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    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

"As promised, here is our episode about Pope Leo XIV's recent encyclical, Magnifica humanitas, in which he brings to bear Catholic social teaching on the perils of artificial intelligence and what they reveal about what it really means to be human being. It's a distinctly Augustinian reading of our nature and destiny, marked not just by Leo's attention to our limits as flawed and fallible creatures, but the joy and hope found by living into them—which, finally, becomes his plea to see life from the perspective of the lowly, the downcast, the abandoned. 

To help us explain such a rich document, we had on our friend Jack Hanson, one of the most perceptive American writers on the Catholic Church. We tease out the connections between this Leo's first and encyclical and that of his namesake Leo XIII's Rerum novarum, an intervention on behalf of working people during the industrial and considered the origin of Catholic social teaching; Leo's "Augustinianism"; the encyclical's critique of artificial intelligence and what that has to do with its account of what really makes us human; and more.

Sources:

Pope Leo XIV, Magnifica humanitas, May 15, 2026
https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

Pope Leo XIII, Rerum Novarum, May 15, 1891
https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html

Jack Hanson, "A Serious Man: The Militant Mysticism of Charles Péguy," Commonweal, May 3, 2021
https://www.commonwealmagazine.org/serious-man-0

– “The Heresy of Americanism,” The Drift, Jun 10, 2025. 
https://newsletter.thedriftmag.com/p/the-heresy-of-americanism

Michael Oakeshott, "The Tower of Babel" in On History and Other Essays (1983)
https://about.libertyfund.org/books/on-history-and-other-essays/

Reinhold Niebuhr, "The Tower of Babel" in Beyond Tragedy: Essays on the Christian Interpretation of History (1937)
https://books.google.com/books/about/Beyond_Tragedy.html?id=-Y0WAQAAMAAJ

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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<item rdf:about="https://illwill.com/anarchism-again">
    <title>Anarchism, Again • Ill Will</title>
    <dc:date>2026-06-17T09:49:02+00:00</dc:date>
    <link>https://illwill.com/anarchism-again</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://autonomies.org/2025/12/josep-rafanell-i-orra-again-anarchism/ ]

"In December of 2025, a new journal appeared in France entitled À bas bruits [Under the Radar]. In the opening article of its first issue, Josep Rafanell i Orra argues that anarchism has always functioned as an escape route for communities fleeing the iron cage of society. Among the many competing conceptions of what an anarchist politics today could or should look like, Rafanell’s stance is anti-social, yet non-nihilist. On the one hand, he rejects as internalized domination any affirmation of the social identities thrust upon us by commodity society and the state. This rejection demands that we abandon any quest for hegemony within the so-called public sphere, which always devolves into a sad clamoring over credit within today’s “reputation economy.” It also entails a refusal of any model of organizing premised on the noisy self-promotion of entrepreneurs masquerading as political avant-guards. The light of the Spectacle only blinds, and never clarifies. This negativist posture is, however, counterbalanced by the author’s insistent affirmation of the experience of community, which he sees as overlapping worlds in a process of becoming. Offering the example of a longstanding experimental mutual aid project in a proletarian neighborhood of Paris, Rafanell envisions self-organization as the elaboration of insurgent environments and territories operating in the opaque zones of everyday life, whose mode of existence involves a continuous detachment from the policed premises of metropolitan society. Even in a major French city, he argues, anarchic forms are not primarily social in nature, but cosmological: what is in question is a tissue of attachments, practices of sharing and reciprocal encounter that give a common form to their environment, while remaining nonidentical with themselves. If there are ungovernable futures that lie ahead for us, insurrections still to come, they emerge from this "patchwork" of conflictual practices and bonds that inhabited cities foster. Rather than struggling for control over a hostile public sphere, which only destroys the spaces of community that matter the most, Rafanell calls us to produce an "archive of communal forms," a cartography of divergent, migratory potentials within the uncertain contours of everyday life. It is here that the ethical and the practical reunite, allowing mutual aid to engender combative conspiracies.

***

[original in French: https://abasbruit.org/2025/12/01/a-nouveau-lanarchisme-2/ ]

Let's start at the beginning — which is to say, from the middle. Take, for example, a neighborhood marked by exile, migration, and transience: early in the morning at the Jardin d'Éole in Paris’s 18th arrondissement, a plot of land fenced off by local authorities to prevent exhausted migrants — condemned to wandering the streets — from settling there, a space bordered by an urban farm with a handful of sheep to add an eco-friendly touch to this neighborhood where exiles loiter, but also crackheads wandering like zombies, both groups harassed by police evictions. There's also an annex to the Théâtre de la Villette, barricaded behind wire-mesh walls plastered with portraits purporting to represent "the neighborhood’s diversity,” a clumsy attempt to convey the cultural facility's integration into this working-class area. It's here, inside yet another fence, that migrants gather for breakfast. There stands a heavy Algeco prefab unit, its ugliness concealed as best as possible by a coat of paint. Inside, shelves are stocked with foodstuffs, hygiene products, along with a sink and a worktop with an electric hotplate. And then there's Latifa, in her fifties, in front of a large cooking pot, overseeing the meal preparation, surrounded by others preparing the breakfasts that will be served this morning. Outside, in the bitter February cold, under an insistent drizzle of rain, a group of Afghans are busy setting up tents under which the food distribution will take place. Young men and women from the neighborhood, members of various collectives, some traveling from a fair distance away, set about arranging the food, fruit, and thermoses of coffee and tea on the tables, donated by nearby businesses. The meal is served, and conversations begin among this small crowd of migrants, squatters, and volunteers. Someone turns on the speaker on their cell phone, and music from other worlds inspires a few impromptu dances. This has been going on for nearly a decade. A whole constellation of connections has taken root, built upon the palimpsest of the neighborhood's history, its struggles and solidarity, its tradition of mutual aid. But there remains a troubling asymmetry, the terrible risk of instituting the abjection of a charity system.

“The life of a neighborhood that remains vital consists of ‘influence peddling,’” as Isaac Joseph cleverly remarks in the preface to Ulf Hannerz's Exploring the City. It’s a composition of determinations that thwart preestablished social repertoires. Forms of community made breathable by the figure of the stranger, inscribed in the interstices of existential geographies. Ungovernable futures emerge from this stubborn weaving that forms a patchwork of relationships, affections, bonds, places, practices, forms of survival, conflicts, mutual aid and attentions — from which the shifting regimes of sensibility that make up the texture of an inhabited city emerge. There are always potential counter-cartographies that silently resist the suffocation of administered and policed space. And there lie new forms of knowledge that our investigations can bring to light, if we cross the thresholds between disparate worlds. Knowledge that’s not about identities and their representations, but about modes of experiencing existence, where attachments and interdependencies form despite adversity. And where, sometimes, suddenly, an uprising bursts forth with brilliance.

If we speak of knowledge here, it’s a migratory knowledge that is in question.1 The kind that emerges within constantly shifting borders: a "mosaic of small worlds," where the transitions from one world to another unravel the social totality. A “society of societies," as Landauer put it; the resurgence of the community that slumbers within the enclosures of the social body, with its assignments and its subjects. It is the pornography of representation that is thus conjured. It is the imagination that is thus revitalized. For what is imagination, if not the experience of becoming-other, of metamorphoses, undoing identity to and for oneself, when we encounter those who make us strangers to ourselves? What an inestimable advantage it is to be able to become strangers in this world, overrun as it is by the frenzied proliferation of connections between atomized selves, where the overexposure of images rests on the negation of presence, annihilating the experience of sharing that brings spaces of community into being, the ethopoïetics of living worlds.

In these worlds still taking form, if we choose to engage with them, it’s always a matter of bringing them to life — a place where we can forge a soul through encounters with other souls. But to do so, we must twist free from the detestable familiarity imposed by representation, which hinders the becoming of what we are not yet.

To avoid ceding our world to representable subjects, we must break loose from the clutches of identity. Disidentification becomes the condition for a community in which we can become an “ambulant people of relayers,” as Deleuze and Guattari put it.2

Deleuze and Guattari also warn us: when thought draws its form from the model of the state, it remains captive to the two poles of the foundation of its sovereignty — poles that might appear to be in tension, but are in fact complementary: mythos, the archaic foundation that operates through magical capture; and the pact or contract between "reasonable people," that is, those subject to the rationality of the state ("always obey, for the more you obey, the more you will be masters..."). This is a kind of fascism that lies dormant. Yet neither pole can exist without an "outside" traversed by nomadic thoughts that disperse the two universals: that of totalization as the horizon of being, and that of the Subject as the condition for subjugation (or the "being-for-us" of the social contract).

But there are also other beginnings to be found, the emergence of other times that drift off course. Such was the case with the Yellow Vests uprising, during the hundreds of blockades across France. Those moments when countless occupied roundabouts became wild assemblies where people gathered, shared stories, built narratives and shelters, aided one another, and hatched conspiracies.

December 1, 2018: as in the weeks before and after, tens of thousands of people descend upon the capital's affluent neighborhoods. By early morning, a myriad of gatherings formed. The same was true in dozens of other cities, with no organization having issued any instructions other than a surge of haphazard calls that spread like wildfire. The Champs-Élysées drew jubilant crowds. Luxury stores are looted; burning barricades punctuate the unplanned wanderings. At times people stroll, other times racing frantically, facing or fleeing police charges amid air saturated with tear gas and the deafening explosion of stun grenades and flash-ball rounds. People chat, tell stories, sing, shout; jokes fly; thousands of graffitis offer a visual record of this tidal wave. The Arc de Triomphe is ransacked. Elsewhere, everywhere, buildings are attacked, set on fire, looted: prefectures, toll booths, gendarmerie stations, stores and supermarkets... During this insurrectionary movement, which lasted several months, tens of thousands of rounds of ammunition were fired at protesters and rioters. The number of people maimed by police weapons steadily rose. In Marseille, Zineb Redouane, an 80-year-old woman, was killed by CRS officers3 when a grenade struck her in the face. Since then, as we know, the embers have not gone out; the riot lies dormant. It could flare up at any moment, as it did in the summer of 2023 following the police murder of Nahel Merzouk. Or in New Caledonia, where a recent uprising resulted in the murder of at least ten Kanaks.

Neo-fascism. Liberal-fascism. Capitalo-fascism. Techno-feudalism. Cyberfascism... The semantic field keeps expanding, as it struggles to respond to growing disbelief concerning the upheavals plunging our world into a monstrous cacophony, and the sensational stunts and brutal eccentricity of the figureheads who reign supreme on the stages of power. There are, of course, national atavisms that give these new fascisms their unique character; but the fact remains that the logics of destruction, on every latitude, carry with them forms of homogenization — a new contract, neatly summarized by the word "occupation.” The absolute occupation of the Earth by commodities destroys the many singular ways of inhabiting it; but so does the occupation of souls, which turns them into beings preoccupied with themselves, captive to a mad restlessness.

There's no doubt that our epoch is adept at prolonging its terminal phase. In the liberal world, the social contract has been hacked by socio-technical mechanisms, while the neo-Nazis at the helm attempt to revive a phantasmal archē. The international legal order has become the mop with which we no longer even bother to clean the floor where the slaughtered lie. The old coordinates of political discourse, the orderly conventions of the public communication regime are collapsing. Have we not heard that the Gaza Strip, transformed into a field of ruins by heavily armed psychopaths, after the tens of thousands of people massacred, after the impending deportation of its inhabitants, could be transformed into an amusement park, a new investment plan for a deranged planetary bourgeoisie?

Masses of atomized people are falling prey to identity-based consolidations across the globalized world. Even the French Socialist Party, never one to shy away from disgrace, not long ago proposed to debate the identity of the French people. The old antagonisms, driven by a class-based subject and capable of instituting divisions, have evaporated; this, despite the self-proclaimed emancipators who wriggle around in their media jars, stubbornly imposing their fantasized narratives upon a devastated social landscape in a desperate attempt to remain relevant. But in the game of propaganda, cybernetic fascism will always have the upper hand, from here on out. A word to neo-leftists: it's a lost cause to try to compete with Elon Musk and his cronies in the flashy terrain of representation, via digital platforms, the new demented polis where recognitive processes play out, absorbed by the predatory logics of a reputation market.

It might be that the political arena always carried within it the seeds of its own decay. That the Greek polis was, from its very origins, haunted by predators — those "programmed citizens," as Marcel Detienne tells us in The Gods of Orpheus, "trained to kill one another around their bloody altars." Today, the demos, with its sacrificial altars, unfolds behind a mesmerizing touchscreen in the mad rush for followers, in practices of seduction that perforate fragments of public space, that purport to be political but ultimately do nothing but contribute to a universal isolation. An absolutist realm of a politics of communication, a metapolitics that assassinates language and presence, with its zones of opacity. In their obsession with mimetic communication, the new leftists thus condemn themselves to abandoning the realms where the languages of the people, those of the community, unfold — "all that shadow, that sense of indeterminacy and nuance, that kind of thrill that can only be expressed in the language of the people and the language of the heart.”4 With all due respect to the neo-Bolshevik apparatchiks, community can only exist if it is pluralistic. 

We must break free from the presentism imposed by governmentality, with its projections toward a future that is already present. The bankrupt projections of the decrepit and crumbling institutions of the State, the failures of planning, have been replaced by those of algorithmic machines that depopulate the world, transforming it into a monstrous trash heap where clichés pile sky high. We must break free from the prison of what is, to rediscover what differs. And in doing so, to venture into "the border of time that surrounds our presence, which overhangs it, and which indicates it in its otherness,” where untimely becomings are born that dispel the identity "in which we are pleased to look at ourselves."5

Forms of life become anarchic modes of existence when they cease to claim their foundation, when they refuse the deterministic chain of causes and effects and no longer take pleasure in the morbid circularity of their status as the dominated — in sum, when they confront their dispossession, and thus venture into the transitional zones of experience between beings, where what is proper to them — their relational properties — becomes singular, and where regions of sensibility are established during encounters that allow a multiplicity of times to be woven anew.

We need an archive of communal forms wherein ways of being intertwine, interdependencies that alone will enable us to escape the epoch of vectorized disaster. How can we make their legacy possible? How can we gather up the traces of things that were unable to take shape, of what might have been — building, where possible, upon the wake of what was, in order to rediscover its virtuality? To remain awake, despite the blindness induced by an excess of light projected onto the world, which makes us close our eyes. Jean-Christophe Bailly evokes these singular cartographies — partly erased, partly to come — that emerge when we look at a gaze. Here is where community is established: a "community of gazers" whose gazes bring fragments of the world into being, inviting us to cross boundaries — beginning with the boundaries of the self — and engage in the becoming of what we are not yet. As old as revolutionary thought itself, the world's untimely and radical plurality can resurface if we pay attention to it, if we take care of it. But these lines of plural time, with their bifurcations that bring singular living environments into being, are not simply given to us: they are to be created. It's this work, forever unfinished, that we call (once again) anarchism. A relation to the world, between beings, that draw neither an origin nor a commandment from any reason that precedes us. The actualization of revolutionary virtualities today, as it was in the past, depends upon gestures of desertion from what the machinery of government aims to consign us to: the identity of our status as subjects.

Resurgences and insurgencies once again begin to take shape. This has been the story of anarchism, whose eruptions have pierced the flow of time and ushered in new beginnings. But it is also the story of the slowness of communal forms, of transmission, of bonds created sparingly against the ruthless socialized brutality that tends only toward atomization and obedience. We must test out the means at our disposal to inherit this legacy, in an era where the Earth's habitability itself stands in danger. We affirm that anarchic forms of life will no longer be social. They will instead be cosmological: populated by an infinite variety of beings and environments. Inhabited by strangers and foreigners [des étrangers], emigrants who carry with them a plurality of worlds populated by forms of other-being that subvert the reproduction of the same. It's in the half-light of shadows, far from the clarity claimed by our representatives, with their catechisms and clichés, that new ways of relating, new sensibilities, are born.

    My sense is that true struggles are always struggles with the shadow. There are no other struggles than the struggle with the shadow. Clichés abound. They are everywhere, in my head, within me.6

In 1919, the year Landauer was brutally murdered, Martin Buber, in an essay on community, recalled the words of Ferdinand Tönnies, invoked to acknowledge the death of culture — a culture that had succumbed to the combined effects of commodity exchange and state apparatuses, leading to industrialized massacres. But he also spoke of his hope: that of a new culture quietly blossoming from the scattered seeds of community — buried, but still alive. Here we are, once again: cultivating this quietness. The chatter about monumental social theories is over. We want nothing to do with the noisy scenes of the avant-garde that political entrepreneurs seek to resurrect. We want to cultivate attention toward the vulnerable experience of community that resides in ordinary, shifting worlds that cannot be represented. And it is in this experience, through presence, sharing, mutual aid, and pooling our resources, that we will bring to life places worth inhabiting.

Community is not about exceptionalism; it is a web of connections that can be fully lived out only in ordinary worlds. But it is also about hospitality: welcoming the anomalous, the irregular, the foreign, and that which makes it different. How could we fail to notice the shared commitment that keeps an exhausted medical team going after a night spent in the emergency room of a hospital in Seine-Saint-Denis? Or the caregiver who, having fled a blood-soaked Haiti and after ten years of struggling to obtain her papers, cares for the elderly at the end of their lives in a nursing home run by a mafia that contributes to the CAC 40?7 Or to the child shattered by domestic violence who mobilizes a small crowd of social workers baffled by her strange trance-like seizures? Or to those eccentric madmen who wander the city, having escaped the clutches of the psychiatric system? Or to that Kabyle bar on the corner of a street in my neighborhood, where a silent old man, with long white hair and the air of a prophet, has found a place to live — a substitute for a psychiatric institution that would have confined him to his status as a schizophrenic, deadening him with antipsychotics?

We must bear witness to the worlds that allow us to begin "reclaiming our relationships" (Landauer), precisely so as to "seize hold of something external and foreign" (William James). We must pay attention to what diverges within the uncertain contours of everyday life: it is here that we find the migratory potentials that form the backdrop to insurrections.

It's not a matter of invoking a mystique of community, but rather the power of generative bonds in place of the social reproduction of atomized subjects. It's about convening hospitable communities, caring for vulnerability, and cultivating an attention to what makes them different — communities that flee and ward off the social cages into which we are meant to be confined. In anarchic landscapes, alliances can form without any condition of identity. Differences communicate with one another through differences of differences, as Deleuze says. "Crowned anarchies are substituted for the hierarchies of representation; nomadic distributions for the sedentary distributions of representation."8 Cultivating relationships with otherness means learning that others always have their own others. That our here will always have its own elsewheres, with their own elsewheres. And so on...

This is how open communities are born, rendering the world habitable.

    Anarchy, however, is neither as easily achievable, nor as morally harsh, nor as clearly defined as these anarchists would have it. Only when anarchy becomes, for us, a dark, deep dream, not a vision attainable through concepts, can our ethics and our actions become one.9 

First published in À bas bruit, December 1, 2025. 

Translated from the French by Ill Will. 

Images: Robin Tutenges
Notes

1. David Lapoujade, Fictions du pragmatisme, Minuit, 2008.  ↰

2. Gilles Deleuze and Felix Guattari, “Treatise on Nomadology,” in A Thousand Plateaus, trans. Brian Massumi, Minnesota, 1987, 377: “The problem of the war machine is that of relaying, even with modest means, not that of the architectonic model or the monument. An ambulant people of relayers, rather than a model society.” ↰

3. [The CRS is the French riot police. —trans.]↰

4. Gustav Landauer, “Lernt kein Esperanto.” [In this case, we have translated the selected passage directly from the author’s French rendering in order to preserve its contextual meaning. The standard English rendering can be found in Landauer, “Do Not Learn Esperanto,” in Revolution and Other Writings: A Political Reader, edited and translated by G. Kohn, PM Press, 2010, 278. —trans.] ↰

5. Michel Foucault, The Archaeology of Knowledge, trans. A.M Sheridan Smith, Routledge, 1989, 147.↰

6. Gilles Deleuze, On Painting (Courses, March–June, 1981), translated by C.J. Stivale, Minnesota, 2025, 40. ↰

7. [CAC stands for Cotation Assistée en Continu, or "continuous assisted trading." It refers to automated trading system introduced when the Paris Bourse modernized in the 1980s. The “40” represents the forty largest publicly traded French companies by market capitalization. —trans.]↰

8. Gilles Deleuze, Difference and Repetition, trans. P. Patton, Columbia, 1994, 278.↰

9. Gustav Landauer, "Anarchic Thoughts on Anarchism," in Revolution and Other Writings, 91.  ↰"]]></description>
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    <title>Suno, AI Music, and the Bad Future - YouTube</title>
    <dc:date>2026-02-09T16:51:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=U8dcFhF0Dlk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sources:
https://docs.google.com/document/d/1my3jJ96cyKmHubZu5mTLgp3wzEWtXKJkqfP0kKcF6kE/edit?tab=t.0

0:00 Intro
4:06 Challenge accepted
6:55 Three Questions
24:14 Why no influences? (deskilling/narcissism)
35:50 Profiles of the Future
47:54 Good uses of Suno
59:05 Futurism/Techno-Optimism
1:16:22 New Virtues
1:22:03 Final Predictions"

[via:
https://blog.ayjay.org/faster/

"Near the beginning of this long, fascinating, and deeply depressing video [https://www.youtube.com/watch?v=U8dcFhF0Dlk ] Adam Neely says that he doesn’t think Mikey Shulman, the CEO and prime hypeman of Suno, is evil. I dunno, I think he might be evil. A person who makes and advocates for anything this destructive will likely be one of the following:

• Evil — happy to do any amount of damage to humanity as long as he gets rich;
• Sociopathic — unable to consider the consequences of his actions for others;
• Self-deceived — skilled at internally avoiding obvious questions about the validity of what he’s doing.

So being evil is not the only option here, but it’s definitely one of three.

There are so many bizarre things about this dude, but I was taken by one small thing: around the 8:40 mark of the video he says, “I know one person who is a songwriter who had a lull in creativity, and after finding Suno went from maybe making 50 songs a year to making 500 songs a year.” Now this is a ridiculous thing to say — but in an interesting way. Shulman knows so little about musical composition that he thinks that a person in a creative “lull” writes a mere fifty songs a year.

Let’s think about that. Consider Bob Dylan, whom some people think of as a prolific sngwriter. In his 65-year career he has composed roughly 700 songs. Pathetic! Even if he had experienced a lifelong “lull in creativity,” he’d have, by Shulman’s metrics, produced 3250 songs — and if he’d used Suno, why, he’d have knocked out 32,500 songs by now, with a few thousand more probably remaining to be processed by the Suno Song Extruder™.

As absurd sales pitches go, Shulman’s is solid gold.

Anyway, you should watch Adam’s human-made non-extruded video. It raises many important issues and makes many important points, especially about the relative value of patience and impatience. Shulman loves impatience, because impatient people are his primary marks. “Faster is obviously better,” he says, a comment he doesn’t seem to think applies only to music composition. Maybe he has the same view about eating, talking with friends, and sex. Faster! And then what? [https://blog.ayjay.org/and-then/ ]

But the most vital claim Adam makes, I think, is this: the arrival of AI slop machines like Suno will dramatically accelerate something that’s already well underway, the widening chasm between live music and recorded music. When musicians recorded live in studio, the gap between that and live performance was very small; now it’s vast and getting vaster. And as Adam says, people will always want to experience live music — and perhaps will value it all the more because of the contrast to an increasingly slop-dominated world of recordings. (Especially in human-scale venues where lip-syncing and pitch-correction are impossible.)

