date>2026-06-24T07:41:46+00:00</dc:date>
    <link>https://www.jerrysmap.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

https://en.wikipedia.org/wiki/Jerry_Gretzinger
https://www.youtube.com/@jerrygretzinger9861/videos
https://vimeo.com/user2352465

https://www.itsnicethat.com/articles/jerrys-map
https://www.wired.com/2013/09/jerry-gretzinger-map-ukrania/
https://www.theatlantic.com/video/2011/09/the-mysterious-life-of-jerrys-map/469446/
https://art.org/exhibitions/jerrys-map

https://vimeo.com/6745866
https://vimeo.com/13596774

"#9 - Jerry Gretzinger" (The Story Podcast)
https://www.youtube.com/watch?v=5ZthLRfCsMA

"He Won’t Stop Building a Map to an Imaginary Place"
https://www.youtube.com/watch?v=Is8N7B9b0GQ

"The remarkable story of Jerry Gretzinger and the map he's dedicated his life to making.

00:00 - What is Jerry's Map?
01:19 - How the map gets made
13:34 - Day 1: The build begins
20:14 - The deck of cards
24:55 - Day 2: We resemble prawns
35:45 - Day 3: The final panels
41:24 - Watch our companion video!"

via:
https://www.openculture.com/2026/06/this-man-has-been-drawing-a-map-of-an-imaginary-land-since-1963.html

"At one time or another, we all feel twinges of anxiety about what will constitute the legacy we leave behind. Jerry Gretzinger may well be subject to just the same discomfort, but at least he can point to the Map: an enormous representation, made of thousands and thousands of individually created and continually modified panels, of an entirely fictional land called Ukrania. You can see Jerry’s Map painstakingly laid out in its most up-to-date state in the new People Make Games video above. As interesting as the product is so far, the work that goes into it is just as compelling, which Gretzinger performs every day according to a complex and strictly defined set of procedures dictated by a deck of heavily modified playing cards.

It would take an astute listener to grasp the rules of the project the first time through, but they’re also available for supplementary study at the official site of Gretzinger’s map. They may bring to mind Brian Eno’s Oblique Strategies, the deck of cards printed with suggestions meant to dislodge creative jams in the music studio or elsewhere.

The map itself may look more reminiscent of the work of Henry Darger, another “outsider artist” who produced riots of color and haphazard-looking materials with an obsessive underlying order of their own. But unlike Darger, who died in obscurity only for his askew epics to be discovered among his belongings, Gretzinger has become famous for his creation in his lifetime, so much so that there exists an active subreddit of amateurs following his example.

Still, the Map did first have to be rediscovered. What Gretzinger began as the expansion of idle doodles in urban form made during breaks at the ball bearing factory in 1963 had to be shelved in the eighties, when a clothing business he’d started with his wife took off. A couple of decades thereafter, his son’s discovery of the Map in the attic inspired Gretzinger to resume work on it, which has continued apace ever since. When interviewed, he sounds less like a creator than an observer, helplessly watching as the city of Ukrania becomes more abstract as it grows — and as great swathes are inexorably consumed by a white space, made of scraps of his own correspondence and other life artifacts, that he portentously calls “the Void.” Now that he’s in his mid-eighties, Gretzinger appears to find it all more freighted with meaning than ever. Sooner or later, alas the Void comes for us all; what’s left to us is how we prepare for it.]

"What is it?

In the summer of 1963 Jerry began drawing a map of an imaginary city. The work started as a doodle done in the spare time he had while working at a tedious job. He continued to add to that map through the years until, in 1983, he set it aside to put his free time to other use.

It was stored in the attic of his home in Cold Spring, New York. It gathered dust. Jerry’s son, Henry, found it one day while rummaging around. He brought it down and asked what it was. Seeing it then triggered Jerry to dust it off and continue the project.

Years later, the Map is now a two-dimensional “virtual world” art project which is now comprised of over 4000 individual eight by ten inch panels. When assembled, these panels form an approximate circle. The panel locations are defined by N, S, E, and W coordinates that originate at the center of the circle. The locations in the matrix do not change, but the panels themselves are continually revised based on instructions drawn from the artist’s custom deck of cards.

Its execution, in acrylic, marker, colored pencil, ink, collage, and inkjet print on heavy paper, is dictated by the interplay between an elaborate set of rules and randomly generated instructions.

Jerry maintained a blog about the project for many years. He no longer updates it, but the old posts are still available on Blogger. And also be sure to check out r/jerrymapping,  an interesting  subreddit devoted to map making in the style of Jerry's Map**.**

The Creative Process

The Card Deck

The entire process is driven by instructions on a card drawn from a special deck created by the artist. Each cycle begins only when the artist’s tasks from the previous card are complete. This could take anywhere from a few minutes to a few days.

The cards were first introduced as a simple random number generator. When Jerry was first creating the map it was simple enough to work sheet to sheet, but as the map grew to hundreds of individual panels it became very tedious to make his way through the set.

“I wanted to move through the stack faster, and the easiest random number system I could come up with was a deck of cards. I’d draw a card and move down that many panels in the stack.” 

As Jerry began working on ways of systematizing the process of working on the map he began to incorporate instructions on the cards. The contemporary deck of cards has been adapted from playing cards and the total number varies as cards have been added, revised, and removed. Currently there are approximately 100 cards.

“Sometimes I have feelings about the deck of cards. There’s a message in those cards. There’s no big man with a beard who has ordered the cards, but I’m very interested in seeing what comes out of it. There’s a reality in there waiting to get out. It’s the map’s future predictor and as it is always changing its alive…My hand puts the paint on the paper, I’ll step back and look at the sheets as though I wasn’t the perpetrator but merely the observer.”

The Principles

These are the instructions and rules which guide the Artist in the creation of the map:

• Each card has a large black or red number in an upper corner. A "task" is defined as the completion of the number of work units as specified by the number on the card that is drawn. A work unit is the number of one inch squares to be covered. The number drawn and the effort required can be highly variable, so a day's work could consist of one card’s work units, or just a portion of one. Work on an incomplete work unit continues at the next work session.
• When a card is drawn you must follow the specific instructions on the card, but those instructions may be changed for the next time that card is drawn.
• Work direction is determined by color of the drawn card - black is clockwise, red is counter-clockwise.
• Every page has a "center" point from which the work emanates. The "center" of the new page is the same as the parent’s.
• New panels are generated by drawing a "new panel" card, or a new panel is required to complete a section of art.
• When a new page is added, the new page will use the "color of the day".
• The location of the new page is determined by placing a compass point in the "center" of the parent page and determining the closest edge of the map (this keeps the map roughly circular and growing generally equally in all directions).
• Master map shows the locations of the panels as defined by coordinates.
• Colors are more abstract and do not necessarily represent the physical world. Colors may be applied with either paint or markers, or by using collage. The 42 colors are continually remixed to ensure a spectrum of paints.
• New artwork is never applied on top of existing original artwork, it is only added to a new version of the page.

The Layers

The Map is expressed, over time, in successive layers, each one replacing its predecessor. The process of developing and revising a panel results in several iterations of that panel.

The Base Layer is divided into four phases:

A. The blank page is an 8 by 10 inch patchwork of paperboard or is a sheet of heavy paper on which is a photo or a lumen print.

B. The blank is gradually covered in successive bands of painted color.

C. The paint is replaced by 1" squares of paper collage.

D. The collage is replaced by 1" city squares in:
1. Green with 400 new inhabitants
2. Red with 800 new inhabitants
3. Grey with 1200 new inhabitants
4. Black with 2400 new inhabitants

The next layer is The Void. Its initial phase is composed of irregular pieces of plain, white collage. That is followed by a layer of 2" squares of black-and-white collage. On that layer 1" squares of grey city form followed by 1" squares of black city.

The third layer is called The Red Dimension and is expressed by irregular flame-shaped solid red collage.

Black Ness, composed of 2" squares of black collage, supercedes The Red Dimension.

Then follows The Ziggurat Phase in which successively smaller squares of collage, starting with 2 by 2, are stacked on top of each other. That layer, and the ones that follow, have yet to manifest themselves on The Map.

The Flood, represented by irregular pieces of blue collage, and Re-Birth, composed of hand-torn pieces of kraft paper, are the final stages in the Map cycle.

Then the whole process starts over with new Paint Bands.

The Evolution of the Process

The map has been constantly evolving with Jerry over the years from the earliest iterations to its present state. This evolution has been driven by three primary factors. First, the media used in the production of the map panels has changed over time. Second, as the map grew larger mechanisms such as the use of the deck of instruction cards automated the map and changed Jerry's role as the author. Finally, the introduction of the system of layers."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Is8N7B9b0GQ">
    <title>He Won’t Stop Building a Map to an Imaginary Place - YouTube</title>
    <dc:date>2026-06-24T07:40:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Is8N7B9b0GQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The remarkable story of Jerry Gretzinger and the map he's dedicated his life to making.

00:00 - What is Jerry's Map?
01:19 - How the map gets made
13:34 - Day 1: The build begins
20:14 - The deck of cards
24:55 - Day 2: We resemble prawns
35:45 - Day 3: The final panels
41:24 - Watch our companion video!"

[See also: 

https://www.jerrysmap.com/
https://en.wikipedia.org/wiki/Jerry_Gretzinger
https://www.youtube.com/@jerrygretzinger9861/videos
https://vimeo.com/user2352465

https://www.itsnicethat.com/articles/jerrys-map
https://www.wired.com/2013/09/jerry-gretzinger-map-ukrania/
https://www.theatlantic.com/video/2011/09/the-mysterious-life-of-jerrys-map/469446/
https://art.org/exhibitions/jerrys-map

https://vimeo.com/6745866
https://vimeo.com/13596774

"#9 - Jerry Gretzinger" (The Story Podcast)
https://www.youtube.com/watch?v=5ZthLRfCsMA

via:
https://www.openculture.com/2026/06/this-man-has-been-drawing-a-map-of-an-imaginary-land-since-1963.html

"At one time or another, we all feel twinges of anxiety about what will constitute the legacy we leave behind. Jerry Gretzinger may well be subject to just the same discomfort, but at least he can point to the Map: an enormous representation, made of thousands and thousands of individually created and continually modified panels, of an entirely fictional land called Ukrania. You can see Jerry’s Map painstakingly laid out in its most up-to-date state in the new People Make Games video above. As interesting as the product is so far, the work that goes into it is just as compelling, which Gretzinger performs every day according to a complex and strictly defined set of procedures dictated by a deck of heavily modified playing cards.

It would take an astute listener to grasp the rules of the project the first time through, but they’re also available for supplementary study at the official site of Gretzinger’s map. They may bring to mind Brian Eno’s Oblique Strategies, the deck of cards printed with suggestions meant to dislodge creative jams in the music studio or elsewhere.

The map itself may look more reminiscent of the work of Henry Darger, another “outsider artist” who produced riots of color and haphazard-looking materials with an obsessive underlying order of their own. But unlike Darger, who died in obscurity only for his askew epics to be discovered among his belongings, Gretzinger has become famous for his creation in his lifetime, so much so that there exists an active subreddit of amateurs following his example.

Still, the Map did first have to be rediscovered. What Gretzinger began as the expansion of idle doodles in urban form made during breaks at the ball bearing factory in 1963 had to be shelved in the eighties, when a clothing business he’d started with his wife took off. A couple of decades thereafter, his son’s discovery of the Map in the attic inspired Gretzinger to resume work on it, which has continued apace ever since. When interviewed, he sounds less like a creator than an observer, helplessly watching as the city of Ukrania becomes more abstract as it grows — and as great swathes are inexorably consumed by a white space, made of scraps of his own correspondence and other life artifacts, that he portentously calls “the Void.” Now that he’s in his mid-eighties, Gretzinger appears to find it all more freighted with meaning than ever. Sooner or later, alas the Void comes for us all; what’s left to us is how we prepare for it."]]]></description>
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<item rdf:about="https://pablohelguera.substack.com/p/building-strange-oases">
    <title>Building Strange Oases - Beautiful Eccentrics</title>
    <dc:date>2026-06-05T05:34:51+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/building-strange-oases</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What we often call creativity, innovation, research, or artistic practice may be understood as socially sanctioned forms of play. The adult does not stop playing; the adult learns to disguise play under other names.

This realization has important implications for participatory art. Too often, participatory projects assume that they must teach participants something entirely new. But perhaps the task is subtler. Perhaps the role of participatory art is not to introduce play into people’s lives but to reveal forms of play that are already present there.

In this sense, participatory art resembles the Platonic concept of anamnesis: the idea that learning is not the acquisition of new knowledge but the recollection of something we already possess. The teacher does not deposit knowledge into the student. Rather, the teacher creates the conditions through which the student recognizes something that was already latent within them.

The same may be true of participation. A successful participatory artwork does not force people into unfamiliar territory. It helps them become conscious of capacities they already exercise every day: imagining alternatives, inhabiting different perspectives, negotiating rules, collaborating with others, and navigating uncertainty. The artwork becomes a mirror in which participants encounter forms of knowledge they already possess but rarely have the opportunity to see.

I sometimes wonder whether the growing interest in participation, interactivity, social practice, and collaborative forms of art reflects a broader condition of contemporary life. We spend much of our time being evaluated, measured, categorized, and asked to justify our actions through tangible outcomes. Under such conditions, spaces in which exploration can occur without immediate consequence become increasingly rare.

What artists often create, consciously or unconsciously, are temporary refuges from these pressures. Not escapes from reality, but suspensions of some of reality’s demands. Spaces in which people can momentarily set aside the need to be correct, efficient, productive, or certain.

The most successful participatory works are rarely those that ask people to do something entirely unfamiliar. Rather, they offer recognizable frameworks—stores, libraries, classrooms, games, celebrations, performances, archives, playgrounds. We know how to inhabit these forms. The artist’s task is not to invent a world from nothing but to subtly reorganize a familiar one.

Play grants us permission. Permission to imagine alternatives. Permission to experiment without certainty. Permission to occupy different roles. Permission to ask “what if?” Permission, for a moment, to stop performing adulthood and to engage with the world through curiosity rather than obligation.

In this sense, the artistic oasis is not a place where we become children again. It is a place where we remember capacities that adulthood has taught us to conceal.

That, I believe, is the deepest promise of participatory art. Not that it teaches us something we did not know, but that it helps us recognize something we have known all along.

Perhaps that is why Pessoa’s garden continues to resonate. It was never simply a place from childhood. It was a reminder that somewhere within ordinary life there remains a territory governed by different rules. We enter it briefly, and then return. But for a moment, play is its master."]]></description>
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<item rdf:about="https://www.nytimes.com/2026/05/25/opinion/aging-advice.html">
    <title>Opinion | How to Be Old - The New York Times</title>
    <dc:date>2026-05-28T05:21:16+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/25/opinion/aging-advice.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By Roger Rosenblatt

Mr. Rosenblatt is the author of “More Rules for Aging,” from which this essay was adapted."

...

"This is a list of rules for the elderly, the aim of which is to keep us elderly elderly, and not to see us go one step further. Staying alive in one’s later years is an art generally requiring the avoidance of wrong moves. The key word to a lot of one’s behavior is “don’t.” If more old people simply did not do certain things, especially on impulse, the world would be a safer place. Duller but safer.

I should add that if you fail to follow these rules, I’m not saying that you are doing anything morally wrong. Only that you will suffer.

1. Run when you hear “We must do this again.”

This is often said at the end of some pointless social event in which you participated reluctantly. Inevitably someone will say cheerily, “We must do this again.” Nonsense. They don’t mean it. You don’t mean it. Nobody means it.

2. Marry above your station.

Usually you can’t help it. But you’ve probably found that out already.

3. Don’t forget to bestow confidence.

It’s the best thing you can give someone you love. Saying “You can do it” to a loved one in a situation in which that person has self-doubt — taking an exam, making a speech, writing a poem — means more than any sweet profession of affection. It means that you love that person so wholeheartedly that you wish him or her the inner satisfaction of self-realization. The pride of achieving themselves. What more can you say that so expresses your love?

4. Observe the moth.

In her essay “The Death of the Moth,” Virginia Woolf notices a moth in its death throes, batting about a small windowpane. The author watches the animal’s plight with pity and admiration — awe, really. Its struggles are beautiful. She imagines the moth saying death was too strong, even for it.

Observe the moth in its monumental fight for life, and do likewise. We gain life’s powers by knowing that eventually they will be taken away. There is beauty in this struggle. Murmurations of starlings occur only in the evening.

5. Don’t share despair.

Not even with your friends. Not that they won’t sympathize. It’s just too much to ask of someone dear to you to bear your burdens.

6. Don’t compromise, especially a little.

Unless you’re a professional negotiator, don’t compromise. Give in a little, you might as well give up the ship. During the McCarthy era, students were required to submit loyalty oaths to maintain their scholarships. At a meeting of the Harvard faculty, a professor who had escaped Mussolini’s Italy challenged the dean on this matter. The dean responded that signing and sending in the oaths was merely pro forma and had no more meaning than licking the stamps on the letters. The Italian professor stood and said something like, “Mr. Dean, I’m from fascist Italy, and in fascist Italy you learn one thing. First you lick the stamps. Then you lick something else.”

7. Screw it up royally.

You’ve spent a long life telling yourself that mistakes are to be avoided, but that isn’t necessarily so. Playing jazz piano, whenever you make a mistake, which is inevitable, you make another mistake deliberately to make something right out of something wrong. Then you do it again. Theoretically, you could play an entire tune of mistakes, and it would sound just fine.

You may think it would be better not to make the mistake in the first place. But a creative mistake may be truer to life, as you’ve no doubt discovered. You took a job you didn’t want, soon to discover it’s the ideal job for you. You were born to do that job. When you think of it, life is an assembly of creative mistakes. Even when you don’t think of it.

8. Don’t question everything you don’t understand.

The older you get, the more wonderful the world appears. Wonderful meaning full of wonders. The sudden appearance of something beautiful in the midst of heartbreak, for instance.

You are at a low point, and you think you’re going to stay there, there’s no relief, when out of the blue, something by Mahler or Beethoven comes into your air, and all at once the sorrow dissipates. You don’t question or analyze the moment. You’re simply grateful for it.

Where heartbreak is, beauty intrudes. Wondrously.

9. Grab the chicken leg.

So there we were, in our 20s, Ginny and I and a bunch of friends, having a picnic by the Charles River in Cambridge, when I picked up a chicken leg with the intention of eating it and held it aloft. A little boy walked by and took it from my hand and kept walking. My friends and I laughed — the boy was so casual. Ginny said, “He must think that life is a chicken leg, waiting to be snatched.” In fact it is, even when you’re no longer a spring chicken.

10. Look only at the rim.

When I was playing intramural basketball in college, I was 5-foot-11, a mite in the land of giants, and my all-around game was so-so at best. Yet most of the time I managed to score in the double digits by paying no attention to the defense. I simply pretended it wasn’t there. I looked only at the rim of the basket. And sure enough, most of the time the defense didn’t touch me.

Other games in life offer similar opportunities, at any age. Disregard the impediments to your well-being — a noisy neighbor, a treacherous colleague — and concentrate instead on where you are headed. You’ll be pleasantly surprised how easily you get there. Nothing but net.

11. Do not seek immortality.

It won’t come to you anyway, certainly not through your works and achievements. But the good feeling you have for others, and they for you, that goes on forever. I’m fond of quoting the poet Philip Larkin: “What will survive of us is love.” That should do it."]]></description>
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    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

Inspired by the work of Hubert Dreyfus & his reading of Martin Heidegger.
With Hubert Dreyfus, Ryan Cross, Sean D Kelly, Austin Peralta, Mark Wrathall, Iain Thomson, Leah Chase, Manuel Molina,Tony Austin, John Haugeland, Taylor Carman, HIroshi Sakaguchi, Jumane Smith.

""Being in the World" is a film that educates one through both the senses and the intellect and, by its end, it provides a powerful but gentle reminder that we, the individuals, must take back our rightful place at the center of philosophy and we do so everyday simply by being in the world. Instead of a narrative or a series of long lectures, we are taken on a ride to visit various practitioners of the arts— primarily musicians—who simply "do" their art. These vignettes are juxtaposed with a series of philosophers, most of whom seem connected in terms of their ideas and interpretations of the German philosopher Martin Heidegger, who talk about the idea of "being in the world." I found this back-and-forth composition created a certain fluidity thanks to the way the information delivered both tickled my senses and intellect in equal measure. By the end, the aforementioned message slowly sank in and that is what created what is now a genuine appreciation for having viewed the film because I look at my life experience differently.

First of all, this work does not require any special education or training to be understood and enjoyed, although I don't think many would argue that the subject matter alone would unfortunately dissuade many simply because that is the nature of society but the fact that the average citizen is not interested in philosophy, or course, is no fault of the film. Ironically, the very message that one doesn't need to be steeped in philosophy to undertake and enjoy a life rife with meaning is one of the primary themes of the film. This theme might be summed up by stating that by simply "being in the world," we surpass all of the formalized activities associated with what engaging in "philosophy" has come to mean in the modern western world.

Although we're never hit over the head with it, it is the German philosopher Martin Heidegger who stands firmly at the center of the film as it is his iconoclastic work which inspires the ideas that undergird the messages of the various speakers. The fact that Heidegger's work is infamous for being difficult to approach even for the initiated student of philosophy is what makes this film such a gem; the more I think about the film the wider I grin because I can see more clearly how what I initially mistook for an aesthetically pleasing ride with a dose of didacticism ended up being a "reeducation" regarding how important simply "being in the world" and performing our "art" (which I take to mean profession, hobbies, etc.) is in terms of understanding where philosophy has taken us collectively.

"Being in the World" is a small film. Although the film is beautifully composed and we move around the globe, it is obvious that this was accomplished with a comparatively small budget and for me this only adds to the sense of intimacy and trust the work exudes; this is a labor of love, an authentic work of art, and it was created in order to share a message far removed from the commercial world.

It was the feeling with which I was left, however, that sets this movie apart from other, similar films. Walking away from this I felt encouraged and valued by the filmmaker and the "players." Rather than some stale exposition or preachy sermon about why I should change my mind about my life based on some epistemological tendency, I was reminded that my being in the world is what constitutes my life's meaning.""

[Three excerpts on Aeon:

First excerpt is here:

"I am, therefore I think – how Heidegger radically reframed being"
https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being
https://www.youtube.com/watch?v=v727rFg9aKk

Second excerpt is here:

"True mastery demands going beyond the rules to learn for yourself"
"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World"
https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself
https://www.youtube.com/watch?v=82_JqODbSjo

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=c9mlNt_8ocA">
    <title>Quest #20: Illuminating Ivan Illich, with Dougald Hine and Sajay Samuel - YouTube</title>
    <dc:date>2026-03-15T03:22:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=c9mlNt_8ocA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to 3 Brothers Quest #20!

QUEST GUESTS 

Meet Sajay Samuel and Dougald Hine, who have spent their professional lives (among many other projects) illuminating the work of Ivan Illich. Austrian Catholic priest, author, philosopher, teacher, and social critic, Illich described himself as an “errant pilgrim,” and advocated for a radical reconceptualization of civilization in an age of dehumanization brought on by modern systems, suggesting a return to small scale values – tools, friendship, family, community, and the uniqueness of each human as an embodied being. Our three-way conversation explores Illich’s legacy, and considers Illich’s approach as a teacher, his emphasis on tools over systems, his critique of Christianity as a devout Christian, and his call for genuine friendship in an impersonal age dominated by Rules and Systems. Afterwards, join the Baldwin brothers – Ian, Michael, and Philip – for their fraternal reflections on this 3 Brothers Quest episode.

QUEST MAP

Widely considered one of the 20th century's most vital yet underappreciated philosophers, Ivan Illich’s legacy can be found in his wide-ranging critiques of modern institutions, including institutionalized “health care,” “public schools,” and organized religion. Illich called for dismantling pervasive and impersonal institutional bureaucracies in favor of a more decentralized, small scale, human-centered existence, and promoted what he called “conviviality” – tools for self-reliance, community, and friendship – as well as playfully advocating for “sober drunkenness” and a radical reorientation towards living as unique and sovereign embodied beings, rather than rule-bound subjects of impersonal systems. 

QUEST COMMUNITY 
Join 3 Brothers Quest on all major podcast platforms, follow 3BQ on our Facebook and Instagram channels, visit our www.3brothersquest.net web site, and subscribe to our 3BQ Substack to support our work: @3BrothersQuest."]]></description>
<dc:subject>ivanillich sajaysamuel dougaldhine 2026 religion modernity society tools technology systems medicine education healthcare hospitality convivialtools conviviality institutions deschooling schools schooling life living slow small community economics economy cybernetics philosophy rules christianity catholicism catholicchurch values</dc:subject>
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<item rdf:about="https://patrickfarenga.substack.com/p/mathematician-knocks-school">
    <title>Mathematician Knocks School - by Patrick Farenga</title>
    <dc:date>2026-03-04T03:08:26+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/mathematician-knocks-school</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is another article in the “more things change the more they stay the same” mold. This one features an expert mathematician from 40 years ago making a similar critique Holt first made in the sixties and that some researchers and teachers are making today: “… very young children learn in manifold ways, at a rate that will never be equaled in later life, and with no formal teaching. Yet the same children find much simpler things far more difficult as soon as they are formally taught in school.”

From the article “Learning Math By Thinking” by Fred M. Hechinger, the New York Times, 6/10/86:

… Dr. Hassler Whitney, a distinguished mathematician at the Institute for Advanced Study in Princeton, says that for several decades mathematics teaching has largely failed. He predicts that the current round of tougher standards and longer hours threatens to “throw great numbers, already with great math anxiety, into severe crisis.”

Dr. Whitney has spent many years in classrooms, both teaching mathematics and observing how it is taught, and he calls for an end to what he considers wrongheaded ways.

Long before school, he says, very young children “learn in manifold ways, at a rate that will never be equaled in later life, and with no formal teaching.” For example, they learn to speak and communicate, and to deal with their environment. Yet the same children find much simpler things far more difficult as soon as they are formally taught in school.

Learning mathematics, Dr. Whitney says, should mean “finding one’s way through problems of new sorts, and taking responsibility for the results.”

“This has been completely forgotten” in most schools, he finds. “The pressure is now to pass standardized tests. This means simply to remember the rules for a certain number of standard exercises at the moment of the test and thus ‘show achievement.’ This is the lowest form of learning, of no use in the outside world.”

Dr. Whitney, in a recent report in the Journal of Mathematical Behavior recalled an experiment begun in 1929 by L.P. Benezet, then superintendent of schools in Manchester, N.H. Mr. Benezet was distressed over eighth graders’ poor command of English and their inability to communicate ideas.

