robertogreco + 2017   577

Neven Mrgan on Twitter: "Attempting to AirPlay to a speaker at the Thanksgiving party: completely embarrassing when it clips, not at all cool even when it works. P… https://t.co/eb0XzG5FIf"
"Attempting to AirPlay to a speaker at the Thanksgiving party: completely embarrassing when it clips, not at all cool even when it works.

Putting on an LP: immediately works with no issues, looks cool."
technology  airplay  apple  vinyl  2017  nevenmrgan  ios 
2 hours ago by robertogreco
Aaron Stewart-Ahn on Twitter: "Our media literacy about movies tends to prioritize text over subtext, emotion, and sound vision & time, and it has sadly sunk into audience… https://t.co/pdGb93PJqL"
"Our media literacy about movies tends to prioritize text over subtext, emotion, and sound vision & time, and it has sadly sunk into audiences' minds. I'd say some movies are even worth a handful of shots / sounds they build up to."

[in response to (the starred part of this thread):
https://twitter.com/RealGDT/status/933796336683515904
https://twitter.com/RealGDT/status/933797652914872321
https://twitter.com/RealGDT/status/933798079618105345
https://twitter.com/RealGDT/status/933798628635709440
https://twitter.com/RealGDT/status/933800708960174080 [****]
https://twitter.com/RealGDT/status/933801838733701121
https://twitter.com/RealGDT/status/933802333053501440
https://twitter.com/RealGDT/status/933808111663513600

"13 Tweets on why I am interviewing Michael Mann and George Miller (2 weeks each) about their films this Sabbatical year.

I sometimes feel that great films are made / shown at a pace that does not allow them to "land" in their proper weight or formal / artisitic importance...
18 replies 172 retweets 763 likes

As a result, often, these films get discussed in "all aspects" at once. But mostly, plot and character- anecdote and flow, become the point of discussion. Formal appreciation and technique become secondary and the specifics of narrative technique only passingly address

(adressed, I mean).

I want to do it because I want to know. I want to read their words, their reasons and I want to review their films as I would revisit a painting or a dance piece or a music number- I want to discuss lens choices and the vital difference between a dolly, techno crane or mini jib.

I would love to commemorate their technical choices and their audiovisual tools. I would love to dissect the narrative importance and impact of color, light, movement, wardrobe and set design. As Mann once put it: "Everything tells you something"

[****] I think we owe it to these (and a handful of filmmakers) to have their formal choices commemorated, the way one can appreciatethe voigour and thickness and precision of a brushtroke when you stand in front of an original painting.

A travelling shot IS a moral choice- but also a narrative one, that goes beyond style when applied by a master. I remember that epic moment in which Max steps out of the interceptor in Mad Max and removes his sunglasses- the wide lens pushes in and jibs up- underlining emotion

Uh- it's not quite 13 tweets yet but you catch my drift- and I have brussel sprouts in the frying pan- gotta go. But, there- that's the idea behind those 4 weeks of visit to two masters. Hugs to all.


I had my caramelized brussel sprouts. Nice.

Anyway, my hope is that we can dissect the importance of audiovisual tools delivering/reinforcing theme and character in a film. If these interviews / dialogues are useful I would keep having them. Filmmakers to filmmaker."]

[My response:

https://twitter.com/rogre/status/933806291461423105
"Our education system prioritizes text. Deviation from text is discouraged."

https://twitter.com/rogre/status/933808601608552448
"“To use the language well, says the voice of literacy, cherish its classic form. Do not choose the offbeat at the cost of clarity.” http://some-velvet-morning.tumblr.com/post/166694371846/shinjimoon-nothing-could-be-more-normative [from “Commitment from the Mirror-Writing Box,” Trinh T. Minh-Ha, Woman, Native, Other]

https://twitter.com/rogre/status/933808729937526784
"Clarity is a means of subjection, a quality both of official, taught language and of correct writing, two old mates of power; together they flow, together they flower, vertically, to impose an order."]
medialiteracy  aaronstewart-ahn  2017  guillermodeltoro  michaelmann  georgemiller  multiliteracies  text  film  filmmaking  plit  character  necdote  flow  dance  color  light  movement  wardrobe  trinhminh-ha  audiovisual  emotion  madmax  technique 
9 hours ago by robertogreco
How Systemic Control Stunts Creative Growth – Rafranz Davis – Medium
"Last week our cohort of students began designing their making/coding engineering projects and as exciting as it was, we still had a moment of pause in which we thought that perhaps we needed to insert a little more control and guidance.
…for the sake of time and because it would’ve been much easier.
I’m glad that we didn’t.

In the aftermath of “plan day” and amidst the exhaustion of coaching and continuously trying to promote more “yes and” in lieu of “but”, I’ve thought about the diversity of ideas that kids had and the joy in their eyes as they were creating.

One of our groups is making a Scorpion-Dragon and another is making a combination of a Rube Goldberg machine with diet coke exploder. While I have no idea what the latter is, I am so excited to see it and am honestly still mortified at the thought that I even considered an outcome where kids would not have had such choices.

You see, I am one who is fortunate enough to have a front row seat to the power of creativity through my role as a nurturer for my nephew. I watch him experiment with a plethora of artistic choices and am constantly in awe of how much he learns just because he feels like it and most often because his project of choice demands it.

I’m also painfully aware how much a majority of his creative freedoms occur at home because school is most often not a place that is open to such thinking/doing…unless it is “holiday week”, early release day or the weeks after state testing is done.

This is the reality for so many but in all fairness, this is how we’ve been conditioned to “do” school in the face of accountability.

…and as much as teachers get a hard time for their lack of creative ventures, especially considering technology, it’s unfair to blame those who have no choice but to do as the system was created to do.

Too often, the de-creativeness of kids begins as soon as they enter the doors of early childhood. Creative play is replaced with scheduled assessments. Individuality is replaced with school uniforms of one color. Gender roles define everything from activities kids get to do, to who they sit with at lunch and who stands before or after them in line.

…the line where kids learn early to stand in silence with “bubbles in mouths” and hands behind backs

We still misinterpret quiet classrooms as the best classrooms.

If kids do get to create, they are all creating the same thing because the thought of “different” immediately triggers adult fears concerning time and we all know that in every classroom, time is a pretty hot commodity.

There just seems to be not enough of it.

I remember the first day in my high school algebra class when I decided to stop teaching according to the “lesson cycle” formula that our program seemed to have adopted. Kids lots their minds!

They wanted the template. They wanted the steps. They wanted me to do the thinking for them. They did not have the skills to creatively problem solve because in all the years that they had been in school, we did a great job of slowly but surely stripping this important ability away.

…an ability inherent in kids since birth as they utilize their senses to figure out the world around them.

…most often through curiosity driven play.

Right now, I’m sitting beside my nephew as he draws the header image for this piece. I spent yesterday watching him design and make an animatronic Christmas scene and over the last few weeks he’s been creating digital images and uploading his creations to redbubble so that for a small price, others could experience his vivid imagination.

This…in addition to his extensive work in puppetry, minecraft, oil painting, clay molding, music and just about anything that he feels like learning.

I’m not worried about my nephew though. He has us to support and guide him.

Not every kid has that and perhaps school should be the place that cultivates creativity in lieu of controlling it."
rafranzdavis  2017  creativity  math  mathematics  problemsolving  algebra  teaching  learning  howwelearn  control  freedom  children  unschooling  deschooling  sfsh  curiosity  schools  schooling  schooliness  making  art  education  howweteach  openstudioproject  lcproject 
yesterday by robertogreco
Data Stories That Aren't Downers - Features - Source: An OpenNews project
"In which NICAR-L provides a big list of stories that might make you feel a little better

Last week, ProPublica’s Olga Pierce wrote to the NICAR-L list asking for help putting together a list of “happy data stories” or stories related to the arts, at the request of some of her students. The listers responded in force, and many of those who offered links gave us permission to post them here, so we’re sending you off into the (US) Thanksgiving holiday weekend with a fat stack of reading that probably won’t make you feel worse.

Many thanks, NICAR-L!"
2017  erinkissane  news  happy  happiness  data  journalism  datajournalism 
yesterday by robertogreco
When You Try to Change People That's Not Love, It's Domination | On Being
"In an interview conducted nearly thirty years ago, social visionary bell hooks had this to say about love and domination:
“I want there to be a place in the world where people can engage in one another.”


While hooks was discussing racial and gender representation in film, her statement can be broadly applied to relationships at home, in neighborhoods, in cities, and across whole societies.

To say “I want there to be a place in the world where people can engage in one another’s differences in a way that is redemptive” is to exercise one’s moral, social, and theological imagination. It is to pray and think expansively, imagining a world yet unborn into being. It is to recognize that difference need not be an occasion for brutality, but an occasion for mutual enhancement.

“I want there to be a place in the world” is the line poets, musicians, and storytellers utter before composing and what first-time parents pronounce while staring at their sleeping newborn: the desire to see one’s significant other or child or close friend given the space to flourish as themselves, not as someone else.

Qualifying “I love you” with “In order to love you, I must make you something else” is to use love as a pretext for domination, not as a springboard for generative companionship. To say, “In order to love you, I must make you something else” is to blur the good news that a loving God and community receive us as we are, not as we want to be or pretend to be. Much of Christian preaching and formation emphasizes the latter — the pretending — which feeds the pious-sounding quip:
“God loves you just the way you are, but too much to leave you that way.”


While well-meaning, that statement plays into the assumption that God will love us more as we become something or someone else.

Domination is the attempt to change others, recast them, remake them, possess them, control them. Domination is what took place in the Canadian residential schools. Masterminds of the schools thought they were being loving toward the indigenous people they enrolled, but they were actually practicing a logic of colonialist domination.

Domination is an uncreative, if convincing, imitation of love. Love says, “I receive you as you are and want to imagine a world in which you are received as you are,” exposing domination as a failure of imagination; love is imagination when it is given permission to meditate on endless possibility. Like planting a seed, watering it, and watching it become the tree you always knew it was. The seed isn’t being made into something else, but is living out its fullest potential, the way a sculptor discovers her subject in a block of stone. This is one way of seeing the life of love, or what the Rev. Marcus Halley calls “episodes of grace,” a series of moments in which we are awakened to the unique ways in which we are loved by God; not possessed, recast, or remade by God, but loved.

It is difficult for many of us to discern the difference between love and domination because so much of what we’ve been told was love throughout our lives was actually domination. This was apparent to me in a coffee shop conversation I had with a person who had recently disclosed to their closest family members that they are transgender. After two years of conversations with those family members, that person was given an ultimatum by a sibling:
“We will always love you, but either you allow us to refer to you by the pronouns and name we grew up using for you, or we will be forced to end our relationship with you.”


This friend went on to say that nothing hurt more in that conversation than their sibling’s “but.” “That single word negated every word that preceded it,” they said. The sigh of relief my friend needed to breathe would have come had they heard they are loved and received as they are, full stop. No caveats, fine print, or need to pretend that they are something that they aren’t.

When Christians celebrate and receive the presence of God in the bread and wine of Eucharist, we hear what my friend so desperately wanted to hear from their family. This doesn’t mean that my friend, or any of us, is looking to simply feel good about ourselves, but that we yearn to be fully known, seen, and loved.

Public theology is at its best when it creates the space necessary for people of various gender identities, religious affiliations and non-affiliations, ethnicities, and economic levels to be known as their full selves, not pushed into a mold not meant for them. It is being less concerned about finding surface-level common ground than about holding space for people’s unique experiences of divinity and humanity."
domination  authority  broderickgreer  2017  bellhooks  teaching  relationships  power  brutality  violence  love  colonialism  control  self  humanism  huamnity  diversity  acceptance  inclusivity  gender  transgender  marcushalley  christianity  difference 
2 days ago by robertogreco
Vox Borders - YouTube - YouTube
"Reporting from six borders around the world, Emmy-nominated journalist Johnny Harris investigates the human stories behind the lines on a map in a new series for Vox.com

The six-part documentary series airs Tuesdays starting October 17th.

For additional content, travel dispatches, and more visit http://www.vox.com/borders "

[VOX BORDERS S1 • E1
Divided island: How Haiti and the DR became two worlds
https://www.youtube.com/watch?v=4WvKeYuwifc

VOX BORDERS S1 • E2
It's time to draw borders on the Arctic Ocean
https://www.youtube.com/watch?v=Wx_2SVm9Jgo

VOX BORDERS S1 • E3
Inside North Korea's bubble in Japan
https://www.youtube.com/watch?v=qBfyIQbxXPs

VOX BORDERS S1 • E4
How the US outsourced border security to Mexico
https://www.youtube.com/watch?v=1xbt0ACMbiA ]
borders  haiti  dominicanrepublic  arctic  arcticocean  japan  northkorea  korea  mexico  us  centralamerica  border  2017  spain  morocco  china  nepal  españa 
2 days ago by robertogreco
Against Productivity – The Message – Medium
"Here is what really happened in Puerto Rico four years ago: I fell into a funk, beat myself up a bit, and spent the rest of the time wandering around (mostly to the same places) and daydreaming. I wrote a few strange blog posts which no one read. I went a bit further into credit card debt. My days themselves were pretty quiet. I began to really think hard about what the internet does to society by just being the internet. I wrote out some of what I’d seen, and replayed them in my mind while I wandered around the beach. I made a video about being a robot in a Japanese blues bar asking if anyone could really see a singularity from inside of it. I tried to imagine 2010 me without the net. I tried to imagine 1989 me with the net. I talked about how the internet does and doesn’t change things in a place like PR. I read about Rwanda, and about the trade union history of PR and read and talked more about the history of coffee. Puerto Ricans are big on coffee. And then I left. I don’t remember where I went next.

