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    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
<dc:subject>bennjordan leveragism capitalism internet online google gemini ai artificialintelligence aibubble journalism rugpulls authoritarianism elonmusk donaldtrump spacex israel gaza anarchism economics economy integrity finance ip intellectualproperty well-being wellbeing precarity gold debt politics us bigtech spotify suno streaming law legal happiness fuckyoumoney inequality money labor wealth laborreflexivity growth borders border privateequity libertarianism tescreal nerdreich peterthiel billackman rulingclass transhumanism extropianism singularitarianism singularity xenophobia inflation extraction rationalism oligarchy larryellison markzuckerberg jeffbezos effectivealtruism longtermism governance government democracy poverty work police policing iranwar austerity retirement maga trumpism muskism wallstreet stockmarket nasdaq indexfunds 401k leverage power policy autonomy obesity surveillance survival fear ice bronnieware life living courage death guatemala coca-cola unions wisdom pollution environment humanrigh</dc:subject>
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    <title>Come funziona la scuola in Cina - YouTube</title>
    <dc:date>2026-06-09T07:23:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tU1U6VXLw2Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola in Cina è un tema molto discusso e ancora oggi i cinesi hanno un'idea molto radicata: quella che fin dall’antico sistema imperiale degli esami fino al moderno gaokao (l'esame di ammissione all'università), lo studio rappresenti l’unica via legittima per migliorare il proprio status. Ma oggi il governo sta tentando di modificare questo approccio, a causa di nuove esigenze del proprio sistema produttivo.

Fonti: Why is China’s gruelling gaokao college entrance exam so tough? - South China Morning Post - 31 maggio 2025"]]></description>
<dc:subject>china schools schooling gaokao tests testing standardizedtesting meritocracy pedagogy childhood teens adolescence anxity stress education hukou culture history linxiaoying excellence talent youth equality inequality simonepieranni zhongkao exams society socialselection universities colleges highered highereducation status technology science juzhuzheng urbanization residency socialmobility humancapital labor shehuizhili governance government wangtongban migration success middleclass disparity stratification survival</dc:subject>
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<item rdf:about="https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide">
    <title>SURVIVA: A Future Ancestral Field Guide – Ayin Press</title>
    <dc:date>2026-06-02T05:17:07+00:00</dc:date>
    <link>https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Winner of the 2026 PEN/Jean Stein Award

An ambitious, world-envisioning work of Indigenous futurism.

Since 2015—through a proliferation of forms including sculpture, regalia, film, photography, poetry, painting, and installation—acclaimed multimedia artist Cannupa Hanska Luger has been weaving together strands of a new myth. Collectively referred to as Future Ancestral Technologies, this sprawling series of interrelated works seeks to reimagine Indigenous life and culture in a postcolonial world where space exploration has reduced and reconfigured the earth’s population.

Part graphic novel, part art book, SURVIVA: A Future Ancestral Field Guide offers readers a view beneath, beyond, and between the lines of Luger’s ever-expanding artistic universe. In this ecstatically hybrid work, Luger transforms a 1970s military survival guide through poetic redaction, speculative fiction, and iterative line drawing—deftly surfacing and disrupting the colonial subconscious that haunts this vexed source text. An epic and timely meditation on planetary life in the midst of transformation, SURVIVA boldly presents an earth-based, demilitarized futuredream that foregrounds Indigenous knowledge as critical to humanity’s survival.

SURVIVA is the first title from Aora Books, a publishing imprint dedicated to exploring transformational thought and culture that transcends borders, disciplines, and traditions. Rooted in an ethos of polyvocality and planetary consciousness, Aora publishes works that forge bold connections across time, place, ideas, and beings often seen as separate.

About the Author

Cannupa Hanska Luger is a multidisciplinary artist who creates monumental installations, sculpture, and performance to communicate urgent stories of twenty-first-century Indigeneity. Born on the Standing Rock Reservation in North Dakota, Luger is an enrolled member of the Three Affiliated Tribes of Fort Berthold and is Mandan, Hidatsa, Arikara, and Lakota. Luger’s bold visual storytelling presents new ways of seeing our collective humanity while foregrounding an Indigenous worldview. His work is in numerous permanent museum collections and has been exhibited around the world, including at the Sharjah Biennial 16, United Arab Emirates; the 81st Whitney Biennial, New York; the 14th Shanghai Biennale; and at the National Gallery of Art in Washington, DC; the Metropolitan Museum of Art in New York; the Gardiner Museum in Toronto; and the National Center for Civil and Human Rights in Georgia. Luger has been awarded fellowships from the Guggenheim Memorial Foundation, United States Artists, Creative Capital, the Smithsonian Institution, the Open Society Foundation, and the Joan Mitchell Foundation, among others. Luger currently lives and works in Glorieta, NM.

Praise for SURVIVA

“Cannupa Hanska Luger has created a wondrous book of survivance, a story to carry in pocket and study at every opportunity. At once a dystopia (earth is near destroyed) and a postcolonial fantasy (the colonizers abandon the planet for good), SURVIVA is a work of artistic brilliance that draws our attention to the simultaneity of ruins and futures. Rich with dreampower and evocation, these pages illustrate the mysteries of space-time, the dissolution of boundaries, and the relational universe described by Indigenous quantum mechanics. Read carefully, SURVIVA has the power to bend time itself, lifting us from past and present into futures innumerable.”
—Philip J. Deloria, Leverett Saltonstall Professor of History at Harvard University and author of Playing Indian

“SURVIVA offers Indigenous wisdom for a shared future built on ancestral knowledge in radical relation. This is a survival guide like none other.”
—Candice Hopkins, curator of the Forge Project

“SURVIVA is not just another riff on a sci-fi depiction of some imagined future. Luger’s poetic and visual interventions are clear directives for all of us to ready our minds, bodies, and spirits as we continue to move through the future together.”
—Jeffrey Gibson, artist and editor of An Indigenous Present

“Cannupa Hanska Luger’s SURVIVA: A Future Ancestral Field Guide boldly reimagines our conceptions of time and history as it interweaves past, present, and future. This inventive work challenges our collective narratives, pushing us to rethink the art of survival through a lens of transformation.”
—Hank Willis Thomas, artist and cofounder of For Freedoms

“Cannupa Hanska Luger is a mad genius able to weave parables from tomorrow with lessons from yesterday into a stunningly prescient and wise field guide you should read right now. This is not a book. This is a time machine.”
—Jordan Klepper, The Daily Show, Comedy Central

“SURVIVA feels everlasting and also like it will self-destruct after you read it.”
—Sterlin Harjo, filmmaker, Reservation Dogs (Hulu/FX)

“A hybrid work from a plain 1970s field guide found in an army surplus store, Luger transforms the book through unexpected redacting, speculative fiction, and informative and artistic line drawing.”
—Sandra Hale Schulman, ICT News

“Interdisciplinary Native American artist Luger delivers a daring work of speculative fiction set in a future in which the wealthy and non-Indigenous have fled the Earth they ravaged.”
—Publishers Weekly

“*SURVIVA *****provides text with new and old Indigenous lessons intermingled, while time is wonky and permeable, and the world must be rebirthed, or re-membered in a postcolonial way. This is a message from both our future and past ancestors. The thread is one and the same.”
—Soph Myers-Kelley, Graphic Medicine

Book Details
160 pages | Paperback | 8.3 x 5.4 in. | ISBN: 9781961814264 | e-ISBN: 9781961814271
Publication date: September 2nd, 2025

Product Photography by Jackson Krule"

[via: 

"Red Power Hour - Learning what we already know - YouTube"
https://www.youtube.com/watch?v=K9LiED_5Rj8

"RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025), a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork." ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025),  a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork."

[book link:
https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide ]]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces">
    <title>A Discussion on the New Novel 'Palaces of the Crow' (with Ray Nayler) | The Chris Hedges Report</title>
    <dc:date>2026-05-23T05:19:01+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, “Palaces of the Crow,” Ray Nayler examines human nature through the lens of caring and community amidst the often hidden horrors of World War II."

...

"“We tell the stories that perpetuate the narrative or the myth we want, and we erase the others,” Chris Hedges states in this interview with Ray Nayler about his new book, “Palaces of the Crow,” which centers around four teenagers from varying backgrounds who struggle to survive during World War II. The war, Nayler says, fundamentally reshaped the world geopolitically, technologically and socially in ways that have profoundly impacted the environment in which we live today. Critical lessons from that moment in time are being lost, with media and governments covering up the deep and long-lasting wounds inflicted upon tens of millions of people. Nayler says that “We can’t move away from that time period before understanding it.”

During World War II people were trapped in unimaginably horrible circumstances and were forced to make difficult, and at times self-sacrificial, decisions. The story of the “ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers” is rarely told, Nayler says.

In Nayler’s novel, crows play an essential role in the story. Like humans, crows are social animals. He describes the crows’ niche as the flock and the flock as a type of organism whose niche is the forest, much like the human’s niche is society and our society’s niche is the world. Contrary to their typical association with death and destruction, Nayler utilizes them as “a symbol of cooperation and group living and non-violence.” From this viewpoint, one sees that human connection, cooperation, nonviolence and mutual aid are fundamental to survival.

The theme of connection, “a primal sense of togetherness,” is central to the story of the four teenagers thrown together under hostile conditions. This connection allows people, and other animals, to find common ground and get along despite their different cultures. Civilization, which Nayler portrays as “being inside a painted box and trying to ignore what’s out there,” is an obstacle to connection that prevents us from recognizing reality. We erase the reality that humans are social, nonviolent, interconnected and caring beings at our own peril."

...

"Ray Nayler: Well, in a way, this book for me is a kind of response to a certain way of seeing human nature, right? I was very surprised when I found out that William Golding’s “Lord of the Flies” was based on a real event. That there really was a group of shipwrecked boys who survived for a long time on an island alone. They all went to a boarding school, right? And their teachers were not with them, so they were forced to form a society on this island and cooperate and find some way through. The difference between the book and reality is that in reality, nobody died. The boys divided the chores up between themselves, set up housekeeping, and lived very peacefully on that island together in a state of mutual aid and cooperation.

But that’s not the story that gets told in Lord of the Flies, of course. The story that gets told in Lord of the Flies is one of the strong against the weak, and this sort of perverted miniature version of the society that William Golding perceived us as living in in his day. Golding responds to that criticism in an interesting way and, at the contemporary moment when he wrote the Lord of the Flies, he says, “Well this is not a story about those boys. This is a story about British schoolboys and how they would form a society on an island.” And I take that point, but at the time, I think, there’s so many books that are written about people destroying one another in times of adversity. And one of the things that’s forgotten about World War II, for example, is that probably most of the people involved in World War II tried to protect both themselves and other people around them. And many, many people in World War II actually sacrificed their lives to protect other people, knowingly gave their lives up in order to shield other people from oppression. And that’s a story that we don’t talk about, I think, enough about the ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers."

...

"Chris Hedges: I know from your wonderful book about the octopus that you probably didn’t make up anything about these crows. But set against this horror, and it is a horror that these four teenagers are attempting to hide from and survive through, is our relationship to the animal, to animals, in this particular case, crows. And one of the things I found interesting is that they kind of live in this underground shelter that had been previously occupied by a veteran of World War I and a hermit who had been very, very kind to the flocks of crows in the forest. And it raises that question of whether there was some kind of reciprocity. But I want you to talk about the use of crows that are a constant theme in the book. And at the end, I won’t spoil it, but I mean, there becomes a decision by one of them, I mean, to risk their life to save the crows that are trying to save her.

Ray Nayler: I think Corvids are fascinating. And crows, in particular, but other Corvids like ravens and rooks. One of the things that’s really interesting about them for me is that within the space that humans create, this very damaged space, urban spaces and suburban spaces and all of the spaces in which we’ve sort of invaded nature to some extent, many animals have been destroyed by that movement into nature by human beings. Crows, on the other hand, are one of the groups of animals whose numbers have increased along with humans and who seem very suited to taking advantage of our damaged liminal spaces.

I think we have a strong association with crows and negativity, right? We see their call as a sign sometimes of death, right? They’re associated with disease and war and all of these other things, but I think precisely because when humankind has gone into battle, historically crows have been there to take advantage of the food that we leave behind for them on the battlefield, right? And so, crows are creative and intelligent creatures themselves, of course. And these crows in this book are sort of an extension just of the tool use and intelligence that crows have. And crows are also an animal that has a direct weaving relationship with human beings. They’ve been with us as a symbol, probably throughout our entire history. We’ve, I think, learned a lot from them. And they learn from us. They watch us do things and imitate us. They exchange gifts with us. They remember our faces. They’ve clearly evolved alongside us for a long time.

I was on the beach with my daughter, and we were tide pooling and we were sort of standing there looking at some things. And I saw the crows come down off of the sea cliffs and start gleaning from the tide pools. And I asked the ranger what the crows were doing there because you don’t usually see crows right at the seashore. They’re usually driven away by gulls. And the ranger said, “Well, there was a student group here. There were children. It was a kindergarten group. And the crows know that when the children come through the tide pools, they’re not very careful about where they put their feet and they kill a lot of small animals and snails and things. And so, the crows watch from the forest above the beach, and they wait for children to come through the tide pools and then they go and they pick up what the children have left behind.” And I thought, that’s such a good summation of what much of the crow-human relationship has been historically. We make a mess. The crows take advantage.

But there’s also in the book, mutual care that emerges between the humans and the crows. And this is something that we see with human-animal relationships. And you see it with crows. People who treat injured birds, especially the more intelligent species like Corvids, will often find that they’ve gained a lifelong friend, right? And that bird will introduce them to other birds from their flock and soon they have a relationship with a whole group of birds. And so that thread of care that proceeds from the man who takes care of some crows and is kind to them, and then the children who come along and need help and the crows give it to them, and then later in the book, what the adults will do for the crows. All of that is for me a way of showing how care can move through species, through generations and build some kind of a system of care, right? Grow and grow, if it’s given that space to grow."

...

"Ray Nayler: You know, again, crows are an interesting species. They can be cruel. They can seem cruel to us. They certainly have these famous moments of having trials of other crows and for whatever reason deciding to kill one of their number and it’s completely unclear to us from the outside. No biologist can tell you why this happens, what has been done, because we don’t understand what their culture is and what the violation might have been. But crows show concern for one another, for the injured, for the weak, and they will protect a wounded crow. They will protect a fledgling fallen from the nest against predation. Crows will band together to drive off predators, even when those predators are not a direct threat to them. They will do it just for the sake of other crows, of other members of their group. And they risk their lives to do this. Driving a hawk off is a dangerous activity and it puts one at risk. And so, to do that as a crow, not for the sake of oneself, but for the sake of the flock, really shows the sort of mentality that exists. And I use that word in that exact sense of mentation and a sort of vision of the world or a picture of the world. In the crows’ picture of the world, it is worth risking one’s life for the other virtually at all times.

Chris Hedges: Well, in the book, they risk their lives for the children.

Ray Nayler: Yes. And I think that the implication is that in some way they’ve been able to extend this care out to the children because they have formed a relationship with one of them, Neriya, who has for many seasons been playing with them and interacting with them and building a kind of friendship with them. And so, on that foundation and on the foundation of the relationship that they had with this man before, they have a reason to extend that care to an interspecies level."

[Direct link to video:
https://www.youtube.com/watch?v=hjZ35_Rin3U

"(0:00) Intro  
(2:25) Why WWII? 
(4:21) Clash of totalitarians 
(6:13) The four characters 
(10:19) The symbology of crows 
(15:58) Karma and resurrection 
(19:46) Kropotkin’s naturalism 
(25:04) The complexity of crows
(27:53) Transgenerational communication 
(30:59) Rootlessness and evil 
(33:03) Human-animal communication 
(38:55) The myth of childhood 
(44:05) The forgotten history of WWII
(51:21) Trauma of veterans 
(52:11) Outro"]]]></description>
<dc:subject>raynayler chrishedges war poland wwii ww2 crows corvids humannature humans human caring community fiction literature togetherness interconnected interconnectedness ussr nazigermany germany cooperation nonviolence mutualaid survival peterkropotkin totalitarianism williamgolding rootlessness evil trauma childhood human-animalrelations human-animalrelationships 2026 lordoftheflies danielberrigan faith birds siberia morethanhuman multispecies krasnovodsk resurrection manchuria turkmenistan leesandlin hitler adolfhitler society civilization children communication interspecies relationships thomasnagel experience perception pathology donaltrump hannaharendt karma poverty nourishment scarcity abundance socialism equality writing howwewrite reading howweread legacy death generations culture learning howwelearn inscription individualism extraction extractiveindividualism environment corporations corporatism disconnection history interdependence sesnes sensory waysofknowing blindness sound sensing senses modernity huma</dc:subject>
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<item rdf:about="https://daily.jstor.org/bicycling-into-the-future/">
    <title>Bicycling Into the Future - JSTOR Daily</title>
    <dc:date>2026-03-05T23:25:45+00:00</dc:date>
    <link>https://daily.jstor.org/bicycling-into-the-future/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Across centuries, bicycles have embodied hopes for speed, freedom, efficiency, and survival."]]></description>
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<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7142f84de443/</dc:identifier>
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</item>
<item rdf:about="https://emergencemagazine.org/essay/the-springing-time/">
    <title>The Springing Time – Melanie Challenger</title>
    <dc:date>2026-03-01T21:09:34+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/the-springing-time/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While more-than-human beings adapt to ecological changes like earlier springs by adjusting their rhythms and behaviors, Melanie Challenger asks, can we learn from them how to bring our bodies into a more direct conversation with the seasons?"]]></description>
<dc:subject>2026 melaniechallenger seasons time bodies ecology slow small morethanhuman multispecies ulfbüntgen nature outside outdoors indoors inside dst knowledge patwillmer life living spring purpose howwelive organisms biology science human humans survival sensitivity flexibility change attention adjustment pollution libertarianism neolibertarianism ideology phenology children wilderness disinformation arctic inuit indigeneity indigenous biorhythms puberty hormones patterns cycles plants pollinators climate climatechange springtime insects environment sun ethics utility function metabolism flourishing cuklture cultures anthropocene economics economicgrowth growth nihilism optimism mortality interdependence parenting joy grief reality daylightsavingtime</dc:subject>
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</item>
<item rdf:about="https://lifepod.transistor.fm/">
    <title>Lifepod</title>
    <dc:date>2026-02-28T00:55:36+00:00</dc:date>
    <link>https://lifepod.transistor.fm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The podcast about taking care of ourselves in a world on fire, hosted by Adam Greenfield."

[Intro episode description:

"Host Adam Greenfield welcomes you to Lifepod with an overview of the show’s themes and central concerns, rooted in his book “Lifehouse: Taking Care of Ourselves in a World On Fire” (Verso, 2024). In this episode, we consider the Occupy Sandy mutual-aid effort in New York City in 2012, and what it might have to teach us about surviving our era of climate-system collapse with values of dignity, invitationality and justice intact."]]]></description>
<dc:subject>adamgreenfield via:javierarbona podcasts mutualiad climate climatechange dignity justice nyc 2012 occupysandy survival</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:61c206419145/</dc:identifier>
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<item rdf:about="https://www.theguardian.com/news/2026/feb/12/apocalypse-no-how-almost-everything-we-thought-we-knew-about-the-maya-is-wrong">
    <title>Apocalypse no: how almost everything we thought we knew about the Maya is wrong | Indigenous peoples | The Guardian</title>
    <dc:date>2026-02-15T00:57:32+00:00</dc:date>
    <link>https://www.theguardian.com/news/2026/feb/12/apocalypse-no-how-almost-everything-we-thought-we-knew-about-the-maya-is-wrong</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For many years the prevailing debate about the Maya centred upon why their civilisation collapsed. Now, many scholars are asking: how did the Maya survive?"]]></description>
<dc:subject>maya marcusharaldsson anthropology farming collapse mexico centralamerica guatemala franciscoestrada-belli history survival archaeology marcellocanuto belize elsalvador honduras discrimination indigeneity indigenous liwygrazioso climatescience xinka garifuna kaminaljuyu rioazul tikal elguacamolón guatemalacity mayapán civilization hieroglyphs holmul chichenitza uxmal kennethselgson climate soniagutiérrez winaq rogobertamenchú poqomam colonization colonialism bolivia ecuador governance government data law legal almavásquez pixcayáriver efraínríosmontt ixil claudiapazypaz luispacheco héctorchaclán agims blancasubuyui sanjuansacatepéquez kaqchikel bernardoarévalo vikings mormonnephites caracol lidar corn agriculture mayabiospherereserve terminalclassic jareddiamond plurinationalism self-governance resistance 2026</dc:subject>
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<item rdf:about="https://aeon.co/essays/institutions-are-how-we-scale-up-cooperation-among-millions">
    <title>Institutions are how we scale up cooperation among millions | Aeon Essays</title>
    <dc:date>2026-02-14T06:50:07+00:00</dc:date>
    <link>https://aeon.co/essays/institutions-are-how-we-scale-up-cooperation-among-millions</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Good institutions are social technologies that scale trust from personal relations to entire nations. How do they work?"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=U8dcFhF0Dlk">
    <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://mail.cyberneticforests.com/what-was-chatgpt/">
    <title>What Was ChatGPT?</title>
    <dc:date>2025-12-01T20:02:10+00:00</dc:date>
    <link>https://mail.cyberneticforests.com/what-was-chatgpt/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Chatbot Optimized for Social Distance

Three years after the launch of ChatGPT, we can finally speak in hindsight about what it was and how it came to be. Its meteoric rise shocked the world, gathering more users in less time than any product launch in history. But that specific moment was unlike any other history for other reasons: namely, it was one of the deadliest years for a global pandemic mostly associated with 2020. It was a period where the use of social media had peaked, with users largely abandoning algorithms that amplified divisive content as engagement bait. 

To understand the meteoric rise and the shift in the tech industry, we should examine the context surrounding it. The collective experience of the COVID-19 pandemic has largely been erased or minimized from narratives of our political, economic and technological situation. In many ways, the collective attention, and fear, has shifted from a conversation about the embodied concerns of a contagious, murderous disease to a collective fascination and horror with the unembodied abstraction of “artificial intelligence.” 

Might the absence of social information in our lives, and the rise of a deeply politicized and hostile political environment on social media, have contributed to the collective desire for something so simple as a chat?"

Chatting Through the Window

Generative AI entered the public imagination with the 2019 release of GPT 2, with OpenAI's limited release to researchers over “misinformation concerns” foreshadowed the hype that we'd see with every model ever-after.

By the time GPT 3 was introduced in 2020, the press responded to the model with waves of fear and enthusiasm. The Verge called it “auto-complete,” but also suggested it was “the first step” toward creating artificial general intelligence, or AGI. The Facebook and SpaceX investor Delian Asparouhov called it “a race car for the mind,” comparing it to “10,000 PhDs that are willing to converse with you,” but also noted that it was, again, fundamentally auto-complete: “a context-based generative AI.”

The 2022 release of GPT 3.5 was not a revolution in language models, squeaking by with scaling improvements to the then two-year-old GPT 3. But when ChatGPT was launched on November 30, 2022, it offered a key interface tweak to GPT 3.5. By pairing GPT 3.5 with it's unreleased 'Superassistant' chat interface and training it on dialogue, OpenAI transformed a tool built for auto-completion into one that appeared to answer questions. The prompt no longer read as text to be extended, but as a message awaiting a reply—though the underlying process hadn’t changed at all. ChatGPT shifted the user’s relationship to text, moving the prompt from a 'piece of writing for the model to finish' to a 'question calling for an answer'.

OpenAI claims ChatGPT captured 100 million users in two months, making it one of the fastest software adoption stories in history. With it came a kind of breathlessness: In The New York Times, Kevin Roose referred to it as “a highly capable linguistic superbrain,” while The Guardian predicted “[p]rofessors, programmers and journalists could all be out of a job in just a few years.”

The hype cycle had begun.

In response to ChatGPT, Alphabet would fold Google Brain into DeepMind and pivot to applied research, a move designed “to ensure the bold and responsible development of general AI,” Alphabet CEO Sundar Pichai announced in a 2023 blog post. DeepMind’s lead scientist, Geoffrey Hinton, would quit two weeks later to warn the world of the risks of superintelligence. 

At Meta, the “general intelligence” fever supplanted the much-ridiculed “metaverse” strategy that had led the company to rename itself from its social media product (Facebook) just 18 months earlier. Days before ChatGPT launched, the company was forced to take down its Galactica model demo after 72 hours of generating fake scientific papers. As Alphabet announced its AI plans, Meta CEO Mark Zuckerberg would fire 10,000 employees to make room for a pivot to AI in what he called “our year of efficiency.” 

In two short months, ChatGPT had realigned the entire orientation of the tech industry. 

Imagining a Mind

The Large Language Model crammed into a chat interface transcended a successful tech launch and, in Silicon Valley, confirmed the mysticism surrounding the AI project. The interface suggests a conversation, and many imagined someone else on the other end of the line. Months before ChatGPT was launched, media reported that Blake Lamoine, a Google employee, was convinced by his conversations with Google’s internal chatbot, LaMDA, that it was capable of sentient thought. He was soon fired. 

At OpenAI, Ilya Sutskever (then OpenAI’s chief scientist) was having a similar reaction to the still-secretive GPT 4. Karen Hao, in Empire of AI, writes that before the launch of ChatGPT, Sutskever and Geoffrey Hinton discussed the imminent arrival of artificial general intelligence based on GPT 4’s performance. (Hinton has said he believes chatbots are capable of subjective experiences). 

“We now have machines that can mindlessly generate words,” linguist Emily Bender told the Washington Post at the time, “but we haven’t learned how to stop imagining a mind behind them.”

According to Hao’s reporting on OpenAI, nobody anticipated ChatGPT would become the success that it was. Their focus was on scaling up models to meet their standards of “general intelligence.” But ChatGPT’s sweep of the world suggests that these models did not need to be intelligent to find a user base, they needed to simulate a social experience. Language generated in the absence of a mind is like Diet Coke: a temporary satiation, a substitution for actual nutrition. But Diet Coke sells, and ChatGPT reached 100 million users in under two months. As of November 2025, that number sits at 800 million users per week. 

The context of those early months, the starting point of this optimization loop we've been trapped in ever since, can tell us a lot.
So Much Information That’s Missing

In November of 2022, the world was emerging from an ad hoc social experiment. Patchwork social isolation was still in effect, masking was common, and we'd had a false start on a return to normalcy that summer only to be met with a deadly Omicron wave. 2022 saw some of the deadliest days of the Covid-19 epidemic. 

There is a deep reluctance to acknowledge the radical difference between the world that went into lockdown and the world that came out of it. Tech companies became accidental infrastructure: Zoom was school, DoorDash was a grocery store, Animal Crossing was the bar and Netflix was the cinema. None of them remotely compensated for the sudden deconstruction of the social world that sustains the ongoing story we call our lives.

An oral history of the COVID-19 pandemic from 2023 in The New York Times reminds us of what the time felt like:

<blockquote>“A clinical psychologist near Union Square, reflecting on the transition to remote therapy, says: ‘I miss seeing the shadows that my patients cast onto the floor of my office. ...And I miss kind of having some sense of where they were by the smells that come in the door.’ He goes on, ‘I just feel like there’s so much information that’s missing.’ A contact tracer explains, ‘I was honestly surprised with how many people are just happy to get to talk on the phone’ — even to someone calling to alert them that they might have a deadly disease.”</blockquote>

COVID-19 was a mass traumatic event that increased symptoms of post-traumatic stress disorder across the world. In Spain, a survey found that “a quarter of the participants have reported symptoms of depression (27.5%), anxiety (26.9%) and stress (26.5%), and as the time spent in lockdown has progressed, psychological symptoms have risen.” Nearly a third of US adults showed evidence of “elevated depression” in 2022, an increase over the previous year, especially concentrated in the least wealthy.

It's possible that the chatbot is one of the lasting transformations of our social life from the pandemic. The pivot to frame Large Language Models as intelligent may just blind us to how most users really see them: as social. 

Chatbots as Social Media Substitute

Increased social media and forum posting is understood as a compensatory behavior among those who feel lonely or depressed. Other studies have confirmed that talking to chatbots makes us feel better, albeit temporarily, about negative emotions: they can provide “virtual social interactions” and simulate “a level of empathetic responsiveness” which, through a lower risk of rejection and judgment, can feel safer than taking risks with real people. 

A recent survey has shown that nine percent of LLM users reported using them for “casual conversation and companionship,” while 25% said their chatbot “cheers them up” and 22% say the models seems to express empathy. A Washington Post review of leaked ChatGPT chats found that “10 percent of the chats appear to show people talking to the chatbot about their emotions,” though the data they analyzed was limited to publicly shared conversations. If these statistics held up, however, that would mean 72 million people use ChatGPT for social interaction and 200 million for emotional comfort (“cheering up”). 

This matters, because the design of Large Language Models operates as a feedback loop with the user base. Every word a commercial LLM selects is influenced by a calibration process, where responses are tuned to human feedback. Because of the scale of use cases and the interconnected nature of these models, tuning responses to fit one kind of conversation style ("helpful assistant") has ripple effects throughout the model.

But what are we tuning to? Models become optimized to better perform at what people already use them for. Interactions its users desire and engage in become more desirable, causing users to engage more, creating more interactions from which to optimize. 

What if ChatGPT came just six years before, into a different social context? Would it be optimized to different use cases? We shouldn't overstate the pandemic as the sole factor of how AI has come to be defined, but we shouldn't ignore it, either. ChatGPT may have changed the world, but the world had already changed. Companies took what we needed most at that historic moment and optimized machines to give it to us, kicking off a feedback loop that continues to define it.

It seems people want to talk to someone, and yet, to be alone. Here's a recent ad for Amazon's Alexa, revealing how these machines are optimized, and sold, for social distance. 

What Was ChatGPT?

What was ChatGPT? Perhaps it was a side effect of the coronavirus: a technology that emerged against an ongoing denial of collective trauma, adapted to a historic moment in ways that persist beyond it. ChatGPT came into a world where proximity to others was correlated with the risk of death, as online connection was besieged by hostile political polarization, when everything was unmoored in ways no language could capture. It emerged at a time when loneliness felt essential to survival. 

What captured our imaginations during that time, in response to the failure of language to describe our experiences, was ChatGPT. With no inner life, ChatGPT could relentlessly pave over the failure of words to describe our own anxieties. Its bursts of conversational text matched the limits of anxious attention spans. It shifted when we got bored, and we owed it no apologies. It agreed with any position we took. In our lapses of executive function, it could create a plausible bare minimum checklist for us to get through the day.