“In the fall of 1929,” he wrote in 1935, “I made up my mind to try an experiment of abandoning all formal instruction in arithmetic below the seventh grade and concentrate instead on teaching the children to read, to reason. and recite” by reporting on books they had read and incidents they had seen. The children were no longer made to struggle with long division. “For some years,” Mr. Benezet went on, “I had noticed that the effect of early introduction of arithmetic had been too dull and almost chloroform the child’s reasoning faculties.”

Over the years numbers crept into children’s experience, Mr Benezet said. They learned to deal with “halves” and “doubles,” with estimates of size, with a natural development of multiplication tables and slowly, with formal arithmetic.

Mr. Benezet concluded that children who had not been dragged into early but only dimly understood mathematics eventually outdistanced those who had. Literacy in English and a capacity to think independently and to speak and write clearly helped many to do well in mathematics, too.

In the traditional school climate, Dr. Whitney writes, children’s natural thinking “becomes gradually replaced by attempts at rote learning, with disaster as a result.” In high school, students increasingly say, “Just tell me which formula to use,” a way of saying “Don’t ask me to think.”

Because teachers must “cover the material,” Dr. Whitney adds, there is less time to think. When students are called on, they must answer instantly. Wrong answers are not discussed.

“Students and teachers are all victims” as national commissions clamor for more mathematics without realizing, Dr. Whitney warns, that they may create less knowledge and more anxiety. He says it is crucial to stop just learning the rules."]]></description>
<dc:subject>1986 unschooling education math mathematics schools schooling testing standardization standardizedtesting hasslerwhitney fredhechinger patfarenga learning howwelearn lpbenezet literacy reading howwereaf criticalthinking children algorithms teaching howweteach pedagogy rules knowledge anxiety mathanxiety</dc:subject>
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<item rdf:about="https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself">
    <title>True mastery demands going beyond the rules to learn for yourself | Aeon Videos</title>
    <dc:date>2026-02-04T21:35:16+00:00</dc:date>
    <link>https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The German philosopher Martin Heidegger believed that human knowledge, at its most foundational and meaningful, is ineffable. Moreover, it requires stepping beyond what one sees as the established rules and into the realm of the unknown. Think of a master jazz musician or an elite athlete who, after facing an unpredictable moment, would find it impossible to convey precisely how and why they did what they did to deliver a peak performance. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli interrogates Heidegger’s ideas via conversations with philosophers, including the late Hubert Dreyfus, and practitioners such as a chef, a carpenter and a speedboater. Focusing on highly skilled individuals across a wide variety of domains, the film illustrates something universal – how venturing beyond the comfortable and the quotidian is essential to mastering our own lives.

This is the second of three excerpts from Being in the World to be featured on Aeon Video. You can watch the first excerpt here [https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being ], and the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Third excerpt is here:

"As technologies mine our attention, we must look to artists"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists

Direct link to video embedded (second excerpt): 

"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=82_JqODbSjo ]]]></description>
<dc:subject>2026 taoruspoli rules heidegger hubertdreyfus philosophy jazz music creativity predictability being time thinking waysofbeing risk human humans humanism technology flamenco 2010 film documentary experience interaction art education skills risktaking mastery</dc:subject>
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<item rdf:about="https://www.lrb.co.uk/the-paper/v31/n03/adam-phillips/in-praise-of-difficult-children">
    <title>Adam Phillips · In Praise of Difficult Children</title>
    <dc:date>2025-12-07T22:53:29+00:00</dc:date>
    <link>https://www.lrb.co.uk/the-paper/v31/n03/adam-phillips/in-praise-of-difficult-children</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When you play​ truant you have a better time. But how do you know what a better time is, or how do you learn what a better time is? You become aware, in adolescence and in a new way, that there are many kinds of good time to be had, and that they are often in conflict with each other. When you betray yourself, when you let yourself down, you have misrecognised what your idea of a good time is; or, by implication, more fully realised what your idea of a good time might really be. You thought that doing this – taking drugs, lying to your best friend – would give you the life you wanted; and then it doesn’t. You have, in other words, discovered something essential about yourself; something you couldn’t discover without having betrayed yourself. You have to be bad in order to discover what kind of good you want to be (or are able to be). One of the things you might have to discover is that some virtues are against the grain: it may not feel real to you to say sorry, or to be grateful, for example.

The upshot of all this is that adults who look after adolescents have both to want them to behave badly, and to try and stop them; and to be able to do this the adults have to enjoy having truant minds themselves. They have to believe that truancy is good and that the rules are good. ‘The most beautiful thing in the world,’ Robert Frost wrote in his Notebooks, ‘is conflicting interests when both are good.’ Someone with a truant mind believes that conflict is the point, not the problem. The job of the truant mind is to keep conflict as alive as possible, which means that adolescents are free to be adolescent only if adults are free to be adults. The real problems turn up when one or other side is determined to resolve the conflict: when adolescents are allowed to live in a world of pure impulse, or adults need them to live in a world of incontestable law. In this sense therapy for adolescents should be about creating problems – or clarifying what they really are – and not about solving them.

A truant mind has to have something to truant from and something to truant for. The adults provide something to truant from and the adolescents have to discover something to truant for. In straightforward psychoanalytic terms, adolescents truant from parents as forbidden objects of desire, as the people who have deprived them; they truant for accessible objects of desire, for the possibility of making up for the inevitable deprivations they have suffered growing up with their parents, for the sex the parents can’t provide. Truanting has something utopian about it, and not truanting something unduly stoical or defeated. The truant mind matters because it is the part of ourselves that always wants something better; and it also needs to come up against resistance to ensure that the something better is real, not merely a fantasy. In our dreams, Anna Freud said, we can have our eggs cooked exactly as we want them, but we can’t eat them. In reality, we can eat our eggs because they are not cooked exactly as we want them. Truant minds need to keep on being reminded that there is nothing more disappointing than getting exactly what you wanted.

Psychoanalysis has had a lot of stories to tell about truant minds; indeed it is these that psychoanalysis has attempted both to rein in, and to sponsor and celebrate. When Freud said that the rider has to guide the horse in the direction the horse wants to go in, or that the ego was not master in its own house, or talked of unconscious slips or of human beings as ambivalent animals, he was describing modern people as being riven with intentions and counter-intentions. For Freud, it was not that there were truant minds, but that the mind was inherently truant; that when people act in their own best interests they don’t in fact know what their best interests are, or whether their best interests are what actually matters most to them. In Freud’s view no one can be wholehearted about anything because everyone is unconscious of and resistant to his heart’s desire. Because what we desire is forbidden to us we have to work hard not to know what it is (if we are asked what we are working on, we can say that we are working on our ignorance). If we speak in Freud’s language, which is surprisingly useful here, the ego is the part of ourselves that wants safety and survival, and as much pleasure as is compatible with this, and the id the part of ourselves that wants sensual satisfaction whatever the cost. To put it differently, there is a part of ourselves that has no interest in our best interests, if our best interests are taken to be our own survival. It isn’t that a part of ourselves prefers risk to safety, it is that a part of ourselves doesn’t use this vocabulary; it is not that a part of ourselves is self-destructive, it is that a part of ourselves has no regard for whether our actions are destructive or constructive. Indeed, the notion of self-destructive behaviour itself presumes not merely that we know what constructive behaviour is, but that that is what we most want (or what at our best we most want).

Adults who look after pre-adolescent children have to have some sense of what is in the child’s best interests. They are, in this sense, the guardians of the children’s future or potential selves. The very small child doesn’t know he mustn’t touch the hot cup; the older child may try touching the hot cup to find out for himself. In that sense, the older child, the truant child, is experimenting: he is finding out whether the adult’s words can be trusted, whether the adult is keeping an eye on him, whether the adult’s word is his bond, whether he can withstand the adult’s punishment, or even hatred. You find out what the rules are made of by trying to break them. To begin with, you learn what it is to follow a rule, then what can be done with the whole business of following rules, what it is about rule-following that is satisfying. And who it is you are satisfying by following the rules.

St Paul talks in the Epistle to the Romans about the law entering human history ‘to increase the trespass’. ‘Where there is no law,’ he said, ‘there is no transgression’: ‘Through the law comes knowledge of sin.’ It isn’t simply that rules are made to be broken: the rules tell you that there is something to break. If there was no law it would be impossible to transgress. The rules, whatever else they are, are an invitation to find out what rules are – and an invitation to find out what kind of person you are. By being born into a society we consent to its rules, but there is never a point when we actually sit down and agree to them all. Adolescence is the time in people’s lives when they begin to notice that there are other things you can do with the rules besides being spellbound by them. The adolescent is somebody who is trying to escape from a cult.

In everyday use, a truant is someone who stays away from school ‘without leave or good reason’, and though originally the word denoted ‘a vagrant’ or ‘an idler’, both meanings suggest someone who takes time out of work – work defined here as real life. When Hamlet asks Horatio why he has come back from Wittenberg, Horatio replies, ‘a truant disposition, good my lord’; to which Hamlet replies: ‘I would not have your enemy say so.’ Hamlet can’t accept this description of his friend, which he calls ‘your own report against yourself. I know you are no truant.’ In Hamlet’s view, it’s a terrible thing to call oneself; he accuses Horatio of self-betrayal, of siding with his enemy against himself. We tend to think of people playing truant from school, from some external, often institutional constraint: like being on day release, or taking a holiday from one’s real responsibilities. Hamlet, in other words, reminds us that it is possible to play truant from oneself. Freud says we can’t help doing this: Hamlet says we shouldn’t do it.

My point is that the adolescent is the person who needs to experiment with self-betrayal, to find out what it might be to betray oneself. Not what it means to break the rules; but what it means to break the rules that are of special, of essential value to oneself. And in order to do this you have to find out which rules are essential. So-called delinquent behaviour is the unconscious attempt to find the rules that really matter to the delinquent individual. And this is a frightening quest. Betraying other people matters only if in so doing one has betrayed oneself. This is what truant minds are for, and what modern adolescence ineluctably embroils people in: the attempt to find out what it is to betray oneself, and what the consequences of self-betrayal are. ‘I have always admired people who have left behind them an incomprehensible mess,’ Bob Dylan once said in an interview. What I am talking about is the willingness to get oneself into an incomprehensible mess.

Winnicott talks about delinquent children having to ‘test the environment’ through really bad behaviour. Children who had been evacuated from their homes during the war, for example, had to be able to be difficult when they finally got home, just to ensure that their parents could be trusted not to send them away again. Only by being really difficult can the child discover whether the parents are resilient and robust – worth having. If the child, or even adult, is never really difficult he will never find out what the world and he himself are really like. The adolescent is someone who is trying to evacuate himself from his own home because there is a war going on. Having a ‘truant disposition’ is to be engaged in this testing that begins in adolescence, and if things go wrong, is given up on in adolescence. The adolescents who give up on this fundamental project turn into adults who secretly envy adolescents, who believe that adolescents are having the best kinds of life available."]]></description>
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<item rdf:about="https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone">
    <title>You're being rude. Put away your phone. - by Robinson Meyer</title>
    <dc:date>2025-09-18T23:42:37+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["New manners for a post-smartphone society"

...

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A few new manners for a post-smartphone society

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

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

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

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

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

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

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

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

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

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

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

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

Log off, tune in, go out

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

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

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

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

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

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

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

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

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

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

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

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

Go outside and just stand around. Make a campfire. Honestly? Smoke a cigarette, if it helps. Log off, tune in, go out. Eventually we’re going to figure out how to live together again. Let’s start now."]]></description>
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    <dc:date>2025-07-12T04:00:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["EA Faculty Lecture Series: 

"Non-democratic Roots of Education: Raised to Obey - The Rise & Spread of Mass Education"

Presented by Agustina Paglayan, Assistant Professor, Political Science and School of Global Policy and Strategy"]]></description>
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    <title>&quot;Raised to Obey&quot;: Agustina Paglayan - YouTube</title>
    <dc:date>2025-07-12T04:00:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fCUQJkEkRNA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Professor Agustina Paglayan has a fascinating new book: “Raised to Obey”!

She contends that mass primary education systems were primarily established to consolidate state authority and maintain social order.

But what about industrialisation, democratisation or the Protestant Reformation? 

And why should education experts consider Political Economy?"]]></description>
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    <title>Ideas Podcast with Agustina S. Paglayan | Raised to Obey: The Rise and Spread of Mass Education - YouTube</title>
    <dc:date>2025-07-12T04:00:17+00:00</dc:date>
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    <title>Raised to Obey: The Rise and Spread of Mass Education | Agustina Paglayan with Javier Mejia - YouTube</title>
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<item rdf:about="https://press.princeton.edu/books/paperback/9780691261270/raised-to-obey">
    <title>Raised to Obey: The Rise and Spread of Mass Education, by Agustina Paglayan (2024) | Princeton University Press</title>
    <dc:date>2025-07-12T03:51:39+00:00</dc:date>
    <link>https://press.princeton.edu/books/paperback/9780691261270/raised-to-obey</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How the expansion of primary education in the West emerged not from democratic ideals but from the state’s desire to control its citizens

Nearly every country today has universal primary education. But why did governments in the West decide to provide education to all children in the first place? In Raised to Obey, Agustina Paglayan offers an unsettling answer. The introduction of broadly accessible primary education was not mainly a response to industrialization, or fueled by democratic ideals, or even aimed at eradicating illiteracy or improving skills. It was motivated instead by elites’ fear of the masses—and the desire to turn the “savage,” “unruly,” and “morally flawed” children of the lower classes into well-behaved future citizens who would obey the state and its laws.

Drawing on unparalleled evidence from two centuries of education provision in Europe and the Americas, and deploying rich data that capture the expansion of primary education and its characteristics, this sweeping book offers a political history of primary schools that is both broad and deep. Paglayan shows that governments invested in primary schools when internal threats heightened political elites’ anxiety around mass violence and the breakdown of social order.

Two hundred years later, the original objective of disciplining children remains at the core of how most public schools around the world operate. The future of education systems—and their ability to reduce poverty and inequality—hinges on our ability to understand and come to terms with this troubling history.

...

Agustina S. Paglayan is assistant professor of political science at the University of California, San Diego, and nonresident fellow at the Center for Global Development. Her work has been covered by The Economist, the Washington Post, Devex, NPR, and NBC.

...

"Phenomenal."—Alice Evans, Rocking Our Priors

"A tour de force. It takes a lot of work—and even more courage—to challenge the dominant theories in your field. . . . That’s precisely what Paglayan has done. Analyzing an astonishing array of sources from Europe and the Americas. . . . Paglayan shows that the vast majority of school systems predated democratization and industrialization, and they more commonly flourished to suppress dissent at home than to rally people against a foreign enemy."—Jonathan Zimmerman, Education Next

"Raised to Obey encourages readers to rethink conventional explanations about the origins of primary education. The book offers compelling evidence of how primary education has been utilized by the state as a tool of control. While the arguments presented by Paglayan may initially seem unsettling, she provides valuable insights that can guide the creation of more meaningful education policies in the future— insights that should not be ignored. I highly recommend Raised to Obey to anyone interested in education and state-building - it will most likely change the way you think about both things!"—Xenia Heiberg Heurlin, Weekendavisen

"A fresh perspective. . . . [Raised to Obey] has opened my eyes to how governments shape these systems and reminded me of the importance of staying critical and vigilant about educational policies. . . . While we may not be able to change the system on our own, we can still guide the younger generation around us. By teaching them to think independently and encouraging them to become active and caring members of society, we can help build a future that values growth over control."—Sekar Sedya, Sekar Writes

"Raised to Obey is now the new standard in global educational history."—Thomas Fallace, Journal of the History of the Behavioral Sciences

"Deeply reseached. . . . Raised to Obey is a valuable contribution to the ongoing education policy debate in the United States and beyond. It makes clear that public schooling has, in many cases, not been created primarily to empower students, but for social control. To anyone other than the biggest paternalist, that should be concerning."—Neal McCluskey, Law and Liberty

“This marvelous book addresses a central paradox in economic development: human capital is central to prosperity, but state efforts at primary schooling often have hugely disappointing payoffs. Agustina Paglayan’s resolution of the paradox is that states did not primarily intend schooling to increase worker skills. Their motivation for schooling was to indoctrinate citizens to accept the political status quo. This empirically compelling research will forever change thinking about education.”—William Easterly, author of The Tyranny of Experts

“What promoted the expansion of public primary education systems? Which states became involved in regulating them? Paglayan provides a compelling and profound answer in this pathbreaking book: state-regulated primary education systems emerged fundamentally as a state-building tool to increase the state’s capacity to forge social order through indoctrination. With the use of original data collection across the world, statistical analyses, archival evidence, and a series of carefully crafted case studies, Raised to Obey compellingly demonstrates that fear of internal conflict, crime, anarchy, and the breakdown of social order are the key factors that prompted governments to regulate and expand primary education rather than democratization, industrialization, or a desire to improve living standards. This masterful analysis is an essential book for scholars of comparative politics, education policy, and social welfare provision, and policymakers interested in understanding the long history of state-regulated primary education and what this can tell us about the nature of the education systems we have today.”—Beatriz Magaloni, Stanford University

“The creation of mass education is not about economic productivity, but about state formation and social control. You will never think about human capital the same way after reading this pathbreaking and iconoclastic book.”—James A. Robinson, University of Chicago, winner of the 2024 Nobel Prize in Economics

“This sweeping and impressive work forces us to rethink well-accepted ideas about the relationship of the state, democracy, and modern education. A major contribution to the study of state-building and comparative politics generally.”—Daniel Ziblatt, Harvard University"]]></description>
<dc:subject>schools schooling education children 2024 masseducation discipline obedience europe americas us latinamerica illiteracy literacy laws legal jonathanzimmerman xeniaheibergheurlin sekarsedya thomasfallace nealmccluskey williameasterly beatrizmagaloni jamesrobinson danielzaiblatt agustinapghlayan socialorder politicaleconomy politics control rules</dc:subject>
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<item rdf:about="https://masoncurrey.substack.com/p/laurie-anderson-lou-reed-rules-for-life">
    <title>Laurie Anderson and Lou Reed’s rules for living</title>
    <dc:date>2025-07-12T00:50:01+00:00</dc:date>
    <link>https://masoncurrey.substack.com/p/laurie-anderson-lou-reed-rules-for-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OK, so the first one is: Don’t be afraid of anyone. If you can imagine: living your life, you’re not afraid of anyone. That’s number one.

Number two is you get a really good bullshit detector, and you learn how to use it. You know, just: “Is that really happening or not?”

Third is to be really, really tender. And with those, you’re covered."]]></description>
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<item rdf:about="https://bsky.app/profile/timclare.bsky.social/post/3lswl3tfdt22r">
    <title>Tim Clare: &quot;16 years ago, I found myself in the back garden of a couple I'd just met, as they showed me their pillow fighting arena. The lesson they taught me about games - especially competitive ones - has stayed with me ever since, but I forgot to menti</title>
    <dc:date>2025-07-09T04:23:02+00:00</dc:date>
    <link>https://bsky.app/profile/timclare.bsky.social/post/3lswl3tfdt22r</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["16 years ago, I found myself in the back garden of a couple I'd just met, as they showed me their pillow fighting arena. The lesson they taught me about games - especially competitive ones - has stayed with me ever since, but I forgot to mention it in interviews when asked if competition is bad. So:

context, I was doing a 2 month project going around open mics all round the country (& a bit of Europe as it turned out). I did at least 1 a night for 2 months, sometimes more, talking to performers, doing standup, music, poetry. I thought I'd write a book about it, or a show.
‪
This isn't too relevant to the story, but anyway it was an intense time. I did a lot of not-great gigs to varying audiences, I was still pretty green, I got dumped, I also met some amazing, lovely people & got much better at performing. Anyway, this particular couple ran an open mic.
‪
They also regularly hosted social work students doing 3-month residencies. At the end of the stay, they would hold a ceremony where the students fought each other on a log suspended over a mud pit, by bashing each other with pillows. As you do.
‪
They told me: 'You can tell how well they've bonded by how they fight. If they're just acquaintances, they'll do these gentle taps. If they're best friends... they leather each other.' Beating the crap out of your friend to knock them face first into mud was the ultimate demonstration of love.
‪
Sometimes in interviews I get asked about 'competitive' or 'aggressive' games vs 'cooperative' games. Often they're teeing me up to reassure listeners that not all games are about crushing your opponents. That you can have friendly, cooperative experiences. But here's the thing.
‪
The distinction is a false one. All games are cooperative. The very act of agreeing to & honouring rules, & the deeper compact, of temporarily engaging in the roleplay that the drama taking place on the table is *important* - this is a fundamentally cooperative enterprise.
‪
You see this in rap battles - an often misunderstood medium by people outside the scene - which *do not work* if one participant shoves or punches the other. They require a huge amount of cooperation & mutual adherence to a bunch of rules. Chess is not so different. It's a collaboration.
‪
I spent a lot of time in my book covering a Japanese card game called kyogi karuta, which involves a mix of memory & slapping cards off the tatami before your opponent. It's *very* intense, mentally & physically draining & completely zero sum. It's played in formal competitions.
‪
It requires total sustained concentration & the pressure brings out a lot of emotion. Players can come off as very intimidating. When I first played I was informed in no uncertain terms that my opponent would not be going easy on me, would not be holding back on my account at all, in fact.

Karuta also has one of the warmest, most respectful, most *loving* communities of any game I've ever encountered. The moment the round ends, there's a culture of mutual admiration, mentorship & encouragement. The competitiveness is possible because of the culture of trust.
‪
I felt deeply accepted when I played someone willing to beat the metaphorical stuffing out of me. To not go easy. To show me their true face. There's an intimacy in that, & I felt honoured & grateful. The collaboration of true competition is a rich & rare human experience.
‪
Allowing sides of your personality out like assertiveness, ambition, aggression, guile, dominance can be scary for some people. Many people, in many cultures, learn that exhibiting these traits is shameful, a form of moral failure. Women in particular often have competitiveness stigmatised.
‪
It is a generous, beautiful thing indeed to make space for people to explore the fullness of their character, not just in safety but with approval. Be angry. Be devious. Try to crush me. Deceive me. Let's celebrate these aspects of our characters, especially if society has taught us to hide them.
‪
Naturally, successful, enriching competition needs safety tools, codes of conduct, an explicit shared ethos. I see much overlap between the worlds of kink, larp & nontoxic competitive play in terms of how they foreground & prioritize consent, boundaries & a common vocabulary.
‪
I love nothing more than receiving an earthy four-letter insult from a dear friend in response to a move I just made in-game; to being lied to by a trusted colleague; to finding myself in a situation where two of us are going all-out to destroy one another. These are delicious artistic experiences.
‪
I don't accept that cooperative gaming is the more enlightened, mature side of play because I don't accept that noncooperative play truly exists. It's a contradiction in terms. Just watch a great table tennis rally. It's one of the most spellbinding collaborative acts humans can do.
‪
Oh, & if you found this thread interesting you'll probably like my book on tabletop games & how play makes us human & shaped civilization.
The Game Changers (UK): https://www.waterstones.com/book/the-game-changers/tim-clare/9781805301349
Across the Board (US): https://store.abramsbooks.com/products/across-the-board "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=EScpPTz6-5M">
    <title>Pacification: Social War and the Power of Police with Mark Neocleous - YouTube</title>
    <dc:date>2025-03-21T18:48:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=EScpPTz6-5M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, critical theorist Mark Neocleous engages in a sustained critique of the theory and practice of pacification. Combining philosophical analysis with historical detail, Neocleous analyses the development of pacification as a key concept through which capitalist modernity has been organised, offering readers the first book that treats pacification as an important concept in the history of state power and capitalism. Neocleous’s approach is fourfold, examining pacification as social warfare carried out through the ideology of peace; as a form of social police carried out through mechanisms of security; as law and order exercised through the permanent wars of class society; and as the myriad practices of power designed to counter insurgency.

Making use of official documents of state, the writings of counterinsurgency thinkers and the ideas perpetuated by practitioners of counterrevolution, the book unravels the complex ways through which pacification generates new forms of social war and new modes of policing that reproduce capitalist order and fabricate obedient subjects.

Through expansive accounts of war and police, and engaging with a range of topics from debt to death, from stasis to civil war, and from the police kettle to the politics of fear, the book offers a provocative analysis of the ways in which state and capital combine to build a pacified social order.

Mark Neocleous is Professor of the Critique of Political Economy at Brunel University London. He is the author of many books, including The Politics of Immunity: Security and the Policing of Bodies, A Critical Theory of Police Power, and War Power, Police Power.

The book is available now from Verso Books: https://www.versobooks.com/products/3138-pacification

The Security Abolition Manifesto - https://www.anti-security.org/the-security-abolition-manifesto "]]></description>
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    <title>Anarchy — In a Manner of Speaking, by David Graeber (2020) | The Anarchist Library</title>
    <dc:date>2025-03-18T19:08:36+00:00</dc:date>
    <link>https://theanarchistlibrary.org/library/david-graeber-anarchy-in-a-manner-of-speaking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Conversations with Mehdi Belhaj Kacem, Nika Dubrovsky, and Assia Turquier-Zauberman"

...

"[Contents]

Foreword: A dialogue that doesn’t cover up its traces
Introduction to anarchy—all the things it is not
Reins on the imagination—the illusion of impossibility
Revolutions in common sense
Feminist ethics in anarchy—working with incommensurable perspectives
The three characteristics of statehood and their independence (two for us, one for the cosmos)
America 1—not a democracy, never meant to be
America 2—the indigenous critique & freedom works fine but it’s a terrible idea & Lewis Henry Morgan invents anthropology because he’s nostalgic & Americans are legal fanatics because of their broken relationship to the land, which they stole
With great responsibility comes precarious tongue-tied intellectuals
Anthropology as art
Anthropology and economics
Freedom 1—which finite resources?
Freedom 2—property and Kant’s chiasmic structure of freedom
Freedom 3—friendship, play and quantification
Freedom 4—critical realism, emergent levels of freedom
Freedom 5—negotiating the rules of the game
Play fascism
Leave, disobey, reshuffle
Great man theory and historical necessity
Theories of desire
Graeber reads MBK and proposes a three-way dialectic that ends in care
Art and atrocity
Vampires, cults, hippies
Utopia
Rules of engagement
Dual sovereignty
Against the politics of opinion
The world upside down (and the mind always upward)
God as transgression and anarchy as God"]]></description>
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    <title>Lifestyle: 33 Ways To Improve Your Life, Japanese Style | The Journal | MR PORTER</title>
    <dc:date>2025-01-12T00:56:46+00:00</dc:date>
    <link>https://www.mrporter.com/en-us/journal/lifestyle/life-lessons-people-tokyo-japan-style-food-24538500</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tokyo is a city of extremes. The beating heart of Japan – at least since it took over from Kyoto as the country’s capital in 1868 – it is now the largest metropolis in the world, a forest of glassy skyscrapers, inner-city temples and hidden ramen shops, not to mention some of the best menswear on the planet. A short walk around Shibuya will leave even the most style-conscious man from elsewhere feeling entirely underdressed. Why else do you think MR PORTER stocks so many Japanese brands?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

33. Always hand in lost property
Everyone’s heard the stories – you lose your wallet in Japan, and it finds its way back to you without a single yen missing, at least most of the time. “You just can’t lose your stuff in Japan,” Miyake says. “People pick it up and hand it to the police station, even your phone and wallet. It’s about having respect for another person’s things.”"]]></description>
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<item rdf:about="https://jacobin.com/2024/02/crack-up-capitalism-interview-libertarianism-democracy">
    <title>The Libertarians Who Dream of a World Without Democracy</title>
    <dc:date>2025-01-06T22:56:55+00:00</dc:date>
    <link>https://jacobin.com/2024/02/crack-up-capitalism-interview-libertarianism-democracy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The late 20th century saw the creation of special economic zones that free capitalists from the normal constraints of popular sovereignty. This went hand in hand with the rise of radical libertarian ideologies proposing to do away with democracy entirely."]]></description>
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    <title>94 practical and emotional human experience optimising recommendations for 2025</title>
    <dc:date>2025-01-01T23:37:28+00:00</dc:date>
    <link>https://humancarbohydrate.substack.com/p/94-practical-and-emotional-human</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I know you all want to be told what to do

The transition from age 20 to age 30 is brutal, both mentally and physically. Many people leave their prime behind while others only now enter it. The former become older and heavier not in body but in spirit. I am going through a second puberty and am skinnier than I was in uni, so you should obviously listen to me.