But it all means something else now. When I look back on not only the wasted time in PR, but the couple of unproductive years around it I see it differently now. When I wasn’t beating myself up for not being productive enough, I was thinking about and interacting with the world. I was laying the first stones of a new foundation, a new way of thinking about networked culture, and even about our place on this planet. Instead of getting things done I was learning, smiling at people I didn’t share a language with, and cross-connecting the notions of my brain and the experiences of my life. It all lay fallow in me for a long time, as notes on my blog, snatches of poems, story bits to never be written. The pieces of this change were pieces of lyrics I wasted time writing on post-it notes I promptly lost, and articles I read instead of working and bits of conversation and pop songs that clung like ribbons and buttons and bits of flowers stuck all over my psyche.

My wasteful and unproductive time was the only time I asked: What should I be doing? What is a worthwhile life? And so it followed that was the only time when I could start to answer those questions. What is good work? Is any of this worth it? What makes life worth living? What good can I do in this world?

What is this world anyway?

I am only now beginning to harvest what was sown in that wasted and unproductive time. But now there are so many threads and ideas from that time, I can’t possibly follow them all. I see the world differently now. I like it more, and I see, just a tiny bit better, how it fits together.

Wisdom takes time. It takes staring out into the rain, It takes service to others. It takes getting nothing done to make us human again. To see the connections between things requires studying the blank spaces between them, days that slip into boredom and loneliness with only a person and their senses and their imagination to keep them company. I can now see that much of what I’ve written in the past year started in 2010, in Puerto Rico. I can see how the time around it allowed me to work the stories of 2011 and 2012 with an insight and understanding that I couldn’t have gotten without the failures to produce that shaped my 2009 and 2010. I can now see that my productive work — at least the good stuff, comes from my unproductive time, from my empty yearning to understand the world.

In many ways foolishness isn’t the opposite of wisdom, but its absence. Productivity is the opposite of wisdom. Humanity is a creature of time and imagination. From these things our fruits are born more than manufactured. Productivity is a quality of perfect robots. Stories, adventures and all new things still have to come from messy humans.

We should spend more time wasting time. We all need to be bored more. We all need to spend more time looking quizzically at birds we don’t recognize. We all need a little more time to connect the dots and see if they matter. I don’t know how much more, but sometimes you have to do things without knowing how much you need.

As for me, I want to go back to Puerto Rico."
productivity  life  philosophy  quinnorton  2017  slow  slowness  writing  idleness  transcontextualism  internet  web  networkedculture  purpose 
2 days ago by robertogreco
Zach Carter on Twitter: "Haiti was one of the richest colonies in the world. In 1789, Haiti produced 75% of the world’s sugar and was the leading producer of cotton."
"Haiti was one of the richest colonies in the world. In 1789, Haiti produced 75% of the world’s sugar and was the leading producer of cotton.

The island is the source of roughly 1/5 of France’s wealth. France turned Haiti into a slave colony and started massive deforestation.

When the French were driven out in 1804, this was a frightening shock to the world—Haiti became the first free, black, former slave country.

Haiti was immediately punished for this liberation: France imposed an extreme indemnity on Haiti to enter the international economy.

Haiti didn't finish paying until after WWII. The United States imposed yet a harsher sentence—they refused to recognize Haiti until 1862.

Interestingly, 1862 was the same year the US recognized Liberia, and for the same reason: it was the year of the Emancipation Proclamation.

Unsure with what to do with a massive population of freed Black people, the most popular idea was to ship them off to Haiti and Liberia.

That plan was dropped after the South was given authority to institute a system that was, in many ways, worse than slavery: convict leasing.

The first US prison boom resulted from convict leasing, where millions of mostly Black men were arrested & thrown in mines & cotton fields.

In the 1870s, the US took over from France in torturing Haiti. In the late 19th century there were dozens of military interventions.

The worst, led by Woodrow Wilson (Nobel Laureate), was in 1915, when the US military brutally attacked Haiti and the Dominican Republic.

It was bad in DR, but worse in Haiti because they were "n*ggers, not spics." Wilson re-instituted slavery in Haiti & killed ~15,000 people.

The US marines drove out the Haitian parliament at gun-point because they wouldn’t accept the US version of a new Haitian Constitution.

The US Constitution, written by FDR, included provisions for US corporations to buy up Haitian land-"progressive legislation" it was called.

The only way to develop Haiti was to allow US corporations to buy it; since Haitians couldn’t understand, Parliament had to be disbanded.

The Haitan people--"n*ggers speaking French” as William Jennings Bryan referred to them--didn't want the US Constitution.

The marines then *did* hold a referendum: 5% of the population voted, and the US Constitution won 99.99% of the vote.

Most of the population was driven off, and the US left both countries—Haiti/DR—in the hands of brutal militaries, trained by the US marines.

In the 1980s, the atrocities escalated again: the World Bank/USAID were created and determined to make Haiti “the Taiwan of the Caribbean.”

The proposal included policies that were the exact *opposite* of the ones pursued by Taiwan.

Haiti—under threat of force—followed the advice of the World Bank, which was to drive the population from the countryside into the cities.

The World Bank plan required they gut spending on education, social programs, and infrastructure, because economics explains that’s a waste.

There were political developments: an "election" in 1986. Baby Doc, the 2nd of the Duvaliers, was elected after winning 99.98% of the vote.

Ronald Reagan praised “Democratic progress” in Haiti, and subsequently increased aid to the military junta.

Nobody was paying attention, but behind all of the terror and monstrosities, the Haitians were engaging in remarkable grassroots activism.

In 1990, Haitians committed a major crime, which required serious punishment: there was a free election, & the Haitians voted the wrong way.

If you want to know what happens when you vote the wrong way in a free and open election, ask the people in Gaza.

Amazingly, Jean-Bertrand Aristide, a populist priest and a strong proponent of liberation theology, won the election with 2/3 of the vote.

The United States immediately shifted all military aid to the business-led opposition to lay the basis for overthrowing the government.

Aristide was quite successful--it looked, for a while, that Haiti might not only become free and democratic, but fall out of US hands.

The military coup took place 7 months after Aristide’s election. In response, the Organization of American States imposed an embargo.

The US technically joined the embargo, but within a few weeks, Bush 41 modified the terms, allowing US corporations to violate the embargo.

Bush (+ Clinton) issued Presidential Directives blocking oil shipments to the military, but both secretly permitted Texaco Oil to send oil.

In 1994, Clinton did send in the marines and allowed Aristide to return, but under very harsh conditions:

Aristide must accept the program of the defeated candidate in the 1990 election--neoliberal policies that destroyed Haitian agriculture.

Well there was another election in 2000, and Aristide won handily. The United States, under George W. Bush, blocked all aid to Haiti.

Haiti had to pay interest on the aid it wasn’t getting.

Meanwhile, the country was being hit by natural disasters, magnified by the destruction of the land and society over the past 200 years.

In 2004, Haiti’s two main torturers (France & the US) invaded, kidnapped Aristide, exiled him to Central Africa & re-imposed the military.

And now we’re reaching the present moment. In January 2010, a major earthquake hit Haiti and killed ~300,000 people.

Aristide submitted a request to France to provide aid to Haiti to help after the indemnity they imposed; they put together a govt committee.

Headed by Régis Debray, a liberal French politician, the committee determined that there was no merit in the request.

After more than 200 years of terror and torture, it is time for the United States and France to pay *substantial* reparations to Haiti."
haiti  history  2017  zachcarter  us  france  slavery  colonialism  imperialism  capitalism  billclinton  woodrowwilsonn  fdr  liberia  dominicanepublic  régisdebray  williamjenningsbryan  worldbank  usaid  foreignpolicy  1990  ronaldreagan  jean-bertrandaristide  grassroots  democracy  dictatorship  reparations  babydoc  1986  1980s 
3 days ago by robertogreco
Antropoceno | dpr-barcelona
"Cuando Las Patronas lanzan comida en bolsas a las entrañas de La Bestia quizás no son conscientes de la relevancia de su gesto a escala geológica. Movidas por empatía activan colectivamente un mecanismo ancestral de cooperación recurrente en todos los seres vivos una vez superada la etapa de recelo y competencia. Al instinto competitivo que levanta muros, intercalan una estrategia inteligente que inventa protocolos, revienta límites y difumina fronteras.

Existen otros gestos que generan flujos con impacto a escala geológica. Quizás nos somos conscientes de que en nuestros bolsillos llevamos pequeños trozos de África procesados en China y del gasto energético y material de la infraestructura que nos permite estar continuamente conectados.[1] La necesidad de actualización y los ciclos cortos de renovación se traducen en teléfonos obsoletos apilándose en los cajones de nuestras casas.

Las anteriores narrativas ilustran dos formas de relación de la especie humana con el entorno y la presión que constantemente ejercemos sobre el. Un proceso de consumo y desposesión continuos, acelerados especialmente a raíz de la Revolución Industrial y puesto en evidencia por el cambio climático, es el que ha llevado a plantear conceptos como el Antropoceno, que sugiere que hemos entrado en una era geológica marcada por la influencia de la actividad humana en el planeta.

No existe consenso respecto al inicio del Antropoceno[2], algunos proponen buscarlo en los albores de la agricultura, ya que es donde se pueden encontrar las primeras evidencias de sedimentación que delatan esta actividad humana que permitió a los humanos asentarse en comunidades con densidades nunca antes vistas, mientras que otros autores señalan la Revolución Industrial o el inicio de la carrera nuclear.

Y qué papel tiene la arquitectura dentro de este panorama? Hasta ahora entendíamos que todas las realizaciones arquitectónicas han ocurrido durante el Holoceno. Es bajo las condiciones ambientales de este período geológico en las que nuestra disciplina ha ido especializándose. Sin embargo, estas condiciones no son inmutables y tenemos certeza científica de que han ido cambiando aceleradamente desde finales del siglo XIX.[3] Actualmente existe cierto consenso sobre el impacto que la práctica arquitectónica tiene sobre el medio ambiente. La mayor parte de este impacto no se debe tanto a la construcción sino al consumo de energía derivado del transporte, técnicas y materiales constructivos. Además los análisis de ciclo de vida de los edificios coinciden en que es mayor el impacto energético por su mantenimiento que por su construcción. Las buenas prácticas apuntan que el reciclaje, la minimización del transporte y el uso de recursos locales son las mejores estrategias de mitigación.

Sin embargo un repaso crítico nos muestra que las premisas ambientales están lejos de ser las que regulen la producción arquitectónica, y que en la profesión siguen importando más las valoraciones estéticas o económicas. Por otro lado, las estrategias de adaptación y cobijo que hemos refinando responden a condiciones ambientales que previsiblemente no sigan siendo las mismas. Así que al parecer practicamos una disciplina todavía muy coqueta y poco previsora.

Y es que en realidad, los arquitectos disponemos de pocas herramientas e incluso de lenguaje para lidiar con fenómenos complejos o con cambios evolutivos. Y el panorama incierto que tenemos por delante desborda las habilidades técnicas, estáticas y formales que presuntamente definen la excelencia arquitectónica. Lo sostenible no es más que una etiqueta bucólica o un slogan de marca para adaptarse a condiciones ambientales que en realidad son difícilmente reversibles, mientras que la incertidumbre y el cambio son las verdaderas constantes que tenemos por delante.[4] Los defensores del aceleracionismo lo han comprendido al anticipar un hipotético fin del capitalismo y su ethos productivo, de los que al parecer no seremos capaces de renunciar. Porque seamos absolutamente sinceros: no hemos logrado mucho con buenas intenciones, apelaciones morales o previsiones desalentadoras. Mientras tanto la arquitectura sigue siendo en realidad una práctica subordinada a los intereses, posibilidades y consecuencias del sistema financiero.

Es posible reorientar nuestra profesión frente a este panorama? Tal vez el reto esté en una paulatina reconversión, que incorpore protocolos que permitan responder a la incertidumbre en lugar de generar soluciones cerradas. Una estrategia de acciones capaces de incorporar accidentes y generar respuestas emergentes a problemas que no han aparecido todavía, que es como funciona la evolución.