With the rising volume of slop — or buttons to conjure it — painted over every digital surface, I'm reminded of my own pandemic coping strategy: blasting music to drown out the silence. ChatGPT is a stereo turned to the max of language: full of distortion, but clarity is not the point. The point is to create a little space where we don't need to think."]]></description>
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    <title>Dying to Work | Commonweal Magazine</title>
    <dc:date>2025-11-28T23:23:44+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/dying-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Byung-Chul Han and the legacy of the Catholic Worker"

...

"The issues that occupied the Catholic Worker movement beginning in the 1930s are, in some obvious ways, still with us: the injustice of laissez-faire capitalism, communism, factory industrialism, and mechanized society. Dorothy Day and Peter Maurin confronted these upheavals, taking Catholic social teaching as the basis of their philosophy and inflecting it with the insights of Marxists, critical theorists, anarchists like Pyotr Kropotkin and Nikolai Berdyaev, the English distributists, and French personalists such as Emmanuel Mounier. But the critiques developed out of these influences might seem hard to apply to a socioeconomic climate that has changed so quickly and so destructively over the past century. Does their work still speak to a world dominated by social media, finance capital, artificial intelligence, and virtual reality?

One contemporary philosopher stands out as a bridge connecting the Catholic Worker worldview to the contemporary world. Born in South Korea and educated in Germany, Byung-Chul Han has produced more than twenty short books during the past ten years. This considerable body of work has made him one of the leading European philosophers of his generation, but he is still not as well-known as he should be in the United States. His books bring continental philosophy to bear on late modern culture, especially in its economic and technological aspects. Han, himself a Catholic, brings out the fact that the Catholic Worker’s deepest critique of our present regime operates not on the level of economic theory at all but in its prodigal way of life.

*** 

Taking his cue from the Marxist tradition, Han sees contemporary society as dominated by the means of production. The order of the day is incessant work in service of maximal productivity, and this industrial ideal has slowly spread throughout the culture. Even as most workers, in developed countries like the United States at least, have left the physical confines of the factory behind, the factory-like spirit of totalized work has come to dominate us. Efficiency, Han argues, is our ideology, incarnate in the ubiquitous technology that just is the contemporary world, and in whose image we remake and enslave ourselves.

We know this in our bones, if not in our heads. We feel guilty for relaxing; we are constantly harried in the name of productivity; we calumniate those, like the homeless, we suspect of laziness; and we fill our lives and homes with as much “smart” technology as possible to maximize efficiency and convenience. A good “work ethic” and financial prudence are among the top values we want to instill in our children. The very fact that we talk about morality in terms of our “values” reflects the primacy of the economic. All this, for Han, indicates that the industrial ideal has taken up bodily residence in us. We live to work.

This is a familiar line of argument for Catholic Workers. It extends the personalist critiques of Mounier and Arthur Penty—two of Maurin’s biggest influences—who saw technocracy colonizing not only the external world but our affects, habits, and tastes as well. Han’s critique also echoes that great line of Rerum novarum: industrialism had produced conditions “little better than slavery itself.” 

Han consistently argues that the move to the digital world is not a move away from the factory drudgery with which Marx and Day contended, but rather its totalization. We no longer spend our time producing only things, but, internalizing the factory ethos, we unendingly produce ourselves. “Accordingly,” he writes in his book Psychopolitics, “industrial capitalism has now mutated into neoliberalism and financial capitalism, which are implementing a post-industrial, immaterial mode of production…. People are now master and slave in one.” Life online demands constant optimization of our image, portfolios, profiles, platforms, credit ratings, histories, etc., to the point that we become our own products. So “now the illusion prevails that every person—as a project free to fashion him- or herself at will—is capable of unlimited self-production.” We spend our lives selling ourselves, and unlike in the factory, we do this work under self-supervision and, if we’re not self-monetizing influencers, for free. Self-oppression, or self-slavery, becomes today’s dominant social form. We are approaching the prospect of the fully capitalized human being. 

Here, Han puts his finger on a theme that the social encyclicals, and especially distributists like G. K. Chesterton and Hilaire Belloc, have occasionally broached but never systematically developed. Work, Han points out, is at base concerned with the preservation of bodily life; it is necessary for our survival. In this way, it is intimately connected with the possibility and fear of death. When we are working to acquire the means to life, we are working to push death away, whether we think of it that way or not. The goal of work is the maintenance of what Han, following the Italian philosopher Giorgio Agamben, calls “bare life.”

Han contrasts bare life with other forms of life that have usually been recognized as essential for genuinely human life: art, beauty, literature, philosophy, liturgy, community, the spirit, relationships, and contemplation. These cultural expressions arise not out of a concern for the body or a fear of death but from leisure, celebration, festivity, play, enjoyment, fun, devotion, and love. “As forms of play, festivals…are characterized by an excess, an expression of overflowing life that does not aim at a goal,” Han writes in The Disappearance of Rituals. “This is what lies behind their intensity. They are an intense form of life. In the festival, life relates to itself instead of subordinating itself to exterior purposes.” These forms of life are what the encyclicals call “higher goods,” and Berdyaev and Mounier call “the life of the spirit.” They are not concerned with efficiency, and they are about much more than “mere” biological life and the means necessary to reproduce it. 

They are, you might say, prodigal in the face of death and the body’s requirements. For when we engage in these forms of life, we are often wasteful—and sometimes extravagantly so—of time and materials that could be used to prevent death. Think of the building of our churches or the expenditures of a symphony. In these activities, we are not just staying alive; we are living. But when work becomes totalized, the mundane, mere biological existence, bare life, becomes all-important. It colonizes our minds, becoming the unconscious goal of all we do until we can no longer live in the prodigal sense but only work. 

In these circumstances, work and the accumulation of capital come to seem like a defense, even an antidote, to death. We are under the illusion that if work holds off bodily death by what we get from it, then the more we do of it—the more we apply it to every facet of our lives—the more resources, and hence the more life, we have. “We produce against the feeling of lack,” Han writes in his book Vita Contemplativa. “Capital is a form of survival. Capitalism is nurtured by the illusion that more capital creates more life, increases the capacity to live. But this life is a bare life, a survival.” This logic of totalized work to fend off a totalized fear of death, Han argues, governs our cultural discourse, occupations, and institutions. They concern themselves with the mere maintenance of bodily life through production and consumption. Deriving their legitimacy from the fear of death, they instill that fear in us all the more deeply.

This account both underwrites key insights of the Catholic Worker philosophy of work and extends it, showing the tradition to be more applicable today than ever. Day and Maurin, in concert with the social encyclicals, always stressed that there was a kind of work that is a created good. They even developed a certain spirituality around it. The Catholic Worker promoted the revitalization of small-craft economies, manual labor, and a return to the land, in service of a “functional society” where economic activity is subordinated to those noneconomic “higher” goods of the local community enumerated above. Like Gandhi, Maurin thought that everyone should do at least some manual labor, and alluding to Marx, he wanted the “workers to be scholars and the scholars to be workers.” This kind of work was to be distinguished sharply from the degraded factory work available under industrialism. Day and Maurin positively encouraged people to get out of those jobs. 

Han shows how much more challenging working for higher goods has become today. The transmuted factory of “self-production” usurps ever more of our opportunities to work collectively at a small scale. Without small-scale contributions to a functional economy in service of festivity and worship, we fall short of genuinely human culture and submit ourselves to totalized capitalism.

***

Han also helps us see the way that Catholic Worker theory and practice are related. The most radical critiques of our social order, he shows, come from those who refuse to submit to the demand that we spend our lives trying to get out of life alive. In this way, Day’s and Maurin’s prodigal lives made them walking rejections of the order of totalized work. 

The early Catholic Workers took as their heroes the first Christian communities and set themselves to the literal practice of the Sermon on the Mount. They shared what little they had, embraced and preached voluntary poverty (including recommending it to families), and lived in community with the poor. They had no insurance, no budget, and Day’s financial plan was “another miracle please, St. Joseph.” She lived in close proximity to bodily harm, fights and weapons being commonplace at St. Joseph’s House. And yet, consistent with her pacifism, she placed a strict ban on calling the police. Such laid-back prodigality is a “festive” or “playful” way of life—in stark contrast to the anxious capital accumulation and obsession with health and safety so typical of our age. Han pinpoints exactly what made Day’s life so radical: she refused to try to work her way free of death. 

The totalized factory-society aims not only at limitless production but at total controlby technical, financial, and, as Han argues in Psychopolitics, psychological means. But Catholic Workers, by their precarious, “irresponsible” existence, lived against this totalized work ethic by living out of control. Here is not tightfisted accumulation, but “taking no thought for tomorrow.” Here are not health and security clung to desperately, but, as Day often said, abandonment to divine providence. 

By living outside the frenzy of production and self-production, Day represents a form of what Han calls “the politics of inactivity.” In Vita Contemplativa, he writes:

<blockquote>Capital is the pure form of activity. It is the transcendence that takes hold of the immanence of life and exploits it completely. From life, it separates bare life, life that works. The human being is degraded into an animal laborans. Freedom is exploited, too. According to Marx, free competition is nothing but “the relation of capital to itself as another capital”…. The politics of inactivity [by contrast] liberates the immanence of life from the transcendence that alienates life from itself. Only in inactivity do we become aware of the ground on which we rest.</blockquote>

Inactivity, in this sense, is what distinguishes those noneconomic practices that make life truly human. Catholic Workers’ lives are fundamentally playful and celebratory, heedless of the conventional (factory) wisdom of maximizing control, optimizing efficiency, and living by holding off death. 

Of course, Day’s life simply was her practice of Catholicism, living the age-old but radical precepts of the Gospel. It’s important not to construe her faith, as is sometimes done, as an instrument for reforming the social order or the economy. That would be to reinscribe it within totalized capitalism, to place it in the service of an order in constant retreat from death. Rather than flight from death, the Gospel represents an embrace of death.

Together, Day and Han help us remember that this embrace structures Christianity from top to bottom. In her journals and chronicles of her daily life and travels, Day regularly refers to the martyrs, to the need to put ourselves to death, and to the embrace of the cross itself. With Han’s help we can see that Day’s prodigal practices—voluntary poverty and the sharing of possessions—are intelligible only as part of a community constituted by its liberation from the hegemony of death. The radical precepts of the Sermon on the Mount are just the “economic” application of the way of the cross. The radical forms of economic life Day encouraged are the concrete and quotidian way Christians go about believing in the Resurrection. 

In other words, by being “irresponsible” with her money and her physical safety, Day was refusing the lie that we must try to ensure our lives turn out right by submitting to the current economic order. Her refusal to abide by the dictates of economic efficiency and to let her life be run by “risk” are training in martyrdom. She reminds us that the early Christians were not simply martyred for a “religious belief” detachable from their daily lives; they went to their deaths prepared by an alternative social life that spurned the fear of death. 

Han’s work thus not only demonstrates the continued—and even heightened—relevance of the Catholic Worker’s philosophy of labor for a digital age. He also unearths the intimate connection between radical Christian social practices and the very center of our faith—the Paschal Mystery. If those practices sometimes seem a little too radical for us ordinary Christians, it’s worth recalling that Day herself often pointed out that the way she lived was not for the religious elite, but for everybody. Her own inspiration came from the simple truths Christians share and with which we are marked in our baptism: we have already died, and so we have nothing to lose; we have already risen, and so we can live without fear.  "]]></description>
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<item rdf:about="https://www.yesigiveafig.com/p/part-1-my-life-is-a-lie">
    <title>Part 1: My Life Is a Lie - by Michael W. Green</title>
    <dc:date>2025-11-26T00:20:50+00:00</dc:date>
    <link>https://www.yesigiveafig.com/p/part-1-my-life-is-a-lie</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Real Math of Survival

The official poverty line for a family of four in 2024 is $31,200. The median household income is roughly $80,000. We have been told, implicitly, that a family earning $80,000 is doing fine—safely above poverty, solidly middle class, perhaps comfortable.

But if Orshansky’s crisis threshold were calculated today using her own methodology, that $80,000 family would be living in deep poverty.

I wanted to see what would happen if I ignored the official stats and simply calculated the cost of existing. I built a Basic Needs budget for a family of four (two earners, two kids). No vacations, no Netflix, no luxury. Just the “Participation Tickets” required to hold a job and raise kids in 2024.

Using conservative, national-average data:

Childcare: $32,773

Housing: $23,267

Food: $14,717

Transportation: $14,828

Healthcare: $10,567

Other essentials: $21,857

Required net income: $118,009

Add federal, state, and FICA taxes of roughly $18,500, and you arrive at a required gross income of $136,500.

This is Orshansky’s “too little” threshold, updated honestly. This is the floor.

The single largest line item isn’t housing. It’s childcare: $32,773.

This is the trap. To reach the median household income of $80,000, most families require two earners. But the moment you add the second earner to chase that income, you trigger the childcare expense.

If one parent stays home, the income drops to $40,000 or $50,000—well below what’s needed to survive. If both parents work to hit $100,000, they hand over $32,000 to a daycare center.

The second earner isn’t working for a vacation or a boat. The second earner is working to pay the stranger watching their children so they can go to work and clear $1-2K extra a month. It’s a closed loop."

...

"The Hedonic “Lie”: Why a Phone Costs $200, Not $58

Economists will look at my $140,000 figure and scream about “hedonic adjustments.” Heck, I will scream at you about them. They are valid attempts to measure the improvement in quality that we honestly value.

I will tell you that comparing 1955 to 2024 is unfair because cars today have airbags, homes have air conditioning, and phones are supercomputers. I will argue that because the quality of the good improved, the real price dropped.

And I would be making a category error. We are not calculating the price of luxury. We are calculating the price of participation.

To function in 1955 society—to have a job, call a doctor, and be a citizen—you needed a telephone line. That “Participation Ticket” cost $5 a month.

Adjusted for standard inflation, that $5 should be $58 today.

But you cannot run a household in 2024 on a $58 landline. To function today—to factor authenticate your bank account, to answer work emails, to check your child’s school portal (which is now digital-only)—you need a smartphone plan and home broadband.

The cost of that “Participation Ticket” for a family of four is not $58. It’s $200 a month.

The economists say, “But look at the computing power you get!”

I say, “Look at the computing power I need!”

The utility I’m buying is “connection to the economy.” The price of that utility didn’t just keep pace with inflation; it tripled relative to it.

I ran this “Participation Audit” across the entire 1955 budget. I didn’t ask “is the car better?” I asked “what does it cost to get to work?”

Healthcare: In 1955, Blue Cross family coverage was roughly $10/month ($115 in today’s dollars). Today, the average family premium is over $1,600/month. That’s 14x inflation.

Taxes (FICA): In 1955, the Social Security tax was 2.0% on the first $4,200 of income. The maximum annual contribution was $84. Adjusted for inflation, that’s about $960 a year. Today, a family earning the median $80,000 pays over $6,100. That’s 6x inflation.

Childcare: In 1955, this cost was zero because the economy supported a single-earner model. Today, it’s $32,000. That’s an infinite increase in the cost of participation.

The only thing that actually tracked official CPI was… food. Everything else—the inescapable fees required to hold a job, stay healthy, and raise children—inflated at multiples of the official rate when considered on a participation basis. YES, these goods and services are BETTER. I would not trade my 65” 4K TV mounted flat on the wall for a 25” CRT dominating my living room; but I don’t have a choice, either.

The Valley of Death: Why $100,000 Is the New Poor

Once I established that $136,500 is the real break-even point, I ran the numbers on what happens to a family climbing the ladder toward that number.

What I found explains the “vibes” of the economy better than any CPI print.

Our entire safety net is designed to catch people at the very bottom, but it sets a trap for anyone trying to climb out. As income rises from $40,000 to $100,000, benefits disappear faster than wages increase.

I call this The Valley of Death.

Let’s look at the transition for a family in New Jersey:

1. The View from $35,000 (The “Official” Poor)

At this income, the family is struggling, but the state provides a floor. They qualify for Medicaid (free healthcare). They receive SNAP (food stamps). They receive heavy childcare subsidies. Their deficits are real, but capped.

2. The Cliff at $45,000 (The Healthcare Trap)

The family earns a $10,000 raise. Good news? No. At this level, the parents lose Medicaid eligibility. Suddenly, they must pay premiums and deductibles.

• Income Gain: +$10,000
• Expense Increase: +$10,567
• Net Result: They are poorer than before. The effective tax on this mobility is over 100%.

3. The Cliff at $65,000 (The Childcare Trap)

This is the breaker. The family works harder. They get promoted to $65,000. They are now solidly “Working Class.”

But at roughly this level, childcare subsidies vanish. They must now pay the full market rate for daycare.

• Income Gain: +$20,000 (from $45k)
• Expense Increase: +$28,000 (jumping from co-pays to full tuition)
• Net Result: Total collapse.

When you run the net-income numbers, a family earning $100,000 is effectively in a worse monthly financial position than a family earning $40,000.

At $40,000, you are drowning, but the state gives you a life vest. At $100,000, you are drowning, but the state says you are a “high earner” and ties an anchor to your ankle called “Market Price.”

In option terms, the government has sold a call option to the poor, but they’ve rigged the gamma. As you move “closer to the money” (self-sufficiency), the delta collapses. For every dollar of effort you put in, the system confiscates 70 to 100 cents.

No rational trader would take that trade. Yet we wonder why labor force participation lags. It’s not a mystery. It’s math.

The Physics of Ruin: The Phase Change

The most dangerous lie of modern economics is “Mean Reversion.” Economists assume that if a family falls into debt or bankruptcy, they can simply save their way back to the average.

They are confusing Volatility with Ruin.

Falling below the line isn’t like cooling water; it’s like freezing it. It is a Phase Change.

When a family hits the barrier—eviction, bankruptcy, or default—they don’t just have “less money.” They become Economically Inert.

• They are barred from the credit system (often for 7–10 years).
• They are barred from the prime rental market (landlord screens).
• They are barred from employment in sensitive sectors.

In physics, it takes massive “Latent Heat” to turn ice back into water. In economics, the energy required to reverse a bankruptcy is exponentially higher than the energy required to pay a bill.

The $140,000 line matters because it is the buffer against this Phase Change. If you are earning $80,000 with $79,000 in fixed costs, you are not stable. You are super-cooled water. One shock—a transmission failure, a broken arm—and you freeze instantly.

The Lockdown Arbitrage: Proof of Concept

If you need proof that the cost of participating, the cost of working, is the primary driver of this fragility, look at the Covid lockdowns.

In April 2020, the US personal savings rate hit a historic 33%. Economists attributed this to stimulus checks. But the math tells a different story.

During lockdown, the “Valley of Death” was temporarily filled.

• Childcare ($32k): Suspended. Kids were home.
• Commuting ($15k): Suspended.
• Work Lunches/Clothes ($5k): Suspended.

For a median family, the “Cost of Participation” in the economy is roughly $50,000 a year. When the economy stopped, that tax was repealed. Families earning $80,000 suddenly felt rich—not because they earned more, but because the leak in the bucket was plugged. For many, income actually rose thanks to the $600/week unemployment boost. But even for those whose income stayed flat, they felt rich because many costs were avoided.

When the world reopened, the costs returned, but now inflated by 20%. The rage we feel today is the hangover from that brief moment where the American Option was momentarily back in the money. Those with formal training in economics have dismissed these concerns, by and large. “Inflation” is the rate of change in the price level; these poor, deluded souls were outraged at the price LEVEL. Tut, tut… can’t have deflation now, can we? We promise you will like THAT even less.

But the price level does mean something, too. If you are below the ACTUAL poverty line, you are suffering constant deprivation; and a higher price level means you get even less in aggregate.

The Politics of Drowning

You load sixteen tons, what do you get?
Another day older and deeper in debt
Saint Peter, don’t you call me, ‘cause I can’t go
I owe my soul to the company store — Merle Travis, 1946

This mathematical valley explains the rage we see in the American electorate, specifically the animosity the “working poor” (the middle class) feel toward the “actual poor” and immigrants.

Economists and politicians look at this anger and call it racism, or lack of empathy. They are missing the mechanism.

Altruism is a function of surplus. It is easy to be charitable when you have excess capacity. It is impossible to be charitable when you are fighting for the last bruised banana.

The family earning $65,000—the family that just lost their subsidies and is paying $32,000 for daycare and $12,000 for healthcare deductibles—is hyper-aware of the family earning $30,000 and getting subsidized food, rent, childcare, and healthcare.

They see the neighbor at the grocery store using an EBT card while they put items back on the shelf. They see the immigrant family receiving emergency housing support while they face eviction.

They are not seeing “poverty.” They are seeing people getting for free the exact things that they are working 60 hours a week to barely afford. And even worse, even if THEY don’t see these things first hand… they are being shown them:

The anger isn’t about the goods. It’s about the breach of contract. The American Deal was that Effort ~ Security. Effort brought your Hope strike closer. But because the real poverty line is $140,000, effort no longer yields security or progress; it brings risk, exhaustion, and debt.

When you are drowning, and you see the lifeguard throw a life vest to the person treading water next to you—a person who isn’t swimming as hard as you are—you don’t feel happiness for them. You feel a homicidal rage at the lifeguard.

We have created a system where the only way to survive is to be destitute enough to qualify for aid, or rich enough to ignore the cost. Everyone in the middle is being cannibalized. The rich know this… and they are increasingly opting out of the shared spaces:

The Optical Illusion of Prosperity

If you need visual proof of this benchmark error, look at the charts that economists love to share on social media to prove that “vibes” are wrong and the economy is great.

You’ve likely seen this chart. It shows that the American middle class is shrinking not because people are getting poorer, but because they’re “moving up” into the $150,000+ bracket.

The economists look at this and cheer. “Look!” they say. “In 1967, only 5% of families made over $150,000 (adjusted for inflation). Now, 34% do! We are a nation of rising aristocrats.”

[chart]

But look at that chart through the lens of the real poverty line.

If the cost of basic self-sufficiency for a family of four—housing, childcare, healthcare, transportation—is $140,000, then that top light-blue tier isn’t “Upper Class.”

It’s the Survival Line.

This chart doesn’t show that 34% of Americans are rich. It shows that only 34% of Americans have managed to escape deprivation. It shows that the “Middle Class” (the dark blue section between $50,000 and $150,000)—roughly 45% of the country—is actually the Working Poor. These are the families earning enough to lose their benefits but not enough to pay for childcare and rent. They are the ones trapped in the Valley of Death.

But the commentary tells us something different"

...

"So that’s the trap. The real poverty line—the threshold where a family can afford housing, healthcare, childcare, and transportation without relying on means-tested benefits—isn’t $31,200.

It’s ~$140,000.

Most of my readers will have cleared this threshold. My parents never really did, but I was born lucky — brains, beauty (in the eye of the beholder admittedly), height (it really does help), parents that encouraged and sacrificed for education (even as the stress of those sacrifices eventually drove my mother clinically insane), and an American citizenship. But most of my readers are now seeing this trap for their children.

And the system is designed to prevent them from escaping. Every dollar you earn climbing from $40,000 to $100,000 triggers benefit losses that exceed your income gains. You are literally poorer for working harder.

The economists will tell you this is fine because you’re building wealth. Your 401(k) is growing. Your home equity is rising. You’re richer than you feel.

Next week, I’ll show you why that’s wrong. And THEN we can start the discussion of how to rebuild. Because we can.

The wealth you’re counting on—the retirement accounts, the home equity, the “nest egg” that’s supposed to make this all worthwhile—is just as fake as the poverty line. But the humans behind that wealth are real. And they are amazing."]]></description>
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<item rdf:about="https://www.thedial.world/articles/news/ireland-us-tech-meta-google-apple">
    <title>What US Tech Did to Ireland — The Dial</title>
    <dc:date>2025-11-22T00:26:31+00:00</dc:date>
    <link>https://www.thedial.world/articles/news/ireland-us-tech-meta-google-apple</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The country is alarmingly reliant on Meta, Google and Apple."]]></description>
<dc:subject>ireland economics meta facebook google apple inequality jessicatraynor society labor work survival workforce bigtech taxavoidance taxevasion taxes taxation banking finance housing rent dublin technology corporations corporatism eu policy politics</dc:subject>
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<item rdf:about="https://www.koozarch.com/columns/sonic-kinships-5-violeta-parra-por-la-maanita-1961">
    <title>Sonic Kinships #5. Violeta Parra, Por la mañanita (1961) – KoozArch</title>
    <dc:date>2025-11-16T21:34:44+00:00</dc:date>
    <link>https://www.koozarch.com/columns/sonic-kinships-5-violeta-parra-por-la-maanita-1961</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Violeta Parra’s recording of the Chilean folk song ‘Por la mañanita,’ was not released during her lifetime, yet since its posthumous release, hers has swelled to become the definitive version. In the penultimate column of Ivan L Munuera’s series Sonic Kinships, he pays tribute to the political resonance of Parra’s voice, its emotion raw against Allende’s vision of technocratic socialism that followed her death."

...

"You can listen to ‘Por La Mañanita’ and the rest of the Sonic Kinships soundtrack here https://open.spotify.com/playlist/1VN82IJHfhN52qBdJbDGXW

Track 05, Violeta Parra, Por la mañanita (1961)

Violeta Parra was never just a singer. She built structures. Songs where people could gather, where solidarity could live. Through her Peña de los Parra, she created a community arts center where students, workers, and Indigenous musicians gathered to reclaim Chile’s folk traditions. This was an insurgent pedagogy. By placing Mapuche and other Indigenous voices at the heart of Chile’s identity, Parra confronted the silences of colonial erasure and neoliberal destruction. Her verses braided grief, activism, and love, ensuring that song could be a practice of collective survival. “Por la mañanita” is an everyday hymn — of mornings and awakenings, but also of vigilance and endurance.

The Chile that Parra sang into being was also the Chile of Salvador Allende that came after her death: socialism by transparency. One of its most daring projects was Cybersyn, or Proyecto Synco, a cybernetic network of telex machines, predictive software, and the Opsroom — a futuristic control centre designed by Stafford Beer, Jorge Barrientos, Gui Bonsiepe, Pepa Foncea, and Lucia Wormald among an extensive team of architects, engineers, and designers. Its aim was audacious: to make socialism efficient, adaptive, and accountable. Open to the whole population of Chile. Architecture here was political science. As Pedro Ignacio Alonso, Hugo Palmarola, and Eden Medina have shown, Cybersyn was not simply technology but scenography: hexagonal chairs arranged in a circle, information screens surrounding their users, a stage where knowledge was shared rather than hoarded. Accountability was performed spatially. To sit in the Opsroom was to inhabit an architecture that refused secrecy; one where flows of production, shortages, and worker reports became visible and actionable. Cybersyn, like the lives of Allende and thousands of Chileans, was cut short by the brutal regime of the dictator Augusto Pinochet, under neocolonial extractive powers that wanted to maintain and even accelerate the dispossession of the country.

But Parra’s song and Cybersyn’s design still pulsates, drawing one to the same challenge: how to dismantle opacity. The song illuminated what the previous and later governments tried to repress — memory, grief, dispossession. Cybernetics illuminated what capitalism would hide — data, flows, the collective pulse of production. Both enacted forms of accountability, through melody and through coding. Yet, as Marina Otero has argued, infrastructures of data are never innocent. Today’s data centres mourn not only the information they guard but also the bodies, ecologies, and energies consumed in their upkeep. Technology is extractive, fed by cobalt mines, rare earth minerals, and precarious labour. Cybersyn’s optimism, read against this horizon, reveals the double edge of data: its emancipatory promise and its material violence. To build a nervous system for society is also to expose the fragility and exploitation on which it depends.

This reckoning with technological infrastructures continued in Inteligencias Reflexivas, curated by Serena Dambrosio, Nicolás Díaz Bejarano, and Linda Schilling Cuéllar. Their project reframed artificial intelligence not as disembodied or immaterial, but as rooted in ecologies of extraction, cultural memory, and social struggle. It argues that intelligence — whether folk, cybernetic, or artificial — is always situated, collective, and entangled with relations of care and exploitation. In dialogue with Parra’s insurgent pedagogy and Cybersyn’s scenography, Inteligencias Reflexivas insists that to speak of intelligence is also to speak of accountability and mourning.

As in Octavia Butler’s Bloodchild, intimacy can be symbiosis, even to the point of parasitism: to survive, bodies must surrender autonomy and share vulnerability. Parra’s music, Cybersyn’s architecture, Otero’s reflections on data mourning, and the Inteligencias Reflexivas pavilion: all of these resonate in a similar key. They suggest that survival depends on porosity, on opening to others, on acknowledging dependence rather than denying it. “Por la mañanita” reminds us that mornings begin with exposure, with light falling across bodies. Cybersyn made Chile’s industrial body porous, visible, accountable; Otero reminds us that the infrastructures we inherit today are entangled with mourning, their very functioning haunted by the exhaustion of the earth; and Inteligencias Reflexivas reframes intelligence itself as a situated, fragile practice. They insist that accountability means not just making flows visible but reckoning with the cost of keeping them alive. To design is always to decide what becomes visible, what remains opaque, and what is sacrificed along the way.

[images: Albumn cover of Toda Violeta Parra: El folklore de Chile vol. VIII by Violeta Parra]

Tracklist: You can listen to the songs accompanying this column below and the complete Sonic Kinships soundtrack here https://open.spotify.com/playlist/1VN82IJHfhN52qBdJbDGXW

Por la mañanita, Violeta Parra
https://open.spotify.com/track/1Dq77dkp5HGVkscqbTQciq

El apagón, Bad Bunny
https://open.spotify.com/track/0UvZcEfpzVyx47QsRbjyBz

Puro Teatro, La Lupe
https://open.spotify.com/track/3Ov5KuLiPEqYMluzZTmS2M

Bio

Ivan L. Munuera is a New York-based scholar, critic, and curator working at the intersection of culture, technology, politics, and bodily practices in the modern period and on the global stage. He is an Assistant Professor at Bard College; his research has been generously sponsored by the Princeton Institute for International and Regional Studies and the Canadian Centre for Architecture. In 2020, Munuera was awarded the Harold W. Dodds Fellowship at Princeton University. Munuera has presented his work at various conferences and academic forums, from the Society of Architectural Historians and the European Architectural History Network to Columbia GSAPP, Princeton University, Het Nieuwe Instituut, CIVA Brussels and ETSAM, among many others. He has also published widely, from the Journal for Architectural Education (JAE), The Architect’s Newspaper to Log and e-flux."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=KLq-WE157NQ">
    <title>The Anarchist Ethics of Ricardo Flores Magón - YouTube</title>
    <dc:date>2025-10-03T04:16:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=KLq-WE157NQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Conversations on Anarres, we talk with Dr. Sergio Gallegos, who teaches philosophy at the John Jay College of Criminal Justice for the City University of New York, about the anarchist ethics of Ricardo Flores Magón.  

