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    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
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    <title>The power imbalance between parent and child leaves a trace | Aeon Essays</title>
    <dc:date>2026-05-22T10:35:32+00:00</dc:date>
    <link>https://aeon.co/essays/the-power-imbalance-between-parent-and-child-leaves-a-trace</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nobody quite recovers from being a child: the asymmetry of power between parents and children always leaves a trace"]]></description>
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    <dc:date>2026-04-10T04:08:59+00:00</dc:date>
    <link>https://psyche.co/ideas/intimacy-is-risky-but-its-the-only-way-to-true-acceptance</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beyond the initial shame, there are rich rewards in sharing important, hidden parts of ourselves with others"]]></description>
<dc:subject>intimacy vulnerability jasminegunkel shame guilt love self relationships acceptance</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5e6b40fa1ca2/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=oM402KmkXOk">
    <title>Flea | Where Everybody Knows Your Name - YouTube</title>
    <dc:date>2026-03-29T16:03:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oM402KmkXOk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flea of Red Hot Chili Peppers drops in on his good friend Woody Harrelson and new friend Ted Danson! They’re going deep: creativity and spirituality, overcoming substance abuse, the words from Flea’s daughter that changed his life, his relationship with Los Angeles, and much more. Bonus: Flea hints at some compromising footage of Woody."

[happens to be wearing his F.P.Journe Octa Lune]]]></description>
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<item rdf:about="https://www.koozarch.com/essays/on-remaining-porous-research-as-a-lived-practice">
    <title>On Remaining Porous: research as a lived practice – KoozArch</title>
    <dc:date>2026-03-29T01:54:09+00:00</dc:date>
    <link>https://www.koozarch.com/essays/on-remaining-porous-research-as-a-lived-practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an era where institutional gravity favours the speed of "solutions" and the clarity of measurable outcomes, what does it mean to simply hold space for the unresolved? This essay marks a year of collaboration with the Nieuwe Instituut, reflecting on a decade of its Research Fellowship Programme — supporting the work of dozens of scholars and practitioners. Following contributions from former fellows, in this essay Delany Boutkan and Federica Notari advocate for a shift from the institution as a concrete host to a porous body."]]></description>
<dc:subject>delanyboutkan federicanotari 2026 nieuweinstituut institutions porosity unschooling unresolved altgdp openstudioproject practice research method complexity acceleration ambiguity funding planning systems concersation slow koozarch cláudiobueno akilscafe-smith sethscafe-smith loumo manuelazechner marinaoteroverzier najiabagi siegrunsalmanian brandonlabelle katíatruijen learning howwelearn knowledge trust hosting kristajantowski reinaartvanhoe renlorenbritton conclusions collapse ogrupinteiron refusal deschooling füsuntretken chrislee lunabughanem danielfrotaabreu robinhartantohonggare proximity distance evaposas life living exposure vulnerability fellowships inbetween betweenness situated time linearity alinear collectivism closure deadlines extraction norms measurement companionship pace disagreement justification burnout everyday timelines evaluation possibility deliverables progression progress accumulation hospitality unfinished temporary ephemerality productivity exhaustion inbetweenness between</dc:subject>
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<item rdf:about="https://aeon.co/essays/the-lesson-of-mexistentialism-the-strength-of-uncertainty">
    <title>The lesson of Mexistentialism: the strength of uncertainty | Aeon Essays</title>
    <dc:date>2026-02-20T05:48:15+00:00</dc:date>
    <link>https://aeon.co/essays/the-lesson-of-mexistentialism-the-strength-of-uncertainty</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Mexican embrace of uncertainty, forged in the crucible of history, captures the true vulnerability of our existence"]]></description>
<dc:subject>carlosalbertosánchez 2026 mexico uncertainty philosophy existence vulnerability accidentality fragility existentialism mexistentialism crisis humanity juliánmarías heidegger wilhelmdilthey joséortegaygasset leopoldozea latinamerica immigration persecution death pessimism aristotle abelardovillegas violence trauma catastrophe empowerment worldview freedom postcolonialism objectivity perspective culturalrelativism identity life living emiliouranga jorgegracia</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:93c913460f28/</dc:identifier>
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<item rdf:about="https://placesjournal.org/article/bookshelf-fall-2025/">
    <title>Bookshelf: Fall 2025 | Book Reviews in Places Journal</title>
    <dc:date>2026-01-18T00:51:46+00:00</dc:date>
    <link>https://placesjournal.org/article/bookshelf-fall-2025/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Landscape Fieldwork: How Engaging the World Can Change Design
Gareth Doherty (University of Virginia Press, 2025)
Reviewed by Liska Chan

I often tell students that the most important tool in fieldwork is time. Not the measuring tape, camera, or even sketchbook, but the willingness to stay put: to sit on a curb or lean against a fence long enough for the landscape to start talking back. Gareth Doherty’s Landscape Fieldwork builds on the same premise, treating fieldwork not as a preliminary stage but as the very ground of design practice.

Drawing on his ethnographic research in Paradoxes of Green: Landscapes of a City-State, Doherty elevates the small acts that shape design: scribbling marginal notes, making hurried sketches, listening for birdsong or traffic hum. These, he argues, are not incidental but methodological, cultivating attention to the entanglements of bodies, materials, and environments. Fieldwork, in his framing, is plural and provisional — encompassing surveys and maps, but also walking, noticing, and lingering. His examples move fluidly from classrooms to global sites, reminding readers that fieldwork is at once everyday and expansive, rooted in habit but also in improvisation.

[images: 

"Design sketch of a proposal for the village center of his hometown in Ireland, created by the author as a design school project. Drawing by Gareth Doherty, reproduced in Landscape Fieldwork.

and

"Aerial view of the roof garden of Safra Bank, São Paulo, designed in 1938 by Roberto Burle Marx. Photo by Leonardo Finotti, from Landscape Fieldwork."]

From a feminist perspective, this emphasis on situated and embodied methods resonates with longstanding calls to rethink how knowledge is produced. Donna Haraway has reminded us (beginning, in 1988, with Situated Knowledges) that there is no view from nowhere, and Doherty’s account echoes that insight. Gillian Rose’s critiques of visuality (e.g. in Feminism and Geography, from 1993) similarly describe observation as always partial, shaped by the position of the observer. Yet at times, Doherty smooths over difference. No field is neutral: who observes, and under what conditions, matters as much as what is observed. More engagement on Doherty’s part with feminist traditions that foreground reciprocity, vulnerability, and positionality could have deepened this claim. Readers might also look to contemporary practitioners such as Present Practice (Katherine Jenkins and Parker Sutton), Michael Geffel, and the Curious Methods project by Sean Burkholder and Karen Lutsky, whose inventive approaches to drawing, mapping, and site-based research model fieldwork as both critically attuned and experimentally open.

Still, Landscape Fieldwork makes a timely contribution. In an era of climate crisis and civic unraveling, Doherty’s invitation to linger feels urgent. To linger in the field is not an indulgence but a politics: what we choose to notice — weeds, rust, butterflies, bottles — shapes the worlds we imagine into being, and the futures we are willing to fight for."]]></description>
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    <title>By All Measures - Longreads</title>
    <dc:date>2026-01-16T08:45:51+00:00</dc:date>
    <link>https://longreads.com/2026/01/13/scale-climate-doomsday-clock/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our problems are too vast, our distance from them too great. How do we navigate our derangement of scale?"]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/01/vision-for-a-new-cabinet/">
    <title>VISION FOR A NEW CABINET: - Front Porch Republic</title>
    <dc:date>2026-01-13T17:05:11+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/01/vision-for-a-new-cabinet/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Proposal of Possibilities for the Next American President

Secretary of Kitchen Gardens and Small Diversified Farms
Secretary of the Nameless Snowmelt Springtime Creeks Along the Highways of  Wyoming
Director of Indiscriminate Mercy
Director of Haiku, Fermentation, and Midwifery Studies
Secretary of Defense Against Solipsistic Acquisitiveness
Secretary of the Fragrance of the Magnolia Blossoms on the Capitol Building Lawn
Secretary of the Lonesome Baseball Diamonds of St. George, Utah
Secretary of the Fifteen Wolves Left in California
Secretary of the Memory of Matthew Shepard Tied to a Fence and Dying
Secretary of the Memory of Flocks of Passenger Pigeons So Great They For Hour Upon Hour Blocked the Light of the Sun
Director of the Office of Amish Studies
Director of the Office of Nonaligned Political Incorrectness
Secretary of the Memory of Henry David Thoreau Throwing Summer Muskmelon Parties, Playing His Flute for the Perch, and Hoeing His Beans Barefoot
Director of Homage to the Cabin at Walden Pond, Tor House, Kitkitdizze, and Lanes Landing Farm
Director of the Office of the Jaguars of Arizona and the Gulf of Mexico Bull Sharks Swimming (For More than a Thousand Miles) Up the Mississippi
Administrator of the Agency of the Veneration of Mothers
Administrator of the Agency of Jubilant Unrepentant Under-the-Trees Procreation
Director of the Office of Malice Toward None and Charity Toward All
Secretary of the Memory of Martin Luther King Jr. and Thich Nhat Hanh in Chicago Holding Hands
Secretary of Awareness of the Ineradicable Reality of Sickness, Vulnerability, and Death
Secretary of Awareness of Chronological Snobbery and the Myth of Progress
Secretary of the Memory of John Henry Outhammering the Machine
Secretary of Awareness that Inevitability Often Does Not Last Long
Director of Awareness that Now, As Always, It is Early
Administrator of the Agency of Raw Milk and a Revolution of Spirit
Secretary of the Memory of Crazy Horse on Lookout Wedging Rocks Between His Toes
Director of the Office of Another American Dream"]]></description>
<dc:subject>slow small 2026 teddymacker whatmatters mercy poetry haiku fermentation multispecies morethanhuman food thoreau thichnhathanh mlk martinlutherkingjr vulnerability death progress johnhenry human humanism humanity humanities crazyhorse americandream awareness temporality chronology time charity malice trees mothers waldenpond torhouse kitkitdizze laneslandingfarm artleisure leisurearts leisure wolves pigeons acquisitiveness midwifery farms farming rural agriculture</dc:subject>
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<item rdf:about="https://lareviewofbooks.org/article/when-story-loses-the-plot/">
    <title>When Story Loses the Plot | Los Angeles Review of Books</title>
    <dc:date>2026-01-03T06:45:15+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/when-story-loses-the-plot/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hannah H. Kim ponders the plotless narrative as a tool for meaning-making."]]></description>
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<item rdf:about="https://www.joanwestenberg.com/thin-desires-are-eating-your-life/">
    <title>Thin Desires Are Eating Your Life</title>
    <dc:date>2025-12-29T20:58:50+00:00</dc:date>
    <link>https://www.joanwestenberg.com/thin-desires-are-eating-your-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The defining experience of our age seems to be hunger. 

We're hungry for more, but we have more than we need. 

We're hungry for less, while more accumulates and multiplies.

We're hungry and we don't have words to articulate why.

We're hungry, and we're lacking and we're wanting.

We are living with a near-universal thin desire: wanting something that cannot actually be gotten, that we can't define, from a source that has no interest in providing it.

The distinction between thick and thin desires isn't original to me.

Philosophers have been circling this territory for decades, from Charles Taylor's work on frameworks of meaning to Agnes Callard's more recent writing on aspiration.

But the version I find most useful is simple:

A thick desire is one that changes you in the process of pursuing it.

A thin desire is one that doesn't.

The desire to understand calculus versus the desire to check your notifications are both real desires, and both produce (to a degree) real feelings of satisfaction when fulfilled.

But the person who spends a year learning calculus becomes someone different, someone who can see patterns in the world that were previously invisible, who has expanded the range of things they're capable of caring about, who has Been Through It.

The person who checks their notifications is, afterward, exactly the same person who wanted to check their notifications five minutes ago.

The thin desire reproduces itself without remainder.

The thick desire transforms its host.

I want to be careful here because this is a claim that can easily slide into unfalsifiable grumpiness about Kids These Days.

But there's a version of it that I think is both true and important.

The business model of most consumer technology is to identify some thick desire, find the part of it that produces a neurological reward, and then deliver that reward without the rest of the package.

Social media gives you the feeling of social connection without the obligations of actual friendship.

Pornography gives you sexual satisfaction without the vulnerability of partnership.

Productivity apps give you the feeling of accomplishment without anything being accomplished.

In each case, the thin version is easier to deliver at scale, easier to monetize, and easier to make addictive.

The result is a diet of pure sensation.

And none of it seems to be making anyone happier.

The surveys all point the same direction: rising anxiety, rising depression, rising rates of loneliness even as we've never been more connected.

How could this be, when we've gotten so good at giving people what they want?

Maybe because we've gotten good at giving people what they want in a way that prevents them from wanting anything worth having.

Thick desires are inconvenient.

They take years to cultivate and can't be satisfied on demand.

The desire to master a craft, to read slowly, to be embedded in a genuine community, to understand your place in some tradition larger than yourself: these desires are effortful to acquire and impossible to fully gratify.

They embed you in webs of obligation and reciprocity.

They make you dependent on specific people and places.

From the perspective of a frictionless global marketplace, all of this is pure inefficiency.

And so the infrastructure for thick desires has been gradually dismantled.

The workshops closed, the congregations thinned, the apprenticeships disappeared, the front porches gave way to backyard decks and studio apartments and the coveted Micro Homes where you could be alone with your devices.

Meanwhile the infrastructure for thin desires became essentially inescapable.

It's in your pocket right now.

Grand programs to Rebuild Community or Restore Meaning seem to founder on the same logic they're trying to escape.

The thick life doesn't scale.

That's the whole point.

So: bake bread.

The yeast doesn't care about your schedule.

The dough will rise when it rises, indifferent to your optimization.

You'll spend an afternoon doing something that cannot be made faster, producing something that you could have bought for four dollars, and in the process you'll recover some capacity for patience that the attention economy has been methodically stripping away.

Write a letter, by hand, on paper.

Send it through the mail.

The letter will take days to arrive and you won't be able to unsend it or edit it or track whether it was opened.

You're creating a communication that exists outside the logic of engagement metrics, a small artifact that refuses to be optimized.

Code a tool for exactly one person.

Solve your friend's specific problem with their specific workflow.

Build something that will never scale, never be monetized, never attract users.

The entire economy of software assumes that code should serve millions to justify its existence.

Making something for an audience of one is a beautiful heresy.

None of this will reverse the great thinning.

But I've started to suspect that the thick life might be worth pursuing anyway, on its own terms, without needing to become a movement.

The person who bakes bread isn't trying to fix the world. They're not making any attempt to either dent or undent the universe.

They're trying to spend a Sunday afternoon in a way that doesn't leave them feeling emptied out.

They're remembering, one loaf at a time, what it feels like to want something that's actually worth wanting."]]></description>
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<item rdf:about="https://matthewbattles.substack.com/p/for-want-of-a-story">
    <title>For want of a story - by Matthew Battles</title>
    <dc:date>2025-12-24T06:40:59+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/for-want-of-a-story</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the violence of our moment, can the pattern of trust hold?"

...

"As the recent semester drew to a close, I found myself wondering, what is the pattern of the college class? What is its compact, its qualities; what world does it come from or constitute? My friend S. and I have been discussing “pattern languages,” the concept of which comes from the work of architect Christopher Alexander, who developed this understanding of the “timeless way of building” with collaborators Sara Ishikawa, Murray Silverstein, and others at Berkeley’s Center for Environmental Structure in the 1970s. Interestingly, there isn’t a “classroom” pattern per se in their 1977 book, A Pattern Language, though such education-related patterns as NETWORK OF LEARNING and SHOPFRONT SCHOOLS are proposed there. Though they feel as though they preexist, that they are not invented but discovered, patterns are less archetypes than aspirations. Open, porous, and radically accessible, so many of them seem to assume relations of trust as a deep resource.

But what of the class itself—that “social institution – workgroup” (patterns 80–86) in which we find ourselves, twelve or twenty or ninety or two hundred students and an instructor, thrown together into this space of expectation, this envelope of institutional mandate, normative hierarchy, and hope for the future, which is the university? Increasingly, I’m aware how little of what happens here, how little of what it means or will come to mean, is determined by that envelope: by the role of higher education in society, say, or the importance of accrued expertise, or the promise of potential.

The writer Paul Elie defines pilgrimage as “a journey taken in light of a story.” To call a class a journey feels shopworn; to call it a pilgrimage, however enlivens it, I think. As pilgrims, we thirteen or thirty-three or ninety-nine go forth in search of the story we will share. Success in the classroom, I’m coming to understand, isn’t a “journey” with the institution as the ship, but is bound up with the discovery of our shared story. Though the story exists before we coax it into presence, this crucially is a beginning and not an end.

The idea of a shared story has fallen on hard times, however. Scandalized by master narratives, we have sought after a seeming lightness in jettisoning the weight of story, falling back on that normative envelope—the “we believe in” of class, college, science, truth; of institution, and order, and rubric. Under the sign of the journey, the class becomes less a pilgrimage than the concourse of some shadowy station, all of us bustling toward our private trains, our own special destinations—a grade, a degree, a job, a like, an evaluation.

The story is patient, however; it waits at the edges of those shadows; it asks only for trust in its discovery. Trust is the pilgrim’s path: trust that sustenance will be offered along the way; trust that one’s fellow pilgrims will teach us and fortify us; trust that we have a guide who recognize the pattern of the way well enough to know its marks even in a changed land. Often the teacher will be this guide, though sometimes someone else from the fellowship will stand and say, just here, I know the way. Their ferocity, their fiat, depends on the trust, however. We all depend on it.

In class, this constellation of trust, this shelter, is the pattern we follow, the habit in which we attire ourselves. The coming-together is ephemeral, and yet it’s the nature of the pattern, and of the stories in light of which we venture forth, to linger long after our fellowship comes to its formal end.

The pattern of the class—the coming together, the rustle of papers, the settle and the setting forth—nurtures this trust, frames it and enfolds it. The pattern is no guarantee, though it will hold the trust with so much more intimacy and strength than any institutional envelope. For we must give ourselves to trust. It is in the nature of the gift.

The story we seek was here before the blossoming of the trust. But if the story is to be found or coaxed forth, this flowering happens before the story may be found. We might have glimpses of the story, the way a pilgrim’s shadow pinioned in the mist will feel like a fellow traveler; the way a deer will browse slowly ahead on the path, attentive even in its disinterest, in its being before and beyond us. Long before the story is caught or drawn close, however, the trust must bloom. And the one who would be silent finds strength of voice; and the one who would speak first finds the silence and helps to hold it open.

When trust trembles on a knife’s edge and the story keeps its distance, there is a dusky chill of enormity in the air. As pilgrims, we ply the edge of that uncertainty, the abyss of it. And sometimes, as we have been told, the abyss looks back; sometimes, the abyss finds its own dark ferocity. In this transit, so much depends on the silent one; the silent one carries such a weight. And we begin to wonder—will the silent one break? Is it in the nature of this silent one to break?

For my class and me this term, the pattern held; the speaker and the silent one came together to carry and to compensate, and the story stole forth and fed from our hands. And yet we were reminded how fragile, how vulnerable, the pattern remains. In the advent of this vulnerability, I felt keenly how the trust has been failed again and again in our time. And I felt the pressure of that failure take the form of fear.

S. reminds me how little we rely in patterns, now, with the modern injunction to make it new giving rise to the existential injunction to find one’s own story. We’re all stumbling through the dusky station, it’s near to midnight, and the last trains are leaving without us. And yet I think it in the nature of the pattern to do its work even in the ruins; that out of the pattern’s matrix, the primordium of the story may open and unfurl and offer itself as gift. We must accept the gift, however, if the pattern is to hold, if its language is to persist. And in trust, S. suggests, in its conjugation of courage and humility, we may find a doorway open to virtue as well.