I happened to come across Adam’s video yesterday just after watching Julian Lage and his bandmates perform “Something More” [https://youtu.be/AECKSq8r2OM?si=WCJ4gW-viCdlYjAX ] — what a beautiful song, and look at that, it’s just four people in a room making that beauty happen. I only wish they were coming my way sometime soon."]]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/four-years-of-walking-the-world">
    <title>Four Years of Walking the World</title>
    <dc:date>2026-01-10T20:03:26+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/four-years-of-walking-the-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you want to extend the metaphor of culture as the result of elites playing SimCulture, then you also need a model for your Sims. What are they? What is a person? I believe humans have an inherent purpose or telos, which provides (at least in my view) a clear definition of what makes life fulfilling. I can’t give you a precise answer, because I don’t believe I’m smart enough, but I do think that it’s about the spiritual. That is, material wealth alone will never be fulfilling. There needs to be something transcendent. Something beyond the here and now.

When I was doing the press rounds for Dignity, I realized I needed one take-home lesson, one platitude, that summarized what I’d learned from ten years talking to people all over the US, and my answer was, “Everyone wants to be a valued member of something larger than themselves,” and I still believe that, but I would now amend it to end with “something larger than themselves that transcends this material world.” Or, something that lives on for eternity.

To pontificate for a little bit more, I’m leaving in two days for China, and I believe no matter what else I think about the CCP, they do understand all of this. Maybe not the Catholic part, but the idea that there is an elite who build culture and that elite should have a goal in mind. The CCP of course sees themselves as that elite, and as I’ve written before, that self-recognition is, in my opinion, better than pretending, like the West does, that elites don’t shape culture, and consequently they don’t take their “jobs” seriously, so they don’t really know, or understand, what they want. What I believe Western elites want, judging from their policies and rhetoric, is maximum individual freedom for everyone. Which I believe is an incoherent telos. People are social creatures, and are only understandable within the context of a community, and so maximum individual freedom is a misguided goal. It feels good for most of the ride, but you’re going in the wrong direction, towards isolation, and away from the meaningful. It’s like driving in a really snazzy convertible deeper and deeper into the desert; the ride feels great until at some point you realize you’re utterly alone, which is immensely depressing."]]></description>
<dc:subject>chrisarnade walking travel elites culture ccp china italy italia catholicism korea japan seoul tokyo food australia vietiane dakar phoenix faith faroeislands brussels senegal belgium laos fulfillment cities nyc sydney churches cultemaking individualism freedom hanoi vietnam taskent lima perú bishkek uzbekistan kyrgyzstan infrastructure walkability lombardy dover portsmouth uk germany denmark fukuoka ceviche avignon istanbul augustine saintaugustine social belonging tradition life living dignity us west progressivism humannature humanism humanity consumption consumerism materialism personalfreedom politics socialism libertarianism sharing nations citizenship society taiwan 2025 staugustine türkiye turkey</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:06f5eb5f3ae7/</dc:identifier>
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<item rdf:about="https://playb.it/">
    <title>playbit</title>
    <dc:date>2025-10-17T05:35:25+00:00</dc:date>
    <link>https://playb.it/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Playbit is an operating system & development environment which encourages playful learning, building & sharing of local-first software on a personal scale.

communal technology

playbit is built on a collaborative foundation with a shared file system and multiplayer. Building collaborative software together with other people should feel natural. 

Creating in a playful way leads to more interesting ideas;
playbit gives us a "safety net" for our software adventures.

approachable collaborative open playful powerful reliable safe human modular systematic simple flexible posix webgpu local-first 

Guiding principles

Approachable
Collaborative & Open
Playful
Powerful
Safe exploration
Human
Modular
Systematic
Simple & flexible
Balanced
Consistent

The zen of playbit

Playbit is delightful and invites exploration.
Exploration is always safe, but not at the expense of flexibility.
It is in many ways a tool for getting the job done; a means to an end, but not at the expense of delight or playful exploration.
Explicit is better than implicit.
Simple is better than complex.
Simple is better than easy.
Easy is better than having to make many choices.
Simplicity does not mean easy, but it may mean straight-forward or uncomplicated.
Just because something may be simple, don’t mistake it for crude.
Simplicity is a goal, not a by-product.
Choose simplicity over completeness. There is an exponential cost in completeness.
Complex is better than complicated.
Flat is better than nested.
Special cases aren't special enough to break the rules, although practicality beats purity.
Errors should never pass silently, unless explicitly silenced.
Mutable state is hard.
Immutable data can be safely shared and reasoned about.
Isolated data is safe.
Namespaces are a brilliant idea."]]></description>
<dc:subject>computers computing programming software hardware os simplicity playbit collaborative approachability play local communal operatingsystems leaning building sharing scale small</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f294d26ae16f/</dc:identifier>
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<item rdf:about="https://kottke.org/25/10/what-makes-for-a-healthy-society">
    <title>What Makes for a Healthy Society?</title>
    <dc:date>2025-10-07T00:42:58+00:00</dc:date>
    <link>https://kottke.org/25/10/what-makes-for-a-healthy-society</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a 2014 preface for his 1978 book The Ohlone Way, a description of how the indigenous peoples of California’s Bay Area lived before Europeans arrived, Malcolm Margolin shared a list of what he thought constituted a healthy society:

• Sustainable relationship with the environment. In a healthy society, the present generation doesn’t strip-mine the soil, water, forest, minerals, etc., leaving the future impoverished and the beauty of the world degraded.

• Few outcasts. A healthy society will have relatively few outcasts — prisoners, homeless, unemployed, insane.

• Relative egalitarianism. The gap between those with the most wealth and power and those with the least should be moderate, and those with the least should feel protected, cared for, or rewarded in some other way.

• Widespread participation in the arts.

• Moderation or control of individual power.

• Economic security attained through networks of family, friendship, and social reciprocity rather than through the individual hoarding of goods.

• Love of place. The feeling that one lives with emotional attachment to an area that is uniquely beautiful, abundant in natural resources, and rich in personal meaning.

• Knowing one’s place in the world. A sense, perhaps embodied in spiritual practice, that the individual is an insignificant part of a larger, more abiding universe.

• Work is done willingly, or at least with a minimum of resentment.

• Lots of laughter."]]></description>
<dc:subject>indigeneity indigenous ohlone 1978 malcolmmargolin society sustainability environment ecology soil water forests minerals mining outcasts homeless homelessness unemployment mentalhealth imprisonment incarceration prisonabolition place placebased arts art participation participatory egalitarianism wealth equality happiness inequality moderation power economics security stability families friendship laughter work labor coercion reciprocity civilization mutualaid hoarding sharing accumulation resources naturalresources meaning meaningmaking purpose spirituality individuals interdependence</dc:subject>
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<item rdf:about="https://www.e-flux.com/architecture/interdependence/669028/elective-affinities-for-the-common-good">
    <title>Interdependence - Gabriela Jauregui - Elective Affinities for the Common Good</title>
    <dc:date>2025-07-18T04:27:06+00:00</dc:date>
    <link>https://www.e-flux.com/architecture/interdependence/669028/elective-affinities-for-the-common-good</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Insurgentes subway station is one of the main arteries in the beating heart of Mexico City. Located in the Juarez neighborhood, every month, one million people use this subway station as part of their commutes. It is where an epic battle between punks and emos took place in the early 2000s.

It is one of the neighborhoods that is most affected by earthquakes. It is where the local shoe-shine guy, the lady who delivers tupperware meals to office workers, and the man who sits as a security guard in one of the many parking lots, come to work after hours-long commutes, along with thousands of others every day. It is also home to Aeromoto, or “airquake,” named after the earthquakes that shake the city, but also avant-garde Chilean poet Vicente Huidobro’s prose poem “Sky-Quake” (1931). Aeromoto started off as an idea: a lending library in a newsstand, where people who work in the neighborhood could come off the subway, borrow a book for a few hours, read it during their workday, and return it on their way back home.

But the amount of bureaucracy to open a newsstand in Mexico is staggering. So instead, Aeromoto began in 2014 as a storefront on the aptly-named Calle Venecia, which floods during the rainy season. The space initially housed the one thousand books that Maru Calva, Mauricio Marcín, Macarena Hernández, and Jerónimo Rüedi had in their shared archive. Most were about or related to contemporary art, because that’s what they were all interested in or working on. Throughout the years, however, the collection has grown. But it all started with a revolutionary question: “Why should all these books be sitting on shelves in my house if I don’t even believe in private property?” Mauricio continued: “It’s not like they’re dead books. They’re just not being used, read, opened.” Everyone else agreed: it made no sense.

To begin, Maru, Mauricio, Macarena, and Jerónimo pooled some money together and took a carpentry workshop to build shelves. The spirit was very DIY during a moment when many art spaces were sprouting around the city, so Aeromoto inserted itself in a web of affinities and interdependencies. “Slowly, our collection started growing. This was a time when many small presses were starting in the city, and we became a house for ‘books without ISBNs,’ as we called them,” recalls Macarena. “It was really great to be able to buy books that I wouldn’t have bought for myself, like some really obscure performance art books, for example. I felt like a real librarian then,” adds Maru. Most of the art schools and schools in general were lacking art-related books, so they thought this could become a resource for students as well. “We wanted all the neighbors to come. We wanted it to be a neighborhood thing,” says Maru. But when they had their official opening, only one neighbor came. “We even had free mezcal and many flavors of water,” Maru laughs.

Calle Venecia was a universe unto its own. There was a used-clothing store, so many young people would walk by. Mauricio remembers, “Silvia, our front-door neighbor was a Mexican Muslim who used to bake and sell fresh pita bread for a living. She later converted to Christianity.” “The one neighbor who came to our grand opening was an old painter. He came because he thought we could sell his paintings,” adds Maru. They all laugh as they share these stories. Their nemesis back then was Araceli, the next-door neighbor who wanted to park her car and not have people reading books and hanging out in a makeshift garden in the street. But Aeromoto wanted to occupy public space, “to practice the commons.” “We were anti-object. We didn’t want to become an exhibition space. We only wanted books, printed matter. And nothing was for sale, ever,” explains Mauricio. Not even the enthusiastic neighbor’s paintings.

Friendship has been ever-present in everything that happens at Aeromoto. It all started with a group of friends, and the events were organized from an ever-expanding circle of friendships. Hanging out and making it a space for pleasure is at the core of Aeromoto. Maru, Mauricio, Macarena, and Jerónimo dedicate special care to the relationships that come from affection, and the affection that flows from new friendships. Aeromoto is also a space for play, expanding the definition of what a public art library can be and what our relationship with books can mean. Humor and spontaneity have guided them through years of fluctuating sources of income. Aeromoto has been self-funded, sought public grants, asked people to pay around fifteen dollars to become members for a year (half if you’re a student), and sold old donated atlases at the neighborhood second-hand bookstore to pay for office supplies. Everything is creatively solved. If they need pots for plants, they invite a friend to do a pottery workshop. The reading garden was made together with about three dozen people, old and young. From the very beginning, the idea was to make Aeromoto a space to do things that didn’t rely on buying things. “We also wanted to celebrate the handmade, different crafts, and making things ourselves with what’s at hand,” Maru explains.

Slowly, Aeromoto became an oasis in the busy neighborhood. When I first visited back in 2015, the first thing I noticed was the plants on the street that delineated a small perimeter (where, if one were like Araceli, one might be tempted to park one’s car), and a few chairs to sit in. At some point, someone took Aeromoto’s founding disdain for private property to heart and “liberated” their garden chairs. But even misfortune was taken in stride and with good humor. More chairs soon reappeared. The whole thing felt like a situationist prank, a haven for idleness and leisure.

Back then, the space was very unusual. Although plants and chairs outside have now become common in Mexico City after the pandemic, they work in the opposite way as Aeromoto’s reading garden: restaurants have privatized public space, while Aeromoto morphed and occupied it. That first day I visited, I entered the garage-like space and noticed how cozy it felt with large reading tables, ideal for communal activities. There were posters on the walls, including one that stated “At Aeromoto nothing is for sale.” Another one read “Something wonderful is happening.” And books were everywhere. It was my idea of paradise. I ended up there through friendship: a friend of mine invited me to curate a selection of books from their collection, and also to bring some books of my own to lend. So I walked in, carrying a heavy load of books, some of which would stay there as donations, and others which would be a part of that month’s “book table” selection. I was part of an independent collective press, and thanks to that invitation, Aeromoto now has a complete collection of all of our books.

They invited all kinds of people to do things, and all sorts of people came and proposed events. During “Infinite Pedagogies,” people would choose indispensable books for the library to buy with grant money. This was so moving to artist Abraham Cruzvillegas that he decided to sponsor a whole new “infinite pedagogy” section. In the stridentist trunk series, a library-goer and enthusiast who was an expert on the stridentist movement brought books, masks (now property of the Reina Sofía Museum), and stridentist paraphernalia. During “ethylic poetry” sessions, people would read poetry and get wasted on themed alcoholic beverages (caipirinhas while reading Brazilian concrete poetry; absinthe while reading the French accursed poets, and so on). Events called “Beauty Salons” featured people reading each other’s poetry in translation (now memorialized in a recently published bilingual anthology). There were also performances, printing workshops, presentations, punk concerts, experimental drawing sessions based on books from the collection, reading groups, study groups, activist circles, etc. There was anything and everything that would expand the definition of a public library.

Aeromoto has also changed and adapted over the years as its founders changed and their interests expanded. When Mau, Maru, and Macarena had children, they felt like they didn’t want to give up the time they have spent building community. So, their friend Paola Santoscoy, who was also a new mother, curated a series of “books to be read while breastfeeding”: books that are small and light enough to hold with one hand. “Aeromoto was a comfort for me as a new mom,” continues Maru. Everyone nods in agreement as they share how the space shifted, matured, and grew with them. There was mask-making for carnival and workshops for little ones. Pleasure and play continue to be the heart of the space. And so, no matter if it was twelve in the afternoon or late at night, there was always something going on. There was always coffee, tea, or a cold beer. There was always the possibility of an encounter.

At one point, the four friends decided they should hold a contest for Aeromoto to have a flag, to serve as a publicly visible indicator that “something is happening.” They held an open call, and the winning proposal was a koinobori, a flag shaped like a blue koi fish. The flag flew for a short time before the pandemic hit, during which time Aeromoto, like too many spaces, had to move out. As with every other time that things got hard and everyone was about to give up, someone would show up either with enough money or a new idea to keep things going. This time, Carolina Coppel and Catalina Urtubey, two friends and patrons, proposed to move Aeromoto to the second story of a seventeenth-century house right next to the Templo Mayor pyramid and museum on Seminario Street, in the heart of downtown Mexico City.

Anyone who has ever had to move with books knows what a pain this can be, but moving wasn’t as terrifying as expected because one of Aeromoto’s favorite activities is cataloging. The four friends came up with crazy categories like “books about books,” “Los claveles” (which plays on the word “clavel,” a pun on carnations but also people who are very deep into something), “water-damaged books,” and “revolutionaries,” to mention a few.

If there were already ghosts moving books out of their shelves and having fun at Aeromoto back on Venecia Street, their new location would prove to be an ideal haunt for the undead, the alive, and all kinds of spirits—for a couple of years anyway, before the rent would go up and Aeromoto would once again have to move, now to the San Miguel Chapultepec neighborhood, near the park. The book collection patiently awaits cataloging and reshelving at an artist-run space called Castillo de Chapultepec, which is run by longtime Aeromoto friends Willy González and Rodrigo Escandón. “Aeromoto is like quicksilver,” the four founders say. It can separate into little parts or join back together into a whole. And so once more, friendship is what binds Aeromoto together, keeps it afloat, and continuing to shake the Mexico City airwaves."]]></description>
<dc:subject>mexico mexicodf df gabrieljuaregui transportation libraries sharing commons bookshops commongood 2025 insurgentes marucalva mauriciomarcín macarenahernández jerónimorüedi books diy art interdependence friendship aeromoto collaboration collectives collaboratives situationist idleness leisure reading howweread collection abrahamcruzvillegas pedagogy events performances readinggroups activism paolasantoscoy mutualaid catalinaurtubey carolinacoppel willygonzález rodrigoescandón vicentehuidobro lcproject openstudioproject readingrooms thirdspaces thirdplaces mexicocity</dc:subject>
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<item rdf:about="https://tis.so/lightness">
    <title>Lightness - tis.so</title>
    <dc:date>2025-05-27T02:33:03+00:00</dc:date>
    <link>https://tis.so/lightness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Have you browsed /r/ultralight? They get obsessed with shaving mere ounces off their pack and end up with super elegant tent designs, where you reuse your hiking poles as the structural props for your tent (e.g.). Not being burdened by a pack (not bringing your bag with your gear everywhere) and its relationship to freedom.

There’s a way in which the ultralight people end up becoming heavy about lightness. Being light about lightness means being ok with taking a $1 bandana with you and using it to wrap a sandwich and then when you’ve eaten the sandwich using it to blow your nose. Being heavy about lightness is weighing the bandana on a scale and paying $70 for microfiber cloth that is half an ounce lighter"

[via:
https://www.are.na/block/36983758 ]

"I keep thinking about buying a projector so I can watch movies at home more comfortably, but my calculus so far has been towards a lifestyle of going to the theater… Suburbanization is a sickness.

People are bringing weight into their life to avoid the public cinema. I’ve only liked going to the cinema since I realized the best films all played at a cinema near my house, where the box office is on the street and the atrium is only feet deep. Taking the train to the multiplex, and then going up three escalators to get to the screen? It’s starting to get heavier than the projector.

Part of the lightness thesis is that what cannot be made light should be made into public infrastructure."

[via:
https://www.are.na/block/36983703 ]

"I wonder how levity of mood connects with freedom—something about playfulness meaning you’re not locked into a habituated or socially-mandated mode of response? Open-ended rather than closed.

“The spiritual style of Bresson’s heroes is one variety or other of unself-consciousness. Consciousness of self is the ‘gravity’ that burdens the spirit; the surpassing of the consciousness of self is ‘grace’ or spiritual lightness.”"

[via:
https://www.are.na/block/36983761 ]

"Another word for lightness is “economy”.

“Economy of effort.” Both the exchange of labor, and the withholding of labor.

Another way to view this question is as one of what should be weighty in a life. I posit we should be held down by our commitments to others, but not by the task of living."

[via:
https://www.are.na/block/36983738 ]]]></description>
<dc:subject>lightness minimalism cristóbalsciuttorodríguez 2024 economy labor effort life living play playfulness gravity burden utility public suburbia suburbs film community conviviality lifestyle sharing mutualaid</dc:subject>
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<item rdf:about="https://thejaymo.net/2025/05/17/2511-be-generous-online/">
    <title>Be Generous Online | 2511 - thejaymo</title>
    <dc:date>2025-05-17T19:24:53+00:00</dc:date>
    <link>https://thejaymo.net/2025/05/17/2511-be-generous-online/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:
https://www.youtube.com/watch?v=ONnA4tRD-RY ]

"As the artist sets sail upon the social seas, they must navigate the treacherous waters of digital culture. The algowinds push them toward shores where creativity is commodified, and memetic trends threaten to pull their craft off course. Yet, amidst the lure of platforms promising boundless expression, there lies a deeper truth: these are not the open oceans of creativity but false lakes—controlled and confined. They promise freedom yet cage your work in frames of content, isolating it from the context it needs to truly thrive.

One must resist the siren call of the platforms. They beckon with the promise of unfettered expression, presenting themselves as modern-day muses, kindling inspiration. But beneath this allure, lies deceit. These platforms encourage artists to anchor their work within an archive of commodified creations. They transform what we pour our souls into—into mere ‘content.’ This term, clinical and cold, strips away the intimacy and passion. What was once a labor of love is reduced to a commodity, ephemeral and detached.

What was once an extension of the self becomes a hollow shell, wrapped in advertisements, detached from the artist’s voice.  In this process our creations become adrift in a sea of contextless content. They lose their unique identity severed from the stories and emotions that once breathe life into them.

At the gateway to this expanse stands an unassuming sentinel: HTTP, the Hypertext Transfer Protocol. This protocol is more than just a technical foundation. Hypertext binds this world together, weaving disparate pieces of knowledge into a whole. It is not just a system of rules but a framework of interconnectedness. Each hyperlink is a bridge, a gesture of generosity.

The web was built for linking ideas, every page should feel like a node in this grand network, interconnected and alive. This is the behaviour we should model online.

Mat Dryhurst reminds us that protocol extends beyond rules—it is a way of interacting with the world. The protocol of the web should be generosity, not isolation. It should encourage us to link our creations, to build connections, to share freely.

Generosity is the protocol that transforms the web from a collection of isolated ‘contents’ into a thriving, interconnected community.

To be generous online is to break free from platforms that trap us in their false lakes. Sharing, collaboration. Link to your own writing [https://thejaymo.net/2022/07/23/301-2229-10-tips-for-creating-online/ ], and more importantly, link to others [https://links.thejaymo.net/ ]. Let your creations be part of a greater conversation.

This act of sharing is not just technical but deeply human. It is a way of saying: “Here, take this and add your voice to it.” When we create in isolation, our work may drift, forgotten. But when we link our work, when we give it context, when we embed it in connections, it becomes alive. It resonates not only with its immediate audience but with the broader web of knowledge, ideas, and art.

Not all gestures online are equal. A retweet is but an empty echo in the void, a fleeting acknowledgment in the churn of content. It mimics connection but lacks depth. True generosity demands we slow down, take in the work before us, and respond with care. It asks that we engage, reflect, and build.

The hyperlink becomes a symbol of this generosity. A way to connect our ideas, stories, art, and lives. Each link we create is a testament to the collaborative potential of the web. It reminds us that creativity is not solitary but communal.

Let generosity be the protocol. Link to your writing, not out of vanity but as continuity. Showing how ideas evolve and interrelate. Link to others, freely and joyfully. In doing so, you enrich not only your work but the web itself, creating a space where ideas thrive through collaboration.

So, be generous. Share your work and share the work of others. In doing so, you will not only enrich the web—you will transform it into a space where creativity thrives and every contribution is a gift."]]></description>
<dc:subject>thejaymo 2025 internet web online hyperlinks linking care caring genorsity platforms behavior reading writing howweread howwewrite sharing solidarity connection protocol continutiy relationships collaboration interconnected interconnectedness creativity gifteconomy gifts giftgiving context inspiration detachment commodification isolation jayspringett</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=UK7QJ1acbk8">
    <title>Redneck Gone Green: The Build &amp; Fight Formula with Kali Akuno - YouTube</title>
    <dc:date>2025-04-09T18:38:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UK7QJ1acbk8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this week's edition of Redneck Gone Green with David Cobb and Shane Knight, they discuss the flaccid state of the Democratic Party and what it's going to take for us to save ourselves with Cooperation Jackson's co-founder Kali Akuno about their educational series "The Build & Fight Formula.""