Es posible que en el gesto de Las Patronas encontremos alguna pista. Este grupo trabaja colectivamente con la incertidumbre; sus acciones afectan y se ven afectadas por una infraestructura de movilidad. Sin planificarlo a largo plazo, inciden sobre un flujo de vidas y memorias, ayudan a modificar la ecología de las poblaciones, de los sistemas urbanos y las regiones en los que interactuará la población que emigra. Y de forma análoga, quizás el coltán, cobre y demás minerales de nuestros teléfonos móviles estén a la espera de nuevas formas de minería que los rescaten de nuestros cajones.

Porque no solo moldeamos el mundo con nuestra actividad; el medio ambiente también nos moldea a nosotros y los cambios que introducimos modifican entornos y organismos que al final tienen consecuencias sobre nosotros mismos. La arquitectura del Antropoceno será menos anthropos y más colectivo. Un sistema de gestión de incertidumbres que genere soluciones dinámicas y evolutivas útiles para diferentes formas de vida, sean humanas o no."
anthropocene  2017  architecture  capitalism  laspatronas  mexico  migration  borders  competition  cooperation  markets  sustainability  uncertainty  collectivism  accelerationism  groth  ecology  environment  ethelbaraonapohl  césarreyesnájera  dpr-barcelona 
4 days ago by robertogreco
kimberly rose drew on Twitter: "Tadao Ando wall text at the National Art Center was some of the most beautiful text I've ever encountered in a museum. https://t.co/xopnThMZeo"
"Tadao Ando wall text at the National Art Center was some of the most beautiful text I've ever encountered in a museum."

[image:

"Buildings and plants are similar in the sense that they will wither if neglected. They will not grow unless they are attentively watered or maintained and carefully looked after. Architecture is thus an endeavor not only for those who create it but also for all the people who use and nurture it.

A project to create a building and a project to create a forest have the same meaning to me as they both involve engaging with a site and imbuing it with new value. The tree-planting programs that I have led over the years, such as the Hyogo Green Network, Setouchi Olive Fund, Heisei-Era Alley of Cherry Blossoms Campaign, and Umi-no-Mori (Sea Forest), have all been projects to nurture forests through planting trees one at a time using funds donated by the general public. In other words, they have been initiatives premised on community participation. For me, this is the most important thing about these projects.

There is only so much that we can do to solve the problems of the environment as creators of buildings. In the end, it all comes down to the awareness and sensitivity of each and every person living within it. Imagine if everyone saw their everyday surroundings as their own problem and took action in whatever small way they could. There could be no endeavor more creative or richer with possibilities than this. I believe that such visions that people to think freely beyond preconceptions and existing frameworks will be crucial for our future. "
tadoando  kimberlyrosedrew  architecture  environment  2017  forests  trees  everyday  responsibility  wareness  surroundings  treeplanting  multispecies  plants  maintenance  growth  care  caring 
4 days ago by robertogreco
💜🏳️‍🌈 ♿️✡️ Mx. Amadi Says Ban Nazis on Twitter: "Students eligible for Pell Grants are those most likely to have education interruptions because of ongoing financial issues. Forcing them to… https://t.co/blRHN9RvGu"
"Students eligible for Pell Grants are those most likely to have education interruptions because of ongoing financial issues. Forcing them to repay because they had to pause education would significantly reduce their chances of being able to resume it.

Ultimately we know Republicans want to eliminate Pell Grants entirely. This would be a first step toward that goal.

Couple this with the effort to make grad school tuition waivers taxable income, the disappearance of Title IX guidance & students with disabilities guidance and the Trump perspective on affirmative action programs & charter schools and it is an all out assault.

The end goal is to make access to all levels of education from kindergarten through graduate programs the privilege of the wealthy.

You can throw in the ending of broadband access programs for rural and highly impoverished areas as well. The GOP wants Americans stratified into educated haves and intentionally uneducated worker drones.

When you add in the destruction of any means of getting healthcare unless you have an employee or a benevolent enough to give you insurance (which may not be comprehensive) it becomes a larger, uglier picture.

It becomes: intentionally uneducated worker drones who cannot have any basic necessities of human existence without pledging their labor (without protections) to the owner class.

Add their perspective on the environment into the picture and it becomes intentionally uneducated worker drones who cannot have any basic necessities of human existence including clean air and water.

You’ll be buying water credits from your employer the same way some people earn time off now. Every month you work nets you 100 gallons of potable water.

The goal is the reformatting of the entirety of society to benefit — solely benefit — a minuscule number of uberwealthy people. There are FAR more of us than them. We cannot allow this.

8 people, 8 dudes, 4 of them old and frail have as much wealth as 162.5 million of us. Think 162.5 million could subdue 8 people and take their unearned surplus of blood money? I do. Just saying."
amadiaeclovelace  taxes  2017  policy  pellgrants  healthcare  capitalism  latecapitalism  gop  us  politics  inequality  wageslavery  education  wealth  wealthinquality  incomeinequality  plutocracy  labor  work  charters  privatization  affirmativeaction  disabilities  highered  highereducation  schools  publicschools 
4 days ago by robertogreco
Eve Tuck on Twitter: "I'm Alaska Native but grew up in a white community in Pennsylvania. I realized while talking with my children today that even the concept of… https://t.co/IzA9R1bKCI"
"I'm Alaska Native but grew up in a white community in Pennsylvania. I realized while talking with my children today that even the concept of reciprocity is taught differently between Indigenous + white communities...

In the white community, it was taught w a negative connotation. Like "tit for tat" or "what comes around goes around."

In the white community in which I attended schools reciprocity was taught as something for the weak. As something for suckers. As a concept to be gamed or taken advantage of.

In Alaska Native communities, reciprocity is life. Is what it is to live in a good way, with honor.

Reciprocity is an offer of water to drink before taking an animal's life (as in teachings that Oscar Kawagley shared) because we can't forget the ways our lives depend on each other, are mutually implicated; and that is a gorgeous, courageous way to live, not weak.

Capitalism disguises reciprocity. But reciprocity is actually the higher law.

Reciprocity is misunderstood as something akin to quid pro quo. This is a total emptying of the concept."
2017  evetuck  reciprocity  alaska  indigenous  oscarkawagley  quidproquo  honor  interdependence  capitalism  mutualism  multispecies 
4 days ago by robertogreco
Bat, Bean, Beam: Inside the Personal Computer
"The inside of a computer looks a bit like a city, its memory banks and I/O devices rising like buildings over the avenues of soldered circuits. But then so do modern cities resembles motherboards, especially at night, when the cars sparkle like point-to-point signal carriers travelling along the grid. It is a well-worn visual metaphor in films and advertising, suggesting that the nerve centres of business and finance have come to resemble the information infrastructure that sustains them. Besides, isn’t the city at the sharp edge of the late capitalist era above all a generator of symbols?

And yet this technology with which we are so intimate, and that more than any other since the invention of writing has extended us, remains mostly opaque to us. Why would anyone bother to learn what digital machines look like on the inside? What difference would it make, when the uses we make of them are so incommensurate with this trivial knowledge?

I like pop-up books, and early pop-up books about the inner workings of computers have become obsolete in an interesting way. They are the last thing we would think to use to demonstrate such knowledge nowadays. They are so prone to jamming or coming apart. They have none of the grace and smoothness that our devices aspire to.

The centre piece of Sharon Gallagher’s Inside the Personal Computer – An illustrated Introduction in 3 Dimensions (1984) is the machine itself, complete with keyboard and floppy disk drive.

If you push the disk inside its unit and lower the flap, a Roman blind-like mechanism changes the message on the screen from INSERT DISK AND CLOSE DOWN to HELLO: THIS BOOK EXPLAINS WHAT I AM AND HOW I WORK. BY THE END YOU’LL KNOW ME INSIDE OUT.

It’s a neat trick. But the book is at its best when it gets into the basics of how transistors work, or uses wheels to explain how to translate a number into binary code, or a typed character first into ASCII, then into its binary equivalent.

Or simply what happens when you type “M”.

There is the mechanical action that alienates us from the digital word. Writing technologized language but still allowed us to write in our own hand, whereas there is simply no way of typing gracefully. Any M is like any other M, and even if we choose a fancy font the translation from the essential M (ASCII code 77) to the fancy M happens inside the computer and in code. This is not a ‘bad thing’. It’s just the state of the tools of our culture, which require a different kind of practice.

The other thing that this book makes clear is that the personal computer hasn’t changed very much at all since 1984. Its component parts are largely unchanged: a motherboard, a central processing unit, RAM and ROM, I/O ports. Floppy disks have become USB sticks, while hard drives – which boasted at the time ‘between 5 and 50 megabytes of information – the equivalent of between 3,000 and 30,000 typewritten pages' – have fewer moving parts. But their function is the same as in the early models. Ditto the monitors, which have become flatter, and in colour. Even the mouse already existed, although back then its name still commanded inverted commas. Today’s computers, then, are a great deal more powerful, but otherwise fairly similar to what they were like three and a half decades ago. What makes them unrecognisable is that they’re all connected. And for that – for the internet – it makes even less sense to ‘take a look inside’. Inside what? Does the internet reside in the telephone exchange, or at the headquarters of ICANN, or where else?

The inside of a computer looks a bit like a city, but it’s an alien city. None of its buildings have doors or windows. The roads are made not of stone or asphalt but of plastic and metal.

The pictures above, by the way, show the guts of mine, which I recently upgraded. It’s what I used to write this blog and everything else from 2010 to June of this year, but I feel no attachment to it – it would be silly to.

There are guides on the web to help you mine your old computer for gold using household chemicals. They come with bold type warnings about how toxic the process is. But in fact computers are both hazardous to manufacture and to dismantle. Waste materials from all the PCs and assorted electronic devices discarded since 1984 have created massively polluted districts and cities in the global south. Places like the Agbogbloshie district of Accra, Ghana, and countless others. Vast dumping sites that are mined for scraps of precious metals as much as for the personal information left onto the hard drives, while leeching chemicals into the local water supply.

This would be a more meaningful inside in which to peer if we want to understand how computers work, and their effect on the world’s societies. One effect of globalisation has been to displace human labour. Not eliminate it, far from it, but rather create the illusion in the most advanced nations that manufacturing jobs have disappeared, and meaningful work consists in either farming the land or providing services. Automation has claimed many of those jobs, of course, but other have simply shifted away from the centres where most of the consumption takes place. This is another way in which the computer has become a mysterious machine: because no-one you know makes them.

Inside the Personal Computer was written 33 years ago in an effort to demystify an object that would soon become a feature in every household, and change everyone’s life. On the last page, it is no longer the book that ‘speaks’ to the reader, like in the first pop up, but the computer itself. Its message is perfectly friendly but in hindsight more than a little eerie."
giovnnitiso  computers  computing  2017  globalization  labor  hardware  geopolitics  economics  pop-upbooks  1984  sharongallagher  writing  technology  digital  physical  icann  ascii  accra  ghana  objects  environment  sustainability  ecology 
4 days ago by robertogreco
These photos show some unexpected friendships between humans and their animals - The Washington Post
"Over the summer, The Washington Post partnered with Visura in an open call for submissions of photo essays. The Post selected three winners out of more than 200 submissions. We are presenting the second winner today here on In Sight — Diana Bagnoli and her work “Animal Lover.”

Bagnoli is an Italian freelance photographer based in Turin and has always loved and lived with animals. What started as a personal project in her free time has blossomed into an award-winning personal series.

“I wanted to explore the special relationship that people establish with what I would call ‘unusual pets.’ I had a feeling that I would discover interesting situations and be able to document how someone can be involved in a different kind of friendship,” she said.

Bagnoli finds her subjects in the countryside near her home town in northern Italy. She visits animal sanctuaries, meets animal activists and finds everyday animal lovers, each with a unique story and special connection.

“One man entered in a factory with a balaclava in the middle of the night to save a pig, and another one explained to me how he deeply loves toads because he’s so proud of their survivor spirit,” Bagnoli said.

She photographs her subjects where they are most comfortable, at their homes. She chooses a location that might yield an interesting interaction and show the animal’s connection to the world of the humans who care for them. Bagnoli says her subjects are always happy to share their stories and how passionate they are about their animals.

She recently started a new chapter of her series dedicated to insect lovers. She discovered an unexpectedly large community of people who bred insects or had them as pets. She found them to have an even more personal and tender relationship with their insects, valuing their beauty, character and how important they are to the planet. Her most unusual subject so far is Andrea Bonifazi and his stick insect, Phasmid. Andrea has bred stick insects for 10 years and spends most of his free time observing them.

“They’re like a living book, it’s enough to watch them to understand how their world works,” he said.

Bagnoli learned that pigs squeal quite loudly when they are not coddled and that Alpacas are faithful companions, but most of all that the animals she photographed sought affection and companionship from their humans and vice versa. She is not sure that her series has changed perceptions about our relationships with animals, but she hopes it will."
multispecies  animals  humananimalrelationships  humananimalrelations  photography  2017  geese  alpacaspigs  sheep  bees  turtles  rabbits  cats  butterflies  insects  chickens  classideas  donkeys  goats  snakes  birds  via:anne  dianabagnoli  italy  italia 
4 days ago by robertogreco
The myth of the male bumbler
"There's a reason for this plague of know-nothings: The bumbler's perpetual amazement exonerates him. Incompetence is less damaging than malice. And men — particularly powerful men — use that loophole like corporations use off-shore accounts. The bumbler takes one of our culture's most muscular myths — that men are clueless — and weaponizes it into an alibi.