So the gift is received in trust, a trust that is no mere given, no contrivance of doors and keycards, of who gets in and who is kept out. It’s something we make and hold together. I don’t think that even violence can destroy the pattern. But it makes living into the trust of it ever harder. For the story again and again is uprooted and cast aside. And it is there that violence grows, not in the broken envelope, but in the disturbed soil where the story once grew."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=r73s-YMcNTI">
    <title>Ursula Le Guin's Anarchist Alternative - YouTube</title>
    <dc:date>2025-10-02T16:10:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=r73s-YMcNTI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this Conversation on Anarres, we celebrate the 50th anniversary of the publication of Ursula K. Le Guin's classic novel, The Dispossessed. We talk with Dr. Alexis Shotwell who is working to spell out Le Guin's anarchist philosophy. Shotwell speculates as to the features of "Odoian anarchism"--what values it expresses and how it is related to other classical anarchist thinkers such as Emma Goldman and Peter Kropotkin-- and she envisions what lessons it might have for our political organizing today."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=akFY7iUR8pY">
    <title>The Politics of Ghosting: Dominic Pettman on Absence, Intimacy, and Digital Life - YouTube</title>
    <dc:date>2025-09-30T05:26:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=akFY7iUR8pY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to live in a world where relationships can vanish overnight, without explanation or closure? In this episode, Acid Horizon speaks with cultural theorist Dominic Pettman about his new book Ghosting: On Disappearance (Polity Press). Together we explore how ghosting unsettles intimacy, accountability, and narrative finality, reaching beyond dating apps into friendships, families, workplaces, and politics. Along the way we trace ghosting as both a form of psychic violence and a survival tactic, a symptom of our digitally mediated lives and a mirror of deeper patterns of absence in contemporary culture.

[See also the book: 

Ghosting: On Disappearance, by Dominic Pettman (2025)
https://www.politybooks.com/bookdetail?book_slug=ghosting-on-disappearance--9781509569946

Abandonment is as old as time, but ghosting is a modern twist on this ancient experience. It translates this age-old phenomenon into our modern world of screens, delete buttons and blocking options. Ghosting is not only an unpleasant experience, or cowardly act, but a symptom of our increasingly spectral – that is, mediated and virtual – relationship to the world. The overabundance of new modes of communication has invited an almost infinite number of contacts and conversations. At the same time, it has also offered an unprecedented opportunity for ignoring messages from others. And just as we invented the car crash when we invented automobiles, we also encouraged ghosting when we created the internet.

Ghosting creates an empty space in our minds: a space faithfully tracing the silhouette of the one who ghosted us. But unlike traditional ghosts, today’s ghosters simply disappear, leaving behind a form of haunting that is closer to mourning: mourning for someone who is not in fact dead. In putting a kind of preemptive mourning into our everyday affairs, ghosting tells us much about the current human relationship – or non-relationship – to a shared sense of mortality, purpose, and spirit.   

This book – the first sustained analysis of ghosting – traces the source of this vexed experience to, and through, our current media ecology, technological networks, political landscape, collective psychology, romantic mantras, and deep sense of social neglect."]]]></description>
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    <title>No One Left to Talk To: Loneliness in the Age of Algorithmic Capitalism | by Jesse MacKinnon | Aug, 2025 | Medium</title>
    <dc:date>2025-08-20T18:09:51+00:00</dc:date>
    <link>https://medium.com/@mackinnon.jesse/no-one-left-to-talk-to-loneliness-in-the-age-of-algorithmic-capitalism-e33e10946bc2</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai artificialintelligence automation technology intermediation human humanism community solitude loneliness 2025 society patriarchy friendship leisure childhood algorithms capitalism vulnerability markets civics schools education neighborhoods labor work civiclife neoliberalism economics economy talkradio cablenews solidarity isolation monetization competition connection politics policy culture fear crime relationships engagement understanding online internet web chatbots neighborliness gender time money families childcare liberation exhaustion commuting commutes social sociallife pleasure artleisure leisurearts captivity digital privatization safety freedom children affection facebook meta scarcity recognition attention companionship intimacy environment platforms church churches belonging austerity alienation information grievance manhood masculinity joerogan andrewtate tiktok soundbites spectacle identity mentorship mentors resilience stubbornness unions workers embodiement disembodiment growth consumption</dc:subject>
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<item rdf:about="https://asapjournal.com/node/the-art-of-walking-my-cerebrum-is-mind-and-my-toe-is-mind-thyrza-goodeve-walks-with-ernesto-pujol/">
    <title>The Art of Walking / My cerebrum is mind and my toe is mind: Thyrza Goodeve Walks with Ernesto Pujol – ASAP/Review</title>
    <dc:date>2025-08-04T20:28:33+00:00</dc:date>
    <link>https://asapjournal.com/node/the-art-of-walking-my-cerebrum-is-mind-and-my-toe-is-mind-thyrza-goodeve-walks-with-ernesto-pujol/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ernestopujol walking thydrzagoodeve 2025 via:javierarbona morethanhuman multispecies perspective notiving presence observation monks puertorico nyc urban trees animals experience love mind teaching howweteach pedagogy nonhuman being waysofbeing selflessness listening body boides vulnerability place interpretation socialpracticeart art memory goolishness reality psychology awareness filters social monasteries catholicworker dorothyday catholicism petermaurin ethnography biodiversity landscape place-based silence stillness movement</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/">
    <title>Podcast Insights E16 - Spiritual Materialism: How Watches Take On Significance and Meaning - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T23:12:10+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the surface, owning a watch isn’t a complex thing. Dig a little deeper into our motives for owning any given watch, and things get complicated fast. Allen explores the mental gymnastics involved in picking out your next watch, and he explores everything from the study of human motives, to why so many watch nerds hate on Invictas, and more."

[Also here:
https://podcasts.apple.com/us/podcast/insights-e16-spiritual-materialism-how-watches-take/id1472733566?i=1000472834936
https://open.spotify.com/episode/3ZyTLTvJ8JfY9J4LJc3Dwu ]]]></description>
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<item rdf:about="https://www.techdirt.com/2025/07/08/who-goes-maga/">
    <title>Who Goes MAGA? | Techdirt</title>
    <dc:date>2025-07-12T00:03:12+00:00</dc:date>
    <link>https://www.techdirt.com/2025/07/08/who-goes-maga/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With apologies to Dorothy Thompson, whose 1941 essay in Harper’s, “Who Goes Nazi?” remains a worthwhile read on the cultural archetypes of who is drawn to fascism, and who would never go down such a path. It felt like it could use a modern updating, however.

It is an interesting and somewhat macabre social media game to play while scrolling through your feeds: to speculate who in your network would go full MAGA. By now, I think I know. I have gone through the experience many times—watching the 2016 election, the pandemic, January 6th, and now Trump’s return. I have come to know the types: the born MAGAs, the MAGAs whom social media criticism has created, the certain-to-be fellow-travelers. And I also know those who never, under any conceivable circumstances, would fall for the grift.

It is preposterous to think that they are divided by any obvious characteristics. Rural Americans may be more susceptible to MAGA than most people, but I doubt it. College graduates are supposedly inoculated, but it is an arbitrary assumption. I know lots of PhD holders who are born MAGAs and many others who would don the red hat tomorrow morning in response to some perceived slight. There are people who have repudiated their own principles in order to become “Honorary Patriots”; there are lifelong Democrats who have enthusiastically entered Trump’s orbit. MAGA has nothing inherently to do with geography, education, or even stated political beliefs. It appeals to a certain type of mind.

It is also, to an immense extent, the disease of a generation—the generation that grew up online, that learned to mistake engagement for truth, that confused being heard with being right. This is as true of suburban millennials as it is of rural boomers. It is the disease of the algorithmically poisoned.

Sometimes I think there are direct digital factors at work—a type of media consumption, a pattern of social validation, and a form of tribal identity that has produced a new kind of citizen with an imbalance in their nature. They have been fed rage and filled with grievances that are beyond their capacity to process rationally. They have been subjected to forms of propaganda that have released them from the constraints of empirical reality. Their emotions are vigorous. Their reasoning is childish. Their civic education has been almost completely neglected.

At any rate, let us look through the feeds."

...

"The Contrarian Intellectual"

...

"The Wellness Influencer"

...

"The Centrist Politician"

...

"The LinkedIn Though Leader"

...

"The Crypto Enthusiast"

...

"The Facebook Mom"

...

"The venture Capitalist"

...

"The Legacy Media Reporter"

...

"The Business Owner"

...

"The Normie"

...

"The Ones Who Won’t"

Take the small-town Republican from Ohio who should be MAGA by every demographic marker—pickup truck, church every Sunday, straight GOP for twenty years. But her childhood best friend came out as trans, and suddenly the culture war had a face she loved. Now she’s at city council meetings defending the very people she once thoughtlessly condemned. The MAGA crowd calls her a traitor. She calls it friendship.

There are others in the feeds who will never go MAGA, no matter what. They’re not necessarily the most educated or the most politically engaged. They’re not defined by their demographics or their stated beliefs.

They’re the ones who have something the MAGA-susceptible lack: a genuine comfort with complexity and nuance, an ability to tolerate uncertainty, and a fundamental respect for other people’s humanity. They don’t need to believe they’re special or superior. They have the same insecurities others have, but they don’t blame others for them. They don’t need enemies to blame for their problems. They don’t need simple answers to complicated questions.

They’re the teacher who posts about her students’ achievements without making it about herself. They’re the small business owner who pays his workers well because he knows it’s right and actually better for business, not because he has to. They’re the veteran who talks about service without wrapping it in nationalism. They’re the parent who worries about their kids without blaming teachers for everything.

They’re the people who can say “I don’t know” without feeling diminished. They’re the ones who can admit they were wrong without feeling attacked. They’re the ones who can see others succeed without feeling threatened.

The Pattern

The pattern is clear once you know what to look for. MAGA appeals to people who need to feel special, who need enemies to blame, who need simple answers to complex problems. It attracts those who mistake confidence for competence, who confuse being loud with being right, who think that admitting uncertainty is weakness.

It’s not about education or geography or even politics. It’s about character. It’s about whether you can tolerate complexity, whether you can admit mistakes, whether you can see other people as fully human.

The scary thing about MAGA isn’t that it’s obviously evil—it’s that it’s appealing to people who think they’re good. It offers them a way to feel righteous about their resentments, patriotic about their prejudices, and principled about their selfishness.

But the good news is that character isn’t fixed. People can change. They can learn to tolerate uncertainty, to admit mistakes, to see others as human. They can develop the emotional and intellectual tools to resist fascist appeals.

The question is whether they will—and whether the rest of us will help them, or just watch them scroll deeper into the darkness.

The game continues. The stakes keep rising. And the feeds keep feeding us exactly what we want to hear."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=MdaPLIxtMBM">
    <title>Rebecca Solnit, Stories of the Imperceptible - YouTube</title>
    <dc:date>2025-06-12T19:23:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=MdaPLIxtMBM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rebecca Solnit, one of the most outstanding essayists of the current literary scene, reflects about the ways in which writing and activism can be catalysts for change and hope with essayist and cultural journalist Eudald Espluga. This, her first visit to the CCCB, coincides with the publication of her latest book No Straight Road Takes You There: Essays for Uneven Terrain (in Catalan, Elogi del camí inesperat, Angle, Lumen, 2025).

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

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

[See also:
https://www.cccb.org/en/activities/file/rebecca-solnit/247852 ]]]></description>
<dc:subject>rebeccasolnit 2025 eudaldespluga urgency violence vulnerability rights climatecrisis climatechange climate globalwarming slowness patience resistance silence change</dc:subject>
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<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>now it springs up! - by Sara Hendren</title>
    <dc:date>2025-05-22T18:21:24+00:00</dc:date>
    <link>https://sarahendren.substack.com/p/now-it-springs-up</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["prototyping is witnessing a birth
Sara Hendren
May 21, 2025

[image: "image of students in Paul Ruvolo’s lab-classroom at Olin via (https://www.olin.edu/articles/story-accessible-design) , three students work together on a cardboard prototype in a classroom, with hot glue and screws and scissors and other supplies strewn around the table"]

Prototyping, you may know, is the early try-and-see process that ushers some new idea into being. It takes whatever materials are ready at hand and makes a three-dimensional “sketch” of what’s being proposed—a way to think through your idea and test its merits before you commit to building the real thing. Prototyping generates the messy tabletop version, the wobbly fledgling creature: a tennis ball and a rubber glove, say, and dowels and staples, maybe some hastily patched duct tape. You have to squint to see what’s being offered, but it’s there. I learned to love prototyping at Olin College of Engineering, where I was a professor between 2014 and 2023. I’m not an engineer, and that may be why I could see prototyping with a beginner’s mind. I never fully grasped the details of engineering mechanics, so I never got caught up in the minutiae of the parts-and-systems. It was always the poetry that got me.

The poetry of prototyping is the vulnerable attempt, the tangible trying. The willingness to venture, knowing it might fail. The investment of commitment to even the most sloppy version of a possible newness. A thing being prototyped is trying to get born, unfolding right there in front of you. And all the conversations around that thing have the quality of willed belief: What if it was half as big? Twice as long? A different shape around its edges? Dozens of questions that are all really just versions of the best and only question in design, at the end of the day: Could it be otherwise?

[image: "prototyping at Olin College via (https://www.flickr.com/photos/olin/ ), A student kneels on the floor working on a paper prototype of a large duck or platypus head, mouth open to catch game parts. Made of paper, wire, and taped folds, it is the most lightweight version of the possible idea."]

One class I team-taught at Olin was called Design Nature, a course all first-year students take that includes one solo and one group design assignment, both inspired by mechanical operations found in living biological systems. The group assignment is to make a play experience for fourth graders based on animal behavior — an interactive game based on, say, the way goat kids leap, or the way honey bees waggle. The students interview parents and teachers of fourth graders, do some developmental research, and then start prototyping. Like that image above — you build something so that you can think with that thing. So you can ask yourself candidly: Is the scale in my head really working in dimensional space? What are its functional qualities, and what are its dramatic qualities? Can you use that open mouth to catch balls? How easily, or how awkwardly, or how efficiently should it operate? What’s this experience supposed to work like, but also: what should it feel like? The prototype will teach you.

And then, near the end of the semester, local fourth graders come to campus and play the fully designed games. Hilarity ensues! Or maybe it doesn’t. Designing something charismatically playful is hard. I mean—have you tried?

[image: "Design Nature demo day via (https://www.flickr.com/photos/olin/ ), Fourth graders wearing winged game costumes surround a tabletop game, while students look on, in a large hallway lined with games and students."]

It’s a quest to find the right combination of timing, surprise, and absurdity. No amount of mechanical prowess will guarantee you the sensibilities you need to design these qualitative features.

All the fourth graders get clipboards and forms to fill out about students’ games. Kids won’t flatter your ego. If it’s not fun, you’ll know.

[image: "Design Nature demo day via (https://www.flickr.com/photos/olin/ ), Fourth grade students bend their heads over clipboards with pens ready."]

Jennifer Banks (https://yalebooks.yale.edu/about-us/editors/jennifer-banks/ ) helped me see that prototyping takes place inside a grander thing: natality, the ongoing creative force of newness that powers the world. In her book, Banks says most of us are lopsided in turning so much of our attention to the universality of death. We should and do reckon with mortality, mourning the many endings all around us. But we let death obscure the counterpart universality of birth, of natality. Birth “has long hovered in death’s shadow, quietly performing its under-recognized labor,” she writes. She means human birth itself, yes, but also the small-b births that form a pattern of everyday newnesses, the dying and rising that shapes our nights and days and seasons.

Kafka announced to us long ago that the meaning of life is that it stops. True enough. But Banks walks the reader alongside seven intellectuals who took seriously the bookend of starting: new life, fecundity and generativity — and, in my mind, our many distributed practices of creative midwifery that get new ideas off the ground. Hannah Arendt is one of Banks’s chief companions on natality. She thought our creative beginnings are not just universal but necessary, a strong stance against authoritarianism, a rebuke to brute force power. Natality, for Arendt, embodies the amor mundi, an outwardness and expectation of beginnings, of making room for others. She called it “the miracle that saves the world, the realm of human affairs, from its normal ‘natural’ ruin.” And the amor mundi has to start somewhere. Not just the endless talking about what the world should be like. Prototyping is beautifully restless and insistent: Show me how. Let’s start.

Do I make too much of a small thing? Maybe. In my own native practices of artmaking and writing, there are plenty of easy words for things like prototypes: drafts and sketches and studies. But those practices were so long in my habits that I’d stopped seeing them. I was out of place in the lab, bewildered at the white boards covered in equations, the arcane physics jokes, the tangled rainbow of wires extending from a circuit board. The messiness was joyful and familiar, but the tools and detritus were new. Engineering was both muse and stranger. But prototyping I recognized.

[image: "Prototyping at Olin College via (https://www.flickr.com/photos/olin/ ), A table top holds a dozen small gadgets built of particle board and spring kits, all built to maximize a hopping mechanism. Students hands reach into the frame, and one student stands on top of the table, only feet and legs visible."]

In my faith tradition, birth is joined to death across the liturgical year, and it’s seldom without emotion that I can speak aloud the ancient text from Isaiah (https://www.biblestudytools.com/isaiah/43.html ) when its recitation comes around. Prophetic verse offered in the present tense:

See, I am doing a new thing! Now it springs up; do you not perceive it?

A newness arriving now, and now, and now — natality as a fundamentally generous and emergent architecture of the world. We look the many faces of death square in the eye. But birth, too, is death’s (and our) companion."]]></description>
<dc:subject>sarahendren 2025 prototyping jenniferbanks death birth mourning natality art artmaking making beginnings newness emergence emergent hannaharendt design prototypes paulruvolo teaching howweteach pedagogy process howwelearn learning engineering poetry vulnerability tangible tangibility speculativedesign play experience</dc:subject>
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<item rdf:about="https://organizingmythoughts.org/sarah-kendzior-dont-give-up-on-other-people/">
    <title>Sarah Kendzior: &quot;Don't Give Up On Other People&quot;</title>
    <dc:date>2025-04-30T06:30:02+00:00</dc:date>
    <link>https://organizingmythoughts.org/sarah-kendzior-dont-give-up-on-other-people/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Television personality Mehmet Oz was sworn in Friday as the new administrator of the Centers for Medicare and Medicaid Services. In his remarks, Oz stressed the need to reduce chronic illness, declaring, “It is the patriotic duty of all Americans to take care of themselves. It’s important for serving in the military, but it’s also important because healthy people don’t consume healthcare resources.”

This dehumanizing, ableist framing—which blames individuals for the conditions that make them dependent on medical care—is in keeping with the broader eugenic overtones of this administration. We’ve heard similar rhetoric before, including Robert F. Kennedy Jr.’s false claim that “If you are healthy, it's almost impossible for you to be killed by an infectious disease in modern times.” These narratives are designed to justify the abandonment of anyone deemed at fault for their health challenges or too “flawed” to deserve care.

This administration's politics of disposability often bring to mind the words of my friend Sarah Kendzior, who wrote: “When wealth is passed off as merit, bad luck is seen as bad character. This is how ideologues justify punishing the sick and the poor. But poverty is neither a crime nor a character flaw. Stigmatize those who let people die, not those who struggle to live.”

Sarah is the author of the bestselling books The View From Flyover Country, Hiding in Plain Sight, and They Knew. I am currently reading Sarah’s latest book, The Last American Road Trip, which feels like a long and thoughtful conversation with an old friend. I recently caught up with Sarah to talk about her new book, the mess we’re in, and how we can hold onto our humanity in these times."]]></description>
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<item rdf:about="https://news.sfsu.edu/news/sfsu-art-students-create-extraordinary-exhibition-exploring-ordinary">
    <title>SFSU Art students create an extraordinary exhibition exploring the ordinary | SF State News</title>
    <dc:date>2025-02-25T05:15:57+00:00</dc:date>
    <link>https://news.sfsu.edu/news/sfsu-art-students-create-extraordinary-exhibition-exploring-ordinary</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["SFSU Fine Arts Gallery showcases findings from grant-funded Office for the Study of the Ordinary 

In these extraordinary times, we can learn something by stepping back and exploring the ordinary. At San Francisco State University, about 100 students led by an artist-in-residence have investigated the everyday, creating new works of art in a “fake” department called The Office for the Study of the Ordinary.  

A culminating exhibition in the SFSU Fine Arts Gallery showcases the processes, artifacts and printed material compiled over the past year by 150 overall participants. “Objects of Inquiry: The Office for the Study of the Ordinary” is on display Saturday, Feb. 22 – Saturday, April 5. Admission is free. 

“Bureaucracy and art seemingly wouldn’t mesh. Put them together and something weird comes out,” said Liz Hernández, the Harker Artist-in-Residence at SFSU, a position made possible by the Harker Fund at the San Francisco Foundation. “The ordinary can be extraordinary if you shift your focus.” 