[Also here:
https://redneckgonegreen.substack.com/p/redneck-gone-green-episode-5-with 

See also:
https://redneckgonegreen.substack.com/p/kali-acuno
https://redneckgonegreen.substack.com/p/build-and-fight-with-kali-akuno ]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=vW5EVNT--DA">
    <title>How Library Economies Work - YouTube</title>
    <dc:date>2025-02-04T00:20:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=vW5EVNT--DA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can you imagine libraries of tools, clothing, and even housing? The library economy can be the bridge to an entirely new world of human flourishing. Let's explore what the library economy is, what may or may not be included, and what it might take to bring it to life.

Introduction - 0:00
The Library Economy Philosophy - 1:24
A World of Commons - 4:05
Libraries of Things - 9:06
A Library of Concerns - 11:42
How To Start A Library Economy - 20:07"]]></description>
<dc:subject>libraries andrewism 2025 economics commons sharing libraryeconomies andrewsage</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e9f08951a80f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:libraryeconomies"/>
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</item>
<item rdf:about="https://diymethods.net/">
    <title>DIY Methods 2024 (also info about 2022 and 2023)</title>
    <dc:date>2024-11-24T23:43:18+00:00</dc:date>
    <link>https://diymethods.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Mostly Screen-Free, Zine-Full, Remote-Participation Conference on Experimental Methods for Research and Research Exchange

As the past years have proven, the methods for conducting and distributing research that we’ve inherited from our disciplinary traditions can be remarkably brittle in the face of rapidly changing social and mobility norms. The ways we work and the ways we meet are questions newly opened for practical and theoretical inquiry; we both need to solve real problems in our daily lives and account for the constitutive effects of these solutions on the character of the knowledge we produce. Methods are not neutral tools, and nor are they fixed ones. As such, the work of inventing, repairing, and hacking methods is a necessary, if often underexplored, part of the wider research process.

This conference aims to better interrogate and celebrate such experiments with method. Borrowing from the spirit and circuits of exchange in earlier DIY cultures, it takes the form of a zine ring distributed via postal mail. Participants will craft zines describing methodological experiments and/or how-to guides, which the conference organisers will subsequently mail out to all participants. Feedback on conference proceedings will also proceed through the mail, as well as during optional workshops and discussion sessions on Zoom during the zine-making process.

The conference itself is thus an experiment with different temporalities and medialities of research exchange. As a practical benefit, this format guarantees that the experience will be free of Zoom fatigue, timezone difficulties, travel expenses, and visa headaches. More generatively, it may also afford slower thinking, richer aesthetic possibilities, more diverse forms of circulation, and perhaps even some amount of delight. The conference format itself is part of the DIY experiment.


Conference Format
Prospective participants will submit approximately 300-500 word pitches to lowcarbonmethods@gmail.com by April 15th, describing their proposed topic and format. These submissions will be juried, with conference acceptance determined through a combined assessment of potential analytic merit, aesthetics, and the viability of the project plan.

Completed zines will be due on July 29. Participants will have the choice of either printing and mailing copies of their zine to the conference team, or sending in a print master or digital file to the conference team for print production. Printed zines will be packaged and mailed en masse to all conference attendees in September, along with pre-addressed envelopes and a subsidy for postage to help you craft replies to your fellow participants. A digital volume containing all the zines (the conference proceedings, if you will) will also be published online via the Low-Carbon Research Methods Group’s website, allowing for wider circulation and archiving. Let us know if you would like to receive an update once conference proceedings have been published online."]]></description>
<dc:subject>academia activism art climate climatechange emmlab zines sarahtayner annepasek 2023 conferences form exchange covid-19 coronavirus pandemic travel sustainability lowtech zero-carbonconferences publishing mail mailart correspondence sharing usps emissions flight flights carbonfootprint environment decarbonization biennials virtual inclusivity regional local openaccess carbonneutrality carbonemissions globalwarming airplanes airtravel aviation zoom streaming participation participatory access zoomfatigue 2024 2022 diymethods</dc:subject>
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<item rdf:about="https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf">
    <title>Zine Based Conferenceing: A Guide, an EMM Lab White Paper by Sarah Rayner and Anne Pasek [.pdf]</title>
    <dc:date>2024-11-24T23:27:52+00:00</dc:date>
    <link>https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.are.na/block/25555435 ]

"RATIONALE
WHY CONDUCT A CONFERENCE BY MAIL?

At first this may seem to be an anachronism. The history of academic research exchange can be told as one of progressive technological advances.1 Letters to distant colleagues were a useful (and often sole) option in the early history of universities, configured by post and print into a Republic of Letters. However, with the rise of trains, cars, and airplanes, academics have been keen passengers on an ever-wider itinerary of in person meetings and lectures. And, when the COVID-19 pandemic put a (seemingly temporary) halt on this, we quickly upped the technological ante with streaming video talks and workshops.

This confluence of technologies and mobilities have shaped our expectations around what ‘good’ research exchange looks like.We expect academic talks to look a certain way (prim powerpoints) and for networking to happen under certain conditions (in a rush after a panel, in the hallway of a conference hotel, or—indeed—at the hotel bar).

When the pandemic threatened the continuity of this system, we rushed to rebuild it online, mimicking our old norms as closely as possible. This has only been a partial success; while more people than ever can enjoy a wide variety of conferences and talks from their laptops, complaints about poor attention, lost connections, and (of course) Zoom fatigue abound.

What’s more, it’s not clear that our old norms were doing the work we hoped them to do—at least, not for everyone. Conference travel is expensive, time-consuming, and often requires border crossing and visas. This shapes the kinds of academics who are likely to show up at conferences (namely those with favorable funding, passports and familial care arrangements) and thus the kinds of voices that dominate our fields.2 It also limits the way we express and receive ideas: most often, one slide after another,3 followed by a clipped and chaotic Q&A.4 Finally, it’s clear that all this travel5 (and perhaps too, all this video streaming6) is unsustainable for the climate system. If we want to cut our carbon emissions, and increase the equity and conviviality of our gatherings, we’ll need to try something different.

Mail offers a low-tech, low-carbon, high-fidelity, screen-free alternative. It’s also a usefully unusual format to academics today, free of formal expectations for what research exchange and collegial participation should look like in the medium. If you wanted to convey your research-in-progress on the page, but not yet as a formal journal publication, what would be the best way to do so? And how should your audience best share their response with you in turn? These questions matter so much at this moment because they are unanswered.

We (the Experimental Methods & Media Lab + the Low-Carbon Research Methods Group) explored one set of possible answers in running DIY Methods, a zine-based conference. Our first year was 2022, culminating in an exchange between over 90 academics in 7 different countries. Everyone got over 1 kg of zines in the mail detailing different methodological experiments and provocations in a variety of printed formats. Many involved participatory elements, soliciting their reader to fill out prompts, response forms, and to send postcards back to the author. The conference materials were also digitized and uploaded to H-Commons, where anyone could access them.

It was a lot of fun. Conference contributors made beautiful, exciting work, and reported feeling more enthusiastic about participating in the event than in their regular conferences. The zines were insightful, weird, and frequently delightful. No one got Zoom fatigue.

It was also a fair bit of work for the conference organizers. To be fair, so is every conference ever organized. But there are a fair few peculiarities to working with zines and the postal service, and plenty of lessons learned along the way. To remind our future selves, and to support the development of other such experiments, we decided to write a white paper outlining logistical and social considerations in organizing conferences by mail. We aim here to share both our enthusiasm, experiences, and a few cautionary tales. We hope that it inspires and supports many more experiments in accessible and sustainable research exchange.


...

TABLE OF CONTENTS
Rationale 1
Conference Timeline 4
Call-for-Zines 4
Supporting Zine Development 8
Receiving Submission s 10
Printing 11
Mailing 16
Digital Distribution 19
Online Exchanges 21
Budget Breakdown 26
Conclusions 27
Bibliography / More Resources 29"]]></description>
<dc:subject>zines sarahtayner annepasek 2023 academia conferences form exchange covid-19 coronavirus pandemic travel sustainability lowtech zero-carbonconferences publishing mail mailart correspondence sharing usps emissions flight flights carbonfootprint environment decarbonization biennials virtual inclusivity regional local openaccess carbonneutrality carbonemissions climatechange globalwarming airplanes airtravel aviation zoom streaming participation participatory access zoomfatigue emmlab diymethods</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Y3hMSZqatHI">
    <title>Paul Kingsnorth: &quot;Against Christian Civilization&quot; | 2024 Erasmus Lecture - YouTube</title>
    <dc:date>2024-11-22T18:19:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Y3hMSZqatHI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://morefullyalive.substack.com/p/is-god-a-culture-warrior
https://blog.ayjay.org/46909-2/

also here:
https://paulkingsnorth.substack.com/p/against-christian-civilisation-ea2

"Western culture appears more and more insecure by the year. Social and political schism, economic malaise and spiritual emptiness are more and more apparent. In response, voices can be increasingly heard calling for a return to something called ‘Christian civilization.’ Religion, we increasingly hear, is a ’social glue’ than can bind us together, regardless of its actual truth.

In this talk, the 2024 Erasmus Lecture given in New York City on 28th October 20204, I argue that this idea, far from being a solution to our malaise, is a deadly trap that Christians should avoid."]]]></description>
<dc:subject>paulkingsnorth 2024 christianity civilization politics religion indigeneity indigenous west westernculture jesus christ jesuschrist charlesalexandereastman capitalism colonialism colonization genocide us uk indigineity collapse globalhegemony hegemony decline fragmentation oswaldspangler arnoldtoynbee morality community inversion christopherdawson faith matthewarnold culture genesis tomholland bible history charleseastman christiancivilization power god humanity human humans christopherlasch arthurcclarke richarddawkins atheism newatheism science reason liberalrelativism ayaanhirsiali stevebannon christiannationalism culturewars civilizationalchristianity jordanpeterson josephcampbell culturalmarxism wants needs life living church feminism socialjustice climagechange globalwarming growth accumulation cities urbanization urbanism urban inequality wealth technology lifeexpectancy humility pride identity greed envy lust gluttony sloth wrath war ohiyesa agriculture ohíyes'a presence present materialism progres</dc:subject>
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</item>
<item rdf:about="https://www.tasteland.fyi/ep-6-here-for-the-wrong-taste-w-charles-broskoski/">
    <title>Ep. 6: Here for the Wrong Taste with Charles Broskoski</title>
    <dc:date>2024-09-19T19:42:10+00:00</dc:date>
    <link>https://www.tasteland.fyi/ep-6-here-for-the-wrong-taste-w-charles-broskoski/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Daisy and Francis are joined by Charles Broskoski aka Cab, co-founder of are.na, to discuss his recent essay 'Here for the Wrong Reasons.'

Here for the Wrong Reasons: https://www.are.na/editorial/here-for-the-wrong-reasons

00:00 Adjust your frame
04:05 Writing is the hardest thing in the world
08:58 Taste nodes
12:24 Entering the are.na
30:05 I wanna talk about AI
34:35 Sharing nodes
44:38 Just be yourself, optimally"]]></description>
<dc:subject>are.na charlesbroskoski 2024 daisyalioto franciszierer identity aesthetics writing howwewrite substack thinkpieces socialmedia skating skateboarding howwelearn amateurs novices learning moodboards sharing howweread reading taste tasteland amateurism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:af8f5cbaa316/</dc:identifier>
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</item>
<item rdf:about="https://www.robinsloan.com/newsletters/golden-door/">
    <title>The golden door</title>
    <dc:date>2024-09-18T16:31:31+00:00</dc:date>
    <link>https://www.robinsloan.com/newsletters/golden-door/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>california robinsloan 2024 links linking sharing</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:496309467296/</dc:identifier>
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</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://pixelfed.org/">
    <title>Pixelfed - Decentralized social media</title>
    <dc:date>2024-08-20T17:56:14+00:00</dc:date>
    <link>https://pixelfed.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A fresh take on photo sharing. Get inspired with beautiful photos captured by people around the world."

[via:
https://pixelfed.social/ ]
]]></description>
<dc:subject>federated sharing photography photo decentralized instagram opensource social indieweb</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2dac5b981774/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=R7NodCYbDPI">
    <title>Degrowth Communism: Envisioning a World Beyond Capitalism - YouTube</title>
    <dc:date>2024-05-28T06:47:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=R7NodCYbDPI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unavoidable evidence of the catastrophic consequences of climate change confronts us at every turn. Record high ocean temperatures. Once-a-century storms that appear every other year. And on and on. In the face of ongoing ecological disaster, international best-selling author Kōhei Saitō asks why our society continues to prioritize corporate profits (and the rapacious expansion on which they depend), and proposes a revolutionary alternative to unfettered capitalism: degrowth communism.

In Slow Down, Saitō provocatively argues that any solutions that don’t directly confront capitalism itself—from the COP agreements to the “Green New Deal”—represent dangerous compromises that may ultimately worsen the climate emergency. Because it creates artificial scarcity and endlessly produces commodities based on their value, rather than their usefulness, our economic system itself makes it impossible to reverse climate change so long as capitalism remains in place. The biggest contributor to the problem cannot be an integral part of its solution.

Instead, Saitō advocates for degrowth and deceleration, which he conceives as the slowing of economic activity through the democratic reform of labor and our system of production. By returning to a system of social ownership, degrowth communism, we can restore the abundance of things that we truly need, and can focus on those activities that are essential for human life.

What would this alternative look like? How do we end mass production and mass consumption without reducing living standards? What do we need to do to redress global inequality without accelerating the rate at which the planet burns?

For this launch event Saitō will be in conversation on all of this, and more, with Science for the People editor, and Pilsen Community Books collective member, Erik Wallenberg."]]></description>
<dc:subject>degrowth economics capitalism communism kōheisaitō koheisaito climatechange society erikwallenberg consumption consumerism scarcity 2024 globalnorth globalsouth covid-19 coronavirus pandemic imperialism ecologicalimperialism ecology globalization fossilfuels inequality exploitation essentialworkers work labor negativeexternalities life living slow wellbeing remotework redistribution publictransit growth profits naturalresources commodities climatecrisis production futures future statepower ecologicalcrisis polycrisis climaterefugees refugees democracy xenophobia wealthconcentration latecapitalism poverty climatefascism stability instability donaldtrump climatebarbarism chaos surveillance authoritarianism regulation socialism climatemaoism climateleviathan sustainability greennewdeal environment climatejustice excess sharing transportation flights aviation degrowthcommunism degrowthsocialism commons distribution ownership marxism decentralization values democraticsocialism technosolutionism evs barcelona</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:029eea5bc952/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:flights"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:barcelona"/>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=WgZhCkZID8Y">
    <title>CW&amp;T: House of Make - YouTube</title>
    <dc:date>2024-04-12T20:13:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WgZhCkZID8Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["CW&T is the recipient of the 2022 National Design Award for Product Design from Cooper Hewitt, Smithsonian Design Museum. CW&T started as and remains the two-person design practice of Che-Wei Wang and Taylor Levy. With backgrounds in Architecture, Film and Computer Science, the duo met at NYU ITP where they began their scale- and medium-agnostic approach to design.

Since 2009, CW&T’s work has spanned from interactive software to human-scaled tools that enhance their relationships to work, life, and time. Their practice centers around an iterative process of sketching, prototyping, testing, writing code, machining parts, and building each edition themselves to assess their intuitions around improving their everyday experiences. Their projects have included devices that alter our perception of time, an electronics curriculum for artists, an astrological compass for space travelers, and objects engineered to last multiple generations. 

Sharing their process with their community is essential to their practice. CW&T cultivates an ethos of openness through teaching and open source software and hardware. Their pedagogy extends into the home/​studio where they host office hours to lend a hand, or offer insight to anyone interested in figuring out how to make something themselves. 

Wang and Levy speak extensively on design and technology as a creative medium. They have taught courses on time, electronics, hardware, programming, inflatables, and morphology at Pratt Institute, New York University, and the School for Poetic Computation. CW&T live and work in their Brooklyn-based studio and prototyping shop.

Presented in partnership with Design Core Detroit."

[See also:
https://stamps.umich.edu/events/cw-t ]]]></description>
<dc:subject>cw&amp;t 2024 design making taylorlevy makers che-weiwang values protoyping renderings howwework partnerships small time clocks watches inspiration hardware curiosity durability longevity tools toolmaking engineering everyday overengineering transparency customerservice sharing openness art studios howwelearn learning notknowing craft crafting craftspeople</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ba7a666e0adb/</dc:identifier>
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<item rdf:about="https://www.earthmanual.org/?en">
    <title>EARTH MANUAL PROJECT</title>
    <dc:date>2024-03-04T20:00:42+00:00</dc:date>
    <link>https://www.earthmanual.org/?en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Country of Frequent Natural Disasters Can Also Become a Country of High Disaster Preparedness 

Natural disasters are sadly increasing. 

Fortunately the number of people pro-actively thinking about disaster preparedness (ever-conscious that there will be other disasters) is also increasing. 

`EARTH MANUAL PROJECT' aims to gather examples of excellent disaster preparedness innovation from all over the world and put them to productive future use. 

These activities are supported by architects, designers and artists putting their heads together to combat the issues of disaster preparedness. 

The organizers wish to convey their free-spirited imagination, sincere attitude and purity of feeling to the wider world and the project was born from this thinking. 

It aims to introduce preparedness activities of great originality from places where natural disasters can frequently occur such as Kobe, Tohoku, Indonesia, Thailand and Philippines. 

The information is to be available through a website but also through exhibitions where visitors can enjoy hands-on activities and use their sense of touch. 

This is a project for sharing, connecting together, and learning from one another with knowledge and ideas crossing national frontiers. It is an initiative now beginning out of Kobe. 

Disaster preparedness on our planet begins by exchanging ideas."

...

"2014.07.01The EARTH MANUAL PROJECT website was launched."

...

"We found ideas for reconstruction not in developed countries, but in developing countries.
https://www.earthmanual.org/p23en/

What helped the reconstruction of Oshika Peninsula? Deer antlers, indeed.
https://www.earthmanual.org/p22en/

Post-disaster reconstruction all begins with drawing sketches.
https://www.earthmanual.org/p21en/

Creating things together brings about better communication than just talking together.
https://www.earthmanual.org/p20en/

Always remember that it is inevitable that the aid will not be distributed evenly.
https://www.earthmanual.org/p19en/

Disaster survivors can give up neither house nor address.
https://www.earthmanual.org/p18en/

That city’s reconstruction starts at the seashore.
https://www.earthmanual.org/p17en/

Build models. Rebuild memories.
https://www.earthmanual.org/p16en/

With animations, Have-To-See information becomes Want-To-See information.
https://www.earthmanual.org/p15en/

The box is the most flexible piece of furniture in the world.
https://www.earthmanual.org/p14en/

That wall can also be used as a desk. It can even be used as a chair.
https://www.earthmanual.org/p13en/

The house that would be reliable in time of disaster is a house made of paper.
https://www.earthmanual.org/p12en/

Ideas are relief supplies that can be delivered instantly
https://www.earthmanual.org/p11en/

SNS is a good platform to send a SOS.
https://www.earthmanual.org/p10en/

One cause of flooding was an overuse of water resources.
https://www.earthmanual.org/p09en/

Ability Bibs are for those who want to run around faster than anyone else.
https://www.earthmanual.org/p08en/

The competition is participated in by both sponsors and applicants.
https://www.earthmanual.org/p07en/

The Great East Japan Earthquake is not over yet, and neither is the Great Hanshin-Awaji Earthquake.
https://www.earthmanual.org/p06en/

Camping is the most popular disaster preparedness activity right now.
https://www.earthmanual.org/p05en/

Earthquake survivors with firsthand experience are the true earthquake specialists.
https://www.earthmanual.org/p04en/

There are disaster drills that people line up for.
https://www.earthmanual.org/p03en/

What Indonesia imported from Kobe ware disaster preparedness activities.
https://www.earthmanual.org/p02en/

PET bottles are swimming rings that you do not need to inflate.
https://www.earthmanual.org/p01en/ "]]></description>
<dc:subject>disasters repair rebuilding kobe japan tohoku indonesia thailand philippines naturaldisasters preparedness local slow small disasterpreparedness architecture design 2014 sharing connecting connections community learning howwelearn knowledge international solidarity tamaetakatsu emiiwakiri eastloop earthquakes tsunamis craft revival making almaquinto senhikonakata oshika ikaputra osamutsukihashi fastbox toshiakihisatomi nobuakifuruya paper boxes shigeruban eisuketachikawa oliveproject sns ayalamuseum flooding water materials plastic floods</dc:subject>
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<item rdf:about="https://www.freyaindia.co.uk/p/you-dont-need-to-document-everything">
    <title>GIRLS | Freya India | Substack</title>
    <dc:date>2024-02-22T04:36:06+00:00</dc:date>
    <link>https://www.freyaindia.co.uk/p/you-dont-need-to-document-everything</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stop selling your life off so cheaply to strangers"

...

"Influencers are of course the most extreme examples—but this impulse is so ingrained in everyone now. This pressure to post everything. And I think it’s a massive cause of anxiety for Gen Z. There’s a sense now that something didn’t happen if you don’t share it. There are young people who wouldn’t understand going to an event, travelling somewhere, being in a relationship, if they couldn’t post about it. They would not see the point. They simply cannot conceive of a life that exists without an audience consuming it. Like, for example, the popular belief now that if your boyfriend doesn’t post photos of you he’s cheating or doesn’t really love you. Or it’s a red flag if you meet someone and they aren’t on social media (just me who thinks this is a major green flag?)

And we’re so addicted and used to reflexively recording everything that we end up excusing the weirdest behaviour. They just want to remember the fireworks! Really? There’s crowds of people all capturing the same thing; they will likely never watch that video back, and if they’re posting it online that’s not for memories; it’s for attention. It’s the same thing as ‘90s camcorders! In what world! Camcorders didn’t come with this urge, with this compulsion to constantly update people, with tying your self-worth to likes and followers. You’ll regret it if you don’t record it! Sure, capture occasional moments; keep them for you. But I think if this generation is on track to regret anything it will be the time we wasted documenting and editing and filtering and marketing ourselves for social media. Time we will never get back. My bet is we won’t look back at our hundreds of thousands of Instagram Stories and Snapchats and Boomerangs with fondness that we filmed these moments, but with aching regret that we didn’t fully feel them.

Because look at the people who do document their entire lives! Very often these perfect influencers are falling apart behind the camera. Again and again, perfect online couples seem to implode out of nowhere. Influencers who dedicate every waking moment to documenting their identity have no idea who they actually are. Women who post pictures of their faces from every angle and in every possible lighting hate how they look. Families who capture every moment of their perfect lives get caught in scandal after scandal. And still we keep falling for it: the illusion, the performance, the front. Almost 70% of Gen Z say social media makes them feel stressed, anxious and depressed; over half want to be influencers. What’s happening here? We so easily forget the emotional cost of sharing everything; we so easily forget that those who do are compensating.