A key figure in the development of the Mexican Revolution of 1910, Flores Magón was deeply inspired by anarchist thought and worked to organize workers on both sides of the Mexican/U.S. border.  He fled from Mexico into the United States during the revolution and inspired labor struggles among Mexican American workers.  Flores Magón died in a US prison in 1921.

Gallegos focuses his work on the ethical theory of Flores Magón, which we reconstructs from numerous sources, including Flores Magón's political writing, journalism, and plays.  Gallegos argues that Flores Magón offers a unique ethical outlook that urges us to take action against poverty and pervasive structural inequality that robs the majority of people of liberty.  He believes that these ethical lessons have a lot to tell us about how to frame social movements today."]]></description>
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<item rdf:about="https://www.theredhandfiles.com/where-do-youstand/">
    <title>Nick Cave - The Red Hand Files - Issue #337- I’ve had several disagreements with friends about where you stand on things. Where do you…stand? : The Red Hand Files</title>
    <dc:date>2025-10-01T16:28:47+00:00</dc:date>
    <link>https://www.theredhandfiles.com/where-do-youstand/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Go straight to my note below. Fuck, Nick Cave. This is complete weasel talk coming from him given his actions.]

"I’m not entirely sure where I stand on anything these days. As the ground shifts and slides beneath us, and the world hardens around its particular views, I become increasingly uncertain and less self-assured. I am neither on the left nor on the right, finding both sides, as they mainly present themselves, indefensible and unrecognisable. I am essentially a liberal-leaning, spiritual conservative with a small ‘c’, which, to me, isn’t a political stance, rather it is a matter of temperament. I have a devotional nature, and I see the world as broken but beautiful, believing that it is our urgent and moral duty to repair it where we can and not to cause further harm, or worse, wilfully usher in its destruction. I think we consist of more than mere atoms crashing into each other, and that we are, instead, beings of vast potential, placed on this earth for a reason – to magnify, as best we can, that which is beautiful and true.  I believe we have an obligation to assist those who are genuinely marginalised, oppressed, or sorrowful in a way that is helpful and constructive and not to exploit their suffering for our own professional advancement or personal survival. I have an acute and well-earned understanding of the nature of loss and know in my bones how easy it is for something to break, and how difficult it is to put it back together. Therefore, I am cautious with the world and try to treat all its inhabitants with care.

I am comfortable with doubt and am constitutionally resistant to moral certainty, herd mentality and dogma. I am disturbed on a fundamental level by the self-serving, toddler politics of some of my counterparts – I do not believe that silence is violence, complicity, or a lack of courage, but rather that silence is often the preferred option when one does not know what they are talking about, or is doubtful, or conflicted – which, for me, is most of the time. I am mainly at ease with not knowing and find this a spiritually and creatively dynamic position. I believe that there are times when it is almost a sacred duty to shut the fuck up."

[NOTE: I agree with this post, but for one line* given the timing. Silence after two years is more willful ignorance than not knowing. There is nothing to be conflicted about when it comes to genocide. That line at this time seems like a cop-out. UPDATE: Also, fuck Nick Cave who has performed in Israel during the genocide and has also proclaimed his "abiding love" for Israel since too. https://www.jpost.com/international/article-817074 + https://www.aljazeera.com/opinions/2024/3/16/play-in-israel-just-dont-pretend-you-didnt-know And he's been doing this shit for years. https://www.tabletmag.com/sections/news/articles/nick-cave-to-roger-waters-youre-the-reason-im-playing-israel + https://www.theguardian.com/music/2018/dec/11/nick-cave-cultural-boycott-israel-brian-eno Yeah, fuck that genocide apologist who is masquerading as some sort of enlightened Jesus follower.

What an asshole. https://mondoweiss.net/2017/11/music-lesson-palestine/] 

* "I do not believe that silence is violence, complicity, or a lack of courage, but rather that silence is often the preferred option when one does not know what they are talking about, or is doubtful, or conflicted"

via:
https://social.ayjay.org/2025/10/01/my-buddy-austin-kleon-texted.html ]]]></description>
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    <title>Siege to Genocide: Gaza’s history from 2005–2025 | Muhammad Shehada | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-08-23T18:02:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HtHCT2AHWeE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Muhammad Shehada grew up in Gaza during two decades of blockade and repeated wars. His father died after being denied medical treatment outside the Strip — one of countless lives lost to Israel’s permit system.

Now a journalist and analyst, Shehada joins UNAPOLOGETIC to trace Gaza’s story from 2005 to 2025 — years that saw the removal of Israeli settlers, the imposition of siege, and the shift from Apache helicopters to F-16 bombardments, culminating in genocide.

The conversation covers Hamas’s attempt to reach a political settlement  that was rejected by Israel after its election victory, Israel’s role in fuelling a Palestinian civil war, daily life under siege, and the repeated wars waged under Israel's “mowing the lawn” doctrine.

Shehada also reflects on the short period of relief when Egypt opened the Rafah crossing under President Morsi, the tunnelling economy and its risks, Israel’s policy of maiming protesters during the Great March of Return, the events of 7 October, and Israel’s ongoing 22-month assault on Gaza — alongside the silence and complicity of world leaders, media and policymakers.

Chapters
0:00 Intro
1:12 Childhood at checkpoints
2:14 Father’s illness, no permits
8:32 Gaza becomes a cage
12:45 Rooftops and football
16:14 Ramadan in blackout nights
21:10 First airstrike remembered
25:33 Bread during shortages
31:56 Sister hides from bombs
39:12 Gaza’s soundscape
41:15 Hamas olive branch
43:05 Civil war and siege
49:42 From Apaches to jets
52:18 Rafah gates open
53:45 Tunnels and celebrations
54:44 Storytelling as survival
59:12 Freedom beyond checkpoints
1:00:22 Great March of Return
1:04:15 “Mowing the lawn” wars
1:09:12 Gaza’s wars recapped
1:20:42 Dream of return
1:24:14 Keys and identity
1:29:50 Journalism as resistance
1:32:11 Complicity
1:33:00 Media bias and narratives
1:45:00 Regional politics and siege
1:59:00 Youth, hope and memory
2:12:00 Closing reflections"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=IcTmBDvuzdQ">
    <title>The Book of Genocide: The Bible and settler colonialism with Justin Podur - YouTube</title>
    <dc:date>2025-08-21T20:23:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IcTmBDvuzdQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["TRN Podcast host Nick Estes in conversation with Justin Podur from The Anti Empire Project.  We look forward to your questions and comments! As always, patrons of Red Media will get priority."

[also here:
https://www.youtube.com/watch?v=nYA9sVvjyvw ]
]]></description>
<dc:subject>justinpodur nickestes rednation settlercolonialism bible 2025 zionism protestantism christianity ilanpappé nationalism ethnonationalism archaeology history anthropology war warfare pupose theodorherzl davidben-gurion colonialism colonization settlers bookofjoshua conquest nakba amalek religion whitesupremacy imperialism frontier ethniccleansing rightofreturn palestine gaza israel rachelhavrelock occupation displacement dispossession policy politics justification oldtestament torah nationbuilding geography ancientgreece ancientrome scientificracism racism classics education joshua moses yakovrabkin land landback thomasjefferson us ze'everlich zeeverlich indigeneity indigenous mormons mormonism mexico nahua robertallenwarrior marxism resistance survival promisedland israelshahak talmud judaism philipjenkins genocide justice progressive progressivism china spirituality acquiescence solidarity bezalelsmotrich benjaminnetanyahu kabbalah faith belief science earth life living humans humanism caitlinjohnstone has</dc:subject>
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    <title>What They Carry, What We Ignore: Stories From My Students | by Jesse MacKinnon | Medium</title>
    <dc:date>2025-08-20T17:58:48+00:00</dc:date>
    <link>https://medium.com/@mackinnon.jesse/what-they-carry-what-we-ignore-stories-from-my-students-6dabf0e112b6</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Another version here:
https://oaklandside.org/2025/08/18/teacher-deep-east-oakland-students-experts-how-power-works/ ]]]></description>
<dc:subject>via:javierarbona jessemackinnon 2025 us oakland eastoakland education hope fear resistance community mutualaid children youth stability safety inequality inequity money survival creativity ambition understanding hustle justice injustice socialjustice society freedom government governance</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=L5QyBl85u1I">
    <title>Is the economy causing a mental health crisis? - YouTube</title>
    <dc:date>2025-08-17T22:01:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L5QyBl85u1I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Worsening mental health outcomes are often spoken about as if they are the fault of the individual, but is insecure mental health a natural outcome of an insecure economy?

And does the feedback work both ways - insecure economies cause people to be scared, easily manipulated, and individualistic, which prevents ordinary people from uniting and fighting back as a class?

Also a little on my own historical struggles with the economy and mental health, both in the past and now.

"In a mad world, only the mad are sane"  ~ Akira Kurosawa

Take care of yourselves and each other

xx

––––––

00:00 Introduction 
03:31 How mental health is affected by the economy 
04:55 My argument in less than 1 minute 
06:15 Mental health is a symptom of something bigger
09:50 Why deteriorating mental health makes political action so hard 
16:00 More and more people know collapse is coming
20:13 Hard work no longer pays
22:24 Personal struggles
25:09 What can we do?
30:17 Why it's so urgent"]]></description>
<dc:subject>garystevenson 2025 collapse society inequality mentalhealth economics economy uk us individualism class akirakurosawa politics struggle despair helplessness eattherich avoidance money capitalism malaise aldoushuxley slavery servitude poverty survival precarity insecurity work labor margaretthatcher ronaldreagan reaganism thatcherism competition hungergames organizing detachment albertcamus camus theplague security desperation</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=euahMnkSDiw">
    <title>Overthinking Why Dive Watches Are All the Same - YouTube</title>
    <dc:date>2025-07-30T22:49:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=euahMnkSDiw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You’ve seen it before — the rotating bezel, the luminous dial, the rugged steel case. Whether it’s a Rolex Submariner, a Seiko SKX, or a $200 homage, the dive watch has become one of the most iconic and instantly recognizable objects in modern design.

But how did we get here? Why does every dive watch — from luxury icons to affordable beaters — follow the same visual formula? And what does that say about us, about design, and about the myths we choose to wear?

In this video, we explore:

The history of the dive watch, from military tool to cultural icon

The aesthetic convergence that shaped its design language

The brands that dared to challenge the mold — and why most didn’t stick

How semiotics, philosophy, and social media help explain the sameness

And what the future might hold for one of horology’s most enduring forms

This isn’t just about watches. It’s about tradition, identity, nostalgia — and the power of design to become myth.

👇 Chapters
00:00 - Intro
00:58 - Origins
03:20 - Formula
05:16 - Rulebreakers
07:37 - Form follows function
09:31 - Design conservatism 
11:29 - Social media
13:26 - Progress
15:12 - The future"]]></description>
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<item rdf:about="https://www.theguardian.com/news/2025/jun/03/mrbeast-jimmy-donaldson-youtube-videos-star">
    <title>‘The Mozart of the attention economy’: why MrBeast is the world’s biggest YouTube star | YouTube | The Guardian</title>
    <dc:date>2025-07-09T22:54:06+00:00</dc:date>
    <link>https://www.theguardian.com/news/2025/jun/03/mrbeast-jimmy-donaldson-youtube-videos-star</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Donaldson’s forays into philanthropy – or philanthropy-themed YouTube content – have, in recent years, caused sporadic outbreaks of public controversy. The earliest of these was called Giving a Random Homeless Man $10,000: a simple video, featuring none of the hallmark hyperactive editing or blaring narration. Donaldson just walks up to a homeless man in Greenville, and gives him an envelope containing $10,000. The video was not a massive success by MrBeast standards, but it got a strong enough positive reaction to suggest that using the channel’s earnings to give away large sums of money was a way of both doing something positive and producing more – and more lucrative – content.

There followed a series of videos in which Donaldson enacted vaguely absurdist forms of philanthropy – picking up an Uber customer in a brand new Lamborghini, say, and then just giving it to him. Despite the slightly troubling way in which they made a spectacle of entirely arbitrary largesse – of Donaldson himself as part gameshow host, part trickster god, indulging in a little light wealth redistribution for the folks at home – the videos were hard to dislike. They were hard to dislike for the same reason Donaldson himself is hard to dislike: they were driven by a childlike, ungainly benevolence.

In 2023, this run of philanthropic content culminated in a video entitled 1,000 Blind People See for the First Time, in which Donaldson paid for 1,000 people to be given a very straightforward medical treatment curing them of severe visual impairment. The video wasn’t controversial because Donaldson paid no attention to the structural injustice of these people not having been provided with this basic procedure by their government (the video makes clear that blind people from all over the world were cured, though it focuses pretty much exclusively on Americans). The controversy centred almost entirely around the way in which the curing of 1,000 blind people was approached as raw material for light entertainment.

The thing I personally find most troubling about the video is the jarring opposition of its style and content. The whole thing is characterised by a manic, attention-hustling showmanship, and a refusal to grant viewers a moment’s respite in which we might contemplate the experience of the cured or the wider social implications. As with something like I Survived the 5 Deadliest Places on Earth, it bypasses any kind of narrative setup and goes straight for the emotional payoff. We learn almost nothing about any of the people whose blindness is cured, other than that they once were blind but now they see. We can be confident that they are poor – why else would their condition have remained untreated? – but we are left to intuit this. In most cases, we are not even given their names.

Of course, there are only so many formerly blind people you can watch being given the gift of sight before it starts getting a little samey. But Donaldson has, of course, anticipated this problem, and the video keeps your dopamine transmitters operating at full capacity. Moments after the bandages have been removed from one woman’s face, the first sight she is met with is Donaldson standing before her in surgical scrubs, presenting her with an open briefcase containing $10,000. Another patient, who we learn had to leave his job as a cashier because he couldn’t see the money he was handling, has his bandages removed, and is told to read an eye chart; it says “YOU JUST WON $10,000”.

At the bottom of the screen, there is a counter that flips upward with the rising number of cured. It is, essentially, a score counter, as though Donaldson were keeping track of the points he’s racking up in a video game. And this seems to me to gesture towards what is troubling about the 1,000 Blind People video in particular, and Donaldson’s project more generally: the way in which his content treats people – contestants in his competitions, beneficiaries of his philanthropy – as mere elements in a larger game he is playing, the object of which is maximum viewer-stimulation, maximum attention, maximum numbers. “At their core, the premise of most MrBeast videos is that numbers with lots of zeros are impressive,” as the US writer Max Read put it in an excellent essay exploring the controversy around the blindness video. “One blind person seeing for the first time isn’t cool. You know what’s cool? One thousand blind people seeing for the first time.”

Donaldson’s acts of charity are bestowed, randomly, upon people who are themselves explicitly presented as “random”; their lurid arbitrariness illuminates the arbitrariness of charity per se. (Just £1 could cure this child of this condition; but why this child, in this place, and why this condition?) As far as he’s come from posting Minecraft playthroughs, consuming his work still feels, in some sense, like watching a guy play video games. Even the videos in which he himself is not a central protagonist, where huge numbers of people compete against each other for even huger amounts of money, it’s as though Donaldson is designing and playing some kind of strategy game. He constructs a world, and a set of rules to govern it; he populates it with semi-autonomous people – mostly anonymous and interchangeable – and watches the unfolding consequences of their moral and strategic choices.

Donaldson is not himself a political figure. He doesn’t tend to weigh in on party-political questions, or express much interest in them. But there is a politics to his content. It reflects a world in which people are isolated and helpless, subjects of vast and inhuman economic mechanisms. People spending months alone in supermarkets; standing in large circles for as long as they can endure it; competing for private islands, houses, deliverance from their personal financial torments. People in states of gruelling seclusion; people in vast and impersonal crowds, pitted against one another in a Hobbesian gameshow of all against all.

Loneliness, survival, isolation, and the divine intervention of an unimaginably wealthy and famous man: there is a politics to all this, all right, and it is the politics of our time. In its themes and preoccupations, its insistent motifs of financial precarity and arbitrary deliverance – its Lamborghinis and its private islands and its vast pyramids of cash – the oeuvre of MrBeast is like nothing so much as the dream of an entire culture. Donaldson might not be the genius we need, or the genius we want, but he may be the genius we deserve."]]></description>
<dc:subject>mrbeast attention attentioneconomy youtube philanthropicindustrialcomplex philanthropy charity charitableindustrialcomplex business psychology money marketing virality 2025 jimmydonaldson algorithms internet culture society excess politics precarity survival isolation loneliness wealth economics morality ethics</dc:subject>
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<item rdf:about="https://organizingmythoughts.org/traitors-to-the-earth-fascism-christian-nationalism-and-the-tech-elite/">
    <title>Traitors to the Earth: Fascism, Christian Nationalism, and the Tech Elite</title>
    <dc:date>2025-06-26T21:13:55+00:00</dc:date>
    <link>https://organizingmythoughts.org/traitors-to-the-earth-fascism-christian-nationalism-and-the-tech-elite/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“They understand that what they’re doing is devastating, and they’re doing it anyway,” says Astra Taylor."

[Also here:
https://truthout.org/audio/traitors-to-the-earth-fascism-christian-nationalism-and-the-tech-elite/ ]]]></description>
<dc:subject>kellyhayes astrataylor tech technology cruelty nationalism christianity fascism surveillance immigration technofeudalism christiannationalism bullies naomiklein ice donaldtrump losangeles resistance protest protests democracy debtcollective solidarity organizing peterthiel tescreal siliconvalley umbertoeco nostalgia longtermism singularity networkstate elonmusk christianzionism zionism mars survival climate climatechange globalwarming freedomcities us politics émiletorres artificialintelligence agi artificialgeneralintelligence ai hitler rhetoric markzuckerberg jdvance catholicism paypalmafia gretathunberg empathy cecot palestine gaza genocide ethniccleansing rfkjr robertkennedyjr compassionateconservatism georgewbush maha maga freedomcity próspera honduras juanorlandohernández roatán alberthirschman adolfhitler democrats curtisyarvin darkenlightenment dictatorship authoritarianism society brianmerchant theovon rightwing farright survivalism philosophy oligarchy billionaires meta facebook whitesup</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=3fCJc8XqNYc">
    <title>Georges Bataille’s 'On Nietzsche': War, Chance, and the Collapse of Meaning with Stuart Kendall - YouTube</title>
    <dc:date>2025-06-21T23:48:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3fCJc8XqNYc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to write philosophy in a time of catastrophe? In this episode, we’re joined once again by Stuart Kendall to explore Georges Bataille’s On Nietzsche, a fragmented, intimate, and disorienting text written in the final years of World War II. We examine how Nietzsche becomes not just a philosophical reference but a companion for Bataille—a figure through whom Bataille grapples with sovereignty, death, and the limits of knowledge. From Sartre’s accusations of mysticism to the will to chance as a response to fascism and nuclear horror, we trace how On Nietzsche opens up an ethics of risk, uselessness, and survival."]]></description>
<dc:subject>2025 acidhorizon nietzsche stuardkendall georgesbataille philosophy sartre mysticism fascism risk uselessness survival nihilism life living howwelive sovereignty death knowledge will freewilll chance risktaking catastrophe ww2 wwii ethics jean-paulsartre</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zFut8TpA-IQ">
    <title>Memoria antifranquista y libertaria | AL LÍO - YouTube</title>
    <dc:date>2025-06-16T05:05:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zFut8TpA-IQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["50 años después de la muerte del dictador Francisco Franco, ¿hasta qué punto pervive el franquismo en el sistema político y económico? ¿hasta qué punto pervive el franquismo en la Policía, en el sistema judicial, en el Ejército? ¿Qué resultados han logrado las políticas de memoria democrática? ¿Se ha avanzado algo para lograr verdad, justicia y reparación? ¿Qué papel tuvo el movimiento libertario en la lucha antifranquista? ¿Qué papel tuvieron las mujeres? ¿Cómo se reprimía a las mujeres en el Patronato de la Mujer? ¿Qué responsabilidad tiene la Iglesia católica en la represión del Patronato de la Mujer? ¿Qué relación tiene el Patronato de la Mujer con la situación actual de los menores tutelados y los casos de agresiones sexuales a menores tuteladas?

Con la participación de:

Rosalía Molina Puyalón- Libertarias - CGT
Joan Pinyana Mormeneo - Coordinador de Memoria Libertaria de CGT
Rosa García Alcón - La Comuna. Asociación de presos y represaliados de la dictadura franquista
Consuelo García del Cid - Escritora, investigadora y activista social. Superviviente del Patronato de la Mujer"

[See also:
https://es.wikipedia.org/wiki/Patronato_de_Protecci%C3%B3n_a_la_Mujer ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=kc8TSXHZwxo">
    <title>The Dark Truth Behind Ashton Hall’s Morning Routine w/ Matt Bernstein - YouTube</title>
    <dc:date>2025-06-02T05:48:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kc8TSXHZwxo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ever since Ashton Hall's morning routine went viral last week, I've been dying to chat about it with my friend ‪@MattBernstein1‬ about it all. 

We joined up to break down the history and evolution of modern masculinity, the allure and absurdity of the modern "alpha male" archetype, the rise of isolationist masculinity and exactly how things ended up this way, and what videos like Ashton Hall's can tell us about the future of masculinity."]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zXrjlOE9e50">
    <title>'Somebody needs to do it' - YouTube</title>
    <dc:date>2025-05-31T06:07:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zXrjlOE9e50</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thousands of posts on TikTok, X, and Instagram pleading “someone needs to do it” are racking up millions of likes. The subject is never named and the action is never spelled out, but it's a loaded call to action that somehow everyone understands. 

The phrase has become online shorthand for a society that has lost all faith in the system. In this video, I unpack how and why this meme became so pervasive, the political and cultural moments that led us here, and dissect what the "someone's got to do it" meme reveals about the cultural and political moment that we're living in. I talk about collective trauma, political cynicism, our decaying faith in democratic institutions, and so much more. 

I spent so long on this video, please watch and let me know what you think!!!!"

[via BHN:
https://www.youtube.com/watch?v=w-IWUT-soQQ

See also:
"How Covid Radicalized American Politics with Taylor Lorenz | MR Live | Majority Report - YouTube"
https://www.youtube.com/watch?v=UYXdhQyqx1M ]]]></description>
<dc:subject>taylorlorenz 2025 radicalization us politics covid-19 coronavirus pandemic disabilities disability health healthcare housing police prisons prisonabolition socialsafetynet joebiden nihilism assassination 2020 2024 elections socialmedia memes propaganda media mainstreammedia society equity caresact poverty childcare schoollunches schools policy medicare medicaid tenants eviction access labor productivity economy well-being wellbeing mutualaid communities collectivism collectiveaction emissions carbonemissions climate climatechange globalwarming climatecrisis crisis internet socialjustice justice georgefloyd policing defunding protest potests incarceration profits economics antiwoke power change systemicchange disenchantment work farright rightwing stockmarket consciousness socialconscience jamiecohen online web january6 jan6 insurrection policebrutality republicans violence revolution democracy government governance disillusionment arielhasell cynicism memestocks institutions gaslighting repression left vibesh</dc:subject>
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    <title>The story of the Holocaust survivor who leads pro-Palestine protests | Stephen Kapos| UNAPOLOGETIC | - YouTube</title>
    <dc:date>2025-05-01T18:47:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=szW-uXaa8as</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Kapos survived the Holocaust as a child in Nazi-occupied Hungary. In this candid interview, he recalls his time in a Jewish refugee home—hiding his identity with other children to avoid Nazi detection.

He reflects on memory, survival, and the different paths his family took after the war, including his journey to London. Kapos also shares how visits to Israel opened his eyes to the country’s racism—both systemic and societal.

We explore what justice looks like after atrocity, how Holocaust memory is politicised by Israel to justify war crimes, and what “Never Again” really means in today’s world. Kapos speaks about Palestine and why he continues to protest for justice. 

UNAPOLOGETIC is hosted by Ashfaaq Carim

Chapters

0:00 Opening and Introduction
2:28 What Kapos Wants Audiences to Take Away
6:27 Growing Up Jewish in Rural Hungary
9:02 German Invasion and First Encounters with Soldiers
15:02 Wearing the Yellow Star and Early Dehumanisation
19:01 The Kasztner Train: Bargaining With the Nazis
26:22 Bergen-Belsen: Hostages in a Camp of Death
33:42 Life in Hiding: False Papers and Refugee Homes
37:15 Budapest Under Siege: The Final Battle
44:46 Memories of Escaping Bombed-Out Buildings
48:20 Arrow Cross Atrocities and Hospital Massacres
53:04 Liberation by Soviet Troops
56:18 Returning Home: The Destruction of a Life
1:02:01 A Missed Escape: Family Wiped Out in Auschwitz
1:08:27 Sorting Her Parents’ Clothes at the Camps
1:11:02 Family Reunited, Then Rebuilding Begins
1:14:41 Postwar Public Health and Communist Party Life
1:16:48 Anti-Semitism Returns in the 1956 Uprising
1:21:04 Visiting Israel and Confronting Racism
1:26:04 Leaving Hungary After 1956 and Settling in the UK
1:30:32 Joining Labour, Momentum and Corbyn's Rise
1:33:23 The Manufactured Antisemitism Crisis
1:36:46 A Tense Confrontation with Keir Starmer
1:42:00 Holocaust Survivors Against Gaza Genocide
1:48:00 Israel’s Global Impunity and the Role of the Holocaust
1:54:00 One-State Solution and Hopes for Justice"]]></description>
<dc:subject>stephenkapos 2025 ashfaaqcarim holocaust hungary ww2 wwii nazis germany israel genocide zionism antizionism palestine gaza uk politics labourparty jeremycorbyn antisemitism memory survival racism justice neveragain liberation budapest auschwitz communism 1956 keirstarmer impunity warcrimes onestatesolution policy democracy refugees war</dc:subject>
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<item rdf:about="https://scalawagmagazine.org/2025/02/surviving-fascism-lessons-from-jim-crow/">
    <title>Surviving Fascism: Lessons from Jim Crow – Scalawag</title>
    <dc:date>2025-02-23T00:27:16+00:00</dc:date>
    <link>https://scalawagmagazine.org/2025/02/surviving-fascism-lessons-from-jim-crow/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In which a deeply concerned historian imparts lessons from the first time we did this whole “Jim Crow” thing."
]]></description>
<dc:subject>joelcook 2025 fascism jimcrow south history survival northcarolina nazigermany mlk martinlutherkingjr race racism confederates webdubois frederickdouglass williamhenrysheppard bookertwashington georgewashingtonwilliams activism donaldtrump elonmusk</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ZhcGXyjzyC0">
    <title>Judaism is 6000 years old. It can outlive Zionism | Rabbia Alissa Wise | The Big Picture - YouTube</title>
    <dc:date>2025-02-20T01:12:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ZhcGXyjzyC0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is Judaism itself an anti-Zionist religion?

According to Rabbi and organiser Alissa Wise, it's precisely the teachings of her faith that informs her stance against Israel, and her advocacy for a free Palestine.

Rabbi Wise is a former organiser with Jewish Voice for Peace, and in December 2023 founded the group Rabbis for Ceasefire, calling for an end to Israel's genocide in Gaza.

The group now has more than 200 members, all of them teachers of the Jewish faith. They're a part of a growing movement of dissenting voices within Jewish communities challenging ideas that were taboo for decades.

Back in November, shortly after the re-election of Donald Trump, The Big Picture Podcast  travelled to Philadelphia to meet with Rabbi Alissa Wise to talk about the history of Judaism and the Jewish people.

And why standing against Zionism is the most Jewish thing she can do."]]></description>
<dc:subject>alissawise zionism judaism israel palestine 2025 jewishvoiceforpeace mohamedhassan faith religion genocide ethniccleansing love solidarity resistance survival legacy ethics liberation portugal libson inquisition alliances safety holocaust supremacy ethnonationalism oppression existence jewishness christianzionism arthurbalfour talmud diaspora exile christianity human humanism walls ze'evjabotinsky spirituality settlercolonialism symbols symbolism violence orthodoxy orthodoxjudaism progressivejudaism ww2 wwii uk europe us davidben-gurion dispossession displacement westbank gaza colonization colonialism erasure antiarab antizionism propaganda accountability marketing pr criticalthinking operationalaqsaflood humanrights apartheid history reckoning justice freedom values integrity risk policy comfort community politics risktaking organizing domination god divine abolitionism divinity isolationism</dc:subject>
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<item rdf:about="https://www.bostonreview.net/articles/the-parenting-panic/">
    <title>The Parenting Panic - Boston Review</title>
    <dc:date>2024-11-04T19:00:27+00:00</dc:date>
    <link>https://www.bostonreview.net/articles/the-parenting-panic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contrary to both far right and mainstream center-left, there’s no epidemic of chosen childlessness."

...

"If the United States won’t throw open its borders to anyone who wants to come, another option would be for men to do more primary child care. Both modest and radical, this has the benefit of being something that is already happening.

The “traditional” gendered division of labor is often defended by a kind of biological determinism: men simply aren’t designed for child care! For this reason, it’s unsurprising that utopian feminists and family abolitionists from Shulamith Firestone to Sophie Lewis tend to see biology itself as a core part of the problem, something which must transcended alongside everything else. Taking our reproductive “nature” seriously can feel like conceding too much to the world’s Vances; modern men and women, we might think, have little to learn from a deep evolutionary past whose world was so different from our own.

The eminent evolutionary biologist, feminist, and grandmother Sarah Blaffer Hrdy sees things very differently. In Father Time: A Natural History of Men and Babies, she argues not only that men are much more biologically suited to be caregivers than we might have ever imagined, but—more transgressively—that there is nothing particularly “natural” about the “traditional” reproductive division of labor. Even to frame it this way, she thinks, is to fundamentally misunderstand what our nature, as humans, is. It is precisely our creation of cultures—our ability to invent and re-invent new ways to survive and thrive in a constantly changing world—that makes us the kind of animals we are, along with a radically flexible archive of latent genetic potential. Human nature, in short, is the ability to be many very different things. Biology is not a prison but a key.