I have padded out my hysterical advice with milquetoast (but effective) tips so that only those of you with enough dopamine to read the whole thing get them. I don’t every zombie normie freaking out in the comments section.

1. People either pursue an interesting or a happy life (that does not mean you are either boring or miserable; it means these values guide your decision-making). Penelope Trunk has a test I came across years ago. People who fall in the ‘interesting’ camp move away from family for career reasons, are maximisers of looks, status and experiences, have strong opinions and diverse friendship groups, are interested in experimenting and are predisposed to melancholy. Happy people want to be content. Interesting people suffer from existential angst. People who are great at something are obsessives to the detriment of ‘happiness’.

2. The pursuit of happiness alone will make you miserable. Happiness is the by-product of pursuing loftier goals.

3. Find the perfect word; don’t be lazy in speech or writing. People long to be described accurately.

4. You earn the right to be yourself by consistently withstanding people’s reactions to you.

5. Use everything. Don’t save outfits, stories, or bottles of wine. Don’t worry about using garments that stain easily if you love them. White looks lovely on tanned skin.

6. I guarantee you will fall in love with anyone you give your undivided attention to. If you struggle to enjoy human interactions, pay closer attention. Nobody is boring.

7. All villains are redeemable. Even you.

8. Take as much career risk as your health allows, not as much risk as your anxiety dictates is safe. If your genes survived past the 21st century, it is highly unlikely you are wired to enjoy a mundane life. I know many rich, depressed lawyers.

9. If your parents can afford to pay your rent you have 0 excuse for not living a creative life.

10. If not, know that art craves boundaries. Art loves nothing more than a deadline and no desk to write on. Adversity gives you stories. Every great artist had a struggle. Nobody cries looking at nepo babies taping rotting fruit on a canvas.

11. Arguing with someone can be a sign of respect. Someone respects you enough to think they can reason with you and are confident enough in their relationship with you to know it can withstand disagreement. Confrontation is a net positive.

12. All people have something interesting to tell you if only you know to ask the right questions. My favourites are:

a. What were you like in high school?

b. What’s your favourite dish/movie and why?

c. What’s your zodiac sign (confirm whether the characteristics of their sign are true for them)?

d. What’s your relationship with your family like?

13. Many people want to be writers, but not many people want to spend hours and days typing alone. The same goes for all professions, arts, hobbies.

14. Find the exquisite pleasure in a broken heart. Like a baby tooth hanging by its last ligament, the heart yearns to be pulled apart. Some people are melancholic by nature. Those who fight this nature tend to become depressed easily. Those of us who embrace it write really good love letters.

15. There is only one way to be loved for who you are: to be hated for who you are not. It is better to have 10 people who hate you and 10 who love you than 20 who don’t feel anything when they see a photo of your 4-year-old self in striped pyjamas bouncing on Santa’s knee.

16. Looking sexy is incompatible with looking uncomfortable. This goes for both men and women. However, sometimes you need to be a little cold. Never wear tights with over the knee boots. The girls from The North have a point.

17. Walk everywhere and eat a lot of protein, that’s the secret to a ‘high metabolism’.

18. Nuts and legumes and don’t have enough protein: eat skyr, greek yoghurt, white fish, chicken, venison and other wild meats (lower in fat and higher in protein), tuna and shrimp. If you need a snack and you are on the go, buy a tab of cottage cheese and eat it with a spoon like a yoghurt. If you want it to be sweet, buy the pineapple-flavoured one.

19. The sooner you learn not to care about people staring at you, the more productive, joyful and easy your life will become. Whether you are eating a tub of cottage cheese on the bus or wearing your Pikatsu onesie to the corner shop, there is great pleasure in the confidence to ignore society’s unwritten rules.

“People are always angry at anyone who chooses very individual standards for his life; because of the extraordinary treatment which that man grants to himself, they feel degraded, like ordinary beings.” — Friedrich Nietzsche

20. As soon as possible in your life, learn why some people love vegetables. Befriend those of us who grew up eating them out of love, not punishment. The secret is usually good olive oil, a LOT of lemon, and salt. Blanch or steam, don’t boil. Don’t overcook.

21. Buy people coffee and drinks whenever you can; they may not always reciprocate, but you are not doing it because you need a free coffee in the future. People will forget what you tell them but will never forget how you made them feel. Our parents bought us things for free, without expectation, for the first and the longest time. People will never forget you made them feel taken care of and thought of.

22. Order chips at the pub and share them with everyone. Crunchy communal carbs are social lubrication far superior to shots.

23. When you feel grateful about something someone has done for you, text them immediately. A simple text. A check-in or a ‘I thought of you’. Don’t leave it for later because postponing things only leads to deathbed regrets. Don’t let the perfect text be the enemy of a good enough text.

24. Equally, always pay deserved compliments. If your eyes light up when you see a woman in a beautiful dress, tell her. Compliment the men, too; they look nice sometimes.

25. Never network. Make new friends.

26. A loyal and admiring junior is worth ten times the senior who doesn’t know your name.

27. Drugs fry some of the greatest minds of every generation because greatness comes from obsessiveness. Obsessive people have addictive personalities, and drugs that stimulate their brains make people who already feel like Jesus feel like Father God himself. Slowly, their speech patterns change, and they don’t really respond to what you are saying, and they don’t realise it, and then ten years later, they have a psychotic break out.

28. Also, a lot of alcoholics. My cardinal addictions were men and food, and I have channelled them into my career and fitness.

29. Don’t worry whether people invite you to their parties or over their homes for dinner. If you enjoy hosting and feeding others, you don’t need them to return the treat to feel the benefits.

30. Closeted Gays are a million times more fun after they come out of the closet. If you have friends from the past who you sense might be gay and who you distanced yourself from over the years because you did not feel connected enough, give them another shot once they are out to themselves and the world because normally, they transform into full humans after that and a lot of their shortcomings make more sense in the context.

31. Bonus point: If you fancy or fancied me at any point, there is a 70% chance you are bi/gay. Data don’t lie, look into it.

[image: "me and one my many gay ex-boyfriends outside our high school"]

32. If you can’t organise your kitchen in a way that doesn’t make cooking an infuriating task, you have too much stuff. You don’t need two cheese graters. You should not need a hazmat suit to open your cupboard.

33. To boost your self-confidence, buy personal training sessions rather than new clothes and expensive make-up. Fit people look good in anything. It’s hard not to love your body when you spend time working with it.

34. Generally, spending money on things is the least effective way to use your money to improve your appearance and attractiveness. The most effective ways (descending order) are diet, exercise, cleanliness, a good haircut, learning what suits your skin tone and body shape, wearing the correct size, taking a few deep breaths, relaxing your eyebrows and lips, pushing your shoulders down and straightening your back, not fidgeting or playing with your hair, letting your locks frame your face as they please, loosening up your belt, shoe strings, top button, steaming/ironing your clothes.

35. Most people need to size up in clothing and won’t do it either because they are attached to the size they were wearing in college or because they don’t realise that ‘I can pull the zipper up’ is not the definite cue that something is the best size for you. I wear a UK size 12 (US size 8), and curiously, 90% of my friends wear smaller sizes than me. Reader, I am not the biggest in my social circle but I am the most effective looks maximiser. Some men need to size down, but it’s rare.

36. If you want to smile for a photo or to conceal your inner existential dread, touch your tongue behind the top row of your teeth. It makes your smile look genuine, and your eyes light up. I read it in Cosmopolitan when I was 13 and never stopped doing it. It is a handy trick if you are mercurial and don’t want to spend a whole night telling people everything is fine because the gothic novel princess in your brain would rather have stayed under the duvet.

[image]

37. Your habits become your character and as you can change your habits, you can also change your character. You can reinvent yourself whenever you want. Do the things the person you want to be would do.

38. Don’t ask people whether they think you can do something, ask them how to do it instead.

39. If someone gives you negative feedback, react calmly and gratefully, even if you disagree. You want them to feel comfortable to do it again. Reward those who engage in social behaviours that risk their social standing but ultimately benefit your personal development. Don’t shoot the messenger. Get a link for anonymous feedback.

40. If there is no food left over, someone is still hungry.

41. Always be ready to be seen naked, it doesn’t matter if you never have casual encounters. You deserve presentable underwear every day and sexual vigor is a sign of a thriving organism.

42. Don’t listen to people triggered by phone-yielding youths; take hundreds of photos of your friends and times together. It will boost dopamine every time you flicker through your album.

43. Take candid photos of people and send them to them. Even strangers! When you go on holiday abroad, photograph a couple kissing and ask them to airdrop their photo. They will be so grateful.

44. Infatuations are to be enjoyed twice. The first time is when they are felt. The second is when they are confessed. Tell them and remember point number 10 above.

45. Don’t worry about boosting other people’s egos because they think you fancy them more than you do. Romance is not a blinking match. Infatuations are selfish acts. We tell people we want them because we will burst if we don’t, what they do with it is none of our business.

46. If you want to know how someone judges you, notice what they criticise about others when they gossip with you. Remember that this is also how they judge themselves.

47. Everyone is looking for free therapy, whether they know it or not. Time your pauses generously after each question.

48. Envy is my favourite feeling. I am awash with excitement when I feel it. It’s my subconscious’s way of showing me what I want. Now I can go out and get it.

49. My second favourite feeling is desperation in myself and in others. Don’t be repelled by it; receive it and channel it. People live lives of meekness out of fear of exposing their wants. Underpinning this is the lack of belief they can get what they want once they’ve said they want it. To want and to not get is a universal human condition, and it is that universality that makes it romantic and timeless, not sad and pathetic as its bearers fear. We are all in the gutter, but some of us are looking at the stars.

50. Don’t distance yourself from people because they are better looking or more privileged in material ways unless they are obnoxious about it. Having hot, rich friends is a superpower.

51. If you don’t want to live life anxious, people will abandon you when you are poor, sick or sad; don’t abandon people when they are poor, sick or sad. Superpower.

52. Generally, the more you are afraid people will judge you about something, the more likely it is you judge others by that value. If you don’t value, say, unearned wealth, then you should be pretty chill about people finding out you never went abroad until you went to uni.

53. 70% of looking presentable is being very very clean.

54. Most people go to grad school because they don’t know what to do with their lives. Your parent's money is better spent investing in your new business. If you don’t know what business that could be…

55. ….get a job, any job you can and pay close attention to which parts of it you enjoy and hate, what comes easier to you than your colleagues and what comes harder. Then, find another job based on those.

56. Life is too short to fight your sensitivities and proclivities. Don’t be embarrassed by what moves you, and ignore the repressed people who are jealous you are living an honest life.

57. Usually, when people are repeatedly triggered by a specific attribute in people (e.g. insecurity, snobbism, vanity, selfishness), it is because they are aware they have it too.

58. Men are good at arguing, and women are good at manipulating. Women need to learn to fight back and not flee a fight, and men need to learn to be subtle and play the long game.

59. One time in your life, read a bunch of self-help books. Do it once: finance, fitness, career etc. Do everything they say: set up your savings account/pension/investment scheme, start weightlifting, clear out your closet, fold everything Mary Kondo style etc. Then, never read another self-help book in your life.

60. There may be people you were very fond of in your life but who find it hard to be around once your lives take different turns. You might be a painful reminder of the person they could have been but aren’t. Leave the door open if you want but let them go in peace.

61. If your friend or partner is upset, ask them if they want solutions or a listening ear before you autistically ruin the vibe.

62. When I ask friends for feedback on my writing, and they comment on the story or commiserate me on something that sounds sad- I don’t care. I am more interested in knowing if they found the writing entertaining, nourishing or moving. If someone asks you to critique their art, gauge what they want. Many people crave encouragement. A few crave the candid and withering feedback.

63. Good career advice for many women is never to learn to do the things you don’t want to continue doing. I am useless with working diaries and Excel sheets, but you can always count on me to give a speech or chair a panel.

64. Also, always learn to do the technical things only a handful of men in the team know how to do. In one of my initial campaigns, I lasted longer than most other staffers because I insisted that the only man in our group who could program the backend of our new app and handle the data inputs and outputs to teach me how to do it too. I ignored his protests that it would be quicker for him to handle it than teach me. When the time came for our next assignment, only two out of tens of staff members were diploid to the next state: me and the dipshit. The girls who were very good at separating the recycling got sent home.

65. There is no escape from suffering. You can either suffer because you love someone or something or because you don’t love anyone and anything. Decisions, decisions, decisions.

66. Splurge on what you use daily; save on what you use once a year. Buy the best-fitting fucking jeans. Don’t worry about buying heels; remember, you can’t dance in them.

67. Don’t say you hate your job if you actually love it. Don’t say you love it if you actually hate it. Resist the temptation to lie when people ask you how you are doing, but if the answer is genuinely that you are tired, stressed or bored all the time, then ask yourself what would need to change for you to feel energised, motivated, and engaged. Whenever someone asks me if I like my career, it is an opportunity to remind myself how grateful I am.

68. Misery loves company; don’t take advice from people whose lives you don’t want to emulate. One of the most miserable married women I know (my mom) is sending me Pew Research Marriage Makes People Happier studies.

69. The cure to hate is curiosity.

70. Something is only a problem if it makes you feel bad. Eating healthy is very different from ‘dieting’.

71. Become people’s safe space by controlling your reaction when you witness them being humiliated or confessing something embarrassing. Many people’s nervous systems are fried from being raised by reactive parents. The reason people keep their struggles or shameful moments secret, with compounding detrimental long-term effects, is because they still have the emotional composition of a toddler eager to please their elders. If you want to enshrine emotional resilience in someone, model stoic acceptance of life’s rollercoaster. Whatever it is, we will work through it.

72. If you get a baby pet, say a puppy or kitten, take a million photos and videos of them while they are still small. Presumably, the same goes for baby humans, but what do I know.

73. Embrace responsibility, act like you, and you alone must save the world. If the world’s lost, it’ll be on you.1

74. If you don’t know what to write about, stop stopping yourself from writing what you are thinking. There is a reason I mostly write about men, careers, and mom. Most people hate writing because when they try to do it, they force themselves to write what they think will make them look good: a topic that makes them sound serious, an argument that makes them sound deep. Who are they kidding? Most of people’s minds are in the GUTTER. WRITE ABOUT THAT.

75. Be the first on the table to put down your knife and fork and use your fingers when the dish craves it. Others will silently thank you.

76. Do you fancy them, or do you want to be them? If it’s the latter, don’t fret; copy them.

77. Don’t use rich men for money; use them for access.

78. Never order takeaway alone. Buy a steak and a bag of salad. Come to think of it, never order take away, ever, unless you feel nostalgic. Buy two steaks and a bag of salad.

79. Enjoy the power and beauty of your youth. [https://www.goodreads.com/quotes/40501-enjoy-the-power-and-beauty-of-your-youth-oh-nevermind ] Oh, never mind. You will not understand the power and beauty of your youth until they've faded.

80. If a social situation needs to claim an ego, offer up your own. People feel subconscious loyalty to those who let them save face.

81. Don’t worry about powerful men chasing you and then hanging you out to dry. Let them think they humiliated you. Men who are not psychopaths but have leadership qualities feel terrible when they know they hurt women. Don’t try to take revenge; let the situation cool off and use them for favours for the rest of your life.

82. Proactively give positive feedback to people excelling at something for a long time. People stop acknowledging excellence when you break into the top, but even Obama craves to know that his speech went well.

83. When someone posts online about a relative or friend dying or some other personal misfortune, message them immediately with a simple offer of sympathy. Don’t worry if you don’t know them well enough. The result of people looking for the perfect reaction to people’s grief is that we leave the grieving to struggle alone.

84. Sometimes, people need you to mirror their feelings to feel heard; other times, they need you to calm them. Know which friend will give you which, too, if you want to let your feelings flow with a friend. If I am distressed, I don’t want to be with people who will mirror my emotional state because that makes me feel worse. Equally, if I am very excited about something, I don’t want to confess it to the friend who asks rational, practical questions about every update.

85. Whether you think you can or can’t do something: you are right. A lot of success is about ambition more than it is about skill or even hard work. Most people don’t even apply.

86. Men and children love red dresses, lips and nails. Find the crimson shades that suit your undertones and overtones and wear them liberally.

87. Wear at least 2 different primers under your foundation.

88. Buy professional shampoo and conditioner.

89. Start a blog. [https://blog.penelopetrunk.com/penelopes-guide-to-blogging/ ] A private journal is not good enough because you won’t do it. It doesn’t matter if nobody reads it at first or ever. You are not writing to make money but to force yourself to structure your thoughts. Self-discovery will make you richer in the long run. People assume those who express more know more. Studies show individuals who speak more during group interactions are likelier to be viewed as leaders, independent of what they say.

90. The most comforting relief of grief destined never to resolve itself is to think of everyone else suffering the same pain. If you don’t think suffering brings you closer to God, know it brings you closer to mankind.

91. Dressing down when you are a regular glamazon is a power move. Every now and then, show up to a party in jeans and a crop top to keep them guessing.

92. The sexiest recipe in the universe: chicken thighs in cream and tarragon (Jay Rayner has the best recipe).

[image]

93. Hang around people significantly younger and older than you. Pick a few and develop close friendships with them. Feed off the energy of the young and soak the wisdom of the old.

94. Finally, someone in my feedback link said I am obsessed with status (brother, you are telling me?), but I have found status to be a poor motivator for any habit that sticks. If the 12 years of adulthood have taught me anything about self-improvement and discipline is that the only effective motivation to do anything is to take care of others. Get fit, make money, and amass clout and social influence, all in the hope that if you find yourself driving down the highway, you won’t speed past the wounded dog. Everything else falls off the wagon."]]></description>
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<item rdf:about="https://onethingnewsletter.substack.com/p/the-new-rules-of-media">
    <title>🟧 The new rules of media - One Thing</title>
    <dc:date>2024-12-13T06:59:40+00:00</dc:date>
    <link>https://onethingnewsletter.substack.com/p/the-new-rules-of-media</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["20 lessons for digital media’s present and future

Kyle Chayka: There’s an old-school magazine editorial format that goes something like “The New Rules for [X]” or “The New Way to [Y],” posing a tongue-in-cheek surety. New York magazine revived it in 2023 for its post-COVID etiquette package “The New Rules” for dating, partying, parenting, etc. Lately, some lines about the tumultuous landscape of digital media have been rattling around in my head, little axioms about How Things Work Now in our micro-era of news influencers, video podcasts, and group newsletters. So I packaged them up in that style. The implicit promise of all such guides: If you follow these rules, you will definitely succeed.

With input and contributions from Delia Cai, David Cho, and Nick Quah.


1. Everything is a personality cult, and maybe just a cult. You have to cultivate your own, no matter how small. To do so you must always be relatable, but also ideally aspirational. Just don’t get too out of the reach of your cultists.

2. New platforms emerge all the time and some of them become very popular. The best way to succeed online is to surf the upward wave of a new platform by committing 100% and catering all of your output to it. It’s a land grab game. Once you win the game, then you can be less obsequious to the platform.

3. No matter if you’re a text-only website, it is now in your best interests to hire camera-ready contributors who will make successful video-podcast clips. The problem is journalists and critics aren’t generally known for their personal aesthetic appeal.

4. Parasocial relationships are the name of the game. When people call for a Joe Rogan of the left, it seems like they don’t realize that one of the reasons he is so powerful is that he is many of his listeners’ best friend. People spend hours and hours a day with him; his show and its extended universe have become an on-demand loneliness killing service. The power (and value) of that relationship is unmatched. Puck is a parasocial publication, that’s why you hear the tentpole writers’ voices in solo podcasts.

5. Consumers tend to find a few trusted sources of facts and opinions and stick to them, then it’s hard to tear the consumers away. The sources could be podcasts or influencers or TikTok accounts or platforms. But when one sinks into decay or disappears completely there’s a chance to grab the formerly loyal consumers.

6. Each time a platform decays or fades in popularity there is a fresh chance to reset the online hierarchy. New voices go from obscurity to prominence and old brands start losing their holds on authority. Look for those moments and take advantage of them. (See the exodus from X to Threads and Bluesky.)

7. Locality and specificity are good things and offer ways to preserve meaning in the increasingly contextless internet. You have to remain tied to your own digital geography or the scope of a specific viewpoint. An audience wants to feel like an in-group, like they’re in on the joke, even if that joke is just that the mayor of New York sucks.

8. The most compelling publications or media brands are the ones that can throw the best parties, because it shows they can mobilize an IRL group of interesting people, who are then consumers and customers and clients. (See Feed Me, The Drift, Byline / The Drunken Canal cinematic universe.) Media brands increasingly work like fashion brands: Consumers have to want to wear them. If no one wants to come to your party, you’re doing it wrong.

9. Be vigilant. Break up with them before they can break up with you, whether it’s platforms, employers, or audiences.

10. Average consumers are less obsessed with newsiness than the media industry tends to think. Evergreen content is good, whatever is interesting is good, even if it’s “old.” Non-newsy newsletters are replacing the racks of undated magazines at the grocery store checkout and they’re probably making more money than you are. (See also the true crime boom: Who cares if it’s not a recent murder?)

11. If you want a publication or a writer / podcaster / video maker to continue existing, find a way to pay for their work as directly as possible. Your fav old magazines and sites are going to continue disintegrating and contributors will spin off solo or in little groups. (See Hearing Things from ex-Pitchfork staff, Best Food Blog from ex-Epicurious and Bon Appetit staff.) The job as a consumer is to find and support them

12. Everything is iterative. A single Instagram or Twitter account becomes a newsletter becomes a small publication with a few contributors becomes a corporation. (See The Free Press.) Thus it makes sense to build your concept in public and test its engagement at every stage. Every powerful brand starts with a single post. As with restaurants, new publications or writerly personas will pop up in established spaces and then go independent when they can survive alone.

13. Everything is multi-platform and multimedia. Not just journalist-personalities, but every magazine issue, every feature package, every article. The article is just the intellectual property made to be leveraged in as many spaces as possible. The presentation has to be optimized in every venue: You need good Instagram pinned posts, whether you’re a person or a brand, not that there’s a difference.

14. Broadcast on every channel, at least if you want to intensify your personality cult: text, livestream, video, audio. Jamelle Bouie broadcasts his ideas (and persona) on every platform at once. His TikTok commenters mostly ask him where he buys his very fashionable jackets. Now we’re watching Ezra Klein talk on the NYT site as well as listening to him. You have to be better than the rando parroting your articles in a selfie video.

15. No one is media literate. The more you explain who you are and what you do, the better. Preface your newsletter with the explanation of wtf you’re writing, anyway, because your subscribers don’t remember. The “enhanced bios” of NYT, Vox, etc, are long because of SEO but they also make explicit the expertise that was once just assumed from professionalized media.

16. Rely on nothing you can’t take with you. For now, Substack email lists and Stripe charges are still portable. If they weren’t, I would move to Ghost, because Substack’s incentive is to get you as locked in as possible. (Patreon still keeps your Stripe info, therefore fuck Patreon.) The same goes for audiences: Direct traffic, through homepages or email inboxes, is the most reliable because no one can take it from you, but it’s the hardest to cultivate.

17. The traditional metrics of success don’t matter. Don’t rely on the old regime to recognize the achievements or potential of the emerging one. There’s no Pulitzer for newsletters or TikTok explainers; BuzzFeed News died winning a single one. The most successful small digital media businesses are YouTube channels that no NYT exec will ever recognize.

18. Advertising will never die. Even if Substack thinks it designed itself as the anti-ad content ecosystem, just take a look at all the newsletters with sponsored posts, classified listings, and partner email sends. Going subscription-only means leaving money on the table, which no media company can afford. Display advertising alone is kind of impossible, too. Semafor makes a major chunk of its revenue from IRL sponsored schmoozing events

19. Nothing matters more than the relationship between a person, brand, or publisher and their audience. Screentime has become a colosseum where everything is in competition with everything else: email from work competes with text from a friend competes with Instagram and Tiktok. Every second for the viewer is just that viral video where the person picks between two pop stars. You’re always deciding what to pay attention to. The relationship between person-who-makes and person-who-consumes is paramount to long-term success, because if you are winning that game then you will be able to survive.