Which is why I also really resent this assumption that people who don’t post much on social media are insecure or unhappy or hiding something. Often it’s the opposite. I’m pretty sure those with the best relationships post about them the least. That those with real confidence and self-love don’t need to post thousands of selfies to prove it. And that truly empowered people don’t depend on external validation for every feeling or opinion or decision they make. Isn’t that just a basic rule in life? That those who are the loudest about their achievements and relationships and morality often have the most doubts about them? And if I know one thing it’s that if you’re experiencing a genuinely moving moment, if you’re really in it, the absolute last thing you want or think about doing is taking out your phone, cutting through it and cheapening it. The best love is quiet. The best confidence is quiet. And so are the lives with the most meaning.

And anyway, here’s the truth: nobody cares about your life. They really don’t. I’m sorry but they watch your fireworks story for half a second. They hover over your selfie and then swipe to someone else’s. They skip through the concert you posted. They look at your life and immediately think about theirs. The people who actually care are the ones you don’t need to perform or prove anything to. Strangers don’t care about you, and that’s a fundamental truth social media platforms depend on us forgetting.

Maybe it’s also too depressing for some people to accept. But personally I find it a relief. You don’t need to document everything! Nobody cares anyway! And I think young girls need a reminder that this pressure to constantly post and update is very new; this pressure to live your life and also perform and market it to everyone at the same time; you are the first generation to feel it this intensely, and, also, you can free yourself from it. It’s unnecessary. And these influencers who do post everything are not people to aspire to. If they influence you of anything it should be to not copy their deranged behaviour and document your entire life online. You don’t want to be anything like people who bring ring lights to hospital to give birth. Who turn their father’s funeral into a photoshoot (#ptsd!). Who hold their newborn baby with one hand and scroll through their Instagram likes with the other. Don’t start heading in that direction, because there’s no life there. These people have traded privacy and sometimes their own human decency for an existence designed entirely for strangers. Their lives are often superficial and empty in exchange.

Aspire to be different! Aspire to be someone who gets so caught up in the moment they forget to share it; who protects their personal life while everyone else hands theirs over so freely; who can see the value in a moment without needing strangers to validate it for them. Be someone rare. It’s a cruel trick of modern life to convince us that everyone cares what we’re doing, all the time; that everyone is deeply invested in how we live and how we identify and how we feel. Seriously believing that is enough to make anyone mentally ill. And looking at famous influencers with fans who are that invested, I wouldn’t wish it on anyone.

So put the camera down. Don’t document everything. Stop selling your life off so cheaply to strangers. Keep some things sacred. Let some memories fade and look back at them through fuzzy nostalgia instead of the cheap glare of an iPhone camera roll. Enjoy the fireworks."]]></description>
<dc:subject>freyaindia 2024 documentation socialmedia attention cameras photography smartphones influencers anxiety stress depression life living instagram presence relationships morality quiet quietness meaning sharing emotions mentalhealth genz generationz zoomers</dc:subject>
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<item rdf:about="https://www.thebeliever.net/logger/2016-08-10-packing-my-library/">
    <title>Packing My Library - Believer Magazine</title>
    <dc:date>2024-01-29T04:27:35+00:00</dc:date>
    <link>https://www.thebeliever.net/logger/2016-08-10-packing-my-library/</link>
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<item rdf:about="https://blog.ayjay.org/the-homebound-symphony/">
    <title>The Homebound Symphony – The Homebound Symphony</title>
    <dc:date>2024-01-23T18:26:41+00:00</dc:date>
    <link>https://blog.ayjay.org/the-homebound-symphony/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Much of Emily St. John Mandel’s novel Station Eleven — set largely in Michigan some twenty years after a global pandemic kills 99% of humanity —  focuses on the experiences of the Traveling Symphony, led by a man named Dieter: 

<blockquote>The Symphony performed music — classical, jazz, orchestral arrangements of pre-collapse pop songs — and Shakespeare. They’d performed more modern plays sometimes in the first few years, but what was startling, what no one would have anticipated, was that audiences seemed to prefer Shakespeare to their other theatrical offerings.

“People want what was best about the world,” Dieter said.</blockquote>

Later we learn that “All three caravans of the Traveling Symphony are labeled as such, THE TRAVELING SYMPHONY lettered in white on both sides, but the lead caravan carries an additional line of text: Because survival is insufficient.” Dieter says, “That quote on the lead caravan would be way more profound if we hadn’t lifted it from Star Trek,” but not everyone agrees that the quote’s origin is a problem. Take wisdom where you find it, is their view. 

In his dyspeptic screed of fifty years ago, In Bluebeard’s Castle, George Steiner talks about living in a “post-culture” — a society whose culture has died even if its monuments may remain: 

<blockquote>At great pains and cost, Altstädtte, whole cities, have been rebuilt, stone by numbered stone, geranium pot by geranium pot. Photographically there is no way of telling; the patina on the gables is even richer than before. But there is something unmistakably amiss. Go to Dresden or Warsaw, stand in one of the exquisitely recomposed squares in Verona, and you will feel it. The perfection of renewal has a lacquered depth. As if the light at the cornices had not been restored, as if the air were inappropriate and carried still an edge of fire. There is nothing mystical to this impression; it is almost painfully literal. It may be that the coherence of an ancient thing is harmonic with time, that the perspective of a street, of a roof line, that have lived their natural being can be replicated but not re-created (even where it is, ideally, indistinguishable from the original, reproduction is not the vital form). Handsome as it is, the Old City of Warsaw is a stage set; walking through it, the living create no active resonance. It is the image of those precisely restored house fronts, of those managed lights and shadows which I keep in mind when trying to discriminate between what is irretrievable — though it may still be about — and what has in it the pressure of life.</blockquote>

A powerful passage; but, while I agree with Steiner that we are living in a kind of post-culture, I reject his language of the “irretrievable,” or as he says elsewhere in that essay, “irreparable.” I’ll explain why. 

First the bad news. I don’t know a statement more indicative of the character of our moment than this by J. D. Vance: “I think our people hate the right people.” It’s what almost everyone believes these days, isn’t it? That they and their people hate the right people. And it seems to me that that is a pretty good definition of a post-culture: a society in which people have no higher ambition than to bring down those they perceive to be their enemies. (I’m setting aside the obvious point that Christians aren’t supposed to hate anyone.) I couldn’t agree more with my friend Yuval Levin that our moment is A Time to Build, but when you’re only concerned with hating the right people, who has time to build anything? 

There are a lot of people out there doing good work to expose the absurdities, the hypocrisies, and the sheer destructiveness of both the Left and the Right. I myself did some of that work for several years, but I’m not inclined to keep doing it, largely because that work of critique, however necessary, lacks a constructive dimension. There has to be something better we can do than curse our enemies — or the darkness of the present moment. If I agree with Yuval that this is indeed a time to build, then what can I build?

And as regular readers of this blog know, my particular emphasis is not on building from scratch but on restoring, renewing, and repairing. As Steiner notes, the remnants of Culture Lost surround us — still more so than when he wrote those words: the great benefit of the Internet is its ability to preserve cultural artifacts that very few people have any use for today. But such preservation is not automatic and inevitable. On the Internet, things get lost, links stop working, even the Wayback Machine is not able to rescue everything, though it rescues a hell of a lot. My task, as I now conceive it, is not to engage in critique but rather to bear a small light and keep it burning for the next generation and maybe the generation after that. I want to find what is wise and good and beautiful and true and pass along to my readers as much of it as I can, in a form that will be accessible and comprehensible to them.

That last point is worth emphasizing. Great works of art and of wisdom cannot always speak clearly for themselves: they often need an interpreter. And sometimes they need to be revised to some degree to make them useful to us. This is why I have talked about vendoring culture: the creative activity of making accessible and vivid what otherwise could be inscrutable and might therefore seem pointless. It is a teacherly thing to do, I suppose, and that makes sense for me, because I have never been able to think of myself primarily as a scholar or a writer but rather as a teacher who writes. Wordsworth famously wrote “what we have loved, others will love, and we will teach them how” – but if we don’t teach them how, then there is very little chance that they will indeed love what we have loved.

Station Eleven had the Traveling Symphony: I’m trying to be the Homebound Symphony. Just one person sitting in my study with a computer on my lap, reading and listening and viewing, and recording and sifting and transmitting – sharing the good, the true, and the beautiful, with added commentary. The initial purpose of this work is to repair, not the whole culture, but just my own attention. On a daily basis I retrain my mind to attend to what is worthy. It is the task of a lifetime, especially in an environment which strives constantly to commandeer my attention, to remove it from my control, to make me a passive consumer of what others wish me to look at or listen to. 

So first of all I’m doing this work — this blog; my essays; my books; my newsletter, which is all about praise and delight — for myself, but one of the reasons that I can be disciplined in redirecting my attention is that I’ve learned that if I do so it can be helpful to others. That’s really been the great lesson for me of the last few weeks — since I started my Buy Me a Coffee page: I’ve learned that a few people appreciate the ways in which I can help them redirect their own attention. 

As David Samuels has said in a memorable essay, “My problem is how to escape from it all in order to continue being me. The aim of any sane person in an age like this one is to be free to love the people you love and secure the freedom of [your] own thoughts, the same way you step out of the way of an oncoming truck.” But it’s not only about continuing to be myself, or even about loving my family and friends (though that love will always be my first priority). Survival is insufficient. I also feel an obligation to cup my hand around a candle to shield its flame in the strong winds. As the book of Proverbs teaches us, “The spirit of man” — including the manifestations of that spirit in art and music and story — “is the candle of the Lord.” My job is to keep that candle burning and pass it along to those who come after me. I don’t think anything that we’ve lost or neglected is irretrievable or irreparable, not even if I fail in my duty. I think often about what Tom Stoppard’s Alexander Herzen says near the end of The Coast of Utopia: “The idea will not perish. What we let fall will be picked up by those behind. I can hear their childish voices on the hill.”"]]></description>
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<item rdf:about="https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/">
    <title>How to Keep Time - The Atlantic [bookmarking for Season 5, &quot;How to Keep Time&quot; - this podcast covered other topics before that.]</title>
    <dc:date>2024-01-23T05:11:04+00:00</dc:date>
    <link>https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to Season 5:
https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/?season=5 ]

"A series exploring our complex relationship with the clock"

...

"About How to Keep Time

On this season of How to Keep Time, co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people?

Produced by Becca Rashid. Co-hosted by Becca Rashid and Ian Bogost. Editing by Jocelyn Frank. Fact-check by Ena Alvarado. Engineering by Rob Smerciak. The executive producer of Audio is Claudine Ebeid; the managing editor of Audio is Andrea Valdez."


[Transcripts:

Episode 1
"How to Keep Time: Try Wasting It
How to Waste Time: Wasting time could be the best way to use it.
In a culture obsessed with productivity, what would it mean to commit to letting it go?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-waste-time/676187/

"Co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people? [includes interview with Oliver Burkeman]"

Episode 2
"How to Keep Time: Look Busy
If time is a luxury, why don’t we flaunt it?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-look-busy/676195/

"Many of us complain about being too busy—and about not having enough time to do the things we really want to do. But has busyness become an excuse for our inability to focus on what matters?

According to Neeru Paharia, a marketing professor at Arizona State University, time is a sort of luxury good—the more of it you have, the more valuable you are. But her research also revealed that, for many Americans, having less time and being busy can be a status symbol for others to notice. And when it comes to the signals we create for ourselves, sociologist Melissa Mazmanian reveals a few myths that may be keeping us from living the lives we want with the meaningful connections we crave."

Episode 3
"How to Leave Work Time at Work: Time to Break Up With Your 9-to-5
Sometimes workplace culture requires you to leave the rest of your life at the door. What if there are better ways to structure time?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-leave-work-time-at-work/676196/

"Before laptops allowed us to take the office home and smartphones could light up with notifications at any hour, work time and “life” time had clearer boundaries. Today, work is not done exclusively in the workplace, and that makes it harder to leave work at work.

Co-hosts Becca Rashid and Ian Bogost examine the habits that shrink our available time, and Ignacio Sánchez Prado, a professor of Latin American Studies at Washington University in St. Louis, offers his reflections on American culture and shares suggestions for how to use the time we do have, for life."

Episode 4
"How to Rest. What Is Rest, Anyway?
There’s a difference between leisure and laziness."
https://www.theatlantic.com/podcasts/archive/2024/01/how-to-rest/676197/

"Between making time for work, family, friends, exercise, chores, shopping—the list goes on and on—it can feel like a huge accomplishment to just take a few minutes to read a book or watch TV before bed. All that busyness can lead to poor sleep quality when we finally do get to put our head down.

How does our relationship with rest affect our ability to gain real benefits from it? And how can we use our free time to rest in a culture that often moralizes rest as laziness? Alex Soojung-Kim Pang, the author of several books on rest and director of global programs at 4 Day Week Global, explains what rest is and how anyone can start doing it more effectively."

Episode 5
"Time-Management Tips From the Universe
It could help to examine the cosmos."
https://www.theatlantic.com/podcasts/archive/2024/01/time-management-tips-from-the-universe/676199/ 

"Time can feel like a subjective experience—different at different points in our lives. It’s also a real, measurable thing. The universe may be too big to fully comprehend, but what we do know could help inform the ways we approach our understanding of ourselves, our purpose, and our time.

Theoretical physicist and black-hole expert Janna Levin explains how the science of time can inspire new thinking and fresh perspectives on a much larger scale."

Episode 6
"Can We Keep Time?
Do photos, social posts, and diaries actually help us remember better?
https://www.theatlantic.com/podcasts/archive/2024/01/can-we-keep-time/676198/

It can be tough to face our own mortality. Keeping diaries, posting to social media, and taking photos are all tools that can help to minimize the discomfort that comes with realizing we have limited time on Earth. But how exactly does documenting our lives impact how we live and remember them?

In this episode, diarist and author Sarah Manguso reflects on the benefits and limitations of keeping track of time, and Charan Ranganath, a professor of psychology and researcher at the UC Davis Center for Neuroscience, discusses what research reveals about how memories work and how we can better keep time."]]]></description>
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</item>
<item rdf:about="https://www.nytimes.com/2024/01/09/opinion/ezra-klein-podcast-kyle-chayka.html">
    <title>Opinion | How to Discover Your Own Taste - The New York Times</title>
    <dc:date>2024-01-19T16:29:19+00:00</dc:date>
    <link>https://www.nytimes.com/2024/01/09/opinion/ezra-klein-podcast-kyle-chayka.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here:
https://podcasts.apple.com/us/podcast/the-ezra-klein-show/id1548604447?i=1000641013414

transcript:
https://www.nytimes.com/2024/01/09/podcasts/transcript-ezra-klein-interviews-kyle-chayka.html ]

"Being on the internet just doesn’t feel as fun anymore. As more of our digital life is driven by algorithms, it’s become a lot easier to find movies or TV shows or music that fits our preferences pretty well. But it feels harder to find things that are strange and surprising — the kinds of culture that help you, as an individual, develop your own sense of taste.

This can be a fuzzy thing to talk about. But Kyle Chayka, a staff writer at The New Yorker, has written a whole book on it, the forthcoming “Filterworld: How Algorithms Flattened Culture.” We talk about how today’s internet encourages everything to look more the same and is even dulling our ability to know what we like. And we discuss what we can do to strengthen our sense of personal taste in order to live a richer, more beautiful life.

Mentioned:

“Quartets: Two: II. Warmth” by Peter Gregson

Ambient 1: Music for Airports by Brian Eno

Book Recommendations:

“In Praise of Shadows” by Junichiro Tanizaki (essay)

Seeing Is Forgetting the Name of the Thing One Sees by Lawrence Weschler

The Mushroom at the End of the World by Anna Lowenhaupt Tsing"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=1Avh1AJ9sls">
    <title>“One No, Many Yeses” – Sam Ewell &amp; Dougald Hine in Illich Conversation #3 - YouTube</title>
    <dc:date>2023-11-24T16:41:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=1Avh1AJ9sls</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gustavo Esteva coined the slogan “One No, Many Yeses” to communicate the way Illich’s sense of “the vernacular” offers many small and winding exits off of the one big road of industrial “progress” that tries to gather up the whole globe into one great machine, one overriding system so vast that it no longer has an outside. Modernity, or The Machine, if you prefer Paul Kingsnorth’s term, as a kind of mutant of Christian mission, aims to bring everyone and everything into its fold, dissolving local culture and custom, eroding the soil of friendship that is always particular, fitting to this place, these people. In this conversation, Dougald Hine, Sam Ewell and friends colour in some of the small, convivial possibilities that lie on the other side of a no to the promises of modernity, the kinds of gardens that can grow up in the cracks of big systems."

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

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

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

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

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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</item>
<item rdf:about="https://thedobook.co/en-us/products/do-interesting-notice-collect-share">
    <title>Do Interesting - Notice. Collect. Share, by Russell Davies (2023)</title>
    <dc:date>2023-11-18T08:11:24+00:00</dc:date>
    <link>https://thedobook.co/en-us/products/do-interesting-notice-collect-share</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Don’t try to be interesting. That’s a fool’s errand. 

Do interesting instead. Make the world light up by paying proper attention.

In this book, writer and strategist Russell Davies has rounded up a bunch of interesting people to help you:

- Notice more — practise paying attention and everything gets more interesting
- Collect more — gather together what you’ve noticed, new ideas pop out
- Share more — get good at sharing it all and more magic arrives

You’ll turn the things you notice into a compost of creativity — slow hunches, spark files, scrapbooks and moodboards. It’s where unexpected elements collide to form new ideas. Then you’ll share those ideas. And you’ll learn something about yourself — your passions and interests. Your life and work will become more creative, fulfilling and fun.

Interesting isn’t a personality, it’s a decision. Don’t hunt for diamonds. Get fascinated by pebbles.

This paperback purchase includes a free ebook download.  

Summary

- Look at the world in a whole new light
- Features 34 practical exercises to help you get started straight away
- Make presentations, sales pitches, conversations – your life! – more interesting
- Written by an award-winning writer and strategist (Nike, Honda, Apple)"]]></description>
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<item rdf:about="https://www.newyorker.com/culture/infinite-scroll/why-the-internet-isnt-fun-anymore">
    <title>Why the Internet Isn’t Fun Anymore | The New Yorker</title>
    <dc:date>2023-10-11T02:00:09+00:00</dc:date>
    <link>https://www.newyorker.com/culture/infinite-scroll/why-the-internet-isnt-fun-anymore</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The social-media Web as we knew it, a place where we consumed the posts of our fellow-humans and posted in return, appears to be over."

...

"The social-media Web as we knew it, a place where we consumed the posts of our fellow-humans and posted in return, appears to be over. The precipitous decline of X is the bellwether for a new era of the Internet that simply feels less fun than it used to be. Remember having fun online? It meant stumbling onto a Web site you’d never imagined existed, receiving a meme you hadn’t already seen regurgitated a dozen times, and maybe even playing a little video game in your browser. These experiences don’t seem as readily available now as they were a decade ago. In large part, this is because a handful of giant social networks have taken over the open space of the Internet, centralizing and homogenizing our experiences through their own opaque and shifting content-sorting systems. When those platforms decay, as Twitter has under Elon Musk, there is no other comparable platform in the ecosystem to replace them. A few alternative sites, including Bluesky and Discord, have sought to absorb disaffected Twitter users. But like sproutlings on the rain-forest floor, blocked by the canopy, online spaces that offer fresh experiences lack much room to grow.

One Twitter friend told me, of the platform’s current condition, “I’ve actually experienced quite a lot of grief over it.” It may seem strange to feel such wistfulness about a site that users habitually referred to as a “hellsite.” But I’ve heard the same from many others who once considered Twitter, for all its shortcomings, a vital social landscape. Some of them still tweet regularly, but their messages are less likely to surface in my Swift-heavy feed. Musk recently tweeted that the company’s algorithm “tries to optimize time spent on X” by, say, boosting reply chains and downplaying links that might send people away from the platform. The new paradigm benefits tech-industry “thread guys,” prompt posts in the “what’s your favorite Marvel movie” vein, and single-topic commentators like Derek Guy, who tweets endlessly about menswear. Algorithmic recommendations make already popular accounts and subjects even more so, shutting out the smaller, more magpie-ish voices that made the old version of Twitter such a lively destination. (Guy, meanwhile, has received so much algorithmic promotion under Musk that he accumulated more than half a million followers.)

The Internet today feels emptier, like an echoing hallway, even as it is filled with more content than ever. It also feels less casually informative. Twitter in its heyday was a source of real-time information, the first place to catch wind of developments that only later were reported in the press. Blog posts and TV news channels aggregated tweets to demonstrate prevailing cultural trends or debates. Today, they do the same with TikTok posts—see the many local-news reports of dangerous and possibly fake “TikTok trends”—but the TikTok feed actively dampens news and political content, in part because its parent company is beholden to the Chinese government’s censorship policies. Instead, the app pushes us to scroll through another dozen videos of cooking demonstrations or funny animals. In the guise of fostering social community and user-generated creativity, it impedes direct interaction and discovery.

According to Eleanor Stern, a TikTok video essayist with nearly a hundred thousand followers, part of the problem is that social media is more hierarchical than it used to be. “There’s this divide that wasn’t there before, between audiences and creators,” Stern said. The platforms that have the most traction with young users today—YouTube, TikTok, and Twitch—function like broadcast stations, with one creator posting a video for her millions of followers; what the followers have to say to one another doesn’t matter the way it did on the old Facebook or Twitter. Social media “used to be more of a place for conversation and reciprocity,” Stern said. Now conversation isn’t strictly necessary, only watching and listening.

Posting on social media might be a less casual act these days, as well, because we’ve seen the ramifications of blurring the border between physical and digital lives. Instagram ushered in the age of self-commodification online—it was the platform of the selfie—but TikTok and Twitch have turbocharged it. Selfies are no longer enough; video-based platforms showcase your body, your speech and mannerisms, and the room you’re in, perhaps even in real time. Everyone is forced to perform the role of an influencer. The barrier to entry is higher and the pressure to conform stronger. It’s no surprise, in this environment, that fewer people take the risk of posting and more settle into roles as passive consumers.

The patterns of life offscreen affect the makeup of the digital world, too. Having fun online was something that we used to do while idling in office jobs: stuck in front of computers all day, we had to find something on our screens to fill the down time. An earlier generation of blogs such as the Awl and Gawker seemed designed for aimless Internet surfing, delivering intermittent gossip, amusing videos, and personal essays curated by editors with quirky and individuated tastes. (When the Awl closed, in 2017, Jia Tolentino lamented the demise of “online freedom and fun.”) Now, in the aftermath of the pandemic, amid ongoing work-from-home policies, office workers are less tethered to their computers, and perhaps thus less inclined to chase likes on social media. They can walk away from their desks and take care of their children, walk their dog, or put their laundry in. This might have a salutary effect on individuals, but it means that fewer Internet-obsessed people are furiously creating posts for the rest of us to consume. The user growth rate of social platforms over all has slowed over the past several years; according to one estimate, it is down to 2.4 per cent in 2023.

That earlier generation of blogs once performed the task of aggregating news and stories from across the Internet. For a while, it seemed as though social-media feeds could fulfill that same function. Now it’s clear that the tech companies have little interest in directing users to material outside of their feeds. According to Axios, the top news and media sites have seen “organic referrals” from social media drop by more than half over the past three years. As of last week, X no longer displays the headlines for articles that users link to. The decline in referral traffic disrupts media business models, further degrading the quality of original content online. The proliferation of cheap, instant A.I.-generated content promises to make the problem worse.