A good Darwinist, Hrdy opens the book by noting she had always taken for granted, in her training (and research), how sexual selection produced a rigid division of labor between the sexes. “For over 200 million years that mammals have existed,” she writes, “exclusively male care of babies from birth onward has never happened before.” For this reason, “traditional” cultural expectations seemed firmly rooted in biological fact: lactation is what makes mammals mammals, after all, so mammalian child care is predictably a mother’s affair. Especially before the industrial production of baby formula, there was essentially no alternative to breastmilk. Even today, devoted male parenting remains an exception to the rule, and precisely as associated with the urban Global North (with its dual-income nuclear households and limited options for child care) as the decline in birthrate itself.

In other words, even a trailblazing feminist biologist like Hrdy had never seriously questioned the idea that, as Margaret Mead put it, “motherhood is a biological necessity, but fatherhood a social invention.” But when and where something as evolutionarily unprecedented as the devoted male primary caregiver has become culturally normal—even without a mother altogether—the neurophysiological facility with which men have taken to the endeavor, Hrdy argues, requires revising our scientific understanding of how parenting is gendered. What blew Hrdy’s mind—much of the book is written in a first-person frame to emphasize the scientist evolving with the science—was how many biological responses to parenting occur in men, in response to changing social cues. As “endocrinologists documented changes in hormone levels that resembled those in mothers,” she notes, “neuroscientists started to scan the brains of primary-caretaking men [and] found that their brains . . . responded the same way a mother’s would.”

Changes in culture and social structure may have put men “into the home,” but nature was waiting for them when they got there. Not only is it possible for men’s brains to respond and change in the same ways as secondary “alloparent” caretakers—the neuroendocrinological shifts most often seen with grandparents and other non-primary caretakers—but patterns associated with matrescence itself can be found in men as well, should they take on primary caretaker roles. (For this reason, Lucy Jones’s recent Matrescence: On Pregnancy, Childbirth, and Motherhood contains a section on men, covering much of the same science.) What makes the greatest difference, it turns out, is not gender—nor even childbirth and lactation, though they do make a difference—but time: The longer a man spends in intimate caretaking proximity to an infant, the more this “father time” will rewire his brain. At her most utopian, Hrdy ventures to suggest that a world of nurturing dads would represent more than just the tapping of an untapped labor resource; if, as many people say, so many of our social problems boil down to men being men, a different biological constitution of masculinity represents a revolutionary shift in human society.

Much of Father Time is devoted to the story of why scientists never bothered to investigate this possibility. Since Darwin, when patriarchal scientists looked to our primate relatives to understand what was “natural” for humans, they saw mammals for whom paternal care was extremely unusual and drew the congenial but erroneous conclusion that women were simply evolved to do child care in ways that men were not. But as even Darwin noticed (though promptly forgot, as Hrdy points out), human beings share a great deal, genetically, with our hermaphroditic fish ancestors, and that library of genetic potential matters. While neuroscientists often privilege the most distinctively human neural regions, in the cortex, so many of the things we do the most—eat, sleep, mate, and parent—do not derive from our proudly Homo sapiens heritage. These oldest and most “animal” behaviors tend to be governed by the hypothalamus, where we are most like our most distant and fishy ancestors.

Hrdy contends we are now in an evolutionary moment where the relationship between genes and phenotypes is being radically revised. Citing Mary Jane West-Eberhard’s wasp studies, she observes that genes are often the “followers rather than the initiators of evolutionary change”; rather than the kind of “operating system” that an analogy with computer code would suggest, our genes might be better understood as a toolkit of inherited and latent possibilities for organisms to draw from as the world around them changes. Nothing is more natural, in other words, than for what is “natural” in a species to change (and to do so by reviving genetic possibilities that we might tend to associate with our non-primate evolutionary ancestors). When the world is changed—or when we’ve changed the material conditions of the world in which we reproduce—our “nature” is to evolve to thrive in our new context.

What does make humans at least somewhat unique, among primates, is that we are particularly hardwired for culture, for building self-replicating societies that develop and teach social responses to changing environmental conditions. These cultures may change faster than the range of options our genes provide for us to pull from, and fathers and mother do not, in a biological sense, parent in precisely the same ways. But if we are “supremely indoctrinable apes,” it makes no sense to describe our cultures as opposed to nature. It is our nature to be enculturated, just as the function of our cultures is to push our nature forward, creating biologically distinct forms of human being as a result of our integration into ever-changing environments.

At the highest level of generalization, Hrdy tells an evocative and compelling—if basically speculative—story about how learning to nurture made us human. Babies gave us culture, she argues, because they taught us empathy and socialization: “in the process of growing up reliant on eliciting care from others as well as mother . . . little humans began to develop their inordinately other-regarding sensibilities.” It was in the harsh Pleistocene conditions where our branch of the mammalian tree formed that infants first learned to cultivate caretakers other than their biological parents; as they became effective and empathetic charmers, adults, in turn, developed new capacities to be charmed children who were not their own. Perhaps, Hrdy suggests, this is how we learned to imagine ourselves collectively, and to behave as if the well-being of other children than our own was also important. It may even be that as we transformed ourselves into caregivers, we created modern human society as we know it.

Maybe we’ll do it again. As we face the dawning of a climate-changed world, defined by very different environmental conditions than for literally all of recorded human history—an almost unspeakably omnipresent context for all of these books—one response to what is coming is to stand athwart history and call for a return to whenever or whatever we take to be the moment when things were normal, or what we once expected normal to be. What I take from Hrdy’s much more expansive view of human possibility is a strange sort of confidence in futures we’ve never seen or imagined. Perhaps this is her perspective, as a grandmother who has seen the world change so much, rather than a millennial faced with the sudden prospect that it will. But of course the world will end, and begin again, just like it always has. Like dying and being born, it’s what makes us what we are."]]></description>
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<item rdf:about="https://www.cbc.ca/player/play/1.7032238">
    <title>CBC Massey Lectures | #1: Cura’s Gift | CBC.ca</title>
    <dc:date>2024-03-23T19:44:32+00:00</dc:date>
    <link>https://www.cbc.ca/player/play/1.7032238</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insecurity has become a "defining feature of our time," says CBC Massey lecturer Astra Taylor. The Winnipeg-born writer and filmmaker explores how rising inequality, declining mental health, the climate crisis, and the threat of authoritarianism originate from a social order built on insecurity. In her first lecture, she explores the existential insecurity we can’t escape — and the manufactured insecurity imposed on us from above."]]></description>
<dc:subject>astrataylor 2023 insecurity crisis crises housing mentalhealth socialorder police policing beauty inequality climatecrisis climatechange authoritarianism security risk randomness stoics existentialism power control life living worry covid-19 coronavirus pandemic empathy solidarity appearance intelligence health age discrimination apprehension self-aggrandizement coping online internet energy freedom hustle hustleculture self-care survival hierarchy hierarchies history ancientgreece buddhism zenbuddhism liberalism capitalism latecapitalism needs consumerism consumption discontent manufactureddisconsent manufacturedinsecurity myths myth exploitation profit profits culture democracy debtcollective debt socialsafetynet expectation deprivation wealth wealthdistribution economics emotions shame suffering competition haves havenots indigence opulence commonalities illness depression anxiety addiction drugs drugabuse status stress billionaires ecology environment sustainability socialjustice justice progress</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ohsQ3WtdWoM">
    <title>&quot;Writing should give access to the world.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:44:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ohsQ3WtdWoM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""We live in a world that is bigger than us. It can be terrifying, but it is also inspiring. We cannot survive without mysteries. Mysteries are more important than truth. Writing should give access to the world and at the same time darken it for you so that it becomes mysterious again", says the celebrated Chilean writer Benjamín Labatut in this interview.
 
"Literature and science are two of the ways in which we build our sense of the world. Literature is like an older crazy sister of science because it is disorganized. It is not tied down to any set of ideas of the truth so that it can consider anything, and in that sense, it has a freedom that science can't aspire to. I think of literature as a science that really cares about experiments, you can consider the wildest ideas, and you can play with theories that are wrong, that are delirious and insane." 

"Literature has no power at all, and because of that, it is very precious because we can play with ideas that contradict self-evident meanings in the world, and that is a great source of beauty and inspiration. It is a great source of fun, too. "

"You are never just looking at a flower. You look at a flower and have an emotional tone and are contaminated by your other senses, memories biting at you. It is very hard to give any measure about what it feels like to be alive from moment to moment. It is not realism. Our experience of the world is not realistic at all. It is hallucinatory. That is kind of what literature should mirror."

"Beauty is the most important thing there is. I think the truth is completely secondary. Life and beauty are completely intertwined, and we don't realize it. We don't understand that it is something that was here before us. We are just interacting with some of its versions. It is not just in the flowers but also beneath the ground, in the dirt; it is everywhere. It is the universe being in love with itself." 

"I am fascinated by singularities, things that lie outside the regular order. Exceptions of all kinds, one of the things that I get angry about is the modern depreciation of the word genius. As if everybody were the same and it is not like that at all:

One of the great things about being human is how different we are. And there are these outliers, men, and women that really seem to come from another world. They suffer for it too," Labatut says, referring to his novel 'When We Cease to Understand the World', which presents scientists who made great discoveries and failed in other ways. "Because it is very dangerous to suddenly discover something new about ourselves, going a step beyond. You fall into the really strange space, like colonizing new territories, which is dangerous, but to me, it is fascinating. Were it not for these strange, unique beings; we would not have gone very far. We still need this exceptionality. "

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, in 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of a series of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated to more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list. 


Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/751808996 
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-writing-outside-the-regular-order

goes with another video:

""Anything that comes out of a writer is fiction." | Writer Benjamín Labatut" 
https://www.youtube.com/watch?v=E-OFnHwuTBg ]]]></description>
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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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    <title>U.S. Complicit in “On-Air Genocide”: Palestinian Amb. Husam Zomlot Slams 12-Week Gaza Assault - YouTube</title>
    <dc:date>2023-12-30T00:29:33+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gaza health officials report the past 12 weeks of Israeli assault has killed more than 21,500 Palestinians as Israel admits to killing civilians in an attack on the Maghazi refugee camp on Christmas. We speak with Husam Zomlot, the head of the Palestinian Mission to the United Kingdom, where Prime Minister Rishi Sunak says “too many civilians” have died in Gaza and has called for a sustainable ceasefire. “What Israel is doing is the first-ever on-air genocide,” says Zomlot, who warns that suppression of dissent and obstruction of international order by Israel and the U.S. will have wide-ranging effects on democratic rights around the world. “These millions of people here and worldwide have discovered that Israel is not just oppressing Palestinians. Israel is oppressing every one of them. Israel is oppressing humanity.”

Transcript: https://www.democracynow.org/2023/12/29/us_complicit_in_on_air_genocide "]]></description>
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<item rdf:about="https://www.are.na/blog/here-for-the-wrong-reasons">
    <title>Here for the Wrong Reasons — Are.na</title>
    <dc:date>2023-12-29T19:45:12+00:00</dc:date>
    <link>https://www.are.na/blog/here-for-the-wrong-reasons</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["All of this brings me to the title of this piece, “Here for the wrong reasons,” which I have to come clean about. Earlier this year, I was in a mode where I was feeling particularly annoyed at a certain type of person online. The easiest way to describe this type of person is someone whose interests are more strategic than personally intuitive. A person whose interests accumulate with an awareness of how they will reflect back onto them. A person who follows nodal points not from an innate desire, but from the expectation of some kind of reward, social or otherwise.

Or to put it in different terms, a person who is here for fame and not for love.

I started thinking about why this particular type of behavior bothered me. I can’t say that I’m not empathetic to this mode, or that I’m not ever prone to it. There isn‘t a clean way to get around the idea that personal expression is always at least in part performative. Expression is partly fun because it’s performative.

It’s also not like this type of behavior is a new thing. There has always been the type of person who is performative of their own interests or pursues their work because of the kind of attention it will get them. There’s always been the pressure to act upon the desires of one’s own ego. But this mode feels much more pervasive as time goes on. Environments are emotionally contagious, and if the environment you spend a lot of time in is hyper-competitive and performative, you’re going to feel pressure to act competitive and performative as well. The dominant model of social media codifies and enhances that pressure.

People have always lived in their own realities. A person’s intuition helps them decide what to pay attention to, how to perceive the world, and what to value. This was true long before the internet, long before television, long before radio or books. Even when one’s own decisions are largely centered around survival, there still exists an orientation. A fundamental set of rules that determine how reality is organized for a person.

Along the arrow of time, people multiplied and so did information. For the 66% of the world’s population that is online, social media has largely made permanent a world of individual realities. But it also underpinned that world with the perspective that the larger structure holding everything together is competition. In order for your reality to be the most real, it has to win.

I know this isn’t quite the same thing as one’s interests being strategic, but it is a mode we live in where you have to think of content or information as a resource. And doing so means that in some ways you’re producing or consuming in order to cultivate a position, rather than treating content as something out there to be curious about, to be fascinated by, or to love.

The distinction between the two modes I’m trying to define is that one side takes the position that being fascinated with something or someone in the world has a benefit that is self-evident. Being able to feel love towards something or someone is a gift in and of itself. The other side (the side that annoys me) orients fascination or association or effort towards a direction with the primary goal of having some kind of quantifiable reward. But if you’re really focusing on the moment, on something you love, on something in the world that feels like it’s made for you, you can’t be thinking about how it will benefit you, or how it will reflect back on you. These two modes are at odds with each other. True attention requires that you don’t view something in the world through the lens of “what can this thing do for me?”

Algorithms pervert one’s attention. An atmosphere that promotes being performative does as well. Part of what I’m trying to grapple with is how software or platforms or environments can get in the way of one’s own feeling of being connected — not to other people necessarily, but to your own intuitive radar."

...

"When I first started working through these ideas, I was giving an elevator pitch to friends to see what they would say. One friend said, “Isn’t the conclusion just that you should do things for yourself, and not for other people? That’s never a bad message to hear but it’s also kind of a worn out message.”
 
I didn’t have a response to this until recently, after I’d written all of this down. But actually, what I’m trying to get at is the opposite of doing things for yourself. Doing something for yourself sounds the same as doing something because you think it will reflect positively on you. What I love seeing is people pointing their attention out into the world and doing things for the world, in service of ideas and not an expected outcome.

To me, the only way to do that effectively is to understand what connects you to the world, what draws you in, what your radar is. This could take a whole lifetime (and ideally it does). In order to understand what your radar is, you have to pay attention. Paying attention means not only recognizing where your gaze is focused, but understanding why it’s focused there."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=8CNOS0v8v5c">
    <title>What Liberals Get Wrong about the Right with Corey Robin - Factually! - 236 - YouTube</title>
    <dc:date>2023-11-22T21:19:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8CNOS0v8v5c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's easy to caricature those on the political far right as outlandish, cartoonish, and bizarre, and easier still to dismiss their agendas as irrational or uninformed. This, however, can be a tremendous mistake. Assessing political rivals requires not just learning the history of their influences and principles, but also remembering that they are real people. In this episode, Adam speaks with Corey Robin, Professor of Political Science at Brooklyn College, to learn the history of where the far right movement emerged from, and what we can learn from evaluating them honestly."]]></description>
<dc:subject>coreyrobin 2023 right left leftists rightwing politics history france counterrevolution adamconover class populism edmundburke elitism aristocracy bootstrappers establishment policy inequality exceptionalism donaldtrump frenchrevolution politicalscience power democracy reactionaries liberalism johnccalhoun hierarchy racism race privilege cooption reinvention self-preservation conservatism reactionarymovements fascism ww2 wwii neoconservatism hitler mussolini politicalmovements change rickperlstein statusquo civilrights richardnixon ada civilwar frederickdouglass republicans abolition slavery us irvingkristol clarencethomas gerrymandering republicanparty senate supremecourt constitution ronaldreagan workers wagneract labor law filibuster kyrstensinema joemanchin barackobama affordablecareact progressivism progress pessimism futility worldview freedom liberation blackpowermovement malcolmx racialpessimism patriarchy transformation survival votingrightsact hollywood votes voting virtue virtuousness beliefs cynic</dc:subject>
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<item rdf:about="https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/">
    <title>On the Obligation to KillJoy: Sara Ahmed on the Feminist Killjoy Handbook | Speaking Out OF Place</title>
    <dc:date>2023-09-14T17:04:07+00:00</dc:date>
    <link>https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today we talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite?  How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.

Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer’s Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com"]]></description>
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</item>
<item rdf:about="https://compstudiesjournal.com/2023/07/10/remembering-bell-hooks-teaching-learning-thinking-writing-in-desperate-times/">
    <title>Remembering bell hooks: Teaching/Learning/Thinking/Writing in Desperate Times | Composition Studies</title>
    <dc:date>2023-07-11T04:41:11+00:00</dc:date>
    <link>https://compstudiesjournal.com/2023/07/10/remembering-bell-hooks-teaching-learning-thinking-writing-in-desperate-times/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contributors: Ian Barnard, Sophia Greco, Montéz Jennings, Aneil Rallin, Nora K. Rivera

Editors’ note: this Introduction is part of a collaborative piece on bell hooks’ influence on these writers’ identities and teaching pedagogy. There will be forthcoming individual pieces published throughout July 2023.

Introduction

Nora K. Rivera | Chapman University

Articulating bell hooks’ impact on composition studies is not easy. Her recent passing in 2021 feels like part of a list of endless misfortunes enveloping our times: the 2020 pandemic devastation and its continuous havoc, the political unrest triggered by racial inequities, gun violence, and the increase in mental health-related issues on college campuses and beyond. In a new normal that forces us to teach, learn, think, and write in desperate times, the legacy of bell hooks is a beacon of hope, guiding us to trace the connections between teaching, activism, and critical thinking. But what is the value of teaching/learning critical thinking through the lens of activism? What do we mean by critical thinking in the context of the composition classroom? And how does bell hooks help us to address and complicate these questions? What follows are our critical reflections on these questions through personal narratives, returning to ruminations we presented in commemoration of bell hooks at the 2023 CCCC Annual Convention “Doing Hope in Desperate Times.”

["“America Has A Problem” if Beyoncé is a Terrorist: On bell hooks Teaching me to Think"
https://compstudiesjournal.com/2023/07/12/america-has-a-problem-if-beyonce-is-a-terrorist-on-bell-hooks-teaching-me-to-think/]

In her reflection, Montéz examines Black feminism and body autonomy and reminds us that “feminists are made.” She discusses her personal journey of discovering feminism, grappling with the complexities of Black womanhood, oppression, liberation, and feminist expression. Montéz reflects on bell hooks’ comments about Beyoncé, particularly labeling her a terrorist and criticizing her feminist image. She puts forward the need to critique while recognizing the challenges and complexities Beyoncé faces as a public figure and as a Black woman. Montéz embraces continuous growth and advocacy for Black women, appreciating bell hooks’ critique of Beyoncé as impactful in her path to think critically when engaging with both popular culture and critical theory. 

["Teaching (With) bell hooks"
https://compstudiesjournal.com/2023/07/18/teaching-with-bell-hooks/ ]

Ian takes up Montéz’s reflection on her own critical thinking by inviting us to examine the “affordances of bell hooks’ work” and to “look for complications” in our teaching praxes. Ian highlights how hooks’ writings on diverse topics like Madonna, her critique of films such as The Attendant and Paris is Burning, and her pedagogy all have been influential in Ian’s classes. hooks’ work provokes rich class conversations that nurture “thinking that resists easy answers,” especially on the trope of the “angry Black woman,” leading to discussions on tone policing, racial stereotypes, and the value of emotion in academia. Ian emphasizes hooks’ role in questioning dominant discourses and cultivating critical thinking skills among students, skills particularly valuable in their teaching of a “First Year Foundations” course focused on developing critical thinking habits.

["four years of yearning to transgress"
https://compstudiesjournal.com/2023/07/24/four-years-of-yearning-to-transgress/ ]

Inspired by bell hooks’ “radical openness,” Sophia interrogates the meaning of teaching and writing, proposing sharing “tender spaces” to transgress and resist. Instigated by bell hooks, she shares her personal journey of grappling with the contradictions of being a student/teacher within oppressive educational systems. She reflects on her undergraduate experience listening to lectures from professors who perpetuated power dynamics and control. She recounts her experience as a student activist, a participant in collective grief during the pandemic, and a witness to the transformative power of writing groups and compassionate educators. Sophia explores her motivation in navigating critical pedagogy and liberation within oppressive structures, echoing hooks by asserting that to teach critical thinking is to teach “the practice of freedom.” 

["Refusing the University"
https://compstudiesjournal.com/2023/07/31/refusing-the-university/ ]

Aneil builds on their personal connection to the work of bell hooks to show us how queer and BIPOC students and teachers many times know and experience the university as a violent space. Aneil reflects on the impact bell hooks’ work has had on their life, particularly her book Talking Back: Thinking Feminist, Thinking Black, which gave them the courage to challenge oppressive systems by blurring the lines between being a teacher, a scholar, and an activist. They remind us that academic writing is performed in many different ways, emphasizing the importance of personal reflection on lived experiences. Aneil’s piece hints at understanding critical thinking as engaging in vulnerable reflection and writing from a place of resistance. 

Each reflection shows us that the legacy of bell hooks is not a static set of books or ideas. Her legacy is alive in all of us who continue to see personal connections to her work, to teach critical thinking in our composition classrooms, and to practice critical reflection and activism to transgress in order to survive academia."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/how-being-animal-could-help-us-be-better-humans/id1548604447?i=1000618460588">
    <title>The Ezra Klein Show: How ‘Being Animal’ Could Help Us Be Better Humans on Apple Podcasts</title>
    <dc:date>2023-06-27T21:01:36+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/how-being-animal-could-help-us-be-better-humans/id1548604447?i=1000618460588</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.nytimes.com/2023/06/27/opinion/ezra-klein-podcast-melanie-challenger.html ]

"One of the oldest human ideas is that we are somehow different from animals, somehow superior to them. That’s a mistake, argues the environmental philosopher Melanie Challenger. “Many of the things we most value — our relationships, the romantic sensations of attraction and love, pregnancy and childbirth, the pleasures of springtime, of eating a meal — are physical, largely unconscious and demonstrably animal,” she writes in her book “How to Be Animal: A New History of What It Means to Be Human.” The consequences of resisting our fellowship with other species, she argues, have been devastating to them and to the planet.

Challenger’s arguments are fascinating in their own right, but they also have a particular resonance at this moment of tremendous technological advancement. Humans have long defined ourselves by our cognitive intelligence, yet the machines we’re building are rapidly surpassing our minds. What does it mean to be human in a world where we are no longer superior by the standards we’ve created? Have we set ourselves up for a specieswide existential crisis? And how can embracing our status as animals help us navigate this bizarre future?

Book Recommendations:
Love’s Work by Gillian Rose
Summertime by Danielle Celermajer
Lighthead by Terrance Hayes"]]></description>
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<item rdf:about="https://www.growbyginkgo.com/2023/03/14/theres-nothing-unnatural-about-a-computer/">
    <title>There's Nothing Unnatural About a Computer</title>
    <dc:date>2023-05-03T16:57:32+00:00</dc:date>
    <link>https://www.growbyginkgo.com/2023/03/14/theres-nothing-unnatural-about-a-computer/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["James Bridle’s Ways of Being wants us to take a fresh look at nature’s intelligence"

...

"I don’t think there is such a thing as an artificial intelligence. There are multiple intelligences, many ways of doing intelligence. What I envisage to be more useful and interesting than artificial intelligence as we currently conceive of it—which is this incredibly reduced version of human intelligence— is something more distributed, more widely empowered, and more diverse than singular intelligence would allow for. It’s actually a conversation between multiple intelligences, focused on some narrow goals. I have a new, very long-term, very nascent project I’m calling Server Farm. And the vision of Server Farm is to create a setting in which multiple intelligences could work on a problem together. Those intelligences would be drawn from all different kinds of life. That could include computers, but it could also include fungi and plants and animals in some kind of information-sharing processing arrangement. The point is that it would involve more than one kind of thinking, happening in dialogue and relationship with each other."

...

"Well, the way that I think about it is that intelligence is relational. It’s not something that exists within bodies, but between them. Or between beings, or between awarenesses, or between beings and things, between beings and places. I wouldn’t even necessarily restrict it to bodies. But intelligence without relationships — I don’t think I could really understand what that is."

...

"I remember going to the British Library many years ago. I got an amazing behind-the-scenes tour, it’s completely incredible: the building goes down, probably more stories than they say, underground, and it has these vast robotic systems for moving artifacts around. It’s this incredible grounded spaceship for preserving stuff. But that preservation isn’t just putting stuff in cold rooms. It’s also an incredibly active process. You’ve got all of these studios where they’re doing preservation work. In one room, you will have someone prizing open 10th century books or X-raying ancient papyri to try and pull the information back up off the page, out of this rotting medium. And in the next room, you’ve got someone who’s working on piecing together shellac discs, the very first audio recording tools. And in the next one, you’ve got someone who’s trying to get something off a Mac that’s 10 years old. I remember walking around this place and having this real vision of all culture, all human knowledge, all human experience, piled on a huge conveyor belt moving inexorably towards the fire. And the whole work is just constantly shoving that stuff away from the fire in any way that we can. And that’s not just the work of librarians, or even artists and cultural workers. It’s really what we all do all the time in trying to preserve and transmit knowledge. 

But what’s also crucial about that is that every time you do it, you’re enacting it. It’s not just about portaging dead media, or frozen ideas from the past. It’s about finding what their place is in the present. How they are useful in the current moment. That enacting becomes possible when you’re doing the work of understanding and listening and transmitting. Because that’s where it always happens. The knowledge is in the telling of it. It’s true of everything. I don’t like falling back on Indigenous knowledge as an example — the “magic native” trope — but it’s much clearer in non-Western cultures, I think. In Australian Aboriginal storytelling these things have a direct relationship to the lived landscape. They’re survival tools of the present. I think all knowledge is that. We can and do use these things — processing knowledge over time. That’s how we get on. And we’ll continue to get on."

...

"Sustained observation is wonderful. But it’s also a survival tool, because it allows you to react specifically to new situations. And that’s really the key. We are facing situations that are novel to humanity. But all organisms, at some point, face situations that are novel, and the ones that survive are the ones that have the broadest range of experience to draw on to find new solutions, and the broadest diversity of experiences."

...

"But one key part of what I say about that particular vision of the internet of animals, allowing us to work towards a shared planet, is also that we get the hell out of quite large areas. That includes data and monitoring — when we know what we need to know, we stop. We erase the data and we erase our presence and we move ourselves away from the center in every way that we can. I think it’s a bit too easy to get caught up in the very, very real problems with doing some of this stuff, when we’re already doing it at such a hideously large industrial scale that not trying to do it better seems to be a slightly foolish barrier to going forward. We have this power and we’re already misusing it. I’m no fan of massive geoengineering schemes, but we are already doing massive geoengineering schemes. That’s what 300 years of burning fossil fuels is."]]></description>
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<item rdf:about="https://www.are.na/blog/with-and-without-a-firm-grasp">
    <title>With and Without a Firm Grasp — Are.na</title>
    <dc:date>2023-03-28T19:25:45+00:00</dc:date>
    <link>https://www.are.na/blog/with-and-without-a-firm-grasp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his book Approaching the Qur’an, Michael Sells describes translation as a process that can never be perfectly one-to-one. He elaborates, writing:

<blockquote>My own view is that translation—never complete, always only an approach—is an essential element of human existence. Even among those who speak our own language, we often find we have interpreted a word in a way other than it was intended. We can never fully capture or seize the perfected meaning. If we could grasp or seize it, we would soon find that the meaning has lost its magic in captivity.1</blockquote>

I want to embrace translation as something that is process-oriented and impossible to perfect — something that reflects our human nature, a work-in-progress that’s perpetually and beautifully flawed. For the remainder of this essay, I’ll continue to translate a handful of words, expressions, and religious practices with the understanding that my translations are, in Sells’s words, only approaches and never complete. My translations are not definitive or authoritative; they instead aim to arrive at a conceptual throughline that positions language, warts and all, at the heart of this discussion."

...

"The circulation of printed Ramadan calendars reflects an ongoing exchange of designed data that I find interesting for a handful of reasons. Two pillars of Islam are beautifully championed in these eclectic calendars: prayer and fasting. Several languages are reflected throughout these timetables and in many instances a combination of scripts coexist side-by-side. Scale, font selection, color, and format are stretched in different directions, resulting in a wide range of typographic moves and decorative devices that effortlessly balance humanist expression with the expected functionality of a spreadsheet-calendar. 

Of course, there is another reason for my interest in these printed calendars that points to technology as both an important engine in Islamic history and a more recent threat to Islamic society. Many Muslims today rely on apps and websites when seeking prayer times, since they deliver this data with speed and accuracy. Like a lot of things that have transitioned from print to web, salah apps offer a blend of convenience, immediacy, and dependability, especially for those of us who live in areas where the azan is not heard everyday. But the trade-off for this convenience is loss of privacy through data extraction and the active surveillance of Muslim communities.

Thinking back to the word amsak, today’s technology might reveal an uglier side of holding, one that comes with strings attached. Our computers, phones, and devices offer information that’s immediately available for our consumption, and while this information helps us organize our day and practice our faith, it also reinforces oppressive power dynamics that rely so heavily on capturing and controlling Muslim communities. In contrast to prayer apps and websites, imsaakiyat Ramadan is localized and handed out in-person, making it less accessible to people outside of the served community and more difficult to track and trace in real time.

Printed Ramadan calendars still pull from data that’s sourced online, so they are by no means a perfect remedy to the larger problem of tracking and surveillance. But they at least prompt people to gather and seek salah times within their immediate communities, rather than searching for prayer times on an app and in isolation. Perhaps this means that the printed calendars are like Sudani salads and the apps are like dips — easy to find, easy to contain, easy to consume without cooking. While I’m trying to distance myself from the dips, I can’t avoid them entirely, and I can’t deny their relation to our salads. Dips and salads, America and Sudan, and English and Arabic operate within a continuum that loops and fluctuates with time. These things function and fall apart and function again, taking new form at the start of each cycle and reintroducing themselves to me with an anxiety that’s rooted in optimism.

I’m holding all sides of me with and without a firm grasp as I continue this effort at approaching myself."

[Part II here:
https://www.are.na/blog/with-and-without-a-firm-grasp-part-ii 

[Forough] "It wasn’t until I stepped out of my trained mindset when my design started resonating with the original references."

...

[Shiraz] "My hope is that we’re honoring and celebrating that work, not appropriating it."

...