20. Make sure you know why you’re doing something, especially if you’re a publisher or brand and you have limited bandwidth and / or resources. Your print magazine has a blog? Why? What is that accomplishing? Is it even good or does it make you look bad? Define your goals, inspect them thoroughly and be able to have an honest answer about why you want them. Media does too many things because they seem cool internally, when the audience doesn’t really give a shit."
]]></description>
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    <title>The Anarchist and the Hockey Stick - by Adam Mastroianni</title>
    <dc:date>2024-12-09T03:25:52+00:00</dc:date>
    <link>https://www.experimental-history.com/p/the-anarchist-and-the-hockey-stick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OR: "The Inquisition was right""]]></description>
<dc:subject>adammastroianni 2024 science paulfeyerabend thomaskuhn karlpopper anarchism galileo inquisition catholicchurch history mrna vaccines crispr rules rulebreaking psychology fraud fakery funding research progress nih risk risktaking government governance scientificmethod mayaangelou nuisance againstmethod hopckeystick growth raccoons darylbem 2011</dc:subject>
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    <title>What San Francisco carpooling tells us about anarchism | Aeon Essays</title>
    <dc:date>2024-12-07T19:27:35+00:00</dc:date>
    <link>https://aeon.co/essays/what-san-francisco-carpooling-tells-us-about-anarchism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How San Francisco’s free rides system can help us understand anarchist theory and the work of the late, great James C Scott"]]></description>
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    <title>Real Anarchism Has Never Been Philosophized: An Interview with Catherine Malabou - YouTube</title>
    <dc:date>2024-11-14T01:05:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pxHeRqphOzg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Acid Horizon, we had the privilege to discuss the metaphysics of anarchy with Professor Catherine Malabou of the European Graduate School and the Centre for Research in Modern European Philosophy. In the interview, we use the introduction to Reiner Schürmann's work "Heidegger on Being and Acting: From Principles to Anarchy" as a jumping-off point to discuss the question of an activity without principles, a unity of theory and practice which supersedes all structures of obedience and commandment. We talk with Professor Malabou about the historic failure of Western Philosophy to realize the riskiness of its metaphysical anarchisms in political terms, and the pleasurable plasticity of the anarchic formation of new modes of living. We are left with the pertinent question; has anarchism ever been truly philosophized? Thinkers in the discussion include Schürmann, Ranciere, Foucault, Deleuze, Aristotle, Reich, Stirner, Heidegger, Hegel, Derrida, Agamben, Proudhon, Marx, and many, many more!"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=ddy5uMdzZB8">
    <title>Ed Yong, Journalist/Author - XOXO Festival (2024) - YouTube</title>
    <dc:date>2024-10-11T02:33:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ddy5uMdzZB8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Avid birder and Pulitzer-winning science journalist Ed Yong built a devoted audience for his deeply empathetic coverage of the pandemic for The Atlantic, while his two New York Times bestsellers, I Contain Multitudes and An Immense World, shared his curiosity about life on Earth at all scales.

Ed's official homepage: https://edyong.me/
Subscribe to his newsletter: https://buttondown.com/edyong209
Buy his books: https://bookshop.org/search?keywords=%22ed+yong%22
His reporting for The Atlantic: https://www.theatlantic.com/author/ed-yong/
Audubon Society on the Spoonbill Club: https://www.audubon.org/magazine/new-birding-club-wants-help-covid-long-haulers-safely-enjoy-nature-together "]]></description>
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<item rdf:about="https://www.theatlantic.com/health/archive/2024/06/pickup-basketball-sociology/678677/">
    <title>The Secret Code of Pickup Basketball - The Atlantic</title>
    <dc:date>2024-09-27T23:22:35+00:00</dc:date>
    <link>https://www.theatlantic.com/health/archive/2024/06/pickup-basketball-sociology/678677/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The game presents a social problem: How does one find comity among a group of jostling strangers?"

...

"The only immovable object on my weekly calendar is a Sunday-night basketball game. We play in a rented gym in Washington, D.C., usually at a high school, because we’re all conserving cartilage and the local middle schools don’t place much cushioning underneath the hardwood. The game has been running for more than 20 years, but it wasn’t always on Sunday nights, and none of the original players is still around. When people get hurt or move away, they’re replaced like planks on the Ship of Theseus. The continuity of the game is the important thing. It has to stay in motion, but not because anyone is trying to get somewhere. None of our regulars retains any ambition of climbing up to some higher echelon of organized basketball, at least I hope not. That’s part of the game’s magic. The enlivening competitive energies that it summons have no higher purpose. They are entirely internal to the game. Play in earliest childhood has this quality.

In 2015, Nick Rogers, now a sociologist at the University of Pittsburgh, conducted an ethnography of a pickup-basketball game. Like an anthropologist who heads into the bush to live with tribe members, Rogers became one of the game’s regulars. During breaks, he took hurried notes on his iPhone. (Nice work, if you can get it.) Rogers wanted to understand the paradox of pickup basketball. Its culture is aggressively masculine. Its players tend to be diverse in age, race, and class. They jostle one another, elbow to elbow. They collide with full force. They get loud. And yet, fights are relatively rare. Rogers believes that this carefully pitched intensity is enabled by a special set of norms. These aren’t etched into stone like the Ten Commandments, he told me, but the players he interviewed on the sidelines were all fluent in them, and even reverent toward them. This unspoken code keeps the game from tipping over into violence. It allows a small group of perfect strangers with little in common besides basketball to experience a flow state—a brief, but intense, form of group transcendence.

Ethnographers like him have infiltrated nearly every part of the sports world. They have embedded themselves in locker rooms, team buses, and even vendor booths at baseball-card shows. One slipped into the cold Pacific along California’s coast on early mornings, for months, to study how surfers take turns. Pickup basketball has attracted particular attention from sociologists because it is such a social game. To play it well, five people—which is to say, a group roughly the size of a rock band, a hunting party, or a nuclear family—must move together in a way that can be improvised in real time. They may all be strangers, and yet the ball will pass among them as though controlled by one mind. I’ve been an intermittent part of these games for most of my adult life without ever really thinking through what they represent, or how they come together. One aspect of the paradox of pickup basketball is its invisibility to those who play.

The sociologist Jason Jimerson conducted the first participant-observer study of pickup basketball, in the 1990s. He was inspired by a pair of writers who had traveled across the United States in search of the country’s best games. As a master’s student at the University of Virginia, Jimerson played every week at a gym near campus. He later published a paper describing how players maximized time on the court and quality of play. As a Ph.D. student at the University of Chicago, he returned to the subject for his dissertation. He began playing in a lunchtime game at the YMCA in Waukegan, a suburb just outside the city.

“Basketball started at the Y,” Jimerson told me. This one was right next to a courthouse. A judge and probation officer would sometimes play with someone who had recently been imprisoned. Between games, Jimerson dictated notes into a tape recorder. He even filmed some of the action. He wanted to compare different basketball cultures. He started playing at Cabrini-Green, a Chicago housing project that has since been torn down. When Jimerson’s colleagues told him that they feared for his safety, he sensed a touch of racism, but still, he took precautions. To endear himself to his fellow players, he bought a pair of expensive leather basketballs and brought them to games. “I knew there was a reason we let you study us,” one of them told him.

Jimerson has a poetic and plainspoken definition of sociology: He calls it “the science of people doing things together.” He took on pickup basketball as a research subject because it’s a very difficult thing that groups of people do together—even when they are very different from one another. If good feelings pass frequently among them, that helps. Rogers was interested in how players generate this atmosphere of fellow feeling. He had read Jimerson’s work; he was a prepared observer. He noticed that teammates maintained a strong norm of mutual encouragement, even—or especially—when one of them wasn’t very good. “Someone would miss a shot, and instead of their teammates saying, ‘Don’t shoot anymore, loser,’ they would say, ‘Keep shooting, shooter,’” Rogers told me. Players who dribbled endlessly, or attempted low-percentage fadeaway three-pointers, were also dealt with gently. Someone might communicate their displeasure by rolling their eyes, subtly, to other teammates or bystanders. But they wouldn’t confront those players directly.

To keep the larger game from breaking down, players also have to cooperate with their opponents, especially in the absence of neutral referees. The difficulty of this task depends on how many players are waiting on the sidelines, Jimerson told me. If there are just a few, then most people get to play again immediately whether they win or lose. As a consequence, they aren’t as competitive. The quality of the game diminishes, but there aren’t as many conflicts. The more players who are waiting, the higher the stakes, because losing may mean sitting through two games—and when stakes are too high, Jimerson said, “people really start fouling.”

The larger social order is most endangered during competitive games. Disputes may begin when players disagree about the score, or whether someone traveled or stepped out of bounds, but most happen when people argue about fouls. In pickup basketball, individual players must announce when they’ve been smacked, shoved, or otherwise touched inappropriately. Like any responsible sociologist, Jimerson is hesitant to traffic in universals, but he told me that nearly all pickup-basketball players have a norm against calling “ticky tack” fouls, which are too light to have really affected a person’s shot. The whole point of pickup basketball is to keep the game moving, he said. (Group flow states are a core interest for Jimerson; he has also done ethnographic research on musicians who perform in impromptu jam sessions.) This is why no one shoots free throws in pickup; it would interrupt the game. But so do extended arguments. In my Sunday-night game, we have an explicit norm that if a player says they were fouled, opposing players are supposed to respect the call, even if they disagree.

Such norms are standard in pickup basketball, but any player can tell you that they’re sometimes broken. Michael DeLand, a sociologist at Gonzaga University, told me that he observed extended disputes while playing in a long-running pickup game in Santa Monica. He chose it because it was more intimate than the world-famous games just down the coast at Venice Beach. He wanted to get to know the players. “There were Orthodox Jewish guys playing with businessmen, bartenders, bouncer types, rappers, and actors,” DeLand said. They arrived by foot, bike, bus, and car. Some became friends. DeLand noticed that when players engaged in extended arguments on the court, a folk legal process played out. People appealed to precedent. They made statements of evidence. Those who were waiting on the sidelines for the next game served as a jury, although their verdict wasn’t necessarily dispositive. Players on the blacktop would sometimes say, “Fuck you, you don’t get a say,” DeLand told me.

Rogers also studied disputes at the state-school gym where he played. He noticed upper limits to the intensity of verbal disagreement. Players were hesitant to use the sort of homophobic or misogynistic slurs that are common in, say, an online game of Call of Duty, because they would prolong the argument and make violence more likely. Even at their angriest, players would try to give off some signal that they weren’t taking the dispute so seriously, Rogers told me. They could be nose to nose, screaming at each other, but they would also smile subtly, or find another way to convey that they weren’t looking to escalate into a fight. In many instances, when players reached an impasse, someone would shoot to settle the matter. Rogers stressed that this was “more than just a semi-random way to resolve the dispute.” Players seemed to have a mystical belief that the basketball gods would dictate the outcome of the shot, expressed in an axiom familiar to almost all pickup-basketball players: “Ball don’t lie.”

Jimerson told me that he thinks of basketball as “a third place,” apart from home and work. In a third place, the usual social hierarchies are suppressed. People feel comfortable being themselves around strangers, and relating to others. That’s why a good regular game is a beautiful and fragile thing. I count myself lucky to have had a spot in one (or more) for nearly all of my adult life, and plan to keep it that way for as long as possible. I’ve known several guys who played into their 60s. It didn’t surprise me to learn that Jimerson is one of them. His last years on the court were some of his favorite. “Old guys have a different understanding of the game,” he told me. They know how to use back cuts and how to pass. They get into fewer disputes. They keep the game moving. The luckiest ones stay healthy long enough to play pickup with their adult kids.

Injuries give players a taste of dreaded, but inevitable, retirement. For the past few months, a friend I play with in a different game has been healing from a torn calf muscle. His doctor has barred him from the hardwood. He described this experience to me as a disturbance of the soul. Basketball is where he gets his exercise but also human connection. He shows up to the game with his full self, and he knows that others will too. “I love watching these grown-ass men limping around, giving every ounce of their energy to try to win,” he told me. On many holidays, he drops a message of gratitude into our WhatsApp group. He thanks us for the many blessings of the game and the microcommunity it has created. He talks about how much he cherishes it. Last week, he sent over a different message, an announcement. He described it as long overdue. He had been cleared to start stretching. By early July, he said, he’d be back on the court. It will be good to see him."]]></description>
<dc:subject>social pickupgames basketball flow 2024 rossandersen urban society rules codesofconduct transcendence nickrogers 2015 ethnography paradox culture play sports norms michaeldeland sociology jasonjimerson</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=3llNvNfGHAU">
    <title>Lenin and the Politics of Rehearsal - YouTube</title>
    <dc:date>2024-09-06T03:23:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3llNvNfGHAU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Practice makes different."

"100 years after Lenin’s death, his exhortations to learn and think in the concrete remain urgent for our movements. What does it mean to approach our political practice not as an abstract set of rules, but as a collective rehearsal of coming worlds? And how can we perceive, expand, and connect contemporary world-experiments rehearsing abolitionist, communist, and anti-imperialist movement around the planet?"]]></description>
<dc:subject>ruthwilsongilmore 2024 practice praxis marxism vladimirlenin rehearsal movements anarcho-communism systems structures artists athletes bertholdbrecht thinking doing howwethink change changemaking entertainment learning howwelearn abolitionism communism antiimperialism anti-imperialism models modeling socialism theory rules politics experimentation worldbuilding subjectivity objectivity becoming constraint action activism emancipation ussr sovietunion capitalism debt developmentalism calvinism fundamentalism thirdworld revolution war russia freedom imperialism domination self-determination globalsouth mnroy liberalism individualism groupindividualism paternalism fascism lenin selfdetermination</dc:subject>
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<item rdf:about="https://freakonomics.com/podcast/how-does-the-lost-world-of-vienna-still-shape-our-lives/">
    <title>How Does the Lost World of Vienna Still Shape Our Lives? - Freakonomics</title>
    <dc:date>2024-05-28T05:43:22+00:00</dc:date>
    <link>https://freakonomics.com/podcast/how-does-the-lost-world-of-vienna-still-shape-our-lives/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From politics and economics to psychology and the arts, many of the modern ideas we take for granted emerged a century ago from a single European capital. In this episode of the Freakonomics Radio Book Club, the historian Richard Cockett explores all those ideas — and how the arrival of fascism can ruin in a few years what took generations to build."

[See also:

Vienna: How the City of Ideas Created the Modern World, by Richard Cockett (2023)
https://yalebooks.co.uk/book/9780300266535/vienna/

"How can one European capital be responsible for most of the West’s intellectual and cultural achievements in the twentieth century?
 
Viennese ideas saturate the modern world. From California architecture to Hollywood Westerns, modern advertising to shopping malls, orgasms to gender confirmation surgery, nuclear fission to fitted kitchens—every aspect of our history, science, and culture is in some way shaped by Vienna.
 
The city of Freud, Wittgenstein, Mahler, and Klimt was the melting pot at the heart of a vast metropolitan empire. But with the Second World War and the rise of fascism, the dazzling coteries of thinkers who squabbled, debated, and called Vienna home dispersed across the world, where their ideas continued to have profound impact.
 
Richard Cockett gives us the entirety of this extraordinary story. Tracing Vienna’s rich intellectual history from psychoanalysis to Reaganomics, Cockett encompasses everything from the communist rebels of Red Vienna to the neoliberal economists of the Austrian School. This is the panoramic account of how one city made the modern world—and how we all remain inescapably Viennese."]

[via the CW&T newsletter:

"Late last Thursday night, Che-Wei was on a train to Boston and he texted me "we should figure out how to argue better". I texted back "sure, but please first more context".

He then sent over one of the latest Freakonomics podcasts, How Does the Lost World of Vienna Still Shape Our Lives? In this episode Stephen Dubner chats with Richard Crockett about his recent book Vienna : How the city of ideas created the modern world. The part about arguing only comes at the very end. But it left me yearning to learn more about Vienna. Also, Dubner boasts that Crockett's book was one of those rare, lucky reads that happen only once or twice a year that you can't stop thinking about.

Early in the book, Crockett talks about the concept Bildung, an idea coined by Prussian philospher + education administrator Willhelm von Humboldt (1767-1835) where people prioritize and value lifelong learning and curiosity, as opposed to class and money. In the late 1800s, Vienna was very much a city of immigrants, and the people who lived there formed very strong connections with these ideas. He then goes on to talk about how these values were cultivated and shaped society.

I'm not going to re-tell the whole book, but aside from establishing access to free standardized, multidisciplinary education for men and woman ages 6-14, being a hobbyist, tinkerer, having interest in the arts or philosophy was very much ingrained in everyday life. Part of this had to do with the cafe culture, but also the architecture of middle class homes. These were very well suited with spaces to not only host gatherings, but to have workshops, or even terrariums/animal/insect habitats. It was common for groups of friends to gather at homes and for fun attempt to replicate some of the latest experiments published in scientific journals, or for young kids to raise and study insects or animals.

We all know how the story ends (not good). And even though I haven't finished the book, I can't stop thinking about that world, its loss and wondering about what parts of it remain and can be cultivated."]]]></description>
<dc:subject>vienna history economics 2024 stephendubner ryankelley freakonomics richardcockett nazis progressivism austria austrianschool art politics science society civilization freud wittgenstein gustavklimt gustavmahler redvienna psychology arts modernity architecture marketing design europe us socialsciences arguing education howwelearn tinkering gatherings workshops openstudioproject willhelmvonhumboldt friedrichvonhayek ronaldreagan margaretthatcher capitalism freemarket freemarkets lifelonglearning knowledge decentralization 1880s curiosity cafeculture culture thirdspaces coffeeshops hollywood music goldenage billywilder fredzinneman filmmaking rudolfbing opera immigration ukraine austro-hungarianempire meritocracy bildung nationalism antisemitism democracy stefanzweig rules nannystate liberals liberalism state socialism power control ernstgombrich fascism nationalsocialism hitler nazism richardneutra psychoanalysis communism coldwar josephschumpeter business consumerculture advertising vancepackard regulation me</dc:subject>
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    <title>the city and the limiting virtues - by Sara Hendren</title>
    <dc:date>2024-04-06T20:48:41+00:00</dc:date>
    <link>https://sarahendren.substack.com/p/the-city-and-the-limiting-virtues</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""freedom to" and "freedom from" in the cafe, church, and library

Faro café, in Harvard Square, gets its name from the Spanish word for “lighthouse,” and it’s got a no-laptops policy that is gently, but strictly, enforced.

You can look at your phone. You can use a little gaming tablet. But they’ve outlawed laptops — upright and rectangular cognitive anchors that suck all energy toward themselves. Multiplied across a room, laptops erect an office where a café had been. And Faro is trying to keep the office at bay.

But the office-style café is really great, you say. It is! You can go a few doors down in a couple directions and find some good ones. But Faro has their little manifesto printed and hung on one wall — unobtrusive, easy to miss — and they just want something else happening in the space.

I sent my architecture students to Faro and two other nearby sites this spring — a scavenger hunt to find some of the “limiting virtues” embedded in buildings. I got inspired by David McPherson’s The Virtues of Limits, where he lays out humility, reverence, moderation, contentment, neighborliness, and loyalty as virtues that constrain us in order to set us free.

All these virtues are laudable, surely, but not exactly high on the aspirational list in a culture more enamored of the active virtues, like courage and magnanimity. I wanted students to see where a built space takes away some freedoms — enforcing the moderation and contentment that mitigates all-screens-all-the-time, for example — and thereby opens up other freedoms. A no-laptops policy means you can’t get a certain kind of work done, but it does mean everyone present will be a little more eyes-up-and-talking, or maybe absorbed by a book or notebook. The activities will be at the speed of the body, one to another. Is it nostalgic and precious? Maybe. But it’s not the only café in town to make this move, and I think there’s some signal there. Faro started out with no-laptops only on weekends, and the policy was welcome enough to make it a daily norm. Over at Zuzu’s Petals, it’s no devices of any kind.

Across the street from Faro is St. Paul’s Parish, where you can come exactly as you are, but reverence is always encouraged — including in the weekday noon masses sung by a boys’ choir, complete with Elizabethan collars. (St. Paul’s has one of the only choir schools in the United States!) Sacred spaces aren’t a popular subject in architecture schools except as antiquarian study, I find. I suggested students visit either this great cavernous space in the middle of the bustling university square or the Cambridge Insight Meditation Center nearby, with its beautifully pared-down top floor of a grand old Victorian house. I could also have suggested a visit to the nearby monks’ dwelling at the Society of Saint John the Evangelist, whose exquisite stone chapel often features a sandwich board out front, enticing passersby not with lunch deals or storewide discounts but that rarest (limiting) thing: silence.

And speaking of silence, their last stop was the main branch of the Cambridge Public Library, especially its contemporary addition to the 19th century original.

The library holds a gradation of the limiting virtues: a half-quiet first floor with new books, tables and chairs for afterschool tutoring, and the information desks for everyone — the neighborliness of a public institution’s front door. The second floor features enclosed meeting spaces for groups on a first-come, first-serve basis, plus a really really quiet room for patrons wanting the moderation of all notifications off. The entire third floor is devoted to children — a beautiful raucous energy, with activity rooms, cozy nooks, and floor-to-ceiling windows on every side. A teen room in the old structure holds high-backed wing chairs and booths for semi-sedentary socializing, and a maker space occupies much of the basement. Things you can do and things you can’t, by design.

McPherson writes that the limiting virtues are grounded in the dispositional substrate of an “accepting-appreciating” stance toward the world, as opposed to the “choosing-controlling” stance that is the naturalized, invisible, and totalizing definition of 21st century technocratic freedom. No one wants life without choices, of course. But McPherson writes that the limiting virtue of loyalty — especially “loyalty to the given world” — is one way to cultivate this accepting-appreciating posture and to enjoy the freedom that it brings.

What’s the opposite of loyalty to the given world? Maybe it’s what Tyler Austin Harper calls “therapeutic libertarianism”:

<blockquote>the belief that self-improvement is the ultimate goal of life, and that no formal or informal constraints — whether imposed by states, faith systems, or other people —should impede each of us from achieving personal growth. This attitude is therapeutic because it is invariably couched in self-help babble. And it is libertarian not only because it makes a cult out of personal freedom, but because it applies market logic to human beings. We are all our own start-ups. We must all adopt a pro-growth mindset for our personhood and deregulate our desires. We must all assess and reassess our own “fulfillment,” a kind of psychological Gross Domestic Product, on a near-constant basis. And like the GDP, our fulfillment must always increase.</blockquote>

Harper, reviewing Molly Roden Winter’s More: A Memoir of an Open Marriage, finds its account of polyamory not a breathless liberation but an anguished slog of misery, led by endless choices. Some philosophers would call this “radical autonomy” — the idea that a choice is automatically good just for having been chosen. Harper is skewering the particular alloy of individualism and therapy-speak among the cosseted classes:

<blockquote>In this way, More is a near-perfect time capsule of the banal pleasure-seeking of wealthy, elite culture in the 2020s, and a neat encapsulation of its flaws. This culture would have us believe that interminable self-improvement projects, navel-gazing, and sexual peccadilloes are the new face of progress. The climate warms, wars rage, and our country lurches toward a perilous election—all problems that require real action, real progress. And somehow “you do you” has become the American ruling class’s three-word bible.

The philosopher Charles Taylor has argued that, since at least the late 20th century, Western societies have been defined by “a generalized culture of ‘authenticity,’ or expressive individualism, in which people are encouraged to find their own way, discover their own fulfillment, ‘do their own thing.’” Taylor describes a phenomenon that’s all too easy to recognize in today’s pop psychology and the maundering of wellness influencers, but his concept doesn’t quite capture the extent to which this relentless quest for self-optimizing authenticity has infused our social and even political sensibilities.</blockquote>

I want architecture students to see that the flexible, modular, all-purpose and all-choices box of a room isn’t always what’s called for. It sounds right — surely your client wants a space that could be anything you need it to be — but unprogrammed space is often tractionless, characterless. A city should contain a whole panoply of richly imagined and specific spaces, containers built with interior features for freedoms and limits alike. McPherson calls us to a life with “enhanced autonomy”— a life with choices that are also informed by our loyalty to the given, unchosen world — what we might just call living with obligations. I’d like to see designers take a renewed look at limits in their partnership for civic goods: rules that constrain and liberate."]]></description>
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<item rdf:about="https://aeon.co/essays/pioneering-sociologist-erving-goffman-saw-magic-in-the-mundane">
    <title>Pioneering sociologist Erving Goffman saw magic in the mundane | Aeon Essays</title>
    <dc:date>2024-03-23T19:29:35+00:00</dc:date>
    <link>https://aeon.co/essays/pioneering-sociologist-erving-goffman-saw-magic-in-the-mundane</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pioneering sociologist Erving Goffman realised that every action is deeply revealing of the social norms by which we live"
]]></description>
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<item rdf:about="https://conditionaldesign.org/manifesto/">
    <title>Conditional Design - Conditional Design</title>
    <dc:date>2024-02-14T20:02:57+00:00</dc:date>
    <link>https://conditionaldesign.org/manifesto/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Conditional Design
A manifesto for artists and designers.

Through the influence of the media and technology on our world, our lives are increasingly characterized by speed and constant change. We live in a dynamic, data-driven society that is continually sparking new forms of human interaction and social contexts. Instead of romanticizing the past, we want to adapt our way of working to coincide with these developments, and we want our work to reflect the here and now. We want to embrace the complexity of this landscape, deliver insight into it and show both its beauty and its shortcomings.

Our work focuses on processes rather than products: things that adapt to their environment, emphasize change and show difference.

Instead of operating under the terms of Graphic Design, Interaction Design, Media Art or Sound Design, we want to introduce Conditional Design as a term that refers to our approach rather than our chosen media. We conduct our activities using the methods of philosophers, engineers, inventors and mystics.


Process

The process is the product.

The most important aspects of a process are time, relationship and change.

The process produces formations rather than forms.

We search for unexpected but correlative, emergent patterns.

Even though a process has the appearance of objectivity, we realize the fact that it stems from subjective intentions.


Logic

Logic is our tool.

Logic is our method for accentuating the ungraspable.
A clear and logical setting emphasizes that which does not seem to fit within it.

We use logic to design the conditions through which the process can take place.

Design conditions using intelligible rules.

Avoid arbitrary randomness.
Difference should have a reason.

Use rules as constraints.
Constraints sharpen the perspective on the process and stimulate play within the limitations.


Input

The input is our material.

Input engages logic and activates and influences the process.

Input should come from our external and complex environment: nature, society and its human interactions.


==============================================
Luna Maurer, Edo Paulus, Jonathan Puckey, Roel Wouters
=============================================="]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/the-dark-side-of-play/">
    <title>The Dark Side of Play | The MIT Press Reader</title>
    <dc:date>2023-06-15T22:25:25+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/the-dark-side-of-play/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our broken definition of play is drawn from a white European philosophical tradition that has harmed and erased people of color."

...

"When you think of play, what comes to mind? Most people have some mental model of the term: Play is fun, and it’s often pleasurable; play is universal, interspecies even; it is consensual or voluntary; and, finally, play is a behavior, something you do. There is more to it, of course, but for most folks that will suffice.

This article is adapted from Aaron Trammell’s book “Repairing Play: A Black Phenomenology.” An open access edition of the book can be freely downloaded here.

https://direct.mit.edu/books/oa-monograph/5530/Repairing-PlayA-Black-Phenomenology
https://mitpress.mit.edu/9780262545273/repairing-play/

Yet this definition of play is only half-baked. I want to convince you that an inclusive, and thus reparative, definition of play is as painful as it is pleasurable, as individual as it is universal, and as mandatory as it is voluntary. If this interests you, by all means, read on.

The Black radical tradition is filled with stories of slave ships. It’s also replete with tales of art, music, and other forms of play that have little to do with games. “That’s the sound of the men working on the chain gang,” goes the refrain of an old Sam Cooke song. The men in the song are singing, but they’re also in pain. They’re singing about how agonizing their work is and how miserable they are. The singing itself gives them hope. They’re playing. Play as read through the lens of the Black radical tradition is about diving into the messiness of life, seeking a philosophical praxis that is down, around, outside, and always just out of reach.