Choire Sicha, the co-founder of the Awl and now an editor at New York, told me that he traces the seeds of social media’s degradation back a decade. “If I had a time machine I’d go back and assassinate 2014,” he said. That was the year of viral phenomena such as Gamergate, when a digital mob of disaffected video-game fans targeted journalists and game developers on social media; Ellen DeGeneres’s selfie with a gaggle of celebrities at the Oscars, which got retweeted millions of times; and the brief, wondrous fame of Alex, a random teen retail worker from Texas who won attention for his boy-next-door appearance. In those events, we can see some of the nascent forces that would solidify in subsequent years: the tyranny of the loudest voices; the entrenchment of traditional fame on new platforms; the looming emptiness of the content that gets most furiously shared and promoted. But at that point they still seemed like exceptions rather than the rule.

I have been trying to recall the times I’ve had fun online unencumbered by anonymous trolling, automated recommendations, or runaway monetization schemes. It was a long time ago, before social networks became the dominant highways of the Internet. What comes to mind is a Web site called Orisinal that hosted games made with Flash, the late interactive animation software that formed a significant part of the kitschy Internet of the two-thousands, before everyone began posting into the same platform content holes. The games on the site were cartoonish, cute, and pastel-colored, involving activities like controlling a rabbit jumping on stars into the sky or helping mice make a cup of tea. Orisinal was there for anyone to stumble upon, without the distraction of follower counts or sponsored content. You could e-mail the site to a friend, but otherwise there was nothing to share. That old version of the Internet is still there, but it’s been eclipsed by the modes of engagement that the social networks have incentivized. Through Reddit, I recently dug up an emulator of all the Orisinal games and quickly got absorbed into one involving assisting deer leaping across a woodland gap. My only reward was a personal high score. But it was more satisfying, and less lonely, than the experience these days on X."]]></description>
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<item rdf:about="https://www.futurehistories-international.com/episodes/s02/e55-kohei-saito-on-degrowth-communism/">
    <title>Kohei Saito on Degrowth Communism | Future Histories International</title>
    <dc:date>2023-09-18T04:44:02+00:00</dc:date>
    <link>https://www.futurehistories-international.com/episodes/s02/e55-kohei-saito-on-degrowth-communism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://www.youtube.com/watch?v=NtWVrmJz758 ]]]></description>
<dc:subject>koheisaito degrowth communism karlmarx dualism socialism sustainability capitalism future monism climatechange economics economy energy resources technology marxism ecology 2023 labor metabolism nature recycling greenwashing regulations corporations inequality globalsouth communes horizontality indigeneity indigenous metabolicrift brunolatour jasonmoore socialequality equality sharing abundance luxury travel privatejets advertising desire fulfillment consumerism consumption ecologicalcrisis green ecosocialism greenneocolonialism luladasilva socialwellbeing wellbeing happiness greencapitalism lcd lula kōheisaitō well-being</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=WsyIi9ga4n4">
    <title>Solarpunk your campus - YouTube</title>
    <dc:date>2023-09-04T02:37:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WsyIi9ga4n4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How can we redesign higher education for the climate crisis future?

This week the Future Trends Forum embarks on an experiment which might be the first of its kind. Our session is a workshop, where we will together rethink and envision colleges and universities in the light of the solarpunk movement, imagining a positive, ecologically connected, and just way of conducting our academic enterprise.

We'll begin with an introduction to solarpunk, followed by two design exercises, during each of which we'll break into groups, then gather to share our findings. By the end we'll have a collective, grass roots, and hopeful vision of where higher education might be headed.

For more information see this blog post.  And please join us!
https://bryanalexander.org/future-trends-forum/solarpunk-as-a-way-of-redesigning-higher-education-for-the-climate-crisis/
https://en.wikipedia.org/wiki/Solarpunk

This event is powered by Shindig, the video chat event provider. On Shindig, audiences all can see one another and engage in private video chats sharing and discussing the content of the presentation. Event hosts may also bring selected audience members to the stage to ask questions or otherwise interact with guest speakers. Shindig; the dynamics of in person events, online."]]></description>
<dc:subject>bryanalexander solarpunk highered highereducation climatecrisis climatechange climate globalwarming colleges universities 2023 education design technology mitigation change changemanagement sustainability biophilia optimism repair nature despair plants governance pedagogy curriculum institutions administration management democracy edupunk horizontality altgdp decentralization online web internet remotelearning travel transportation cyberpunk communities community wellbeing reuse sharing repurposing recycling well-being</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=bcLHc2BZMzM">
    <title>Dr Chris Gilliard aka HyperVisible on Educational Surveillance - YouTube</title>
    <dc:date>2023-06-17T15:55:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=bcLHc2BZMzM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On October 20, 2022, Dr. Chris Gilliard (@hypervisible) spoke. Dr. Gilliard is a leading critic of surveillance technology, digital privacy, and the problematic ways that tech intersects with race and social class. He spoke about the digital forms of surveillance that are coming into schools, colleges, and universities.

Here is the link to the transcript: https://docs.google.com/document/d/1m3lf-mGhRzcOOGtRYT1y0tO2EfqIkNhv2tjHaCM7mKI/edit

Dr. Chris Gilliard is a writer, professor and speaker. His scholarship concentrates on digital privacy, and the intersections of race, class, and technology. He is an advocate for critical and equity-focused approaches to tech in education. His work has been featured in The Chronicle of Higher Ed, EDUCAUSE Review, Fast Company, Vice, and Real Life Magazine. He was recently a a research fellow with the Technology and Social Change Research Project at Harvard Kennedy School’s Shorenstein Center.

This event is part of the 4th Season of the Feminist and Accessible Publishing and Communications Technologies Speaker and Workshop Series, organized by Dr. Alex Ketchum.

Our series was made possible thanks to our sponsors: SSHRC, the Institute for Gender, Sexuality, and Feminist Studies (IGSF), the DIGS Lab, Milieux, Initiative for Indigenous Futures, MILA, Dean of Arts Grant, ReQEF, and more (see our website!)"]]></description>
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<item rdf:about="https://www.nytimes.com/2023/06/09/opinion/ezra-klein-kristen-ghodsee.html">
    <title>Opinion | What Communes and Other Radical Experiments in Living Together Reveal - The New York Times</title>
    <dc:date>2023-06-14T23:21:17+00:00</dc:date>
    <link>https://www.nytimes.com/2023/06/09/opinion/ezra-klein-kristen-ghodsee.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Intentional communities may offer solutions for loneliness and other problems of an atomized society.

...

“Today’s future-positive writers critique our economies while largely seeming to ignore that anything might be amiss in our private lives,” writes Kristen Ghodsee. Even our most ambitious visions of utopia tend to focus on outcomes that can be achieved through public policy — things like abundant clean energy or liberation from employment — while ignoring many of the aspects of our lives that matter to us the most: how we live, raise our children, and tend to our most meaningful relationships.

Ghodsee’s new book, “Everyday Utopia: What 2,000 Years of Wild Experiments Can Teach Us About the Good Life,” is an attempt to change that. The book is a tour of radical social experiments from communes and ecovillages to “platonic parenting” and intentional communities. But, on a deeper level, it’s a critique of the way existing structures of family and community life have left so many of us devoid of care and connection, and a vision of what it could mean to organize our lives differently."

[transcript:
https://www.nytimes.com/2023/06/09/podcasts/ezra-klein-podcast-transcript-kristen-ghodsee.html

audio:
https://www.youtube.com/watch?v=UFyA4u29LWg
https://open.spotify.com/episode/0TyYzJXmnNUf4UVxAoAaxZ
https://podcasts.apple.com/us/podcast/what-communes-and-other-radical-experiments-in-living/id1548604447?i=1000616253878 ]]]></description>
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<item rdf:about="https://www.theverge.com/23751675/apple-vision-pro-vr-headset-ios-17-mental-health-mood-journal">
    <title>The Apple Vision Pro presents a view of a lonely future - The Verge</title>
    <dc:date>2023-06-07T19:24:07+00:00</dc:date>
    <link>https://www.theverge.com/23751675/apple-vision-pro-vr-headset-ios-17-mental-health-mood-journal</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vision Pro is all about the ‘experience’ as you watch videos, FaceTime family, and get work done. But that experience looks awfully isolating."

...

"But even though it’s not supposed to totally take you out of reality, by design, it puts you at the center of your own little screen-filled world. That’s an inherently more isolated experience than interacting with a 6-inch screen that you hold in your hand. How do you show someone a funny TikTok you just watched in your headset? How do you watch a cute video you took of your kid with your spouse? How do you show everyone on your FaceTime call that your cat just jumped into your lap? Won’t Apple please think of the pet moments we’re going to miss?

Putting a screen on your head when you want to zone out and watch Netflix is one thing, but Apple’s not selling this as just a screen for your face. You’re supposed to be able to walk around your home, grab a drink from the fridge, and interact with your spouse while you wear it. In fact, Apple’s promotional video portrays it almost exclusively as something you wear at home alone.

And take FaceTime, one of the big use cases. Apple’s pitch is that it’ll make it seem like the people you’re talking to are right there in the room with you. But they don’t see you exactly — they see a photorealistic representation of you as you talk, built from a scan of your face taken with the headset. I have a very hard time understanding how I’m supposed to feel closer while FaceTiming my family across the country when they can’t even see my actual face.

To be clear, I don’t want to declare this product — which is still many months away from shipping — a disaster for society or anything like that. Even if it takes off, nobody’s going to come to my house and replace my iPhone with a headset overnight. It’s very easy to opt out of this whole experience simply by not spending $3,500 on a headset. 

But I also can’t help noticing the juxtaposition between the Vision Pro and its very self-centered nature and Apple’s simultaneous push for better tools to manage mental health. In the very same keynote that it announced the Vision Pro, Apple revealed a couple of new features for iOS 17 to help people understand their own emotions and moods. You’ll be able to log your daily mood and moment-to-moment emotions in the Health app, and you’ll also be able to access a standard survey that health professionals use to screen for depression and anxiety. 

There’s also a new journaling app, which can automatically prompt you to stop, reflect, and write a journal entry based on things you’ve recently photographed or places you’ve been. It’s probably not a bad thing to take a break from the constant pressure to share your photos, videos, and thoughts with the world and just write something for yourself.

And not to be forgotten, Apple has spent years building features designed to help you keep track of and minimize your screen time. If we already have a hard time putting our phones down, how hard will it be to peel yourself away from TikTok when you’re actually wearing the screen? Apple is willing to outfit us with a few flimsy tools to help us keep healthy relationships with our phones, but it’s also willing to sell you a screen to literally keep strapped to your face.

There’s every chance that the Vision Pro will flop and we’ll just keep happily (and unhappily) using our pocket screens for the rest of time. But Apple is a company with tremendous power to shape how we interact with technology and the track record to prove it. When it releases a product in a new category, it’s reasonable to wonder if that thing represents some version of the future — how we interact with each other and how we relate to ourselves. And if Apple’s Vision Pro is indeed a significant part of that future, then I won’t be surprised if it feels a little bit lonelier."]]></description>
<dc:subject>allisonjohnson apple computers computing isolation loneliness facetime conviviality visionpro vr ar sharing screens social attention capture</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a078590f61a6/</dc:identifier>
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<item rdf:about="https://srslywrong.com/podcast/270-the-future-is-degrowth-w-aaron-vansintjan/">
    <title>270 – The Future is Degrowth (w/ Aaron Vansintjan) – srsly wrong</title>
    <dc:date>2023-01-15T20:19:08+00:00</dc:date>
    <link>https://srslywrong.com/podcast/270-the-future-is-degrowth-w-aaron-vansintjan/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The ideology of infinite economic growth destroys the ecological foundations of human life, produces alienating ways of living and working, gives rise to undemocratic productive forces and techniques, and mismeasures our lives, standing in the way of well-being and equality of all."

[See also:

"The Future Is Degrowth: A Guide to a World beyond Capitalism, by Matthias Schmelzer, Aaron Vansintjan, and Andrea Vetter"
https://www.versobooks.com/books/3989-the-future-is-degrowth ]]]></description>
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<item rdf:about="https://newbooksnetwork.com/living-as-a-bird">
    <title>Podcast | Vinciane Despret, &quot;Living as a Bird&quot; (Polity Press, 2021)</title>
    <dc:date>2022-10-11T20:11:19+00:00</dc:date>
    <link>https://newbooksnetwork.com/living-as-a-bird</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Birds sing to set up a territory, but the relationships between the bird, the song, the territory, and the bird’s community are highly complex and individually variable. In Living as a Bird (English translation by Helen Morrison, Polity Press, 2021), Vinciane Despret explores the concept of territory from a perspective that situates philosophical work on human conceptions of other animals within historical and contemporary empirical research into bird song and territorial behavior. Following recent theorizing by ornithologists and ethologists, Despret – an associate professor of philosophy at the University of Liege in Belgium – critiques the popular view of territories as private property and birds as petit bourgeois who gain property rights, a conception grounded in European social upheavals starting in the 17th century. Instead, territories are zones of social interaction with one’s “dear enemies” at the peripheries, where male and female birds alike are active participants in the shaping, reshaping and sharing of neighborhoods bounded in song as well as space. This new translation makes Despret’s thoughtful analysis of songbird life accessible to an English-speaking audience."]]></description>
<dc:subject>vincianedespret multispecies morethanhuman birds animals nature 2021 ornithology philosophy territory property ownership privateproperty sharing human-animalrelations human-animalrelationships anthropocene border borders periphery peripheries hierarchy social sociallife socialrelations song birdsong space bodies</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=KjYELKhtDJ8">
    <title>[Part 1] From Democratic Free Schools to Democratic Free Communities - YouTube</title>
    <dc:date>2022-09-16T15:08:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=KjYELKhtDJ8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is Part 1 of a 2 part video series both introducing the basics of democratic free schools, an inspiring directly democratic, self-directed school model, as well as fleshing out a critique of certain hyper-individualistic trends within that movement. This critique comes from a place of love from within the free school movement, and can be summarized by the question "How can we spend so much effort building free, empowered, radically democratic, and communal personalities in our schools and then send the kids out into a broader society that is so profoundly unfree, disempowering, hierarchical, and atomized?" In this video, I call for advocates of democratic free schools to use our shared principles as a lens to look outward, in order to shape the broader world into "democratic free communities" fit for kids raised in freedom and autonomy.

Part 2 will further develop the internal criticism, as well as explore models for communities outside of the school walls that share the values that drive the democratic free school (namely direct democracy and shared power in community,  leadership through guidance and not authority, play, and the full freedom to explore one's individual passions and desires)

I apologize in advance for the shaky audio quality throughout this video. I finally rented a professional microphone, but due to unforseen circumstances, I had to record in several different rooms during the process, and each room has a unique character. I had to turn the microphone back in so I couldn't re-record it. Hope it isn't too big of a problem!

Thanks to Wondering School, the filmmakers behind "School Circles" for a large portion of the footage for this video!"

[Part 2
https://www.youtube.com/watch?v=5mlQCGSlgXo

"Our passion for freedom doesn't stop at our school walls. How do we build broader communities that apply the values we cultivate in Democratic Free Schools?

Who are our natural allies in this drive for greater autonomy in all aspects of our lives?"]]]></description>
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<item rdf:about="https://directory.libsyn.com/episode/index/id/20845913/tdest_id/1617341">
    <title>Libsyn Directory: Vivi Camacho episode of The Red Nation Podcast &quot;Bolivia is medicine for the world with Vivi Camacho&quot;</title>
    <dc:date>2021-10-22T04:58:20+00:00</dc:date>
    <link>https://directory.libsyn.com/episode/index/id/20845913/tdest_id/1617341</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vivi Camacho (@LuzFloreciendo) is Quechua and the General Director of Traditional Medicine for the Plurinational State of Bolivia. She talks about the Bolivian project of building Indigenous socialism in the twenty first century, from the legacy of Che Guevara, to the US-backed coup in 2019, and the reconstruction of democracy today."]]></description>
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<item rdf:about="https://newpublic.org/article/1589/care-is-not-an-infinite-scroll">
    <title>Care is not an infinite scroll | New_ Public Magazine</title>
    <dc:date>2021-09-23T22:57:33+00:00</dc:date>
    <link>https://newpublic.org/article/1589/care-is-not-an-infinite-scroll</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“a proxy for another possibility—for technologies that support the smaller but heterogeneous networks in our lives, deployed at an adaptively manageable scale.”

…

“I can also invite the necessary friction of adopting some different interaction in my digital life altogether, where an app like Notabli hands me some well-designed constraints, building less into its very architecture.”

…

“I’m nourishing a smaller network instead. It’s one choice among so many that I can take up or let pass me by. Instead of fighting uphill with the big apps’ relentless invitation to more, I’m enjoying addition—by subtraction.”

…

[plus a great reminder:] “It’s one thing to write critiques of technology—what’s going wrong is relatively easy to spot, which is why good, strong jeremiads are everywhere. It’s often harder to write about instances where things are going right, like I’ve done here.”]]></description>
<dc:subject>sarahendren 2021 slow small socialmedia algorithms families children sharing kinship scale technology notabli facebook instagram jessekriss care attention local nourishment celebration friction</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:52c03cc57556/</dc:identifier>
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<item rdf:about="https://two.compost.digital/uncivilizing-digital-territories/">
    <title>COMPOST Issue 02: Uncivilizing Digital Territories by Luandro</title>
    <dc:date>2021-09-23T22:30:37+00:00</dc:date>
    <link>https://two.compost.digital/uncivilizing-digital-territories/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“There’s something very wrong with status-quo culture, starting with the fact that such a thing exists in the first place. How has a culture that directly conflicts with the very essence of being human—being part of planet Earth—become the default? Don’t worry, I won’t attempt to explore the history of patriarchy, the state, or capitalism. The fact is that this system has colonized most of humanity through tools that serve the centralization of power. That might be a very natural thing for animals such as ourselves, but it doesn’t really contribute much to gender and cultural diversity, the rest of the planet, survival, or quality of life, does it?

It’s tempting to think that it’s always been like this: One culture to control them all. But it’s taken thousands of years of colonization for civilizations to develop themselves into this global coercion machine.”]]></description>
<dc:subject>web online community communities local small slow decentralization humanity humanism socialmedia capitalism latecapitalism derrickjensen growth cities power culture oppression oscarkawagley monoculture plurality technology algorithms ai artificialintelligence ranprieur digital coolab digital-democracy democracy locality place collaboration collective collectivism interdependence accessibility assimilation colonization colonialism imperialism wisblocks librerouterproject networks mobile phones smartphones interactive solidarity janastu hackaday wifi microcontrollers software hardware open television platforms education learning howwelearn sharing holeinthewall computers computing servers ownership identity autonomy kindship curiosity maintenance brazil brasil economics governance self-governance sneakernets efficiency engagement exclusion inclusion luandro 2021 internet indigenous indigeneity unschooling deschooling latestagecapitalism</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:78f84cb9f075/</dc:identifier>
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    <dc:date>2021-03-01T07:21:08+00:00</dc:date>
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<item rdf:about="https://www.bookforum.com/politics/betasamosake-simpson-excerpt-24284">
    <title>An excerpt from As We Have Always Done on Indigenous practices that opt out of capitalism - Bookforum Magazine</title>
    <dc:date>2020-12-07T23:04:14+00:00</dc:date>
    <link>https://www.bookforum.com/politics/betasamosake-simpson-excerpt-24284</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is an assumption that socialism and communism are white and that Indigenous peoples don’t have this kind of thinking. To me, the opposite is true. Watching hunters and ricers harvest and live is the epitome of not just anticapitalism but societies where consent, empathy, caring, sharing, and individual self-determination are centered.

My Ancestors didn’t accumulate capital, they accumulated networks of meaningful, deep, fluid, intimate collective and individual relationships of trust. In times of hardship, we did not rely to any great degree on accumulated capital or individualism but on the strength of our relationships with others. The Michi Saagiig oral tradition has within it stories of Wendat and Rotinonhsesh:ka /Haudenosaunee coming to us and asking to hunt or farm in our territory during times of famine. Our grounded normativity compelled us to assist our neighbors if we were able. We also have a series of embedded practices that redistribute wealth within the community. Harvests are distributed in community to our most vulnerable members—those who cannot harvest for themselves. Many of our ceremonial practices include a giveaway component where goods are distributed among participants. Gift giving is part of our diplomacy and designed to reinforce and nurture relationships. In daily life, greed, or the accumulation of capital, was seen as an assault against the collective because it offended the spirits of the plant and animal nations that made up our peopled cosmos, and therefore put Nishnaabeg at risk. “Capital” in our reality isn’t capital. We have no such thing as capital. We have relatives. We have clans. We have treaty partners. We do not have resources or capital. Resources and capital, in fact, are fundamental mistakes within Nishnaabeg thought, as Glenna Beaucage points out, and ones that come with serious consequences—not in a colonial superstitious way but in the way we have already seen: the collapse of local ecosystems, the loss of prairies and wild rice, the loss of salmon, eels, caribou, the loss of our weather.

Another mistake is the idea of excess. There are lots of Nishnaabeg stories about the problems with excess. When the Nishnaabeg killed an excess of deer, the deer left the territory, to the point where today we have an abundance of deer in my territory but very few Deer clan people, and this reminds us of that imbalance. Medicine people often look for excess and imbalance in a person’s life when they look for and treat root causes of illness and disease. Going back, even one generation in my family, I see a way of life that was careful, frugal, full of making and self-sufficiency, and one that frowned upon waste, surplus, and overindulgence. Older members of our communities will often comment on this, particularly with regards to my generation and our children and the sea of things they are growing up in. It concerns them. It worries them. They see it as a problem with the way we are living.

On one hand, for Michi Saagiig Nishnaabeg living Nishnaabewin, material wealth simply didn’t make sense, because we never settled in one place. We were constantly moving throughout our territory in a deliberate way, carrying and making our belongings as we went. Having a lot of stuff made life more difficult on a practical level. On an ethical level, it was an indication of imbalance within the larger system of life. When Nishnaabeg are historicized by settler colonial thought as “less technologically developed,” there is an assumption that we weren’t capitalists because we couldn’t be—we didn’t have the wisdom or the technology to accumulate capital, until the Europeans arrived and the fur trade happened. This is incorrect. We certainly had the technology and the wisdom to develop this kind of economy, or rather we had the ethics and knowledge within grounded normativity to not develop this system, because to do so would have violated our fundamental values and ethics regarding how we relate to each other and the natural world. We chose not to, repeatedly, over our history.