Hernández worked alongside students in their classes for one to two weeks at a time to create collaborative art projects. Supplied with lab coats, magnifying glasses and measuring tape, students strolled the campus and took pictures of their observations. They created ID cards with fictional job titles for themselves: fantastical daydreamer, termite enthusiast, dust collector and so on.

About 12 students in an art studio work on a sculpture of an alligator surrounded by flowers and laying on a stretcher
Photo by Liz Hernández

Student Nanako Nirei has contributed an acrylic drawing for a large-scale comic about SFSU’s mascot, depicted as a fictional character named Al the Gator. Nirei is enrolled in the Art 619 “Exhibition Design” course that is responsible for installing and promoting “Objects of Inquiry.” 

“This is the first time I’ve been part of a big show,” she said. “I’m honored being in it and helping put everything up.” 

Upon entry to “Objects of Inquiry,” visitors are greeted at a reception desk assembled with old furniture from campus storage. They are then led on a self-guided tour highlighted by a false tale involving student protests against inhumane treatment of an alligator housed on the SFSU campus. (For the record, this never actually happened; fakeness and subversion are hallmarks of Hernández’s art). Hernández created a life-sized sculpture of an alligator with angel wings, laying on a stretcher.   

“I wanted to show the legacy of student-led protests at SF State. I was surprised that so many students didn’t know about it,” Hernández said. “I like to tell stories to the world through fiction in a way that doesn’t damage anyone, but gets you to think.” 

Collaborating with students has been the most rewarding part of Hernández’s residency, she says: “I’ve learned so much from the students. There are small moments of tenderness and vulnerability. I’d never expect students to open up that way.” 

An opening reception for “Objects of Inquiry” will be held Feb. 22, 1 – 3 p.m. Regular hours for the Fine Arts Gallery are Tuesdays – Fridays, noon – 4 p.m."]]></description>
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    <title>The Male Loneliness Epidemic and Hegemonic Masculinity with Chuck LeBlanc - YouTube</title>
    <dc:date>2025-02-15T00:42:01+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Acid Horizon, Chuck LeBlanc, therapist and host of Couch to Couch, joins us to explore masculinity, loneliness, and mental health in an era of social alienation. We discuss the male loneliness epidemic, stoic ideals, and the harmful influence of figures like Andrew Tate and Jordan Peterson. Chuck shares insights from his therapeutic work, integrating Deleuze and Guattari, Hillman, and Gendlin. We examine the historical provider archetype, the performativity of male friendships, and social media’s role in fostering disconnectedness. Chuck also introduces an active imagination exercise to help clients connect with their emotions. This episode highlights the importance of vulnerability, connection, and rethinking masculinity in contemporary society."]]></description>
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Come for the book analysis, stay for the balloon party!

ps. I finally figured out how to add subtitles."]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/enduring-the-trauma-of-genocide-w">
    <title>Enduring the Trauma of Genocide (with Gabor Maté) | The Chris Hedges Report</title>
    <dc:date>2024-12-14T00:03:57+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/enduring-the-trauma-of-genocide-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While the trauma that Palestinians continue to face in Gaza is sustained, brutal and seemingly never-ending, the universal susceptibility to trauma unites humanity as much as it divides the self. Dr. Gabor Maté, renowned physician and expert in trauma and childhood development, illustrates this point articulately on the latest episode of The Chris Hedges Report through attempting to make sense of the psychology, trauma and reason behind the actions of Palestinians, IDF soldiers, WWII survivors, Nazis and even himself.

Hedges begins the show by asking Maté to describe the trauma that Palestinians currently face, as they struggle to survive the constant shelling and murder delivered by Israel for over a year now. But even Maté struggles to make sense of it all: “This weekend, 40 members of a single family were killed. So when that child is orphaned, it means that their whole support system is gone. So you know what? I can't tell you. I can only extrapolate from what I've seen and imagine something unfathomable.”

Hedges and Maté do not only reckon with the psychology of the victims of genocide, but also grapple with how “ordinary men” become willing, ruthless, executioners under the rule of totalitarian regimes. Hedges, not sure if these seemingly normal people commit atrocities as a result of trauma or because they are not “morally sentient,” is asked by Maté, “Well, why would somebody become morally insentient?”

The doctor goes on to describe how humans achieve a healthy moral compass. Rather than be taught morality or indoctrinated into it, people gain moral sentience “because [caretakers] treat you well, because they see you, they understand you, they love you, they embrace you. They promote the development of moral faculties, which is a natural human process given the right conditions. So the lack of moral sentience is actually a sign of trauma.”

Maté’s analysis connects back to the Palestinian resistance itself, and the atrocities they often commit in pursuit of liberation from their occupiers. Hedges, who knew the co-founder of Hamas, Dr. Abdel Aziz al-Rantisi, tells Maté that when he pressed al-Rantisi on the act of suicide bombing, the Hamas leader justified his stance with statistics as a way to “morally evade” the subject. Maté simply, yet wisely, explains that Rantisi, who witnessed the Israelis execute his uncle at the age of 10, did not receive the aforementioned “right conditions” that would have equipped him to recognize these moral contradictions. “I think what happens is that one of the impacts of trauma is it can close your heart, and when your heart is closed, you don't see the humanity of the other. And this has happened in a big way in Israel now.”"

[on YouTube:
https://www.youtube.com/watch?v=GnDSaS9b_lY

"(0:00) Intro 
(2:08) What does sustained trauma do to someone? 
(8:43) Chris’s trauma 
(9:24) The differentiation of trauma 
(15:10) Dr. Abdel Aziz al-Rantisi 
(16:28) Closing one’s heart 
(22:15) Self-annihilation 
(28:03) Reckoning for Israelis 
(33:31) Moral fragmentation 
(38:45) Doing it vs. ordering it 
(42:18) Ordinary men
(44:47) They’re all traumatized 
(45:51) The evil within us 
(47:54) How do we take care of ourselves? 
(53:50) Outro"]]]></description>
<dc:subject>gobaormaté chrishedges gaza palestine israel trauma holocaust 2024 children ethniccleansing genocide history hamas morality operationalaqsaflood 2023 moralfragmentation abdelazizal-rantisi warsawuprisings marekedelman warsawghetto warsawghettouprising traumatization iof idf warcrimes violence hate hatred ww2 wwii budapest resistance uprising uprisings terrorism apartheid occupation zionism colonialism colonization settlercolonialism desensitization society self-destruction pain despair outrage acceptance heartbreak emotions psychology bitterness avoidance addiction shame guilt us canada humanism humanity ptsd uk west robertjaylifton henrykissinger nazis heinrichhimmler rudolfhess fragmentation auschwitz martinamis poland germany conscience compassion vietnam vietnamwar consciousness primolevi vulnerability mylai hermanngöring klaustheweleit editheger abughraib moralizing moralization chaimeumkowski evil othering externalization suffering witness solidarity buddha buddhism compassionfatigue tikkunolam la</dc:subject>
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<item rdf:about="https://www.texasmonthly.com/news-politics/timothy-morton-rice-university-hell-christian-ecology-book/">
    <title>A Newly Born-Again Rice Professor on the Antidote to Fascism</title>
    <dc:date>2024-11-13T03:07:23+00:00</dc:date>
    <link>https://www.texasmonthly.com/news-politics/timothy-morton-rice-university-hell-christian-ecology-book/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Influential scholar Timothy Morton’s wide-ranging new book discusses their Christian conversion, confronting fascism, and the climate debate."

...

"One ordinary evening in March 2023, while serving spaghetti at the family dinner table, Timothy Morton experienced a road-to-Damascus moment. “I palpably ‘saw’ that my whole life had been a prodigal-son-style cosmic joke,” the Rice University English professor writes in Hell: In Search of a Christian Ecology, published earlier this year. “I thought I had been transcending Christianity in the most decisive ways possible, only to find that the last thirty-seven years had been training me to receive a massive (I mean, massive) dose of it.”

Morton, who is 56 and uses they/them pronouns, considered themself a Buddhist for much of their adult life. Between writing 25 books—on subjects ranging from Romantic poetry to ecological philosophy—they had been on a spiritual journey out of a childhood marked by psychological and sexual abuse. In Hell, Morton envisions a Christian ecology—an environmental awareness informed by Jesus’s moral precepts—as a way of finding heaven within the hell of global warming. They also address personal and historical traumas through a dense network of literary, philosophical, and pop culture references. William Blake, the eighteenth-century English poet, printmaker, and heterodox Christian, serves as Morton’s guide through the theological thicket.

I interviewed Morton last week in their book-filled office on the Rice campus. A “White Dudes for Kamala” trucker hat sat on a table nearby. Having spent their life in academia, Morton knows how odd their born-again Christianity seems to left-leaning colleagues and friends. But a series of recent health challenges served as a reminder of personal vulnerability for which Christianity provided the only answer. Acknowledging their own traumas meant slowing down and learning to accept imperfection as the basic condition of life, politics, and religion. “There is a whole kind of amazing, abject, hitting-the-dirt level, the vomit level, about Christianity,” they said, “which seems to me to be incredibly good.”

Texas Monthly: You were born and grew up in England. How do you feel about living in America now?

Timothy Morton: I love living in America, and furthermore, I love living in Texas. It’s an idea. It’s a wonderful idea about neighbors coexisting with each other for no good reason.

Texas Monthly: Is that really what Texas is about? You wouldn’t know it from our state politics.

Morton: I like to see the good in things. When I first arrived here, I was hit by the unspeakable aesthetic wildness of it. Anglos such as myself have actually, on a good day, decided to not just tolerate the other or appreciate the other—that’s more of a California thing—but actually be with the neighbor in some radical way. I’ve never eaten food as good as this in the USA. It’s like people allowed Mexicanness and Cajunness to get in their kitchen and in their tummy. But then there’s the paranoia about that, because this is where fascism lives. But this is where the antidote also lives.

Texas Monthly: That’s interesting, because I’m actually working on a story right now about how if Trump is reelected, Texas will provide a model for some of the authoritarian policies he’s likely to pursue. I mean, the leader of Project 2025 is a Texan. So say more about the antidote.

Morton: You can’t guilt or shame people. It’s too superficial. Fascism is working with the basic horror level of the world, the level which in psychoanalysis is called narcissism. The idea is that we have to exclude the horror. We have to get rid of it. We have to put it in a camp. We have to make it subhuman.

Texas Monthly: Fascism has to do with getting back to some perceived natural state of society, right? The natural order, the natural hierarchy, the organic nation-state.

Morton: The idea is to achieve a kind of purity. But of course this purity is fictional and can only be achieved in a simulated way by incredible acts of violence. You can sit there enjoying your fascist world, because you’re in the privileged class, knowing, or half knowing, that around the corner the people held to be responsible for the horror are being dragged into the street and shot to death in front of their kids. Unfortunately, this is the actual America. “Actual America” is a horror movie about possessing human beings as enslaved people. And the Civil War happened and slavery got abolished, but the legacy of it continues. On that subject, you know, a little bit of guilt and shame never hurt anybody.

Texas Monthly: It seems to hurt some people a lot. Look at the massive backlash to Black Lives Matter, or to the #MeToo movement.

Morton: There’s really only one kind of person who has no guilt or shame, and that person is called a psychopath. They don’t have any guilt. But just look in the mirror. The fact that I’m white is what we call structural racism—the thing I’m not allowed to say in school. But it’s not my fault directly. That’s the fun bit. “Structural” means it’s not your fault. As a Christian, it’s so liberating to admit that one is a sinner. In a way, original sin is the same idea as structural racism. It’s this baked-in, hardwired thing that isn’t your fault. It just is. Acknowledging that there’s something over which I have no power is an incredible relief.

Texas Monthly: What has Christianity brought you that Buddhism didn’t provide?

Morton: Maybe Buddhism really works for some people, but it wasn’t working for me. I was treating it like a gamer. Like, if you do this grind for x number of days, hours, whatever, you can level up into enlightenment. In Esoteric Buddhism, it’s about, “Say this mantra a hundred thousand times and then you can have this day off,” which is called realization. And it started to feel really, really bad. Buddhism is a kind of nontheism. It’s not about, “There is no God.” It’s about, “You don’t have to believe in God.” In a way, it’s more atheist than atheism, because it says it doesn’t matter whether God exists. When I had my born-again experience, I was serving these vegan meatballs to my fourteen-year-old son, Simon. I was thinking, “I’m so cool, I’m so Buddhist, I don’t even have to not believe in God.” And the logical implications of that suddenly clicked with me: “ ‘I don’t have to not believe in God.’ See what that means, Tim?” And suddenly God was there, going, “Hey, I’ve always been here.” Kind of cheekily, and with a huge sense of humor. Which is why I trusted it.

Texas Monthly: You write that it’s not very fashionable to call yourself born again in the circles you inhabit. What would you say to someone reading this interview and thinking, “What does Tim get from Christianity that I’m missing?”

Morton: I actually can’t advertise Christianity. I can’t evangelize anybody. I’ve gone through my whole life thinking, “Well, I may have had a horrible life, but at least I’m not that.” I was doing to other people what people like me see fascists doing. I was thinking of something [like evangelical Christianity] as nasty and abject and horrible, and thinking this abject, nasty thing couldn’t possibly be anything to do with me. “My religious beliefs are pure.” But a lot of atheism is actually a kind of unbelieving in God that is just exactly the thing it’s abjuring.

Texas Monthly: Given the title of your book, I wanted to ask whether we are in hell. I mean, it’s October and the highs have been in the nineties all week. What might a Christian ecology do to help us get out of hell, or at least address global warming?

Morton: I have this instinct to see the good in things. What if you found the best kind of ecological politics and poetics in the last place anybody would have thought to look, which would be in Texas? What if the last place you wanted to look was actually the best place—maybe the only place—you could really find it? This is how I work: “Let’s find the good in this really nasty-seeming thing.” When I left California, my friends were like, “You’re going to Houston? Well, you’re doing the Lord’s work.”

Texas Monthly: Little did they know!

Morton: The horror that they may now be feeling, given the kind of Lord’s work I now appear to be doing.

Texas Monthly: On a day-to-day basis, global warming seems like something we have very little power over. I’m just an individual in Houston, experiencing the extreme heat, wishing I lived somewhere cooler.

Morton: Lots of people like me talk in a way that makes people feel really powerless and evil and stupid. You look at page one of the newspaper, and it might as well be the Book of Revelation: “Giant dragon emerges from boiling ocean.” So immediately, you feel small and stupid. Then you open up the paper and read somebody like me in the editorial page going, “You’re a bad person. You’re not thinking about this; you’re not doing enough.” Did Martin Luther King Jr. stand up and say, “You have no idea how racist you all are”? He said, “I have a dream.” He let people enjoy the possibility of the future. Where is that in environmental speech? Instead, we’re acting like global warming—by trying to heat up people’s hearts and minds, trying to make people enraged and inflamed. We need to literally cool down."
]]></description>
<dc:subject>timothymorton 2024 michaelhardy christianity religion philosophy conversion fascism climatechange christ jesuschrist jesus elections kamalaharris donaldtrump texas ecology williamblake vulnerability belief buddhism us project2025 society naturalorder violence purity houston hierarchy riceuniversity</dc:subject>
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<item rdf:about="https://proteanmag.com/2024/10/24/the-softest-most-feminine-life/">
    <title>The Softest, Most Feminine Life • Protean Magazine</title>
    <dc:date>2024-11-05T21:59:37+00:00</dc:date>
    <link>https://proteanmag.com/2024/10/24/the-softest-most-feminine-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tradwife content associates traditional gender roles with a healthy society devoted to family life. Gender nonconformity is, in contrast, selfish, empty, anti-family, and devastating for lonely men. The tradwife is a figure uniquely capable of solving the twin crises of masculinity and declining white birth rates: her commitment and care, manifest in a particular style of submissive self-presentation, is a prophylactic against widespread emasculation, alienation, and social disorder. One woman devoted to one man redresses the problem of women and men meeting each other on equal terms, at work and in the home. It also carries a libidinal charge as the Lord’s work of reproduction—a means of defending white Christian culture from etiolation and decay.

But a different response to demographic decline is also possible. When households are no longer primarily responsible for reproducing the labor force, their boundaries become more porous and frayed—and this is a good thing. As Jason Smith also imagined in his piece for The Brooklyn Rail, the activity of making life could become more genuinely socialized, with care for people at all stages of existence distributed across large social clusters. Among the results: people would not need to fear that childlessness would leave them bereft of company in old age, and, as Smith put it, “children would no longer be fetishized or adored as emblems of futurity, or as sites for projecting fantasies of vulnerability and innocence.”

A declining population is indeed a measure of a profound shift, one that is already underway, in the mechanisms of social reproduction. Smith observes that “the core institutions of capitalist society—the family, state, and private property,” are vulnerable to demographic change. This is why reactionaries will go to such great lengths to contest it. Tradwife media has arisen as an outgrowth of these ideological necessities; it forms part of a defensive infrastructure.

This new permutation of very old hierarchical legitimation openly links a feminist insistence on women’s equality with gender nonconformity, “woke” education, and abortion rights; more libidinally, though, no matter how its particularities shift, traditionalist ideology is consistently focused on rehabilitating beleaguered but stalwart institutions. In the tradwife’s appeal to submission, we read an unconscious admission that the crisis she is tasked with fixing—the lack of desire, lack of sex, lack of babies—portends the arrival of a reality she finds intolerable: the end of the age of white dominance. "]]></description>
<dc:subject>tradwives feminism femininity 2024 sarahbrouil\lette astridlorange hierarchy patriarchy submission whitesupremacy demographics population birthrate capitalism ideology jasonsmith vulnerability innocence gender masculinity jdvance misogyny conservatism antiwoke sexuality chelseahart labor work silviafederici 1975 marxism carework paternity motherhood viagra flibanserin libido janeward heterosexuality economics anxiety families traditionalism henrydoss victoriadoss liberation christianity nylahburton 2022 maxfox liberalism society social intimacy modernity esteewilliams sex freedom power independence maternity birthrates</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=znIjiaEPbYU">
    <title>I Infiltrated the Manosphere - YouTube</title>
    <dc:date>2024-09-04T06:38:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=znIjiaEPbYU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In July, I created an alias account on YouTube so that I could purposefully fall prey to the Manosphere. I watched endless podcasts, videos, and fan uploads of controversial stars: Jordan Peterson, Joe Rogan, The Brother Pill, and Fresh & Fit. I allowed YouTube to mold my new account based on these habits and watched as it ushered me further down the rabbit hole. With this study, I came to the following conclusions: there's a lot we know about the Manosphere, a lot we get wrong, and a lot we can do to rescue those within it."

[See also:

"Matt Rife, The Patriarchy Won't Save You"
https://www.youtube.com/watch?v=XJr_xGYJ8Bc

"Tradwives and the White Supremacists Who Love Them"
https://www.youtube.com/watch?v=jgQeoMEj0NY ]]]></description>
<dc:subject>shanspeare 2024 jordanpeterson joerogan thebotherpill fresh&amp;fit manosphere men vulnerability socialmedia online feminism patriarchy masculinity incels mensrights pickupartists mattrife whitesupremacy</dc:subject>
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<item rdf:about="https://faith.yale.edu/media/fully-alive">
    <title>Fully Alive | YCFC</title>
    <dc:date>2024-08-19T03:53:07+00:00</dc:date>
    <link>https://faith.yale.edu/media/fully-alive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://ablerism.micro.blog/2024/08/18/i-find-elizabeth.html ]

"Modern Monasticism & the Topography of the Soul"

...

"Elizabeth Oldfield discusses what it means to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life.

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life? Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She’s author of Fully Alive: Tending to the Soul in Turbulent Times.

Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber’s idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth’s words, “unutterably beloved.”