Torture helps paint a more complete picture of play, in which its most heinous potentials are addressed alongside the most pleasant.

The trauma of slavery in North America is not only remembered through storytelling and song; it’s also memorialized in actual forms of play. Among the most mythic and controversial games that young Black children played in the postbellum (post–Civil War) United States was “Hide the Switch.” In this game, players would root around for a hidden switch — a flexible tree branch used for corporal punishment — and once found, the finder was granted free rein to flog the other players, who attempted to parry the attack. Historians considering the game’s persistence within slave culture have been challenged by it because the game reinforces the martial conditions of bondage. Many explanations have been offered to explain its endurance, often as a form of “coping.” Some historians suggest that the game allowed children to practice avoiding punishment. Others believe that the game allowed enslaved Black children a brief moment of liberation by allowing them to role-play being the “master.”

Both explanations are ultimately uncomfortable, as they attempt to reconcile the violence of the experience of Black folk descended from slaves by drawing on the inevitable lighthearted connotations of play. Historians thus perpetuate a trend in which torture is either reduced to a carnivalesque inversion of power dynamics — where the victim becomes the oppressor — or violence is reduced to discipline, a tactic for living within its inevitability.

In other words, by defining play only through its pleasurable connotations, the term holds a bias toward people with access to the conditions of leisure. Indeed, torture helps paint a more complete picture of play, in which its most heinous potentials are addressed alongside the most pleasant. In so doing, the trauma of slavery is remembered and re-embedded in its very concept. In rethinking the phenomenology of play — that is, how it is experienced differently by Black, Indigenous, and People of Color (BIPOC) — one begins to see the more insidious ways that play has functioned as a tool of subjugation.

Crows play. Researchers who observe their behavior have found seven main practices that resemble what philosophers call “play.” Crows manipulate objects for no apparent reason, hide things, and perform tricks while flying. They mess around with water while bathing, slide down slopes, vocalize aimlessly, and hang on branches upside down.

These scavengers might be more helpful in addressing the problem of play than one might initially think. Although animals play, their play is unproductive. The canon of play theory derived from the work of Dutch historian Johan Huizinga makes a crucial, influential argument that left an indelible mark on a good deal of research that has followed: Play itself is productive of civilization.

In his influential 1938 book “Homo Ludens,” he writes, “Now in myth and ritual the great instinctive forces of civilized life have their origin: law and order, commerce and profit, craft and art, poetry, wisdom and science. All are rooted in the primaeval soil of play.” He implies that “civilized” is all that is legible to Western European “civilization.” The opposite, then, is barbarism. Likewise, he implies that the civilized is that which is human, while the barbaric is that which is not. Thus, Huizinga assumes that people whose customs are not legible to Western Civilization act much like animals. They are like the crows, trifling with baubles with no particular goal or end in mind. For the presumably “civilized,” play is always constructive of something.

But experiencing play and civilization as pleasures is a privilege that is at odds with the lived experiences of BIPOC people. “Civilization” has disciplined BIPOC people for centuries: It is the colonial force that put a boot to our necks, stole our land, and enslaved us. If play is productive of civilization, then by extension play must have had a hand in the evils of colonization. To read play as mere leisure is a privilege, a privilege afforded to White people. This is why stereotypes of Black people goofing off, having fun, and hanging out are read so negatively — leisure is part of White privilege. A Black man at a country club? He’s going to be watched closely by security. I’ve had to turn over my bags at game shops and comic book stores as dubious clerks cased and profiled me.

Gamergate, QAnon, and other avenues of radicalization today often use play as an alibi for aggressive, violent, and discriminatory behavior.

Take, for example, the Black men in the blatantly racist Disney film “Dumbo.” (Here’s a bit of trivia: In the original release, the main crow was named Jim Crow — an allusion to the offensive minstrel performer who used that moniker in the 19th century; Disney later changed the character’s name to Dandy Crow in an effort to make the movie less obviously offensive.) When they aren’t depicted as animals, they are hard at work. The “jive crows” are contrasted with a Black chain gang (called the Roustabouts) elsewhere in the movie. The Roustabouts are depicted as lazy and drink, smoke, and play instead of work. Particularly offensive are the ways that the Roustabouts sing that their work is “happy,” while swinging heavy hammers. On all levels, the message is clear: If you’re Black you better wear a smile and be “happy” no matter how painful or traumatic your work is. You’re going to be seen as lazy no matter what, and you sure don’t get to say what counts as fun.

So how did we come to agree upon a canon of play theory that colludes so readily with the ideology of White supremacy? This question, in my opinion, is philosophical in nature. It asks us to review theories about what play is — in other words, research that has been done on the phenomenology of play. Phenomenology is a domain of study that offers a scientific and cultural account of how practices, play for instance, are structured. It asks questions about why several experiences of the same thing, or “phenomenon,” differ from one another. Because I argue that repairing play means understanding how play is experienced differently by BIPOC people, the argument is phenomenological in scope. So is the canonical argument made by Johan Huizinga.

Huizinga argues that by playing, we make society, or more specifically, “civilization.” His theory suggests that there is a structure to both “civilization” and play and that these two structures are linked. The problem with Huizinga’s argument is that his definition of “civilization” is almost exclusively a White European one. It is less an argument about what happens when people play and instead a phenomenological argument about what happens when White people play.

Because Huizinga only accounts for European “civilization” in his writing, his account of play is naïve. It renders both play and “civilization” in mostly positive terms, and thus sidesteps the abuses, traumas, and pain that play connotes for BIPOC people. Margaret Carlisle Duncan, in her close reading of “Homo Ludens,” notes this exactly. She explains the contradictions of Huizinga and argues, “Play scholars have failed in their attempts to conceptualize play precisely because they have ignored the ideological dimensions of their subject which lie not in play but in discourse (i.e., reflection and talk) about play.” Otherwise stated, play theorists have a tendency to read play as phenomenology, not ideology.

I concur with Duncan’s larger point, to assume that play exists outside of discourse, and thus ideology, is a romantic and dangerous notion. As we know well today, play is political, and approaches to the topic further the dynamics of White supremacy when they are naïve to the implications that play is a form of power. Repairing play deliberately centers BIPOC people for this reason. Challenging ideology means offering alternatives to it and drawing on histories and experiences of the invisible, exploited, and otherwise abused.

Duncan advocates that we understand the rhetoric of play precisely so that we can critique its ideological character. Yet this solution sits uncomfortably with me as I read it in the aftermath of the radicalization of far-right politics in 2021. Gamergate, QAnon, and other avenues of radicalization today often use play as an alibi for aggressive, violent, and discriminatory behavior. Doing it “for the lulz” has become a callous expression of how the rhetoric of play as “free” is often used to defend the most egregious instances of play as violence. Thus, although I concur with Duncan that play is ideological, I find myself drawn to Huizinga’s interest in the terms phenomenological dimensions. Because phenomenology considers the experience of inhabiting a body, I believe that Huizinga’s mistake was simple: He didn’t consult any BIPOC people about their experiences of play.

A Black phenomenology of play is both one of pain and pleasure. A recognition of how play can be painful would have resolved the contradictions that Huizinga himself fretted about while writing. Mathias Fuchs’s historical work suggests that Huizinga’s unpublished forward for “Homo Ludens” reveals a critical Huizinga concerned with how his theory of play may have appealed to the ideology of Nazi Germany as it “is often read in defense of ‘free activity,’ ‘fixed rules,’ and ‘orderly manner.’” Even Huizinga, in reconsidering his own work after World War II, was aware of how the violent tendencies of play might complicate the potentials he would, unfortunately, term “civilized.” Huizinga was watching the cops in Germany commit genocide. In returning to his own theories, he became troubled by their contradictions. If only he knew a few more Black folk, they would have told him that “civilization” ain’t all it’s cracked up to be.

It is pertinent then to reconsider play through a comparative approach that is critical of dominant theories. In 1938, Huizinga first approached play as a cultural phenomenon. The anthropological scholarship in his day approached rationality as an innate biological characteristic of “man.” Huizinga hoped to disrupt this approach to what he termed the “human” by juxtaposing the “rational” society against the “playful” society.

In Huizinga’s definition, play is the preconscious act that is often labeled “ritual,” “sacred,” “natural.” When unspoken (and therefore unlabeled) play manifests as a series of behavioral patterns common to both man and animal, listed as “order, tension, movement, change, solemnity, rhythm, rapture.” For Huizinga, there is a fundamental organizing function to play behavior. While efforts to explain it are often cast as ritual or myth, these labels are ultimately secondary. Because in Huizinga’s work, play is the preconscious driver of ritual activity. Moments of play are fleeting and temporary, but there is a finite trace of play’s significance in organizing the whole of Huizinga’s imagined lifeworld.

Huizinga describes play as fundamental to a “later phase of society.” This is a clear dog whistle for situating White European society as superior to BIPOC cultures that era anthropologists read as primitive. Although Huizinga takes steps to clarify that he feels cultures who primarily engage in ritual play might still be considered “man,” it is worth noting that language that stratifies society into stages of development has been historically used as a way for White supremacist groups to argue for the virtues of “civilized” Western European culture. Although it is not clear how Huizinga disambiguated the crowing of colonized and indigenous people from the jargon of birds, he felt strongly that some social structures were more advanced than others. While Huizinga’s approach is broad in its scope, at least one element of his argument still drives the dominant discourse: that play is a cultural (not biological) phenomenon. This differentiation is best seen in the work of Jean Piaget, a psychologist who argued the opposite.

Taking a psychological standpoint, Piaget considers play an intimate part of our physiological makeup. While Piaget concurs with Huizinga’s opinion that play is a preconscious act, he argues that it is biological in nature — a step in the development of our mental sensemaking organs. The standpoint of cognitive psychology through which Piaget approaches his work is relevant insofar as it considers play a foundational psychological driver of rationality. Piaget’s theory of play presumes a type of rationality informed by the Western European enlightenment. This kind of rationality has historically excluded the cultures and practices of BIPOC people from the discourse of philosophical thought.

Where Huizinga took a broad approach to play and Piaget adopted a biologically essentialist perspective, the French literary critic and sociologist Roger Caillois analyzed play sociologically. Caillois, who focuses specifically on the play of games, is somewhat critical of Huizinga and Piaget’s work. He finds it curious that both omitted games of chance in their writings, and argues that this exclusion may relate to the audiences for which these scholars wrote. For Piaget, the moralistic connotations of gambling, for example, may have made its inclusion unpalatable to the educators interested in understanding play as a process of learning. As for Huizinga’s omission, the inclusion of games of chance would threaten to undo his argument regarding the primacy of play as a civilizing cultural form. This would call into question those instances in which play is arguably at its most vertiginous. These are the moments in which gambling allows for individual transcendence of the economic order, like buying lotto tickets. These moments are also the most difficult to regulate and have found their strongest opponents in legal, and religious codes.

For Caillois, White European society is explicitly the focus of play. He categorized Australian, American, and African aborigines “primitive societies” and referred to them as “Dionysian” contrasting them with the “rational” cultures of the Incas, Assyrians, Chinese, and Romans. Mimicry (role-playing) and vertigo (“an attempt to momentarily destroy the stability of perception,” as Caillois defined it) which he associates with “primitive” cultures and rituals, are said to corrupt competition and chance, which are associated with what Caillois saw as more sophisticated cultures. Competition and chance, of course, yield the meritocratic structures that underlie much of White European society. Importantly, it is vertigo that corrupts competition and mimicry which corrupts chance, not the other way around. An anti-colonial approach to this problem might ask why it is that competition and chance are lauded in this instance, while mimicry and vertigo are decried? Caillois classifies these combinations as “forbidden play” and even maps them to cultures accordingly. His work speaks to the prejudice he brought to it, as he was concerned with miscegenation between different aspects of play.

Mihai Spariousu shows how deeply indebted thinking about play — as typified by Huizinga, Piaget, and Caillois — is to the canon of Western thought. In his book “Dionysus Reborn,” Spariousu compares approaches to play in the social sciences, philosophy, and literary theory. He locates a split in the Western consciousness along rational and prerational axes dating back to ancient Greece. Spariousu suggests that theory on the play concept has reflected this split.

Games, for the most part, are theorized in all these contexts as rational, creative, ordered, and progressive extensions of play. Although games are often said to reflect the social order, such a sentiment fails to question the racial politics of this social order. Indeed, any social order that reads the emotional against the rational has justified slavery and encouraged violence against women, nonbinary folks, and people of color in the name of “rationality.” Spariousu’s analysis, though uncritical of the cultural dynamics that take place within the social order produced by play, is spot on. We live in a society that denigrates the lived experiences of minoritized people in favor of a presumably “rational” set of living conditions in which the police are used to control a presumably emotional and violent BIPOC population.

Although games are often said to reflect the social order, such a sentiment fails to question the racial politics of this social order.

To repair play, or to “write back” through the ways we play, we must first endeavor to produce a space where ludic narratives can aspire to tell painful stories alongside the pleasurable. It was the pleasures of trade — exotic spices, resources, free labor — that led to colonialism as an economic paradigm. Likewise, European merchants and slavers alike were captivated by the promise of wealth through trade. In this sense, it was the affect of pleasure, its cruel promise, that led them to exploit populations and people as if they were resources in the global trade “game.”

Repairing play means tending to the painful aspects of this discussion. Returning to the trauma of colonialism to explode the paradigm of play from within. Yes, it is important that players enjoy agency as they engage in postcolonial play. It is imperative, though, that they use this agency to remember the abuse and trauma of colonialism. For without it, the play they engage in will haplessly collude with the colonialist impulse that reads play through the racist dynamic of “civilization” and the barbaric. Despite this, I remain optimistic that we can repair play and that doing so is key to decolonizing a space that has long exploited the labor, feelings, and experiences of BIPOC people globally."]]></description>
<dc:subject>play race aarontrammell trauma history slavery 2023 crows corvids gamergate qanon radicalization violence mihaispariousu rogercaillois johanhuizinga margaretcarlisleduncan homoludens west pain pleasure suffering rules piaget jeanpiaget</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=z3zfMUBTDl0">
    <title>Why Language is Always Changing with Valerie Fridland - Factually! - 214 - YouTube</title>
    <dc:date>2023-06-14T15:24:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z3zfMUBTDl0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Language changes, and that's not a bad thing! This week, Adam is joined by sociolinguist Valerie Fridland to uncover how language is much more malleable than we're led to believe, and how the resistance against new slang often disguises an attempt to limit the influence of marginalized communities."

[Book here:

Like, Literally, Dude: arguing for the Good in Bad English, by Valerie Fridland
https://www.penguinrandomhouse.com/books/671558/like-literally-dude-by-valerie-fridland/

"ABOUT LIKE, LITERALLY, DUDE
“With easygoing authority… [Fridland] offers context, and a welcoming spirit, to the many contentious realignments in our language.”—The Wall Street Journal

“Smart and funny—I loved it!” —Mignon Fogarty, author of New York Times bestseller Grammar Girl’s Quick and Dirty Tips for Better Writing

A lively linguistic exploration of the speech habits we love to hate—and why our “like”s  and “literally”s actually make us better communicators

Paranoid about the “ums” and “uhs” that pepper your presentations? Concerned that people notice your vocal fry? Bewildered by “hella” or the meteoric rise of “so”?  What if these features of our speech weren’t a sign of cultural and linguistic degeneration, but rather, some of the most dynamic and revolutionary tools at our disposal?

In Like, Literally, Dude, linguist Valerie Fridland shows how we can re-imagine these forms as exciting new linguistic frontiers rather than our culture’s impending demise. With delightful irreverence and expertise built over two decades of research, Fridland weaves together history, psychology, science, and laugh-out-loud anecdotes to explain why we speak the way we do today, and how that impacts what our kids may be saying tomorrow. She teaches us that language is both function and fashion, and that though we often blame the young, the female, and the uneducated for its downfall, we should actually thank them for their linguistic ingenuity.

By exploring the dark corners every English teacher has taught us to avoid, Like, Literally, Dude redeems our most pilloried linguistic quirks, arguing that they are fundamental to our social, professional, and romantic success—perhaps even more so than our clothing or our resumes. It explains how filled pauses benefit both speakers and listeners; how the use of “dude” can help people bond across social divides; why we’re always trying to make our intensifiers ever more intense; as well as many other language tics, habits, and developments.

Language change is natural, built into the language system itself, and we wouldn’t be who we are without it. Like, Literally, Dude celebrates the dynamic, ongoing, and empowering evolution of language, and it will speak to anyone who talks, or listens, inspiring them to communicate dynamically and effectively in their daily lives."]]]></description>
<dc:subject>valeriefridland adamconover 2023 language english rules linguistics sociolinguistics influence gatekeeping evolution change howwespeak marginalization race racism society icelandic german malleability class standards standardization prescriptivism power access howwewrite writing communication tradition moralism morality judgement grammar vocabulary pronunciation wordchoice history noamchomsky wordorder structure brain humans functionalism rhetoric conversation dialog discourse slang creativity location innovation experimentation words ethnicity subcultures dragculture nonconformity speech toughness rebellion aave vernacular solidarity companionship familiarity informal community informality easy comfort counterculture edginess outsiders appropriation vikings norse</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=IG76Rf28MQA">
    <title>Santigold: Tiny Desk Concert - YouTube</title>
    <dc:date>2022-11-21T19:25:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IG76Rf28MQA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Thompson | November 21, 2022
The Tiny Desk often forces radical changes to an artist's sound and style, but Santigold faced more than most. There was the live band assembled for the occasion, which included George Lewis Jr. (aka Twin Shadow) on bass and drummer Chuck Treece, who's worked with everyone from Bad Brains to Billy Joel. There was the lack of a microphone — and, by extension, vocal amplification — not to mention the fact that, as Santigold herself noted, "I don't know what I'm doing up here with no dancers."

Fortunately, Santi White has been revising and reinventing her sound for two decades now. If anything, performing her genre-straddling R&B and electro-pop with a live band represented a return to roots, given that she'd spent the early aughts singing in the punk band Stiffed — with Treece on drums, in fact. Everything about this set feels like the culmination of hard work, from the custom arrangements to the singer's hair/hat combo, an architectural marvel that warrants closer inspection. Given that Santigold had canceled her North American tour weeks earlier — she flew into D.C. for this occasion — it's a wonder her Tiny Desk debut even happened. Thank goodness it did.

SET LIST
"L.E.S. Artistes"
"I'm A Lady"
"Shake"
"Fall First"
"Ain't Got Enough"

MUSICIANS
Santigold (Santi White): vocals
Ray Brady: guitar, synth 
Chuck Treece: drums 
George Lewis, Jr. (Twin Shadow): bass 
Melanie Nyema: background vocals 
Stephany Mora: background vocals"]]></description>
<dc:subject>santigold music tinydeskconcerts 2022 punk chucktreece raybrady georgelewisjr twinshador melanienyema stephanymora santiwhite stiffed tinydesk rules</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://aeon.co/videos/autistic-children-and-adults-sketch-out-the-look-and-feel-of-their-sensory-world">
    <title>Autistic children and adults sketch out the look and feel of their sensory world | Aeon Videos</title>
    <dc:date>2022-03-22T04:43:27+00:00</dc:date>
    <link>https://aeon.co/videos/autistic-children-and-adults-sketch-out-the-look-and-feel-of-their-sensory-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Autistic children and adults sketch out the look and feel of their sensory world

What is it like to be born into a world that seems like it wasn’t quite made for you – to feel, perhaps, as if you’re tuned to a slightly different frequency than everyone else? Produced for the UK’s Channel 4 in 1991, director Tim Webb’s award-winning short A Is for Autism immerses viewers in the minds and drawings of several autistic people as they discuss their interests, dislikes, sensory experiences and the challenges of being different. The collaborative project includes a free-flowing animation based on the sketches of several autistic children alongside the perspectives of autistic people of varying ages, including the US animal behaviouralist and autism rights advocate Temple Grandin. Using sound, music and live action alongside the charming animations to evoke the sensory experiences of its narrators, the film draws out the similarities in their lived experience, as well as the vast diversity among individual autistic people. Created before the major strides in autism awareness and research of the past few decades, Webb’s film was widely celebrated at the time of its release for its original aesthetic as well as for centring its autistic contributors.

Director: Tim Webb
Producer: Dick Arnall"]]></description>
<dc:subject>autism children film senses sensory templegrandin timwebb dickarnall 1991 schools schooling difference perception learning vision hearing allthesense numbers counting touch sound sight experience time punctuality rules routine attention focus repetition noise</dc:subject>
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<item rdf:about="https://futuress.org/magazine/named-after-men/">
    <title>Named After Men</title>
    <dc:date>2022-02-26T23:07:30+00:00</dc:date>
    <link>https://futuress.org/magazine/named-after-men/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Colonial exploitation and egocentric bragging at the roots of the botanical sciences."

...

“naming choices once more erased the plant’s exuberance and connection to its ecosystem, and instead, paid homage to male figures”

...

"Other than a chance for egocentric bragging, giving plants names of persons is a social device used to strengthen relationships with other peers or to acknowledge affiliations, as well as to express affection to relatives, and appreciation for patrons."

...

"Unfortunately, naming plants after “colonizers” is still common practice in the botanical sciences. In 2021, German and Belgian scientists from the Koblenz-Landau University have identified a new tree species from the mahogany family that can attain up to 30 meters in the Rwanda mountain rainforest. According to a Spiegel.de reportage, the proud scientists defined their “discovery” of a new tree species in the 21st century as a “real sensation.” However, by naming it Carapa wohllebenii, they followed a dated 18th century naming approach. The name is a homage to the German forester and best-seller author Peter Wohlleben “in recognition of his passion and his engagement for trees, forests, and nature conservation.”

This attitude is especially outrageous in light of the violent colonial history of Rwanda, which was part of the German East Africa colony from 1899 until the German defeat in World War I. During this period, Germany started to instigate racial divisions in the Rwandan society, a practice also adopted and refined by Belgium after WWI. The ideology of racial superiority spread by Germans and Belgians would culminate in the 1994 Rwandan genocide in which more than 800,000 Tutsi people were killed. With this gesture, German scientists missed a big opportunity of celebrating Rwandan survivors and their efforts to reconstruct their country and protect biodiversity.

Scientific plant names must be unique and are only accepted as valid after being published in a scientific journal. Moreover, the names must be in accordance with the guidelines presented in the International Code of Nomenclature for algae, fungi, and plants, also known as the Shenzhen Code. Once a name has been given to a plant, it can rarely be changed. Exception to this rule is when a plant species is moved from one genus to another by a taxonomist—that is, a scientist specialized in classifying organisms according to their morphological and physiological attributes. The renaming of a plant must be judged by a committee from the International Association for Plant Taxonomy, which is responsible for safeguarding the code.

The code, however, is more concerned with keeping order in the categorization of species and ensuring the correct usage of Latin suffixes and orthography. According to paragraph 23.2, “The epithet in the name of a species may be taken from any source whatever, and may even be composed arbitrarily.” From this perspective, the code could be described as “content agnostic.” As expressed in paragraph 51.1, “A legitimate name must not be rejected merely because it, or its epithet, is inappropriate or disagreeable, or because another is preferable or better known (but see Art. 56.1 and F.7.1), or because it has lost its original meaning.”"

...

"It is not necessary to go that far to recognize the importance of this tree to the people of the Amazon Forest. Once the beauty and the depth of this relationship is unveiled, it might sound ridiculous that the Brazil nut’s scientific name pays homage to a random friend of Humbold. Furthermore, generalizing to a whole country the kinship relation of indigenous peoples of the Amazon Forest with Bertholletia excelsa is, in essence, honoring the same state that continues to expropriate their lands and to exterminate them.

Fortunately, a new generation of scientists is trying to change this paradigm. In 2020, a petition sent to the American Ornithological Society (AOS) in the US demanded the renaming of bird scientific and common names that honor colonialists and genocides. The clamor was acknowledged by the association, and they committed to address this issue in the months to come. Another attempt to use the scientific naming system for good is made by the young Brazilian biologist Pedro Henrique Cardoso, from the Federal University of Rio de Janeiro. Cardoso celebrates two indigenous leaders in the name of the plants he found during his field work in Central and Southeast Brazil.

Lippia krenakiana honors the activist, philosopher, and author Ailton Krenak, “praising the importance of indigenous peoples in the conservation of our biodiversity,” says Cardoso. Lippia stachyoides var. guajajarana commemorates the activist, ambientalist, and politician, Sônia Guajajara, who was in 2018 the first indigenous person in the history of Brazil to run for Vice President. These initiatives show that changes aiming for more welcoming, equitable and decolonized sciences are not only necessary, but possible—and desperately needed."]]></description>
<dc:subject>names naming science colonization colonialism plants tailinhares 2022 history brazil brasil indigeneity indigenous rules standards categorization conventions germany belgium africa southamerica rwanda botany futuress</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=YQ_xWvX1n9g">
    <title>Line Goes Up – The Problem With NFTs - YouTube</title>
    <dc:date>2022-01-28T20:29:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YQ_xWvX1n9g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If someone pitches you on a "great" Web3 project, ask them if it requires buying or selling crypto to do what they say it does."

[See also:
https://www.theverge.com/2022/1/28/22906010/web3-nft-internet-history-video-platformer ]]]></description>
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<item rdf:about="https://www.bbc.com/future/article/20220105-the-arctic-parenting-style-that-fosters-resilience">
    <title>The secret of Arctic 'survival parenting' - BBC Future</title>
    <dc:date>2022-01-19T21:54:59+00:00</dc:date>
    <link>https://www.bbc.com/future/article/20220105-the-arctic-parenting-style-that-fosters-resilience</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Missionaries who visited the Arctic in the 18th Century and later, wrote in their diaries that it seemed like Sámi children could do whatever they liked, and that they lacked discipline altogether.

However, as research increasingly reveals, the seemingly rule-free Sámi way of child-rearing has its own intricate structure and philosophy. Over time, this unique parenting style has evolved to prepare children to cope with the extreme challenges of life in the Arctic – and foster a particular kind of resilience.

One of its guiding principles is that rather than following a fixed schedule, the whole family adapts to whatever tasks need to be carried out, be that earmarking, travelling or other joint activities. Within that framework, children make their own choices.

"They eat when they are hungry and go to bed whenever they are tired," says Tytti Valkeapää, a mother of six children, ranging in age from 8 to 18, who lives in the northern Finnish village of Kuttanen, by the border with Sweden.

While Valkeapää is not Sámi herself, she adapted to the local way of life after marrying into a Sámi reindeer-herding family. Like the vast majority of Sámi, her family is no longer fully nomadic, instead travelling widely by snow-mobile, which has transformed the lives of reindeer herders and allowed them to become more settled. But although they mainly live in a house, traditional activities such as the earmarking ritual still shape the family's rhythm.