Similarly, we don’t have this idea of private property or “the commons.” We practice life over a territory with boundaries that were overlapping areas of increased international Indigenous presence, maintained by more intense ceremonial and diplomatic relationship, not necessarily by police, armies, and violence, although under great threat we mobilized to protect what was meaningful to us. Our authority was grounded and confined to our own body and the relationships that make up our body, not as a mechanism for controlling other bodies or mechanisms of production but as structures and practices that are the very practices of Nishnaabeg life. We have stories warning us of the perils of profit—gain achieved not through hard work within grounded normativity but gain, benefit, and advantage achieved in disproportion to effort and skill or exploitation. Nanabush is the most obvious example of all of this. He experiments with capitalist modes of production when he tries to get various beings—skunks, ducks, geese, for example—to do the hard work of life for his own personal gain and accumulation. He tries in various stories to outsource the work of feeding himself, and disaster ensues. There are stories where he is greedy; he experiments with capital accumulation, and disaster ensues. There are stories of Nanabush manipulating animals to create competitive markets for his goods and services, and again disaster ensues. There are stories where Nanabush engages in a host of exploitive and extractivist practices at the expense of plants, animals, or the Nishnaabeg, and this results in his demise. His preference in these stories is to employ various beings of creation in service to him, while he lounges around and enjoys the profit of this unequal labor. He is categorically met with his demise every time, and eventually he learns his lesson. One of his brothers, however, does not. He insists that the community feed him by hunting, fishing, and gathering on his behalf. We do, because we are kind, empathic, and decent people. We give him time to work his shit out. We try to bring him back into the fold by encouraging him to be a self-determining part of the collective by engaging in some practice, any practice really. Nanabush’s other brother, in a similar circumstance, becomes an artist as a way of contributing and living in our nation and is celebrated for his contribution. But this brother, the lazy one, doesn’t. Eventually, the nation can no longer carry him, and he withers away and dies. His death is a transformation, and he becomes the moss on the rocks that you see in our territory. Moss reminds us. Moss, like pine trees, or maple trees, or geese, is an algorithm, a practice for solving a problem, and all of these Nishnaabeg algorithms are profoundly anticapitalist at their core. To me, Nanabush embodies anticapitalism because the system of grounded normativity within which he exists demands nothing less. Capitalism cannot exist within grounded normativity."]]></description>
<dc:subject>leannebetasamosakesimpson 2020 indigeneity indigenous capitalism marxism socialism multispecies ecology environment sustainability anticapitalism society empathy caring sharing self-determination wellbeing hunting harvest land capital relationships canon collectivism trust hardship individualism interconnected michisaagiig oraltradition mutualaid redistribution community communities vulnerability greed accumulation scarcity animals morethanhuman nature wildlife kinship nishnaabeg glennaneaucage cosmos colonialism decolonization ecosystems prairies wildrice food salmon eels caribou weather climate excess abundance landback wealthj inequality territory belongings ownership possessions ethics imbalance balance settlercolonialism property privateproperty commons boundaries borders diplomacy normativity exploitation manipulation markets extractivism additivism fishing profit profits selfdetermination interconnectedness interconnectivity well-being land-basededucation land-basedlearning place-basedlearning place-b</dc:subject>
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    <title>Fratelli tutti (3 October 2020) | Francis</title>
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    <dc:creator>robertogreco</dc:creator><dc:subject>poperancis 2020 coronavirus covid-19 communism interdependence socialism friendship humanism fraternity donaldtrump individualism capitalism latecapitalism encyclicals extremism polarization globalization progress sharing dignity humanity borders borderlessness migration immigration aggression violence information internet wisdom goodsamaritan love catholicism christianity solidarity property socialgood society humanrights local universalism politics economics policy liberalism charity power international culture dialogue conversation kindness forgiveness conflict deathpenalty war charities philanthropy latestagecapitalism</dc:subject>
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<item rdf:about="https://twitter.com/dantaeyoung/status/1272275976454537216">
    <title>Dan 태영 on Twitter: &quot;It is absolutely wild and unjust that in many/most schools, you can be *expelled* for having bad grades. Imagine that you were on a hike on a mountain with a group. The group says: if you fall behind, we will kick you out of our gr</title>
    <dc:date>2020-08-20T01:46:38+00:00</dc:date>
    <link>https://twitter.com/dantaeyoung/status/1272275976454537216</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“It is absolutely wild and unjust that in many/most schools, you can be *expelled* for having bad grades.

Imagine that you were on a hike on a mountain with a group. The group says: if you fall behind, we will kick you out of our group and leave you behind. Is this a good group? https://twitter.com/av_rose_ev/status/1271978534001471490

<blockquote>social workers can move like cops. public health workers can move like cops. academics can move like cops. teachers and school administrators can move like cops. policing is built into the fabric of so many of our public institutions and infrastructure. we must undo that.</blockquote>

Is it really a place for learning, or a place for fear and competition? Institutions of supposed learning have been sites of policing where you have to be “good enough” to not be exiled. This is deeply violent and policing and harmful. Grading is part of this: a tool of policing

Learning has been systematically harmed by teaching: a culture of grades and exile as primary forms of punishment. As a teacher I can “feel” the expectations and uncertainties of school culture from my students. Institutions of teaching don’t easily support cultures of learning.

This makes me incredibly angry. Every class, it takes a while to get to a place where we can experiment and find things together: the norms of the school is so strong, in all of us. What do we expect, having spent time in schools that hold a carceral mindset? Or an elitist one?

There are alternatives: treat classes like reading groups, or a exploratory research group, where you discover things together. There is only an us. Knowledge isn’t transmitted from teacher to student, rather, learning is about playing together, finding more ways to play together

Learning isn’t lectures; it’s co-learning / cooperative / collective organizing. So many good thinkers and practioners and writings along this line Montessori, Vygotsky, Illich, Ranciere, La Paperson, Jo Freeman. (Do you know any - esp by bipoc?)

Where are the places where learning (not teaching) is really supported and celebrated? Where are the centers of learning that put learning first, that really let us remember what it’s like to discover and explore and be curious, that can actively undo trauma around schools?

Imagine teachers without the inner cop, prison. It’s one thing to do it in a classroom, but we NEED to feel this energy across an entire institution, a joyous co-conspiratory energy of researching and finding and sharing with each other. Full of support, care, mutual respect.

<blockquote>so grateful to @jeffreymoro for articulating so clearly the category of educational “cop shit” (“any pedagogical technique or technology that presumes an adversarial relationship between students and teachers”) & the need to get it out of the classroom https://twitter.com/jeffreymoro/status/1228345239984918528 </blockquote>

https://twitter.com/melanieh0ff/status/1272304035748610048

<blockquote><3 [bell hooks, teaching to transgress] [image with the following quote]

<blockquote>Traditional education deemphasizes the reality that professors are in the classroom to offer something of ourselves to the students. The erasure of the body encourages us to think that we are listening to neutral, objective facts, facts that are not particular to who is sharing the information. We are invited to teach information as though it does not emerge from bodies.
 
Significantly, those of us who a re trying to critique biases in the classroom have been compelled to return to the body to speak about ourselves as subjects in history. We are all subjects in history. We must return ourselves to a state of embodiment in order to deconstruct the way power has been traditionally orchestrated in the classroom , denying subjectivity to some groups and according it to others. By recognizing subjectivity and the limits of identity, we disrupt that objectification that is so necessary in a culture of domination. 

- bell hooks</blockquote>

</blockquote>

Some other actual steps to do: don’t have grades / have pass-fail grades / actively encourage risk-taking (and incorporate in grade metrics, if grades are required) so that students are encouraged to explore new territory and projects that may not work well

The teacher can be a facilitator, not a lecturer, and class time should be facilitated like a collective organizing meeting: cooperative, organized around group discussions, readings, projects, sharing. The teacher is like an field trip leader through a landscape of learning

A mistake (I’ve made before) is also for the teacher to “do nothing”, let students do “anything”, which is akin to a field trip that goes nowhere. A really good field trip does all the planning and logistics to mobilize planes, trains, so that a group can then explore further

Another mistake is to erase the teacher/student distinction altogether, which in my opinion is unethical and confusing because instead it conceals a power relationship that is present, rather than being open about it and altering it to be more about accountability

the joyous moments in teaching have been about exploration, opt-in curiosity, moments in the classroom open to the unknown, a shared discussion and rumination about finding and thinking about projects, of sharing resources together, of giving each other feedback

Teachers and students are roles upheld by an institution and a power relation. The learner is an identity that can’t be forced upon anyone, only chosen by each person. The best learning contexts are when everyone in the classroom, including the “teacher” is a learner.

What would an abolitionist, anti-policing approach to schools? What are the opposite of grades? What would this look like at a level larger than the classroom, but at the scale of the cohort, a community?

Schools are not just microcosms of society; they are future societies. They are self-fulfilling prophecies, in that they train us to recreate the societies we experience inside of them. An abolitionist caring society would have caring, supportive, anti-policing schools.

classes where you learn how to dance and move your body. classes where you learn how to facilitate a meeting, make working groups. spaces where you realize that nobody is in control / everyone has agency. classes where everyone is oriented in a circle, listening to each other.

oriented in the same direction, like a school of fish, trying to find something together. oriented outwards, as if we are exploring a city of thought and agree to meet back in a few hours, with photos and notes of things we’ve discovered.

classes where suggestions upon suggestions from everyone builds on each other, hilariously, and together we try something new out and see what happens. classes where rigor is generous, rigor is solid and firm and friendly. classes where nobody knows what will happen at the end!!

What did your schools teach you about its societies? about how to live, and what you wanted or didn’t want? About power, and policing, and safety? What was the most safe and exciting learning environment (school or not) you have been part of?

(Also! I’ve been collecting a very incomplete set of resources here around pedagogy: https://are.na/dan-taeyoung/active-pedagogy and cooperative practices https://are.na/dan-taeyoung/facilitation-conversation-strategies-not-concepts )

More thoughts:

<blockquote>Gifted programs are so deeply problematic. I wonder if it’s a white supremacy dynamic, the formation of an “elite” / for certain students “gifted” by an extrahuman force (suspiciously like manifest destiny). And more often than not, it harms even the kids who go through it twitter.com/davidhuber_/st </blockquote>”]]></description>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney">
    <title>Millennials Are Killing Capitalism: &quot;Give Away Your Home, Constantly&quot; - Fred Moten and Stefano Harney Revisit The Undercommons In A Time of Pandemic And Rebellion (part 2)</title>
    <dc:date>2020-07-12T22:59:34+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 1 here: https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1 ]

“This is part 2 of our 2 part conversation with Stefano Harney and Fred Moten, Revisiting The Undercommons In A Time Of Pandemic And Rebellion. In this part of the conversation we focus on their conceptions of homelessness, Black study, the surround, policy and fugitive planning. Moten and Harney also get into a discussion of critiques and notions of sovereignty in Indigenous theory and Afro-pessimism.”]]></description>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1">
    <title>Millennials Are Killing Capitalism: &quot;Wildcat The Totality&quot; - Fred Moten And Stefano Harney Revisit The Undercommons In A Time Of Pandemic And Rebellion (Part 1)</title>
    <dc:date>2020-07-07T16:39:38+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 2 here: https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney ]

“This is part one of a two-part conversation with Fred Moten and Stefano Harney. 

Fred Moten is the author of In The Break: The Aesthetics of the Black Radical Tradition, multiple volumes of poetry, and most recently the trilogy consent not to be a single being.

Stefano Harney is the author of Nationalism and Identity: Culture and the Imagination in a Caribbean Diaspora. He also co-authored The Liberal Arts and Management Education: A Global Agenda for Change with Howard Thomas, and State Work: Public Administration and Mass Intellectuality.

In 2013, Moten and Harney collaborated on The Undercommons: Fugitive Planning and Black Study a text that has been influential to both Josh and myself. 

They graciously accepted the invitation to revisit this work, and their thinking in this time of pandemic and rebellion. 

In this first portion of our conversation, we begin a discussion of the undercommons, the Academy, the general antagonism, solidarity, empathy, whiteness, politics, citizenship, Blackness, and patriarchy.

We hope you enjoy part one of this discussion as much as we did, and we will be releasing part 2 next week.”]]></description>
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    <title>WeTransfer</title>
    <dc:date>2020-06-22T22:18:32+00:00</dc:date>
    <link>https://wetransfer.com/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>onlinetoolkit filesharing sharing tools</dc:subject>
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<item rdf:about="https://books.google.com/books?id=sxQiAgAAQBAJ">
    <title>The National Cake: to Bake or to Share?: A Handbook on Challenges in Managing Public Resources and the Road Ahead for a Sustainable, Emerging and Democratic Cameroon United in Diversity, by Akwalefo Bernadette Djeudo - Google Books</title>
    <dc:date>2019-11-13T02:57:42+00:00</dc:date>
    <link>https://books.google.com/books?id=sxQiAgAAQBAJ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this book the reader is told that the unjust gap between the rich and the poor leading to social injustice in Cameroon and the world results from elite globalization and the reliance on the concept of sharing the National cake. The idea of baking the cake collectively and sharing it in an equitable manner so that everyone has a fair share is not known by the political and administrative culture. Consequently, Cameroonians spend more time talking about their share of the national cake instead of how to make the cake. The underlying principle of governance in Cameroon is best captured in the clause national cake. Call it public resources. Should the cake owned by everybody be baked or shared? Many politicians and administrators get lost amidst the intricacies of power and the grandeur that comes with it and feel that the national cake is only to be shared. They forget that they had made promises prior to their appointments and regard the civil service as an end rather than a means to an end. Money to them is the defining value and the primary mediator of relationships among persons and institutions. Ideals of equity are out the window and at the national and local levels, governments and citizens alike have become economic beggars and a consumer-nation has been created. Beggars dont create jobs; they take from those who have. Nothing paralyses a nation like citizens who lack a sense of mission for their country. In my opinion, Cameroonians should spend less time on politicking and more on constructive endeavors. They should be challenged, activated, motivated and transformed into nation buildings or bakers of the national cake that will be equitably shared. They should be builders of a sustainable, emerging and democratic Cameroon united in diversity. An emerging and sustainable nation refers to a nation that is embarked on a holistic development that can continue indefinitely into the future by properly addressing human, political, social, cultural, economic, ecological and spiritual dimensions of development. This author envisions a better quality of life for all Cameroonians through the development of a just, moral, creative, spiritual, economically vibrant, caring, diverse yet cohesive society characterized by appropriate productivity, participatory and democratic processes, and living in harmony within the limits of the carrying capacity of nature and the integrity of creation. In Part one of this book therefore, this author describes the problems affecting the process of baking and sharing the national cake in Cameroon as reflected in neopatrimonialistic and clientelistic ties. In Part two, the author carries out an assessment of the material, capital and human resources of the country, including technical personnel, and investigate the possibilities of augmenting these resources if found to be deficient in relation to the nation's requirements. This part also indicate the factors which are tending to retard economic and sustainable development, and determine the conditions which, in view of the current social and political situation, should be established for the successful execution of President Biyas major ambitions and accomplishment programme. The discussion framework in this part follows the seven dimensions of development: spiritual, human, social, cultura, political, economic and ecological. In Part three of the book, a complementary Plan to the Cameroon Vision 2035 that will lead to the most effective and balanced utilisation of the country's resources in making the national cake is formulated and the nature of the machinery which will be necessary for securing the successful implementation and financing of the plan is determined."]]></description>
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    <title>Left of Black with Fred Moten - YouTube</title>
    <dc:date>2019-08-16T18:16:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fFTkoZTFd1k</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>fredmoten markanthonyneal academia highered highereducation 2018 music history blackness climatechange radicalism activism howwelearn unschooling anarchism afropessimism arethafranklin colleges universities blackstudies collaboration deschooling resistance sareahvaughn ellafitzgerald togetherness studying sharing colloaboration mutualaid capitalism optimism</dc:subject>
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<item rdf:about="https://www.theparisreview.org/blog/2019/08/08/david-berman-slacker-god/">
    <title>David Berman, Slacker God</title>
    <dc:date>2019-08-10T00:58:08+00:00</dc:date>
    <link>https://www.theparisreview.org/blog/2019/08/08/david-berman-slacker-god/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Remember those postadolescent days when a work of art could make your heart thump? Remember the physical symptoms of infatuation? Before your tastes ossified?

The book had been given to me by my sister, given to her by her friend Shannon, given to Shannon by who knows who. Back then, before the internet became the recommendation engine it is today, media were passed from hand to hand like samizdat. Your friend would show up at your apartment and give you a book. And then you’d read whatever it was without knowing anything else about it. It was like in movies when the characters take drugs together and one joker says, See you on the other side. You didn’t know what was going to happen, but it was going to be an adventure. You would feel things and you would be changed."]]></description>
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    <title>Laurel Schwulst, &quot;Blogging in Motion&quot; - YouTube</title>
    <dc:date>2019-05-07T22:19:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=TiHKbeDOXas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This video was originally published as part of peer-to-peer-web.com's NYC lecture series on Saturday, May 26, 2018 at the at the School for Poetic Computation.

It has been posted here for ease of access.

You can find many other great talks on the site:
https://peer-to-peer-web.com

And specifically more from the NYC series:
https://peer-to-peer-web.com/nyc "

[See also:
https://www.are.na/laurel-schwulst/blogging-in-motion ]]]></description>
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<item rdf:about="https://www.theguardian.com/society/2019/apr/24/library-of-things-borrowing-scheme-conquer-world">
    <title>The library of things: could borrowing everything from drills to disco balls cut waste and save money? | Society | The Guardian</title>
    <dc:date>2019-04-26T19:00:00+00:00</dc:date>
    <link>https://www.theguardian.com/society/2019/apr/24/library-of-things-borrowing-scheme-conquer-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Never mind books: in a slightly tatty block in Oxford you can borrow all the things that usually cost a fortune to hire – and its advocates say it’s a scheme that is about to conquer the world"]]></description>
<dc:subject>objects libraries tools sharing 2019</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://dprbcn.wordpress.com/2019/03/11/parasitic-reading-room/">
    <title>The Parasitic Reading Room | dpr-barcelona</title>
    <dc:date>2019-03-21T20:41:35+00:00</dc:date>
    <link>https://dprbcn.wordpress.com/2019/03/11/parasitic-reading-room/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“[Books] can show you a different world. It can take you somewhere you’ve never been. Once you’ve visited other worlds, like those who ate fairy fruit, you can never be entirely content with the world that you grew up in. Discontent is a good thing: discontented people can modify and improve their worlds, leave them better, leave them different.”

—Neil Gaiman
‘Why our future depends on libraries, reading and daydreaming.’ The Guardian, 2013

Aristide Antonas and Thanos Zartaloudis define ‘The Parasitic Council’ as that place “where a public space can be the plateau for the occupancy of a commonhold in order that it performs multiple parasitic functions of common use without claims to property.” Following this protocol of action and occupancy of the city, and connecting them with the 4th Istanbul Design Biennial ‘A School of Schools,’ dpr-barcelona and the open raumlabor university joined forces to set up a Parasitic Reading Room for the opening days of the IDB, in September 2018, a nomad, spontaneous and parasitic set of reading spaces that took place along the biennale venues and other spots in the city, with the intention to ‘parasite’ the event participants, visitors, ideas, contents and places, and to provoke a contagion of knowledge. The Parasitic Reading Room is a spontaneous school, made by reading aloud a selection of texts that are related with the biennale’s scope.

On his book Deschooling Society, Ivan Illich states that most learning happens casually, and training of young people never happens in the school but elsewhere, in moments and places beyond the control of the school. When claiming for the revolutionary potential of deschooling, Illich makes a call to liberating oneself from school and to reckon that “each of us is personally responsible for his or her own deschooling, and only we have the power to do it.” This is why the wide domain of academia needs to be challenged in radical and unexpected ways and we need to envision other spaces of encounter and knowledge exchange out of its walls. Similarly, Michael Paraskos rightly pointed on his essay The Table Top Schools of Art, that “we might well say that if four individuals gather together under a tree that is a school. Similarly four individuals around a kitchen table. Or four individuals in the café or bar. By redefining the school in this way we also redefine what it means to be a student in a school or a teacher.”

Perhaps the essential question at this point is what kind of readings should form this alternative bibliography on different pedagogical models, about other sources of knowledge, that come not only [but also] from the pages of our favourite books? This question can have multiple answers which all of them are to be intertwined, multi-connected, overlapped. Poems, films, instagram photos—and its captions—, songs, e-mail exchanges, objects, conversations with friends over a glass of wine or a coffee, dreams; we learn from all of them albeit [or often because] the hectic diversity of formats, and sometimes its lack of seriousness.

By reading aloud we share a space of intimacy, a time and place of learning not only from the contents, but from the nuances, the accents, the cadence of the reading. Abigail Williams called this ‘the social life of books,’ “How books are read is as important as what’s in them,” she pointed—we call it ‘the book as a space of encounters.’ This means spaces where different books coexist and enrich each other; books as the necessary space where the author can have a dialogue with the reader, where different readers can read between the lines and find a place of exchange, where to debate, and discuss ideas. Books and encounters as an open school.

If everywhere is a learning environment, as we deeply believe, and the Istanbul Design Biennial intended to prove by transforming the city of Istanbul into a school of schools, we vindicate the importance of books—be them fiction, poetry or critical theory—as learning environments; those spaces where empathy and otherness are stronger than ideologies, where we can find space to ‘parasite’ each other’s knowledge and experience and create an open school by the simple but strong gesture of reading aloud together.

Because, what is a school if not a promise?"

[See also:

"For the 4th Istanbul Design Biennial ‘A School of Schools,’ dpr-barcelona and the open raumlabor university will set up for the opening days of the IDB a Parasitic Reading Room, a nomad, spontaneous and parasitic set of reading spaces that will take place along the biennale venues and other spots in the city, with the intention of 'parasite' the event participants, visitors, ideas, contents and places, and to provoke a contagion of knowledge. 'The Parasitic Reading Room' is a spontaneous school, made by reading aloud a selection of texts that are related with the biennale's scope. As initial readings—that can be paratised afterwards—we have collected some remarkable texts about education, radical thinking, literature, and many other sources of knowledge, and published them at The Parasitic Reader 01 and The Parasitic reader 02. Feel free to parasite them as well and share them."
https://issuu.com/ethel.baraona/docs/parasitic_reader_01
https://issuu.com/ethel.baraona/docs/parasitic_reader_02

"Based on previous conversations around the topic in the frame of “Body of Us”, the Swiss contribution to the London Design Biennale 2018, the project’s curator Rebekka Kiesewetter has invited friends to continue the discussion around political friendship: dpr-barcelona, initiators of the “Parasitic reading room” [along with the Open raumlabor University] at the 4th Istanbul Design Biennial 2018; architect Ross Exo Adams, one of the contributors to Body of Us publication, and continent., the experimental publishing collective, initiators of “Reading Friendships Paris“ at Centre Culturel Suisse 2016. At this same venue, three years later, the stage opens for an edition of the “Parasitic Reading Room” and a reprise of “Reading Friendships”, an evening of readings, thinkings, creating and discussion. A collective reading in Paris on March 20th, 2019."
https://issuu.com/ethel.baraona/docs/friend_ships_reader ]]]></description>
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</item>
<item rdf:about="https://tinyletter.com/gnamma/letters/gnamma-5-some-lessons-from-learning-gardens">
    <title>Gnamma #5 - Some Lessons from Learning Gardens</title>
    <dc:date>2019-02-20T22:31:40+00:00</dc:date>
    <link>https://tinyletter.com/gnamma/letters/gnamma-5-some-lessons-from-learning-gardens</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Learning Gardens [http://learning-gardens.co/ ] Slack, which has been, emergently, the "home" of the initiative, is shutting down in two months. This is a decision by me, Éd, and Morgane to encourage decentralization and distributed ownership of the idea. You could see whiffs of this coming in my earlier newsletter [https://tinyletter.com/gnamma/letters/gnamma-2-to-grow-a-garden ].