About Elizabeth Oldfield

Elizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she’s author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.com

Show Notes

- Intentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield’s micro-monastery here (https://www.thetimes.com/life-style/parenting/article/middle-class-commune-joint-accounts-noisy-sex-peckham-0jnhvhgmh ).
- People passing through the micro-monastery and the sharing of a meal and sitting in silence with others
- Celtic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/ )
- Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701 )
- How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?
- A personal writing experience - communicating something of her tradition with the outside world
- What it means to be fully alive to you?
- Everything is about relationships and connection; to be fully alive is to be fully connected with the soul
- Between Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270 ) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf )
- If all living is meeting, how are we failing in that regard?
- Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274 )
- Sin is disconnection; a turning inward
- “Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0 )
- “As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening )
- The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast )
- Polarization, division, and the splitting of people - homophily and fight or flight response
- Jesus going to the margins, ignoring tribal boundaries and turning the other cheek
- Sin and Reconciliation
- The Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm )
- The soul is interesting and difficult to name but is so valuable
- Room for uncertainty and poetry—we beat up our souls, keep ourselves distracted
- Contemporary life is angry and greedy
- Contempt is a poison for our souls and relationships and humanity
- Stress and anxiety as a constant
- Christian non-violence tradition
- We must feel our emotions - process them through the shared rituals of our communities
- Desire by Micheal O’Siadhail (https://www.baylorpress.com/9781481320061/desire/ )
- Would you like to introduce your take on greed?
- Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evil
- The Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark4%3A19&version=NIV )
- Made gods of wealth, greed, comfort, and connivence
- Gratitude is a medicine for greed
- Of Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9 )
- “These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics )
- Notice and give thanks; misplaced desire
- Acadia, spiritual apathy, and heavy distraction
- Attention and discipline are formation
- The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental - Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book )
- Community as accountability and rituals and set rhythms of life
- Divine Love, ultimate love
- Baptism as a reminder of our death - love remains
- Quiet space shared with others; honesty, vulnerability, emotional processing"]]></description>
<dc:subject>elizabetholdfield 2024 monasticism spirituality anxiety fear soul life living relationships connection sin reconciliation distraction gratitude christianity contempt greed avarice comfort connivance wealth discipline baptism love honesty vulnerability michaelo'siadhail intentionalcommunity nonviolence emotions phyllistickle prayer rhythms pace jesus christ marinbuber liturgy francisspufford johndunne whauden polarization division homophily silence quiet uncertainty poetry thomastraherne guvnab desire jonathanhaidt humanism outrage wrath anger empiness tribalism society divisiveness moralizing stress empathy curiosity offense grief grieving lament rage overwhelm evanrosa feelings therapy ritual hope cycles praise joy psychology wellness change parableofthesower climatechange accumulation consumerism falseidols shame shamelessness marilynnerobinson money enough simple simplicity slow small security stability steadiness jesuschrist</dc:subject>
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<item rdf:about="https://www.noemamag.com/overthrowing-our-tech-overlords/">
    <title>Yanis Varoufakis On Technofeudalism And How To Overthrow Big Tech</title>
    <dc:date>2024-07-06T21:38:53+00:00</dc:date>
    <link>https://www.noemamag.com/overthrowing-our-tech-overlords/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today’s tech barons treat their users however they like and believe there is little we can do to stop them. A cloud rebellion could change things."

]]></description>
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</item>
<item rdf:about="https://theupheaval.substack.com/p/autonomy-and-the-automaton">
    <title>Autonomy and the Automaton - by N.S. Lyons - The Upheaval</title>
    <dc:date>2024-07-06T02:15:01+00:00</dc:date>
    <link>https://theupheaval.substack.com/p/autonomy-and-the-automaton</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The paradox is that the more individuals are liberated from the restraints imposed on them by others (e.g. relational bonds, communal duties, morals and norms) and by themselves (moral conscience and self-discipline), the more directionless and atomized they become; and the more atomized they become, the more vulnerable and reliant they are on the safety offered by some greater collective. Alone in his “independence,” the individual finds himself dependent on a larger power to protect his safety and the equality of his proliferating “rights” (desires) from the impositions of others, and today it is the state that answers this demand. Yet the more the state protects his right to consume and “be himself” without restraint, the less independently capable and differentiated he becomes, even as his private affairs increasingly become the business of the expanding state.

Subject to the impersonal regulations of mechanistic processes and procedures rather than his own judgement or that of the people in close communion with him, the individual is molded into a more and more uniform cog to fit into the machine: a mere passive “consumer” and easily manipulated and programmed puppet – an automaton – rather than a true individual actor. In the effort to maximize his autonomy, his real autonomy has been lost."

[via:
https://sarahendren.com/2024/07/04/real-autonomy/ ]]]></description>
<dc:subject>nslyons autonomy individualism independence interdependence automation individuals 2024 relationships moralconscience self-discipline atomization vulnerability collectivism rights desires state consumption consumerism behavior sarahendren</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=RtmD9og3ZTQ">
    <title>Ernest Becker deathbed interview excerpt with Sam Keen - YouTube</title>
    <dc:date>2024-04-15T21:20:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RtmD9og3ZTQ</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>samkeen ernestbecker 1974 death dying philosophy idealism hope isolation relationships fear vulnerability power powerlessness culture ideology reality deception society strength interdependence helplessness stanleymilgram authority obedience decisionmaking psychology identity self psychoanalysis anxiety erichfromm religion religiosity</dc:subject>
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<item rdf:about="https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852">
    <title>The Gray Area with Sean Illing: The denial of death on Apple Podcasts</title>
    <dc:date>2024-04-15T20:04:40+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s been 50 years since Ernest Becker’s breakthrough book The Denial of Death was first published, and its thesis has become more relevant than ever. Filmmaker Jef Sewell is the co-creator of a new documentary about Becker called All Illusions Must Be Broken. It features never-before-heard audio of the enigmatic anthropologist and puts his theories in a modern context."

[See also:
https://www.listennotes.com/podcasts/the-gray-area-with/the-denial-of-death-qaKz6NjJeFi/

via:
https://submittedforyourperusal.com/2024/04/05/all-illusions-must-be-broken/ ]]]></description>
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</item>
<item rdf:about="https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet">
    <title>Desire, Dopamine, and the Internet - by L. M. Sacasas</title>
    <dc:date>2024-03-24T02:39:43+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[in response to:
https://www.honest-broker.com/p/the-state-of-the-culture-2024 ]

"But what has this to do with so-called “dopamine culture”?

The organizing principle of this essay has been this: the “dopamine culture” frame is too simplistic and tacitly9 encourages an impoverished view of human personhood. To reduce a discussion of this significance to the operations of dopamine already sets us off on the wrong path. We need a fuller account of our relationship with digital media as well as a richer story of human desire in order to see our way through the challenges we face. Interestingly, the dopamine framing is also an artifact of the condition it tries to explain: it is a powerful and catchy meme, although one that is offered in the best spirit. For these reasons, I fear that it may trap us in the very patterns that it seeks to overcome.

What I have attempted to offer in its place is a wider and more substantive array of explanations for the dynamics of digital culture, grounded in a specific understanding of our media environment and of the human condition. Take these for whatever they may be worth. At the very least, I hope they prompt thoughtful conversation and reflection.

Finally, coming back to the question Sophie posed when asked to consider setting aside her smartphone for a period of time: “Why would I do that?” Why might any of us seek to better order our relationship to digital media?

This is the question we need to be asking and attempting to answer, for ourselves and for others. We need a compelling account of silence, solitude, attention, disciplined engagement, well-considered restraint, vulnerability, and risk. But not for their own sake or for the sake of nebulously resisting the lure of digital technologies, and much less out of a misguided reactionary impulse. Rather, we must come to see these as the necessary skills and requisite virtues for the pursuit of our well-being and that of our neighbors."]]></description>
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</item>
<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>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ec37e8e69ff5/</dc:identifier>
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    <title>The cruelty of crypto in its promise to revive the American dream | Aeon Essays</title>
    <dc:date>2024-02-22T04:50:03+00:00</dc:date>
    <link>https://aeon.co/essays/the-cruelty-of-crypto-in-its-promise-to-revive-the-american-dream</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Selling itself as the new American dream, crypto exposes the vulnerable to fraud and scams, and loads risk onto the poor"]]></description>
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<item rdf:about="https://www.npr.org/2024/01/24/1197954639/alt-latino-ana-tijoux-vida-interview">
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    <link>https://www.npr.org/2024/01/24/1197954639/alt-latino-ana-tijoux-vida-interview</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vocalist Ana Tijoux has been a frequent guest on Alt.Latino. That's because ever since her US debut, 1977, was released in 2010, Tijoux had been at the forefront of Latin music that celebrates creative innovation, themes of social justice and fierce independence.

In this week's episode the Chilean musician talks to Felix Contreras and Anamaria Sayre about why that spirit of innovation has been more or less silent for the last 10 years, and how her new album Vida is not only a chance to catch up, but also a deeply moving look back."]]></description>
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<item rdf:about="https://onbeing.org/programs/sara-hendren-our-bodies-aliveness-and-the-built-world/">
    <title>Sara Hendren — Our Bodies, Aliveness, and the Built World | The On Being Project</title>
    <dc:date>2023-12-02T02:42:02+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our built world is designed around something called “normal,” and yet every single one of our bodies is mysterious, and constantly adapting for better or worse — and always, always changing. This is a fact so ordinary — and yet not something most of us routinely pause to know and to ponder and work with. But Sara Hendren has made it her passion, bringing to it her varied vocations and gifts: being a painter and loving how art reveals truth not by way of simplicity, but by juxtaposition; teaching design to engineering students; parenting three beloved children, one of whom has Down syndrome.

This is a conversation that will have you moving through the world both marveling at the ordinary adaptations that bodies make and asking, in Sara’s words, “restless and generative questions”: of why we organize the physical world as though vulnerability and needs for assistance are not commonplace — indeed salutary — forms of experience that reveal the genius of what being human is all about."]]></description>
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    <title>Diálogo porteño. Valparaíso y el fuego | Valparaíso 2023 - YouTube</title>
    <dc:date>2023-11-28T21:50:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=NV5uvj7gR98</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pablo Aravena, historiador
Alberto Texido, arquitecto y urbanista
Marcela Hurtado, arquitecta
Modera: Agustín Squella, abogado

Antes de que el conquistador español Juan de Saavedra llegara en 1536 y le pusiera el nombre de "Valparaíso" al puerto, los nativos se referían a esta región como Aliamapu, que se traduce como "tierra quemada" o "país quemado”. Posteriormente, ya avanzado el 1900, el cronista Joaquín Edwards Bello anotó que la ciudad debería llamarse Pirópolis, o ciudad del fuego, debido a los edificios carbonizados que la adornaban, a consecuencia de grandes incendios. La historia reciente de Valparaíso también ha sido marcada por la rápida propagación de las llamas entre las casas que cuelgan de los cerros. En esta nueva versión del Diálogo porteño,  el historiador Pablo Aravena junto a los arquitectos Alberto Texido y Marcela Hurtado, analizaron desde diversas miradas la realidad de Valparaíso, atravesada por sus lamentables incendios. 

Estos diálogos porteños, que vienen realizándose año a año, tienen por objetivo conocer mejor la nuestra ciudad, escuchando para ello voces de especialistas y de los propios habitantes de Valparaíso. Son conducidos por el Premio Nacional de Humanidades y Ciencias Sociales, Agustín Squella, y apuntan también a una mejor compresión y calidad de vida en Valparaíso."

[See also:

"Plano de la ciudad de Valparaíso con la numeración de manzanas oficial [material cartográfico] : de la Asociación Chilena de Aseguradores contra Incendio."
http://www.bibliotecanacionaldigital.gob.cl/bnd/631/w3-article-334724.html

"La ciudad en llamas. Incendios y régimen de fuego en Valparaíso. 1843-1906"
https://www.redalyc.org/journal/855/85570784005/html/

"Mapa de peligro para el área de Valparaíso y Viña del Mar. En una escala de peligrosidad, se integran aspectos topográficos, climáticos y de las propiedades mismas del combustible vegetal."
https://www.researchgate.net/figure/Mapa-de-peligro-para-el-area-de-Valparaiso-y-Vina-del-Mar-En-una-escala-de_fig1_276915103 ]]]></description>
<dc:subject>valparaíso fire architecture history 2023 pabloaravena albertotexido marcelahurtado agustínsquella chile joaquínedwardsbello juandesaavedra hills fires urban urbanism firefighters society prevention construction reconstruction poverty 2017 2014 relocation vulnerability climatechange globalwarming dipeshchakrabarty anthropocene</dc:subject>
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<item rdf:about="https://marygaitskill.substack.com/p/the-despair-of-the-young">
    <title>The Despair of the Young - by Mary Gaitskill - Out of It</title>
    <dc:date>2023-09-03T21:42:44+00:00</dc:date>
    <link>https://marygaitskill.substack.com/p/the-despair-of-the-young</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["...and the madness of academia"

...

"There was something intimidating about the opulence of the place, and also a little eerie; to me, that kind of apparent perfection invariably holds the secret of its inevitable ruin.   I knew it was perverse to feel that way in the midst of a wonderful opportunity for which I was grateful-- but I did feel that way, almost on arrival.  The stark rectilinearity of the architecture, the Triumph of the Will plazas, huge terraced terracotta buildings—if you aren’t used to that scale of things it is disorienting, especially if you are the only human walking the huge expanse between the huge structures.  So, at the end of what turned out to be a lovely semester, when one of my favorite students, a kid from India, caustically informed me that this was “the happiest college in America” and that it got on his nerves, I sincerely replied, “Yeah, I know what you mean.  What’s wrong with them?”

But whatever was wrong wasn’t wrong with all of them; some people apparently were not so happy at all.  By the fall of 2015, the Dean of Students had been essentially forced to resign after a humongous campus-wide protest about her alleged racial insensitivity which somehow got combined (in the media) with a Facebook photo of two grinning blonde students in Halloween costumes that featured ponchos, sombreros, and glued-on mustaches.  A quivering apparatus sprang up to attack the unhappiness: more multicultural clubs, more diverse hiring, a mentoring program, and an administrator to oversee diversity came into being.

But when I returned for another engagement in 2019 I noticed that students were no longer so easy-going; in fact, they were positively touchy.  A higher percentage per class needed mental-health disability dispensations and a couple had to take time off due to break-downs.  During the semester a student published an essay in the school paper titled “On Being Unhappy at One of the Happiest Colleges in America.”  The writer identified his experience of racism as the source of his discontent, but towards the end of his piece he broadened his focus to note that the assumption of happiness could itself create mental health stress across the student body.  He mentioned the deaths of two white male students that had occurred within the same week that year, one a suicide, the other a drug overdose. 

An anecdote about those deaths that is minor but which seems relevant:  in conjunction with mass counseling services and a candlelit remembrance, a community gathering was also held featuring a free food truck, board games, and coloring supplies. 

Fast forward to 2021. The unhappiness was continuing its upward creep, for obvious reasons:  the pandemic, political madness culminating in the attack on the capital, the more visible presence of white nationalism, the murder of George Floyd, the vicious street attacks on Asian people which seemed to loom larger and more horrible in contrast with the extra anti-racist vigilance on campus—

Anyone who isn’t living in off-grid isolation is aware of the tireless efforts by hyper-conscious campus administrations to create classrooms where everyone feels safe and as few people as possible will be made “uncomfortable,” let alone unhappy.  Some institutions require “trigger warnings” to be announced before “problematic” material is read, and some classic texts might not be taught at all -- for example, professors of literature might hesitate to include a story by Flannery O’Connor (featuring the n-word) on their syllabus.  Title IX protects everyone from rape or harassment, and mandatory training “modules” educate faculty about proper codes of conduct and speech.  In response to the stressors listed above, the response at the now less-happy campus was to double down on such efforts:  fewer white male authors on the syllabus please, more instructional modules on how to engage students over Zoom, more anti-racist teacher trainings, more refinements of language (the n-word should not be uttered aloud for any reason by any not-black person, not even if the person is reading it from a hundred-year-old text), more polls on how more diversity might be achieved. 

Such strenuous gesticulation has been so widely mocked (even by academics who do it) that it is easy to forget why it started.  Campus assaults and sometimes horrific drunken rapes were a part of campus life for decades and I don’t doubt that they still occur. (For a recent example, see Hobart and William Smith frat rape 2014.)  In the almost thirty years in which I have taught as a visitor at various universities, I have witnessed or heard about disgusting and demoralizing racial insults (for example in 2005, a program on the student TV station at Syracuse University featured images of an actual lynching on a comedy show; the students were quickly and appropriately expelled) as well as the more subtly painful experience of isolation faced by minority groups—experience that professors could unintentionally exacerbate or not notice or not know how to address if they did notice.

But still, even people outraged by such cruelties might fairly mock the corrective apparatus, not only because it is ridiculous (which it often is) or dictatorial (which it often is, even if people on the ground are usually reasonable in its application). The deeper trouble is that it is ineffectual and confusing.  It is confusing to conflate the reading of a hate word in a book from one hundred years ago with its actual use in the present time; it’s confusing to treat the fictional expression of misogyny as if it is the real thing.  It is desensitizing to hear a routine “land acknowledgment statement” read before every gathering.  Anyone who thinks it’s funny to broadcast the image of a lynching victim or who would take part in a gang rape might grit their teeth and undergo the retraining, but I can’t imagine that their racism or misogyny would be moved by it. "

...

"We then moved on to the next startling moment, which arose from a discussion about technique.  The discussion concerned a moment of dialogue during a scene when the protagonist’s parents arrive at the hospital, right after she has come to consciousness; it was trite and emotionally flat.  I allowed that sometimes in terrible situations people do say things that are trite, because they are overwhelmed.  I suggested that the writer could add depth by describing the parent’s facial expressions, their voices and movements.  “When the mother hugs her daughter, what does the hug feel like?”  The student asked me what I meant.  I tried to explain:  her body could feel hard and tense, it could feel soft and warm.  It could feel weak or strong.  There are a lot of different gradations of touch, I said; a person’s body can say a lot of things that they don’t say in words.  And the student replied, “I have no idea what you’re talking about.  I’ve never felt anything like that in a hug.”

The thought popped into my head: “That is why you felt suicidal.”  Later, more sensibly, I thought that the student was possibly just being defensive.  But I wondered.  I meant what I had said to the admin person.  I think people are becoming crazy because they have become too estranged from their own bodies to feel them.  Or to feel other people.  

I am not alone in thinking that the pandemic made such estrangement worse.  But I remember becoming sharply aware of it over a decade earlier, during a discussion of internet porn with a nearly all-female class.  The discussion was triggered by a story about the inhibiting effects of porn on girls who, because boys have become so habituated to it, feel obligated to imitate the actresses.  Eventually I said that performance could never replace genuine bodily response.  One beautiful young woman in her late twenties looked at me with troubled eyes and said, “But how do you know if its genuine?”  I smiled and said “You can feel it.  Its unmistakable.”  She just looked at me, her troubled expression deepening."

...

"My main criticism of it was its uniformity of tone and the lack of the physical world rendered descriptively. 

But that wasn’t so bad, given that few of them seemed able to describe anything.  It is harder than it seems to accurately and evocatively “see” the world through a character’s eyes. It is even harder if your own eyes are so often fixed on a tiny screen that you barely register what is actually happening in front of you.  I have seen people walk into traffic while scrolling on their phones.  I have nearly walked off a sidewalk platform that suddenly came to an end because I was scrolling on my phone.  I know, everyone knows, that traffic accidents have happened because of people screwing around on their phones.

But there are more subtle effects.  Fifteen years ago, even ten years ago, when I took a long walk, either in the city or in the natural world, it was a kind of mediation that happened without my trying.  I became wholly absorbed in what was around me, in textures and shapes, in the human imprint of buildings, sidewalks, backyards, grasses, trees, fungus, worn roads, crushed leaves.  It was a profoundly calming and rejuvenating reminder of the greater world and my own animal connection with it.  When I go for walk now, it is different: even if I only look at my phone once or twice, the experience, while still soothing, is not as deep. My consciousness is kept from full absorption in the physical world by its neurological attunement to the electronic portal in my pocket—or back in my house, if I didn’t even bring the thing with me.  My bodily connection to the environment is thus weakened.  And I cannot believe I am the only one being affected in this way.

I was surprised by the final suicide story.  It was written by a seemingly temperate girl who had previously written subtle, quiet stories set in small towns; I wondered if—I hoped that -- she had written this thing about a guy blowing his brains out in front of a girlfriend under the influence of her peers.  But in a private conference she told me that she chose the subject because four people she had known in her small town had killed themselves or tried, and she was attempting to understand it.  I asked her why she thought this had happened in her town.  She replied that people now find it impossible to be satisfied with themselves, that no one thinks they are good enough, that girls in particular suffer profoundly over how their bodies look and cannot separate appearances from character.  She named the usual suspects: social media, particularly Tik Tok and Instagram.  We talked about how crippling this distorted mirroring can be, how ephemeral the sense of self can become when electronic images are more important than the actual human bodies around you."

...