The earmarking process takes several weeks and is only carried out at night, when it is still bright but cooler than during the day. This makes it less stressful for the reindeer and their calves. To be able to carry out the work together, the entire family switches sleep cycles, reversing night and day. Children are up and awake working and playing all night, for weeks at a time, together with their extended families and fellow herders. They nap during the day, curling up and dozing off whenever they feel like it.

"Me and the children can nap on an all-terrain vehicle, snow mobile, under a rain cover in a trailer or our van," Valkeapää says. "You just need to be able to rest and eat whenever you can. During the earmarking, children used to like to sleep in a lávvu (tent) although nowadays we have a little hut there."

For Valkeapää, cultivating flexible sleep habits from the start is the best way to help children cope with the extreme Arctic seasons. In fact, residents of the Arctic generally sleep less during the summer and longer in the dark, long winter, when levels of melatonin, a sleep-inducing hormone, rise.

"Changing their sleep rhythm comes naturally for children with seasonal changes. I never had to try and force it, because we have been lucky enough to live on our children's terms," she says. "During the earmarking, children take part in the work and when they don’t, they play outside by the corral. I guess they don’t get sleepy when there is so much to do, and they want to be involved."

However, the busy summer nights sometimes make her yearn for the dark autumn evenings: "It is easier now that they have grown up a bit but still there has never been a situation where all the children would go to bed at the same time."

In the summer, during the bright Arctic nights, it is also normal for older children of 12 or so to go fishing with their friends at night, and only come home in the early morning hours.

This autonomy contrasts with the kind of time-intensive, intensely child-centered parenting style that has been on the rise in many societies around the world. But even when compared with nearby communities, such as non-Sámi Norwegians, Sámi families are distinct.

One comparative study in Norway found that Sámi children were "more socially independent than their Norwegian peers", and that "self-regulation of food and sleep were commonly practiced in the Sámi, but not in the Norwegian families". Sámi children were also expected to regulate and control their own emotions, a pattern that is common in circumpolar communities, according to the study. Another study identified independence and hardiness as core values of Sámi parents, among others.

"In Sámi pedagogics, it is a central thought that adults don’t do everything ready for children," says Rauni Äärelä-Vihriälä, an associate professor of Sámi pedagogics Sámi University of Applied Sciences in Norway, Guovdageaidnu, and Sámi mother of two. "In Western thinking it is often expected that adults give the tasks and assignments, whereas for us, the action is based on freedom, whether the question is about changing sleeping cycles, choosing hobbies or something else. The adults can’t just tell [the children what to do] and set the boundaries. Also, we don’t plan things that much. Things happen when they happen [in nature]."

Time is an important part of this philosophy: "We believe that children must be given time to think and express their opinions, and they also need to fail to learn." She quotes a Northern Sámi expression: "Gal dat oahppá go stuorrola", meaning "He/she will learn when he/she grows up."

Another common saying among Sámi parents, "ieš dieđát", meaning, "you know it yourself", also encapsulates that mindset. Sámi parents may for example say this when a child insists on going out into the cold in light clothing, as the child will discover for themselves whether they should put on more layers.

Asta Mitkija Balto, a professor emerita of pedagogy at the Sámi University College in Norway, argues in a research paper that the main goal of Sámi child-rearing is to "prepare children for life and develop independent individuals who can survive in a given environment, and to give the children self-esteem and zest for life and joy."

Part of this is a Sámi concept called "birget", meaning to cope or to manage both independently, and with others. The strategies used are often indirect, avoiding confrontation, argues Balto, who is Sámi. Sámi parents, and especially fathers, may for example wait for a moment when the joint focus is on something else, such as gazing into a fire, in order to discuss a difficult subject without creating a sense of confrontation.

However, despite this independence, a set of social norms and duties shapes Sámi life from the start.

"Traditionally, a child gets to take responsibility in many kinds of work relating to reindeer herding and feel proud about it. Primarily, one is not an individual but a member of an extended family that one has responsibility for," says Äärelä-Vihriälä.

Sámi children learn to use sharp knives, make a fire, and orient themselves in nature, skills that are essential for survival in the Arctic, but also have a social dimension. They must also be able to mark and identify reindeer. Some especially respected reindeer herders are known for remembering and recognising thousands of earmarks.

"Surviving or doing well in life, in the eyes of the community, has nothing to do with making money or a fine career but more with the survival skills. Besides surviving in nature, one must also get along with different kinds of people in different kinds of environments. A Sámi child grows into thinking that people are all different and one must always be inventive. I would say it is very tolerant," explains Rauni Äärelä-Vihriälä.

Today, these ancient skills can still be useful. One study suggests that knowing the Sámi language, and being connected to their extended families and cultural traditions, is linked to greater resilience and wellbeing in Sámi children and young people. More generally, research suggests that developing problem-solving and self-regulation skills with the support of a caring family, can foster resilience in children. 

One way of subtly enforcing cultural norms is a Sámi parenting practice called nárrideapmi, a kind of playful teasing. This has also been observed in other indigenous circumpolar peoples, such as the Inuit, but not in mainstream Scandinavian cultures. The purpose of nárrideapmi is to boost a child's self-esteem, and encourage them to control themselves better and not take themselves too seriously. Nárrideapmi is usually practised by close family members such as aunties and uncles, not necessarily the parents. They must know the child well and ensure they never say something really hurtful, or bully the child, explains Rauni Äärelä-Vihriälä.

"For a teenager it can be something about girlfriends or boyfriends, whereas for smaller children it could relate to dressing up, for instance. If I notice that my child has not worn enough warm winter clothes, I can ask her whether she is going to the tropical beach or something. Then you kind of expect a child to react and joke something similar back to you. That also makes the child realise herself what she needs to do, and it encourages to think for herself. It is again quite indirect," she says.

Some Sámi parenting traditions are embedded in the Sámi languages, a group of related languages still spoken by about 25,000-35,000 people.

Sámi languages still use the dual form, a form that was also once known in Old English, Ancient Greek and Old Church Slavonic. It refers to two people doing something, as in the Northern Sámi phrase "Moai manne", "we two go". According to Äärelä-Vihriälä, Sámi parents often use the dual form: "If a child pees himself, we might say that: 'Oh, did we (two) pee ourselves, shall we (two) clean this up?' Or we can say: 'Oh we (two) are not used to doing this'. In that way we can turn the child’s attention elsewhere without blaming and criticising."

Even as more Sámi adapt to urban life, some retain certain ancestral parenting principles.

Laura Kallioinen, a teacher and a mother of three, is a Sámi woman who grew up in the northernmost village of Finland, Nuorgam, on the border with Norway. Today she lives with her family in Jyväskylä, a city in the western part of the Finnish lake district. The family tends to spend every holiday in Nuorgam, where the children stay up until the morning if they want to.

Asked about her about their routines, Kallioinen laughs: "Oh what, routines? We don’t have any." This sets her apart from her non-Sámi neighbours in the lake district: "I don’t think I know any other family in this area who don’t have a fixed dinner time." She emphasises that her children never go hungry, and there is always food available – they just don't follow a schedule: "Sometimes I try, but it just doesn’t work."

She also feels that her more southern neighbours draw a distinction between different family activities in a way that doesn't exist in Sámi culture: "One thing I have also noticed is that here people really invest into the 'quality time' they spend with their family. I don’t really understand that, for us it means like going to the forest to pick berries or going ice fishing, normal things."

Yet she admits the city environment has made them adapt their ways. "My daughter just said she would like to wear comfortable outdoor clothes what people wear all the time in Nuorgam, but she does not know if she is too embarrassed to do that here. I don’t really care about what people think, I always wear according to the weather anyway."

For Kallioinen, supporting her children's Sámi language skills has been the most important way to stay connected to her homeland, culture and relatives, and raise children with a strong Sámi identity."]]></description>
<dc:subject>sámi children parenting culture arctic unschooling deschooling agesegregation 2022 resilience time sleep purpose interdependence independence schedules rules seasons place place-basedlearning howwlearn learning education autonomy families family horizontality lcproject openstudioproject canon sami place-basedpedagogy place-basededucation saami land-basedlearning land-basededucation</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=2PztcqoIaD4">
    <title>Watch rule number 3 - YouTube</title>
    <dc:date>2021-12-19T03:15:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2PztcqoIaD4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Number 1 rule of Watches: Buy and wear what you like."
https://www.youtube.com/watch?v=RS43SuYnt0w

"Watch rule number 2: Take care of your watches regardless of price."
https://www.youtube.com/watch?v=C-bBE2oU2yU

"Watch rule number 3: Sentimental value is real."
https://www.youtube.com/watch?v=2PztcqoIaD4

"Why Fossil is my brand of choice"
https://www.youtube.com/watch?v=kZegrr8OV-c]]></description>
<dc:subject>watches commentsleft rules collections collecting 2021 watchcollecting</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:fbbaf81702a4/</dc:identifier>
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<item rdf:about="https://calmtech.com/">
    <title>Calm Technology</title>
    <dc:date>2021-10-09T18:45:33+00:00</dc:date>
    <link>https://calmtech.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Our world is made of information that competes for our attention.
What is necessary? What is not?
When we design products, we aim to choose the best position for user interface components, placing the most important ones in the most accessible places on the screen.

Equally important is the design of communication. How many are notifications are necessary? How and when should they be displayed? To answer this, we can be inspired by the principles of calm technology.1

Principles of Calm Technology

I. Technology should require the smallest possible amount of attention
a. Technology can communicate, but doesn’t need to speak.
b. Create ambient awareness through different senses.
c. Communicate information without taking the wearer out of their environment or task.

II. Technology should inform and create calm
a. A person’s primary task should not be computing, but being human.
b. Give people what they need to solve their problem, and nothing more.

III. Technology should make use of the periphery
a. A calm technology will move easily from the periphery of our attention, to the center, and back.
b. The periphery is informing without overburdening.

IV. Technology should amplify the best of technology and the best of humanity
a. Design for people first.
b. Machines shouldn’t act like humans.
c. Humans shouldn’t act like machines.
d. Amplify the best part of each.

V. Technology can communicate, but doesn’t need to speak
a. Does your product need to rely on voice, or can it use a different communication method?
b. Consider how your technology communicates status.

VI. Technology should work even when it fails
a. Think about what happens if your technology fails.
b. Does it default to a usable state or does it break down completely?

VII. The right amount of technology is the minimum needed to solve the problem
a. What is the minimum amount of technology needed to solve the problem?
b. Slim the feature set down so that the product does what it needs to do and no more.

VIII. Technology should respect social norms
a. Technology takes time to introduce to humanity.
b. What social norms exist that your technology might violate or cause stress on?
c. Slowly introduce features so that people have time to get accustomed to the product.”]]></description>
<dc:subject>calm technology rules slow humanism society failure calmtechnology calmtechnologies calmness attention periphery ambient</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Po8-5Kdsf0c">
    <title>Ep. 33 - Blake Boles / Author, &quot;Why Are You Still Sending Your Kids to School?&quot; - YouTube</title>
    <dc:date>2021-08-18T19:38:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Po8-5Kdsf0c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Blake Boles is the founder of Unschool Adventures and the author of Why Are You Still Sending Your Kids to School?, The Art of Self-Directed Learning, Better Than College, and College Without High School. He hosts the Off-Trail Learning podcast and has delivered over 75 presentations for education conferences, alternative schools, and parent groups. 

In 2003 Blake was studying astrophysics at UC Berkeley when he stumbled upon the works of John Taylor Gatto, Grace Llewellyn, and other alternative education pioneers. Deeply inspired by the philosophy of unschooling, Blake custom-designed his final two years of college to focus exclusively on education theory. After graduating he joined the Not Back to School Camp community and began writing and speaking widely on the subject of self-directed learning.

In his previous lives, Blake worked as a high-volume cook, delivery truck driver, summer camp director, Aurora Borealis research assistant, math tutor, outdoor science teacher, camp medic, ski resort market researcher, web designer, and windsurfing instructor. His passion is sharing his enthusiasm and experience with young adults who are blazing their own trails through life. 

Why Are You Still Sending Your Kids to School → https://www.amazon.com/Still-Sending-Your-Kids-School/dp/0986011975

Unschool Adventures → https://www.unschooladventures.com "]]></description>
<dc:subject>mattbarnes 2021 education unschooling deschooling learning howwelearn self-directed self-directedlearning schooling schooliness catherinefraise michaelstrong children schools johntaylorgatto gracellewellyn alternative notbacktoschoolcamp parenting research sudburyvalleyschool sudburyschools control freedom autonomy purity partnership orthodoxy responsibility blackboles colleges universities collegeadmissions youth teens social isolation class economics society motivation intrinsicmotivation testing standardizedtesting standardization liminalspaces rules libraries coworking openstudioproject coercion compulsory choice</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=lY63lJIqJXc">
    <title>Is Street Photography WRONG? | The ethics and rules of street photography - YouTube</title>
    <dc:date>2020-09-02T05:14:23+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=lY63lJIqJXc</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>streetphotography ethics photography marcoserventi 2020 rules</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:77c10d968990/</dc:identifier>
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</item>
<item rdf:about="https://www.bbc.co.uk/programmes/m000h8q8">
    <title>BBC Radio 4 - Great Lives, Frank Cottrell Boyce on Tove Jansson</title>
    <dc:date>2020-04-22T19:31:23+00:00</dc:date>
    <link>https://www.bbc.co.uk/programmes/m000h8q8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“”One of the best things a children’s writer can do is to implant sign posts in childhood to things that are good, and to the small pleasures that will get you through life” Frank Cottrell-Boyce

Tove Jansson was born in Helsinki in 1914. An artist, illustrator and writer she became best known as the creator of The Moomins, the little white trolls who lived in Moominvalley with other fantastical creatures such as the Hattifatteners, Mymbles and Whompers.

Acclaimed screenwriter and children’s author Frank Cottrell-Boyce has described Tove Jansson as his ‘Guardian Angel’ having first discovered Moominvalley one Saturday morning in his local library in Liverpool. He encountered Comets, Great Floods and a little Midsummer Madness all of which were met with the warmth and wisdom of Moomin-Mamma, the gentle observance of Snufkin and the inventiveness of Little My.

Fantastical in their adventures but rooted in reality and humanity, Frank Cottrell-Boyce champions the creator of Mooninvalley who poured her fascinating life into her books. Drawing inspiration from childhood disagreements about the philosopher Immanuel Kant, creative ways to survive a war and a forbidden - but wonderful - love story that lasted a life time.

Producer in Bristol is Nicola Humphries
Presented by Matthew Parris
Guest Expert Boel Westin Author of ‘Tove Jansson: Life, Art, Words’”

[See also: https://www.bbc.co.uk/sounds/play/m000h8q8 ]

[via: https://us1.campaign-archive.com/?u=25a34f10515c4e9393e3da856&id=89b0a1ac46 ]]]></description>
<dc:subject>tovejansson 2020 moomins children counterculture rules immanuelkant boelwestin wisdom life living society frankcottrellboyce kant</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://lithub.com/david-epstein-on-the-genius-of-the-self-taught-musician/">
    <title>David Epstein on the Genius of the Self-Taught Musician | Literary Hub</title>
    <dc:date>2020-02-11T21:03:56+00:00</dc:date>
    <link>https://lithub.com/david-epstein-on-the-genius-of-the-self-taught-musician/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>autodidacts music amateurism autodidacticism davidepstein 2019 djangoreinherdt davebrubeck jackcecchini howwelearn learning unschooling deschooling improvisation creativity self-directed self-directedlearning attention inhibition self-censoring informallearning context children shinichisuzuki suzukimethod musicinstruction instruction teaching howweteach training rules adamgrant tigermoms range johnnysmith dukeellington autodidactism amateurs</dc:subject>
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<item rdf:about="https://www.nytimes.com/2017/11/14/dining/parul-sehgal-thanksgiving.html">
    <title>Thanksgiving Wins a Convert - The New York Times</title>
    <dc:date>2019-12-14T00:41:35+00:00</dc:date>
    <link>https://www.nytimes.com/2017/11/14/dining/parul-sehgal-thanksgiving.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["But you grow older, and if you’re lucky, you grow less principled and more honest. You grow curious about the rules you once set for yourself."]]></description>
<dc:subject>thanksgiving 2017 food rules principles curiosity honesty parulsehgal</dc:subject>
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<item rdf:about="https://sites.google.com/ucsd.edu/commplayground/">
    <title>CommPlayground</title>
    <dc:date>2019-11-18T19:42:41+00:00</dc:date>
    <link>https://sites.google.com/ucsd.edu/commplayground/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“A machine for thinking and imagining otherwise

The CommPlayground is a space of intellectual exchange and conversation. The idea behind it is to move beyond conventional academic formats of knowledge production (e.g. the seminar, the reading group, the paper presentation) to create a space of intellectual and pedagogic experimentation where it is possible to think and imagine otherwise.

The COMM Playground is organized around 5 simple (& nonnegotiable) rules

THE COMM PLAYGROUND Rules of Engagement

1.- The playground is a space of **play** not of competition
Egos should be left at home or will be confiscated at the entrance

2.- The playground is **flat**
Nobody owns the playground; although it can be temporally appropriated by anyone proposing a game

3.- The playground is a space of **games**
The playground only comes alive through games Games should be fun to play

4.- The playground is a space of **honesty and sincerity**
Bullies are not allowed in the playground

5.- The playground is a **creative machine**
The aim of the playground is to generate ideas, controversies and discussion“]]></description>
<dc:subject>commplayground ucsd pedagogy seminars conversation exchange via:javierarbona academia knowledgeproduction readinggroups presentations experimentation altedu competition play flatness horizontality games honesty sincerity creativity ideas classideas lcproject openstudioproject rules egos playgrounds fun bullies bullying</dc:subject>
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<item rdf:about="https://www.nytimes.com/2019/11/16/opinion/sunday/pronouns-quakers.html">
    <title>Opinion | What Quakers Can Teach Us About the Politics of Pronouns - The New York Times</title>
    <dc:date>2019-11-18T15:53:59+00:00</dc:date>
    <link>https://www.nytimes.com/2019/11/16/opinion/sunday/pronouns-quakers.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the 17th century, they also suspected that the rules of grammar stood between them and a society of equals.

Pronouns are the most political parts of speech. In English, defaulting to the feminine “she/her” when referring to a person of unspecified gender, instead of the masculine “he/him,” has long been a way of thumbing one’s nose at the patriarchy. (“When a politician votes, she must consider the public mood.”)

More recently, trans, nonbinary and genderqueer activists have promoted the use of gender-inclusive pronouns such as the singular “they/their” and “ze/zir” (instead of “he/him” or “she/her”). The logic here is no less political: If individuals — not grammarians or society at large — have the right to determine their own gender, shouldn’t they get to choose their own pronouns, too?

As with everything political, the use of gender-inclusive pronouns has been subject to controversy. One side argues that not to respect an individual’s choice of pronoun can threaten a vulnerable person’s basic equality. The other side dismisses this position as an excess of sensitivity, even a demand for Orwellian “newspeak.”

Both sides have dug in. To move the conversation forward, I suggest we look backward for an illuminating, if unexpected, perspective on the politics of pronouns. Consider the 17th-century Quakers, who also suspected that the rules of grammar stood between them and a society of equals.

Today the Quakers are remembered mainly for their pacifism and support for abolition. Yet neither of these commitments defined the Quaker movement as it emerged in the 1650s from the chaos of the English Civil War. What set the Quakers apart from other evangelical sects was their rejection of conventional modes of address — above all, their peculiar use of pronouns.

In early modern England, the rules of civility dictated that an individual of higher authority or social rank was entitled to refer to himself — and to be referred to by others — with plural, not singular, pronouns. (A trace of this practice survives today in the “royal ‘we.’”) The ubiquitous “you” that English speakers now use as the second-person singular pronoun was back then the plural, while “thee” and “thou” were the second-person singulars.

When Quakerism emerged, proper behavior still required this status-based differentiation. As one early Quaker explained, if a man of lower status came to speak to a wealthy man, “he must you the rich man, but the rich man will thou him.”

Quakers refused to follow this practice. They also refused to doff their hats to those of higher social standing. The Quakers’ founder, George Fox, explained that when God sent him forth, “he forbade me to put off my hat to any, high or low; and I was required to thee and thou all men and women, without any respect to rich or poor, great or small.”

The Quakers thus declared themselves to be, like God, “no respecter of persons.” So they thee-ed and thou-ed their fellow human beings without distinction as a form of egalitarian social protest. And like today’s proponents of gender-inclusive pronouns, they faced ridicule and persecution as a result.

But there is also an important difference between the Quakers and today’s pronoun protesters. While modern activists argue that equality demands displays of equal respect toward others, the Quakers demonstrated conscientious disrespect toward everyone. Theirs was an equality of extreme humility and universally low status. Even the famously tolerant founder of Rhode Island, Roger Williams, couldn’t stand the Quakers and complained of the “familiarity, anger, scorn and contempt” inherent in their use of “thee” and “thou.”

Indeed, the trend in pronouns at that time was toward a leveling up, not a leveling down. By the middle of the 17th century, in response to increasing geographic and social mobility, the plural “you” had begun to crowd out the singular “thee” as the standard second-person pronoun, even for those of a lower social station. This meant that everyone would soon become, effectively, entitled — at least to the honorific second-person plural.

One might expect principled egalitarians like the Quakers to celebrate a linguistic process whereby all social ranks experienced an increase in dignity. But Fox and his followers looked on the universal “you” with horror, as a sign of the sin of pride. Long before he founded Pennsylvania, the Quaker William Penn would argue that when applied to individuals, the plural “you” was a form of idolatry. Other Quakers produced pamphlets citing examples from more than 30 dead and living languages to argue that their use of “thee” and “thou” was grammatically — as well as theologically and politically — correct.

The Quaker use of “thee” and “thou” continued as a protest against the sinfulness of English grammar for more than 200 years. (In 1851, in “Moby-Dick,” Herman Melville could still marvel at “the stately dramatic thee and thou of the Quaker idiom.”) But eventually, in the 20th century, even the Quakers had to admit that their grammatical ship had sailed.

Modern practitioners of pronoun politics can learn a thing or two from the early Quakers. Like today’s egalitarians, the Quakers understood that what we say, as well as how we say it, can play a crucial part in creating a more just and equal society. They, too, were sensitive to the humble pronoun’s ability to reinforce hierarchies by encoding invidious distinctions into language itself.

Yet unlike the early Quakers, these modern egalitarians want to embrace, rather than resist, pronouns’ honorific aspect, and thus to see trans-, nonbinary and genderqueer people as equally entitled to the “title” of their choosing.

To their critics, however, allowing some people to designate their own pronouns and expecting everyone else to oblige feels like a demand for distinction. Yes, some of these critics may be motivated by “transphobic” bigotry. But others genuinely see such demands as special treatment and a violation of equality. They themselves experience “he” and “she” as unchosen designations. Shouldn’t everyone, they ask, be equally subject to the laws of grammatical gender?

According to the Quakers, both sides are right: Language reflects, as well as transforms, social realities. But the dual demands of equality and respect aren’t always in perfect harmony. Sometimes they are even in conflict. Respect can require treating people unequally, and equality can mean treating everyone with disrespect.

At present, the battle over the third-person singular subject in English seems to be resolving itself in the direction of the singular “they” — at least when referring to a person of unspecified gender. (“When a politician votes, they must consider the public mood.”) Pedants naturally complain. They argue that applying a plural pronoun to a singular subject is simply bad English. But as linguists note, spoken English has been tending that way for many years, long before the issue became politicized.

If the rules of grammar are indeed an obstacle to social justice, then the singular “they” represents a path of least resistance for activists and opponents alike. It may not be the victory that activists want. Still, it goes with the flow of the increasing indifference with which modern English distinguishes subjects on the basis of their social position. More fittingly, if applied to everyone, “they” would complete the leveling-up progress of equal dignity that “you” started centuries ago.

Of course, a 17th-century Quaker would be likely to dismiss the singular “they” as diabolically bad grammar. But hey, who asked them?"]]></description>
<dc:subject>quakers language english teresabejan pronouns they equality inclusivity patriarchy gender nonbinary genderqueer grammar politics newspeak society status resistance refusal georgefox class inclusion hierarchy egalitarianism titles rules quaker</dc:subject>
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</item>
<item rdf:about="https://twitter.com/bethsawin/status/1135629733666992130">
    <title>Elizabeth Sawin on Twitter: &quot;I’m so frustrated by the framing that says climate change efforts are either systemic change or individual action and that one is a distraction from the other. https://t.co/SeqllDewtI&quot; / Twitter</title>
    <dc:date>2019-08-18T22:34:42+00:00</dc:date>
    <link>https://twitter.com/bethsawin/status/1135629733666992130</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“I’m so frustrated by the framing that says climate change efforts are either systemic change or individual action and that one is a distraction from the other.

[link to article: “You can’t save the climate by going vegan. Corporate polluters must be held accountable.” https://www.usatoday.com/story/opinion/2019/06/03/climate-change-requires-collective-action-more-than-single-acts-column/1275965001/ ]

Many individual actions to slow climate change are worth taking. But they distract from the systemic changes that are needed to avert this crisis.

I mean who would say “treating your female coworkers with respect is just virtue signaling; what we really need is equal pay legislation”. We can work, learn, change, and grow as individuals and work towards systemic change both at once.

Why does this keep coming up? Any insight?

Here’s what I had to say last time this was up.

[link to: “Individual carbon footprints or collective systemic change? Both! - Resilience” https://www.resilience.org/stories/2019-03-04/individual-carbon-footprints-or-collective-systemic-change-both/

“What is most important, to live with as small a carbon footprint as possible or to prioritize collective action to change laws, rules, and incentives? For me, this is not the right question to ask.”]

So apparently I’m not ready to let this go. I just got home. Tired/sad/mad from a day of writing about climate change. And here are my beans, almost fully cooked in our “wonderbag” this affordable insulated bag that keeps a pot hot for hours, just by holding the heat in. [two images]

Beans and boiling water went in at noon. Now almost fully cooked and no energy added. I feel a little less mad/sad because of this one small maybe insignificant thing. This is not a distraction. For me it is essential part of keeping going.

There you have it my final word (I promise) but jeez, I want to experience little tastes of the climate safe world we are going to make together, it’s not a distraction and it’s not virtuous, it’s just a little taste of something hopeful.”]]></description>
<dc:subject>elizabethsawin 2019 activism climatechange sustainability individualism collectivism thisandthat systems actions vegan veganism feminism virtuesignaling carbonfootprints resilience law rules incentives</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=9dsrggURj0I">
    <title>David F. Noble: A Wrench in the Gears - 1/8 - YouTube</title>
    <dc:date>2019-07-15T19:40:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9dsrggURj0I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Documentary about the later professor, critical historian and anti-corporate activist David F. Noble. www.revivalfilms.ca”

[Full playlist (trailer and all eight parts):
https://www.youtube.com/playlist?list=PLjSpVmQJimhdKIR392skWxQCcI27P824Z

Part 2: https://www.youtube.com/watch?v=qGMotwh46dw
Part 3: https://www.youtube.com/watch?v=7xCEMOHLtCk
Part 4: https://www.youtube.com/watch?v=6u3XULHldXE
Part 5: https://www.youtube.com/watch?v=8a4YNN4IRS4
Part 6: https://www.youtube.com/watch?v=ptC5z0M7Ttg
Part 7: https://www.youtube.com/watch?v=qplQYuq4VNE
Part 8: https://www.youtube.com/watch?v=fEVv23F1Ewo ]

[Grades and grading portion begins at 5:35 of part 6 and runs until the end of part 7.]