"Forough:  A valuable conversation we had early on was about visual adaptation. There’s a fine line between appreciating and appropriating design references. We were talking about to what extent we can borrow from these calendars. As designers, we need to be conscious that the visual materials we encounter and approach are informed by their complex cultural and subcultural dynamics. We need to reference those visuals consciously.

Shiraz: That’s such an important point, because it begins to address the risk of us extracting visual materials that we are inspired by (which happens a lot in graphic design). In this case, I grew up with these salah tables. I look at them as important design precedents because they stem directly from my upbringing, my childhood, my relationship to Islam. I’m not at all removed from the communities that produce these prayer timetables, but I still worry about the role I play when I’m participating in the process of designing them. There’s an interesting exchange that might be happening, a translation of different design processes maybe.

With that in mind, I’m wondering what role translation played in your process. What did you need to translate in order to design the calendar? What wasn’t familiar in the beginning, and what did you learn in the end?"

Forough: I think of translation here as both linguistic translation and cultural translation, or, more specifically, an act of religious translation. In Twelver Shi’ism, Muslims combine prayers, like midday and afternoon prayer, so many Shi'a Muslims end up praying three times a day rather than five. This calendar has all the five prayer times. So I had to double check the differences there, and make sure that I understood them correctly — to me that’s a cultural/religious translation. 

We also included the Arabic and English translations of the weekdays. I looked up the Arabic translation and found some variations. In a few translations, I would see diacritic marks but in others I wouldn’t. With the central calligraphy, Ramadan Kareem, which is set in Thuluth script, I found examples where I couldn’t tell the difference between short vowel diacritics and ornamental marks. I asked a student in my class who’s fluent in Arabic to help me with this.

Another interesting thing was the numbering systems. In Arabic, four, five, and six are different from how we write those numbers in Farsi. 

Shiraz: All of this brings up the question of, why Arabic and English? What languages do we use on a calendar like this, for a community that includes many different people who speak many different languages? Arabic obviously plays a big role in the Islamic faith, and a lot of the terms on Ramadan calendars are either translated or transliterated Arabic terms. But there are real questions surrounding who dominates discussions on Islamic practice, who remains more privileged, and how can we counteract or challenge that? 

Forough: I think including Arabic on the calendar — even if I don’t read it or understand it — is more of a symbolic act. Even as a non-native speaker, I can recognize the form.

Shiraz: I agree, especially when we think of the role that Arabic calligraphy plays in Islamic art and architecture and how it often is preferred over pictorial images and iconography.

Forough: What is your relationship to Islam, and how has it developed and evolved throughout the years? 

Shiraz: I’m an American Muslim who toggled between living in the States and visiting Sudan as a child. As I spent more time in Sudan and compared those experiences with living in the US, I found that American Muslim communities have a heightened sense of identity that is informed by our vulnerability in this country. We’re very vulnerable to different policies and threats posed against us. Because of that — because we live in the margins of American society where we are regular targets, where we’re not, you know, governed by a body that reflects us — there’s a lot that we have to preserve and protect for the sake of survival, or even for the sake of feeling grounded in our day-to-day happenings. 

In the first blog post that we published at the launch of this project, I reference the word amsak, which means “to hold,” and I feel like that word is relevant here. American Muslims (as well as immigrants and diasporic folks in general) are holding onto themselves in a distinctive way. We are preserving aspects of our faith, culture, and personhood that are vulnerable to erasure and attack.

I’m wondering about your relationship to Islam and Ramadan, more specifically. Can you elaborate on your background in relation to the practices that are reflected on our calendar?

Forough: Growing up in Iran, I had a different experience of Ramadan from many practicing Muslims. In my family, a lot of religious practices and holidays received less attention than other cultural events and traditions. In my experience, I found that Muharram and more specifically Ashura held more cultural significance than Ramadan back home. The Persian New Year, which is based on the religion of Zoroastrianism, is another example that has similar, if not more significance, in my country.

It wasn’t until I started hanging out with friends in Dubai that I saw Ramadan as a religious and spiritual journey that’s experienced on a personal, internal, interpersonal, and communal level. In many Muslim countries, the everyday living experience changes slightly to accommodate Ramadan. The working hours would end by 2 pm, and the city would quiet down until iftar, becoming alive afterward until dawn."

...

"Forough: Sometimes graphic design can be an isolating process, because we don't always see our work come to life after we submit it. I can imagine distributing the Ramadan calendars in person gave you a better understanding of why this project was made and what purpose it served. It also gives you a different perspective, that graphic design is just one component of a bigger social engine. 

Shiraz: Right. I try to remind myself that our work is a small scale gesture. In projects like this, graphic design helps signal or point to things that people might need to talk about. For example: do we want to rely so heavily on today’s technology for things like prayer and fasting? Or do we want to find other routes of seeking and supplying this information that gets us offline and perhaps brings us in closer physical proximity to one another? I think these are important questions that go beyond graphic design, but also directly involve graphic design. "]]]></description>
<dc:subject>2023 shirazabdullahigallab food language translation arabic form time ramadan calendars numbers numbering farsi appropriation iran sudan religion islam society us immigration migration holding culture community dubai diaspora survival design graphicdesign charts technology fasting prayer information infoviz visualization conversation foroughabadian</dc:subject>
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<item rdf:about="https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html">
    <title>Opinion | This Is Your Brain on ‘Deep Reading.’ It’s Pretty Magnificent. - The New York Times</title>
    <dc:date>2022-12-05T01:20:54+00:00</dc:date>
    <link>https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript:
https://www.nytimes.com/2022/11/22/opinion/transcript-ezra-klein-interviews-maryanne-wolf.html ]

[See also:
https://open.spotify.com/episode/5ess4DnMyD2YTmjgU5cggh?si=xn9eJEWASd-B-wpOmIuyVA
https://podcasts.apple.com/us/podcast/this-conversation-about-the-reading-mind-is-a-gift/id1548604447?i=1000587098985

"Reader, Come Home: The Reading Brain in a Digital World" (2019)
https://www.harpercollins.com/products/reader-come-home-maryanne-wolf?variant=32128334594082

"Proust and the Squid: The Story and Science of the Reading Brain" (2008)
https://www.harpercollins.com/products/proust-and-the-squid-maryanne-wolf?variant=32122454671394

"I Didn’t Want It to Be True, but the Medium Really Is the Message" (2022)
https://www.nytimes.com/2022/08/07/opinion/media-message-twitter-instagram.html

"Every day, we consume a mind-boggling amount of information. We scan online news articles, sift through text messages and emails, scroll through our social-media feeds — and that’s usually before we even get out of bed in the morning. In 2009, a team of researchers found that the average American consumed about 34 gigabytes of information a day. Undoubtedly, that number would be even higher today.

But what are we actually getting from this huge influx of information? How is it affecting our memories, our attention spans, our ability to think? What might this mean for today’s children, and future generations? And what does it take to read — and think — deeply in a world so flooded with constant input?

Maryanne Wolf is a researcher and scholar at U.C.L.A.’s School of Education and Information Studies. Her books “Proust and the Squid: The Story and Science of the Reading Brain” and “Reader, Come Home: The Reading Brain in a Digital World” explore the relationship between the process of reading and the neuroscience of the brain. And, in Wolfe’s view, our era of information overload represents a historical inflection point where our ability to read — truly, deeply read, not just scan or scroll — hangs in the balance.

We discuss why reading is a fundamentally “unnatural” act, how scanning and scrolling differ from “deep reading,” why it’s not accurate to say that “reading” is just one thing, how our brains process information differently when we’re reading on a Kindle or a laptop as opposed to a physical book, how exposure to such an abundance of information is rewiring our brains and reshaping our society, how to rediscover the lost art of reading books deeply, what Wolf recommends to those of us who struggle against digital distractions, what parents can do to to protect their children’s attention, how Wolf’s theory of a “biliterate brain” may save our species’ ability to deeply process language and information and more.

Mentioned:
The Glass Bead Game (Magister Ludi) by Hermann Hesse
How We Read Now by Naomi S. Baron
The Shallows by Nicholas Carr
Yiruma

Book Recommendations:
The Gilead Novels by Marilynne Robinson
World and Town by Gish Jen
Standing by Words by Wendell Berry
Love’s Mind by John S. Dunne
Middlemarch by George Eliot"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=DRYgY9yO5gc">
    <title>The Un-Private Collection: Hank Willis Thomas + Robin D. G. Kelley - YouTube</title>
    <dc:date>2022-09-20T01:56:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=DRYgY9yO5gc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Artist/activist Hank Willis Thomas will speak with his mentor and former teacher, UCLA professor and noted author Robin D. G. Kelley about Thomas’s art practice and his activism as co-founder of the organization For Freedoms. The Broad recently acquired  America (2021) by Thomas, which is on view along with his work 15,580 (2017), 2018 in The Broad’s special exhibition This is Not America’s Flag from May 21 through September 25, 2022. In America, Thomas dismantles the US flag, reforming its red and white bars to spell “America,” prodding the inequity present in the fabric of the nation, past and present. In 15,580 (2017), Thomas commemorates victims of gun violence, each star representing a life lost in the United States in 2017."]]></description>
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<item rdf:about="https://newsletter.galavantmedia.org/archive/is-there-aught-you-need-that-my-hands-withhold/">
    <title>Is there aught you need that my hands withhold, / Rich gifts of raiment or grain or gold?</title>
    <dc:date>2022-09-12T04:35:38+00:00</dc:date>
    <link>https://newsletter.galavantmedia.org/archive/is-there-aught-you-need-that-my-hands-withhold/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I like seasons, perhaps because where I grew up there only two (rainy, dry) and other than the ongoing prospect of tropical storms or hurricanes that mostly and mysteriously seemed to ravage other islands in the region, there wasn’t much to distinguish the two in practical terms.

Then I moved to a place with much clearer delineations, one that required expertise in and the acquisition of entirely different types of clothing and shoes, one that taught me what “seasonal depression” meant but not how to deal with it. I kept moving to and living in those places, and now I have and understand the clothes and the shoes and the lamps and the coping mechanisms.

From my cousins in Germany, the ones who kept their house heated to tropical levels and had a sauna in the yard and calypso playing in the evenings, I learned about layering, and the importance of very good socks, and about not going outside in the middle of winter with wet hair. They bought me my first proper winter jacket and my first proper pair of boots. I still have the jacket, I donated the shoes.

“There is no such thing as bad weather, only inadequate clothing” - a phrase I first heard uttered by a brilliant Jamaican friend who also had to learn about the clothes and the shoes and the coping, and whose strategies for the latter involved raucous house parties that lasted into the wee hours, parties that inevitably featured home-made jerk chicken that he had marinated overnight, seemingly infinite quantities of Appleton Estate, and loud loud dancehall music. I remixed that combination (pelau, scotch and coconut water, soca) and kept the part about the wee hours.

From Phil, who was endlessly amused by us weather tourists having been raised on an entirely different kind of island, I learned about coats-as-statement and not merely as inevitably drab protection from the climes. He had so many coats, and he loved wearing them, and he knew exactly how to wear each. Fashion as armour, fashion as identity, fashion as surviving and looking dashing as all hell while doing so.

Perhaps I like seasons because I like marking the passage of time. Or perhaps it is because through them I learn more about my friends, more about my family, more about myself.

There are weeks that pass in haze and there are weeks that redefine the world and sometimes those weeks all feel the same.

Attribution:
Is there aught you need that my hands withhold,
Rich gifts of raiment or grain or gold?
Lo! I have flung to the East and West
Priceless treasures torn from my breast,
And yielded the sons of my stricken womb
To the drum-beats of duty, the sabres of doom.

Gathered like pearls in their alien graves
Silent they sleep by the Persian waves,
Scattered like shells on Egyptian sands,
They lie with pale brows and brave, broken hands,
They are strewn like blossoms mown down by chance
On the blood-brown meadows of Flanders and France.

— from The Gift of India by Sarojini Naidu"]]></description>
<dc:subject>poems poetry seasons time fashion weather sarojininaidu place identity survival passage 2022 stacy-marieishmael</dc:subject>
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    <title>The hidden sensory world of animals | Ed Yong - YouTube</title>
    <dc:date>2022-09-09T18:20:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Pzsjw-i6PNc</link>
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<item rdf:about="https://www.commonnotions.org/everything-for-everyone">
    <title>Everything For Everyone: An Oral History of the New York Commune, 2052-2072, by M. E. O'Brien and Eman Abdelhadi — Common Notions</title>
    <dc:date>2022-09-06T05:45:12+00:00</dc:date>
    <link>https://www.commonnotions.org/everything-for-everyone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Every socialist needs to read this book. Every abolitionist, every Marxist, every anarchist, every revolutionary needs to read this book. Every person who has ever wondered how the world will function after the final retirement of the market, the commodity form, money, wages, rent, coercive gender roles, prisons, police, class, nation states, borders, profit, and in general the dominating power of any humans over any others.”—Spectre Journal

By the middle of the twenty-first century, war, famine, economic collapse, and climate catastrophe had toppled the world's governments. In the 2050s, the insurrections reached the nerve center of global capitalism—New York City. This book, a collection of interviews with the people who made the revolution, was published to mark the twentieth anniversary of the New York Commune, a radically new social order forged in the ashes of capitalist collapse.

Here is the insurrection in the words of the people who made it, a cast as diverse as the city itself. Nurses, sex workers, antifascist militants, and survivors of all stripes recall the collapse of life as they knew it and the emergence of a collective alternative. Their stories, delivered in deeply human fashion, together outline how ordinary people's efforts to survive in the face of crisis contain the seeds of a new world.

PRODUCT DETAILS
Author: M. E. O’Brien and Eman Abdelhadi 
Publisher: Common Notions
ISBN: 9781942173588
Published: August 2022
Format: Paperback
Size: 5 x 8
Page count: 256
Subjects: Speculative Fiction/Revolution/Communism

ABOUT THE AUTHORS
M. E. O'Brien writes on gender freedom and communist theory. She co-edits two magazines: Pinko, on gay communism, and Parapraxis, on psychoanalytic theory and politics. Her work on family abolition has been translated into Chinese, German, Greek, French, Spanish, and Turkish. Previously, she coordinated the New York City Trans Oral History Project, and worked in HIV and AIDS activism and services. She completed a PhD at New York University, where she wrote on how capitalism shaped New York City LGBTQ social movements. She is currently in training to be a psychoanalyst, and works as a therapist.

Eman Abdelhadi is an academic, activist, and artist based in Chicago, IL. Her research as faculty at the University of Chicago focuses on gender differences in the community trajectories of Muslim Americans. Abdelhadi has also spent many years organizing. She has been involved in the movement for Palestinian liberation, Black Lives Matter, counter-surveillance and abolitionism, marxist feminist mobilization as well as workplace struggles. She is currently co-coordinating the Muslim Alliance for Gender and Sexual Diversity, a national organization that provides support and builds community by and for Queer Muslims. Abdelhadi maintains an active creative practice that includes performance art and essay and poetry writing. Her writing has appeared in Jacobin, Muftah, and other publications. 

ADVANCE PRAISE
"Every socialist needs to read this book. Every abolitionist, every Marxist, every anarchist, every revolutionary needs to read this book. Every person who has ever wondered how the world will function after the final retirement of the market, the commodity form, money, wages, rent, coercive gender roles, prisons, police, class, nation states, borders, profit, and in general the dominating power of any humans over any others…It’s a book that will engage seasoned organizers, well-read academics, and street-level agitators. It also could serve quite well as a dazzling introduction for newly politicizing folks who would benefit from a clear end-goal and would want to know what could be accomplished by the movements for human liberation.”—Spectre Journal

“[Everything for Everyone] challenges us to not just write fiction about revolution but to make books that practice the kinds of collaboration necessary to make revolution…This book is an uncompromising, anticolonial, profoundly queer and trans, buoying, addictive, and wholly original creation…Everything for Everyone has no patience with docile truisms about how we are supposed to write. Instead, it’s a shot across the bow for contemporary fiction, raising the bar on how to crystallize utopian longings in literary form.“—BOMB Magazine

“But if you come to Everything for Everyone for the politics, stay for the writing. Barring Vladimir Nabokov in Pale Fire, I can’t think of another author who uses an academic form to achieve a literary result so successfully. Each of the interviewees and interviewers has an entirely unique and authentic voice. The book is utterly plausible as the archival project it claims to be, while also telling gripping stories and slipping in details to delight sci-fi fans (a space elevator in Quito! Sentient algae-based AI! Augmented reality implants for dance parties!).“—TruthOut

“Everything for Everyone is the book we all need right now. It lets us imagine what can feel unimaginable in this moment—a total reorganization of social relations toward our mutual survival and the dismantling of the ruling death cult. This is a book we will all be obsessing over, arguing with, and talking about in the coming years as we try to conceive how collective action can get us through these harrowing times. I am grateful to Abdelhadi and O'Brien for making something we need so bad so compelling and readable.” —Dean Spade, author of Mutual Aid

“Charts dizzying, delightful new futures for science fiction, urban planning, and engaged social practice. I spent 15 years as a community organizer and never dreamed of seeing something that so bravely, brilliantly combines liberational nonfiction and radical documentary with the exuberance of the best speculative storytelling.“ —Sam J. Miller, Nebula-Award-winning author of Blackfish City and The Art of Starving

“Eman Abdelhadi and M. E. O’Brien’s tall tales of the future draw on real experiences of the past and present. The book’s multiple narratives, equal parts hope and pain, merge into a prayer for collective survival and for the eventual flourishing of our powers of love and invention. Voices from as-yet-unlived lives instill faith that our becoming is not yet done. Abdelhadi and O’Brien have created a vivid image of the possibility that we will one day make a home of the world.” —Hannah Black 

“The special magic of Everything for Everyone is that it combines the genres of the oral history interview with speculative utopian fiction. Oral histories can show how in their everyday lives ordinary people can make the world. Utopian fiction can show the worlds we might want to be making. Every cook, or sex worker, can govern. And this is the life they might build from the ruins of this civilization, such as it is. Such a pleasure to feel one could be making the world over with them.” —McKenzie Wark, author of The Beach Beneath the Street 

“Eman Abdelhadi and M. E. O’Brien are changing the game of what the novel is and what the novel can be. Much as James Baldwin, Ta-Nehisi Coates and Imani Perry did with the epistolary form in non-fiction, Everything for Everyone uses speculative oral history to expand and explode the limits of what fiction can do. Their imagined oral histories from many parties help us understand the present from many possible points of view in the future looking back, like Rashômon meets House of Leaves. In Everything for Everyone, binaries (of male-versus-female, fiction-versus-non-fiction, past-versus-future) are irrelevant compared to something much more interesting and important that Abdelhadi and O’Brien seek to illustrate: truth, and the way we might find liberation in it.” —Steven W. Thrasher, author of The Viral Underclass 

“I had no idea I was a post-revolution speculative fiction fangirl till I started reading Everything for Everyone, which kicks off with a food riot at the Hunts Point Market led by a sex worker. I’m really bummed out by the fact that I’ll be 82—hopefully!—when their fictional revolution kicks off and dead by the time the dust settles. Exciting to read something hopeful, intersectional and an antidote to our dystopian doldrums.” —Sherry Wolf, author of Sexuality and Socialism: History, Politics and Theory of LGBT Liberation 

“In this genre-bending work of utopian fiction, O'Brien and Abdelhadi imagine a world that might emerge from the ashes of our own.  Part speculative social science, part abolitionist manifesto, it explores the social forms and political possibilities of life after capitalism—the novel ways of organizing life, doing gender, and coping with the psychic costs of transformation that may follow the inevitable crises of capital and climate that lie in our future. Like the best utopian fiction, Everything for Everyone is also a startling work of political theory: it gives us the opportunity, as all utopias do, to learn about our own desires and hopes for a way out of our current conjuncture.”—Katrina Forrester, author of In the Shadow of Justice 

“Leftists are often accused of being against everything, but not having a vision of what we're fighting for. Everything for Everyone is a corrective, a sweeping vision of the type of world and society we imagine can and will provide for us all, abundantly. Not all beautiful novels are invested in social restructuring, and not all social restructuring is envisaged in novels, but here we have exactly their meeting point: a beautiful novel bristling with the necessary changes we must make to survive on this planet. The future has sex in it, and community; it has food and labor and joy. It has trauma and memories of the harm, the nightmare, of capitalist precarity. The future is sure to exist; will it have us in it? Everything for Everyone imagines that it will, and, given this remarkable vision, this perpetual possibility, it's now our work to live up to it.”—Joseph Osmundson, author of Virology

“Everything for Everyone is a window into a possible future and a powerful antidote to our present moment’s ubiquitous moods of anti-utopianism, despair, nostalgia, and capitalist-realism. In this must-read speculative fiction, M. E. O’Brien and Eman Abdelhadi have skillfully deployed their joint political, sociological, and psychoanalytic intelligence—capacities they have honed through decades of experience of organizing for trans, working class and Palestinian liberation. Together, O’Brien and Abdelhadi have imagined the messy, imperfect, richly fulfilling, and slowly healing collective life that will be post-capitalism. Convincingly, they present us with an ethnography, not of an ideal society, but of a revolutionary one in flux. Never do they lapse into simplistic or deterministic “solutions” to the crises of the present. The twelve denizens of the world whence Abdelhadi and O’Brien are reporting back are survivors and veterans of exhausting, traumatizing, bloody, unforgettable, complicated, and beautiful transformations.

The interviews collected in these pages chronicle the first stages of the abolition of the family; the history of the ecological restoration projects and interplanetary technologies that might render our planet livable and leisurely; the invention of real democracy; and the armed conflagrations that were necessary along the way. So, if you have ever wondered to yourself, What will the triumph of indigenous land struggles, the overthrow of colonial occupations, and the fall of capitalism look like? Which parts of New York would be at the forefront of a communist revolution, and which would double down into religious, hyper-patriarchal fascism? Whose knowledges of facilitation, healing, conflict resolution and partying will help the population heal from its collective trauma?—then this superb novel is the book for you. Upon reaching the end, I had tears in my eyes. I took to heart the injunction of the nineteenth century utopian feminist Charles Fourier, quoted herein: ‘Your behavior should be governed from now on by the ease and proximity of this immense revolution.’”—Sophie Lewis, author of Abolish the Family: A Manifesto of Care and Liberation"]]></description>
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<item rdf:about="https://newsletter.galavantmedia.org/archive/ive-walked-there-picking-mushrooms-at-the-edge-of/">
    <title>I've walked there picking mushrooms at the edge of dread, but don't be / fooled</title>
    <dc:date>2022-03-08T07:50:37+00:00</dc:date>
    <link>https://newsletter.galavantmedia.org/archive/ive-walked-there-picking-mushrooms-at-the-edge-of/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How much doom is too much doom? And is this a test?

This week I will take a deep breath (maybe a hundred, maybe five) and do the things I need to do: the work travel, the panels, the vibe of generally calm professionalism (generally professional calm?) and then I will do it all over again.

A thing about video games is they make time disappear.

If someone knocks on your door and says, you are living in my house, it's time for you to leave - what do you do?

If someone blows your house up and says, I told you it was time to leave - what do your survivors do?

Who would take you in if you'd left, without you even having to ask, without you having anything to offer, without there being an end date in sight? How much of that is a function of where you live right now, and what your passport says?

What would you bring with you? What would you regret having to leave behind?"]]></description>
<dc:subject>stacy-marieishmael poetry war refugees ukraine russia refuge doom displacement survival 2022</dc:subject>
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<item rdf:about="https://anchor.fm/critlitconsumption/episodes/Thinking-Across-Texts--Thinking-Across-Interdisciplines-with-Dr--Katherine-McKittrick-e1emsks/a-a7f16bf">
    <title>Thinking Across Texts, Thinking Across (Inter)disciplines (with Dr. Katherine McKittrick) by Critical Literary Consumption</title>
    <dc:date>2022-02-21T19:26:48+00:00</dc:date>
    <link>https://anchor.fm/critlitconsumption/episodes/Thinking-Across-Texts--Thinking-Across-Interdisciplines-with-Dr--Katherine-McKittrick-e1emsks/a-a7f16bf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dr. Katherine McKittrick (Queen’s University) talks about interdisciplinarity, citations and footnotes, geographies, curiosity, and radical storytelling through creative texts. In the conversation, we discuss her two monographs, Dear Science and Other Stories and Demonic Grounds: Black Women and the Cartographies of Struggle, as they connect to broader conversations about Black Studies, critical race theory and biological essentialism, and the relationship between poetics and the sciences.

…

Join Anna Nguyen for a podcast that asks us to reflect on our reading and analyzing practices. Interviewing writers, authors, and academics, we’ll discuss: what does it mean when we cite a text or when we activate the text? Are we giving authors the agency or do we take for granted the concepts we use?"]]></description>
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<item rdf:about="https://www.gawker.com/culture/hbos-station-eleven-surpasses-the-book">
    <title>HBO's 'Station Eleven' Surpasses the Novel: Patrick Somerville’s adaptation is about adaptation</title>
    <dc:date>2022-01-18T02:05:38+00:00</dc:date>
    <link>https://www.gawker.com/culture/hbos-station-eleven-surpasses-the-book</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The basic appeal of a pastoral apocalypse like Station Eleven — both Emily St. John Mandel’s novel and Patrick Somerville’s HBO miniseries — is the suspicion that life might be better if society, as we know it, was wiped out. This is the long-running fantasy of “the Quiet Earth,” a genre staple in which an apocalyptic event creates the space for the survivors to build the kind of frontier utopia that modern society won’t allow. After the unpleasantness of a flu that kills 99 percent of humanity, Station Eleven tells the story of the survivors and the communities they find and rebuild, a post-capitalist utopia where you can live in tents, party, and do art. Once you get past all the death, it’s not too shabby.

It’s easy to understand the attraction of this kind of story: think how much time we spend in our day to day lives trying to wean ourselves off the devices and logistics that make the modern world what it is. We go camping. We limit screen-time. We try to work less, spend time with our loved ones, and reconnect with the things that “really matter.” During the pandemic, how many of us re-evaluated our lives? How many of us learned to see our commutes as obscene and immoral infringements on our wild and precious lives? How many jaundiced eyes now look at their 9-to-5 grinds — or, more frequently, their app-enabled gigs — and wonder if maybe the soft animal of our bodies might want something else?

Of course, we don’t want to look too closely at the fantasy element of the story. After all, we don’t really want most of humanity to die, horribly, alone and in despair; we certainly don’t want that for our loved ones. This is why Station Eleven treads lightly past the gruesome details. Kirsten’s parents die, but they do it offscreen, like Jeevan’s girlfriend and sister and mother. Despite all the death, the show gives us a world of green forests, and the wilderness reclaiming the city.

I don’t want to condemn this fantasy for being a fantasy. But I want to understand how a novel which I enjoyed, but largely forgot, has become a show that made me weep openly, and that I haven’t been able to get off my mind. Somerville’s adaptation doesn’t just change the original; it has a radically different philosophy of art. Station Eleven was a novel about the persistence of art — about the “classics” that continue to illuminate the human condition, no matter what happens to our society — but the substance of Patrick Somerville’s vision turns out to be “adaptation” itself. The show is about how art must be transformed as the world changes, how it must grow and change if humanity is to survive. You might even say that it’s about how, in 2021, we need a different Station Eleven than we did in 2014.

When Mandel gets invited to opine on pandemics, she has been refreshingly candid about all of the ways the “Georgian Flu” of her novel — though certainly a terrifying thing to read about in March 2020 — was a very different thing than COVID-19, not only scientifically implausible, but essentially a plot contrivance. She didn’t write about a pandemic, not really; she wrote a nostalgic novel about art, a very classical-minded vision of what might survive us. “People want what was best about the world,” as a character in the book declares, which turns out to be mostly Shakespeare and Beethoven. But if it’s a novel about the enduring value of the humanities, I think Somerville’s adaptation learned something from the pandemic about the preciousness of human beings, and about what we all lost when we were locked away from each other in our homes. It’s the first thing I’ve seen that really captured something crucial about what all of this has felt like.

Put simply, Patrick Somerville’s Station Eleven is about care work. It’s about parenting in impossible circumstances — also known as “parenting” — and about the fears that can make parents hold their children too tightly (or freeze up entirely). It’s about the desperate temptation to run away, to simply free yourself from your inadequacies, cut anchor, and go; it’s about the work that must be done to build trust when it’s been lost. Most of all, it’s about the hope that people are basically good, that trauma is survivable, and that any stranger — no matter how lost or wild — can be made into a friend.

This shift is refreshing, since most post-apocalyptic stories feel like fictionalized prepper manuals, filled with strangers trying to kill you and take your stuff. To survive, you must bug out, build a fortress, and defend it. Zombie stories particularly tend to be Hobbesian parables about the war of all against all that begins once society falls, with its walls, cops, and dads. In such a world, not dissimilar from the fantasy world of Fox News, strangers are the danger: outsiders must be kept out and the kids must be kept in, for their safety. If you see a zombie — even if it used to be someone you love — you must shoot it in the head.

In Somerville’s Station Eleven, the dangerous thing is being alone. What, after all, is a “stranger” in a world when everyone you knew and trusted is dead? Think about the scene where we see Kirsten fight off half a dozen “red bandana” assailants, by herself: the one thing she learned in her lost year of wandering alone was how to kill. This she can do. But she only survives because a stranger (one she’d previously stabbed, in fact) nurses her back to health. This will be a pattern the show repeats, over and over again: in a world so short of people — and so full of stuff — the great drama of post-apocalyptic life is not protecting your treasures but finding someone to share them with, to take you in, to tell you stories.

In Mandel’s Station Eleven, the world still contains dangerous figures like the Prophet. Kirsten pities him, and even recognizes the boy that he had once been; he too, she speculates, must have once been “adrift on the road.” But only in the show do we learn this story. We see Tyler’s primal scene, the trauma that makes him what he becomes: watching his family shoot a stranger that he tried to help, poisoned with paranoia and fear of an outsider carrying contagion. The word they shout, when they see the stranger, is “Zombie!”

Tyler wants to delete the old words, to destroy the museum of civilization because “the before” is coming back. And he is right. The Severn City airport has preserved more than just electricity, running water, and a museum of electronics; it has prison cells, surveillance towers, and the paranoias of hierarchy. Clark fears the coming of the Traveling Symphony, because the anti-establishment messages they carry (in Hamlet of all things) could spread like a virus. The only safe thing to do, he proposes, is to cancel the play and imprison them. “It isn’t fucking art therapy!” he sneers. “It’s civilization!”