"She asked if I thought there was a “safety issue” for me or anyone else.  I told her that I didn’t think so, but that I had found his email disturbing.  I described it to her; and I may have read from it, I don’t recall.  She said it wasn’t really enough to act on.  I understood—what kind of action would one take?—but I asked her if she would like me to send the email to her just so that she would have it. She said no, she preferred that I not send it.  I asked why.  She said, “Because if I see it, I’ll have to do something.”  I asked her what she would have to do.  She said she would have to report it and then Luke would be hauled before some committee or other, which in her opinion would just make the situation worse.  I could actually see the sense in this.  But I hung up wondering, where in hell is the safe space around here?  I want a safe space!

I also wondered why the only options were inaction and hauling the student before a committee.  I wondered what would happen if he was instead required to sit down with the assistant dean and myself and asked certain questions. What exactly are you thinking?  Why are you writing to your old lady professor about young men raping old ladies with whom they are acquainted?  I didn’t suggest this for the same reason that I didn’t respond to that part of the email; I did not want to feed it.  But I think a face-to-face sit-down that was not about a personal relationship between him and me but which involved university personnel—someone supportive—would have been different.  It could have been exactly what I think students -- not just students, but most people now -- are missing: physical engagement requiring that you look the person to whom you are speaking in the eye."

...

"This privileging of darkness, I’m pretty sure, informed my Texas students’ seemingly bizarre forbearance towards someone who actually frightened them.

But these days that breed of forbearance is looking like an indulgence that we cannot afford.  These days, niceness is looking pretty damn good; these days, the darkness is just too overwhelming.  Young children are being gunned down in schools, and mass shootings of all description take place weekly for weeks at a stretch, while Congressional leaders treat gun ownership as sacred; black people -- sometimes white people too -- are being murdered by the police; white nationalists are plotting a race war; lies and disinformation are everywhere; nuclear war in Europe suddenly looks possible; the West coast is alternately flooding/burning; last year Pakistan catastrophically flooded, as the impending wave of hell nicknamed “climate change” rises over our heads.  Yes, terrible things were happening in the 1980s, and terrible things have always been happening, but…not like this. 

That young people, including my students, are reacting to all of the above with fear, anguish, and rage is appropriate, even rational.  (The reaction makes particular sense in a cohort that has been encouraged to believe that happiness is an expected norm.)  That they are fixating on problems they can control and maybe solve (the pronouncement of offending words, gender madness, “shitty” men, “problematic” assigned reading material) is understandable.  That they want the safety -- or the illusion of safety -- provided by the corrective apparatus is also understandable.  Only a fool would not crave safety in the face what is happening now.  But while the corrective apparatus is providing a measure of control, it cannot really provide safety.  Metaphorically, it is making sure that the crusts are cut off all the sandwiches and that no dishes are left in the sink while zombie hoards beat on the walls and stick their hands through the windows.

I would like to end with a ringing conclusion of some kind, or at least a helpful suggestion.  But I’m afraid that I can’t.  The only thing I can say for sure is that the young deserve better.  It has become standard to complain about how inept and spoiled the young are but—my students were in some ways pretty great.  Their stories confronted not only suicide and violence but also dilemmas of artificial intelligence, gender animus, caring for a sick parent and sibling during the pandemic, the tenderness of asexual love, the awfulness of age, the timelessness of war—they were ambitious, humorous and bright in the face of everything.   But even if they weren’t, they would deserve better.  Not only them, not only the other young people whom I met at the colleges where I taught, but also the working class and poor kids who spend hours alone in apartments that their single mothers have forbidden them to leave because their neighborhoods are dangerous, possibly sitting glued to the same Instagram accounts that make their more privileged counterparts feel so inadequate they want to die.  All of them deserve better.  I wish to God that we knew how to give it to them. "

[update [7 April 2025]: referenced here:
https://blog.ayjay.org/two-quotations-on-the-effects-of-phones/ ]]]></description>
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    <title>Opinion | Christine Emba: Men are lost. Here’s a map out of the wilderness. - The Washington Post</title>
    <dc:date>2023-07-15T03:04:49+00:00</dc:date>
    <link>https://archive.is/rYEe5</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[saved from here:
https://www.washingtonpost.com/opinions/2023/07/10/christine-emba-masculinity-new-model/ ]

"Worrying about the state of our men is an American tradition. But today’s problems are real and well documented. Deindustrialization, automation, free trade and peacetime have shifted the labor market dramatically, and not in men’s favor — the need for physical labor has declined, while soft skills and academic credentials are increasingly rewarded. Growing numbers of working-age men have detached from the labor market, with the biggest drop in employment among men ages 25 to 34. For those in a job, wages have stagnated everywhere except the top.

Meanwhile, women are surging ahead in school and in the workplace, putting a further dent in the “provider” model that has long been ingrained in our conception of masculinity. Men now receive about 74 bachelor’s degrees for every 100 awarded to women, and men account for more than 70 percent of the decline in college enrollment overall. In 2020, nearly half of women reported in a TD Ameritrade survey that they out-earn or make the same amount as their husbands or partners — a huge jump from fewer than 4 percent of women in 1960.

Then there’s the domestic sphere. Last summer, a Psychology Today article caused a stir online by pointing out that “dating opportunities for heterosexual men are diminishing as relationship standards rise.” No longer dependent on marriage as a means to financial security or even motherhood (a growing number of women are choosing to create families by themselves, with the help of reproductive technology), women are “increasingly selective,” leading to a rise in lonely, single young men — more of whom now live with their parents than a romantic partner. Men also account for almost 3 of every 4 “deaths of despair,” either from a suicide, alcohol abuse or an overdose.

And while the past 50 years have been revolutionary for women — the feminist movement championed their power, and an entire academic discipline emerged to theorize about gender and excavate women’s history — there hasn’t been a corresponding conversation about what role men should play in a changing world. At the same time, the increasing visibility of the LGBTQ+ movement has made the gender dynamic seem less stable, less defined.

Because men still dominate leadership positions in government and corporations, many assume they’re doing fine and bristle at male complaint. After all, all 45 U.S. presidents have been male, and men still make up more than two-thirds of Congress. A 2020 analysis of the S&P 500 found that there were more CEOs named Michael or James than there were female CEOs, period. Women are still dealing with historical discrimination and centuries of male domination that haven’t been fully accounted for or rectified. Are we really worrying that men feel a little emasculated because their female classmates are doing well?

But millions of men lack access to that kind of power and success — and, downstream, cut loose from a stable identity as patriarchs deserving of respect, they feel demoralized and adrift. The data show it, but so does the general mood: Men find themselves lonely, depressed, anxious and directionless."

...

"Past models of masculinity feel unreachable or socially unacceptable; new ones have yet to crystallize. What are men for in the modern world? What do they look like? Where do they fit? These are social questions but also ones with major political ramifications. Whatever self-definition men settle on will have an enormous impact on society. Yet many people, like Taylor, hesitate to be the one to try to outline a new standard of manliness. Who are they to set the rules?

Only one group seems to have no such doubts about offering men a plan."

...

"Men were constantly told to be “better” and less “toxic,” he said, but what that “better” might look like seemed hard to pin down. “You pretty much have to figure it out yourself. But yet society still has the expectation that, you know, you have to be a certain way.”

Then he turned wistful. “I don’t feel like men in general have the same types of role models that women do, even in their own personal lives. … Just because you’re in the majority doesn’t mean you don’t need support.”

Technically, men are slightly in the minority in the United States. But apart from that, Bray had a point — and what he said explained a lot about why the left and the mainstream are losing men."

...

"What ends up happening is that, if women are still seen as needing tools to overcome disadvantage, men are often expected to just shape up by themselves. For a group that can be focused to a fault on addressing microaggressions, it’s surprisingly acceptable for those on the left to victim-blame men who are struggling themselves. “So we just let men off the hook? Maybe we should give them electroshock therapy for their hysteria,” a progressive female friend of mine joked when I told her about this essay.

To the extent that any vision of “nontoxic” masculinity is proposed, it ends up sounding more like stereotypical femininity than anything else: Guys should learn to be more sensitive, quiet and socially apt, seemingly overnight. It’s the equivalent of “learn to code!” as a solution for those struggling to adjust to a new economy: simultaneously hectoring, dismissive and jejune.

The thing is, I get it. I understand the reluctance to spend time worrying about men. And I say that as someone who loves them: as friends, romantic partners and members of my family.

Justifiably, progressives want to preserve the major gains made for women over the past several decades — gains that are still fragile. It’s easy to mistake attention as zero-sum, to fear that putting effort toward helping men might mean we won’t have space for women anymore.

There is something appealing, too, in the idea of gender neutrality — or at least rejecting gender essentialism — as a social ethos. After all, attaching specific traits to men will redound to women, too. If we say “real” men are strong, does that mean real women must be weak? If men are leaders, are women destined to follow?

I’m convinced that men are in a crisis. And I strongly suspect that ending it will require a positive vision of what masculinity entails that is particular — that is, neither neutral nor interchangeable with femininity. Still, I find myself reluctant to fully articulate one. There’s a reason a lot of the writing on the crisis in masculinity ends at the diagnosis stage."

...

"Reeves, who is launching his own institute focused on men and boys, knows there’s a danger inherent in seeming too eager to help men or too intent on promoting a particular vision of masculinity.

“As soon as you start articulating virtues, advantages, good things about being male … then you’ve just dialed up the risk factor of the conversation,” he said. “But I’m also acutely aware that the risk of not doing it is much greater. Because without it, there’s a vacuum. And along comes Andrew Tate to make Jordan Peterson look like a cuddly old uncle.”

A new script for men

If the right has overcorrected to an old-fashioned (and somewhat hostile) vision of masculinity, many progressives have ignored the opportunity to sell men on a better vision of what they can be.

In the conversations I had with men for this essay, I kept hearing that many would still find some kind of normative standard of masculinity meaningful and useful, if only to give them a starting point from which to expand.

...

"“Where I think this conversation has come off the tracks is where being a man is essentially trying to ignore all masculinity and act more like a woman. And even some women who say that — they don’t want to have sex with those guys. They may believe they’re right, and think it’s a good narrative, but they don’t want to partner with them.”

I, a heterosexual woman, cringed in recognition.

“And so men should think, ‘I want to take advantage of my maleness. I want to be aggressive, I want to set goals, go hard at it. I want to be physically really strong. I want to take care of myself.’”

Galloway leaned into the screen. “My view is that, for masculinity, a decent place to start is garnering the skills and strength that you can advocate for and protect others with. If you’re really strong and smart, you will garner enough power, influence, kindness to begin protecting others. That is it. Full stop. Real men protect other people.”

Richard Reeves, in our earlier conversation, had put it somewhat more subtly. “I try to raise my boys” — he has three — “to have the confidence to ask a girl out, if that’s their inclination; the grace to accept no for an answer; and the responsibility to make sure that, either way, she gets home safely.” His recipe for masculine success echoed Galloway’s: proactiveness, agency, risk-taking and courage, but with a pro-social cast.

This tracked with my intuitions about what “good masculinity” might look like — the sort that I actually admire, the sort that women I know find attractive but often can’t seem to find at all. It also aligns with what the many young men I spoke with would describe as aspirational, once they finally felt safe enough to admit they did in fact carry an ideal of manhood with its own particular features.

Physical strength came up frequently, as did a desire for personal mastery. They cited adventurousness, leadership, problem-solving, dignity and sexual drive. None of these are negative traits, but many men I spoke with felt that these archetypes were unfairly stigmatized: Men were too assertive, too boisterous, too horny.

But, in fact, most of these features are scaffolded by biology — all are associated with testosterone, the male sex hormone. It’s not an excuse for “boys will be boys”-style bad behavior, but, realistically, these traits would be better acknowledged and harnessed for pro-social aims than stifled or downplayed. Ignoring obvious truths about human nature, even general ones, fosters the idea that progressives are out of touch with reality.

The essentialist view — that it’s in men’s nature to be brave, stoic and in charge while women remain docile, nurturing and submissive — would be dire news for social equality and for the vast numbers of individuals who don’t fit those stereotypes. Biology isn’t destiny — there is no one script for how to be a woman or a man. But despite a push by some advocates to make everything from bathrooms to birthing gender-neutral, most people don’t actually want a completely androgynous society. And if a new model for masculinity is going to find popular appeal, it will depend on putting the distinctiveness of men to good use in whatever form it comes.

“Femininity or masculinity are a social construct that we get to define,” Galloway concluded. “They are, loosely speaking, behaviors we associate with people born as men or born as women, or attributes more common among people born as men or as women. But the key is that we still get to fill that vessel and define what those attributes are, and then try and reinforce them with our behavior and our views and our media.”

What would creating a positive vision of masculinity look like? Recognizing distinctiveness but not pathologizing it. Finding new ways to valorize it and tell a story that is appealing to young men and socially beneficial, rather than ceding ground to those who would warp a perceived difference into something ugly and destructive."

...

"A path forward

"For all their problems, the strict gender roles of the past did give boys a script for how to be a man. But if trying to smash the patriarchy has left a vacuum in our ideal of masculinity, it also gives us a chance at a fresh start: an opportunity to take what is useful from models of the past and repurpose it for boys and men today.

We can find ways to work with the distinctive traits and powerful stories that already exist — risk-taking, strength, self-mastery, protecting, providing, procreating. We can recognize how real and important they are. And we can attempt to make them pro-social — to help not just men but also women, and to support the common good.

Influencers on the right have found an audience by recognizing and exaggerating these tropes. What else is an incel but a stymied procreator building an identity out of his failures? Who are Tucker Carlson’s tire-flipping civilizational guards but the protector, made absurd? Right-wing political figures such as Josh Hawley have clearly latched on to many men’s desire to provide, but their solutions are often 1950s throwbacks that depend on castigating women for providing for themselves.

What critics miss is that if there were nothing valid at the core of these constructs, they wouldn’t command this sort of popularity. People need codes for how to be human. And when those aren’t easily found, they’ll take whatever is offered, no matter what else is attached.

For the left, there’s room to elaborate on visions of these qualities that are expansive, not reductive, that allow for many varieties of masculinity and don’t deny female value and agency.

In my ideal, the mainstream could embrace a model that acknowledges male particularity and difference but doesn’t denigrate women to do so. It’s a vision of gender that’s not androgynous but still equal, and relies on character, not just biology. And it acknowledges that certain themes — protector, provider, even procreator — still resonate with many men and should be worked with, not against.

But how to implement it? Frankly, it will be slow. A new masculinity will be a norm shift, and that takes time. The women’s movement succeeded in changing structures and aspirations, but the social transformation didn’t take place overnight. And empathy will be required, as grating as that might feel.

It is harder to be a man today, and in many ways, that is a good thing: Finally, the freer sex is being held to a higher standard.

Even so, not all of the changes that have led us to this moment are unequivocally positive. And if left unaddressed, the current confusion of men and boys will have destructive social outcomes, in the form of resentment and radicalization.

In the end, the sexes rise and fall together. The truth is that most women still want to have intimate relationships with good men. And even those who don’t still want their sons, brothers, fathers and friends to live good lives.

The old script for masculinity might be on its way out. It’s time we replaced it with something better."]]></description>
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    <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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    <title>The Real Cause of Poverty with Matthew Desmond - Factually! - 215 - YouTube</title>
    <dc:date>2023-06-21T20:36:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=nXUbkhl_uuQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The United States is one of the wealthiest nations on the planet, so why is it that our poverty rates surpass those of so many other countries? In this episode, sociologist Matthew Desmond shares a hard truth with Adam: we are constantly reinforcing wealth inequality in invisible ways. The good news is that we're capable of divesting from the ways we may inadvertently contribute to the system."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=pdQDYc-Kf0g">
    <title>No More Endless War: Spenser Rapone at the James Connolly Forum - YouTube</title>
    <dc:date>2023-01-06T23:59:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pdQDYc-Kf0g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Spenser Rapone enlisted as an infantryman out of high school in 2010, and deployed to Afghanistan in 2011. After returning from his combat tour, he applied and was accepted into the United States Military Academy at West Point, NY in 2012, graduating and receiving his commission in May 2016. Deciding he could no longer stomach the immorality of US imperialism, he spoke out against the reprehensible actions of the military in September 2017. He ultimately resigned his commission, and was separated from the Army in June 2018 with an Other Than Honorable discharge."]]></description>
<dc:subject>spenserrapone 2019 socialism military militaryindustrialcomplex capitalism activism revolution socialchange jamesconnolly iww radicalism us history stangoff antoniogramsci karlmarx violence politics roryfanning donaldtrump carnationrevolution foreverwar afghanistan iraq voluntaryenlistment poverty neoliberalism teens youth vulnerability povertydraft draft indoctrination radicalization veterans imperialism rojava organizing</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=zJHf_SwNurY">
    <title>Two Things that Would Fix Twitter - YouTube</title>
    <dc:date>2022-11-29T01:00:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zJHf_SwNurY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this clip, Hasan Minhaj mentions two things that he would add to the "Dear Twitter" video Marques made a few weeks ago. Then Marques talks about how he curates a positive Twitter experience by selectively responding to certain kinds of comments."

[See also:

"The Responsibility of Interviewing Powerful People"
https://www.youtube.com/watch?v=VghKXxtsyIk

"In this clip, Hasan Minhaj asks Marques what it's like to sit down with some of the most powerful people on the planet. They talk about Elon Musk, the late Kobe Bryant, and tech CEOs in general. "

and/or the full interview

"Are We Optimistic About Tech with Hasan Minhaj" [tags here also for this longer version]
https://www.youtube.com/watch?v=3Zch9Uaxtrw

"This week, Marques and Andrew sit down with Hasan Minhaj! They discuss everything from fantasy basketball to whether or not artificial intelligence can create art. There are a lot of upsides to new technologies, but there are also some serious negative aspects of technology that are worth discussing (hence this 2-hour long conversation). Despite all the downsides, Marques sheds some light on how he thinks about technology and continues to stay optimistic about the future. This is a good one!

Chapters:
00:00 Intro
02:00 Hasan Minhaj intro and fantasy basketball
07:55 Art and Basketball
20:33 Ad break
20:35 Hasan asks questions from his sticky notes
21:30 Staying honest as the YouTube algorithm has grown
30:00 Hasan's problem with tech
38:49 Is social media good for the entertainment industry?
49:31 Ad break
49:37 Screen addictions and anxiety
01:02:55 Conversations about AI and DALL-E 2
01:14:50 How to fix Twitter and incentivizing positive behavior online 
01:43:45 Elon Musk coverage and interviewing important people
01:55:34 A Race to Z with Hasan Minhaj
01:49:45 Outro"]]]></description>
<dc:subject>hasanminhaj marquesbrownlee 2022 twitter socialmedia behavior negativity reddit youtube scale commenting retweets identity anonymity whistleblowers technology humors wikipedia librarians ai dall-e trust elonmusk artificialintelligence algorithms dataextraction data privacy finitude infinity mortality risk life living art beauty emotions relationships meaning meaningmaking reality realism limitations constraints humanity humanness politics publicpolicy internet online web seo advertising contentcreation views attention generations constructivecriticism goodfaith badfaith engagement vulnerability marketing sensationalism spectacle incentives extremism media engineering science medicine problemsolving opinions techmedia power interviews trevornoah jonstewart softballinterviews interviewing collateraldamage finance society responsibility security</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://newsletter.galavantmedia.org/archive/watch-them-seethe-when-stimulated-6907/">
    <title>Watch them seethe when stimulated</title>
    <dc:date>2022-10-17T19:37:41+00:00</dc:date>
    <link>https://newsletter.galavantmedia.org/archive/watch-them-seethe-when-stimulated-6907/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Somewhere, in the Discourse about Ye and Elon, is a forgetting.

Subject / object collision and conflict, media mediated.

We (that media we) show ourselves ill-equipped to learn and lacking in both sensitivity and sensibility when confronted with everything from how auditory processing works to turning vulnerable people’s lives into political theatre.

We (that media we) love an appeal to precedent, rarely reflect on who set those norms and who benefited from the enforcement thereof.

Every day demands that we (not only that media we) ask better questions and instead we (ibid.) look for solace in answers written to describe a different time, another place.

Sometimes you hear “there was no golden era” but that’s not true; there always was, for some. There never has been, for all. What makes us more uncomfortable?

I think often of something Dr. Pat Bishop used to say, “until all have crossed, none have crossed, and some we have to carry.”

Dr. Bishop was a brilliant and fundamentally generous person who saw possibility and potential and beauty everywhere.

Some people, some we have to drag.

Attribution
Boil over—it’s what the nerves do,
Watch them seethe when stimulated,

Murmurs the man at the stove
To the one at the fridge—

Watch that electric impulse that finally makes them
Fume and fizz at either

Frayed end.