Allow me to make a controversial proposition: Men are every bit as sneaky and calculating and venomous as women are widely suspected to be. And the bumbler — the very figure that shelters them from this ugly truth — is the best and hardest proof.

Breaking that alibi means dissecting that myth. The line on men has been that they're the only gender qualified to hold important jobs and too incompetent to be responsible for their conduct. Men are great but transparent, the story goes: What you see is what you get. They lack guile.

The "privilege" argument holds that this is partly true because men have never needed to deceive. This interesting Twitter thread by Holden Shearer has been making the rounds: "One of the oldest canards in low-denominator comedy is that women are inscrutable and men can't understand them. There's a reason for this and it ain't funny," he writes. The thread is right about the structural problems with lowbrow "women are so confusing!" comedy. "Women VERY frequently say one thing and mean another, display expressions or reactions that don't jibe with their feelings, and so on. But it's actually really easy to decode once you understand why it happens. It is survival behavior," Shearer writes.

But nested in that account is the assumption that the broad majority of men are not dissemblers. The majority are — you guessed it — bumblers! If you've noticed a tendency to treat girls — like the 14-year-old whom now-Senate candidate Roy Moore allegedly picked up at her custody hearing — as knowing adults and men in their 30s — like Trump foreign policy adviser George Papadopoulos and Donald Trump, Jr. — as erring youngsters, large sons and "coffee boys," this is why. Our culture makes that script available. It's why Sessions is so often referred to as an "elf" instead of a gifted manipulator (here's a very clever analysis of his strategy, which weaponizes our tendency to read white men — even very old attorneys with a long history of maliciously undermining civil rights — as slow, meandering children who know not what they do.)

It's counterintuitive, I know. For decades now, the very idea of a duplicitous, calculating man has been so exceptional as to be almost monstrous; this is the domain of cult leaders, of con artists, of evil men like the husband in Gaslight. And while folks provisionally accept that there are men who "groom" children and "gaslight" women, the reluctance to attach that behavior to any real, flesh-and-blood man we know is extreme. Many people don't actually believe that normal men are capable of it.

Back when Dylan Farrow's allegations about Woody Allen were in the news, people quickly glommed onto Allen's exculpatory claim that Mia Farrow "brainwashed" her children into lying about him. It was fascinating, both because the claim was pretty evidence-free and because Woody Allen had blatantly and repeatedly admitted to manipulating and grooming Soon-Yi Previn. But, because Allen so skillfully deployed the script of the bumbler, everyone failed to see his behavior in those terms. Allen's portrayal of himself — he barely knows what he had for breakfast! — was just that effective. Never mind that he's so organized, ambitious, driven, confident, and purposeful that he successfully puts out a movie a year.

As the accusations of sexual misconduct roiling politics, publishing, and Hollywood continue to stack up, a few things are going to happen. The first stage of a phenomenon like this will always be to characterize the accused men as exceptions, as bad apples. #NotAllMen, the saying goes. But the second is that everyone is going to try to naturalize sexual harassment. If there are this many men doing these things, then surely this is just how men are! that argument will go. There's a corollary lurking underneath there: They can't help themselves. They're bumblers."



"Back when Dylan Farrow's allegations about Woody Allen were in the news, people quickly glommed onto Allen's exculpatory claim that Mia Farrow "brainwashed" her children into lying about him. It was fascinating, both because the claim was pretty evidence-free and because Woody Allen had blatantly and repeatedly admitted to manipulating and grooming Soon-Yi Previn. But, because Allen so skillfully deployed the script of the bumbler, everyone failed to see his behavior in those terms. Allen's portrayal of himself — he barely knows what he had for breakfast! — was just that effective. Never mind that he's so organized, ambitious, driven, confident, and purposeful that he successfully puts out a movie a year.

As the accusations of sexual misconduct roiling politics, publishing, and Hollywood continue to stack up, a few things are going to happen. The first stage of a phenomenon like this will always be to characterize the accused men as exceptions, as bad apples. #NotAllMen, the saying goes. But the second is that everyone is going to try to naturalize sexual harassment. If there are this many men doing these things, then surely this is just how men are! that argument will go. There's a corollary lurking underneath there: They can't help themselves. They're bumblers."
millicentsomer  ignorance  guile  gender  privilege  men  patriarchy  2017  louisck  mikepence  michaelflynn  elijahcummings  davebecky  jeffsessions  woodyallen  power  cluelessness  alibis  loopholes  malice  bumblers  georgepapadopoulos  donaldtrumpjr  roymoore  gaslighting  sexism  dylanfarrow  miafarrow  #notallmen  harveyweinstein  billo'reilly  brettratner  benjamingenocchio  sexualharrassment  myths  control  romanpolanski  oliverstone  donaldtrump  volkerschlöndorff  dustinhoffman  nancywells  jamestoback  rachelmcadams  rogerailes 
5 days ago by robertogreco
Teacher Tom: Our Catastrophic Imaginations
"Awhile back, I was watching a boy playing around under the swings as a classmate was swinging. It wasn't a particularly risky activity in my view. I mean, I was standing right there, taking pictures, discussing it with him, and it didn't set off any alarm bells for me in the moment, although after the fact, while going through the photos, it occurred to me that it was something that would be scuttled in other settings. My lack of concern probably stems from the fact that it's far from the first time this sort of thing has happened:

In fact, I think what caught my attention about it was that it was the first time I'd seen a kid do more than just lie there giggling. Of course, many schools have removed their swings altogether, so maybe the very existence of swings is shocking to some.

I imagine that in some dystopian future we'll become notorious for being the only school left with a swing set, let alone for not having a set of rules about how the kids can use them. That's because, in our six years with swings, since our move to the Center of the Universe, we've not found a need for safety rules, because the kids, the ones that live in the world outside our catastrophic imaginations, haven't shown a particular propensity to hurt themselves or one another.

Oh sure they get hurt like all kids do, like all people, but most of the injuries don't come from what people call "risky play," but rather from day-to-day activities, things you would think children had mastered. For instance, the worst injury we've seen during my 16 year tenure at Woodland Park came when a boy fell on his chin while walking on a flat, dry, linoleum floor. He needed a couple stitches. Another boy wound up with stitches when he fell while walking in the sandpit.

Increasingly, I find myself bristling when I hear folks talk about "risky play," even when it's framed positively. From my experience, this sort of play is objectively not risky, in the sense that those activities like swinging or climbing or playing with long sticks, those things that tend to wear the label of "risky" are more properly viewed as "safety play," because that's exactly what the kids are doing: practicing keeping themselves and others safe. It's almost as if they are engaging in their own, self-correcting safety drills.

When a group of four and five year olds load up the pallet swing with junk, then work together to wind it up higher and higher, then, on the count of three, let it go, ducking away as they do it, creating distance between themselves and this rapidly spinning flat of wood that they've learned is libel to release it's contents in random directions, they are practicing keeping themselves and others safe. They don't need adults there telling them to "be careful" or to impose rules based on our fears because those things are so manifestly necessary to this sort of thing that they are an unspoken part of the play.

When children wrestle they are practicing caring for themselves and their friends.

When preschoolers are provided with carving tools and a pumpkin they automatically include their own safety and that of others into their play. Adult warnings to "be careful" are redundant at best and, at worst, become focal points for rebellion (which, in turn, can lead to truly risky behavior) or a sense that the world is full of unperceived dangers that only the all-knowing adults can see (which, in turn, can lead to the sort of unspecified anxiety we see so much of these days). Every time we say "be careful" we express, quite clearly, our lack of faith in our children's judgement, which too often becomes the foundation of self-doubt.

The truth is that they already are being careful. The instinct for self-preservation is quite strong in humans. It's a pity that we feel we must teach them to live within our catastrophic imaginations."
tomhobson  children  risk  play  risktaking  safety  sfsh  experimentation  2017  schools  swings  playgrounds  injury  care  caring  wrestling  carefulness 
5 days ago by robertogreco
The Board Soul - Fuck Colonialism | Unwinnable
"The board game community continues to have a big problem when it comes to theming certain games. Designers still fetishize and romanticize the so-called “Age of Discovery.” So many games portray settlers as the protagonists of games, lionizing them while casting native peoples as either savage enemies to be defeated or resources you need to use. What’s more, designers on the whole refuse to reckon with the violent history of colonialism even as they use it as a theme for their game. The result is a whitewashed genre of board game that paints over every uncomfortable part of what happened during this era, costuming a game with an uncritical, damaging theme.

Settling lands by developing them up via buildings and other improvements is a incredibly common theme among board games. Arguably the biggest name in the hobbyist side of the medium, The Settlers of Catan, has it right in the name. Though you never really see any natives in the game, you’re importing and trading resources with other settlers to build settlements, roads, and developments to try and win the game. It’s all very innocuous on first blush, but there are hints of a Eurocentric viewpoint when you stop to consider the Thief, who steals resources from whoever they’re next to when someone rolls a seven. It’s not explicit that the Thief is a native from the fictional Catan Island, but the solution of playing Knight cards to move the Thief somewhere else suggests a militaristic approach to setting land and pushing around hypothetical natives.

Catan skirts the colonialism issue somewhat by being set on a fictional island, but plenty more board games represent real historical locales and events with varying degrees of self-awareness. One of the more unfortunate examples of this is the classic game Puerto Rico, where you’re tasked with building up your piece of the city of San Juan through shipping goods and constructing buildings. But to make said buildings function, you had to place little brown discs on them to represent workers working in them.

You can probably already see the problem with this. The simple act of making the discs brown loads them with political meaning, as it’s clear they represent the different people of color that the conquistadors enslaved during the age of discovery. In Puerto Rico, these brown discs act as resources to be accumulated and spent, which takes a pretty nasty turn once you realize what this parallels – new ones even arrive by ship, further cementing the allusion. That alone could have made for a powerful statement about the true face of colonialism, but it paints over this fact by calling them “colonists”. By calling them colonists and not what they are – slaves – Puerto Rico reveals itself as a game that isn’t interested in grappling with the realities of colonialism, instead merely being content to build its mechanics on the back of a particularly ugly time in history."

[See also:

"How Board Games Handle Slavery: A medium that often looks to the past, board games often have to confront questions about slavery's place in game design."
https://waypoint.vice.com/en_us/article/vvj39m/how-board-games-handle-slavery ]
via:tealtan  boardgames  colonialism  gaming  games  play  2017  jeremysignor 
5 days ago by robertogreco
Writing Nameless Things: An Interview with Ursula K. Le Guin - Los Angeles Review of Books
"How do you feel about ebooks these days?

When I started writing about ebooks and print books, a lot of people were shouting, “The book is dead, the book is dead, it’s all going to be electronic.” I got tired of it. What I was trying to say is that now we have two ways of publishing, and we’re going to use them both. We had one, now we have two. How can that be bad? Creatures live longer if they can do things in different ways. I think I’ve been fairly consistent on that. But the tone of my voice might have changed. I was going against a trendy notion. There’s this joke I heard. You know what Gutenberg’s second book was, after the Bible? It was a book about how the book was dead."



"You once clarified your political stance by saying, “I am not a progressive. I think the idea of progress an invidious and generally harmful mistake. I am interested in change, which is an entirely different matter.” Why is the idea of progress harmful? Surely in the great sweep of time, there has been progress on social issues because people have an idea or even an ideal of it.

I didn’t say progress was harmful, I said the idea of progress was generally harmful. I was thinking more as a Darwinist than in terms of social issues. I was thinking about the idea of evolution as an ascending staircase with amoebas at the bottom and Man at the top or near the top, maybe with some angels above him. And I was thinking of the idea of history as ascending infallibly to the better — which, it seems to me, is how the 19th and 20th centuries tended to use the word “progress.” We leave behind us the Dark Ages of ignorance, the primitive ages without steam engines, without airplanes/nuclear power/computers/whatever is next. Progress discards the old, leads ever to the new, the better, the faster, the bigger, et cetera. You see my problem with it? It just isn’t true.

How does evolution fit in?

Evolution is a wonderful process of change — of differentiation and diversification and complication, endless and splendid; but I can’t say that any one of its products is “better than” or “superior to” any other in general terms. Only in specific ways. Rats are more intelligent and more adaptable than koala bears, and those two superiorities will keep rats going while the koalas die out. On the other hand, if there were nothing around to eat but eucalyptus, the rats would be gone in no time and the koalas would thrive. Humans can do all kinds of stuff bacteria can’t do, but if I had to bet on really long-term global survival, my money would go to the bacteria."
usulaleguin  2017  evolution  progress  change  diversity  differentiation  diversification  complication  difference  ebooks  publishing  writing  sciencefiction  scifi 
5 days ago by robertogreco
Robin Sloan on Twitter: "This might sound a little strange, but Nuclear Twitter is delightful: the platform at its most convivial and informative. Here's your start… https://t.co/0XOqVqlz1A"
"This might sound a little strange, but Nuclear Twitter is delightful: the platform at its most convivial and informative.