[via: https://wrenchinthegears.com/2017/09/20/when-someone-shows-you-who-they-are-believe-them-the-first-time/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=8j6cueDgjIU">
    <title>The Rules that Rule Japan - YouTube</title>
    <dc:date>2019-07-02T21:33:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8j6cueDgjIU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some people think Japan is a strange and different land, that they'll never understand. Why do the Japanese do what they do? Well, Japan and its people are not so hard to comprehend, once you realize that it's all about the rules. Once you know them, your time here will be easy peasy, Japaneasy. It'd be my pleasure if you join me in discovering the rules that rule Japan."]]></description>
<dc:subject>rules japan culture 2017 srg</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=IRPyql3cezo">
    <title>Art + Life Rules from a Nun - YouTube</title>
    <dc:date>2019-03-31T21:16:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IRPyql3cezo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sister Corita Kent was a master printmaker and teacher, and her rules for artists and teachers are legendary - let’s break them down."

[vi: https://austinkleon.com/2019/03/26/camus-and-corita/ ]]]></description>
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    <title>On Bullsh*t Jobs | David Graeber | RSA Replay - YouTube</title>
    <dc:date>2019-01-09T07:31:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kikzjTfos0s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 2013 David Graeber, professor of anthropology at LSE, wrote an excoriating essay on modern work for Strike! magazine. “On the Phenomenon of Bullshit Jobs” was read over a million times and the essay translated in seventeen different languages within weeks. Graeber visits the RSA to expand on this phenomenon, and will explore how the proliferation of meaningless jobs - more associated with the 20th-century Soviet Union than latter-day capitalism - has impacted modern society. In doing so, he looks at how we value work, and how, rather than being productive, work has become an end in itself; the way such work maintains the current broken system of finance capital; and, finally, how we can get out of it."]]></description>
<dc:subject>davidgraeber bullshitjobs employment jobs work 2018 economics neoliberalism capitalism latecapitalism sovietunion bureaucracy productivity finance policy politics unschooling deschooling labor society purpose schooliness debt poverty inequality rules morality wealth power control technology progress consumerism suffering morals psychology specialization complexity systemsthinking digitization automation middlemanagement academia highered highereducation management administration adminstrativebloat minutia universalbasicincome ubi supplysideeconomics creativity elitism thecultofwork anarchism anarchy zero-basedaccounting leisure taylorism ethics happiness production care maintenance marxism caregiving serviceindustry gender value values gdp socialvalue education teaching freedom play feminism mentalhealth measurement fulfillment supervision autonomy humans humnnature misery canon agency identity self-image self-worth depression stress anxiety solidarity camaraderie respect community anticapitalism latestagecap</dc:subject>
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    <title>David Graeber on a Fair Future Economy - YouTube</title>
    <dc:date>2019-01-09T07:19:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7YynqVvgZYI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["David Graeber is an anthropologist, a leading figure in the Occupy movement, and one of our most original and influential public thinkers.

He comes to the RSA to address our current age of ‘total bureaucratization’, in which public and private power has gradually fused into a single entity, rife with rules and regulations, whose ultimate purpose is the extraction of wealth in the form of profits. 

David will consider what it would take, in terms of intellectual clarity, political will and imaginative power – to conceive and build a flourishing and fair future economy, which would maximise the scope for individual and collective creativity, and would be sustainable and just."]]></description>
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<item rdf:about="https://www.nytimes.com/2018/10/26/style/silicon-valley-nannies.html">
    <title>Silicon Valley Nannies Are Phone Police for Kids - The New York Times</title>
    <dc:date>2018-10-31T19:40:16+00:00</dc:date>
    <link>https://www.nytimes.com/2018/10/26/style/silicon-valley-nannies.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[This is one of three connected articles:]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It's not really about screens or damage to children's imaginations - it's about maintaining divides, about insuring that we know what the rich do (and must be correct) vs what the rest of us must manage (sad, bad). 13/fin]]]></description>
<dc:subject>siliconvalley edtech children technology parenting 2018 nelliebowles addiction psychology hypocrisy digitaldivide income inequality ipads smartphones screentime schools education politics policy rules childcare policing surveillance tracking computers television tv tablets phones mobile teaching learning howwelearn howweteach anyakamenetz sherrispelic ipad</dc:subject>
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<item rdf:about="https://www.newyorker.com/culture/cultural-comment/what-it-would-take-to-set-american-kids-free">
    <title>What It Would Take to Set American Kids Free | The New Yorker</title>
    <dc:date>2018-09-20T02:28:19+00:00</dc:date>
    <link>https://www.newyorker.com/culture/cultural-comment/what-it-would-take-to-set-american-kids-free</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My trip coincided with the publication of “The Anti-Helicopter Parent’s Plea: Let Kids Play!” in the Times Magazine, a masterful bit of parental trolling whose comment section reached a symbolic two thousand and sixteen entries before it was closed. The dozens of adventure playgrounds in Tokyo offer, as a public amenity, what Mike Lanza (the “anti-helicopter parent” in question) says he created in his private Menlo Park, California, back yard: a challenging and unscheduled place for physical play that is largely free of parental supervision. Lanza is far from alone in believing that American children have a play problem. Take a look at Lenore Skenazy’s Free-Range Kids blog, which is peppered with reports of cops and child-protective services being called when parents leave their kids to play unsupervised. Lanza’s own book, “Playborhood,” describes the kids-can’t-play problem as both a social one and a spatial one. Without broader community support, such back-yard attempts at free play like his are doomed to become exercises in vanity. Look at them on the roof! My kids are more resilient than yours!

The overprogrammed, oversterilized, overprotected lives of (some of) America’s youth are the result of a nexus of changes to work life, home life, and street life that have made bringing up babies into a series of consumer choices, from unsubsidized day care forward. It is the public realm—where the Tokyo playgrounds operate—that needs to change for American children to have unstructured afternoons and weekends, for them to bike and walk between school and the playground, to see packs of kids get together without endless chains of parental texts. Kawasaki City, where Kodomo Yume Park is located, created its own Ordinance on the Rights of the Child, in 2001, which includes an article promising to make “secure and comfortable places for children.”

But independence requires infrastructure. Hanegi Playpark was founded in 1975 by Kenichi Omura, a landscape architect, and his wife Shoko Omura, an English teacher. They translated the key book on adventure play into Japanese and then travelled to Europe to meet with the woman who was their prime mover from the nineteen-fifties on: Lady Allen of Hurtwood. Lady Allen had seen the first such “junk playground” in Emdrup, outside Copenhagen, where it became a refuge for youth then under German occupation. She spent subsequent decades as a “propagandist for children’s play.” In Tokyo, a low crime rate and a society accustomed to community ownership of public space has created, around Hanegi and approximately thirteen other such parks, a city where there is more room for innocent error.

The road to Kodomo Yume Park (which means “children’s dream”) was narrow and winding, and there was no sidewalk for much of the way. And yet it was safe, because the tiny cars knew to look for pedestrians and cyclists, and drove at slower speeds. There were people in the houses and stores along the route, and few of the buildings were more than three or four stories tall, offering “eyes on the street” as well as adults who might be appealed to for help. The neighborhood, like the adventure playground, operated as a safety net, ready in case of trouble but not often deployed. A mother who was camped out at Yume Park with five children, the youngest a three-month-old, told me a story—hilarious for her—that would have been a nightmare for me. Her two-year-old, who had observed his five-year-old brother being sent to the corner to buy bread, decided he could do the same, and turned up at the shop with an empty wallet. I looked around at the protected bike lanes, the publicly funded playground workers, and the houses where people are home in the afternoon. Do I wish that my kids—who are five and nine**—**could roll on their own from school to the park, meet friends, and appear on the doorstep at 5 p.m., muddy, damp, and full of play? I do, but then I think of the Saturdays dominated by sports schedules, the windswept winter playgrounds, the kids hit by cars in crosswalks, with the light. It isn’t the idea of my kids holding a hammer or saw that scares me but the idea of trying to make community alone.

At the adventure playgrounds, the kids build the equipment they need under the hands-off supervision of play workers trained to facilitate but not to interfere. I’ve read the diary of the first play worker, John Bertelsen, who ran the adventure playground that Lady Allen visited at Emdrup. His account of the day-to-day in 1943 sounds quite similar to what I observed in 2016.

<blockquote>At 10:45 am today the playground opened . . . We began by moving all the building material in the open shed. Bricks, boards, fireposts and cement pillars were moved to the left alongside the entrance, where building and digging started right away. The work was done by children aged 4 to 17. It went on at full speed and all the workers were in high spirits; dust, sweat, warning shouts and a few scratches all created just the right atmosphere. The children’s play- and work-ground had opened, and they knew how to take full advantage of it.</blockquote>

The do-it-yourself rule is, to a certain extent, self-limiting, as towers built with simple tools are shorter than those ordered from catalogues. I saw plenty of children up on roofs—the rule was, if you can climb up without a ladder, relying on your own strength and ingenuity, it’s O.K. In a documentary on The Land, a Welsh adventure playground, a play worker describes the difference between risk and hazard: a risk you take on knowingly; a hazard is unexpected, like a nail sticking out of a board. The play workers are there to remove hazards and leave the risks.

Journalism about adventure play tends to emphasize the danger, but these spaces actually need to be seen as exceptionally porous community centers, in which lots of social activities, for parents and children, occur. “Risky play” is a way for children to test their own limits, and because the parks are embedded in residential communities they can do so at their own pace. Hitoshi Shimamura, who runs the organization Tokyo Play, told me that he has sessions to teach parents to use the tools, because their fear derived from their own lack of experience. Kids also need time to ease into the freedom and figure out which activity most appeals to them. If adventure play were to become permanent in New York, it would do better as a permanent fixture in a neighborhood than as a weekend destination. At a temporary adventure playground set up by Play:Ground on Governors Island this summer, a sign on the fence read, “Your children are fine without advice and suggestions,” though legally, children under six had to be accompanied by a parent or guardian.

The “adventure” can be with water, with tools, with real fire, or just with pretend kitchen equipment, allowing the parks to appeal to a broad array of children, and over a longer period of time. What this means, in practice, is a range of activity during days, weeks, or even years. In the morning, adventure playgrounds become settings for an urban version of a forest preschool, where small children learn the basics of getting along outdoors. In the afternoon, they become a place for older kids to let off steam between school and homework; many communities in Tokyo play a public chime at five in the afternoon—a mass call that is it time to go home. On the weekends, Yume Park might ring with the hammers of children, but for teen-agers there are other options: a recording studio with padded walls; a wooden shed piled with bike parts for the taking; a quiet, shaded place for conversation. Bertelsen wrote in his diary,

<blockquote>Occasionally, complaints have been made that the playground does not possess a smart enough appearance, and that children cannot possibly be happy playing about in such a jumble. To this I should only like to say that, at times, the children can shape and mould [sic] the playground in such a way that it is a monument to their efforts and a source of aesthetic pleasure to the adult eye; at other times it can appear, to the adult eye, like a pigsty. However, children’s play is not what the adults see, but what the child himself experiences.</blockquote>

One of my favorite moments in Tokyo occurred late one afternoon at a smaller adventure playground, Komazawa Harappa, a long sliver of space in a tight residential neighborhood, masked from the street by a simple hedge. Three kids fanned the flames in a fire pit; a baby padded about a dirty pool dressed in a diaper; two small boys, hammering on a house, had remembered to take their shoes off on the porch. But not everyone felt the need to be busy. Two teen-age girls had climbed up on the roof of the play workers’ house, via a self-built platform of poles and planks, and seemed deep in conversation. Suddenly, they began to sing, their clear voices ringing out over the open space."]]></description>
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<item rdf:about="https://kottke.org/18/06/ten-guidelines-for-nurturing-a-thriving-democracy-by-bertrand-russell">
    <title>Ten guidelines for nurturing a thriving democracy by Bertrand Russell</title>
    <dc:date>2018-06-11T06:35:11+00:00</dc:date>
    <link>https://kottke.org/18/06/ten-guidelines-for-nurturing-a-thriving-democracy-by-bertrand-russell</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In December 1951, British philosopher Bertrand Russell wrote a piece for the NY Times Magazine titled The Best Answer to Fanaticism — Liberalism with a subhead that says “Its calm search for truth, viewed as dangerous in many places, remains the hope of humanity.” At the end of the article, he offers a list of ten commandments for living in the spirit of liberalism:

1. Do not feel absolutely certain of anything.

2. Do not think it worthwhile to produce belief by concealing evidence, for the evidence is sure to come to light.

3. Never try to discourage thinking, for you are sure to succeed.

4. When you meet with opposition, even if it should be from your husband or your children, endeavor to overcome it by argument and not by authority, for a victory dependent upon authority is unreal and illusory.

5. Have no respect for the authority of others, for there are always contrary authorities to be found.

6. Do not use power to suppress opinions you think pernicious, for if you do the opinions will suppress you.

7. Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.

8. Find more pleasure in intelligent dissent than in passive agreement, for, if you value intelligence as you should, the former implies a deeper agreement than the latter.

9. Be scrupulously truthful, even when truth is inconvenient, for it is more inconvenient when you try to conceal it.

10. Do not feel envious of the happiness of those who live in a fool’s paradise, for only a fool will think that it is happiness.

Over the past few years, I’ve found it increasingly difficult to keep an open mind about many issues, particularly on those related to politics. Remaining curious and generous about new & different ideas, especially in public, is perhaps more challenging than it was in Russell’s time. We are bombarded on all sides by propaganda, conspiracy theories, and broadly discredited theories from the past pushed upon us by entertainment news outlets and social media algorithms — we’re under a constant denial-of-service attack on our ability to think and reason.

We can’t reasonably be expected to give serious consideration to ideas like “the Holocaust didn’t happen”, “the Earth is flat”, “the Newtown massacre was faked”, “let’s try slavery again”, “vaccines cause autism”, and “anthropogenic climate change is a myth” — the evidence just doesn’t support any of it — but playing constant defense against all this crap makes it difficult to have good & important discussions with those we might disagree with about things like education, the role of national borders in a extremely mobile world, how to address our changing climate, systemic racism & discrimination, gun violence, healthcare, and dozens of other important issues. Perhaps with Russell’s guidelines in mind, we can make some progress on that front."]]></description>
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<item rdf:about="https://www.fs.blog/dan-ariely/">
    <title>Dan Ariely on Irrationality, Bad Decisions, and the Truth About Lies</title>
    <dc:date>2018-05-26T19:32:46+00:00</dc:date>
    <link>https://www.fs.blog/dan-ariely/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this episode of the Knowledge Project, I’m joined by the fascinating Dan Ariely. Dan just about does it all. He has delivered 6 TED talks with a combined 20 million views, he’s a multiple New York Times best-selling author, a widely published researcher, and the James B Duke Professor of Psychology and Behavioral Economics at Duke University.

For the better part of three decades, Dan has been immersed in researching why humans do some of the silly, irrational things we do. And yes, as much as we’d all like to be exempt, that includes you too.

In this captivating interview, we tackle a lot of interesting topics, including:

• The three types of decisions that control our lives and how understanding our biases can help us make smarter decisions

• How our environment plays a big role in our decision making and the small changes we can make to automatically improve our outcomes

• The “behavioral driven” bathroom scale Dan has been working on to revolutionize weight loss

• Which of our irrational behaviors transfer across cultures and which ones are unique to certain parts of the world (for example, find out which country is the most honest)

• The dishonesty spectrum and why we as humans insist on flirting with the line between “honest” and “dishonest”

• 3 sneaky mental tricks Dan uses to avoid making ego-driven decisions [https://www.fs.blog/smart-decisions/ ]

• “Pluralistic ignorance” [https://www.fs.blog/2013/05/pluralistic-ignorance/ ] and how it dangerously affects our actions and inactions (As a bonus, Dan shares the hilarious way he demonstrates this concept to his students on their first day of class)

• The rule Dan created specifically for people with spinach in their teeth

• The difference between habits, rules and rituals, and why they are critical to shaping us into who we want to be

This was a riveting discussion and one that easily could have gone for hours. If you’ve ever wondered how you’d respond in any of these eye-opening experiments, you have to listen to this interview. If you’re anything like me, you’ll learn something new about yourself, whether you want to or not."]]></description>
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<item rdf:about="https://boren.blog/2017/08/03/classroom-ux-bring-your-own-comfort-bring-your-own-device-student-created-context/">
    <title>Classroom UX: Bring Your Own Comfort, Bring Your Own Device, Student-Created Context | Ryan Boren</title>
    <dc:date>2018-02-19T06:10:57+00:00</dc:date>
    <link>https://boren.blog/2017/08/03/classroom-ux-bring-your-own-comfort-bring-your-own-device-student-created-context/</link>
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<item rdf:about="http://laurajdt.tumblr.com/post/168646338790/winchysteria-ossacordis-crockpotcauldron">
    <title>General Vagaries. • winchysteria: ossacordis: crockpotcauldron: ...</title>
    <dc:date>2018-02-11T03:38:56+00:00</dc:date>
    <link>http://laurajdt.tumblr.com/post/168646338790/winchysteria-ossacordis-crockpotcauldron</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["there’s something endlessly hilarious to me about the phrase “hotly debated” in an academic context. like i just picture a bunch of nerds at podiums & one’s like “of course there was a paleolithic bear cult in Northern Eurasia” and another one just looks him in the eye and says “i’l kill you in real life, kevin” 

>>

[image

"The Milton scholars screamed and argued about how the serpent was supposed to move before it crawled on its belly. Dr. Matthews, enraged that Dr. Goldstein could believe the serpent bounced around on the coiled end of its tail, flipped over the conference table. "Satan is not a fucking pogo stick!" he howled."]

>>

I heard a story once about two microbiologists at a conference who took it out into the parking lot to have a literal fistfight over taxonomy. 

>>

have i told this story yet? idk but it’s good. The Orangutan Story:

my american lit professor went to this poe conference. like to be clear this is a man who has a doctorate in being a book nerd. he reads moby dick to his four-year-old son. and poe is one of the cornerstones of american literature, right, so this should be right up his alley?

wrong. apparently poe scholars are like, advanced. there is a branch of edgar allen poe scholarship that specifically looks for coded messages based on the number of words per line and letters per word poe uses. my professor, who has a phd in american literature, realizes he is totally out of his depth. but he already committed his day to this so he thinks fuck it! and goes to a panel on racism in poe’s works, because that’s relevant to his interests.

background info: edgar allen poe was a broke white alcoholic from virginia who wrote horror in the first half of the 19th century. rule 1 of Horror Academia is that horror reflects the cultural anxieties of its time (see: my other professor’s sermon abt how zombie stories are popular when people are scared of immigrants, or that purge movie that was literally abt the election). since poe’s shit is a product of 1800s white southern culture, you can safely assume it’s at least a little about race. but the racial subtext is very open to interpretation, and scholars believe all kinds of different things about what poe says about race (if he says anything), and the poe stans get extremely tense about it.

so my professor sits down to watch this panel and within like five minutes a bunch of crusty academics get super heated about poe’s theoretical racism. because it’s academia, though, this is limited to poorly concealed passive aggression and forceful tones of inside voice. one professor is like “this isn’t even about race!” and another professor is like “this proves he’s a racist!” people are interrupting each other. tensions are rising. a panelist starts saying that poe is like writing a critique of how racist society was, and the racist stuff is there to prove that racism is stupid, and that on a metaphorical level the racist philosophy always loses—

then my professor, perhaps in a bid to prove that he too is a smart literature person, loudly calls: “BUT WHAT ABOUT THE ORANGUTAN?”

some more background: in poe’s well-known short story “the murder in the rue morgue,” two single ladies—a lovely old woman and her lovely daughter who takes care of her, aka super vulnerable and respectable people—are violently killed. the murderer turns out to be not a person, but an orangutan brought back by a sailor who went to like burma or something. and it’s pretty goddamn racially coded, like they reeeeally focus on all this stuff about coarse hairs and big hands and superhuman strength and chattering that sounds like people talking but isn’t actually. if that’s intentional, then he’s literally written an analogy about how black people are a threat to vulnerable white women, which is classic white supremacist shit. BUT if he really only meant for it to be an orangutan, then it’s a whole other metaphor about how colonialism pillages other countries and brings their wealth back to europe and that’s REALLY gonna bite them in the ass one day. klansman or komrade? it all hangs on this.

so the place goes dead fucking silent as every giant ass poe stan in the room is immediately thrust into a series of war flashbacks: the orangutan argument, violently carried out over seminar tables, in literary journals, at graduate student house parties, the spittle flying, the wine and coffee spilled, the friendships torn—the red faces and bulging veins—curses thrown and teaching posts abandoned—panels just like this one fallen into chaos—distant sirens, skies falling, the dog-eared norton critical editions slicing through the air like sabres—the textual support! o, the quotes! they gaze at this madman in numb disbelief, but he could not have known. nay, he was a literary theorist, a 17th-century man, only a visitor to their haunted land. he had never heard the whistle of the mortars overhead. he had never felt the cold earth under his cheek as he prayed for god’s deliverance. and yet he would have broken their fragile peace and brought them all back into the trenches.

much later, when my professor told this story to a poe nerd friend, the guy said the orangutan thing was a one of the biggest landmines in their field. he said it was a reliable discussion ruiner that had started so many shouting matches that some conferences had an actual ban on bringing it up.

so my professor sits there for a second, still totally clueless. then out of the dead silence, the panel moderator stands up in his tweed jacket and yells, with the raw panic of a once-broken man:

WE! DO NOT! TALK ABOUT! THE ORANGUTAN!"]]></description>
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<item rdf:about="https://chbooks.com/Books/H/Haircuts-by-Children-and-Other-Evidence-for-a-New-Social-Contract">
    <title>Haircuts by Children and Other Evidence for a New Social Contract | Coach House Books</title>
    <dc:date>2018-02-04T21:50:04+00:00</dc:date>
    <link>https://chbooks.com/Books/H/Haircuts-by-Children-and-Other-Evidence-for-a-New-Social-Contract</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A cultural planner's immodest proposal: change how we think about children and we just might change the world.

We live in an ‘adultitarian’ state, where the rules are based on very adult priori- ties and understandings of reality. Young people are disenfranchised and power- less; they understand they’re subject to an authoritarian regime, whether they buy into it or not. But their unique perspectives also offerincredible potential for social, cultural and economic innovation.

Cultural planner and performance director Darren O’Donnell has been collaborating with children for years through his company, Mammalian Diving Reflex; their most well-known piece, Haircuts by Children (exactly what it sounds like) has been performed internationally. O’Donnell suggests that working with children in the cultural industries in a manner that maintains a large space for their participation can be understood as a pilot for a vision of a very different role for young people in the world – one that the UN Committee on the Rights of the Child considers a ‘new social contract.’

Haircuts by Children is a practical proposal for the inclusion of children in as many realms as possible, not only as an expression of their rights, but as a way to intervene in the world and to disrupt the stark economic inequalities perpetuated by thestatus quo. Deeply practical and wildly whimsical, Haircuts by Children might actually make total sense.

‘No other playwright working in Toronto right now has O’Donnell’s talent for synthesizing psychosocial, artistic and political random thoughts and reflections into compelling analyses ... The world (not to mention the theatre world) could use more of this, if only to get us talking and debating.’

– The Globe and Mail"]]></description>
<dc:subject>children cities age darreno'donnell toread books society culture rules power disenfranchisement economics participation humanrights involvement sfsh unshooling deschooling</dc:subject>
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<item rdf:about="https://medium.com/the-mission/the-culture-of-childhood-weve-almost-destroyed-it-d16af1fa16f1">
    <title>The Culture of Childhood: We’ve Almost Destroyed It</title>
    <dc:date>2018-01-22T01:07:09+00:00</dc:date>
    <link>https://medium.com/the-mission/the-culture-of-childhood-weve-almost-destroyed-it-d16af1fa16f1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[previously posted here: https://www.psychologytoday.com/blog/freedom-learn/201609/biological-foundations-self-directed-education ]

"Children learn the most valuable lessons with other children, away from adults."

…

"I don’t want to trivialize the roles of adults in children’s lives, but, truth be told, we adults greatly exaggerate our roles in our theories and beliefs about how children develop. We have this adult-centric view that we raise, socialize, and educate children.

Certainly we are important in children’s lives. Children need us. We feed, clothes, shelter, and comfort them. We provide examples (not always so good) of what it’s like to be an adult. But we don’t raise, socialize, or educate them. They do all that for themselves, and in that process they are far more likely to look to other children than to us adults as models. If child psychologists were actually CHILD psychologists (children), theories of child development would be much less about parents and much more about peers.

Children are biologically designed to grow up in a culture of childhood.
Have you ever noticed how your child’s tastes in clothes, music, manner of speech, hobbies, and almost everything else have much more to do with what other children she or he knows are doing or like than what you are doing or like? Of course you have. Children are biologically designed to pay attention to the other children in their lives, to try to fit in with them, to be able to do what they do, to know what they know. Through most of human history, that’s how children became educated, and that’s still largely how children become educated today, despite our misguided attempts to stop it and turn the educating job over to adults.

Wherever anthropologists have observed traditional cultures and paid attention to children as well as adults, they’ve observed two cultures, the adults’ culture and the children’s culture. The two cultures, of course, are not completely independent of one another. They interact and influence one another; and children, as they grow up, gradually leave the culture of childhood and enter into the culture of adulthood. Children’s cultures can be understood, at least to some degree, as practice cultures, where children try out various ways of being and practice, modify, and build upon the skills and values of the adult culture.

I first began to think seriously about cultures of childhood when I began looking into band hunter-gatherer societies. In my reading, and in my survey of anthropologists who had lived in such societies, I learned that the children in those societies — from roughly the age of four on through their mid teen years — spent most of their waking time playing and exploring with groups of other children, away from adults (Gray, 2012, also here). They played in age-mixed groups, in which younger children emulated and learned from older ones. I found that anthropologists who had studied children in other types of traditional cultures also wrote about children’s involvement in peer groups as the primary means of their socialization and education (e.g. Lancy et al, 2010; Eibl-Eibesfeldt, 1989). Judith Harris (1998), in a discussion of such research, noted that the popular phrase It takes a village to raise a child is true if interpreted differently from the usual Western interpretation. In her words (p 161): “The reason it takes a village is not because it requires a quorum of adults to nudge erring youngsters back onto the paths of righteousness. It takes a village because in a village there are always enough kids to form a play group.”