— from Boil by Alicia Ostriker"]]></description>
<dc:subject>stacy-marieishmael 2022 aliciaostriker kanyewest elonmusk forgetting media sensitivity sensibility vulnerability precedent norms normal enforcement time comfort patbishop</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1495ab66f1c5/</dc:identifier>
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</item>
<item rdf:about="https://podcasts.apple.com/us/podcast/two-acclaimed-writers-on-the-art-of-revising-your-life/id1548604447?i=1000541215752">
    <title>The Ezra Klein Show: Two Acclaimed Writers on the Art of Revising Your Life on Apple Podcasts</title>
    <dc:date>2022-10-14T20:16:05+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/two-acclaimed-writers-on-the-art-of-revising-your-life/id1548604447?i=1000541215752</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://jenlowe.substack.com/p/rubbing-on-my-calm-strips ]

[transcript:
https://www.nytimes.com/2021/11/09/podcasts/transcript-ezra-klein-show-kiese-laymon.html 

"KIESE LAYMON: It was and, you know, like this is where I just think words, we have to remember words are word. And they have histories, but they also are alive. And so like I was baptized into NWA. And, yes, I can be like, well, all of the rape — because they literally rapped about rape — all of the murder, that was over there. But fuck, OK, you can say all that if you want to.

But for me, when I’m asking these white folk down here to divest themselves of the worst of Mississippi, the worst of this nation, the worst of white folk, yes, but then I also have to be willing to divest myself of sometimes the things that are like wholly ableist, like absolutely completely queer and trans antagonist. And like that song, a song that made me feel like I could walk with my head up is also a song that is like steeped in that stuff. So like I’m not trying to do any sort of like — prove to anybody I’m better than anybody by not fucking with that song.

But like I need to not fuck with that song because I don’t need more incentive to believe the ideas in that song. And I have plenty of incentives to believe the ideas in that song. That’s me. You know what I’m saying? This isn’t for somebody else. It’s because like I’m already queer antagonistic. I’m already trans antagonistic. I’m already anti-Black. I’m already misogynist.

If I know certain things are going to encourage me to be more, I need to, as a grown human being who creates art, be like, I’ve got to divest myself of that art. And I think that’s what we all have to do as human beings in this world if we want to move to a more honest, tender place. I can’t control the world, but I can control what I do, you know?

TRESSIE MCMILLAN COTTOM: That seems to me like a really good response to the argument that we are always supposed to take art within its historical context, you know, this idea that you cannot judge art by contemporary standards and ethics. And what you’re saying is, no, you — not only can you, but as the artist, you had better, right, that that is an imperative for the art to do what you want it to do in the world. You know what one of my greatest fears is, Kiese?

KIESE LAYMON: What’s that?

TRESSIE MCMILLAN COTTOM: Creating something and putting it out in the world thinking that it’s going to make something I care about better and people finding something in it to make the exact counterargument. I worry constantly when I release something. I spend manic hours up in like 2:00, 3:00, 4:00 A.M. trying to find every way that somebody could misconstrue my meaning to counteract what I intended. And I think of your ethic of a revision there saying, it starts with you the artist, you the creator, as, you know, being a response to that, of holding yourself responsible. I’ve got to hold myself responsible for that as much as I do the people I’m afraid of.

KIESE LAYMON: And it’s tough to make lush art because — like you talked about secondary characterization before. Like if I bring in a secondary character who has a notion of progress that I don’t have, you know, like my mother, for example. My mother’s belief to this day, even post “Heavy” is like, we don’t have rearview mirrors. Do not talk to me about the past. I don’t want to hear nothing about the past, my mama says, right?

TRESSIE MCMILLAN COTTOM: Yeah.

KIESE LAYMON: So when I put that in a book and then I see it quoted back on Instagram, we don’t need to look back into the past. The past is — I’m like, but fam, you’re quoting somebody that the book is actually arguing about. But they don’t see it that way. They’ll be like, Kiese said, don’t look back at the past. You know what I mean? So I just think it’s — I feel you the same way, but I also just feel like once you bring in other characters who start saying things that a lot of people might agree with, they’ll give that shit to you even though you’re trying to say the opposite."]

"Many of the most contentious debates right now center on whether we, as individuals — and as a country — are willing to revise. To revise our understanding of history. To revise the kind of language we use. To revise the nature of our personal, and national, identities. To revise how we act in our everyday relationships.

Revision like this is often necessary, but that doesn’t mean it’s easy. Making fundamental changes to the way we think, speak and act requires the kind of self-scrutiny, discomfort and sacrifice that many of us would rather avoid.

There are few public figures who model revision — of one’s work and one’s life — as openly and honestly as Kiese Laymon. Laymon has written the prizewinning memoir “Heavy” as well as essays for The New York Times, ESPN and the Oxford American. His nonfiction tackles sports, popular culture, the politics of literary publishing and, above all, his home state of Mississippi. On every page, you’ll find wit, but also heart-stopping vulnerability and a reckoning with tough love: for himself, his kin, his community and the complicated places where he has spent his life.

Laymon has mastered the art of revising his own words. But for him, revision is also a moral, even a spiritual, act — a crucial part of becoming a loving and responsible human being. He is the first to admit that he is a work in progress, that each period of his life is a draft that can be improved. In a way, Laymon thinks of his entire life as an act of revision. And he nurtures a radical hope that America can change for the better, too.

This conversation focuses on how Laymon thinks about revision. But it also considers how he navigates a publishing world that often puts pressure on minority-group artists to suppress their full identities to appeal to white audiences, the way his writing pushes the boundaries of conventional genre and canon, why Americans have such a hard time reassessing ourselves and what we can gain from trying to change.

Mentioned:
"A Southern Gothic" by Adia Victoria

Book Recommendations:
South to America by Imani Perry
Shoutin' in the Fire by Danté Stewart
Abolition for the People by Colin Kaepernick

This episode is guest-hosted by Tressie McMillan Cottom, a sociologist and writer whose work focuses on higher education policy, popular culture, race, beauty and more. She writes a weekly New York Times newsletter and is the author of “Thick and Other Essays,” which was a finalist for the National Book Award, and “Lower Ed: The Troubling Rise of For-Profit Colleges in the New Economy.” You can follow her on Twitter @TressieMcPhD. (Learn more about the other guest hosts during Ezra’s parental leave here.)


You can find transcripts (posted midday) and more episodes of "The Ezra Klein Show" at nytimes.com/ezra-klein-podcast, and you can find Ezra on Twitter @ezraklein. Book recommendations from all our guests are listed at https://www.nytimes.com/article/ezra-klein-show-book-recs."]]></description>
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<item rdf:about="https://www.degruyter.com/document/doi/10.1515/opan-2020-0104/html">
    <title>Necrosecurity, Immunosupremacy, and Survivorship in the Political Imagination of COVID-19</title>
    <dc:date>2022-09-01T02:50:38+00:00</dc:date>
    <link>https://www.degruyter.com/document/doi/10.1515/opan-2020-0104/html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Abstract: The neologism ‘necrosecurity’ describes the cultural idea that mass death among less grievable subjects plays an essential role in maintaining social welfare and public order. In the early months of the novel coronavirus pandemic in the United States, this perspective on the social value of death emerged in diverse contexts, particularly in claims that  deaths  were  a  necessary  consequence  of  returning  economies  to  normal.  Necrosecurity  discourse  encourages  audiences  to  perceive  coronavirus  fatalities  as  neither  preventable  nor  exceptional,  and  to  perceive  themselves  as  facing  little  risk  of  infection  or  death.  Overlooking  the  realities  of  infectious  disease  epidemiology,  these  accounts  portrayed COVID-19 as a mild disease and imagined a population of robust and physically normative individuals who would  survive  an  epidemic  unscathed  and  ready  to  return  to  work.  These  appeals  articulate  with  powerful  cultural  tropes  of  survivorship,  in  which  statistical  calculations  of  relative  risk  and  life  chances—ostensibly  cited  to  inspire  hope for an individual outcome—conceal a zero-sum calculus in which ill or susceptible individuals are pitted against one  another.  In  contrast  to  the  construct  of  biosecurity—the  securing  of  collective  life  against  risk—necrosecurity  paradoxically imagines the deaths of vulnerable others as a means of managing shared existential dangers. 

Keywords: COVID-19, death, immunity, medical anthropology, survivorship"]]></description>
<dc:subject>maerthalincoln necrosecurity covid-19 coronavirus pandemic normalcy society death health healthcare vulnerability culture survivorship immunosupremacy disabilities disability 2020 2021</dc:subject>
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    <title>Cecilia Vicuña’s Desire Lines - The New York Times</title>
    <dc:date>2022-08-26T05:49:04+00:00</dc:date>
    <link>https://www.nytimes.com/2022/08/25/magazine/cecilia-vicuna-art.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["After decades on the margins, the 74-year-old Chilean sculptor and poet has improbably become one of this year’s most acclaimed."

[español:
https://www.nytimes.com/es/2022/08/25/magazine/cecilia-vicuna-artista.html ]]]></description>
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    <title>Line Goes Up – The Problem With NFTs - YouTube</title>
    <dc:date>2022-01-28T20:29:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YQ_xWvX1n9g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If someone pitches you on a "great" Web3 project, ask them if it requires buying or selling crypto to do what they say it does."

[See also:
https://www.theverge.com/2022/1/28/22906010/web3-nft-internet-history-video-platformer ]]]></description>
<dc:subject>2022 nfts capitalism crypto cryptocurrency cryptocurrencies blockchain web3 greatrecession globalfinancialcrisis 2008 mortgagebackedsecurities danolson finance speculation housing markets power energy regulation greed electricity silkroad gambling scams ethereum banks banking governance government data computing inequality siliconvalley peterthiel dell michaeldell microsoft square libertarianism camillarusso journalism medicalsectors technosolutionism technology systems systemsthinking disruption waste inefficiency scale scalability decentralization centralization exclusivity standardization shipping tracking fraud daos democracy volativity tether liquidity coinbase stephendiehl biggerfoolscam financialization hype fear uncertainty doubt pumpanddump phishing insidertrading malware privacy security possession ownership access transactions dystopia drm enforcement corporations tokens paywalls rules oppression money skymaven motivation games gaming economics videogames justice injustice society jürgengeuter f</dc:subject>
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<item rdf:about="https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs">
    <title>Transcript: In conversation with Alexis Pauline Gumbs | Sarah Parker Remond Centre - UCL – University College London</title>
    <dc:date>2021-10-21T01:00:41+00:00</dc:date>
    <link>https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Listen to this episode from UCL Sarah Parker Remond Centre Podcast on Spotify. Alexis Pauline Gumbs, writer, independent scholar and poet, joins us to reflect on engaging with the works of Black feminist scholars, ancestral listening and her connectedness to seals.”

[transcript:
https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs

audio at both these links:
https://soundcloud.com/ucl-arts-social-science/sprc-in-conversation-with-alexis-pauline-gumbs
https://open.spotify.com/episode/0Ek1Em7h6EybWgmhAHCMiq ]

“Alexis Pauline Gumbs, writer, independent scholar and poet, joins us to reflect on engaging with the works of Black feminist scholars, ancestral listening and her connectedness to seals. Author of Undrowned: Black Feminist Lessons from Marine Mammals, Alexis discusses how colonialism, enslavement and the plantation economy resulted in the extinction of the Caribbean monk seal. Alexis also talks about her forthcoming biography of Audre Lorde and deep diving into Lorde’s life and love of geology.

This conversation was recorded on 29th July 2021

Speakers: Ashish Ghadiali, Activist-in-Residence, UCL Sarah Parker Remond Centre // Alexis Pauline Gumbs, writer, independent scholar, poet and activist
Executive producer: Paul Gilroy
Producer: Kaissa Karhu
Editor: Kaissa Karhu and Amie Liebowitz”]]></description>
<dc:subject>alexispaulinegumbs 2021 ashishghadiali via:javierarbona whales seals marinemammals multispecies morethanuman colonialism slavery enslavement kinship fat loss monkseals caribbean history hunting extinction sugar plantations oil blubber sugarcane otherness curiosity presence vulnerability healthcare medicine form hortensemiller sylviawynter emotions death mourning grief mjacquialexander undrowned writing howwewrite environment capitalism human anguilla morethanhuman oceans persistence resistance diaspora seeds relations ancestry horizontality hierarchy islands attention listening canon knowledge self practice routine adriennerich audrelorde poetry process repetition accretion howweread reading research barbados time geology intimacy barbadosaccretionaryprism</dc:subject>
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<item rdf:about="https://www.nytimes.com/2021/04/13/podcasts/ezra-klein-podcast-tressie-mcmillan-cottom-transcript.html">
    <title>Transcript: Ezra Klein Interviews Tressie McMillan Cottom - The New York Times</title>
    <dc:date>2021-04-29T23:22:50+00:00</dc:date>
    <link>https://www.nytimes.com/2021/04/13/podcasts/ezra-klein-podcast-tressie-mcmillan-cottom-transcript.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“TRESSIE MCMILLAN COTTOM: Oh, man. I wish I could say that I did train myself to write in so many ways. I think what happens instead is that — first of all, I’m a very curious person. I’m in these spaces anyway. I am an internet person for better or for worse, right? I came of age as a public person and like live journal, right? Like, I have followed the development of these spaces just like any other person, I think, of my generation, though. That’s just kind of where. That’s where we were hanging out.

And when I’m in a space, this predates being a sociologist or an academic. When I’m in a space, I’m very much a one step, in one step removed kind of person. I’m watching the thing I’m participating in, can’t turn that off. It’s just what I am and who I am. And so it makes sense for me that if I’m on Twitter, I’m also thinking about Twitter, right? I’m thinking about, why are all these people here? What’s the audience looking? What’s that about? And so that comes out in the things that I’m interested in. So that’s one thing.

I think training myself to write to that audience — understanding it is one thing, to be fair. Understanding everything as a genre is another thing, and there was a moment when I realized this is just like learning how to write the five paragraph essay, right, as opposed to a long form piece of creative nonfiction. Every medium has a genre, and some of that, cracking some of it really is just fun for me.

It’s like, OK. Let me see if I can do this. I can’t do them all, to be fair. There are definitely some genres, especially ones that lean more visual, because I’m a textual kind of girl. And I just don’t get like visual and editing, but some of it is just fun for me to see if I can remix the genre. First of all, can I capture it? And then can I remix it a little? Can I make an essay you have like the freewheeling feeling of Twitter? Can I surprise an audience that thought they were showing up for like a first person essay with a little bit of empirical thinking? Can I just sort of surprise people? That’s part of the fun for me.”

…

“There was a class of thinkers, a class of writers who came up in that web 2.0 that does feel like, yeah, we lost something there.

There was a humanity there for good or for bad. Humanity is messy, but there was a sense that those ideas were attached to people, and there were things driving those people, there’s a reason they had chosen to be in that space before it all became about chasing an audience in a platform and turning that into influencer and translating that into that — before all that happened, the professionalization of it all. And that’s what I think we’re missing when we become nostalgic for that web 2.0. I think it’s the people in the machine.

Having said that, I am very resistant to nostalgia as a thing because usually what we are nostalgic for is a time that just was not that great for a lot of people. And so what we were usually a really nostalgic for is a time when we didn’t have to think so much about who was missing in the room, who wasn’t at the table. So when I talk to friends, and especially younger people coming up behind us either in the internet or in writing spaces, we’re like, that time was horrible for young queer people.

They talk about looking for little safe pockets of space in web 2.0 world where it was still very OK to be homophobic, for example, in those spaces and our casual language and how we structured that kind of thing. And they love being able to leave that part behind in this new world of whatever the web is now, both a consolidated and a disaggregated new web.

That’s why I’m like resistant to nostalgia. At the same time, I’m like, yeah. I also laugh and go, I really miss having a blog. In some ways, coming back to the newsletter, and Substack was kind part of that. It’s me being nostalgic for having a place where I could put thoughts that didn’t fit into any other discourse or genre, and I wanted a space where I could talk to people who were actually interacting like real people. They weren’t acting like bots, or trolls, or whatever your internet persona is.

So, I mean, I say I’m resistant to nostalgia. I just try not to reproduce, but even I get a little — I’ll always have a soft spot for Blogger, which is coincidentally my first “where I state” space on Blogger.”

…

“One of the things I like to say to people is that we think that broadening access in any realm — we do this with everything, by the way. It’s such an American way to approach the world. We think that broadening access will broaden access on the terms of the people who have benefited from it being narrowed, which is just so counterintuitive.

Broadening access doesn’t mean that everybody has the experience that I, privileged person, had in the discourse. Broadening it means that we are all equally uncomfortable, right? That’s actually what pluralism and plurality is. It isn’t that everybody is going to come in and have the same comforts that privilege and exclusion had extended to a small group of people. It’s that now everybody sits at the table, and nobody knows the exact right thing to say about the other people.

Well, that’s fair. That means we all now have to be thoughtful. We all have to consider, oh, wait a minute. Is that what we say in this room? We all have to reconsider what the norms are, and that was the promise of like expanding the discourse, and that’s exactly what we’ve gotten. And if that means that I’m not sure about letting it rip on a joke, that’s probably a pretty good thing.”

…

“human nature is resistant to learning. I mean, nobody knows that more than people who teach for a living. But for all we valorize learning and education, human nature really trends towards inertia, and every layer of privilege you layer on top of somebody makes that more true. And so what we’re fundamentally, I think, saying to people is — who achieved something where part of the promise of the achievement was that I’ll never have to learn anything new again, right?

This was the promise, right? I’m now the editor. I’m the gatekeeper or whatever, and the whole promise of that was I’ll never have to worry about learning anything new again. And then we come to them and we go, no. You got to relitigate. You got to reconsider what your role is, and now there actually are people who can hold you accountable for that in a way that wasn’t always true.

And I found it to be true in every space I’ve ever been in, every organization. It is true of myself. Nobody likes being reminded that they are not done yet, that there’s still more work for them to do. And that’s, I think, what we’re fundamentally saying to people, and they resist that because that’s human nature. It’s just that some people get to resist it in a way more aggressive fashion than other people.”

…

“Nothing is funny to me than when I realize, we wrote all of this stuff. We did all this stuff. We threw out all these theories of change, and then people believed us. That’s literally what happened. You’ve got young people who said, wait a minute. Gender is a spectrum? OK. I’m a live it like a spectrum. And we’re like, no, but we didn’t mean that.

Really, what fundamentally happened is we hypothesized and imagined all of this stuff, wrote it into the ether, and then we’re surprised that people actually took it up and lived it. That does happen faster, as you point out. We do owe that to the internet. The generations are now like four and a half years long, but it happens faster, and so we feel older faster, and we feel outdated faster.

But I get so inspired by the people who, within a generation, have resisted becoming that old person. And I’m just like, OK. I’m just going to double down, right? I think we’ve got a choice. You can become like the Angela Davis of the world, or you’re like, OK, I hear you. Each new generation comes along, and I hear you. I got to get with it, and I’ve seen Angela do that in real time.

Like a young person will stand up in the audience and go, and we say “sibs” now. And she’s like, I’m with you. Gotcha. Like, you just take it, and you’re supposed to go. And I think we’ve got a choice. You can become that person within your generation who lives in that uncomfortable space, or you can become the person — I won’t name a name — but you can become the person who doesn’t and resists it. I just don’t want them writing about me like that later. So I’m really shooting for the Angela Davis model.”

…

“What a culture needs from its smart people at any given point in time changes. We can have a very different value system about what constitutes smart. What I want to keep in mind, and one of the things I hope that people take away when I say something about the correspondence of how smart you are is just really about your place in the world is because I want people to feel obligated to think about what world they’re creating for somebody else, but first we got to recognize how vulnerable our own identity is.

If you build your whole identity on how smart you are, I think it can make you very small and selfish in thinking about the world for everybody else. And so that’s why I try to pinpoint, like, if you think that I’m good enough, if you think, wow. Tressie’s really sharp, right? Tressie’s really brilliant. What I want you to imagine is how easy it would be for you to not think that and for me to just not exist, right?

I’d still be me. I’d still have my talents and abilities, and that we do that to people every day. We build a world that’s just not allowable or acceptable, and then I also really want to push the idea that we have so embodied the idea of smart as being something that a person is that it makes us really easy to disinvest from the things that make smart actually possible because smart is like a social problem.