Here's your starter pack:

Cheryl Rofer / @CherylRofer
Ankit Panda / @nktpnd
Melissa Hanham / @mhanham
George William Herbert / @GeorgeWHerbert "

[A reply: https://twitter.com/PaulBoudreau83/status/931295753040936960

"I would add
@ArmsControlWonk
@wslafoy
@aaronstein1
@NuclearAnthro

to that list. Among others. So many wonderful voices on what could otherwise be a dreary, terrifying topic. Their work helps clarify it, and their banter lightens it enough to make it accessible for anyone."]
nuclearweapons  armscontrol  twitter  robinsloan  2017  cherylrofer  ankitpanda  melissahartman  georgewilliamherbert 
7 days ago by robertogreco
Impakt Festival 2017 - Performance: ANAB JAIN. HQ - YouTube
[Embedded here: http://impakt.nl/festival/reports/impakt-festival-2017/impakt-festival-2017-anab-jain/ ]

"'Everything is Beautiful and Nothing Hurts': @anab_jain's expansive keynote @impaktfestival weaves threads through death, transcience, uncertainty, growthism, technological determinism, precarity, imagination and truths. Thanks to @jonardern for masterful advise on 'modelling reality', and @tobias_revell and @ndkane for the invitation."
https://www.instagram.com/p/BbctTcRFlFI/ ]
anabjain  2017  superflux  death  aging  transience  time  temporary  abundance  scarcity  future  futurism  prototyping  speculativedesign  predictions  life  living  uncertainty  film  filmmaking  design  speculativefiction  experimentation  counternarratives  designfiction  futuremaking  climatechange  food  homegrowing  smarthomes  iot  internetofthings  capitalism  hope  futures  hopefulness  data  dataviz  datavisualization  visualization  williamplayfair  society  economics  wonder  williamstanleyjevons  explanation  statistics  wiiliambernstein  prosperity  growth  latecapitalism  propertyrights  jamescscott  objectivity  technocrats  democracy  probability  scale  measurement  observation  policy  ai  artificialintelligence  deeplearning  algorithms  technology  control  agency  bias  biases  neoliberalism  communism  present  past  worldview  change  ideas  reality  lucagatti  alextaylor  unknown  possibility  stability  annalowenhaupttsing  imagination  ursulaleguin  truth  storytelling  paradigmshifts  optimism  annegalloway  miyamotomusashi 
10 days ago by robertogreco
Line-us: The little robot drawing arm
"Line-us is a small internet-connected robot drawing arm.
 
Line-us mimics your motion with a pen and recreates whatever you draw on screen. Draw with your finger, mouse, stylus or
Apple Pencil and watch as it copies your movements in real time.
The Line-us App then lets you save your drawings and share them with friends or other Line-us machines!
 
Line-us is Durrell Bishop and Robert Poll. We both have many years of experience in product design and engineering. If you love drawing like we do Line-us and the Line-us community will be the start of something fun and exciting."

[via: http://interconnected.org/home/2017/11/13/filtered ]
robots  drawing  printing  printers  2017 
10 days ago by robertogreco
Senongo Akpem on Twitter: "Twitter is a terrible place for telling detailed stories about Nigeria- too many contradictions and subtleties. It’s a basket case, and may… https://t.co/x1HC8yBQ3v"
"Twitter is a terrible place for telling detailed stories about Nigeria- too many contradictions and subtleties. It’s a basket case, and may never get better. But people are living their lives, grinding."

[and https://twitter.com/senongo/status/928445694515580928 ]

"So to wrap it up! Nigeria is my home, and honestly a frustrating and unsatisfying place to be. BUT: people there are making the best of it. They know they need change to the current ways."
senongoakpem  nigeria  lagos  life  living  makedo  2017  persistence  ingenuity  economics 
10 days ago by robertogreco
Software Are Thou: Knit One, Compute One with Kris Howard - YouTube
"Knitting and computing may seem completely unconnected, but they're very similar. Every beginning knitter learns that there are only two stitches - knit and purl. So knitting is inherently binary, and that opens up a world of possibilities for a coder.

Knitted fabric can be used to encode data in a number of ways, from QR code mittens to a fluffy red virus scarf. Patterns themselves become algorithms, and new syntax proposals allow for automated testing, compilers, and even visualisers. Crafters and programmers are working together in the burgeoning Maker scene to hack hardware, create innovative e-textiles, and push the computational limits of sticks and string.

In this Software Art Thou talk, developer and knitting enthusiast Kris Howard shows how knitting can make you a better coder."
knitting  coding  krishoward  2017  glvo  punchcards  jacquardloom  charts  schematics  notation  patterns 
11 days ago by robertogreco
Isabel Rodríguez on Twitter: "Rather than seeking to equalize educational results, we should seek to equalize access to good food, good housing, adequate health services,… https://t.co/3Q5Ise6emh"
"The central problem in education is not about improving learning. It is about power imbalances and unacknowledged violence and abuse against children.

The accountability we need in education should not be about learning outcomes, but about making political and economic elites responsible for the abuses that are inflicted on children for the sake of economic exploitation and political control.

We could also think of the accountability we need in education in terms of how children are treated and the resources that are made available to them.

The socioeconomic gaps among children, which incidentally mirror gaps in the results of standardized tests, will not be closed with stricter schools.

Rather than seeking to equalize educational results, we should seek to equalize access to good food, good housing, adequate health services, natural spaces, playgrounds, and a wide array of educational resources for all children.

Democratizing education should not be about compulsory schools attendance, but about democratizing the access for people of all ages to educational resources and respecting the right of children to have a voice in their own education.

We could have open schools with a good library, computers, an Internet connection, all sorts of tools, musical instruments, sports' facilities, a community garden, workshops and courses in order to meet many different learning needs, etc.

What we need to understand is that we cannot have a competition and not have losers. As long as human beings are made to compete for access to a good life, we will always have exclusion and inequality.

And as a matter of justice, the well-being and safety of racial, cultural and linguistic minorities should not depend on meeting school expectations and adopting ideas and behaviors promoted by upper class white families.

As a matter of justice, children who are diverse in interests and skills should not be made to conform to a very narrow and arbitrary curriculum.

As a matter of justice, children who are diverse in characteristics should not be made to conform to prejudiced notions of normalcy.

When education is thought as a path out of poverty and towards social justice, we are only leaving off the hook those who create poverty, exclusion and violence in the first place.

The problem of social and economic inequality is not educational, it is political. It is about institutional arrangements that create exclusion and force people to submit and compete.

And schools can never be a substitute for what must be solved through laws granting access to nature, good housing, good food, health services, etc., etc., etc.

At the end of the day, it is always about elites not willing to give up power and privilege, and choosing instead to make the poor accept blame for their own poverty and oppression for their own "good".

It's not that schools can do nothing. Raising free and peaceful individuals, people literate in the ways of those in power, people not willing to submit as easily, should help.

But if we accept that the central problem in regard to inequality is about power, an education meant for liberation requires a radical departure from the adultism, standardization and control exercised in conventional schools.

An education meant for liberation requires an alignment between the overt and the hidden curriculum.

It requires that we stop confusing being good with being obedient, being responsible and professional with being cruel and alienated from our humanity, being hardworking with not playing and doing busy work, and being educated with having a diploma.

It requires understanding that values such as freedom, equality and respect are not just things we teach, but things we live and do.

Above all, it requires giving up pretensions and simulations in regard to learning that are only about exploiting children for the benefit of others.

I don't agree with everything said in this documentary, but the segment in min.18:21 illustrates what I want to say. There's a difference between making killer whales perform tricks for an audience and seeing them playing freely and for their own benefit. https://www.youtube.com/watch?v=WImKDJuaCmU

The problem is: Freeing killer whales and treating them with respect would kill the business."
isabelrodríguez  schools  schooling  education  inequality  compulsory  unschooling  deschooling  curriculum  standardization  policy  learning  lcproject  openstudioproject  libraries  justice  race  socialjustice  racism  colonization  decolonization  obedience  class  freedom  teaching  howweteach  howwelearn  diversity  exploitation  children  adultism  ageism  control  power  submission  economics  capitalism  society  privilege  health  healthcare  food  hunger  equality  poverty  conformity  2017  business  businessinterest  corporatism  humanity  humanism 
11 days ago by robertogreco
André Staltz - The Web began dying in 2014, here's how
"The events and data above describe how three internet companies have acquired massive influence on the Web, but why does that imply the beginning of the Web’s death? To answer that, we need to reflect on what the Web is.

The original vision for the Web according to its creator, Tim Berners-Lee, was a space with multilateral publishing and consumption of information. It was a peer-to-peer vision with no dependency on a single party. Tim himself claims the Web is dying: the Web he wanted and the Web he got are no longer the same."



"GOOG, MSFT, FB, and AMZN are mimicking AAPL’s strategy of building brand loyalty around high-end devices. Through a process I call “Appleification”, they are (1) setting up walled gardens, (2) becoming hardware companies, and (3) marketing the design while designing for the market. It is a threat to AAPL itself, because they are behind the other giants when it comes to big data collection and its uses. While AAPL’s early and bold introduction of an App Store shook the Web as the dominant software distribution platform, it wasn’t enough to replace it. The next wave of walled gardens might look different: less noticeable, but nonetheless disruptive to the Web."



"There is a tendency at GOOG-FB-AMZN to bypass the Web which is motivated by user experience and efficient communication, not by an agenda to avoid browsers. In the knowledge internet and the commerce internet, being efficient to provide what users want is the goal. In the social internet, the goal is to provide an efficient channel for communication between people. This explains FB’s 10-year strategy with Augmented Reality (AR) and Virtual Reality (VR) as the next medium for social interactions through the internet. This strategy would also bypass the Web, proving how more natural social AR would be than social real-time texting in browsers. Already today, most people on the internet communicate with other people via a mobile app, not via a browser.

The common pattern among these three internet giants is to grow beyond browsers, creating new virtual contexts where data is created and shared. The Web may die like most other technologies do: simply by becoming less attractive than newer technologies. And like most obsolete technologies, they don’t suddenly disappear, neither do they disappear completely. You can still buy a Walkman and listen to a tape with it, but the technology has nevertheless lost its collective relevance. The Web’s death will come as a gradual decay of its necessity, not as a dramatic loss.

The Trinet

The internet will survive longer than the Web will. GOOG-FB-AMZN will still depend on submarine internet cables (the “Backbone”), because it is a technical success. That said, many aspects of the internet will lose their relevance, and the underlying infrastructure could be optimized only for GOOG traffic, FB traffic, and AMZN traffic. It wouldn’t conceptually be anymore a “network of networks”, but just a “network of three networks”, the Trinet, if you will. The concept of workplace network which gave birth to the internet infrastructure would migrate to a more abstract level: Facebook Groups, Google Hangouts, G Suite, and other competing services which can be acquired by a tech giant. Workplace networks are already today emulated in software as a service, not as traditional Local Area Networks. To improve user experience, the Trinet would be a technical evolution of the internet. These efforts are already happening today, at GOOG. In the long-term, supporting routing for the old internet and the old Web would be an overhead, so it could be beneficial to cut support for the diverse internet on the protocol and hardware level. Access to the old internet could be emulated on GOOG’s cloud accessed through the Trinet, much like how Windows 95 can be today emulated in your browser. ISPs would recognize the obsolescence of the internet and support the Trinet only, driven by market demand for optimal user experience from GOOG-FB-AMZN.

Perhaps a future with great user experience in AR, VR, hands-free commerce and knowledge sharing could evoke an optimistic perspective for what these tech giants are building. But 25 years of the Web has gotten us used to foundational freedoms that we take for granted. We forget how useful it has been to remain anonymous and control what we share, or how easy it was to start an internet startup with its own independent servers operating with the same rights GOOG servers have. On the Trinet, if you are permanently banned from GOOG or FB, you would have no alternative. You could even be restricted from creating a new account. As private businesses, GOOG, FB, and AMZN don’t need to guarantee you access to their networks. You do not have a legal right to an account in their servers, and as societies we aren’t demanding for these rights as vehemently as we could, to counter the strategies that tech giants are putting forward.

The Web and the internet have represented freedom: efficient and unsupervised exchange of information between people of all nations. In the Trinet, we will have even more vivid exchange of information between people, but we will sacrifice freedom. Many of us will wake up to the tragedy of this tradeoff only once it is reality."
andréstaltz  amazon  facebook  google  internet  web  online  walledgardens  marketing  advertising  2014  2017  seo  publishing  amp  apple 
11 days ago by robertogreco
Adventures in lifelong learning: Towards an Anti-Fascist Curriculum
"Yesterday's Warsaw demonstrations were shocking in their scale (60,000 nationalists marched on Poland's independence day; many calling for 'a white Europe of brotherly nations'), but were also disturbing in the way that, whilst confronted with new displays of far-right extremism almost daily - we just don't seem shocked enough. Fascism is like that, of course. It is out-there in the Charlottesville marches, echoed in the words of Nigel Farage and Tommy Robinson, yet it is also insidious. It creeps into lives - and becomes normalised in our language and behaviours. As Umberto Eco wrote in 'Ur-Fascism' (1995, p.8), 'Fascism..can come back under the most innocent of disguises. Our duty is to uncover it and to point our finger at any of its new instances – every day, in every part of the world.'