The goal returns to the kernel of the initiative in the first place: encouraging people to make spaces to take on [learning] initiatives they believe in. A Slack may re-emerge, things may decentralize, circle around tools like Are.na and Twitter and Discord, one-off forums, group texts, email newsletters, IRL groups and meeting spaces. Or perhaps the whole thing will fizzle for a while until some future moment. We, the janitors, generally tried to keep our moderation and assertiveness minimal, but this represents a strong-armed push to catalyze something new. 

With this change forthcoming, I'm asking myself, what have we learned over 2.5 years of Learning Gardens as a public concept? 

If someone came to me today saying, "I want to start a group of people to study X together!" some of my first questions would be: Is X well-defined enough to rally a group behind it? If X is vague, is the group well-defined enough to organize? Do you have the bandwidth to deal with not only organizing "content" for the group, but also managing a social landscape or making the conditions such that it can self-manage? 

Let me clarify: X here doesn't need to be a "topic." It can also be a "mode of organizing." The medium can be the message, here, and a lot of the value in Learning Gardens has been in bearing witness to a variety of organizational schemes. (But I do recommend either a well-defined topic, well-defined group of people, or well-defined structure!) 

This comes as NO surprise to anyone who has run groups or shared spaces: good management takes a lot of energy. It takes either a lot of active management & conversation, or a lot of lead time to build a substrate of mutual trust such that self-management works. To keep people aligned in logistics, to keep momentum, to upkeep a value set that people connect with, to generate ideas of where to go next. If your group is one organized around discrete "events" (in-person meet-ups, skype-in conversations, workshops, publications, etc), it's important to remember that the bulk of the work happens around these things, too: in the preparation and post-facto follow-up. You, organizing, should prepare for this and think of it as a way to invite others to participate (rather than feeling like you need to take on the "extra-curricular" work by yourself). 

Redundancy in information-sharing is necessary. I've learned this lesson repeatedly, given a general desire to be a bit terse in what I put up online. Oversharing is necessary to get the point across, to get people to see it twice, to get them to come back. 

Online, even in a semi-closed gardens of the sort that Slack groups emerged to be, the line between "being there" and "not" is thin. We have a term for riding this line: "lurking." Lurking in its internet-native form can be quite positive. (If you "lurk" in real life spaces, you're creepy.) It allows for exploratory observations of new interests, for following along without the commitment of joining the room, for feeling a connection even when formal participation might be difficult or contentious. 

Learning Gardens is about learning, however, and one thing I strongly believe is that you do not learn passively. I don't want LG to be a loose social space: there is enough of that already. I want LG to be about communities formed through action. Latent in my thoughts around the decision to retire the Slack is the desire to see people turn a lurking tendency into an organizing (or participating) one. Trust is necessary for the vulnerability and confidence that breeds effective learning experiences, and trust is easiest to build when you know who else is in the room. 

Thanks to everyone who has made the Slack interesting and dynamic over these years. I am looking forward to what is next! Please drop me a line if you are in the Bay Area."]]></description>
<dc:subject>lukaswinklerprins 2019 learning unschooling deschooling learninggardens gardens education self-directed self-directedlearning mutualaid trust community howwelearn redundancy momentum slack social action sharing éduordurcades morganesantos</dc:subject>
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<item rdf:about="http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron">
    <title>Scratching the Surface — 104. Cab Broskoski and Chris Sherron</title>
    <dc:date>2019-01-11T20:22:24+00:00</dc:date>
    <link>http://scratchingthesurface.fm/post/181237427850/104-cab-broskoski-and-chris-sherron</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cab Broskoski and Chris Sherron are two of the founders of Are.na, a knowledge sharing platform that combines the creative back-and-forth of social media with the focus of a productivity tool. Before working on Arena, Cab was a digital artist and Chris a graphic designer and in this episode, they talk about their desire for a new type of bookmarking tool and building a platform for collaborative, interdisciplinary research as well as larger questions around open source tools, research as artistic practice, and subverting the norms of social media."

[direct link to audio:
https://soundcloud.com/scratchingthesurfacefm/104-cab-broskoski-and-chris-sherron ]]]></description>
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<item rdf:about="https://vimeo.com/95351775">
    <title>The Radical Tactics of the Offline Library on Vimeo</title>
    <dc:date>2018-11-08T20:04:11+00:00</dc:date>
    <link>https://vimeo.com/95351775</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[parts of the video (from the introduction): "1. Libraries existed to copy data. Libraries as warehouses was a recent idea and not a very good one 2. The online world used to be considered rhizomatic but recent events have proven that it is actually quite arboretic and precarious. 3. A method of sharing files using hard drives is slow, but it is extremely resilient. This reversalism is a radical tactic agains draconian proprietarianism. 4. There are forces and trends that are working against portable libraries."]

[Book is here:
http://networkcultures.org/wp-content/uploads/2014/06/NN07_complete.pdf
http://networkcultures.org/blog/publication/no-07-radical-tactics-of-the-offline-library-henry-warwick/ ]

"The Radical Tactics of the Offline Library is based on the book "Radical Tactics: Reversalism and Personal Portable Libraries"
By Henry Warwick

The Personal Portable Library in its most simple form is a hard drive or USB stick containing a large collection of e-books, curated and archived by an individual user. The flourishing of the offline digital library is a response to the fact that truly private sharing of knowledge in the online realm is increasingly made impossible. While P2P sharing sites and online libraries with downloadable e-books are precarious, people are naturally led to an atavistic and reversalist workaround. The radical tactics of the offline: abandoning the online for more secure offline transfer. Taking inspiration from ancient libraries as copying centers and Sneakernet, Henry Warwick describes the future of the library as digital and offline. Radical Tactics: Reversalism and Personal Portable Libraries traces the history of the library and the importance of the Personal Portable Library in sharing knowledge and resisting proprietarian forces.

The library in Alexandria contained about 500,000 scrolls; the Library of Congress, the largest library in the history of civilization, contains about 35 million books. A digital version of it would fit on a 24 TB drive, which can be purchased for about $2000. Obviously, most people don’t need 35 million books. A small local library of 10,000 books could fit on a 64 GB thumb drive the size of a pack of chewing gum and costing perhaps $40. An astounding fact with immense implications. It is trivially simple to start collecting e-books, marshalling them into libraries on hard drives, and then to share the results. And it is much less trivially important. Sharing is caring. Societies where people share, especially ideas, are societies that will naturally flourish."]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gillesdeleuze"/>
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</item>
<item rdf:about="https://datproject.org/">
    <title>Dat Project - Welcome!</title>
    <dc:date>2018-08-29T20:41:43+00:00</dc:date>
    <link>https://datproject.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A distributed data community
Dat is a nonprofit-backed data sharing protocol for applications of the future."]]></description>
<dc:subject>distributed p2p sharing data collaboration beaker hashbase dat beakerbrowser webdev webdesign p2ppublishing decentralizedweb p2pweb online web internet dweb</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cd460623d6be/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hashbase"/>
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</item>
<item rdf:about="https://twitter.com/maxkreminski/status/1030838313429528576">
    <title>Max Kreminski 🌱 on Twitter: &quot;calling it now: the next successful social media site will be a MUD with gardening instead of combat mechanics people want to be in a place that they personally (alongside their friends) can exert effort to make better, eve</title>
    <dc:date>2018-08-19T17:04:02+00:00</dc:date>
    <link>https://twitter.com/maxkreminski/status/1030838313429528576</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["calling it now: the next successful social media site will be a MUD with gardening instead of combat mechanics

people want to be in a place that they personally (alongside their friends) can exert effort to make better, even if only in small ways

we’re all tired of living in the virtual equivalent of shopping malls – common spaces we’re not allowed to shape to our own needs

we need shared virtual spaces that we can take care of as a way of taking care of each other

don’t know why it took me so long to realize this, or why it’s suddenly so clear now. maybe my gardening games stuff was always headed in this direction from the very beginning, & I just hadn’t made all the connections yet

current social media platforms have the mechanics all wrong.

y’know how people are always posting hot takes on here? it’s bc we have a psychological need for *mutual presence* with other people & if you’re not posting stuff there’s no way for others to acknowledge your existence

so there’s a constant pressure to be *saying things* – ideally things that provoke some sort of reaction – just to be reassured (by likes, RTs, replies, etc) that yes, you still exist as a social entity, & yes, other people also still exist

MMOs “work” because shared activity directed toward a common goal creates a sense of mutual presence without you having to *say* stuff all the time.

gardening, decorating etc (when implemented correctly) are activities of this type at which you also can’t meaningfully fail

in conclusion, we need a social media platform that lets you sit next to someone on a bench in the park & feed some goddamn birds"

[via: https://are.na/block/2571964 ]]]></description>
<dc:subject>maxkreminski 2018 gardening animalcrossing socialmedia small participation participatory virtual being presence mmo work sharing gaming games videogames community ethics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0b9adf241a5c/</dc:identifier>
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</item>
<item rdf:about="http://www.jonbecker.net/are-we-overthinking-general-education/">
    <title>Are we overthinking general education? – Jonathan D. Becker, J.D., Ph.D.</title>
    <dc:date>2018-06-09T21:20:10+00:00</dc:date>
    <link>http://www.jonbecker.net/are-we-overthinking-general-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many colleges and universities are trying to figure out new ways to tackle general education requirements. My own employer, VCU, has been undergoing an effort “to re-imagine our general education curriculum.”  The proposed framework that my VCU colleagues came up with isn’t bad, but it still feels like picking courses out of individual boxes and checking boxes to complete a checklist. It feels like what happens when universities try to be innovative and break out of boxes, but turf wars ensue and departments dig in their heels. The result is an overwrought compromise that doesn’t serve anyone particularly well.

Here is something I wrote on Twitter back in 2015.

[embedded tweet: https://twitter.com/jonbecker/status/670360697105174529

<blockquote>@gsiemens I seriously want to teach a course where all we do is read and discuss @brainpicker and @Longreads. </blockquote> ]

Imagine this learning experience: 1 faculty member with 20-25 students just reading and discussing the Longreads Weekly Top 5. They’d meet once a week, in a meeting room or a coffee shop or outside on a lawn or in the forest; it doesn’t matter. And they’d just talk about what they learned. And maybe they’d blog about it so they could expand their discussion beyond the designated class time and space and could get others outside the class to weigh in. That’s it; that’s the whole instructional design. No predetermined curriculum; very little by way of planning. Learning outcomes? How about curiosity, wonder, critical thinking? Those are your “learning outcomes.” I’d bet students would learn more by reading and deeply discussing those 5 articles each week than they would in most other tightly-designed, pre-packaged curriculum-driven course.

I would also love to involve students in a learning experience built around food shows like Alton Brown’s Good Eats. Seriously. Watch just the first few minutes of this episode. In just the first 3+ minutes, we get history (information about the Ottoman Empire), science (cooking and surface area), and math (computing surface area). In a show about kabobs.

[embedded video: "Good Eats S09E2 Dis-Kabob-Ulated"
https://www.dailymotion.com/video/x5skv9x ]

What if general education was more like this? What if students read Longreads and watched episodes of Good Eats as part of an effort around interdisciplinary studies?

And then there’s Anthony Bourdain. To me, Parts Unknown was, at its heart, educational media.

I’m not from West Virginia like Craig Calcaterra (see below) is. But, I spent a lot of time in that state doing field research at the end of the 20th century. When I watched the episode of Parts Unknown that Calcaterra shares, I felt like Bourdain had really captured what I had come to know about the state and then some. Watch the episode and tell me that you didn’t learn a ton. The way Bourdain juxtaposes New York City and his fellow New Yorkers with the “existential enemy” in West Virginia is classic Bourdain."

[embedded tweet: https://twitter.com/craigcalcaterra/status/1005077364131422208

<blockquote>Anthony Bourdain went to West Virginia last year. In one hour he did way better capturing my home state than 1,000 poverty porn tourist journalists with pre-written stories parachuting in from coastal publications have ever done. https://www.dailymotion.com/video/x6inwh4 </blockquote> ]

Parts Unknown is an interdisciplinary curriculum. It is about culture, food, history, politics, economics, etc. It’s about people.

[embedded tweet: https://twitter.com/ablington/status/1005056496609169409

<blockquote>Anthony Bourdain had one of the only shows on tv that tried with all its might to teach Americans not to be scared of other people.</blockquote> ]

And isn’t that what general education is?

Replace the word “travel” with the word “learning” in the following quote from Anthony Bourdain.

[embedded tweet: https://twitter.com/Tribeca/status/1005073364531269633

<blockquote>“Travel isn’t always pretty. It isn’t always comfortable. Sometimes it hurts, it even breaks your heart. But that’s okay. The journey changes you; it should change you... You take something with you. Hopefully, you leave something good behind.” — Anthony Bourdain #RIP</blockquote> ]

Maybe we’re overthinking general education in higher education. Probably, in fact.]]></description>
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</item>
<item rdf:about="http://lascuolaopensource.xyz/en/">
    <title>La Scuola Open Source: Education and Research for cultural, social and technological Innovation</title>
    <dc:date>2018-04-24T00:31:35+00:00</dc:date>
    <link>http://lascuolaopensource.xyz/en/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’re a community of digital artisans, makers, artists, designers, programmers, pirates, dreamers and innovators. We act together, testing new research, teaching, mentoring, co-living practices and models. We are involved with: research for public and private interest; teaching for learners, freelancers and managers of all ages. We design social and technological innovation.

☛ Non-linear learning paths
☛ Learning by doing 
☛ New professions & skills
☛ A sharing space to grow up"

[from: http://lascuolaopensource.xyz/en/manifesto

"La Scuola Open Source is a space dedicated to social and technological innovation, where to perform educational activities, cultural performances and research projects:

☛ A hackerspace, where people with shared interest in the fields of craftsmanship, technology, science, visual arts, poetry, editing, robotics, domotics, biology, electronics and more can gather, socialize and/or cooperate;

☛ A re-use promotion center where obsolete technology is collected with the aim of promoting their smart upcycling;

☛ A FabLab: a small workshop offering customized digital fabrication services, equipped with a kit of fast prototyping tools (3d printing, laser cut, etc.)

♥ This opens up to new opportunities.

↓ We believe in 

☆ Non-linearity
Founding principle of Plato’s accademia: “a free individual should not be forced, as a slave, to learn any discipline”, diametrically opposed to the monastic principle (and that of today’s school system), well represented by Benedict’s rule: “Speaking and teaching is a teacher’s job, staying silent and listening is what a disciple should do”.

☆ Co-design
Design as a “catalyst to collectively redefine our relationship with reality”, envisioning things for how they could be, altogether.

☆ Open work
The School’s structure allows us to build - by co-designing it - its teachings offering in an open way, allowing us to evolve each of its aspects with time.

☆ Multiverse
In modern physics, multiverse is a hypothesis postulating many co-existing universe beyond our space-time dimensions.

☆ Antifragility
The world around us is mutating and ever-changing. Upon this constant transformation we are building a model capable to adapt to mutations and making good of any erraticity and change happening. (N.Taleb, Antifragile).

☆ Learning by doing
We believe that teaching should be always combined with a continuous activity of research and exploration. Doing things and learning while doing, situational learning, are absolutely central in our vision and in the project we intend to realize.☆ Do it yourselfWe promote an alternative and aware approach to designing and production processes, stimulating self-production as a form of self-employment.

☆ Opensource
Open source, in its incremental logic, represents the blueprint for a collaborative, adaptive and recursive cultural system. We believe that such approach needs to be used in all fields of knowledge, so to enable possibilities for everyone.

☆ Hacker ethics
Linux’s big innovation was not the Operating System, but the open social dynamic that was set up to make that project happen.

☆ Sharing
We welcome people, ideas and projects to share space, knowledge and values. Through a constant and mutual exchange, both a collective consciousness and a better informative quality can be quickly developed.

☆ Osmosis
La Scuola Open Source intends to facilitate and generate osmotic processes between experiences and skills, aiming to increase everyone’s intrinsic value for the community.

↓ Our value proposition 

☛ Access to future, a better one
We therefore need to train ourselves, learn by doing, fail, consult with others, cooperate, work on projects with a tangible impact on the real world.

☛ Customized and non-linear learning paths
We believe that people need to be pushed to ask questions, curiosity being the engine of progress. We therefore want to apply the open source approach to humanities as well, promoting a transversal and peer-to-peer approach to the learning topic.

☛ Spaces for social aggregation to learn in a cooperative context
It is necessary to restore sharing spaces and practices, re-discovering the ability to build relationships and team up to achieve common objectives, leveraging on education and learning as vehicles for a social and economical renewing process. Spaces where to discover and cultivate curiosity, turning it into the engine to each one’s learning path, a self-built path within a virtuous system, providing input and stimula on several channels and levels.

☛ New professional figures
Tomorrow new jobs will rise, while others could disappear. Things change, therefore we need to change things. We have to reform this educational sector in a generative way, keeping in mind the context’s evolution into account and making it mutate within time, continuously adapting."]]></description>
<dc:subject>lcproject openstudioproject altgdp learning communities community design pirates nonlinear learningbydoing unschooling deschooling sharing space italy glvo italia bari non-linear opensource linux osmosis hacker hackerethics antifragility multiverse co-design resuse hackerspaces art technology alinear linearity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=7wIoBdY72do">
    <title>Stefano Harney on Study (Interview July 2011, Part 5) - YouTube</title>
    <dc:date>2017-12-19T18:19:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7wIoBdY72do</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[now here: https://www.youtube.com/watch?v=uJzMi68Cfw0 ]

“we’re talking about getting together with others and determining what needs to be learned together and spending time with that material and spending time with each other without any objective, without any endpoint”

…

“[Study] almost always happens against the university. It almost always happens in the university, but under the university, in its undercommons, in those places that are not recognized, not legitimate…”

[See also Margaret Edson: https://pinboard.in/u:robertogreco/b:181e6f50825b ]]]></description>
<dc:subject>2011 stefanoharney study studies highered highereducation resistance unschooling deschooling labor work informal community interdependence cv credit credentialism accreditation slavery blackness debt capitalism fredmoten universities undercommons freedom practice praxis learning communities objectives messiness howwelearn productivity production product circumstance producing nothing nothingness idleness relationships imperatives competition howestudy self-development sharing subversion education baddebt studentdebt completion unfinished margaretedson</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=kaMKInkV7Vs">
    <title>Equally sharing a cake between three people - Numberphile - YouTube</title>
    <dc:date>2017-10-18T01:56:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kaMKInkV7Vs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://thekidshouldseethis.tumblr.com/post/166032154507 ]]]></description>
<dc:subject>classideas math fairness sharing 2017 mathematics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:032cd607b2fc/</dc:identifier>
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<item rdf:about="http://sarahendren.com/2017/09/23/dont-look/">
    <title>don't look | sara hendren</title>
    <dc:date>2017-09-29T03:43:28+00:00</dc:date>
    <link>http://sarahendren.com/2017/09/23/dont-look/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While reading to my three children at night, my youngest, age 7, will often be lolling in bed while I narrate. Or maybe he’ll be fiddling with Legos or other blocks as he listens. But lately, when the action of the story gets intense, or a scene grows emotional, or somehow the suspense elongates, my son’s whole body will wind down till he’s perfectly still. He will train his eyes on my face, watching the words come out as he listens. He’s the youngest, so it’s likely that his brain is having to assimilate at least one new vocabulary word per paragraph by inference, all while he’s being carried along by what happens, and then what happens next.

This perfect quietude usually only lasts a dozen seconds or so at a time, after which he’ll go back to kneading his pillow or looking at the stickers on his bed frame while the story continues. But each time this happens, I’m aware of it. I can see him in my peripheral vision. And for many reasons, at least right now, I don’t meet his eyes. I keep reading.

Sometimes I’m so tempted! I have an instinct to share his attention. To break the spell of the narrative to say: See here, here we are, watching the same characters move their way through time. That would be the completion of one kind of circuit: you and I, caught up in this same tale together.

But I hold back. I don’t want to intrude on his experience of just the story itself, being delivered to him aurally and mostly without my mediation as to what things mean, what context we’re missing. He is having his own encounter, and that’s another kind of circuitry altogether. It’s one to which I’m sometimes best as a witness. Because this is also how a story does its work: sending a charge to its boy and back again, blooming both partial and replete in his singular comprehension.

Part of parenting is surely this—acting as nothing more and nothing less than a hedge around experiences we may watch but perhaps refrain from sharing. All I can think now is: Keep reading. Don’t look."]]></description>
<dc:subject>sarahendren 2017 restraint parenting observation assessment readalouds intrusion cv canon comprehension constructivism stories literature witness sharing narrative quietude stillness concentration attention</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:720e636ef2c3/</dc:identifier>
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<item rdf:about="https://www.makechange.aspiration.com/articles/2016/11/23/this-former-accountant-wants-you-to-stop-buying-things-and-start-borrowing-them">
    <title>This Former Accountant Wants You to Stop Buying Things and Start Borrowing Them — Make Change</title>
    <dc:date>2017-06-13T05:37:30+00:00</dc:date>
    <link>https://www.makechange.aspiration.com/articles/2016/11/23/this-former-accountant-wants-you-to-stop-buying-things-and-start-borrowing-them</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>libraries sharing 2017 toronto</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:111bf12e5cbf/</dc:identifier>
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<item rdf:about="https://twitter.com/BorisAnthony/status/832576491019915266">
    <title>Boris Anthony 🕸 📚 on Twitter: &quot;Debate = Finite game Purpose is to overcome. One winner, one loser Discussion = Infinite game Purpose is to accommodate. No winner, no loser&quot;</title>
    <dc:date>2017-02-20T05:47:12+00:00</dc:date>
    <link>https://twitter.com/BorisAnthony/status/832576491019915266</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Debate = Finite game
Purpose is to overcome. One winner, one loser
Discussion = Infinite game
Purpose is to accommodate. No winner, no loser

In debate, opponents seek to turn the other into one of them—thus destroying the other—by arguing rationales & perceptions.

In discussion, participants seek to combine and expand each other into something greater by sharing rationales & perceptions."]]></description>
<dc:subject>conversation debate discussion borisanthony 2017 competition collaboration cooperation listening sharing perception unfinished infinite finite</dc:subject>
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<item rdf:about="https://soundcloud.com/upstreampodcast/the-sharing-economy-15-minute-shortened-version">
    <title>The Sharing Economy? (15 minute shortened version) by Upstream</title>
    <dc:date>2017-02-05T20:39:30+00:00</dc:date>
    <link>https://soundcloud.com/upstreampodcast/the-sharing-economy-15-minute-shortened-version</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[full version: https://soundcloud.com/upstreampodcast/the-sharing-economy ]

"In this shortened version of this episode, we look at how companies like Airbnb and Uber have influenced an entire generation and entirely shifted the economic landscape of major cities like San Francisco. Through candid conversations with journalists and industry insiders, we explore the darker side of these giant companies and investigate how this phenomenon arose and what implications are in store.