Clark is wrong, of course. Art is not old treasure to be hoarded and preserved; as Kirsten drily observes, “the world is filled with garbage from before.” Nor is Art what distinguishes us from the savages. In a story about a theater troupe — and a web of familial connections to a man named Arthur Leander — “Art” is the thing that binds people together, the most precious thing in the world. And it is therapy, the structured communication, storytelling, and confession that help people heal, and change, and grow. It is the thing we make, in order to make ourselves. It is how we turn inarticulate pain into the kinds of everyday sadness we can live with.

It’s also not a panacea. Art is work, from the tense collaborations that make a theater production to the tedium of practicing, preparing, and even performing. And Station Eleven is under no illusions that all art is good. The danger is always that our griefs will be too profound, our traumas too deep, and that, alone, narcissistic, we won’t be able to live with them. The danger is that we will disconnect from those around us and be frozen in our griefs; that we will fear and seek to imprison and even kill.

This, in a surprising twist, turns out to be the meaning of the comic book that gives the novel and show its name. In the novel, the comic is a figure for the randomness of what gets canonized and preserved, as well as the malleability of art (a cherished story in Kirsten’s hands, the Prophet infuses it with old testament fury to make the bible of his death cult). In the show, it represents melancholia, the failure to grieve that famously afflicts Hamlet with morbid indecision, ghosts, and an inwardly-spiraling narcissism. It’s a brooding, wounded book that inarticulate children cathect onto, in their pain, but with consistently disastrous results: Kirsten loses Alex and Jeevan while distracted by the book, Tyler flees his family under its spell, and Haley — a member of the undersea whose significance we desperately needed the scenes which were reportedly cut out of the show to understand — orchestrates the bombing that climaxes the fourth episode. (It’s also kind of perfect that the comic book itself appears to resemble a Wes Anderson film; one of the funniest moments in the show is Jeevan’s bleeding-to-death-in-the snow judgment on the twee piece of work: “SO PRETENTIOUS!”)

The comic book’s astronauts represent the fantasy of solitude, of armor, of sterile invulnerability, Miranda’s dangerous conceit that “I am at my best when I'm escaping.” As we learn, Miranda began writing it the day her entire family died, while she, safe on a high counter, was coloring; from an expression of her apocalyptic loss during Hurricane Hugo, it becomes the vehicle for her inability to re-connect to the world afterwards. Arthur calls the comic book “the asshole who ruined my life,” blaming it for her inability to be present in their marriage, a sentiment she echoes (“I think that book ruined my life,” she tells Clark). It keeps her locked in melancholy stasis, and if she gets a job in logistics because “I remember everything,” it’s that very job that makes her absent when the man she loves dies. It makes her inscribe the symbol of an anchor — which means to “cut and run” — into the center of her life’s work. It makes her share that work with no one, until it’s almost too late.

Does Art save us? In a sense, Station Eleven argues that it does. The play is the thing, both softening Clark’s monomania and creating a space where Tyler can speak to his mother and stepfather; the ghost of the man they all loved brings them together, in a radically perverse re-imagining of what Hamlet is about. But this is a show with no time for mere things, or fidelity to the past. What saves everyone in the airport is Miranda’s transcendence of her grief through a desperate act of trust with a stranger. The comic book was a MacGuffin; we are the ones we’ve been waiting for, as someone once said. And that’s why you can’t simply delete capitalism, as the young Tyler suggests of a downloaded wikipedia entry for the old world’s economics (“we’ll just invent it again,” his mother observes). It’s also why “stabbing doesn’t work,” and why burning things never seems to get rid of them: they keep coming back as ghosts until you give them away. Healing, the show insists, is when you build something new, when you do it together, and when you return to see how it’s grown in your absence. Care compounds, and trust reproduces itself; in this post-capitalist utopia, investments in love are what return interest."]]></description>
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<item rdf:about="https://www.thenation.com/article/culture/dan-sherrell-warmth-qa/">
    <title>The Trap of Climate Optimism | The Nation</title>
    <dc:date>2021-12-24T15:36:54+00:00</dc:date>
    <link>https://www.thenation.com/article/culture/dan-sherrell-warmth-qa/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So how do we live? How do we live with ourselves, and what is incumbent on us to do? For me, this book was a way to deepen and expand what organizing means beyond raw leftist materialism or numb scientific empiricism. People aren’t just political actors; we’re not just rational automatons. We need narrative, and we need emotional sustenance, and we need to feel meaning and location in the universe in order to survive. We should be scouring our cultural history and talking with each other, and reading and thinking and processing and emoting, to try to create the cultural and spiritual resources that will see us through the crisis.

That said, I’m wary of the ways that faith doctrines don’t actually map onto the crisis. One of the challenges posed by the climate crisis is that it’s very resistant to narrative. But we love a good narrative! Think about how conspiracy theories work: They give people these sort of lizard brain sublimations of the kinds of non-narrative political and economic precarity that’s always bubbling at the peripheries of their worldviews. Things we can feel, but a narrative can’t encompass. When you’re handed this incredibly sexy and compelling messianic narrative that seems to explain everything very simply, that becomes a seductive alternative to reality.

But messianic narratives dangle the carrot of an ending in front of us, promising some final reckoning. The cookie will crumble, and we’ll finally know how it all turned out. But with the climate crisis, that’s a red herring. This thing will never end. We have to keep living with it, and through it, for the rest of our lives and probably for many centuries to come. I’m interested in how we do that."

...

"But apocalypse narratives tend to force people into one of two directions, both of them bad. On the one hand, there’s the fatalism of “Well, we’re doomed, so why bother?” And I struggle with that myself sometimes! But there’s also complacency, where we’ve seen the end of the world so many times on TV that we look out our window, and it doesn’t really look like that. The world appears mundane and normal. So that leads us to assume that we’ll just jump into action when the time comes. But the time is now!

Neither of those things is what we need, politically. What we need is something that balances patience with urgency. What we need is to feel real possibility without being blinded by facile optimism or crushing despair."

...

"The other reason that I called it “the problem” is that in some ways the materiality of the climate crisis—the accumulation of CO2 molecules in the atmosphere—is more of a symptom, an emergent property of a deeper problem. We’ve created a civilization that, to its own severe detriment, has devalued and withdrawn attention from certain kinds of people and from large swaths of the natural world. We’ve blinded ourselves—or capitalism has blinded us—to how critical to our survival it is to pay attention to those things, and care for them."

...

"In most investment models, there’s something called the “discount rate,” which is when investment calculations presume that future generations are going to be smarter and more technologically advanced than us. So that means that a problem of a certain scale in this generation is going to weigh proportionately less on future generations. As a form of can-kicking, neoliberal magical thinking, this allows us to say that a small benefit to our generation is worth potentially massive costs to future generations. In that way, we convince ourselves that it won’t be such a big cost. But it devalues future generations in a way that makes no sense, if you believe—as most major religions do—that every human life is equally inherently valuable.

Or think about how the fossil fuel industry fuels a certain kind of lifestyle, but only for a certain portion of the globe. That’s a massive wedge driven between the rich and poor people on this planet. You can see it at the extraction sites—the immense harm to the environment, from the Amazon to the Bight of Biafra to West Virginia—and in the way the global climate crisis will, first and foremost, impact people who have been made invisible or otherwise devalued politically. Chevron and Exxon have been given free rein to just bulldoze their rights and economies and livelihoods completely.

We’ve also radically devalued those species that we don’t rely on for protein. The ratio between the living biomass represented by cows and chickens and literally every other species is a frightening statistic.

I could go on. But we have this myopic worldview that has tried to squeeze the world through the tiny little bottleneck of monetization. And as it turns out, that works incredibly poorly. Certain Indigenous civilizations have sustained themselves for tens of thousands of years, but after only a few hundred years, the civilization created by the Industrial Revolution is collapsing in on itself. We have the wrong model.

I was very averse to landing on a “take” in this book, but if I were to extract one now, it would be that what the climate crisis requires of us—morally, but also for survival—is to massively expand the bounds of our attention and our love. This isn’t a woo-woo thing; it’s the deepest pragmatism. We have an ecological gun to our head. If we’re not able to pay attention, as a polity, to those people who have been made invisible, and to the many species that have been made invisible—let alone the inorganic circuitry that runs our environment, like the seasons, the oceans, and even things like rates of sedimentation—if we’re not able to encompass all of that in the sphere of what we really do care about and treat it all not as externalities to be sacrificed or saved, but as indivisible and constituent parts of what we are, then we’re going to go down in flames.

The climate crisis presents us with a spiritual and intellectual crucible. We can choose to move through that and come out with a radically rebuilt world, or we can choose to cling to the world that got us into this mess in the first place and just go down with the ship. And it seems like much of the conservative right wants to do exactly that, or can’t imagine doing anything but that."

...

"Optimism is the feeling that things are going to work out in the end, and I don’t have that feeling—at all. I think we have to be real with ourselves about the possibility that political systems could fail to rise to the occasion and climatic feedback loops could start to set in, and the 21st century could become very, very scary.

But hope, for me, is equivalent to indeterminacy or anti-fatalism. What I outlined above is one potential pathway, but we really don’t know how this thing is going to go. There are a range of possible outcomes between 1.5 degrees Celsius of warming and 4 or 5 degrees, and the difference between those two worlds is night and day. But we do still have the ability to shape where the dial lands between those two poles. That is hope: the ongoing feeling that the future is not predetermined and that we can help shape it. There’s a truism in the climate movement that says hope is a discipline, and you have to actively cultivate it. Hope isn’t “Liquid hydrogen will come in and save us all.” Hope is knowing that every increment we move the thermometer in one direction or the other saves or consigns millions of people to life or death. I can’t imagine higher stakes than that. And I can’t imagine anything that would invest a human life with more meaning than that struggle."

...

"In part, I did write this book because the window in which I could call myself a youth activist was closing. I needed some new story that would carry me into the second phase of my life. Nobody invokes “the middle-age climate activist”; it’s only “the youth climate movement.” The climate movement of my dreams would support people moving through each stage of their life. There would be infrastructure to organize parents around this, infrastructure to organize empty nesters and retirees, each as meaningful and vivid as what it means to be a high schooler in Sunrise right now. The idea that only the youth have the energy and the idealism to take this thing on, while the rest of us fade into the background as we age—that’s just not a good model for intergenerational solidarity, for movement sustainability, or for movement power. But the same stories that sustained me in my teens and 20s—and I just recently turned 30—are not going to sustain me as I consider having children, starting a family. And it’s going to be a long, messy century of two steps forward, one step back. There’s not going to be a point at which we can demobilize."]]></description>
<dc:subject>dansherrell aaronbady 2021 climate climatechange optimism hope society politics policy economics multispecies morethanhuman inequality capitalism future present survival activism organizing sunsrisemovement gretathunberg youth andreasmalm ethics morality justicedemocrats us democrats extreamweather weather globalwarming environment race collapse faith belief religion judaism uncertainty urgency fatalism patience despair anxiety pragmatism spirituality worldview climatecrisis crisis neoliberalism discountrate externalities fossilfuels extractivism extraction meat civilization conservatism solidarity agesegregation generations sustainability power</dc:subject>
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<item rdf:about="https://edition.cnn.com/2021/11/12/americas/birds-bodies-amazon-rainforest-climate-change-scn/index.html">
    <title>The climate crisis is messing with birds' body shapes - CNN</title>
    <dc:date>2021-11-21T04:30:22+00:00</dc:date>
    <link>https://edition.cnn.com/2021/11/12/americas/birds-bodies-amazon-rainforest-climate-change-scn/index.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Birds' bodies are shrinking in response to climate change, even in places like the Amazon rainforest that are relatively untouched by human hands.

Researchers have studied information on more than 15,000 non-migratory birds spanning 77 species over a 40-year period that were captured in the Amazon rainforest, tagged and then released.

The scientists found that nearly all of the birds' bodies have become lighter since the 1980s, losing on average about 2% of their body weight every decade, according to a new study published Friday in the journal Science Advances. For an average bird species that weighed about 30 grams (1 ounce) in the 1980s, the population now averages about 27.6 grams (0.97 ounce). The study also revealed that wingspan was getting bigger in a third of the Amazon bird species studied.

It's a pattern that's also been spotted in North American migratory birds.

"These birds don't vary that much in size. They are fairly fine-tuned, so when everyone in the population is a couple of grams smaller, it's significant," said coauthor Philip Stouffer, who is the Lee F. Mason Professor in the Louisiana State University School of Renewable Natural Resources.

"This is undoubtedly happening all over and probably not just with birds," Stouffer said in a news release.

"If you look out your window, and consider what you're seeing out there, the conditions are not what they were 40 years ago, and it's very likely plants and animals are responding to those changes as well. We have this idea that the things we see are fixed in time, but if these birds aren't fixed in time, that may not be true."

Energy-efficient wings

Birds that lived higher up in the forest canopy, which were most exposed to heat and drier conditions, had the most dramatic changes in body weight and wing size, the researchers found.

[image: "Birds in the Amazon rainforest developed increasing wing length, scientists found. Shown is the wing of a rufous-capped antthrush."]

A lower body weight and increasing wing length means that birds use energy more efficiently, the researchers noted. For example, compared with a fighter jet with short wings that needs lots of fuel to fly, a glider plane with a thin body and long wings soars with much less energy.

The study concluded that a warmer climate was the driving force of these changes, but the mechanism at play wasn't entirely clear. The climate in Brazilian Amazonia, where the birds lived, had gotten hotter and wetter, at least in the rainy season, over the study period.

Since 1966, rainfall increased by 13% in the wet season and fell by 15% in the dry, with temperatures increasing by 1 degree Celsius (1.8 degrees Fahrenheit) in the wet season and 1.65 degrees Celsius (2.97 degrees Fahrenheit) in the dry season.

The change in climate might have made food or other resources scarcer, the study said.

"Together, body proportions moved in the direction of more efficient flight and lower metabolic heat production and are consistent with a plastic or genetic adaptation to resource or thermal stress under climate change," the study said.

Animals are dealing with climate change in different ways.

In the Mediterranean Sea, fish, crustaceans and mollusks are being found in deeper habitats as the water warms.

Animals are evolving larger beaks, legs and ears that allow them to better regulate body temperature as the planet gets hotter, other research found."]]></description>
<dc:subject>climatechange nature animals multispecies morethanhuman birds bodies climate 2021 adaptation survival</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=C32KGX6qP5s">
    <title>We Keep Each Other Safe: Mutual Aid for Survival and Solidarity - YouTube</title>
    <dc:date>2020-12-19T18:18:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C32KGX6qP5s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Live transcription is available at http://bit.ly/Mutual_Aid_Solidarity [https://www.streamtext.net/player?event=MutualAidSolidarity ]

Dean Spade in conversation with Mariame Kaba and Ejeris Dixon

Dean Spade’s new book Mutual Aid: Building Solidarity During this Crisis (and the Next) offers both a theoretical understanding of mutual aid and practical tools for sustaining this crucial movement work. Spade defines mutual aid as “collective coordination to meet each other’s needs, usually from an awareness that the systems we have in place are not going to meet them. Those systems, in fact, have often created the crisis.” Spade explores how mutual aid projects have been part of every powerful social movement, citing examples such as the Montgomery Bus Boycott in the 1950s, the Black Panther Party’s survival programs that provided free breakfasts and medical clinics in the 1960s and 70s, and the resource and skill-sharing that emerged in the Occupy encampments starting in 2011. In the contemporary moment of the widening wealth gap, a global pandemic, increasing storms, fires, and other crises resulting from climate change, as well as myriad other social inequities, Spade demonstrates how and why mutual aid is essential for meeting people’s needs and building big, transformative movements that get to the root causes of these crises.

Rather than numb out in the face of these overwhelming problems, Spade urges us to take up mutual aid work and to take part in the collective work of building the world we want.

“In my experience, it is more engagement that actually enlivens us—more curiosity, more willingness to see the harm that surrounds us, and ask how we can relate to it differently. Being more engaged with the complex and painful realities we face, and with thoughtful, committed action alongside others for justice, feels much better than numbing out or making token, self-consoling charity gestures. It feels good to let our values guide every part of our lives.” —Dean Spade

On Nov 12, Spade will be joined by anti-violence organizers Mariame Kaba and Ejeris Dixon to discuss mutual aid as an abolitionist project. Why is mutual aid key to practicing abolition? How does mutual aid relate to transformative justice and other anti-violence frameworks and practices? How can mutual aid help us to reimagine responding to harm and violence without relying on police?

Mutual aid is a key part of building a world in which we keep each other safe, a world in which we build collectively to meet each other’s needs. Join us on November 12 to celebrate the publication of Mutual Aid and for a conversation exploring its role in abolition, transformative justice, and addressing harm.

Accessibility

Live captioning and and ASL interpretation will be provided.

Please email any additional access needs to ekausch@barnard.edu.
This event is free and open to all.”]]></description>
<dc:subject>mutualaid deanspade mariamekaba ejerisdixon hopedector 2020 brandonkazen-maddox organizing justice transformativejustice solidarity survival organization collectivism participation participatory engagement democracy</dc:subject>
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<item rdf:about="https://www.sciencedirect.com/science/article/abs/pii/S0016328718303343">
    <title>Politics of planetary reproduction and the children of other worlds - ScienceDirect</title>
    <dc:date>2020-12-19T09:39:40+00:00</dc:date>
    <link>https://www.sciencedirect.com/science/article/abs/pii/S0016328718303343</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Highlights

• As “holobionts” humans live in relation to and depend on Earth’s ecologies.

• Space settlements may require forced survival through technologically induced isolation.

• Colonization and terraforming are violent, forced, heteronormative planetary reproduction.

• Queer approaches to survival offer alternatives to forced reproduction and isolation.

Abstract
This paper considers possible futures for human space settlements through the life story and experiences of David Vetter—a child born with severe combined immunodeﬁciency who became known in popular media as the “bubble boy.” Lynn Margulis imagined the creation of ecosystems and human settlements on another planet could be an act of Gaia reproducing by budding, through ecopoiesis. Thinking with Margulis about humans as holobionts, our species is both constituted by and embedded within communities of organisms and ecologies. As holobionts we may not be able to live outside of these communities and systems or away from Earth, even if we can temporarily survive without them. Placed within an evolutionary framework, techno-capitalist imaginaries of space settlement limit conceptions of planetary reproduction to heteronormative models of ecopoiesis which promote competition as a key driver of evolution instead of cooperation. Technologically mediated survival along with forced reproduction of holobionts within Earth-like systems and could lead to suffering and isolation like David Vetter’s forced survival in a bubble. I propose alternative liberatory modes of conceptualizing and materializing space migration (including queer and decolonized forms of reproduction) which better respect the Earth, its inhabitants, as well as extraterrestrial planets, landscapes, lives, and possibilities.”]]></description>
<dc:subject>michaeloman-reagan 2019 space holobionts ecologies ecology spacesettlements survival reproduction isolation queer terraforming</dc:subject>
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<item rdf:about="https://www.thenation.com/article/economy/interview-dean-spade/">
    <title>Dean Spade on the Promise of Mutual Aid | The Nation</title>
    <dc:date>2020-12-19T09:37:32+00:00</dc:date>
    <link>https://www.thenation.com/article/economy/interview-dean-spade/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The radical law professor explains how we can meet each other’s needs with dignity, care, and justice.

Whether it’s the climate crisis, wage theft, housing costs, police brutality, deportation, corporate health care, or plain ol’ political malfeasance, it’s easy to look at the United States and see nothing but catastrophe ahead.

What is less remarked upon is how we can learn to face such immense challenges and what it means to recognize the scope of the problems without losing hope. In a new book, Mutual Aid: Building Solidarity During This Crisis (and the Next), Dean Spade, a professor at the Seattle University School of Law and the founder of the Sylvia Rivera Law Project, offers a guide for creating durable movements to combat injustice, while also meeting the immediate needs of the people harmed by poverty, criminalization, racism, transphobia, and ableism.

Spade argues that we live in one of “the most atomized societies in human history, which makes our lives less secure and undermines our ability to organize together to change unjust conditions on a large scale.” It is in this context—one defined both by social isolation and dependency on toxic and hostile institutions—that Spade situates the promise of mutual aid, which he writes gives us the tools to meet “each other’s needs based in shared commitments to dignity, care, and justice.” While some imagine national politics as the primary venue for social change, Spade argues that real, lasting transformation comes from the organizing inside our communities. His book is at once a call-to-arms, a balm for all those despairing at the present and future, and a blueprint for how we might better live with one another.

Looking for last-minute holiday gifts with a conscience? Check out The Nation Shop and help support The Nation’s journalism while you complete your list. 

—Daniel Fernandez

DANIEL FERNANDEZ: Early on in your book, you note that mutual aid is not the same thing as charity. How do these two practices differ?

DEAN SPADE: Mutual aid describes the work we do in social movements to directly support each other’s survival needs, based on a shared understanding that the crises we are facing are caused by the system that we’re living under, and are worsened by those systems. Mutual aid focuses on helping people get what they need right now, as we work to get to the root causes of these problems.
Charity, on the other hand, is based on rich people—and the governments they run—giving small amounts of their stolen wealth to poor people, usually to quell uprisings that people would engage in against systems that are so extractive. Charity also focuses on who is deserving and undeserving of aid, which means that charity always has a lot of strings attached. It might be that these programs only support individuals who do not have a criminal history or only those who have kids or only those who are documented or Christian or sober. Charity is all about encountering people in crisis and saying: “How do these people need to be fixed?” Mutual aid encounters people in crisis and says: “You should have everything you need, and it is the systems that are to blame for these crises, not you.” It offers aid without strings attached and without these rigorous eligibility requirements, based on the idea that everyone should have housing, medicine, childcare, or whatever they need.

DF: One line that stuck out to me as I was reading is that “disasters often simulate fantasies of a benevolent government as we face brutal government failure and wish that things were different.” How does mutual aid help us cope with disasters in the immediate term? What does it do to make things different?

DS: Sometimes, when we have powerful movements that include mutual aid, we get concessions from the government. And sometimes the government can provide benefits at a larger scale than mutual aid projects can, because it has different amounts of resources and equipment and administrative capacity. But the thing about government aid is it is always restricted by eligibility criteria, and it can be taken back at any time. When the political winds shift or we’re no longer as mobilized, aid can be shrunk or removed altogether. Hoping for a benevolent state that will someday deliver aid in a way that isn’t racist or ableist or leaving out the poorest and most stigmatized people is not realistic in the US.

We should, of course, celebrate when our movements succeed in getting concessions. But what we’re really trying to build is our capacity to meet our own needs in our own communities, to decide for ourselves, together, how our lives work rather than having rich people and their puppets decide. We want local people to control their electricity grid, and to create and control food, health, and housing systems that are sustainable, affordable, and can provide for everybody, rather than hoping the government will someday do that in the right way.

DF: This distrust of the state is a recurring theme in your book. I’m curious how you respond to people who say that certain crises can only be addressed by a large, centralized government?

DS: People need to understand that what the government does now is actually a massive upward redistribution project. It taxes everyone and then it gives that money to corporations, the military, prisons, and police. We ask: “Why do we have poverty?” and it’s because there is an enormous state apparatus that ensures the extraction of profit from most people to a very small number of people. The state ensures that poor people’s water and air can be polluted and that their food, health, and housing needs can be profit-generating for someone else.

You need an enormous and complex and coercive system to force people to work in Tyson factories, to pay rent, to submit to all the terrors and humiliations of living like this. With mutual aid, we’re talking about redistribution downward, and that’s not something the US government does, even if they occasionally throw a little chump change to people they consider the deserving poor. There are various kinds of liberals who are interested in saying there was some time when things were better. A lot of people fantasize about the New Deal. But the state always uses its administrative capacity to articulate racialized gender control, extraction, and maldistribution. Social security was created to exclude domestic workers and agricultural workers and to undercompensate women workers. These things are not accidents—they are by design.

DF: How do you distinguish between mutual aid that is grounded in a distrust of the state, and the sort of “mutual support” programs that libertarian organizations love to praise?

DS: The fact that people on the far right have a critique of the social welfare state and that people on the left do, too, does not mean they are the same critique. The right is afraid of having to support people who they despise and whose lives they think are not worthwhile. Right-wing forces want to freeze frame extreme wealth inequality that is very racialized and gendered, and then take away all government support for people who’ve been made poor and miserable by state programs that have distributed land and work in particular ways and have ensured that certain populations don’t have their basic needs met.

That is not at all what people who are coming from an anti-racist, feminist perspective are talking about. We want to stop having the state violence that maintains extreme wealth concentration. We are opposing the corporate and government structures that concentrate wealth and maintain profit, and we are interested in creating new social relations in which everybody has what they need.

DF: You note that we’re often fixated on short-term gains, rather than building the long-term capacity for our well-being and the well-being of movements that we care about. What does it take to reorient ourselves to this sort of work?

DS: Most people enter movements because they need something, like “I need someone to help me with my eviction, and I’ve heard you guys are helping people at this mutual aid project.” A lot of what mutual aid groups can do is be a place to receive people who are newly mobilizing and not be like, “You need to already have all the same analysis,” Instead, we want to engage with people and ask, “What are you mad about? What do you want to do? Do you want to help us try to address some of these conditions?” And through that, let’s keep talking and build an analysis of what we think the root cause of these conditions are.

DF: How do we build from small victories, which can be personally empowering, to the sort of political victories that can materially improve the lives of tens of millions of people?

DS: I think that most of the political opportunity is at the most local level, and most of the disaster happens at the most local level, too. When a fire comes through our community, or when we’re trying to think about how to address Covid, that is the scale where we meet disaster and political opportunity. And when people are encouraged to passively watch the celebrity sideshow of national politics, it feels really, really demobilizing. That’s one of the great mythologies in the US—that politics happens primarily in elections.

But politics is happening all over the place, all the time. It’s happening in the interactions that people have every day to survive and get what they need. It happens in all their interactions with the police and all these government offices that control their lives. So when we talk about the famous speeches and the charismatic leaders from a moment like the Montgomery Bus Boycott, we don’t talk in detail about all the people who coordinated the rides, all the labor needed to make that possible. We have to change our ideas about scale and understand that scale means something, not because it is centralized in one place or because there is one person you can look to, but because it means many people are practicing something like mutual aid at a local level.

DF: So would you say that mutual aid is mostly local?

DS: I would be sad if mutual aid is being characterized as only local work, because I have been involved in and care about a lot of movements that work at different scales. I’m coordinating with people in lots of different cities that are trying to defund the police in their cities, and we are sharing strategies. People from all over are coordinating to respond to the concern that Biden will put back in place Obama’s dreadful immigration policies, but they are responding from their locality where they are supporting people inside of detention centers or going through deportation proceedings or living in fear of ICE raids. We’re all mobilizing locally and supporting people locally, while coordinating and sharing analysis and strategy. This decentralization matters, and it is the opposite of what the state wants to do, which is all about centralization. It’s aid that is actually determined by the participants by sharing local wisdom and useful practices, not rolling out standardized solutions that inevitably enforce exclusions.

The local and decentralized nature of mutual aid is essential, and we can see this in disaster response especially, where FEMA is generally useless on the ground, whereas local mutual aid projects made of people who know their neighbors and know the place are more effective. It is a mistake to characterize practices based in local knowledge and local control as “small scale” when people are doing them all over and sharing knowledge and resources across large distances.

DF: I’m curious if you have any advice for people on how to stay mobilized—how to not let what has happened in the last few months be the end of their political participation. Where do we go from here?

DS: The crises that we’re facing are not going away. I think more and more people feel that, and this election has further disillusioned people who thought that we could vote our way out of anything we’re facing right now. I think that’s why so many people are engaging in mutual aid projects and are hungry to find ways to feel more connected to something that actually makes a difference.

To some degree I fear that people who have been mobilized by their terror at Trump might be demobilized by a Biden presidency. But a lot of people are still going to see that the crises are in our face just as much. The weather we’ve had this year, the fires and storms we’ve had this year, the experience of having the government respond to Covid in a way that resulted in the deaths of hundreds of thousands of people, it suggests the urgency of many different kinds of political action, including mutual aid and direct action and very deep, very widespread organizing.

We’ve seen the wealth divide grow and the police force grow and the deportation machine grow and US military imperialism expand and all of these incredibly long wars. One response to that, which is appropriate, is to be horrified and feel grief, and those realities and feelings can mobilize us too. We’ve been living through these incredible uprisings against white supremacy and police violence, where a lot of new people have gotten into the streets. And through this combination of mutual aid, political education, building solidarity, and direct, disruptive action in the streets, we’ve seen people develop a new way to think about what their role might be in confronting these crises and saving all of our lives.”]]></description>
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<item rdf:about="https://design-justice.pubpub.org/">
    <title>Design Justice: Community-Led Practices to Build the Worlds We Need</title>
    <dc:date>2020-09-20T03:51:37+00:00</dc:date>
    <link>https://design-justice.pubpub.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An exploration of how design might be led by marginalized communities, dismantle structural inequality, and advance collective liberation and ecological survival.

What is the relationship between design, power, and social justice? “Design justice” is an approach to design that is led by marginalized communities and that aims expilcitly to challenge, rather than reproduce, structural inequalities. It has emerged from a growing community of designers in various fields who work closely with social movements and community-based organizations around the world.

This book explores the theory and practice of design justice, demonstrates how universalist design principles and practices erase certain groups of people—specifically, those who are intersectionally disadvantaged or multiply burdened under the matrix of domination (white supremacist heteropatriarchy, ableism, capitalism, and settler colonialism)—and invites readers to “build a better world, a world where many worlds fit; linked worlds of collective liberation and ecological sustainability.” Along the way, the book documents a multitude of real-world community-led design practices, each grounded in a particular social movement. Design Justice goes beyond recent calls for design for good, user-centered design, and employment diversity in the technology and design professions; it connects design to larger struggles for collective liberation and ecological survival."]]></description>
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<item rdf:about="https://www.theatlantic.com/family/archive/2020/05/how-be-hopeful-even-pandemic/611350/">
    <title>How to Be Hopeful, Even in a Pandemic - The Atlantic</title>
    <dc:date>2020-05-12T04:42:29+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2020/05/how-be-hopeful-even-pandemic/611350/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“We need to remake the world we left behind. And we need to start with how we care for one another.”]]></description>
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<item rdf:about="https://communemag.com/the-uses-of-disaster/">
    <title>The Uses of Disaster | Commune</title>
    <dc:date>2020-03-20T22:44:51+00:00</dc:date>
    <link>https://communemag.com/the-uses-of-disaster/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Climate change is here. In the midst of the storm, an opportunity arises to break with capitalism and its vicious inequality. Let’s seize it while we can. The alternatives are unthinkable."]]></description>
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<item rdf:about="https://jacobinmag.com/2020/02/harvard-university-students-bernie-sanders-solidarity-class-war-progress">
    <title>Harvard’s Progress Is Not Our Progress</title>
    <dc:date>2020-02-16T23:21:05+00:00</dc:date>
    <link>https://jacobinmag.com/2020/02/harvard-university-students-bernie-sanders-solidarity-class-war-progress</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["any of us have come together tonight, some no doubt interested to see how this idea of “class warfare” suits Harvard. Since we announced this event, I have heard and seen people remarking with surprise and irony that Harvard should be the site of anything to do with a class war. But I assure you, Harvard has always played a key role in the class war.