The warning signs

I won't use this blog to attempt to summarise important political discussions or try to analyse fascism in any detail; I am not a historian. But given the international rise of the far-right I believe that, as educators, we have a duty to be sensitive to these shifts and as a result should be reshaping our curricula and pedagogy to take account of it.

According to Merriam Webster, fascism is 'a political philosophy, movement, or regime... that exalts nation and often race above the individual and that stands for a centralized autocratic government headed by a dictatorial leader, severe economic and social regimentation, and forcible suppression of opposition'. Eco suggests a list of features that are typical of what he calls Ur-Fascism, or Eternal Fascism. As he states, 'These features cannot be organized into a system; many of them contradict each other, and are also typical of other kinds of despotism or fanaticism. But it is enough that one of them be present to allow fascism to coagulate around it'. The first principle, that fascism derives from individual or social frustration, is enough in itself to set alarm bells ringing. Four other key features are:

1.The cult of tradition. The desire to return to a better age, and a fear of modernism: 'Truth has been already spelled out once and for all, and we can only keep interpreting its obscure message'. (It should be noted that the first thing that fascist states seize is the curriculum).

2. Irrationalism, and the promotion of action over thought. 'Distrust of the intellectual world'.

3. Fear of difference (fascism is racist by definition). 'The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders.'

4. The fostering of a spirit of war, heroism and machismo. 'Since both permanent war and heroism are difficult games to play, the Ur-Fascist transfers his will to power to sexual matters. This is the origin of machismo (which implies both disdain for women and intolerance and condemnation of nonstandard sexual 8 habits, from chastity to homosexuality).'

An anti-fascist curriculum

I suggest here that an anti-fascist curriculum should take account of warning signs such as Eco's, and should also pay heed to Lawrence Britt's 'Fourteen signs of fascism' which include Cronyism and Corruption, the suppression of organised labour, obsession with national security and identification of scapegoats as a unifying cause.

The word 'curriculum' here refers to more than just the syllabus; it incorporates all influences on a child (or adult's) education (buildings, pedagogy, classroom management, the implicit and explicit things that are taught). As teachers we often distract ourselves from the bigger picture; arguments about the specifics of practice give a sense that our classrooms operate as micro-entities, where children are unaffected by the social dysfunction surrounding them. Managing behaviour is seen as a battle of 'them versus us,' and the 'othering' of pupils causes us to neglect the development of our own self-awareness. For this reason, such a curriculum can only start with the teacher.

Below are a few ideas for what an anti-fascist curriculum manifesto might practically include. It can only ever be a guideline; wanting it to become policy or enacted in some way defeats the object of a movement that should sit outside the state. Likewise, it should not dictate the behaviour of teachers, only act as a stimulus that has the potential, not to make large-scale change, but to spark a 'line of flight' that disrupts the status quo. If any of the manifesto chimes with you or you want send any thoughts or ideas as I continue to extend it, please do not hesitate to comment or get in touch with me.

Towards an Anti-Fascist Curriculum - A Manifesto for Educators

1. We start by examining the 'fascist inside us all.'

“The strategic adversary is fascism... the fascism in us all, in our heads and in our everyday behavior, the fascism that causes us to love power, to desire the very thing that dominates and exploits us.” (Foucoult, 1983)

We recognise our own interior desire for power and accept our responsibility as educators to reflect on this with others in spirit of critical challenge. We undertake critically reflective processes that make us question our own assumptions and prejudices, such as tests of cognitive dissonance to expose gender, race, age, disability bias, and intersections of these and other identities. We examine our own values, as individuals and within our organisations and consider the roots of these and their influences on our practice. Our reflective activity extends to our roles as leaders; we aim to continually refine and develop ourselves as human beings, alongside our students.

2. We promote difference over uniformity.

This includes de-centring the Enlightenment idea of the 'perfect human' in order to augment the voices of oppressed 'others'. We celebrate the living knowledge of our students, and examine the genealogy of the subjects we teach to decolonise and diversify our curricula. We make efforts to connect with others globally to inform our practice and maintain perspective. We challenge the threat of toxic masculinity through deliberate educational approaches which liberate men and boys from the need to conform to 'gender-specific' ideals (which further male supremacy). We reflect on our own privilege.

3. We accept complexity and uncertainty.

Whilst welcoming research-informed practice, we reject the fetishisation of science and the search for the 'ultimate truths' of education theory, which can limit educational autonomy.

4. We resist the reduction of 'education' to instrumentalism.

We widen the purpose of education to take into account the socialisation and subjectification of our students (Biesta, 2010). We believe in education as the practice of freedom (hooks, 1994) and consider each subject we teach as a potential vehicle to promote agency and social justice.

5. We are pro-social, critical pedagogues.

We use teaching methods that place an emphasis on the building of community, togetherness and belonging, which have a strong critical and reflective focus. Specific teaching innovations may include philosophical inquiry, restorative practice and thinking environments (and would include the implementation of critical digital pedagogies)."
fascism  sfsh  2017  education  uniformity  difference  complexity  cv  uncertainty  instrumentalism  schools  learning  freedom  community  togetherness  belonging  criticalpedagogy  pedagogy  bellhoooks  teaching  howweteach  openstudioproject  lcproject  restorativejustice  thinking  socialization  agency  socialjustice  science  scienticsm  autonomy  truth  enlightenment  humansism  othering  others  decolonization  diversity  curriculum  masculinity  gender  race  reflection  disability  power  responsibility  canon  love  exploitation  xenophobia  irrationalism  action  machismo  war  heroism  nationalism  tradition  modernism  cronyism  corruption  classroommanagement  manifesto  foucault  supremacy  patriarchy  privilege  disabilities 
11 days ago by robertogreco
An interactive view of the housing boom and bust
"This map was originally published in September 2013 and has been updated annually as new Home Mortgage Disclosure Act data become available. This 2017 update incorporates 2016 mortgage originations and includes information on purchase and refinance loans.

Since 2008, the tight credit environment has constrained mortgage lending and disproportionately affected black and Hispanic households. As a result, these communities found it hard to take advantage of the low home prices and low interest rates that followed the housing market crash, missing an important opportunity to build wealth through homeownership. Credit remains tight today while home prices have reached their precrisis peak, further limiting affordable housing options for minority homebuyers."
housing  us  race  racism  homeownership  2017  2008  maps  mapping  data  mortgages 
11 days ago by robertogreco
When the narrative breaks - Long View on Education
"So, here’s one way to look at the whole narrative about education systems failing to provide skills of the future for employers:

Maybe schools should cultivate creativity & critical thinking not because the ‘jobs of the future’ demand these skills that are necessary for an educated citizenry, but because most jobs restrict these human capacities?

Often, the more we work in jobs with machines the more machine-like we need to become.

Yet, maybe some of the least recognize and most important work – caring for others – is precisely where we find creativity, critical thinking, collaboration, and all the others skills that are apparently so desirable. That is, the ‘jobs of the future’ narrative has duped us on another level: because it never talks about care work, it seems as if that work is unimportant and low-skill. In a story on Vox, a support worker named Nathan Auldridge says that though “the pay is shit”, “You can’t make a robot do what I do.”"



"The ‘jobs of the future’ narrative is broken beyond repair: there’s no skills gap that education needs to fill, nor do the vast majority of the jobs that actually require many of the 21c skills pay very well. Why is that? The Vox article continues:
Caregiving — a low-paid, low-status job — is also most often done by disadvantaged workers. One in 10 working black women are employed in direct care; more than a quarter of direct care workers are black women. In contrast, while white women make up 35 percent of these jobs, only one in 37 working white women is employed in direct care. Latina women, as well as immigrant women, are also disproportionately represented.

Since women of color are disproportionately represented in these growing jobs of the future, why are they not represented in the forecasts about the future? In an article called Where are the Black Futurists?(2000), the author (listed as ‘Black Issues’) reflects on an all white male C-SPAN futurist panel:
“there are too many people talking about the future without considering the future of African Americans and other people of color.

By not considering us, is the majority implicitly suggesting that we don’t matter? Do they think that as America ages, we will continue to play the traditional service and support roles for their communities? When I hear estimates from the U.S. Department of Labor that we’ll need nearly a million home health aides in the next decade, and I know that most home health aides now are Black and Brown women, I conclude that unless the wage structure changes, the future implications for those women and their families are frightening.

But the futurists mainly seem to be predicting what an aging society will need without predicting who will provide it.”2
"
benjamindoxtdator  2017  care  caring  future  jobs  education  sfsh  collaboration  creativity  human  tcsnmy  cv  machines  technology  humanities  humanism  criticalthinking  civics  citizenry  democracy  work  labor  stem  steam  economics  caregiving  race  racism  futurism  sciences 
11 days ago by robertogreco
privacy not included
"A Guide to Make Shopping for Connected Gifts Safer, Easier, and Way More Fun"
privacy  security  2017  mozilla 
11 days ago by robertogreco
Caring: A Labor of Stolen Time | LIES Journal
"Their years of laboring in the boom era are measured now in Medicare and other insurance policies that pay for their last years in the nursing home. Some who are still mentally aware try to escape, others make their best out of their circumstances, participating in the home’s activities. All know that the moment dementia or Alzheimer’s sinks in further, the fate that lies before them is not much different from anyone else’s. Their whiteness may have saved them from some of America’s miseries, but it has not saved them from this place, and it will not save them from the grave. They have witnessed too, with their own eyes, ears, and bodies, how America runs on stolen time.

We cross paths in the nursing home, an environment built for the outcasts. Mass-produced meals, mass-produced standards, mass-produced workers dying on America’s scrap heap. In this mess, we all lose some aspects of who we are. Perhaps by uniting on stolen time, we can regain what we involuntarily lost."
care  caring  2017  labor  nursing  homes 
11 days ago by robertogreco
Happiness Is Other People - The New York Times
"And according to research, if we want to be happy, we should really be aiming to spend less time alone. Despite claiming to crave solitude when asked in the abstract, when sampled in the moment, people across the board consistently report themselves as happier when they are around other people than when they are on their own. Surprisingly this effect is not just true for people who consider themselves extroverts but equally strong for introverts as well."
happiness  psychology  culture  2017  solitude  ruthwhippman  anxiety  individualism  society  community  self-care 
11 days ago by robertogreco
Teach Like They're Data - Long View on Education
"The same NYT article contrasts Altschool with the “boot-camp model of so many of the city’s charter schools, where learning can too easily be divorced from pleasure, and fear rather than joy is the operative motivator.” But what will Altschool – the platform – look like when it is exported to public schools where the cost of teachers and space matter? Given that “AltSchool’s losses are piling up as it spends at a pace of about $40 million per year“, it’s not hard to imagine that the more desirable aspects of Altschool’s flexibility will be only be available for purchase by the wealthy.

As one example of how the implementation of the platform might carry negative consequences in public schools, consider the Altschool’s use of cameras to gather surveillance. According to Business Insider, “Cameras are also mounted at eye level for kids, so teachers can review successful lessons and ‘the steps leading up to those ‘ah-ha’ moments,’ head of school Kathleen Gibbons said. Some children use them as confessionals, sharing their secrets with the camera.”"



"Since Ventilla’s platform is marketed as a way to customise education to children, and a less-expensive alternative than hiring more teachers, we should be most concerned about its implementation in schools that are under-funded and where communities are under-served.

Paul Hirschfield has documented the different effects of surveillance in schools “even when implemented under the same federal funding initiative.” Surveillance becomes “disparate and unequal,” especially when it interacts with the racism that drives exclusionary discipline policies. While “surveillance methods that are popular in largely white towns and suburbs appear designed to affirm and preserve student individuality and dignity,” the same is not true in the ‘bad neighbourhoods’ with exclusionary discipline techniques, metal detectors, and the police."



"Yet, if neoliberals have succeeded in appropriating the discourse of change, in part this is because the power to act as a consumer has resonance in the face of entrenched failures of the welfare state model and administration of public education, particularly in cities.”"



"In their keynote at Digital Pedagogy Lab, ℳąhą Bąℓi مها بال and Chris Gilliard argue that platforms embody an extractive politics that has deep implications for how we treat each other as people we can ‘extract’ work from. As we bring extractive platforms into the classroom and normalise surveillance, Emmeline Taylor argues that we create a destructive ‘hidden curriculum’. Some schools have rotuinzed finger printing students so that they can access services, such as meals in the cafeteria."