I also realized, as I thought about all this, that my own childhood, in Minnesota and Wisconsin in the 1950s, was in many ways like that of children in traditional societies. We had school (which was not the big deal it is today) and chores, and some of us had part time jobs, but, still, most of our time was spent with other children away from adults. My family moved frequently, and in each village or city neighborhood to which we moved I found a somewhat different childhood culture, with different games, different traditions, somewhat different values, different ways of making friends. Whenever we moved, my first big task was to figure out the culture of my new set of peers, so I could become part of it. I was by nature shy, which I think was an advantage because I didn’t just blunder in and make a fool of myself. I observed, studied, practiced the skills that I saw to be important to my new peers, and then began cautiously to enter in and make friends. In the mid 20th century, a number of researchers described and documented many of the childhood cultures that could be found in neighborhoods throughout Europe and the United States (e.g. Opie & Opie, 1969)."

…

"Children learn the most important lessons in life from other children, not from adults.
Why, in the course of natural selection, did human children evolve such a strong inclination to spend as much time as possible with other children and avoid adults? With a little reflection, it’s not hard to see the reasons. There are many valuable lessons that children can learn in interactions with other children, away from adults, that they cannot learn, or are much less likely to learn, in interactions with adults. Here are some of them.

Authentic communication. …

Independence and courage. …

Creating and understanding the purpose and modifiability of rules. …

The famous developmental psychologist Jean Piaget (1932) noted long ago that children develop a more sophisticated and useful understanding of rules when they play with other children than when they play with adults. With adults, they get the impression that rules are fixed, that they come down from some high authority and cannot be changed. But when children play with other children, because of the more equal nature of the relationship, they feel free to challenge one another’s ideas about the rules, which often leads to negotiation and change in rules. They learn in this this way that rules are not fixed by heaven, but are human contrivances to make life more fun and fair. This is an important lesson; it is a cornerstone of democracy.

Practicing and building on the skills and values of the adult culture. …

Getting along with others as equals."

…

"The adult battle against cultures of childhood has been going on for centuries.

Hunter-gatherer adults seemed to understand that children needed to grow up largely in a culture of childhood, with little adult interference, but that understanding seemed to decline with the rise of agriculture, land ownership, and hierarchical organizations of power among adults (Gray, 2012). Adults began to see it as their duty to suppress children’s natural willfulness, so as to promote obedience, which often involved attempts to remove them from the influences of other children and subordinate them to adult authority. The first systems of compulsory schooling, which are the forerunners of our schools today, arose quite explicitly for that purpose.

If there is a father of modern schools, it is the Pietist clergyman August Hermann Francke, who developed a system of compulsory schooling in Prussia, in the late 17th century, which was subsequently copied and elaborated upon throughout Europe and America. Francke wrote, in his instructions to schoolmasters: “Above all it is necessary to break the natural willfulness of the child. While the schoolmaster who seeks to make the child more learned is to be commended for cultivating the child’s intellect, he has not done enough. He has forgotten his most important task, namely that of making the will obedient.” Francke believed that the most effective way to break children’s wills was through constant monitoring and supervision. He wrote: “Youth do not know how to regulate their lives, and are naturally inclined toward idle and sinful behavior when left to their own devices. For this reason, it is a rule in this institution [the Prussian Pietist schools] that a pupil never be allowed out of the presence of a supervisor. The supervisor’s presence will stifle the pupil’s inclination to sinful behavior, and slowly weaken his willfulness.” [Quoted by Melton, 1988.]

We may today reject Francke’s way of stating it, but the underlying premise of much adult policy toward children is still in Francke’s tradition. In fact, social forces have conspired now to put Francke’s recommendation into practice far more effectively than occurred at Francke’s time or any other time in the past. Parents have become convinced that it is dangerous and irresponsible to allow children to play with other children, away from adults, so restrictions on such play are more severe and effective than they have ever been before. By increasing the amount of time spent in school, expanding homework, harping constantly on the importance of scoring high on school tests, banning children from public spaces unless accompanied by an adult, and replacing free play with adult-led sports and lessons, we have created a world in which children are almost always in the presence of a supervisor, who is ready to intervene, protect, and prevent them from practicing courage, independence, and all the rest that children practice best with peers, away from adults. I have argued elsewhere (Gray, 2011, and here) that this is why we see record levels of anxiety, depression, suicide, and feelings of powerlessness among adolescents and young adults today.

The Internet is the savior of children’s culture today

There is, however, one saving grace, one reason why we adults have not completely crushed the culture of childhood. That’s the Internet. We’ve created a world in which children are more or less prevented from congregating in physical space without an adult, but children have found another way. They get together in cyberspace. They play games and communicate over the Internet. They create their own rules and culture and ways of being with others over the Internet. They mock adults and flout adult rules over the Internet. They, especially teenagers, share thoughts and feelings with friends through texting and social media, and they stay several steps ahead of their parents and other adults in finding new ways to maintain their privacy in all of this (more on this here).

Of course, the hew and cry we keep hearing from so many educators and parenting “experts” now is that we must ban or limit children’s “screen time.” Yes, if we all did that, while still banning them from public spaces without adult supervision, we would finally succeed in destroying the culture of childhood. We would prevent children from educating themselves in the ways that they always have, and we would see the rise of a generation of adults who don’t know how to be adults because they never had a chance to practice it."]]></description>
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<item rdf:about="https://thomascummins.com/the-heresy-of-zone-defense/">
    <title>The Heresy of Zone Defense | Thomas Cummins Art &amp; Architectural Photography | San Antonio, Tx</title>
    <dc:date>2017-12-16T20:54:20+00:00</dc:date>
    <link>https://thomascummins.com/the-heresy-of-zone-defense/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Consider this for a moment: Julius Erving’s play was at once new and fair! The rules, made by people who couldn’t begin to imagine Erving’s play, made it possible. If this doesn’t intrigue you, it certainly intrigues me, because, to be blunt, I have always had a problem with “the rules,” as much now as when I was younger. Thanks to an unruled and unruly childhood, however, I have never doubted the necessity of having them, even though they all go bad, and despite the fact that I have never been able to internalize them. To this day, I never stop at a stop sign without mentally patting myself on the back for my act of good citizenship, but I do stop (usually) because the alternative to living with rules—as I discovered when I finally learned some—is just hell. It is a life of perpetual terror, self-conscious wariness, and self-deluding ferocity, which is not just barbarity, but the condition of not knowing that you are a barbarian. And this is never to know the lightness of joy—or even the possibility of it—because such joys as are attendant upon Julius Erving’s play require civilizing rules that attenuate violence and defer death. They require rules that translate the pain of violent conflict into the pleasures of disputation—into the excitements of politics, the delights of rhetorical art, and competitive sport. Moreover, the maintenance of such joys requires that we recognize, as Thomas Jefferson did, that the liberating rule that civilized us yesterday will, almost inevitably, seek to govern us tomorrow, by suppressing both the pleasure and the disputation. In so doing, it becomes a form of violence itself.

An instance: I can remember being buoyed up, as a youth, by reading about Jackson Pollock in a magazine and seeing photographs of him painting. I was heartened by the stupid little rule through which Pollock civilized his violence. It’s okay to drip paint, Jackson said. The magazine seemed to acquiesce: Yeah, Jackson’s right, it seemed to say, grudgingly, Dripping paint is now within the rules. Discovering this, I was a little bit more free than I was before, and I know that it was a “boy thing,” about privileging prowess at the edge of control and having the confidence to let things go all strange—and I know, as well, that, in my adolescent Weltanschauung, the fact that Jackson Pollock dripped paint somehow justified my not clearing the debris from the floor of my room (which usually, presciently, resembled a Rauschenberg combine). Even so, I had a right to be shocked a few years later when I enrolled in a university and discovered that Pollock’s joyous permission had been translated into a prohibitive, institutional edict: It’s bad not to drip! the art coaches said. It means you got no soul! Yikes!

Henceforth, it has always seemed to me that the trick of civilization lies in recognizing the moment when a rule ceases to liberate and begins to govern—and this brings us back to the glory of hoops. Because among all the arts of disputation our culture provides, basketball has been supreme in recognizing this moment of portending government and in deflecting it, by changing the rules when they threaten to make the game less beautiful and less visible, when the game stops liberating and begins to educate. And even though basketball is not a fine art—even though it is merely an armature upon which we project the image of our desire, while art purports to embody that image—the fact remains that every style change that basketball has undergone in this century has been motivated by a desire to make the game more joyful, various, and articulate, while nearly every style change in fine art has been, in some way, motivated by the opposite agenda. Thus basketball, which began this century as a pedagogical discipline, concludes it as a much beloved public spectacle, while fine art, which began this century as a much-beloved public spectacle, has ended up where basketball began—in the YMCA or its equivalent—governed rather than liberated by its rules."

…

"The long-standing reform coalition of players, fans, and professional owners would have doubtless seen to that, since these aesthetes have never aspired to anything else. They have never wanted anything but for their team to win beautifully, to score more points, to play faster, and to equalize the opportunity of taller and shorter players—to privilege improvisation, so that gifted athletes, who must play as a team to win (because the game is so well-designed), might express their unique talents in a visible way. Opposing this coalition of ebullient fops is the patriarchal cult of college-basketball coaches and their university employers, who have always wanted to slow the game down, to govern, to achieve continuity, to ensure security and maintain stability. These academic bureaucrats want a “winning program” and plot to win programmatically, by fitting interchangeable players into pre-assigned “positions” within the “system.” And if this entails compelling gifted athletes to guard little patches of hardwood in static zone defenses and to trot around on offense in repetitive, choreographed patterns until they and their fans slip off into narcoleptic coma, then so be it. That’s the way Coach wants it. Fortunately, almost no one else does; and thus under pressure from the professional game, college basketball today is either an enormously profitable, high-speed moral disgrace or a stolid, cerebral celebration of the coach-as-auteur—which should tell us something about the wedding of art and education.

In professional basketball, however, art wins. Every major rule change in the past sixty years has been instituted to forestall either the Administrator’s Solution (Do nothing and hold on to your advantage) or the Bureaucratic Imperative (Guard your little piece of territory like a mad rat in a hole). The “ten-second rule” that requires a team to advance the ball aggressively, and the “shot-clock rule” that requires a team to shoot the ball within twenty-four seconds of gaining possession of it, have pretty much eliminated the option of holding the ball and doing nothing with it, since, at various points in the history of the game, this simulacrum of college administration has nearly destroyed it.

The “illegal-defense rule” which banned zone defenses, however, did more than save the game. It moved professional basketball into the fluid complexity of post-industrial culture—leaving the college game with its zoned parcels of real estate behind. Since zone defenses were first forbidden in 1946, the rules against them have undergone considerable refinement, but basically they now require that every defensive player on the court defend against another player on the court, anywhere on the court, all the time."

…

"James Naismith’s Guiding Principles of Basket-Ball, 1891
(Glossed by the author)

1) There must be a ball; it should be large.
(This in prescient expectation of Connie Hawkins and Julius Erving, whose hands would reinvent basketball as profoundly as Jimi Hendrix’s hands reinvented rock-and-roll.)

2) There shall be no running with the ball.
(Thus mitigating the privileges of owning portable property. Extended ownership of the ball is a virtue in football. Possession of the ball in basketball is never ownership; it is always temporary and contingent upon your doing something with it.)

3) No man on either team shall be restricted from getting the ball at any time that it is in play. 
(Thus eliminating the job specialization that exists in football, by whose rules only those players in “skill positions” may touch the ball. The rest just help. In basketball there are skills peculiar to each position, but everyone must run, jump, catch, shoot, pass, and defend.)

4) Both teams are to occupy the same area, yet there is to be no personal contact.
(Thus no rigorous territoriality, nor any rewards for violently invading your opponents’ territory unless you score. The model for football is the drama of adjacent nations at war. The model for basketball is the polyglot choreography of urban sidewalks.)

5) The goal shall be horizontal and elevated.
(The most Jeffersonian principle of all: Labor must be matched by aspiration. To score, you must work your way down court, but you must also elevate! Ad astra.)"]]></description>
<dc:subject>davehickey via:ablerism 1995 basketball rules games nfl nba defense jamesnaismith play constrains aesthetics americanfootball football territoriality possession ownership specialization generalists beauty juliuserving jimihendrix bodies hands 1980 kareemabdul-jabbar mauricecheeks fluidity adaptability ymca violence coaching barbarism civility sports body</dc:subject>
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<item rdf:about="http://some-velvet-morning.tumblr.com/post/166694371846/shinjimoon-nothing-could-be-more-normative">
    <title>////////// from “Commitment from the Mirror-Writing Box,” Trinh T. Minh-Ha, Woman, Native, Other</title>
    <dc:date>2017-11-23T21:32:45+00:00</dc:date>
    <link>http://some-velvet-morning.tumblr.com/post/166694371846/shinjimoon-nothing-could-be-more-normative</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nothing could be more normative, more logical, and more authoritarian than, for example, the (politically) revolutionary poetry or prose that speaks of revolution in the form of commands or in the well-behaved, steeped-in-convention-language of “clarity.” (”A wholesome, clear, and direct language” is said to be “the fulcrum to move the mass or to sanctify it.”) Clear expression, often equated with correct expression, has long been the criterion set forth in treatises on rhetoric, whose aim was to order discourse so as to persuade. The language of Taoism and Zen, for example, which is perfectly accessible but rife with paradox does not qualify as “clear” (paradox is “illogical” and “nonsensical” to many Westerners), for its intent lies outside the realm of persuasion. The same holds true for vernacular speech, which is not acquired through institutions — schools, churches, professions, etc. — and therefore not repressed by either grammatical rules, technical terms, or key words. Clarity as a purely rhetorical attribute serves the purpose of a classical feature in language, namely, its instrumentality. To write is to communicate, express, witness, impose, instruct, redeem, or save — at any rate to mean and to send out an unambiguous message. Writing thus reduced to a mere vehicle of thought may be used to orient toward a goal or to sustain an act, but it does not constitute an act in itself. This is how the division between the writer/the intellectual and the activists/the masses becomes possible. To use the language well, says the voice of literacy, cherish its classic form. Do not choose the offbeat at the cost of clarity. Obscurity is an imposition on the reader. True, but beware when you cross railroad tracks for one train may hide another train. Clarity is a means of subjection, a quality both of official, taught language and of correct writing, two old mates of power; together they flow, together they flower, vertically, to impose an order. Let us not forget that writers who advocate the instrumentality of language are often those who cannot or choose not to see the suchness of things — a language as language — and therefore, continue to preach conformity to the norms of well-behaved writing: principles of composition, style, genre, correction, and improvement. To write “clearly,” one must incessantly prune, eliminate, forbid, purge, purify; in other words, practice what may be called an “ablution of language” (Roland Barthes)."

— from “Commitment from the Mirror-Writing Box,” Trinh T. Minh-Ha, Woman, Native, Other 

[See also PDF of full text in a couple of places:
http://www.sjsu.edu/people/julie.hawker/courses/c1/s2/Trinh-T-Minh-ha-1989.pdf
https://lmthomasucsd.files.wordpress.com/2009/06/minh-ha-reading.pdf ]]]></description>
<dc:subject>rolandbarthes literacy clarity writing language taoism zen buddhism persuasion authority authoritarianism power control tradition poetry prose canon rhetoric grammar rules expression classics communication subjection instrumentality beauty style genre composition correction improvement purification speech vernacular schools churches professions professionalism convention conventions trinhtminh-ha daoism zenbuddhism</dc:subject>
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<item rdf:about="https://www.edutopia.org/article/why-i-dont-have-classroom-rules">
    <title>Why I Don’t Have Classroom Rules | Edutopia</title>
    <dc:date>2017-10-29T22:27:37+00:00</dc:date>
    <link>https://www.edutopia.org/article/why-i-dont-have-classroom-rules</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So I gradually abolished formal management protocols. Away went the rules about bathroom policies, eating in the classroom, and what defines appropriate behavior in a traditional classroom. Instead, I theorized about the broad, underlying principles that would define the field within which we could have a productive learning community.

To be honest, I was terrified. I was worried that if I started to dismantle my power, the class would devolve into chaos.

But I also knew my students: They were thoughtful and reflective, kind and observant, willing to take intellectual risks when they felt supported and safe.

So we started with first principles—it’s wise to start with a simple framework—identifying core premises from which we could build a classroom community. These depend on the teacher’s values, the school culture, and the needs of the students. In my case, I derived them from ideas of agency and social equity, and let the students extrapolate from there.

Next, we proceeded to norm that behavior. I simply took the time to comment on how particular contributions, habits, and behaviors were either in concert with or contrary to the core principles, with the idea that students would begin to mirror that level of depth and awareness. I made sure to offer opportunities, usually at the end of class, to reflect not just on what learning took place, but on what community standards were missing, newly established, or reaffirmed. For example, without a school-wide policy about bathroom usage during class, and after I expressed my own disinterest in regulating bodily functions, we started a conversation about how to solve the problem, deriving community standards from it. Students recognized that that if they weren’t in the room, they couldn’t be engaged or prepared, and staying in the bathroom wasn’t really respectful if other students needed to go as well. One student suggested that it was impossible to take intellectual risks if you were in the bathroom all the time.

The same approach applies to homework, often considered a non-negotiable in high school classrooms. In my class, it’s a chance to demonstrate student agency and experiment with what we’ve learned in class. If a student fails to do it, the absence is its own punishment—I don’t need to double down with teacher-driven shame. If a student tells me they haven’t done their homework, my response is, “That’s fine, you’re all right, but why not?” From there, I can respond in a more personalized way and unearth how to best help.

Metacognition and Student Responsibility

The big insight here is that using this model, every class starts to operate at two levels simultaneously. In the foreground, class proceeds as usual, with the teacher and students engaging in productive work. In the background, there is a kind of running metacognitive discussion that is always evaluating behavior based on these underlying principles. Sometimes, this underlying dynamic breaks through to the surface, and we dedicate valuable class time to equally worthwhile conversations about, for example, the difference between a compliant student and a respectful one, or about how teacher-student relationships ought to be reciprocal.

I have four of our foundational classroom principles posted on the walls:

1. Be respectful to yourself because it sets the context for being able to participate in a community; to others because it is hard to be a student and everyone’s struggles merit your respect; and to the teacher because although it is a position of authority, the teacher should also be vulnerable and learning.

2. Be engaged, because merely being present in the classroom does not necessarily qualify as participation, and a truly pluralistic community requires all voices.

3. Be prepared, because informed conversation requires prepared members, and preparation transcends just the work that is assigned—and is closer to deep thought, sincere skepticism, and a general willingness to interrogate assumptions.

4. Be courageous, because learning requires acknowledging that there are things we don’t know, skills we lack, and ways in which we might still be foolish—which is a scary prospect for everyone in the class, teacher included.

Of course, these are only my principles. A case can be made for any number of others, provided they focus on the conditions for learning, rather than on controlling the minutiae of student behavior.

The reason I find this strategy better than rules is because it teaches students to become active participants in the formation of a community. Rules alone tend to condition the students to become dogmatic followers, while broader imperatives guide them to be critical and reflective participants.

A concession, though: This approach is expensive in terms of time. It requires space and resources and lots of student-teacher conversations. When a student violates the underlying principles or acts in a way that is either self-destructive or hurtful to others, time must be taken to unpack the behavior in a way that respects the community and its principles and doesn’t alienate the individual. That’s a very sophisticated conversation for a high school student to have.

And an admission, too: When I first opted for this method, I didn’t really think it would work. I imagined it as an interesting experiment. But it did work. Not just with my high-performing debate kids or my AP English classes, but with all of them. My students who were burned out and checked out. Those who coasted by with Cs. Freshmen and seniors. Even my English language development students, many of whom have been in the country for less than six months, bought in to the method and grew. They all wanted to feel that their contributions mattered to the community. And if this alternative approach can at least prepare them for a more open, more pluralistic society, then I will take the time and energy it requires from me. That would be a worthy return on investment."]]></description>
<dc:subject>davidtow 2017 teaching rules sfsh howweteach homework</dc:subject>
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<item rdf:about="http://time.com/money/4779223/valedictorian-success-research-barking-up-wrong/">
    <title>How Successful Valedictorians Are After High School | Money</title>
    <dc:date>2017-05-30T03:02:27+00:00</dc:date>
    <link>http://time.com/money/4779223/valedictorian-success-research-barking-up-wrong/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What becomes of high school valedictorians? It’s what every parent wishes their teenager to be. Mom says study hard and you’ll do well. And very often Mom is right.

But not always.

Karen Arnold, a researcher at Boston College, followed 81 high school valedictorians and salutatorians from graduation onward to see what becomes of those who lead the academic pack. Of the 95 percent who went on to graduate college, their average GPA was 3.6, and by 1994, 60 percent had received a graduate degree. There was little debate that high school success predicted college success. Nearly 90 percent are now in professional careers with 40 percent in the highest tier jobs. They are reliable, consistent, and well-adjusted, and by all measures the majority have good lives.

But how many of these number-one high school performers go on to change the world, run the world, or impress the world? The answer seems to be clear: zero.

Commenting on the success trajectories of her subjects, Karen Arnold said, “Even though most are strong occupational achievers, the great majority of former high school valedictorians do not appear headed for the very top of adult achievement arenas.” In another interview Arnold said, “Valedictorians aren’t likely to be the future’s visionaries . . . they typically settle into the system instead of shaking it up.”

Was it just that these 81 didn’t happen to reach the stratosphere? No. Research shows that what makes students likely to be impressive in the classroom is the same thing that makes them less likely to be home-run hitters outside the classroom.

So why are the number ones in high school so rarely the number ones in real life? There are two reasons. First, schools reward students who consistently do what they are told. Academic grades correlate only loosely with intelligence (standardized tests are better at measuring IQ). Grades are, however, an excellent predictor of self-discipline, conscientiousness, and the ability to comply with rules.

In an interview, Arnold said, “Essentially, we are rewarding conformity and the willingness to go along with the system.” Many of the valedictorians admitted to not being the smartest kid in class, just the hardest worker. Others said that it was more an issue of giving teachers what they wanted than actually knowing the material better. Most of the subjects in the study were classified as “careerists”: they saw their job as getting good grades, not really as learning.

The second reason is that schools reward being a generalist. There is little recognition of student passion or expertise. The real world, however, does the reverse. Arnold, talking about the valedictorians, said, “They’re extremely well rounded and successful, personally and professionally, but they’ve never been devoted to a single area in which they put all their passion. That is not usually a recipe for eminence.”

If you want to do well in school and you’re passionate about math, you need to stop working on it to make sure you get an A in history too. This generalist approach doesn’t lead to expertise. Yet eventually we almost all go on to careers in which one skill is highly rewarded and other skills aren’t that important.

Ironically, Arnold found that intellectual students who enjoy learning struggle in high school. They have passions they want to focus on, are more interested in achieving mastery, and find the structure of school stifling. Meanwhile, the valedictorians are intensely pragmatic. They follow the rules and prize A’s over skills and deep understanding.

School has clear rules. Life often doesn’t. When there’s no clear path to follow, academic high achievers break down. Shawn Achor’s research at Harvard shows that college grades aren’t any more predictive of subsequent life success than rolling dice. A study of over seven hundred American millionaires showed their average college GPA was 2.9.

Following the rules doesn’t create success; it just eliminates extremes—both good and bad. While this is usually good and all but eliminates downside risk, it also frequently eliminates earthshaking accomplishments. It’s like putting a governor on your engine that stops the car from going over fifty-five; you’re far less likely to get into a lethal crash, but you won’t be setting any land speed records either."]]></description>
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<item rdf:about="http://musicfordeckchairs.com/blog/2017/05/12/unbroken/">
    <title>Unbroken | Music for Deckchairs</title>
    <dc:date>2017-05-14T22:39:16+00:00</dc:date>
    <link>http://musicfordeckchairs.com/blog/2017/05/12/unbroken/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Fault is the shadow thrown by the magic bean we sell as the means of clambering up to a future in which not everyone can win. This bean is something to do with making an effort, toughing it out, following the rules. Resilience, grit—we peddle all sorts of qualities demanded when the world is harsh. And I think this is why we monitor attendance as a kind of minor virtue, a practice of grit. But when we make showing up compulsory, then we have to have a system of checking it, and penalties, and some means of managing something we call “genuine” adversity, and the whole thing has to be insulated against complaint. (And if you want to know more about how this goes down, this forum is an eye-opener.)

Where I am we have a fixed tolerance for not showing up 20% of the time, which has the rat farming perverse incentive effect of causing every sensible student to calculate that they have two free tutorials they can plan to miss. And I’ve written this all over the place, so just bear with me while I haul out my soapbox one more time: we then ask students to get a GP certificate for every single additional missed class over the two free passes, which means that we are clogging up the waiting rooms and schedules of our overworked public health bulk billed GP clinics in order to sustain a rigid and penalty-driven policy that doesn’t prepare students for their professional futures, while they’re sneezing all over the really sick people around them.

(University business data divisions currently measuring every passing cloud over the campus, why not measure this? How many GP certificates for trivial illness have your attendance policies generated? How much public health time have you wasted pursuing this?)

Just quietly, I take a different approach. We talk about modelling attendance on the professional experience of attending meetings, including client meetings. If you can’t be there, you let people know in advance. If you can’t be there a lot, this will impact on your client’s confidence in you, or your manager’s sense that you are doing a good job. It may come up in performance management. Your co-workers may start to feel that you’re not showing up for them. Opportunities may dry up a bit, if people think of you as someone who won’t make a reliable contribution.

And at work there won’t always be a form, but you will need a form of words. You need to know how to talk about what you’re facing with the relevant people comfortably and in a timely way, ideally not after the fact of the missed project deliverable. If hidden challenges are affecting your participation now, you can expect some of these to show up again when you’re working. University should be the safe space to develop confidence in talking about the situation you’re in, and what helps you manage it most effectively. You need a robust understanding of your rights in law. And, sadly, you also need to understand that sometimes the human response you get will be uninformed, ungenerous or unaware of your rights, and you’ll need either to stand your ground or call for back up.

To me, this is all that’s useful about expecting attendance. It’s an opportunity for us to talk with students about showing up as a choice that may be negotiable if you know how to ask; about presence and absence as ethical practices; and about the hardest conversations about times when you just can’t, and at that point need to accept the kindness that’s shown to you, just as you would show it to others."

…

"To sustain compassionate workplaces, we’re going to need to do more than dashboard our moods in these simplistic ways and hurry on. We’re going to need to “sit with the rough edges of our journey”, as Kevin Gannon puts it, to understand how we each got here differently, in different states of mind, and to hold each other up with care.

This will take time."]]></description>
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