We make smart. We make smart with schools. We make smart with our political decisions and choices, right? And if you think nature is just going to take care of it and it’s just going to give you a once in a lifetime genius every go round, then you don’t invest in the things that produce smartness. And a fixed idea of intelligence invites us to disinvest from the social contract of making more smart people. Just make more by expanding your understanding of it.”

…

“But we were having coffee one day with some of those folks, and friend Adam turns to me. And he’s like, the thing is, it’s not about who is disabled. It’s about when are you going to become disabled. We will all be disabled at some point in our life course, and so much middle class consumption, by the way, and our obsession with health and wellness is about that.

We are fundamentally — because we know how horrible we are to other disabled people, so we are terrified of becoming in any way disabled or differently-able, right? So take your bee pollen, and get your magnesium, and — well, you’re going to age. If nothing else, your eyesight is going to go. You’re going to lose some of your mobility, speaking about smart as a fixed idea. Just the way your brain works is going to change. We’re just so vulnerable to nature and time and biology, and we’re so terrified of it, I think, because we know that a lot of what we have built our ideas of who we are on are really far more vulnerable than we think they are.”

…

“So thick description is ultimately about asking as many questions of yourself as you’re asking of other people. So a thin way of engaging with the world is to assume that everybody has already made the decisions that you’ve made prior to the discussion, and all of your questions are going to be reserved for the object that you’re talking about, right, the people you’re talking about, the idea you’re talking about. I think that’s one way to think about it.

We also think about thick description as being really evocative, and that’s true, too. Using language to really try to capture people’s experience of things, that’s also true. Whereas thin description usually tries to flatten differences between experiences because it wants to tell you about sort of a universal experience, right, that I can make you understand your connection to something by pointing out what’s universal in it.

We think that we’re going to lose people when we start talking about the differences, by the way. And I’m not sure that’s true, and I try to show in my work that that’s not true, that you can absolutely seduce people into having a thick, nuanced conversation. It’s just going to take work on your part, right? I think you have to be dead on with craft. I think you have to be brutal about your empirics being accurate. I think you have to consecrate your own belief in yourself as being the universal storyteller.

But I think if you do all of that, people will follow you into a thick, uncomfortable conversation that they did not know they needed to have, but the mediums you talk about, who’s going to do that, right? The economics of that are horrible, and I know that. I get it, but I think what we’re seeing is an unspoken desire for exactly that kind of work, but a media ecosystem and an attention economy that just cannot allow that to happen.

That takes a lot of human beings, a lot of human power, takes a lot of willingness to embrace risk because you’re going to mess it up. You’re going to fail, and you’re going to piss somebody — right? This is just going to happen. There’s a lot of risk involved. And initially, it’s not profitable, but that is one of our struggles, I think, in the public discourse where we are trying to have that kind of conversation that I think people absolutely are attracted to even if that attraction feels like they’re angry about it, but that’s still desire for the conversation. I think they’re attracted to it, but we’ve only figured out the economics for very thin genre.”

…

“We don’t have a culture right now for scale and efficiency that can be productive. That’s for a culture that mostly agrees on who and what it is is mostly functioning the way most people need it to function for a good life. We don’t have that culture. And so I tell people, maximizing efficiency is for very different political body and public discourse than the one we have.

The one we have is trying to grapple with potentially massive social change and social transformation. That is a culture that needs messier, more nuanced places for public discourse. Trying to skip over that to get to the scale and efficiency part is how you become antagonistic to the audience. Even as y’all are sort of in a dance together, I think that thin stuff that is narrowed, asking the least from the audience, is actually fundamentally antagonistic to the idea of having an audience.”

…


“A lot of people woke up to find that the merit culture that they have been operating in has been, for a very long time, an honor culture. See, we were supposed to be too sophisticated for our honor culture of ritual and honor, exchanges of prestige and status and privilege, right? We were supposed to be too sophisticated for that.

And so you work hard and that the status will follow, economic achievement. And when that economic promise starts to collapse but the ritual of status remains, you really just have an honor-based culture where people will defend honor, will determine their honor in relation to other people. They’ll build hierarchies of honor within their own little corner of the world that might be at odds with another corner.

That’s when we talk about the siloing effect of culture. It’s not that people don’t know that people disagree with them. It’s that they’ve built their own little honor culture over here. And if there are no economic incentives to leave it, why would you?”]]></description>
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<item rdf:about="https://www.instagram.com/p/CODcNeEMLVq/?igshid=u1tqr1jsv27b">
    <title>indigenizing arts education🪶 on Instagram: “&quot;How does perfectionism show up in your practice? or, ways we perpetuate white supremacy + settler-colonial culture as arts educators.&quot;…”</title>
    <dc:date>2021-04-24T22:49:42+00:00</dc:date>
    <link>https://www.instagram.com/p/CODcNeEMLVq/?igshid=u1tqr1jsv27b</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""How does perfectionism show up in your practice? or, ways we perpetuate white supremacy + settler-colonial culture as arts educators."

✅IS THE CREATION PROCESS VALUED?

If you provide grades or feedback, do learners receive grades and feedback on process or product?

❌IS A PRODUCT THE GOAL?

✅Do learners know it's ok to not "finish" a project or assignment? How is their process affirmed as the valuable component?

✅By honoring process, you affirm the value of learning as a radical act. Of mistakes as vulnerability. ❌Product-centered classrooms breed competition and disrupt connection.

✅Process-centered classrooms affirm the right to make mistakes, to grow publicly, to take your time, to reflect. Process-centered classrooms make space for connection over competition.

🫀Honoring process is traditional."]]></description>
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    <title>An excerpt from As We Have Always Done on Indigenous practices that opt out of capitalism - Bookforum Magazine</title>
    <dc:date>2020-12-07T23:04:14+00:00</dc:date>
    <link>https://www.bookforum.com/politics/betasamosake-simpson-excerpt-24284</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is an assumption that socialism and communism are white and that Indigenous peoples don’t have this kind of thinking. To me, the opposite is true. Watching hunters and ricers harvest and live is the epitome of not just anticapitalism but societies where consent, empathy, caring, sharing, and individual self-determination are centered.

My Ancestors didn’t accumulate capital, they accumulated networks of meaningful, deep, fluid, intimate collective and individual relationships of trust. In times of hardship, we did not rely to any great degree on accumulated capital or individualism but on the strength of our relationships with others. The Michi Saagiig oral tradition has within it stories of Wendat and Rotinonhsesh:ka /Haudenosaunee coming to us and asking to hunt or farm in our territory during times of famine. Our grounded normativity compelled us to assist our neighbors if we were able. We also have a series of embedded practices that redistribute wealth within the community. Harvests are distributed in community to our most vulnerable members—those who cannot harvest for themselves. Many of our ceremonial practices include a giveaway component where goods are distributed among participants. Gift giving is part of our diplomacy and designed to reinforce and nurture relationships. In daily life, greed, or the accumulation of capital, was seen as an assault against the collective because it offended the spirits of the plant and animal nations that made up our peopled cosmos, and therefore put Nishnaabeg at risk. “Capital” in our reality isn’t capital. We have no such thing as capital. We have relatives. We have clans. We have treaty partners. We do not have resources or capital. Resources and capital, in fact, are fundamental mistakes within Nishnaabeg thought, as Glenna Beaucage points out, and ones that come with serious consequences—not in a colonial superstitious way but in the way we have already seen: the collapse of local ecosystems, the loss of prairies and wild rice, the loss of salmon, eels, caribou, the loss of our weather.

Another mistake is the idea of excess. There are lots of Nishnaabeg stories about the problems with excess. When the Nishnaabeg killed an excess of deer, the deer left the territory, to the point where today we have an abundance of deer in my territory but very few Deer clan people, and this reminds us of that imbalance. Medicine people often look for excess and imbalance in a person’s life when they look for and treat root causes of illness and disease. Going back, even one generation in my family, I see a way of life that was careful, frugal, full of making and self-sufficiency, and one that frowned upon waste, surplus, and overindulgence. Older members of our communities will often comment on this, particularly with regards to my generation and our children and the sea of things they are growing up in. It concerns them. It worries them. They see it as a problem with the way we are living.

On one hand, for Michi Saagiig Nishnaabeg living Nishnaabewin, material wealth simply didn’t make sense, because we never settled in one place. We were constantly moving throughout our territory in a deliberate way, carrying and making our belongings as we went. Having a lot of stuff made life more difficult on a practical level. On an ethical level, it was an indication of imbalance within the larger system of life. When Nishnaabeg are historicized by settler colonial thought as “less technologically developed,” there is an assumption that we weren’t capitalists because we couldn’t be—we didn’t have the wisdom or the technology to accumulate capital, until the Europeans arrived and the fur trade happened. This is incorrect. We certainly had the technology and the wisdom to develop this kind of economy, or rather we had the ethics and knowledge within grounded normativity to not develop this system, because to do so would have violated our fundamental values and ethics regarding how we relate to each other and the natural world. We chose not to, repeatedly, over our history.

Similarly, we don’t have this idea of private property or “the commons.” We practice life over a territory with boundaries that were overlapping areas of increased international Indigenous presence, maintained by more intense ceremonial and diplomatic relationship, not necessarily by police, armies, and violence, although under great threat we mobilized to protect what was meaningful to us. Our authority was grounded and confined to our own body and the relationships that make up our body, not as a mechanism for controlling other bodies or mechanisms of production but as structures and practices that are the very practices of Nishnaabeg life. We have stories warning us of the perils of profit—gain achieved not through hard work within grounded normativity but gain, benefit, and advantage achieved in disproportion to effort and skill or exploitation. Nanabush is the most obvious example of all of this. He experiments with capitalist modes of production when he tries to get various beings—skunks, ducks, geese, for example—to do the hard work of life for his own personal gain and accumulation. He tries in various stories to outsource the work of feeding himself, and disaster ensues. There are stories where he is greedy; he experiments with capital accumulation, and disaster ensues. There are stories of Nanabush manipulating animals to create competitive markets for his goods and services, and again disaster ensues. There are stories where Nanabush engages in a host of exploitive and extractivist practices at the expense of plants, animals, or the Nishnaabeg, and this results in his demise. His preference in these stories is to employ various beings of creation in service to him, while he lounges around and enjoys the profit of this unequal labor. He is categorically met with his demise every time, and eventually he learns his lesson. One of his brothers, however, does not. He insists that the community feed him by hunting, fishing, and gathering on his behalf. We do, because we are kind, empathic, and decent people. We give him time to work his shit out. We try to bring him back into the fold by encouraging him to be a self-determining part of the collective by engaging in some practice, any practice really. Nanabush’s other brother, in a similar circumstance, becomes an artist as a way of contributing and living in our nation and is celebrated for his contribution. But this brother, the lazy one, doesn’t. Eventually, the nation can no longer carry him, and he withers away and dies. His death is a transformation, and he becomes the moss on the rocks that you see in our territory. Moss reminds us. Moss, like pine trees, or maple trees, or geese, is an algorithm, a practice for solving a problem, and all of these Nishnaabeg algorithms are profoundly anticapitalist at their core. To me, Nanabush embodies anticapitalism because the system of grounded normativity within which he exists demands nothing less. Capitalism cannot exist within grounded normativity."]]></description>
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    <title>The Analog City and the Digital City — The New Atlantis</title>
    <dc:date>2020-11-08T23:13:43+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-analog-city-and-the-digital-city</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One way to understand our moment is to recognize that digital technology is reconfiguring the nature of the self that enters into the political arena, even as it restructures the arena itself. The contrast between those who mainly inhabit the Digital City and those who still primarily inhabit the Analog City becomes increasingly stark. Simple appeals to conventions and solutions grounded in the Analog City now ring hollow. The old virtues and ideals, as well as the institutions they sustained, have lost their purchase on the imagination. They have lost their “self-evident” character. Like the early moderns, our reigning world picture has shattered and we are casting about for new ways of building consensus, new ways of coping with the challenges of pluralism, new ways of ordering society toward the common good. At the moment, however, it appears that digital media tends toward political and epistemic fragmentation, not consensus, and toward the implausibility of any substantive account of the common good. In other words, it may be that things will get worse before they get better.

In a 1982 talk on the cultural and political consequences of computation, Ivan Illich issued a warning that is even more urgent today:

<blockquote>The machine-like behavior of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed.</blockquote>

We have focused on how digital media transforms the subjective experience of individuals. The political corollary is that it enables and empowers regimes of algorithmic governance, predictive analytics, and social credit. The profound erosion of trust in the Digital City leaves a vacuum, and we look to our tools to fill it. We seem set upon interlocking trajectories: of ever greater swaths of the human experience being computationally managed, and of intractable human subjects increasingly breaking down or revolting against these conditions.

From another vantage point, however, we might see this as a hopeful moment, full of promise and opportunity. Another path also seems possible. Freed from certain unsustainable illusions about the nature of the self and the world, we may now be called back to reckon with reality in a new, more chastened and more responsible manner. It is possible that the Promethean aspirations that characterized the modern self and modern society may now yield to a more sober assessment of the limits within which genuine human flourishing might occur. It is possible, too, that we may learn once again the necessity of virtues, public and private — that we will no longer, as T. S. Eliot put it, be “dreaming of systems so perfect that no one will need to be good.”"]]></description>
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</item>
<item rdf:about="https://bostonreview.net/race/melissa-phruksachart-literature-white-liberalism">
    <title>The Literature of White Liberalism | Boston Review</title>
    <dc:date>2020-08-23T08:18:30+00:00</dc:date>
    <link>https://bostonreview.net/race/melissa-phruksachart-literature-white-liberalism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is hardly shocking that liberals remain invested in capitalism. Far more concerning is that many leftists continue to innovate ways to remain invested in patriarchy and white supremacy by refusing to be accountable for white fragility and toxic masculinity.

In her comment, Davis nodded to North American practitioners of transformative justice, healing justice, and generative somatics, all embodied and communal political philosophies that critique Western, Christian, statist, liberal individualist modes of language-based adjudication and body-based punishment. Transformative justice understands sexual assault, for example, as a community problem with community-based solutions, not as solely an individual transgression that deserves carceral punishment. Healing justice engages things like the arts, sex, pleasure, rest, and ancestral wisdom as embodied modes of community-building and cellular transformation that allow for reflection and growth in social movements. These politicized forms of healing, justice, and transformation are unapologetically process-oriented, prefigurative, and de-accelerationist, uninterested in the erotic throb of “winning” that has undergirded mainstream millennial socialism. Pioneered in the past few decades by coalitions of Black, Indigenous, queer, trans, and women of color survivors, abolitionists, sex work communities, disability justice activists, mental health activists, artists, and healers, tenets of healing justice and transformative justice have emerged as guiding lights in the wake of the COVID-19 pandemic and the 2020 uprisings."]]></description>
<dc:subject>2020 whiteness liberalism abolitionism abolition whitefragility capitalism radicalism angeladavis whitesupremacy toxicmasculinity feminism intersectionality transformativejustice individualism carceralpunishment estelleellison indigeneity indigenous cedricrobinson marxism politics patriarchy vulnerability accountability transformation robindiangelo renieddo-lodge crystalflemming ibramkendi ijeomaoluo laylasaad ta-nehisicoates race racism colormuteness antiracism melissaphruksachart</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=adC6sJS7Zj4&amp;t=1223">
    <title>2-Year-Old Birthday Pool Party | 1st Vacation With My In-laws - YouTube</title>
    <dc:date>2020-08-04T23:48:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=adC6sJS7Zj4&amp;t=1223</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[bookmarking for the part at 20:23

via https://twitter.com/austinkleon/status/1290324543580577792

"This puts eloquently and beautifully a major thing I was unequipped for as a parent: how your kids dredge up all the things you’d tamped down in yourself."]]]></description>
<dc:subject>fatherhood 2010 parenting children marriage relationships families familyhistory transparency manhood masculinity vulnerability</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:784ae86c9ba7/</dc:identifier>
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<item rdf:about="https://twitter.com/f2cdbb/status/1288153786129756160">
    <title>strawberry gf on Twitter: &quot;thinking abt that specific type of intimacy from being in someone’s bedroom for the first time, &amp;amp; you’re poking around their items, &amp;amp; they’re reclined backwards on their bed telling you all the little stories while</title>
    <dc:date>2020-07-31T03:47:40+00:00</dc:date>
    <link>https://twitter.com/f2cdbb/status/1288153786129756160</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“thinking abt that specific type of intimacy from being in someone’s bedroom for the first time, & you’re poking around their items, & they’re reclined backwards on their bed telling you all the little stories while they follow you around the room with their eyes, & you feel it

& when you get to something particular they get up & take it from you into their own hands, the better to feel it to tell the memories with it, & now it’s your eyes on them & they know it & you can tell by the flush in their cheeks

everybody repulsed by this concept is actually also correct bc we love consent and boundaries <3

so we’re all feeling affection starved huh“]]></description>
<dc:subject>2020 intimacy closeness vulnerability relationships</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:80869d92717d/</dc:identifier>
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<item rdf:about="https://dribbble.com/shots/5974795-YOU-ARE-NOT-SAFE">
    <title>YOU ARE NOT SAFE by Aaron Cavano on Dribbble</title>
    <dc:date>2020-07-28T01:50:08+00:00</dc:date>
    <link>https://dribbble.com/shots/5974795-YOU-ARE-NOT-SAFE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Quote from my favorite show, Halt and Catch Fire, about the pending apocalypse of the internet coming. Context: It's based in the mid-80's.

Full Quote: "I, Ryan Ray, released the MacMillan Utility source code. I acted alone. No one helped me, and no one told me to do it. I did this because 'security' is a myth. Contrary to what you might have heard, my friends, you are not safe.

Safety is a story. It's something we teach our children so they can sleep at night, but we know it's not real.

Beware, baffled humans. Beware of false prophets who will sell you a fake future, of bad teachers, corrupt leaders and dirty corporations. Beware of cops and robbers... the kind that rob your dreams. But most of all, beware of each other, because everything's about to change.

The world is going to crack wide open. There's something on the horizon. A massive connectivity. The barriers between us will disappear, and we're not ready.

We'll hurt each other in new ways. We'll sell and be sold. We'll expose our most tender selves, only to be mocked and destroyed. We'll be so vulnerable, and we'll pay the price. We won't be able to pretend that we can protect ourselves anymore.

It's a huge danger, a gigantic risk, but it's worth it. If only we can learn to take care of each other. Then this awesome, destructive new connection won't isolate us. It won't leave us in the end so... totally alone.""]]></description>
<dc:subject>haltandcatchfire internet web online futures dreams manifestos risks connection isolation vulnerability safety exposure connectivity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f4cedabaf80d/</dc:identifier>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney">
    <title>Millennials Are Killing Capitalism: &quot;Give Away Your Home, Constantly&quot; - Fred Moten and Stefano Harney Revisit The Undercommons In A Time of Pandemic And Rebellion (part 2)</title>
    <dc:date>2020-07-12T22:59:34+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 1 here: https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1 ]

“This is part 2 of our 2 part conversation with Stefano Harney and Fred Moten, Revisiting The Undercommons In A Time Of Pandemic And Rebellion. In this part of the conversation we focus on their conceptions of homelessness, Black study, the surround, policy and fugitive planning. Moten and Harney also get into a discussion of critiques and notions of sovereignty in Indigenous theory and Afro-pessimism.”]]></description>
<dc:subject>fredmoten stefanoharney 2020 sovereignty indigeneity indigenous homelessness blackness blackstudy afropessimism policy fugitivity covid-19 acabspring coronavirus academia highered highereducation education unschooling deschooling gilscott-heron home homes hospitality mikedavis conversation sharing giving generosity fredcorbett martinkilson study prison reading howwweread slow attention surround land freedom palestine space autonomy settlercolonialism settlements homemaking vulnerability enclosure border borders wall individuation colombia oaxaca walterrodney cedricrobinson displacement tiffanylethaboking frantzfanon haiti spirituality abolition abolitionism us cuba jamaica canada thecommonwind juliusscott caribbean fugitiveplanning mutualaid angeladavis insurgency barbarasmith audrelorde solidarity protest elders revolution revolt protests spontaneity radicalism millennialsarekillingcapitalism makc</dc:subject>
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    <title>The PEN Ten: An Interview with Rivers Solomon - PEN America</title>
    <dc:date>2020-06-21T07:57:50+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[“1. What was the first book or piece of writing that had a profound impact on you?
Lou Astin’s The Little Me and the Great Me, a picture book originally published in 1957. My father had a copy that he read me often and referred to when he thought I wasn’t being my best self. I would never do that to a child—tell them they’re not being their best self when they’re angry, upset, sad, or vulnerable—but I must admit I still think about that book whenever I’m feeling mean-spirited, disdainful, or defensive, whenever I’m lashing out at those who don’t deserve it because sometimes we do that to make ourselves feel big when we are feeling small. I try to be gentle with my loved ones, I try to be the great me whenever I can. It’s a tension I’m still navigating as an adult, a little me and a great me, and one my characters are often navigating as well. We all fall a bit short, don’t we?