"This objectification of children is also nothing new. I spend a lot of time thinking about the similarities between personalisation, the Silicon Valley solution to education, and manualisation, the drive to find ‘what works’ & implement ‘no excuses’ policies. Just because the Silicon Valley version comes with bright-rubber iPad cases and bean bags doesn’t mean that it’s not about the control of children and the deprofessionalising of teachers to the same extent as Doug Lemov’s Teach Like a Champion – different mechanisms and packaging, same result. Children become objects of control and surveillance, and adults give up professional autonomy to platforms and manuals. As Lupton and Williamson argue, “learning analytics platforms appear to displace the embodied expert judgement of the teacher to the disembodied pattern detection of data analytics algorithms.” This platformisation only defers the dreams of emancipatory education, perhaps putting it out of reach permanently, given that it’s backed by billionaires with an agenda to reshape the world."



"“Altschool Open” – the name of the platform that Ventilla wants to market – openwashes itself: it is neither free nor open-source. As Martin Weller argues, like ‘green’, “’open’ has acquired a certain market value and is worth proclaiming.” And in what we might then call empowerwashing, the Altschool website tells us that their platform is about “Using Technology to Empower People”: “AltSchool tools make insights actionable, super-powering teachers to do what they do best.”

The openwashing of Ventilla’s platform matters at a deeply pedagogical level because much of what is called ‘open’ is in fact black-boxed. Suppose that the Altschool platform delivers up a playlist based on its representation of your child. What mechanism is there for understanding how that decision came about and for contesting it? As Frank Pasquale argues, the extent to which algorithms are black-boxed and protected as trade secrets “makes it practically impossible to test whether their judgments are valid, honest, or fair”; “black box methods are just as likely to entrench a digital aristocracy.”

In an interview with John Battellle, Ventilla tells us that “you don’t leave a place like Google to do something hokey and small.” We should indeed be worried about an entrenched digital aristocracy overtaking education. Battelle asks: “You have raised over $100 million, so when you’re pitching to the big money, like Andreessen or Founders Fund, and you’re saying, “Here’s the total addressable market,” is it the US school system?”"



"It’s easy to keep track of the overt authoritarians, but wrapped in the language of ‘choice’, platforms become insidious. Ben Williamson has exposed the deeper structure of the political economy:
“Silicon Valley has successfully juxtaposed the student-centered progressivist philosophy of homeschooling on to its technocratic vision; it has latched on to the U.S. charter schools agenda to launch its own startup schools; its interests are integrated into prestigious teaching and research centers such as Stanford University; it has generated new entrepreneurial apprenticeship programs and fellowships through its philanthropic donors; and it has become entwined with the therapeutic culture of self-help training curricula associated with behavioral economics.”

In his book Disruptive Fixation, Christo Sims draws an important lesson from his ethnography of a school in New York that venture philanthropists designed to give kids the kind of engaging education they thought would prepare students for economic success. The philanthropists focused on “newly available means”, such as digital technology and game-based learning, but that focus “tended to fix reformers energy and attention on what they could foreseeably control and transform with these new tools.” Thus, “seemingly cutting-edge philanthropic interventions” often “help sustain and extend the status quo.”

As educators, our job is not to nod along with the Silicon Valley reformers, but to look beyond what the edtech billionaires fixate on, to ask about the sacrifice zones, and engage with the community voices that have long been frustrated. Maybe we can reclaim the idea of platform as a verb, something we offer to people so we can better hear their voices, instead of something we can purchase to feed students into."
benjamindoxtdator  2017  altschool  education  schools  learning  children  surveillance  paulhirschfield  discipline  neoliberalism  mahabali  chrisgilliard  emmelinetaylor  objectification  siliconvalley  technology  maxventilla  douglemov  deborahlupton  benilliamson  empowerment  open  openwashing  martinelle  greenwashing  behavior  economics  behavioraleconomics  personalization  manualization  disruption  christosims  edtech  philanthropy 
11 days ago by robertogreco
Competition Is Ruining Childhood. The Kids Should Fight Back. - The New York Times
"Like the crack of a starting pistol, November begins the official college application season. But for students, this race started long ago.

Many of today’s kids have lived their entire lives, from sunup until midnight, in a fierce tournament with their peers. (I was one of them. A decade after graduation, I still can’t think of a period when I’ve worked harder than in high school.) From kindergarten to 12th grade, schools brag about how “competitive” they are. That means it’s not enough for students to do their best. Whether in the classroom, on the athletic field or at home on the computer, they must always be better. Youth has become a debilitating endurance test.

The thing is, we don’t even really know what we are racing for, much less how to tone down the competition. And most people don’t seem to be benefiting from this frantic contest, either as students or as adult workers. Americans are improving themselves, but the rewards keep flowing uphill to the 1 percent.

Everyone tells students that the harder they work to develop their job skills — their “human capital” — the better off they will be. It’s not true. In fact, the result is the opposite: more and better educated workers, earning less.

An analysis in September of Census Bureau data by the Economic Policy Institute, a think tank, found that between 2000 and 2016 — years when many millennials first entered the job market — there was “little to no gain” in median annual earnings. This isn’t some limited fallout from the 2008 financial crisis; it’s a different type of phenomenon and part of a longer trend of wage stagnation that reaches back to the 1970s.

Educational achievement, on the other hand, follows a different trend. According to the National Center for Education Statistics, over the same period (2000 to 2016), the percentage of young people with a high school diploma or its equivalent passed 90 percent for the first time. In the same period, the portion of graduates seeking and obtaining both two- and four-year degrees increased consistently, and the percentage of people ages 25 to 29 with postgraduate degrees jumped to 9 percent from 5.

And this cohort of young Americans hasn’t only put in the classroom work — to say nothing of extracurricular activities and internships. This cohort of young Americans has also taken on incomprehensible amounts of debt in order to do it.

Despite what we’ve heard, money isn’t a reward America hands out for hard work. Not only is more education not leading to higher wages, there isn’t even a positive correlation between the two. If anything, the flood of human capital puts employers in a position to offer workers a shrinking slice of the pie and get more in return. Kids are getting conned. I got conned, too.

If enough students manage to master cutting-edge job skills, it will be great for the “economy,” but as workers they will find themselves rewarded with lower wages. The dynamic may seem counterintuitive but not totally unexpected. In the ’70s, the economist Gary Becker theorized that employers would shift the costs of developing human capital onto workers, from paid on-the-job training to unpaid schooling. He figured that, though they need skilled labor, corporations would be disinclined to pay for training since other companies could then lure away “their” human capital.

As training left the factory and the office for the classroom, it also meant that work could be shifted to children, who are mostly not eligible for wage labor but can, it turns out, do a whole lot of school. If firms want workers who can speak Mandarin or code Python, why should they pay trainees to learn when they can scare kids into training themselves? Within this system, all an individual kid can do is try to put a sufficient number of their peers between themselves and poverty.

There are some winners, but the real champions are the corporate owners: They get their pick from all the qualified applicants, and the oversupply of human capital keeps labor costs down. Competition between workers means lower wages for them and higher profits for their bosses: The more teenagers who learn to code, the cheaper one is.

The struggle for success has heavy financial and psychological costs for the participants. Constant competition has affected how young Americans see themselves in relation to the world. That’s why the United States has measured huge increases in youth anxiety and depression, as well as a sharp decline in social trust. If kids are told to find comfort in the idea that they are sacrificing their mental health now for security in adulthood, they are being tricked once more.

At the end of their journey into adulthood they aren’t reimbursed for their efforts. And in this winner-take-all economy, most of them just lose. They can’t increase the size of Harvard’s freshman class just by working harder; all they can do is drive one another to anxiety, depression, paranoia and exhaustion. That, and save money for their future bosses.

It doesn’t have to be this way. The kids don’t have to keep getting conned.

This system may work for a small number of bosses and shareholders, but it’s not in the interest of education in a broad, exploratory sense — and it’s clearly not in the interests of young people themselves. But even though older adults are ostensibly worried about the kids, policymakers will never scale back academic competition, and most educators and parents are understandably loath to tell children, “Don’t work so hard.”

If change is going to come, it should come from students, in the classroom.

As individuals, students have no choice but to compete. But together, there’s no telling what kind of power they could exercise. They face an age-old collective action problem, but they are smart. Schools can’t run without students, and the economy can’t run without schools; their work matters, and they can withdraw it.

Unions aren’t just good for wage workers. Students can use collective bargaining, too. The idea of organizing student labor when even auto factory workers are having trouble holding onto their unions may sound outlandish, but young people have been at the forefront of conflicts over police brutality, immigrant rights and sexual violence. In terms of politics, they are as tightly clustered as just about any demographic in America. They are an important social force in this country, one we need right now.

It’s in students’ shared interest to seek later start times for the school day to combat the epidemic of insufficient sleep among high schoolers. It’s in their shared interest to improve their mental health by reducing competition. They could start by demanding an end to class rank or a cap on the number of Advanced Placement courses each student can take per year. It’s in their shared interest to make life easier and lower the stakes of childhood in general. Only young people, united, can improve their working conditions and end the academic arms race."
mlcolmharris  2017  children  competition  schools  schooling  homework  education  unions  organization  childhood  admissions  humancapital  achievement  economics  garybecker  sfsh  work  labor  wagelabor  corporatism  depression  paranoia  exhaustion  exploration  violence  us  policy  capitalism 
11 days ago by robertogreco
Why domesticated foxes are genetically fascinating (and terrible pets) | PBS NewsHour
"Cultures across the globe consider foxes to be incorrigibly wild. In both ancient fables and big-budget movies, these fluffy mammals are depicted as being clever, intelligent and untamable. Untamable, that is, until an unparalleled biology experiment started in Siberia almost 60 years ago.

The tale begins with Dmitry Belyaev, who was studying genetics during a very dangerous time in the Soviet Union. State officials campaigned actively against genetic research with a tactic known as Lysenkoism, under which hundreds of biologists were either thrown in prison or executed. After Joseph Stalin’s death, the government’s grasp on genetic research loosened, and though it was still controversial, Belyaev was finally able to test a hypothesis he had been secretly pursuing.

As director of the newly-minted Institute of Cytology and Genetics, Belyaev was curious as to how dogs first became domesticated. He decided that to fully understand the process, he must attempt to replicate the early days of domestication. He picked foxes for the experiment because of their close family ties with dogs (both are canids). His research team visited fur farms across the Soviet Union and purchased the tamest foxes on hand. They figured using the most docile of the wild foxes for their breeding program would hasten the pace of domestication, relative to the thousands of years it took to breed dogs.

To prove the foxes’ friendly demeanor was the result of genetic selection, Belyaev’s team began to breed foxes that showed opposite traits of the tame pups. Instead of being outgoing and excited by encountering people, these foxes were defensive and aggressive. This result showed certain aspects of the fox’s behavior could be tied to genetics and spotted during breeding.

What does the (tame) fox say?

Unfortunately, Belyaev died before seeing the final results. But today, 58 years after the start of the program, there is now a large, sustainable population of domesticated foxes. These animals have no fear of humans, and actively seek out human companionship. The most friendly are known as “elite” foxes.

“By the tenth generation, 18 percent of fox pups were elite; by the 20th, the figure had reached 35 percent,” Lyudmilla Trut, one of the lead researchers at the Institute of Cytology and Genetics, wrote in a paper describing the experiment in 1999. “Today elite foxes make up 70 to 80 percent of our experimentally selected population.”

University of Illinois biologist Anna Kukekova has been studying these domesticated foxes since the late 1990s. Her lab digs into the genes behind the desirable traits in the animals.

One of the lab’s most interesting findings is that the friendly foxes exhibit physical traits not seen in the wild, such as spots in their fur and curled tails. Their ears show weird traits, too.

Like puppies, young foxes have floppy ears. But the ears of domesticated foxes stay floppier for a longer time after birth, said Jennifer Johnson, a biologist who has worked with Kukekova since the early 2000s.

As the researchers peered into the reasons behind the behavioral traits, they found there isn’t just one gene responsible for the friendly and outgoing behavior.

“The tameness (the nice versus mean) is actually separate from the bold animals versus the shy animals, and the active animals versus quiet animals,” Johnson said. “When these [tame and aggressive] animals are bred, we see a lot of interesting new behaviors.”

Johnson said it has been difficult to decipher these genetic secrets, because unlike for humans and dogs, no one has sequenced the genome of foxes … yet. Kukekova’s lab expects to publish a fox genome sometime soon.

Fly foxes, fly!

After the collapse of the Soviet Union, the domesticated fox experiment fell on hard times as public funding for the project evaporated. The researchers realized quickly that keeping more than 300 foxes is an expensive enterprise. In the 1990s, the lab switched to selling some of the foxes as fur pelts to sustain the breeding program.

“The current situation is not catastrophic, but not stable at the same time,” Institute of Cytology and Genetics research assistant Anastasiya Kharlamova told BBC Earth last year. Now, the lab’s primary source of revenue is selling the foxes to people and organizations across the globe.

One customer is the Judith A. Bassett Canid Education and Conservation Center, located near San Diego. The center keeps six foxes — five of which are domesticated — as ambassadors for their species, so that people can get an up-close-and-personal view of the animals.