Perhaps you have read an article from one of our panelists, Meagan Day. “Defend Your Class,” which ran in Jacobin last April, is named for the slogan that Harvard deployed to inspire its students to leave the classroom in 1912 and take up arms with the National Guard to break the Lawrence, Massachusetts “Bread and Roses” textile workers’ strike.

What was the threat from which Harvard elites needed defense? It was a movement of the working class, men, women, and children, of thirty countries of origin, speaking forty-five languages, demanding freedom from the daily threats to their lives posed by underpaid and dangerous jobs — and, even more radically, the freedom to exist beyond the value assigned to their labor by the capitalist bosses.

What was the value of those three words, “Defend your class,” to the Harvard undergraduate militiamen? Perhaps you know that hundreds of strikers were beaten and thrown in jail by the strikebreakers, and two were murdered. For demonstrating their allegiance to their class, the Harvard students received course credit.

The Harvard brand has expanded fabulously in its prestige and in its power since that strike. And above all, it has expanded its capacity to defend its class. About a mile from where we are gathered here, a new engineering school complex is being built, described by our President Lawrence Bacow as “a jewel of a building.” To Bacow, Allston has long been “just an idea, a vision of the future,” but with the construction of the engineering school, a billion-dollar project, “that future is rapidly coming into focus.” It’s a bleak “future” for one of the last affordable neighborhoods in Boston, while hundreds of our neighbors sleep on the streets every night and a minimum-wage worker must work 210 hours to make rent on a one-bedroom apartment in Cambridge.

President Bacow’s praise for the new Allston campus is just pretty talk for a class war. Harvard’s progress is not our progress.

Has anyone, watching our teaching fellows and course assistants strike for fair pay and decent health care, taken comfort in the fact that sixty-two of the world’s current billionaires are Harvard men and women? Who among us reads that the Harvard endowment has reached $40 billion in fiscal year 2019 and celebrates, knowing that those dollars rebound from investments in private prisons and the global destruction of fossil fuels?

We do not, because Harvard’s progress is not our progress. This institution stands shoulder to shoulder with the National Guard of 1912, the Henry Kissingers of 1969, and the war-mongering presidents of the 2000s, Republican and Democrat. In these 384 years, it has not missed a single step.

My task is not to build up a pile of evidence against Harvard out of hatred or spite. I want to illustrate that the war-making, strike-breaking impulses of this institution are not random; they are not unrelated. Harvard is a case study in the unified power of the elite in pursuit of the almighty profit motive, the power of the next dollar and the dollar after that.

That is what we all are worth to it. But every single one of you is worth the world to me. And I hope that you feel that way about one another, because our shared future depends upon it. We can comfort, rally, mourn, and transform the face of the earth with this knowledge.

At the heart of that approach to each other is the indispensable ethic of solidarity. In the words of St Augustine, “Charity is no substitute for justice withheld.” When our homeless brothers and sisters walk into an apartment and call it home, we will say: this is justice, and not charity. When working-class children enroll in free college instead of the army in order to build a better life, we will say: this is justice, not charity. When we realize and honor Fred Hampton’s vision for a rainbow coalition against a racist police and incarceration system, against the starvation of children, and against the commodification of health care, we will say: this is not charity, this is not generosity, this is justice.

Behind the idea of charity is the sense that we do not deserve the things we need for our own survival. In our time, in which class warfare is reaching a great crescendo, something tells me that the powerful institutions of this world will continue to become ever less charitable. Let us take the matter of our survival out of their hands and into our own. Let us have justice, a justice made possible by solidarity. There is no substitute on earth for that.

I am a literature student, so I am thinking of a verse written by W. B. Yeats in praise of a friend “bred to a harder thing than Triumph.” As a volunteer for the Bernie Sanders campaign, I have knocked hundreds of doors in Iowa and in New Hampshire. I will not forget the Iowans that I met shortly before the New Year. I spoke to a woman who was on leave from her low-wage job because a physical disability made the work too painful. But what decided her vote was the idea of a world in which she could afford mental health care.

She told me about the struggle she faces every day to get out of her bed, and then told me that on February 3, she would get out of bed, get into her car, and drive to a caucus site to caucus for Bernie Sanders. She planned to do all of these things in the name of a harder thing than triumph.

Here in Massachusetts, the great antiwar activist Al Johnson canvassed among us in Nashua every weekend. Al passed away on January 1, 2020. From his deathbed on December 31, 2019, Johnson made two hundred phone calls for Bernie Sanders. Born to a Kentucky coal miner, raised in Massachusetts public housing, he was imprisoned as a conscientious objector of the Vietnam War. He spent a year in that military prison for loving peace. So great was Johnson’s love for peace that it led him not only to work alongside the Black Panthers and the Poor People’s Movement, but ultimately to join Bernie Sanders’s movement for an end to war and poverty across the globe.

Al Johnson was bred to a harder thing than triumph. Al Johnson was bred to solidarity his entire life.

Let us be bred to a harder thing than triumph: the thing that makes triumph possible. Let it be solidarity. For then our work can never come to nothing.

In the last day of his life, Al Johnson placed two hundred calls in the name of a world he would not live to see. What great certainty he had in those final hours — not a certainty in victory, but a certainty in the value of your life and mine. Let us be so certain in our shared purpose and certain in our shared way forward.

With every undocumented family, with every climate refugee, with every community devastated by the “war on drugs,” with every unionized worker, we are more certain that the world must change, because we belong in it. The day will come when the working class lives in the housing it has built and benefits from the labor it has exerted. We must work for that day together in solidarity, and we must accept no substitute. We must vote for solidarity in 2020 — but this is only the beginning."]]></description>
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<item rdf:about="https://www.filmsforaction.org/news/revolution-and-american-indians-marxism-is-as-alien-to-my-culture-as-capitalism/">
    <title>Revolution and American Indians: “Marxism is as Alien to My Culture as Capitalism”</title>
    <dc:date>2019-11-26T10:58:37+00:00</dc:date>
    <link>https://www.filmsforaction.org/news/revolution-and-american-indians-marxism-is-as-alien-to-my-culture-as-capitalism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The only possible opening for a statement of this kind is that I detest writing. The process itself epitomizes the European concept of "legitimate" thinking; what is written has an importance that is denied the spoken. My culture, the Lakota culture, has an oral tradition, so I ordinarily reject writing. It is one of the white world's ways of destroying the cultures of non-European peoples, the imposing of an abstraction over the spoken relationship of a people. 

So what you read here is not what I've written. It's what I've said and someone else has written down. I will allow this because it seems that the only way to communicate with the white world is through the dead, dry leaves of a book. I don't really care whether my words reach whites or not. They have already demonstrated through their history that they cannot hear, cannot see; they can only read (of course, there are exceptions, but the exceptions only prove the rule). I'm more concerned with American Indian people, students and others, who have begun to be absorbed into the white world through universities and other institutions. But even then it's a marginal sort of concern. It's very possible to grow into a red face with a white mind; and if that's a person's individual choice, so be it, but I have no use for them. This is part of the process of cultural genocide being waged by Europeans against American Indian peoples' today. My concern is with those American Indians who choose to resist this genocide, but who may be confused as to how to proceed. 

(You notice I use the term American Indian rather than Native American or Native indigenous people or Amerindian when referring to my people. There has been some controversy about such terms, and frankly, at this point, I find it absurd. Primarily it seems that American Indian is being rejected as European in origin--which is true. But all the above terms are European in origin; the only non-European way is to speak of Lakota--or, more precisely, of Oglala, Brule, etc.--and of the Dineh, the Miccousukee, and all the rest of the several hundred correct tribal names. 

(There is also some confusion about the word Indian, a mistaken belief that it refers somehow to the country, India. When Columbus washed up on the beach in the Caribbean, he was not looking for a country called India. Europeans were calling that country Hindustan in 1492. Look it up on the old maps. Columbus called the tribal people he met "Indio," from the Italian in dio, meaning "in God.") 

It takes a strong effort on the part of each American Indian not to become Europeanized. The strength for this effort can only come from the traditional ways, the traditional values that our elders retain. It must come from the hoop, the four directions, the relations: it cannot come from the pages of a book or a thousand books. No European can ever teach a Lakota to be Lakota, a Hopi to be Hopi. A master's degree in "Indian Studies" or in "education" or in anything else cannot make a person into a human being or provide knowledge into traditional ways. It can only make you into a mental European, an outsider. 

I should be clear about something here, because there seems to be some confusion about it. When I speak of Europeans or mental Europeans, I'm not allowing for false distinctions. I'm not saying that on the one hand there are the by-products of a few thousand years of genocidal, reactionary, European intellectual development which is bad; and on the other hand there is some new revolutionary intellectual development which is good. I'm referring here to the so-called theories of Marxism and anarchism and "leftism" in general. I don't believe these theories can be separated from the rest of the of the European intellectual tradition. It's really just the same old song. 

The process began much earlier. Newton, for example, "revolutionized" physics and the so-called natural sciences by reducing the physical universe to a linear mathematical equation. Descartes did the same thing with culture. John Locke did it with politics, and Adam Smith did it with economics. Each one of these "thinkers" took a piece of the spirituality of human existence and converted it into code, an abstraction. They picked up where Christianity ended: they "secularized" Christian religion, as the "scholars" like to say--and in doing so they made Europe more able and ready to act as an expansionist culture. Each of these intellectual revolutions served to abstract the European mentality even further, to remove the wonderful complexity and spirituality from the universe and replace it with a logical sequence: one, two, three. Answer! 

This is what has come to be termed "efficiency" in the European mind. Whatever is mechanical is perfect; whatever seems to work at the moment--that is, proves the mechanical model to be the right one--is considered correct, even when it is clearly untrue. This is why "truth" changes so fast in the European mind; the answers which result from such a process are only stopgaps, only temporary, and must be continuously discarded in favor of new stopgaps which support the mechanical models and keep them (the models) alive. 

Hegel and Marx were heirs to the thinking of Newton, Descartes, Locke and Smith. Hegel finished the process of secularizing theology--and that is put in his own terms--he secularized the religious thinking through which Europe understood the universe. Then Marx put Hegel's philosophy in terms of "materialism," which is to say that Marx despiritualized Hegel's work altogether. Again, this is in Marx' own terms. And this is now seen as the future revolutionary potential of Europe. Europeans may see this as revolutionary, but American Indians see it simply as still more of that same old European conflict between being and gaining. The intellectual roots of a new Marxist form of European imperialism lie in Marx'--and his followers'--links to the tradition of Newton, Hegel and the others. 

Being is a spiritual proposition. Gaining is a material act. Traditionally, American Indians have always attempted to be the best people they could. Part of that spiritual process was and is to give away wealth, to discard wealth in order not to gain. Material gain is an indicator of false status among traditional people, while it is "proof that the system works" to Europeans. Clearly, there are two completely opposing views at issue here, and Marxism is very far over to the other side from the American Indian view. But let's look at a major implication of this; it is not merely an intellectual debate. 

The European materialist tradition of despiritualizing the universe is very similar to the mental process which goes into dehumanizing another person. And who seems most expert at dehumanizing other people? And why? Soldiers who have seen a lot of combat learn to do this to the enemy before going back into combat. Murderers do it before going out to commit murder. Nazi SS guards did it to concentration camp inmates. Cops do it. Corporation leaders do it to the workers they send into uranium mines and steel mills. Politicians do it to everyone in sight. And what the process has in common for each group doing the dehumanizing is that it makes it all right to kill and otherwise destroy other people. One of the Christian commandments says, "Thou shalt not kill," at least not humans, so the trick is to mentally convert the victims into nonhumans. Then you can proclaim violation of your own commandment as a virtue. 

In terms of the despiritualization of the universe, the mental process works so that it becomes virtuous to destroy the planet. Terms like progress and development are used as cover words here, the way victory and freedom are used to justify butchery in the dehumanization process. For example, a real-estate speculator may refer to "developing" a parcel of ground by opening a gravel quarry; development here means total, permanent destruction, with the earth itself removed. But European logic has gained a few tons of gravel with which more land can be "developed" through the construction of road beds. Ultimately, the whole universe is open--in the European view--to this sort of insanity. 

Most important here, perhaps, is the fact that Europeans feel no sense of loss in all this. After all, their philosophers have despiritualized reality, so there is no satisfaction (for them) to be gained in simply observing the wonder of a mountain or a lake or a people in being. No, satisfaction is measured in terms of gaining material. So the mountain becomes gravel, and the lake becomes coolant for a factory, and the people are rounded up for processing through the indoctrination mills Europeans like to call schools. 

But each new piece of that "progress" ups the ante out in the real world. Take fuel for the industrial machine as an example. Little more than two centuries ago, nearly everyone used wood--a replenishable, natural item--as fuel for the very human needs of cooking and staying warm. Along came the Industrial Revolution and coal became the dominant fuel, as production became the social imperative for Europe. Pollution began to become a problem in the cities, and the earth was ripped open to provide coal whereas wood had always simply been gathered or harvested at no great expense to the environment. Later, oil became the major fuel, as the technology of production was perfected through a series of scientific "revolutions." Pollution increased dramatically, and nobody yet knows what the environmental costs of pumping all that oil out of the ground will really be in the long run. Now there's an "energy crisis," and uranium is becoming the dominant fuel. 

Capitalists, at least, can be relied upon to develop uranium as fuel only at the rate which they can show a good profit. That's their ethic, and maybe they will buy some time. Marxists, on the other hand, can be relied upon to develop uranium fuel as rapidly as possible simply because it's the most "efficient" production fuel available. That's their ethic, and I fail to see where it's preferable. Like I said, Marxism is right smack in the middle of European tradition. It's the same old song. 

There's a rule of thumb which can be applied here. You cannot judge the real nature of a European revolutionary doctrine on the basis of the changes it proposes to make within the European power structure and society. You can only judge it by the effects it will have on non-European peoples. This is because every revolution in European history has served to reinforce Europe's tendencies and abilities to export destruction to other peoples, other cultures and the environment itself. I defy anyone to point out an example where this is not true. 

So now we, as American Indian people, are asked to believe that a "new" European revolutionary doctrine such as Marxism will reverse the negative effects of European history on us. European power relations are to be adjusted once again, and that's supposed to make things better for all of us. But what does this really mean? 

Right now, today, we who live on the Pine Ridge Reservation are living in what white society has designated a "National Sacrifice Area." What this means is that we have a lot of uranium deposits here, and white culture (not us) needs this uranium as energy production material. The cheapest, most efficient way for industry to extract and deal with the processing of this uranium is to dump the waste by-products right here at the digging sites. Right here where we live. This waste is radioactive and will make the entire region uninhabitable forever. This is considered by the industry, and by the white society that created this industry, to be an "acceptable" price to pay for energy resource development. Along the way they also plan to drain the water table under this part of South Dakota as part of the industrial process, so the region becomes doubly uninhabitable. The same sort of thing is happening down in the land of the Navajo and Hopi, up in the land of the Northern Cheyenne and Crow, and elsewhere. Thirty percent of the coal in the West and half of the uranium deposits in the United States have been found to lie under reservation land, so there is no way this can be called a minor issue. 

We are resisting being turned into a National Sacrifice Area. We are resisting being turned into a national sacrifice people. The costs of this industrial process are not acceptable to us. It is genocide to dig uranium here and drain the water table--no more, no less. 

Now let's suppose that in our resistance to extermination we begin to seek allies (we have). Let's suppose further that we were to take revolutionary Marxism at its word: that it intends nothing less than the complete overthrow of the European capitalists order which has presented this threat to our very existence. This would seem to be a natural alliance for American Indian people to enter into. After all, as the Marxists say, it is the capitalists who set us up to be a national sacrifice. This is true as far as it goes. 

But, as I've tried to point out, this "truth" is very deceptive. Revolutionary Marxism is committed to even further perpetuation and perfection of the very industrial process which is destroying us all. It offers only to "redistribute" the results--the money, maybe--of this industrialization to a wider section of the population. It offers to take wealth from the capitalists and pass it around; but in order to do so, Marxism must maintain the industrial system. Once again, the power relations within European society will have to be altered, but once again the effects upon American Indian peoples here and non-Europeans elsewhere will remain the same. This is much the same as when power was redistributed from the church to private business during the so-called bourgeois revolution. European society changed a bit, at least superficially, but its conduct toward non-Europeans continued as before. You can see what the American Revolution of 1776 did for American Indians. It's the same old song. song. 

Revolutionary Marxism, like industrial society in other forms, seeks to "rationalize" all people in relation to industry--maximum industry, maximum production. It is a doctrine that despises the American Indian spiritual tradition, our cultures, our lifeways. Marx himself called us "precapitalists" and "primitive." Precapitalist simply means that, in his view, we would eventually discover capitalism and become capitalists; we have always been economically retarded in Marxist terms. The only manner in which American Indian people could participate in a Marxist revolution would be to join the industrial system, to become factory workers, or "proletarians," as Marx called them. The man was very clear about the fact that his revolution could only occur through the struggle of the proletariat, that the existence of a massive industrial system is a precondition of a successful Marxist society. 

I think there's a problem with language here. Christians, capitalists, Marxists. All of them have been revolutionary in their own minds, but none of them really means revolution. What they really mean is continuation. They do what they do in order that European culture can continue to exist and develop according to its needs. 

So, in order for us to really join forces with Marxism, we American Indians would have to accept the national sacrifice of our homeland; we would have to commit cultural suicide and become industrialized and Europeanized. 

At this point, I've got to stop and ask myself whether I'm being too harsh. Marxism has something of a history. Does this history bear out my observations? I look to the process of industrialization in the Soviet Union since 1920 and I see that these Marxists have done what it took the English Industrial Revolution 300 years to do; and the Marxists did it in 60 years. I see that the territory of the USSR used to contain a number of tribal peoples and that they have been crushed to make way for the factories. The Soviets refer to this as "the National Question," the question of whether the tribal peoples had the right to exist as peoples; and they decided the tribal peoples were an acceptable sacrifice to the industrial needs. I look to China and I see the same thing. I look to Vietnam and I see Marxists imposing an industrial order and rooting out the indigenous tribal mountain people. 

I hear the leading Soviet scientist saying that when uranium is exhausted, then alternatives will be found. I see the Vietnamese taking over a nuclear power plant abandoned by the U.S. military. Have they dismantled and destroyed it? No, they are using it. I see China exploding nuclear bombs, developing uranium reactors, and preparing a space program in order to colonize and exploit the planets the same as the Europeans colonized and exploited this hemisphere. It's the same old song, but maybe with a faster tempo this time. 

The statement of the Soviet scientist is very interesting. Does he know what this alternative energy source will be? No, he simply has faith. Science will find a way. I hear revolutionary Marxists saying that the destruction of the environment, pollution, and radiation will all be controlled. And I see them act upon their words. Do they know how these things will be controlled? No, they simply have faith. Science will find a way. Industrialization is fine and necessary. How do they know this? Faith. Science will find a way. Faith of this sort has always been known in Europe as religion. Science has become the new European religion for both capitalists and Marxists; they are truly inseparable; they are part and parcel of the same culture. So, in both theory and practice, Marxism demands that non-European peoples give up their values, their traditions, their cultural existence altogether. We will all be industrialized science addicts in a Marxist society. 

I do not believe that capitalism itself is really responsible for the situation in which American Indians have been declared a national sacrifice. No, it is the European tradition; European culture itself is responsible. Marxism is just the latest continuation of this tradition, not a solution to it. To ally with Marxism is to ally with the very same forces that declare us an acceptable cost. 

There is another way. There is the traditional Lakota way and the ways of the American Indian peoples. It is the way that knows that humans do not have the right to degrade Mother Earth, that there are forces beyond anything the European mind has conceived, that humans must be in harmony with all relations or the relations will eventually eliminate the disharmony. A lopsided emphasis on humans by humans--the Europeans' arrogance of acting as though they were beyond the nature of all related things--can only result in a total disharmony and a readjustment which cuts arrogant humans down to size, gives them a taste of that reality beyond their grasp or control and restores the harmony. There is no need for a revolutionary theory to bring this about; it's beyond human control. The nature peoples of this planet know this and so they do not theorize about it. Theory is an abstract; our knowledge is real. 

Distilled to its basic terms, European faith--including the new faith in science--equals a belief that man is God. Europe has always sought a Messiah, whether that be the man Jesus Christ or the man Karl Marx or the man Albert Einstein. American Indians know this to be totally absurd. Humans are the weakest of all creatures, so weak that other creatures are willing to give up their flesh that we may live. Humans are able to survive only through the exercise of rationality since they lack the abilities of other creatures to gain food through the use of fang and claw. 

But rationality is a curse since it can cause humans to forget the natural order of things in ways other creatures do not. A wolf never forgets his or her place in the natural order. American Indians can. Europeans almost always do. We pray our thanks to the deer, our relations, for allowing us their flesh to eat; Europeans simply take the flesh for granted and consider the deer inferior. After all, Europeans consider themselves godlike in their rationalism and science. God is the Supreme Being; all else must be inferior. 

All European tradition, Marxism included, has conspired to defy the natural order of all things. Mother Earth has been abused, the powers have been abused, and this cannot go on forever. No theory can alter that simple fact. Mother Earth will retaliate, the whole environment will retaliate, and the abusers will be eliminated. Things come full circle, back to where they started. That's revolution. And that's a prophecy of my people, of the Hopi people and of other correct peoples. 

American Indians have been trying to explain this to Europeans for centuries. But, as I said earlier, Europeans have proven themselves unable to hear. The natural order will win out, and the offenders will die out, the way deer die when they offend the harmony by over-populating a given region. It's only a matter of time until what Europeans call "a major catastrophe of global proportions" will occur. It is the role of American Indian peoples, the role of all natural beings, to survive. A part of our survival is to resist. We resist not to overthrow a government or to take political power, but because it is natural to resist extermination, to survive. We don't want power over white institutions; we want white institutions to disappear. That's revolution. 

American Indians are still in touch with these realities--the prophecies, the traditions of our ancestors. We learn from the elders, from nature, from the powers. And when the catastrophe is over, we American Indian peoples will still be here to inhabit the hemisphere. I don't care if it's only a handful living high in the Andes. American Indian people will survive; harmony will be reestablished. That's revolution. 

At this point, perhaps I should be very clear about another matter, one which should already be clear as a result of what I've said. But confusion breeds easily these days, so I want to hammer home this point. When I use the term European, I'm not referring to a skin color or a particular genetic structure. What I'm referring to is a mind-set, a worldview that is a product of the development of European culture. People are not genetically encoded to hold this outlook; they are acculturated to hold it. The same is true for American Indians or for the members of any culture. 

It is possible for an American Indian to share European values, a European worldview. We have a term for these people; we call them "apples"--red on the outside (genetics) and white on the inside (their values). Other groups have similar terms: Blacks have their "oreos"; Hispanos have "Coconuts" and so on. And, as I said before, there are exceptions to the white norm: people who are white on the outside, but not white inside. I'm not sure what term should be applied to them other than "human beings." 

What I'm putting out here is not a racial proposition but a cultural proposition. Those who ultimately advocate and defend the realities of European culture and its industrialism are my enemies. Those who resist it, who struggle against it, are my allies, the allies of American Indian people. And I don't give a damn what their skin color happens to be. Caucasian is the white term for the white race: European is an outlook I oppose. 

The Vietnamese Communists are not exactly what you might consider genetic Caucasians, but they are now functioning as mental Europeans. The same holds true for Chinese Communists, for Japanese capitalists or Bantu Catholics or Peter "MacDollar" down at the Navajo Reservation or Dickie Wilson up here at Pine Ridge. There is no racism involved in this, just an acknowledgment of the mind and spirit that make up culture. 

In Marxist terms I suppose I'm a "cultural nationalist." I work first with my people, the traditional Lakota people, because we hold a common worldview and share an immediate struggle. Beyond this, I work with other traditional American Indian peoples, again because of a certain commonality in worldview and form of struggle. Beyond that, I work with anyone who has experienced the colonial oppression of Europe and who resists its cultural and industrial totality. Obviously, this includes genetic Caucasians who struggle to resist the dominant norms of European culture. The Irish and the Basques come immediately to mind, but there are many others. 

I work primarily with my own people, with my own community. Other people who hold non-European perspectives should do the same. I believe in the slogan, "Trust your brother's vision," although I'd like to add sisters into the bargain. I trust the community and the culturally based vision of all the races that naturally resist industrialization and human extinction. Clearly, individual whites can share in this, given only that they have reached the awareness that continuation of the industrial imperatives of Europe is not a vision, but species suicide. White is one of the sacred colors of the Lakota people--red, yellow, white and black. The four directions. The four seasons. The four periods of life and aging. The four races of humanity. Mix red, yellow, white and black together and you get brown, the color of the fifth race. This is a natural ordering of things. It therefore seems natural to me to work with all races, each with its own special meaning, identity and message. 

But there is a peculiar behavior among most Caucasians. As soon as I become critical of Europe and its impact on other cultures, they become defensive. They begin to defend themselves. But I'm not attacking them personally; I'm attacking Europe. In personalizing my observations on Europe they are personalizing European culture, identifying themselves with it. By defending themselves in this context, they are ultimately defending the death culture. This is a confusion which must be overcome, and it must be overcome in a hurry. None of us has energy to waste in such false struggles. 

Caucasians have a more positive vision to offer humanity than European culture. I believe this. But in order to attain this vision it is necessary for Caucasians to step outside European culture--alongside the rest of humanity--to see Europe for what it is and what it does. 

To cling to capitalism and Marxism and all other "isms" is simply to remain within European culture. There is no avoiding this basic fact. As a fact, this constitutes a choice. Understand that the choice is based on culture, not race. Understand that to choose European culture and industrialism is to choose to be my enemy. And understand that the choice is yours, not mine. 

This leads me back to address those American Indians who are drifting through the universities, the city slums, and other European institutions. If you are there to resist the oppressor in accordance with your traditional ways, so be it. I don't know how you manage to combine the two, but perhaps you will succeed. But retain your sense of reality. Beware of coming to believe the white world now offers solutions to the problems it confronts us with. Beware, too, of allowing the words of native people to be twisted to the advantages of our enemies. Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are. 

A culture which regularly confuses revolt with resistance, has nothing helpful to teach you and nothing to offer you as a way of life. Europeans have long since lost all touch with reality, if ever they were in touch with who you are as American Indians. 

So, I suppose to conclude this, I should state clearly that leading anyone toward Marxism is the last thing on my mind. Marxism is as alien to my culture as capitalism and Christianity are. In fact, I can say I don't think I'm trying to lead anyone toward anything. To some extent I tried to be a "leader," in the sense that the white media like to use that term, when the American Indian Movement was a young organization. This was a result of a confusion I no longer have. You cannot be everything to everyone. I do not propose to be used in such a fashion by my enemies. I am not a leader. I am an Oglala Lakota patriot. That is all I want and all I need to be. And I am very comfortable with who I am."]]></description>
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    <title>Chilean Economist Manfred Max-Neef on Barefoot Economics, Poverty and Why The U.S. is Becoming an “Underdeveloping Nation” | Democracy Now!</title>
    <dc:date>2019-08-18T19:37:26+00:00</dc:date>
    <link>https://www.democracynow.org/2010/11/26/chilean_economist_manfred_max_neef_on</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We speak with the acclaimed Chilean economist, Manfred Max-Neef. He won the Right Livelihood Award in 1983, two years after the publication of his book Outside Looking In: Experiences in Barefoot Economics. “Economists study and analyze poverty in their nice offices, have all the statistics, make all the models, and are convinced that they know everything that you can know about poverty. But they don’t understand poverty,” Max-Neef says. [includes rush transcript]"

...

"We have reached a point in our evolution in which we know a lot. We know a hell of a lot. But we understand very little. Never in human history has there been such an accumulation of knowledge like in the last 100 years. Look how we are. What was that knowledge for? What did we do with it? And the point is that knowledge alone is not enough, that we lack understanding.

And the difference between knowledge and understanding, I can give it as an example. Let us assume that you have studied everything that you can study, from a theological, sociological, anthropological, biological and even biochemical point of view, of a human phenomenon called love. So the result is that you will know everything that you can know about love. But sooner or later, you will realize that you will never understand love unless you fall in love. What does that mean? That you can only attempt to understand that of which you become a part. If we fall in love, as the Latin song says, we are much more than two. When you belong, you understand. When you’re separated, you can accumulate knowledge. And that is — that’s been the function of science. Now, science is divided into parts, but understanding is holistic.

And that happens with poverty. I understood poverty because I was there. I lived with them. I ate with them. I slept with them, you know, etc. And then you begin to learn that in that environment there are different values, different principles from — compared to those from where you are coming, and that you can learn an enormous amount of fantastic things among poverty. What I have learned from the poor is much more than I learned in the universities. But very few people have that experience, you see? They look at it from the outside, instead of living it from the inside.

And you learn extraordinary things. The first thing you learn, that people who want to work in order to overcome poverty and don’t know, is that in poverty there is an enormous creativity. You cannot be an idiot if you want to survive. Every minute, you have to be thinking, what next? What do I know? What trick can I do here? What’s this and that, that, that, that? And so, your creativity is constant. In addition, I mean, that it’s combined, you know, with networks of cooperation, mutual aid, you know, and all sort of extraordinary things which you’ll no longer find in our dominant society, which is individualistic, greedy, egoistical, etc. It’s just the opposite of what you find there. And it’s sometimes so shocking that you may find people much happier in poverty than what you would find, you know, in your own environment, which also means, you know, that poverty is not just a question of money. It’s a much more complex thing."

...

"The Peace Corps, yeah, OK. I was many times in that. I even taught Peace Corps groups, you know, in California and so on and on. Then I found them, you know, in the field when I was there. Lovely young people, you know? I mean, very well-intentioned, you know. And the situations like this.