Featured guests:

Doug Henwood (Author, radio host, columnist for Harper's and the Nation Magazine)

Keally McBride (Professor of Politics and the Chair of International Studies at the University of San Francisco)

David Korman (Lyft driver, former TaskRabbit, Couchsurfing host)"]]></description>
<dc:subject>sharingeconomy gigeconomy precarity precariousness economics 2016 lyft uber airbnb taskrabbit politics labor work sharing keallymcbride markets capitalism davidkorman doughenwood</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f9ee14ce79b3/</dc:identifier>
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<item rdf:about="https://medium.com/@oscarboyson/the-future-of-cities-ba4e26c807fe#.2zmgy274v">
    <title>The Future of Cities – Medium</title>
    <dc:date>2016-12-25T07:02:13+00:00</dc:date>
    <link>https://medium.com/@oscarboyson/the-future-of-cities-ba4e26c807fe#.2zmgy274v</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video (embedded): https://www.youtube.com/watch?v=xOOWk5yCMMs ]

"Organic Filmmaking and City Re-Imagining

What does “the future of cities” mean? To much of the developing world, it might be as simple as aspiring to having your own toilet, rather than sharing one with over 100 people. To a family in Detroit, it could mean having non-toxic drinking water. For planners and mayors, it’s about a lot of things — sustainability, economy, inclusivity, and resilience. Most of us can hope we can spend a little less time on our commutes to work and a little more time with our families. For a rich white dude up in a 50th floor penthouse, “the future of cities” might mean zipping around in a flying car while a robot jerks you off and a drone delivers your pizza. For many companies, the future of cities is simply about business and money, presented to us as buzzwords like “smart city” and “the city of tomorrow.”

I started shooting the “The Future of a Cities” as a collaboration with the The Nantucket Project, but it really took shape when hundreds of people around the world responded to a scrappy video I made asking for help.

Folks of all ages, from over 75 countries, volunteered their time, thoughts, work, and footage so that I could expand the scope of the piece and connect with more people in more cities. This strategy saved me time and money, but it also clarified the video’s purpose, which inspired me to put more energy into the project in order to get it right. I was reading Jan Gehl, Jane Jacobs, Edward Glaeser, etc. and getting excited about their ideas — after seeing what mattered to the people I met in person and watching contributions from those I didn’t, the video gained focus and perspective.

If I hired a production services outfit to help me film Mumbai, it would actually be a point of professional pride for the employees to deliver the Mumbai they think I want to see. If some young filmmakers offer to show me around their city and shoot with me for a day, we’re operating on another level, and a very different portrait of a city emerges. In the first scenario, my local collaborators get paid and I do my best to squeeze as much work out of the time period paid for as possible. In the second, the crew accepts more responsibility but gains ownership, hopefully leaving the experience feeling more empowered.

Architect and former mayor of Curitiba Jaime Lerner famously said “if you want creativity, take a zero off your budget. If you want sustainability, take off two zeros.” It’s been my experience that this sustainability often goes hand-in-hand with humanity, and part of what I love about working with less resources and money is that it forces you to treat people like human beings. Asking someone to work with less support or equipment, or to contribute more time for less money, requires a mutual understanding between two people. If each person can empathize for the other, it’s been my experience that we’ll feel it in the work — both in the process and on screen.

Organic filmmaking requires you to keep your crew small and your footprint light. You start filming with one idea in mind, but the idea changes each day as elements you could never have anticipated inform the bigger picture. You make adjustments and pursue new storylines. You edit a few scenes, see what’s working and what’s not, then write new scenes. Shoot those, cut them in, then go back and write more. Each part of the process talks to the other. The movie teaches itself to be a better movie. Because organic is complicated, it can be tricky to defend and difficult to scale up, but because it’s cheap and low-resource, it’s easier to experiment. Learning about the self-organizing, living cities that I did on this project informed how we made the video. And looking at poorly planned urban projects reminded me of the broken yet prevailing model for making independent film in the U.S., where so many films are bound to fail — often in a way a filmmaker doesn’t recover from — before they even begin.

Jane Jacobs said that “cities have the capability of providing something for everybody, only because, and only when, they are created by everybody.” I’ve worked on videos for companies, for the guy in the penthouse, for nobody in particular, in the developing world, with rich people and poor people, for me, for my friends, and for artists. I’m so thankful for everybody who allowed me to make this film the way we did, and I hope the parallels between filmmaking and city building — where the stakes are so much higher — aren’t lost on anyone trying to make their city a better place. We should all be involved. The most sustainable future is a future that includes us all.

“The Future of Cities” Reading List

(There’s a longer list I discovered recently from Planetizen HERE but these are the ones I got into on this project — I’m excited to read many more)

The Death and Life of American Cities by Jane Jacobs
The Triumph of the City: How Our Greatest Invention Makes Us Richer, Smarter, Greener, Healthier, and Happier by Edward Glaeser
Cities for People and Life Between Buildings by Jan Gehl
The Well-Tempered City: What Modern Science, Ancient Civilizations, and Human Nature Teach Us About the Future of Urban Life by Jonathan Rose(just came out — incredible)
Walkable City: How Downtown Can Save America, One Step at a Time by Jeff Speck
The City of Tomorrow: Sensors, Networks, Hackers, and the Future of Urban Life by Carlo Ratti and Matthew Claudel
Happy City: Transforming Our Lives Through Urban Design by Charles Montgomery
Dream Cities: Seven Urban Ideas That Shape the World by Wade Graham
Connectography: Mapping The Future of Global Civilization by Parag Khanna
Delirious New York by Rem Koolhaas
Low Life and The Other Paris by Luc Sante
A History of Future Cities by Daniel Brook
Streetfight: Handbook for the Urban Revolution by Janette Sadik-Khan and Seth Solomonow
Tactical Urbanism: Short-term Action for Long-Term Change by Mike Lydon & Anthony Garcia
Living In The Endless City, edited by Ricky Burdett and Deyan Sudjic

“The Future of Cities” Select Interviewees:
David Hertz & Sky Source
Vicky Chan & Avoid Obvious Architects
Carlo Ratti: Director, MIT Senseable City Lab Founding Partner, Carlo Ratti Associati
Edward Glaeser: Fred and Eleanor Glimp Professor of Economics, Harvard University Author of The Triumph of the City
Helle Søholt: Founding Parner & CEO, Gehl Architects
Ricky Burdett: Director, LSE Cities/Urban Age
Lauren Lockwood, Chief Digital Officer, City of Boston
Pablo Viejo: Smart Cities Expert & CTO V&V Innovations, Singapore
Matias Echanove & Urbz, Mumbai
Janette Sadik-Khan: Author, Advisor, & Former NYC DOT Commissioner
Abess Makki: CEO, City Insight
Dr. Parag Khanna: Author of Connectography
Stan Gale: CEO of Gale International, Developer of Songdo IBD
Dr. Jockin Arputham: President, Slum Dwellers International
Morton Kabell: Mayor for Technical & Environmental Affairs, Copenhagen]]></description>
<dc:subject>cities urban urbanplanning urbanism bikes biking cars singapore nyc losangeles janejacobs jangehl edwardglaeser mumbai tokyo regulation jaimelerner curitiba nantucketproject carloratti vickchan davidhertz hellesøholt rickyburdett laurenlockwood pabloviejo matiasechanove urbz janettesadik-khan abessmakki paragkhanna stangale jockinarputham slumdwellersinternational slums mortonkabell urbanization future planning oscarboyson mikelydon anthonygarcia danielbrook lucsante remkoolhaas dayansudjic rickyburdettsethsolomonow wadegraham charlesmontgomery matthewclaudeljeffspeck jonathanrose transportation publictransit transit housing construction development local small grassroots technology internet web online communications infrastructure services copenhagen sidewalks pedestrians sharing filmmaking film video taipei seoul santiago aukland songdo sydney london nairobi venice shenzhen 2016 sustainability environment population detroit making manufacturing buildings economics commutes commuting edglaeser</dc:subject>
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<item rdf:about="http://www.gayleallen.net/cm-048-dacher-keltner-on-the-power-paradox/">
    <title>CM 048: Dacher Keltner on the Power Paradox</title>
    <dc:date>2016-08-11T00:50:44+00:00</dc:date>
    <link>http://www.gayleallen.net/cm-048-dacher-keltner-on-the-power-paradox/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is there a secret to lasting power? Yes, and Dacher Keltner has been teaching leaders about it for decades. And the secret is not the ruthless, manipulative approach associated with 15th-century politician and writer Niccolo Machiavelli. It is actually the opposite.

As a University of California, Berkeley, Professor of Psychology, and Founder and Director of the Greater Good Science Center, Dacher Keltner shares research-based insights he has gained. And in his latest book, The Power Paradox: How We Gain and Lose Influence, he discusses a new science of power and 20 guiding power principles.

In this interview, we talk about:

• How the legacy of Niccolo Machiavelli continues to inform power
• Why power is about so much more than dominance, manipulation, and ruthlessness
• Why we need to question a coercive model of power
• The short- versus long-term impact of different kinds of power
• Why power is about lifting others up
• Why lasting power is given, not grabbed
• The important role that reputation, gossip and esteem play in who gains power
• How, within days, group members already know who holds the power
• What makes for enduring power
• How our body language and words speak volumes about power
• Why Abraham Lincoln is a fascinating study of empathetic power
• The fact that great and powerful leaders are incredible storytellers
• How feeling powerful makes us less aware of risk
• How feeling powerful makes us less empathetic, attentive and responsive to others
• How feeling powerful actually overrides the part of our brain that signals empathy
• How drivers of more expensive cars (46 percent) tend to ignore pedestrians
• How powerful people often tell themselves stories to justify hierarchies
• The price we pay for powerlessness
• Concrete ways we can cultivate enduring, empathetic power
• Gender and power
• Why the key to parenting is to empower children to have a voice in the world

Selected Links to Topics Mentioned [all linked within]

Dacher Keltner
Greater Good Science Center
Frans de Waal
The Prince by Niccolo Machiavelli
Thomas Clarkson and the abolition movement
Why Civil Resistance Works by Erica Chenoweth and Maria J. Stephan
House of Cards
The 100-Year Life by Lynda Gratton and Andrew Scott
What Works by Iris Bohnet
Arturo Behar and Facebook
Greater Good in Action
Science of Happiness course on edX"]]></description>
<dc:subject>dacherkeltner power hierarchy machiavelli influence paradox coercion 2016 thomasclarkson abolition slavery history greatergoodsciencecenter resistance ericchenoweth mariastephan houseofcards andrewscott lyndagratton irisbohnet arturobejar fransdewaal chimpanzees primates privilege superiority psychology empathy class poverty wealth inequality poor happiness humility altruism respect sfsh leadership administration parenting friendship dignity workplace horizontality sharing generosity powerlessness recognition racism gender prestige socialintelligence empowerment</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e04e347cd276/</dc:identifier>
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<item rdf:about="http://www.nytimes.com/2016/08/07/education/edlife/kenneth-goldsmith-on-wasting-time-on-the-internet.html">
    <title>Wasting Time on the Internet? Not Really - The New York Times</title>
    <dc:date>2016-08-06T21:41:06+00:00</dc:date>
    <link>http://www.nytimes.com/2016/08/07/education/edlife/kenneth-goldsmith-on-wasting-time-on-the-internet.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Two years ago, Kenneth Goldsmith, the University of Pennsylvania poet and conceptual artist, taught a creative writing course he called “Wasting Time on the Internet.” Students would do just that, probing the tedium of the internet. But thanks to in-class use of social media, the class also became a creative ferment of improvised dance, trust experiments and inquiries into the modern nature of the self and the crowd.

The constant experimentation changed Mr. Goldsmith into a self-described “radical optimist” about the internet, too. While many of his peers worry about the effects that endless tweets and bad videos have on our minds and souls, he sees a positive new culture being built. The first poet laureate of the Museum of Modern Art, appointed in 2013, he believes we are headed into a creative renaissance, one with unprecedented speed and inclusion.

Meanwhile, the class has evolved into a seminar on collective “time wasting” that Mr. Goldsmith has held in several countries, and it returns to Penn this fall. His new book, named after the course, will be available this month.

Why write this book?

I had cognitive dissonance. Theorists say the internet is making us dumber, but something magical happened when my students wasted time together. They became more creative with each other. They say we’re less social; I think people on the web are being social all the time. They say we’re not reading; I think we’re reading all the time, just online.

I’m an artist, and artists feel things, we distrust these studies. As a poet I wanted to observe, I wanted to feel things.

You compare online experiences with 20th-century philosophies and artistic movements.

The DNA of the web is embedded in 20th-century movements like Surrealism, where artists sought to live in a state like dreaming, or Pop Art, where they leveraged popular culture to make bigger points about society. Postmodernism is about sampling things and remixing them, and that is made real in this digital world.

When I teach my students about the historical preconditions for what they are doing when they waste time together — things like Surrealism or Cubism — the theoretical framework helps them know that the web isn’t a break, it’s a continuity with earlier great thinking.

But if we’re just remixing, are we creating?

When a D.J. brings a laptop full of music samples to a club he doesn’t play an instrument, but we don’t argue that he isn’t doing something creative in mixing those sounds to create his own effect. In the online world the only thing you’re the master of is your collection, your archive, and how you use it, how you remix it. We become digital archivists, collecting and cataloging things. I find it exciting.

What will an educated person be in the future?

We still read great books, and there is a place for great universities. But an educated person in the future will be a curious person who collects better artifacts. The ability to call up and use facts is the new education. How to tap them, how to use them.

If we change as a culture, do we change ourselves?

I’ve got a 10-year-old and 17-year-old. They’re thinking differently from me. They stay connected all the time, and they’re smart, they play baseball, they read, they spend time online. They’re not robots. Basic human qualities haven’t changed. I can find Plato in online life. When I read Samuel Pepys’s diary I see Facebook posts. We just find new ways to express things."]]></description>
<dc:subject>kennethgoldsmith internet archives cv online remixing culture 2016 social sharing djs djing creativity creation surrealism cubism howwelearn web curiosity artifacts collections recall search samuelpepys plato howweread howwewrite collecting cataloging</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:275d60f657df/</dc:identifier>
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</item>
<item rdf:about="http://openset.printedweb.org/">
    <title>Web-to-print-to-street</title>
    <dc:date>2016-08-03T05:54:49+00:00</dc:date>
    <link>http://openset.printedweb.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1
An experiment in making public by Paul Soulellis 
OPEN SET Summer Design School 
V2 INSTITUTE FOR THE UNSTABLE MEDIA 
3 AUG 2016 10–18

When considering the future of publishing, why not look to the street? Tracing the act of “making public” in physical space is a trajectory that stretches back as far as urbanity itself. Spoken, written and visual language evolved in spaces of assembly and commercial activity, and flourished along trade routes; the distribution of media is intimately tangled up with the history of built environments and the movement of people, goods and services. And it’s this connection between the physical body and the circulation of information that bears examining: since material now flows along immaterial networks, might we look to the artist performing in public as a new site, or perhaps a re-siting, of publishing activity? 

Let’s re-visit the street as a modality for making public. If we define publishing as the filtering and amplification of material, then public space is an obvious place to find this activity, bound up in material and performative notions. The urban street is a market of materialities: a mesh of connected systems, infrastructure, and networks. Like the internet, the public street is an open, flowing landscape where extreme conditions of chance and restriction exist in constant negotiation. These distinctions between physical and immaterial space, once easy, now break down in the street, where every citizen is a node on the network. 

“Web-to-print-to-street” is a one-day workshop where we will take an inventory of possible moves in the street, from posting to stacking to dropping to hand delivery. Publishing is performed continuously on social media, so as material boundaries blur and blend, let’s consider the literal translation of network culture into physical space as an acta diurna (a daily act). Our site is the city of Rotterdam and we have countless publics available to us. For a few hours, we’ll examine our own networks and feeds for worthy material, considering the effects of selection and printing on the value of our work. We will experiment with simple moves that “de-amplify” our content, moving it from fast social media to slower rooms of sociability. Our goal is discovery: what kinds of publics and performative techniques are possible? What are new strategies for slowing down attention in the physical encounter?

READINGS

Workshop PDF 
Michael Warner, “Publics and Counterpublics,” 2002. 
Annette Gilbert (ed.), Publishing as Artistic Practice, Sternberg Press, 2016.
Susan Stallman, “The Ethos of the Edition: The Stacks of Felix Gonzalez-Torres,” Arts Magazine 66, 1991.
Michael Bhaskar, The Content Machine: Towards a Theory of Publishing from the Printing Press to the Digital Network. New York: Anthem Press, 2013.
Seth Price, “Dispersion,” 2002. 
Paul Soulellis, “Performing Publishing: Infrathin Tales from the Printed Web,” 2015.

2 
REFERENCES

Post 
Jenny Holzer 
Norman B. Colp 
Stephanie Syjuco 
Brian William Green 
Julia Weist 
Drop 
Flugblätter (flying leaves) 
Aram Bartholl Dead Drops 
Sal Randolph’s Free Words 
Anastasia Kubrak 
Little Free Library 
Stack 
Edson Chagas / Tankboys 
Felix Gonzalez-Torres 
Perform 
Town crier 
David Horvitz pickpockets an art fair 
Weymouths 
Anouk Kruithof’s Pixel Stress 
Facebook Live Map

3 
WORKSHOP

10–11:15 Introduction and discussion 
11:15–12:15 Filtering 
12:15–13:30 Break 
13:30–14:30 Production (Print! Assemble!) 
14:30–17 Amplification! Make public. 
17–18 Share, celebrate, publish."]]></description>
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    <title>There’s no emotion we ought to think harder about than anger | Aeon Essays</title>
    <dc:date>2016-07-31T02:21:03+00:00</dc:date>
    <link>https://aeon.co/essays/there-s-no-emotion-we-ought-to-think-harder-about-than-anger</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anger is the emotion that has come to saturate our politics and culture. Philosophy can help us out of this dark vortex"

…

"So, to put my radical claim succinctly: when anger makes sense (because focused on status), its retaliatory tendency is normatively problematic, because a single-minded focus on status impedes the pursuit of intrinsic goods. When it is normatively reasonable (because focused on the important human goods that have been damaged), its retaliatory tendency doesn’t make sense, and it is problematic for that reason. Let’s call this change of focus the Transition. We need the Transition badly in our personal and our political lives, dominated as they all too frequently are by payback and status-focus.

Sometimes a person may have an emotion that embodies the Transition already. Its entire content is: ‘How outrageous! This should not happen again.’ We may call this emotion Transition-Anger, and that emotion does not have the problems of garden-variety anger. But most people begin with everyday anger: they really do want the offender to suffer. So the Transition requires moral, and often political, effort. It requires forward-looking rationality, and a spirit of generosity and cooperation."

he struggle against anger often requires lonely self-examination. Whether the anger in question is personal, or work-related, or political, it requires exacting effort against one’s own habits and prevalent cultural forces. Many great leaders have understood this struggle, but none more deeply than Nelson Mandela. He often said that he knew anger well, and that he had to struggle against the demand for payback in his own personality. He reported that during his 27 years of imprisonment he had to practise a disciplined type of meditation to keep his personality moving forward and avoiding the anger trap. It now seems clear that the prisoners on Robben Island had smuggled in a copy of Meditations by the Stoic philosopher Marcus Aurelius, to give them a model of patient effort against the corrosions of anger.

But Mandela was determined to win the struggle. He wanted a successful nation, even then, and he knew that there could be no successful nation when two groups were held apart by suspicion, resentment, and the desire to make the other side pay for the wrongs they had done. Even though those wrongs were terrible, cooperation was necessary for nationhood. So he did things, in that foul prison, that his fellow prisoners thought perverse. He learned Afrikaans. He studied the culture and thinking of the oppressors. He practised cooperation by forming friendships with his jailers. Generosity and friendliness were not justified by past deeds; but they were necessary for future progress.

Mandela used to tell people a little parable. Imagine that the sun and the wind are contending to see who can get a traveller to take off his blanket. The wind blows hard, aggressively. But the traveller only pulls the blanket tighter around him. Then the sun starts to shine, first gently, and then more intensely. The traveller relaxes his blanket, and eventually he takes it off. So that, he said, is how a leader has to operate: forget about the strike-back mentality, and forge a future of warmth and partnership.

Mandela was realistic. One would never have found him proposing, as did Gandhi, to convert Hitler by charm. And of course he had been willing to use violence strategically, when non-violence failed. Non-anger does not entail non-violence (although Gandhi thought it did). But he understood nationhood and the spirit that a new nation requires. Still, behind the strategic resort to violence was always a view of people that was Transitional, focused not on payback but on the creation of a shared future in the wake of outrageous and terrible deeds.

Again and again, as the African National Congress (ANC) began to win the struggle, its members wanted payback. Of course they did, since they had suffered egregious wrongs. Mandela would have none of it. When the ANC voted to replace the old Afrikaner national anthem with the anthem of the freedom movement, he persuaded them to adopt, instead, the anthem that is now official, which includes the freedom anthem (using three African languages), a verse of the Afrikaner hymn, and a concluding section in English. When the ANC wanted to decertify the rugby team as a national team, correctly understanding the sport’s long connection to racism, Mandela, famously, went in the other direction, backing the rugby team to a World Cup victory and, through friendship, getting the white players to teach the sport to young black children. To the charge that he was too willing to see the good in people, he responded: ‘Your duty is to work with human beings as human beings, not because you think they are angels.’

And Mandela rejected not only the false lure of payback, but also the poison of status-obsession. He never saw himself as above menial tasks, and he never used status to humiliate. Just before his release, in a halfway house where he was still officially a prisoner, but had one of the warders as his own private cook, he had a fascinating discussion with this warder about a very mundane matter: how the dishes would get done.

<blockquote>I took it upon myself to break the tension and a possible resentment on his part that he has to serve a prisoner by cooking and then washing dishes, and I offered to wash dishes and he refused … He says that this is his work. I said, ‘No, we must share it.’ Although he insisted, and he was genuine, but I forced him, literally forced him, to allow me to do the dishes, and we established a very good relationship … A really nice chap, Warder Swart, a very good friend of mine.</blockquote>

It would have been so easy to see the situation as one of status-inversion: the once-dominating Afrikaner is doing dishes for the once-despised ANC leader. It would also have been so easy to see it in terms of payback: the warder is getting a humiliation he deserves because of his complicity in oppression. Significantly, Mandela doesn’t go down either of these doomed paths, even briefly. He asks only, how shall I produce cooperation and friendship?

Mandela’s project was political; but it has implications for many parts of our lives: for friendship, marriage, child-rearing, being a good colleague, driving a car. And of course it also has implications for the way we think about what political success involves and what a successful nation is like. Whenever we are faced with pressing moral or political decisions, we should clear our heads, and spend some time conducting what Mandela (citing Marcus Aurelius) referred to as ‘Conversations with Myself’. When we do, I predict, the arguments proposed by anger will be clearly seen to be pathetic and weak, while the voice of generosity and forward-looking reason will be strong as well as beautiful."]]></description>
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