2. What does your creative process look like? How do you maintain momentum and remain inspired?
If I have a creative process, it’s haphazard and not one I’d necessarily recommend. Perhaps the best way to describe how I create would be anti-process, in fact. Anti-work. I do not appreciate habits or routines. Such apparatuses work for a short period, but inevitably, after a time, I come to see schedules and regimens as dictates, authoritarians—things as an anarchist I cannot abide.

I write, I get tired, I stop. I drop an idea. Sometimes I pick it up again. Sometimes I don’t. I write at night, when I feel like it. I write in the morning. I write not at all. I type frenzied notes on my phone that I’ll never return to. I mull things in the back of my mind while I binge TV. I spend months planning projects that I will lose interest in and never return to. That’s fine.

It’s not disciplined, and I’m glad for it. I’ve had to spend years unlearning what I’d been taught in school about what learning, growing, and process look like because the tools that are instilled in that environment are based on a capitalist mode of productivity that often seeks to squeeze the student (worker) dry. I’m relieved that compared to many, I was “successful” in school—meaning I got good grades and was often rewarded by the system—but very little that I learned helped me as a person or writer. When I became an adult, I didn’t know how to do something that I actually loved because in school that’s not the brief, is it?

My ineffective perfectionism, my self-loathing, my perceived “laziness” (exhaustion and fatigue, autistic burnout, overwhelm), all things picked up in school, have hindered my writing. By letting go of doing things the way they’re supposed to be done, the way I was taught to do them (efficiently, productively, forcibly), I’ve been able to write more than ever.

3. How can writers affect resistance movements? 
I’m not sure they can. Writers have influence, certainly, just like anyone does who speaks, but as far as sparking revolution? Each of us are bit players in a massive system, and even those books that enter the cultural zeitgeist, I hesitate to quantify the role they play in movements.

I write to please my readers. I write to entertain them and move them. I hope that at least on an individual scale, my work can be a balm to those suffering, as many works of writing have been to me. I hope that it might make one person survive that much longer by finding a kindred.

So I suppose that is a kind of resistance. Our survival.

4. What is your favorite bookstore or library?
Bluestockings in New York. It was a frequent haunt of mine as a teen, and I miss it.

5. What is the last book you read? What are you reading next?
Circe by Madeline Miller. I really loved it, and it made me want to write something as sweeping, epic, but deeply personal as it. I’m currently reading non-fiction, mostly research on Medieval culture and history. As far as fiction, I have a lot on my list, but I’m looking for some historical horror perhaps in the ballpark of Alma Katsu’s The Hunger.

6. What do you consider to be the biggest threat to free expression today? Have there been times when your right to free expression has been challenged?
School libraries, sadly. I’m very disturbed by the frequency with which they silently ban LGBT fiction for young readers, often in the places where such works are needed the most.

Publishers themselves, who often default to buying books they think will sell, effectively censoring marginalized voices.

If my work is being censored, I don’t know about it. I’ve felt very blessed at the reach my writing has gotten, especially with my first book coming from an independent press. We are living in a time where words can move really fast, and people who are searching can often find what they’re looking for—algorithms be damned.

7. What is the most daring thing you’ve ever put into words? Have you ever written something you wish you could take back?
I try to be daring with every piece I write. If I’m not feeling vulnerable, a little embarrassed, and deeply worried about how people will respond, then what I’ve written is probably not something that’s true to my experiences.

By the time any book comes out, a writer has generally evolved past who they were when they wrote it. I’d hope so, anyway! We’re always learning, growing, and changing. So there are regrets in the sense of, “Ah, I don’t exactly think that way anymore.” But that’s fine. I don’t mind having a record of who I’ve been. No one is perfect, and I like to think I can take criticism.

The Deep is a very scary project for me. It’s my second book, which means I have expectations to live up to. It’s much more experimental than my first book. It’s honoring a legacy of art that already exists. The narrative features complicated bodies, complicated genders, complicated emotions, complicated relationships. I’m dealing with genocide and climate change. It’s a lot, and a lot to live up to.

8. What advice do you have for young writers?
You’re not a failure if you can’t mold yourself into the arbitrary form you need to be in order to thrive inside the capitalist colossus. The world has failed you, not the reverse. Be bitter. Fight. Cherish your friends. Write but only if you are moved to do so. Play the game sometimes if it pays the bills! Or don’t! Rebel against a publishing industry that sorts voices into tiers, that pays inequitably, that still prioritizes whiteness. Support micropresses. Donate money when you’ve got it and ask for it when you need it. I’d be dead if I didn’t ask for money from strangers on the internet.

I also hope, as much as it is possible for you, if you decide to do an MFA, you do one that is fully funded. I know for myriad reasons this is not available to everyone, and of course I cannot claim it is never worth it to pay for graduate studies. But I will say I applied for a PhD here in the UK at a school I dreamed of attending with a rockstar creative writing staff and a supervisor who I low-key had a crush on, but turned it down because I did not receive funding. Debt is an unbelievable weight and it’s one that’s particularly used to keep the marginalized beholden to a system that kills us.

But also, ignore that advice if it doesn’t speak to your heart. I am but one person with one set of experiences.

9. Which writers working today are you most excited by?
Jamie Berrout, especially her non-fiction/essays critiquing publishing. Support the Trans Women Writers Collective on Patreon to see the booklet series she publishes featuring poetry, fiction, and non-fiction by exclusively trans women writers. I especially loved Legalize Crime and Against Revolution, two zines by the writer Winter. The covers for the series are also all stunning and I believe largely designed by Berrout herself.

I love R.B Lemberg, whose novella The Four Profound Weaves is forthcoming from Tachyon in 2020. Lyrical and unflinching.

Some other writers I’m processing, enjoying, learning from: Kai Cheng Thom, Leah Lakshmi Piepzna-Samarasinha, Casey Plett.

10. Which writer, living or dead, would you most like to meet? What would you like to discuss?

Nella Larsen. I really need to know if the queer-coding in her novels was intentional, and I want her to know that her work is so subtle and so appreciated and that Quicksand did a lot of what Ralph Ellison’s Invisible Man did in a way that spoke directly to Black womanhood.”]]></description>
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    <title>Earl Sweatshirt x MOCA - Conversation with Cheryl I. Harris - YouTube</title>
    <dc:date>2020-05-20T01:33:29+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=gwgIWG6V3qk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Uproxx reports on In/between us: a conversation on art, music, and life with Thebe Kgositsile and Cheryl I. Harris at the Museum of Contemporary Art in Los Angeles.”]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=QmQLTnK4QTA">
    <title>The Pandemic is a Portal - YouTube</title>
    <dc:date>2020-04-24T04:29:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QmQLTnK4QTA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“An online teach-in with Arundhati Roy. 

Haymarket Books is an independent, radical, non-profit publisher. Every dollar we take in from book sales and donations goes directly to support our project of publishing books for changing the world—a project has never been more necessary or more urgent. We need your help to continue to do the work.

While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our continuing to do this work. 

Pre-order Arundhati Roy’s forthcoming Azadi here: 
https://bookshop.org/books/azadi-freedom-fascism-fiction/9781642592603

 
 -------

Please join us for an online teach-in with Arundhati Roy, hosted by Imani Perry.

Thursday, April 23, 2020, 12:00 PM EDT (9:00 AM PDT, 5:00 PM, GMT)

-------

In her latest essay, “The Pandemic Is a Portal” — from her forthcoming Haymarket Books publication Azadi: Freedom. Fascism. Fiction. — Arundhati Roy writes:

What is this thing that has happened to us? It’s a virus, yes. In and of itself it holds no moral brief. But it is definitely more than a virus. Some believe it’s God’s way of bringing us to our senses. Others that it’s a Chinese conspiracy to take over the world.

Whatever it is, coronavirus has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back and forth, longing for a return to “normality,” trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to rethink the doomsday machine we have built for ourselves. Nothing could be worse than a return to normality. Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next.

We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

Join the acclaimed author to discuss this essay and her recent writings on the existential threat posed to Indian democracy by an emboldened Hindu nationalism, India’s new citizenship laws that discriminate against Muslims and marginalized communities and could create a crisis of statelessness on a scale previously unknown, and the meaning of freedom in a world of growing authoritarianism.

Arundhati Roy studied architecture in New Delhi, where she now lives. She is the author of the novels The God of Small Things, for which she received the 1997 Booker Prize, and The Ministry of Utmost Happiness. A collection of her essays from the past twenty years, My Seditious Heart, was recently published by Haymarket Books. Her next book from Haymarket books, Azadi: Freedom. Fascism. Fiction. will be published September 1.

Imani Perry is the Hughes-Rogers Professor of African American Studies at Princeton University, where she also teaches in the Programs in Law and Public Affairs, and in Gender and Sexuality Studies. She is a native of Birmingham, Alabama, and spent much of her youth in Cambridge, Massachusetts, and Chicago. She is the author of several books, including Looking for Lorraine: The Radiant and Radical Life of Lorraine Hansberry and Breathe: A Letter to My Sons. She lives outside Philadelphia with her two sons, Freeman Diallo Perry Rabb and Issa Garner Rabb.”

[See also: https://www.haymarketbooks.org/blogs/130-arundhati-roy-the-pandemic-is-a-portal ]]]></description>
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    <title>COVID-19, Brought to You by Globalization | The Tyee</title>
    <dc:date>2020-03-20T22:23:30+00:00</dc:date>
    <link>https://thetyee.ca/Analysis/2020/03/13/COVID-19-Brought-By-Globalization/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“How the virus exploits traits of our economy extolled as modern triumphs.

This pandemic, with an estimated mortality rate of one to two per cent, is not a world ender or something to be truly feared.

But it deserves our respect and it certainly has our attention.

Pandemics, which go off like improvised bombs, don’t have to be formidable killers to be bad. Even modest biological detonations can upend your day and alter your world. 

As SARS-CoV-2 — the respiratory virus that causes the disease COVID-19 — begins its explosive global journey, it has proven its ability to clog hospitals and freeze economies.

It is worth remembering that SARS-CoV-2, unlike influenza, is a novel cold-like virus that Homo sapiens have never experienced before. We have no immunity and must acquire it either through exposure to the virus or a vaccine that most likely won’t be ready till the pandemic is over.  

SARS-CoV-2 will play with different populations differently, making use of the demographic material at hand along with human follies such as the criminal dearth of testing in the United States for the last month.

And it won’t be the last. This particular biological invader springs from an ancient, large and diverse family of viruses hosted by a variety of wild animals, including bats and birds.

These species are particularly hard pressed by global economic forces now ruinously reducing biological diversity everywhere. As biological biodiversity declines, viruses will seek reliable hosts and jump from animals into people at any given opportunity. Peter Daszak, a pioneering disease ecologist, says we now live in Age of Pandemics.

SARS, a close relative of SARS-CoV-2, plugged up hospital systems and cost $50 billion to bring under control in 2003/2004. MERS, a coronavirus present in bats and camels, has burdened the care of patients with diabetes and heart disease in Middle Eastern hospitals for years now.

COVID-19 behaves a lot like its relatives. It targets the ill, smokers and the elderly. For 80 per cent of the infected, it appears as a cold-like nuisance; for 20 per cent, it is a life or death battle with hellish pneumonia (see sidebar). Judging by the escalating outbreaks in Australia, Spain, U.S., England and France, COVID-19 will trump the impacts of SARS or MERS by several orders of magnitude.

Still, at this point it seems COVID-19’s effect on the globe’s highly complex and fragile economy will likely be far more severe than its impact on public graveyards.  

Practicing for de-growth

Because the pandemic shut down China, the high-speed driver of global growth, SARS-CoV-2 will usher in a prolonged global recession.

Viewed through the lens of climate crisis survival, the pandemic has produced some good news. Reduced economic activity in China, the world’s largest oil user, has already resulted in a 25 per cent drop in greenhouse gas emissions and blue skies. Container ship traffic across the Pacific has dropped by half to 100 sailings a month. Auto sales are down 80 per cent and exports have fallen off by nearly 20 per cent.

In this regard, the virus is readying us for what could be the new reality. To really address the climate emergency, we must slow down economic activity, reduce trade, re-localize economies and severely restrict travel.

Already, though, we see there is no smooth glide down. Dramatic decreases in oil consumption — up to four million barrels a day — have collapsed oil prices. That has given Russia and Saudi Arabia, the world’s top petro states, an opportunity to engage in a price war.

Increasing oil price volatility could have social and economic ramifications as calamitous as the virus for many oil-exporting nations, including Canada.

Successes or liabilities?

To date, COVID-19 has exposed the vulnerabilities inherent to several conditions unique to our modern technological era, and often extolled as markers of progress. Today’s global economy is shaped by just-in-time supply deliveries; rapid urbanization; the extended lifespans of an aging baby boomer generation; and unparalleled human mobility.

Just in time, a business model pioneered by Toyota in the 1980s, now dominates the world economy — everything from grocery stores to hospital beds.

JIT thinking goes like this: Why waste money stocking up on supplies or making stuff locally, when you can order the cheapest stuff from a distant Chinese factory?

Or why waste money on inventory when a truck can act as moving storage room?

COVID-19 has punched several holes in such short-term thinking as Chinese factories, under quarantine orders, stopped making things. Supply chains have failed and transportation networks are now backlogged. Medical authorities have struggled to order masks, gloves and antibiotics just in time.

Moreover citizens are beginning to appreciate a related global vulnerability: the concentration of too much critical industry in China. It is the world’s largest exporter of the chemical ingredients used in antibiotics and other drugs.

Due to shortages, the prices of ingredients needed to make statins to control cholesterol levels have shot up by 40 per cent. The active ingredient in Tylenol is also in short supply.

The virus, notes actuary Gail Tverberg, has revealed the “world economy has effectively put way too many eggs in one basket, and this basket is now not functioning as expected.”

The fragility of just-in-time systems has been long foretold. According to decade-old reports by the U.S. Congressional Budget Office and BMO Nesbitt Burns, a severe pandemic with a 2.5-per-cent death rate will shock the economy and turn health care systems upside down. That rate sounds a lot like estimates for COVID-19, which, if it infects more than 100 million North Americans, could kill two million.

Experts now predict a terrible outbreak in the U.S., which has failed to test properly for the virus. A germaphobe president that could not be unseated by an impeachment hearing, may be undone by a chaotic and incompetent health response.

The U.S. has private and public hospital beds for less than one million people but even a minor pandemic would create at least five million infections needing hospitalization.

The demand for mechanical ventilators for those with failing lungs will exceed supply. China, Iran and Italy have experienced that truth.

The essayist Ian Welsh noted more than a decade ago that just-in-time thinking will broaden a pandemic’s impact, because it champions elites who behave like reckless grasshoppers as opposed to Aesop’s prudent ants.

“Our society, as a whole, has no surge capacity protection, no ability to take shocks,” wrote Welsh. “We have no excess beds, no excess equipment, no excess ability to produce vaccines or medicines. Everybody has worshipped at the altar of efficiency for so long that they don’t understand that if you don’t have extra capacity you have no ability to deal with unexpected events.”

After this relatively modest pandemic, individual nations might adopt a new business model called planning ahead. Prudent societies will make sure they have extra supplies of metals, fuel, medicine and food on hand to keep things running when disruptions occur. Nations will untie many of the ropes of globalization and seek greater independence by consuming fewer resources.

Urban crowding has already shaped the contours of the pandemic, because COVID-19 is a highly contagious virus. More than half of the world’s population lives in cities and 35 metropolises — human feedlots — boast more than five million residents.

If each person infects just two others, then an infection will become 1,024 infections in 30 days. Super spreaders, people who can infect up to 100 people, can swiftly change that dynamic in cities or cruise ships.

In fact cruise ships, which are in many ways like floating apartment buildings, make exceptional petri dishes. Both passengers and crews come from all parts of the globe. All live in cramped quarters where viral disease can spread easily. In addition, many passengers tend to be elderly or immuno-compromised. Some ships even come with dialysis units. On one cruise ship recently overwhelmed by influenza, investigators found that “77.4 per cent of the 1,448 passengers were 65 years of age or older and 26.2 per cent had chronic medical problems.”

Historically, pandemics have never been kind to urban dwellers. The plague of Athens (most likely typhoid) dispatched a third of that city’s residents in 430 BC. The Spanish Flu pandemic buried nearly 100 million people — the majority lived in cities or were soldiers tightly packed into ships, camps and trenches.

COVID-19 first erupted in a Wuhan, a city of 11 million in central China. It then exploded in Daegu, South Korea, a city of two million. It hopscotched to Iran, whose largest trading partner, China, is building a number of mega-projects.

A quarter of Iran’s 82 million people live in cities claiming more than one million residents and a third of these live in slums. One recently made calculation started with the fact that seven of then 21 COVID-19 patients in British Columbia traveled recently in Iran and extrapolated that at least half a million citizens there are infected.

North America’s aging baby boom generation (some 78 million people) will add fuel to this fire. By 2050, nearly a quarter of the world’s population will be over 60 years of age. This demographic represents a new monoculture ripe for microbial invasions. In fact, three specific members of the corona family virus (SARS, MERS and SARS-CoV-2) have now targeted this age group.

Last but not least, humans are on the move as never before. Viruses move as fast as people. No country better illustrates the unrestrained mobility of Homo sapiens better than modern China.

Between 1949 and 1978, the Chinese made but 1.7 million trips abroad. Between 2009 and 2018, that number grew to 1 billion. In 2018 alone, the Chinese made 160 million trips around the world to as many as 159 nations.

It is no surprise that cruise ships, those floating petri dishes which have the capacity to move 47 million people a year, have played a major role in spreading COVID-19 the same way steam ships carried the Spanish Flu from port to port a century ago. In fact, maritime trade, the way most stuff travels on this planet, remains a disease spreader as potent as air traffic.

Misfortune writes history

In 2005, the Asian Development Bank predicted that a pandemic might cost the region anywhere between $100 billion and $300 billion in lost trade and investment. The cost of the COVID-19 for the global economy could exceed $2 trillion.

In the ecology of things, pandemics play a great role in human affairs. They tell us first and foremost that a great disturbance has taken place usually in our economic and trade habits. They remind us misfortune writes history and that life is not linear. Pneumonia remains an old person’s best friend. Exponential growth always makes trouble. Small things can always undo big things. Pandemics also tell us to put aside our money-making obsessions, and pay attention to the biological world around us.

During a pandemic “the man who infects hardly anyone is the man who has the fewest lapses of attention,” wrote the plague chronicler Albert Camus.

More than 50 years ago, the British ecologist Charles Elton documented the pandemonium unleashed by global trade and travel with awe. He warned that “we are living in a period of the world’s history when the mingling of thousands of kinds of organisms from different parts of the world is setting up terrific dislocations in nature.”  

He predicted these dislocations would result in an endless parade of “unforeseen emergencies.”

Buckle your seat belt.

COVID-19 is but a modest emergency compared to what’s coming in our crowded, mobile, just-in-time delivered era of hyper-globalization.”]]></description>
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<item rdf:about="https://www.theatlantic.com/family/archive/2020/01/friendship-crucial-adolescent-brain/605638/">
    <title>Friendship Is Crucial to the Adolescent Brain - The Atlantic</title>
    <dc:date>2020-01-30T06:53:05+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2020/01/friendship-crucial-adolescent-brain/605638/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The intensity of feelings generated by friendship in childhood and adolescence is by design.”]]></description>
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    <title>The Conservative Black Nationalism of Clarence Thomas | Boston Review</title>
    <dc:date>2019-09-29T04:45:11+00:00</dc:date>
    <link>https://bostonreview.net/race/joshua-cohen-corey-robin-conservative-black-nationalism-clarence-thomas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["there’s a sometimes superficial, sometimes not so superficial, resemblance between those arguments from the right for futility and arguments from the left about the deep, systemic structural nature of oppression. One can bleed into the other, particularly in moments of defeat, and you can lose that sense of political plasticity, of the vulnerability of the regime you’re opposing."]]></description>
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