Well, there you have a woman making a poncho. No, but with another machine, instead of making two ponchos in one week, I mean, she could make 20 ponchos.

So, now, “We will bring you a much better thing.”

“Oh, OK, well…”

They bring it in, you know, and come back a few months later, you know, to see a huge production of this woman. And how our young find?

“Oh, how do you like the machine?”

“Oh, very nice.”

“And how many ponchos are you making?”

“Well, two ponchos a week.”

“What do you mean? You could make much more.”

“Well, but I don’t need to make more.”

“But why do you make just two? Well, what is the machine then for?”

“Well, I make two, but now I have much more time to be with my friends and with my kids.”

In our environment, you know, you have to do more and more and more and more. No, there, instead of making more, they have more time to enjoy themselves, to have a nice relationship with friends, with family, etc. You see? Lovely values which we have lost.

AMY GOODMAN: What do you think needs to change? You’re saying it’s obvious, but what do you think needs to happen that they’re avoiding?

MANFRED MAX-NEEF: Well, to begin with, a completely new concept of economics. This economy is crazy and poisonous. I am an economist, and I have been fighting against the economy that is taught the way it is being taught and being practiced. I have been fighting it for almost 40 years of my life, because it’s an absurd economy that has nothing to do with real life. It’s all fabrications, no? If the model doesn’t work, it’s not because the model is wrong, but because reality plays foul tricks. And reality is there to be domesticated, you know, and become the model. That is the attitude. And that’s systematic, in addition.

What is the economy that is being taught in the universities today everywhere? Neoclassical economics. Neoliberalism is an offspring of neoclassical economics. And neoclassical economics is 19th century. So we are supposed to solve problems of the 21st century that have no precedent with theories of the 19th century. We no longer have a physics of the 19th century, nor a biology, nor an engineering — nor nothing. The only thing in which we stopped in the 19th century is in the concept of economics. I mean, and that is elementarily absurd. And the main journals and everything, you know — I mean, no, no, that’s the way it must be."

...

"AMY GOODMAN: And if you’re teaching young economists, the principles you would teach them, what they’d be?

MANFRED MAX-NEEF: The principles, you know, of an economics which should be are based in five postulates and one fundamental value principle.

One, the economy is to serve the people and not the people to serve the economy.

Two, development is about people and not about objects.

Three, growth is not the same as development, and development does not necessarily require growth.

Four, no economy is possible in the absence of ecosystem services.

Five, the economy is a subsystem of a larger finite system, the biosphere, hence permanent growth is impossible.

And the fundamental value to sustain a new economy should be that no economic interest, under no circumstance, can be above the reverence of life.

AMY GOODMAN: Explain that further.

MANFRED MAX-NEEF: Nothing can be more important than life. And I say life, not human beings, because, for me, the center is the miracle of life in all its manifestations. But if there is an economic interest, I mean, you forget about life, not only of other living beings, but even of human beings. If you go through that list, one after the other, what we have today is exactly the opposite.

AMY GOODMAN: Go back to three: growth and development. Explain that further.

MANFRED MAX-NEEF: Growth is a quantitative accumulation. Development is the liberation of creative possibilities. Every living system in nature grows up to a certain point and stops growing. You are not growing anymore, nor he nor me. But we continue developing ourselves. Otherwise we wouldn’t be dialoguing here now. So development has no limits. Growth has limits. And that is a very big thing, you know, that economists and politicians don’t understand. They are obsessed with the fetish of economic growth.

And I am working, several decades. Many studies have been done. I’m the author of a famous hypothesis, the threshold hypothesis, which says that in every society there is a period in which economic growth, conventionally understood or no, brings about an improvement of the quality of life. But only up to a point, the threshold point, beyond which, if there is more growth, quality of life begins to decline. And that is the situation in which we are now.

I mean, your country is the most dramatic example that you can find. I have gone as far as saying — and this is a chapter of a book of mine that is published next month in England, the title of which is Economics Unmasked. There is a chapter called “The United States, an Underdeveloping Nation,” which is a new category. We have developed, underdeveloped and developing. Now you have underdeveloping. And your country is an example, in which the one percent of the Americans, you know, are doing better and better and better, and the 99 percent is going down, in all sorts of manifestations. People living in their cars now and sleeping in their cars, you know, parked in front of the house that used to be their house — thousands of people. Millions of people, you know, have lost everything. But the speculators that brought about the whole mess, oh, they are fantastically well off. No problem. No problem."]]></description>
<dc:subject>manfredmax-neef economics chile 2010 interviews poverty capitalism development barefooteconomics knowledge understanding creativity ingenuity society individualism greed cooperation mutualaid survival time work perspective peacecorps colonialism neoliberalism ecosystems humanism growth gdp underdevelopment accumulation</dc:subject>
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<item rdf:about="https://vimeo.com/338234578">
    <title>Arthur Jafa: Not All Good, Not All Bad on Vimeo</title>
    <dc:date>2019-07-07T01:40:51+00:00</dc:date>
    <link>https://vimeo.com/338234578</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We went to Los Angeles and visited the winner of the prestigious Venice Biennale's 2019 Golden Lion, American artist and filmmaker Arthur Jafa. In this extensive interview, he talks about black identity in connection with his critically acclaimed video ‘Love is the Message, The Message is Death’, which became a worldwide sensation.

“I’m trying to have enough distance from the thing, that I can actually see it clearly. But at the same time, be able to flip the switch and be inside of it.” Jafa describes how he has rewired himself to push towards things that disturb him. He grew up in the Mississippi Delta, one of the poorest regions in America, and admires the fearless and relentless pictures from that region by Danish photographer Jacob Holdt in ‘American Pictures’ (1977): “They exist outside of the formal parameters of art photography. I think they exist outside of journalism. They’re something else.”

Since childhood, Jafa has collected images in books, as if he was window-shopping, “compiling things that you don’t have access to.” The act of compiling and putting things together helps him figure out “what it is you’re actually attracted to.” When he “strung together” ‘Love is the Message, The Message is Death’, it was engendered by the explosion of citizen cellphone-documentation – the point in time where people discovered the power of being able to document. Jafa comments that his “preoccupation with blackness is fundamental philosophical” rather than political, and considers ‘whiteness’ a “pathological construction that’s come about as a result of a lot of complicated things.” In continuation of this, Jafa is against “highs and lows,” and some of the power of the work, he finds, is that it doesn’t make those distinctions. Instead of doing hierarchies, it accepts that opposites don’t have to negate each other, and tries to understand the diversity, differentiation and complexity in the world: “It’s not all good, it’s not all bad.”

Arthur Jafa (b. 1960) is an American Mississippi-born visual artist, film director, and cinematographer. His acclaimed video ‘Love Is the Message, The Message Is Death’ (2016), shows a montage of historical and contemporary film footage to trace Black American experiences throughout history. Jafa has exhibited widely including at the Hirshhorn in Los Angeles, Institute of Contemporary Art in Boston, Tate Liverpool in Liverpool and Serpentine Galleries in London. His work as a cinematographer with directors such as Spike Lee and Stanley Kubrick has been notable, and his work on ‘Daughters of the Dust’ (1991) won the ‘Best Cinematography’ Award at Sundance. In 2019, Jafa was awarded the Golden Lion for best artist at the Venice Biennale for his film ‘The White Album’. Jafa has also worked as a director of photography on several music videos, including for Solange Knowles and Jay-Z. Jafa co-founded TNEG with Malik Sayeed, a “motion picture studio whose goal is to create a black cinema as culturally, socially and economically central to the 21st century as was black music to the 20th century.” He lives and works in Los Angeles. 

Arthur Jafa was interviewed by Marc-Christoph Wagner at his studio in Los Angeles in November 2018. In the video, extracts are shown from ‘Love Is the Message, The Message Is Death’ (2016) by Arthur Jafa. The seven-minute video is set to Kanye West’s Ultralight Beam.

Camera: Rasmus Quistgaard 
Produced by: Marc-Christoph Wagner 
Edited by: Roxanne Bagheshirin Lærkesen 
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2019

Supported by Nordea fonden"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=BFK3DJ7Kn6s">
    <title>Agafia. Hermit Surviving in Russian Wilderness for 70 years - YouTube</title>
    <dc:date>2019-06-12T06:07:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=BFK3DJ7Kn6s</link>
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<item rdf:about="https://www.youtube.com/watch?v=tt2AYafET68">
    <title>Surviving in the Siberian Wilderness for 70 Years (Full Length) - YouTube</title>
    <dc:date>2019-06-12T06:04:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tt2AYafET68</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1936, a family of Russian Old Believers journeyed deep into Siberia's vast taiga to escape persecution and protect their way of life. The Lykovs eventually settled in the Sayan Mountains, 160 miles from any other sign of civilization. In 1944, Agafia Lykov was born into this wilderness. Today, she is the last surviving Lykov, remaining steadfast in her seclusion. In this episode of Far Out, the VICE crew travels to Agafia to learn about her taiga lifestyle and the encroaching influence of the outside world."]]></description>
<dc:subject>agafialykova video russia taiga oldbelievers lykovs civilization wilderness siberia 1978 1936 sovietunion religion isolation survival history families technology towatch</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:32cb7dedc8ef/</dc:identifier>
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<item rdf:about="https://en.wikipedia.org/wiki/Agafia_Lykova">
    <title>Agafia Lykova - Wikipedia</title>
    <dc:date>2019-06-12T06:03:28+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Agafia_Lykova</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>agafialykova russia video taiga oldbelievers lykovs civilization wilderness siberia 1978 1936 sovietunion religion isolation survival history families technology</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0da613f4a107/</dc:identifier>
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<item rdf:about="https://theappeal.org/justice-in-america-episode-20-mariame-kaba-and-prison-abolition/">
    <title>Justice in America Episode 20: Mariame Kaba and Prison Abolition - The Appeal</title>
    <dc:date>2019-03-20T19:26:26+00:00</dc:date>
    <link>https://theappeal.org/justice-in-america-episode-20-mariame-kaba-and-prison-abolition/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the last episode of Season 2, Josie and Clint discuss prison abolition with Mariame Kaba, one of the leading organizers in the fight against America’s criminal legal system and a contributing editor for The Appeal. Mariame discusses her own journey into this work, provides perspective on the leaders in this space, and helps us reimagine what the future of this system could look like. Mariame’s way of thinking about this system, and the vision of possibilities she provides, is an excellent send-off to our second season."

[full transcript on page]

"I grew up in New York City and came of age in 1980s. So, um, when I was coming of age in the city, it was kind of the early eighties were a fraught moment for many different kinds of reasons. The tail end of deinstitutionalization. So the first time where we actually started seeing homeless people outside on the streets. Michael Stewart was killed by the police in 1983 which was a very big moment for me. I was 12 years old and that really impacted me. My, um, older siblings were very animated by that fact. Um, crack cocaine is coming into being, this is the time of ACT UP. Um, this is when Reagan comes to power. It was a very tumultuous period and moment of time. So coming of age in that time led me to start organizing for racial justice as a teenager. And I also came of age during the time when there was the Bensonhurst case where a young black man was pursued and then killed by a mob of white young people who were close to my age because he supposedly talked to a white girl in a way that people were not happy about. The Howard Beach incident comes up in 1986. There was a lot happening during my teenagers in the city and I did not have an analysis of the criminal punishment system at that time. I just saw a lot of my friends, I grew up on the Lower East Side, so a lot of my friends ending up in juvie and then in prison and I didn’t, and the cops were always in our neighborhood harassing people and I did not really put all these things together, but I had a frame that was a racial justice frame at a very young age, mainly because of my parents. My mom and my dad. Um, my father, who’d been a socialist in the anti-colonial struggles in Guinea. Like I had a politics at home, but all I understood was like they were coming after black people in multiple different kinds of ways. It wasn’t until I was older and I had come back from college, um, I went to school in Montreal, Canada, came back to the city right after, I was 20 years old when I graduated from college, came back to the city and got a job working in Harlem at the, um, Countee Cullen Library and then ended up teaching in Harlem. And it was there that I found out that all of my students were also getting enmeshed in the criminal punishment system. But I still didn’t have a really, like I didn’t have a politic about it. It wasn’t until a very tragic story that occurred with one of my students who ended up killing another one of my students that I became very clearly aware of the criminal punishment system cause they were going to try to, um, basically try him as an adult. The person who did the killing, he was only 16. And it was that incident that kind of propelled me into trying to learn about what the system was, what it was about. And it concurrently, it was also the time when I started to search for restorative justice because it occurred to me, in watching the family of my student who had been killed react to the situation, that they did not want punishment for the person who killed their daughter. They were, uh, they wanted some accountability and they were also talking about the fact that he did not want him charged as an adult."

…

"people who are practitioners of restorative justice see restorative justice as a philosophy and ideology, a framework that is much broader than the criminal punishment system. It is about values around how we treat each other in the world. And it’s about an acknowledgement that because we’re human beings, we hurt each other. We cause harm. And what restorative justice proposes is to ask a series of questions. Mostly the three that are kind of advanced by Howard Zehr, who is the person who about 40 years ago popularized the concept of restorative justice in the United States. He talks about since we want to address the violation in the relationships that were broken as a result of violence and harm, that you want to ask a question about who was hurt, that that is important to ask, that you want to ask then what are the obligations? What are the needs that emerge from that hurt? And then you want to ask the question of whose job is it to actually address the harm? And so because of that, those questions of what happened, which in the current adversarial system are incidental really, you know, it’s who did this thing, what rules were broken? How are we going to actually punish the people who broke the rules? And then whose role is it to do that? It’s the state’s. In restorative justice it’s: what happened? Talk about what happened, share what happened, discuss in a, you know, kind of relational sense what happened. And then it’s what are your needs? Would do you need as a result of this? Because harms engender needs that must be met, right? So it asks you to really think that through. And then it says, you know, how do we repair this harm and who needs to be at the table for that to happen. It invites community in. It invites other people who were also harmed because we recognize that the ripples of harm are beyond the two individuals that were involved, it’s also the broader community and the society at large. So that’s what restorative justice, at its base, is really the unit of concern is the broken relationship and the harm. Those are the focus of what we need to be addressing. And through that, that obviously involves the criminal punishment system. In many ways RJ has become co-opted by that system. So people were initially proponents of restorative justice have moved their critique away from using RJ and talking about instead transformative justice. That’s where you see these breakdowns occurring because the system has taken on RJ now as quote unquote “a model for restitution.”"

…

"Restorative justice and transformative justice, people say they’re interchangeable sometimes, they are not. Because transformative justice people say that you cannot actually use the current punishing institutions that exist. Whereas RJ now is being run in prisons, is being run in schools. Institutions that are themselves violently punishing institutions are now taking that on and running that there. And what people who are advocates of transformative justice say is RJ, because of its focus on the individual, the intervention is on individuals, not the system. And what transformative justice, you know, people, advocates and people who have kind of begun to be practitioners in that have said is we have to also transform the conditions that make this thing possible. And restoring is restoring to what? For many people, the situation that occurred prior to the harm had lots of harm in it. So what are we restoring people to? We have to transform those conditions and in order to do that we have to organize, to shift the structures and the systems and that will also be very important beyond the interpersonal relationships that need to be mended."

…

"I reject the premise of restorative and transformative justice being alternatives to incarceration. I don’t reject the premise that we should prefigure the world in which we want to live and therefore use multiple different kinds of ways to figure out how to address harm. So here’s what I mean, because people are now saying things like the current criminal punishment system is broken, which it is not. It is actually operating exactly as designed. And that’s what abolition has helped us to understand is that the system is actually relentlessly successful at targeting the people it wants and basically getting the outcomes that wants from that. So if you understand that to be the case, then you are in a position of very much understanding that every time we use the term “alternative to incarceration” what comes to your mind?"

…

"You’re centering the punishing system. When I say alternative to prison, all you hear is prison. And what that does is that it conditions your imagination to think about the prison as the center. And what we’re saying as transformative and restorative justice practitioners is that the prison is actually an outcome of a broader system of violence and harm that has its roots in slavery and before colonization. And here we are in this position where all you then think about is replacing what we currently use prisons for, for the new thing. So what I mean by that is when you think of an alternative in this moment and you’re thinking about prison, you just think of transposing all of the things we currently consider crimes into that new world."

…

"It has to fit that sphere. But here’s what I, I would like to say lots of crimes are not harmful to anybody."

…

"And it’s also that we’re in this position where not all crimes are harms and not all harms are actually crimes. And what we are concerned with as people who practice restorative and transformative justice is harm across the board no matter what. So I always tell people when they say like, ‘oh, we’re having an alternative to incarceration or alternative to prison.’ I’m like, okay, what are you decriminalizing first? Do we have a whole list of things? So possession of drugs is a criminal offense right now. I don’t want an alternative to that. I want you to leave people the hell alone."

…

"Transformative justice calls on us to shatter binaries of all different types. Most of the people who currently are locked up, for example, in our prisons and jails, are people who are victims of crime first. They’ve been harmed and have harmed other people. The “perpetrator,” quote unquote, “victim” binary only works if you’re looking at one specific incident at a point in time, because usually the very same people who are victimized in one context have perpetrated in another. Transformative justice lives in the messiness of that and says, it isn’t that easy. We can’t just be like, you were victimized and you’re a victim always. You are a perpetrator, you’re a perpetrator always. But that people are constantly in fluidity moving between those kinds of, which are not identities, but the states, the actions, the behaviors that actually focus on that, so we are very much, when you think about a transformative justice approach and philosophy to addressing harm, you’re constantly doing what the carceral state never does. What the carceral state does is it conspires to obfuscate structural and systemic violence and turns all violence into individual failing. Transformative justice says, actually, we need to illuminate the structural and systemic violence and we need to elevate violence beyond, just quote on quote “the individual” because it’s not just about the individual is embedded in how we actually live, that these are mirrors of each other. The the structural and state violence that exists is a mirror of the interpersonal violence that exists. These things are together. That’s what I appreciate about a transformative justice approach to thinking about harm, is that it explodes those things at all levels and allows us to kind of be in the muck of the messiness of how things are in the world for real. So that you don’t have to be a perfect victim to deserve that somebody pay attention to your harm and you are not a monster for having done a bad thing. You’ve done a bad thing. So we have to be able to talk that way and think that way if we’re really going to try to address harms that have happened in particular instances. So that’s what I appreciate about having a philosophy and ideology and a vision and a framework that allows me to be able to live in those kinds of grays because a lot of this stuff is grey."]]></description>
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    <title>Orion Magazine | Beyond Hope</title>
    <dc:date>2019-03-05T18:54:44+00:00</dc:date>
    <link>https://orionmagazine.org/article/beyond-hope/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE MOST COMMON WORDS I hear spoken by any environmentalists anywhere are, We’re fucked. Most of these environmentalists are fighting desperately, using whatever tools they have — or rather whatever legal tools they have, which means whatever tools those in power grant them the right to use, which means whatever tools will be ultimately ineffective — to try to protect some piece of ground, to try to stop the manufacture or release of poisons, to try to stop civilized humans from tormenting some group of plants or animals. Sometimes they’re reduced to trying to protect just one tree.

Here’s how John Osborn, an extraordinary activist and friend, sums up his reasons for doing the work: “As things become increasingly chaotic, I want to make sure some doors remain open. If grizzly bears are still alive in twenty, thirty, and forty years, they may still be alive in fifty. If they’re gone in twenty, they’ll be gone forever.”

But no matter what environmentalists do, our best efforts are insufficient. We’re losing badly, on every front. Those in power are hell-bent on destroying the planet, and most people don’t care.

Frankly, I don’t have much hope. But I think that’s a good thing. Hope is what keeps us chained to the system, the conglomerate of people and ideas and ideals that is causing the destruction of the Earth.

To start, there is the false hope that suddenly somehow the system may inexplicably change. Or technology will save us. Or the Great Mother. Or beings from Alpha Centauri. Or Jesus Christ. Or Santa Claus. All of these false hopes lead to inaction, or at least to ineffectiveness. One reason my mother stayed with my abusive father was that there were no battered women’s shelters in the ’50s and ’60s, but another was her false hope that he would change. False hopes bind us to unlivable situations, and blind us to real possibilities.

Does anyone really believe that Weyerhaeuser is going to stop deforesting because we ask nicely? Does anyone really believe that Monsanto will stop Monsantoing because we ask nicely? If only we get a Democrat in the White House, things will be okay. If only we pass this or that piece of legislation, things will be okay. If only we defeat this or that piece of legislation, things will be okay. Nonsense. Things will not be okay. They are already not okay, and they’re getting worse. Rapidly.

But it isn’t only false hopes that keep those who go along enchained. It is hope itself. Hope, we are told, is our beacon in the dark. It is our light at the end of a long, dark tunnel. It is the beam of light that makes its way into our prison cells. It is our reason for persevering, our protection against despair (which must be avoided at all costs). How can we continue if we do not have hope?

We’ve all been taught that hope in some future condition — like hope in some future heaven — is and must be our refuge in current sorrow. I’m sure you remember the story of Pandora. She was given a tightly sealed box and was told never to open it. But, being curious, she did, and out flew plagues, sorrow, and mischief, probably not in that order. Too late she clamped down the lid. Only one thing remained in the box: hope. Hope, the story goes, was the only good the casket held among many evils, and it remains to this day mankind’s sole comfort in misfortune. No mention here of action being a comfort in misfortune, or of actually doing something to alleviate or eliminate one’s misfortune.

The more I understand hope, the more I realize that all along it deserved to be in the box with the plagues, sorrow, and mischief; that it serves the needs of those in power as surely as belief in a distant heaven; that hope is really nothing more than a secular way of keeping us in line.

Hope is, in fact, a curse, a bane. I say this not only because of the lovely Buddhist saying “Hope and fear chase each other’s tails,” not only because hope leads us away from the present, away from who and where we are right now and toward some imaginary future state. I say this because of what hope is.

More or less all of us yammer on more or less endlessly about hope. You wouldn’t believe — or maybe you would — how many magazine editors have asked me to write about the apocalypse, then enjoined me to leave readers with a sense of hope. But what, precisely, is hope? At a talk I gave last spring, someone asked me to define it. I turned the question back on the audience, and here’s the definition we all came up with: hope is a longing for a future condition over which you have no agency; it means you are essentially powerless.

I’m not, for example, going to say I hope I eat something tomorrow. I just will. I don’t hope I take another breath right now, nor that I finish writing this sentence. I just do them. On the other hand, I do hope that the next time I get on a plane, it doesn’t crash. To hope for some result means you have given up any agency concerning it. Many people say they hope the dominant culture stops destroying the world. By saying that, they’ve assumed that the destruction will continue, at least in the short term, and they’ve stepped away from their own ability to participate in stopping it.

I do not hope coho salmon survive. I will do whatever it takes to make sure the dominant culture doesn’t drive them extinct. If coho want to leave us because they don’t like how they’re being treated — and who could blame them? — I will say goodbye, and I will miss them, but if they do not want to leave, I will not allow civilization to kill them off.

When we realize the degree of agency we actually do have, we no longer have to “hope” at all. We simply do the work. We make sure salmon survive. We make sure prairie dogs survive. We make sure grizzlies survive. We do whatever it takes.

When we stop hoping for external assistance, when we stop hoping that the awful situation we’re in will somehow resolve itself, when we stop hoping the situation will somehow not get worse, then we are finally free — truly free — to honestly start working to resolve it. I would say that when hope dies, action begins.

PEOPLE SOMETIMES ASK ME, “If things are so bad, why don’t you just kill yourself?” The answer is that life is really, really good. I am a complex enough being that I can hold in my heart the understanding that we are really, really fucked, and at the same time that life is really, really good. I am full of rage, sorrow, joy, love, hate, despair, happiness, satisfaction, dissatisfaction, and a thousand other feelings. We are really fucked. Life is still really good.

Many people are afraid to feel despair. They fear that if they allow themselves to perceive how desperate our situation really is, they must then be perpetually miserable. They forget that it is possible to feel many things at once. They also forget that despair is an entirely appropriate response to a desperate situation. Many people probably also fear that if they allow themselves to perceive how desperate things are, they may be forced to do something about it.

Another question people sometimes ask me is, “If things are so bad, why don’t you just party?” Well, the first answer is that I don’t really like to party. The second is that I’m already having a great deal of fun. I love my life. I love life. This is true for most activists I know. We are doing what we love, fighting for what (and whom) we love.

I have no patience for those who use our desperate situation as an excuse for inaction. I’ve learned that if you deprive most of these people of that particular excuse they just find another, then another, then another. The use of this excuse to justify inaction — the use of any excuse to justify inaction — reveals nothing more nor less than an incapacity to love.

At one of my recent talks someone stood up during the Q and A and announced that the only reason people ever become activists is to feel better about themselves. Effectiveness really doesn’t matter, he said, and it’s egotistical to think it does.

I told him I disagreed.

Doesn’t activism make you feel good? he asked.

Of course, I said, but that’s not why I do it. If I only want to feel good, I can just masturbate. But I want to accomplish something in the real world.

Why?

Because I’m in love. With salmon, with trees outside my window, with baby lampreys living in sandy streambottoms, with slender salamanders crawling through the duff. And if you love, you act to defend your beloved. Of course results matter to you, but they don’t determine whether or not you make the effort. You don’t simply hope your beloved survives and thrives. You do what it takes. If my love doesn’t cause me to protect those I love, it’s not love.

A WONDERFUL THING happens when you give up on hope, which is that you realize you never needed it in the first place. You realize that giving up on hope didn’t kill you. It didn’t even make you less effective. In fact it made you more effective, because you ceased relying on someone or something else to solve your problems — you ceased hoping your problems would somehow get solved through the magical assistance of God, the Great Mother, the Sierra Club, valiant tree-sitters, brave salmon, or even the Earth itself — and you just began doing whatever it takes to solve those problems yourself.

When you give up on hope, something even better happens than it not killing you, which is that in some sense it does kill you. You die. And there’s a wonderful thing about being dead, which is that they — those in power — cannot really touch you anymore. Not through promises, not through threats, not through violence itself. Once you’re dead in this way, you can still sing, you can still dance, you can still make love, you can still fight like hell — you can still live because you are still alive, more alive in fact than ever before. You come to realize that when hope died, the you who died with the hope was not you, but was the you who depended on those who exploit you, the you who believed that those who exploit you will somehow stop on their own, the you who believed in the mythologies propagated by those who exploit you in order to facilitate that exploitation. The socially constructed you died. The civilized you died. The manufactured, fabricated, stamped, molded you died. The victim died.

And who is left when that you dies? You are left. Animal you. Naked you. Vulnerable (and invulnerable) you. Mortal you. Survivor you. The you who thinks not what the culture taught you to think but what you think. The you who feels not what the culture taught you to feel but what you feel. The you who is not who the culture taught you to be but who you are. The you who can say yes, the you who can say no. The you who is a part of the land where you live. The you who will fight (or not) to defend your family. The you who will fight (or not) to defend those you love. The you who will fight (or not) to defend the land upon which your life and the lives of those you love depends. The you whose morality is not based on what you have been taught by the culture that is killing the planet, killing you, but on your own animal feelings of love and connection to your family, your friends, your landbase — not to your family as self-identified civilized beings but as animals who require a landbase, animals who are being killed by chemicals, animals who have been formed and deformed to fit the needs of the culture.

When you give up on hope — when you are dead in this way, and by so being are really alive — you make yourself no longer vulnerable to the cooption of rationality and fear that Nazis inflicted on Jews and others, that abusers like my father inflict on their victims, that the dominant culture inflicts on all of us. Or is it rather the case that these exploiters frame physical, social, and emotional circumstances such that victims perceive themselves as having no choice but to inflict this cooption on themselves?

But when you give up on hope, this exploiter/victim relationship is broken. You become like the Jews who participated in the Warsaw Ghetto Uprising.

When you give up on hope, you turn away from fear.

And when you quit relying on hope, and instead begin to protect the people, things, and places you love, you become very dangerous indeed to those in power.

In case you’re wondering, that’s a very good thing."]]></description>
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<item rdf:about="https://45minuteradiohour.libsyn.com/67-carl-abrahamsson-mitch-horowitz-in-occulture-meta-anton-lavey-spiritual-migration-re-enchanting-the-mind-0">
    <title>OCCULTURE: 67. Carl Abrahamsson &amp; Mitch Horowitz in “Occulture (Meta)” // Anton LaVey, Real Magic &amp; the Nature of the Mind</title>
    <dc:date>2018-02-25T19:40:38+00:00</dc:date>
    <link>https://45minuteradiohour.libsyn.com/67-carl-abrahamsson-mitch-horowitz-in-occulture-meta-anton-lavey-spiritual-migration-re-enchanting-the-mind-0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Look, I’m not gonna lie to you - we have a pretty badass show this time around. Carl Abrahamsson and Mitch Horowitz are in the house.

Carl Abrahamsson is a Swedish freelance writer, lecturer, filmmaker and photographer specializing in material about the arts & entertainment, esoteric history and occulture. Carl is the author of several books, including a forthcoming title from Inner Traditions called Occulture: The Unseen Forces That Drive Culture Forward.

Mitch Horowitz is the author of One Simple Idea: How Positive Thinking Reshaped Modern Life; Occult America, which received the 2010 PEN Oakland/Josephine Miles Award for literary excellence; and Mind As Builder: The Positive-Mind Metaphysics of Edgar Cayce. Mitch has written for The New York Times, The Wall Street Journal, The Washington Post, Salon, Time.com, and Politico. Mitch is currently in the midst of publishing a series of articles on Medium called "Real Magic".

And it is that series paired with Carl’s book that lays the foundation for our conversation here."]]></description>
<dc:subject>carlabrahamsson mitchhorowitz occult culture occulture magic belief mind ouijaboard astrology mindfulness buddhism religion academia antonlavey materialism mainstream intellectualism elitism mindbodyspirit 2018 esotericism authority norms nuance change enlightenment popculture science humanities socialsciences medicine conservatism churches newage cosmology migration california hippies meaning psychology siliconvalley ingenuity human humans humannature spirituality openmindedness nature urbanization urban nyc us society santería vodou voodoo voudoun climate light davidlynch innovation population environment meaningmaking mikenesmith californianideology thought thinking philosophy hoodoo blackmetal norway beauty survival wholeperson churchofsatan satanism agency ambition mysticism self stories storytelling mythology humanism beinghuman surrealism cv repetition radicalism myths history renaissance fiction fantasy reenchantment counterculture consciousness highered highereducation cynicism inquiry realitytele</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:692c5cfe217e/</dc:identifier>
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