“We have a fox whose name is Boris, and as soon as someone walks in, he’ll run up to them like a dog will,” said David Bassett, president of the Conservation Center. “He wants to be scratched and if you don’t scratch him he’ll make you.”

Want a domesticated fox of your own? Remember these rules. First, bringing one into the United States costs almost $9,000. Several states outright ban people from keeping foxes as pets, including California, New York, Texas and Oregon. And of course, while domesticated foxes are friendlier than those in the wild, they can still be unpredictable.

“[You can be] sitting there drinking your cup of coffee and turning your head for a second, and then taking a swig and realizing, ‘Yeah, Boris came up here and peed in my coffee cup,’” said Amy Bassett, the Canid Conservation Center’s founder. “You can easily train and manage behavioral problems in dogs, but there are a lot of behaviors in foxes, regardless of if they’re Russian or U.S., that you will never be able to manage.”"
multispecies  foxes  animals  2017  wildlife  nature  genetics  domestication  cytology  dmitrybelyaev 
11 days ago by robertogreco
The Atlantic Interview - Chimamanda Ngozi Adichie (featuring Ta-Nehisi Coates) | Listen via Stitcher Radio On Demand
"In the inaugural episode of The Atlantic Interview, The Atlantic's editor in chief Jeffrey Goldberg talks with the novelist Chimamanda Ngozi Adichie about race, identity, what she does when people call her "Chimichanga" by mistake. Atlantic correspondent Ta-Nehisi Coates makes a cameo."

[See also: https://www.theatlantic.com/podcasts/the-atlantic-interview/
https://www.citylab.com/equity/2017/10/we-have-to-be-careful-not-to-romanticize-cities/543789/ ]
chimamandangoziadichie  ta-nehisicoates  2017  race  racism  paris  us  london  identity  donaldtrump  notknowing  innocence  ignorance  feminism  liberalism  daveeggers 
11 days ago by robertogreco
Teju Cole en Instagram: “A memory I cherish is of being backstage with John Berger and how he leaned forward and began to tell me about how beautiful, how dear, is…” • Instagram
"A memory I cherish is of being backstage with John Berger and how he leaned forward and began to tell me about how beautiful, how dear, is the moment of being backstage, the moment before the main event. In that moment, John said, everything is still and full of potential. In a way, there’s more to it than the main event, this sitting together in the dark waiting for something to happen.

Today I noted an even earlier moment. The shirt I intend to wear is just out of the dryer, draped across a chair in my kitchen, not yet ironed, caught just so by the afternoon light as though attended by one of the great painters."
tejucole  johnberger  2017  potential  anticipation  waiting  before 
11 days ago by robertogreco
The Black Excellence of Kahlil Joseph | The New Yorker
"Joseph draws very little distinction between his commercial work and the art that he produces on his own. A true auteur, he displays his particular sensibility in pieces ranging from a commercial for the British telecommunications company O2, starring Gary Oldman, to “Wildcat,” a short film about black cowboys in Grayson, Oklahoma. Joseph often shoots in black-and-white, which emphasizes the blackness of his subjects’ skin. His actors and models sit staring at the camera, iconic in their stillness. Or he observes them in slow motion, walking away from the camera, as if they were tired of being seen. A master of sound, he allows the dialogue and the music in his movies to drop out and then return at unexpected moments, creating a sometimes heart-stopping juxtaposition between what we hear and what we see. It’s as if Joseph’s visual world were a vinyl record, complete with scratches that make the needle skip, thereby changing the flow of things."



"Like his parents, Joseph attended Loyola Marymount, where he studied film and other subjects. (He never graduated.) It was a course on Asian cinema that changed his life. Viewing the work of unconventional contemporary masters, such as Apichatpong Weerasethakul, whose films can cut from one narrative to another and another, without foregrounding or explanation, helped release Joseph from Western ideas of how to tell a story. Instead, he began to ask himself what story he could tell from his perspective, and his community’s. Black life and black culture weren’t linear; they had been interrupted too many times by violence, prejudice, disaster, and compromise. And there was the flip side: the juicy originality that emerged from those bad days and funky nights. How best, then, to create on film a black aesthetic that represented the hope, the highs, and the losses of a twenty-first-century New Negro?

To learn more and to share what he was discovering about his medium, Joseph got in touch with other male artists of color, such as the director and cinematographer Arthur Jafa. Then, in the mid-aughts, he was hired as an assistant to the black photographer and filmmaker Melodie McDaniel. Working at the Directors Bureau, a commercial and music-video production company in L.A., Joseph learned on the job: he shot behind-the-scenes footage and interviews for Sofia Coppola (whose brother Roman had founded the bureau), and filmed B-roll for that artist of disjunction Terrence Malick, while absorbing what McDaniel had to impart: the importance of representing the black world and the female world in ways that were free of ideology.

From the start, Joseph drew on distinctly American and African imagery to produce work in which faces and bodies were the narrative. When he made music videos, the songs were used less to support the visuals than to provide a frame for them to bounce off or dismantle. In “Until the Quiet Comes,” a 2012 piece that he made for the experimental d.j. and musician Flying Lotus—Kara Walker included it in “Ruffneck Constructivists,” a significant show she curated at the Institute of Contemporary Art in Philadelphia, in 2014—we see several of the motifs that Joseph would revisit in “Lemonade”: the suspension and play of time and the fractured narrative, slow, illusory, and true."



"Although Knowles has allowed Joseph’s version of “Lemonade” to be shown in museums, she hasn’t approved his screening it in other contexts. Black excellence, however, can’t be stopped, and, in a way, Joseph could not have created a work as personal and powerful as “Fly Paper” without first having made “Lemonade.” “Fly Paper,” which was inspired by the black-and-white tones of the Harlem photographer Roy DeCarava, doesn’t so much recycle themes from “Lemonade” as incorporate them: there is the split between what we can see and what we can’t; there are all those lost spirits, like Keven Davis and Noah Davis, literally cut into the here and now. The dialogue is minimal. We see a black-and-white shot of an older black man, Bob Fosse’s great star Ben Vereen (who happens to be Karon Davis’s father). Vereen observes the black bodies coming toward him on a street in Harlem. “I went out to take a walk,” he says, and the journey begins. Vereen climbs a flight of stairs, and at the top we find a younger man who dances his way along the walls, as Vereen strikes an attitude, walks as if he were dancing, dances while he walks. Later, there are scenes of today’s Talented Tenth: the singer Lauryn Hill in an improvised jam session; the writer Sharifa Rhodes-Pitts at a shoot with the comedian Alzo Slade. We’re behind the scenes of the movie we’re watching. The past cuts a swath through the reality of the present: a shot of Keven with staples in his head after surgery, Noah walking in the park with a friend. The sun is setting. Where have all these figures, all the love, gone? Joseph is playing hide-and-seek with his legacy, so much black excellence gone but ever alive. The past resonates in the present: Ben Vereen and his phantom younger self; Keven Davis and his son.

Joseph concludes the film with a reference to another genius of the interrupted narrative: the documentary director Chris Marker, whose “Sans Soleil” (1983), is an urtext on film as fragments, film as journey. In “Fly Paper,” after the parade of disparate lives bound together by aesthetics, politics, belief, and love has ended, the screen goes dark. The world has stopped. The excellence is gone. But the blackness onscreen is as rich and textured as skin. And that’s when we hear a woman, in calm voice-over, quoting from “Sans Soleil”: “If they don’t see happiness in the picture, at least they’ll see the black.”"
kahliljoseph  hiltonals  2017  film  art  lemonande  beyoncé  chrismarker  terrancemalick  apichatpongweerasethakul  srg 
22 days ago by robertogreco
Nnedi Okorafor: Sci-fi stories that imagine a future Africa | TED Talk | TED.com
""My science fiction has different ancestors -- African ones," says writer Nnedi Okorafor. In between excerpts from her "Binti" series and her novel "Lagoon," Okorafor discusses the inspiration and roots of her work -- and how she opens strange doors through her Afrofuturist writing."
nnediokorafor  2017  scifi  sciencefiction  afrofuturism  binti  futurism 
22 days ago by robertogreco
New Documentary Joan Didion: The Center Will Not Hold Now Streaming on Netflix | Open Culture
[Using this bookmark for a quote from the film (around the 1:03:35 mark):

"You know how children are — they always feel left out. Once, we talked about what kind of mother I had been, and she, to my surprise, said, “You were ok, but you were a little remote.” I didn’t think this at the time, I didn’t see it was possible because her father and I so clearly needed her, which is kind of a way we tend to deal with our children. Later we realize that maybe we haven’t been listening to them at all. We’ve been listening to the very edge of what they say without letting it sink in."]
joandidion  parenting  listening  2017  children 
24 days ago by robertogreco
Dioramas : Open Space
"I walk up Twin Peaks to put myself between the ocean and the bay. The elevation bisects San Francisco, and the marine layer coming off the Pacific dissolves into tendrils. I’m scared of heights but feel tethered to the ground from this vantage.

At Glen Canyon I hear coyote pups barking. They are in the brush along Islais Creek, which runs in times of plentiful rain and sustains a lush ecosystem. The coyotes are here; I am here; a man, his baby, and his domestic dog are here; scrub jays, blackberry brambles, joggers, and a pair of red tails circling each other. Along a continuum with the most cooperative impulses of nature at one extreme and our most disruptive social constructs at the other, we humans move backwards and forwards.

I go out of town to look at drier land. Along this road I see small clumps of furry scat at regular intervals yet am still surprised when I encounter a bobcat. I’m sure I leave a trail too, and wonder who investigates it.

The appearance of the sky and the relative humidity and scent of the air are waypoints of memory. The fog, with its subtle variety of color, density, and paths, is a reasonable marker of time and place, but requires attention. At a distance it has a source and a form; up close its boundaries are obscured by constant change; inside it dissipates, particulate. This is a non-binary sort of weather."
elisabethnicula  sanfrancisco  twinpeaks  glencanyon  california  2017  coyotes  nature  wildlife  multispecies 
24 days ago by robertogreco
Lindsay Holmwood on Twitter: "“People with targets […] will probably meet the targets - even if they have to destroy the enterprise to do it.” – Deming https://t.co/EJZLIZ50zT"
"“People with targets […] will probably meet the targets - even if they have to destroy the enterprise to do it.” – Deming [image]"

[reply:

""Tell me how you'll measure me and I'll tell you how I'll behave." - Goldratt"
https://twitter.com/evolvable/status/828330920578994176 ]
wedwardsdeming  targets  metrics  measurement  2017  assessment  destruction 
25 days ago by robertogreco
Why I Don’t Have Classroom Rules | Edutopia
"So I gradually abolished formal management protocols. Away went the rules about bathroom policies, eating in the classroom, and what defines appropriate behavior in a traditional classroom. Instead, I theorized about the broad, underlying principles that would define the field within which we could have a productive learning community.

To be honest, I was terrified. I was worried that if I started to dismantle my power, the class would devolve into chaos.

But I also knew my students: They were thoughtful and reflective, kind and observant, willing to take intellectual risks when they felt supported and safe.

So we started with first principles—it’s wise to start with a simple framework—identifying core premises from which we could build a classroom community. These depend on the teacher’s values, the school culture, and the needs of the students. In my case, I derived them from ideas of agency and social equity, and let the students extrapolate from there.

Next, we proceeded to norm that behavior. I simply took the time to comment on how particular contributions, habits, and behaviors were either in concert with or contrary to the core principles, with the idea that students would begin to mirror that level of depth and awareness. I made sure to offer opportunities, usually at the end of class, to reflect not just on what learning took place, but on what community standards were missing, newly established, or reaffirmed. For example, without a school-wide policy about bathroom usage during class, and after I expressed my own disinterest in regulating bodily functions, we started a conversation about how to solve the problem, deriving community standards from it. Students recognized that that if they weren’t in the room, they couldn’t be engaged or prepared, and staying in the bathroom wasn’t really respectful if other students needed to go as well. One student suggested that it was impossible to take intellectual risks if you were in the bathroom all the time.

The same approach applies to homework, often considered a non-negotiable in high school classrooms. In my class, it’s a chance to demonstrate student agency and experiment with what we’ve learned in class. If a student fails to do it, the absence is its own punishment—I don’t need to double down with teacher-driven shame. If a student tells me they haven’t done their homework, my response is, “That’s fine, you’re all right, but why not?” From there, I can respond in a more personalized way and unearth how to best help.

Metacognition and Student Responsibility

The big insight here is that using this model, every class starts to operate at two levels simultaneously. In the foreground, class proceeds as usual, with the teacher and students engaging in productive work. In the background, there is a kind of running metacognitive discussion that is always evaluating behavior based on these underlying principles. Sometimes, this underlying dynamic breaks through to the surface, and we dedicate valuable class time to equally worthwhile conversations about, for example, the difference between a compliant student and a respectful one, or about how teacher-student relationships ought to be reciprocal.

I have four of our foundational classroom principles posted on the walls:

1. Be respectful to yourself because it sets the context for being able to participate in a community; to others because it is hard to be a student and everyone’s struggles merit your respect; and to the teacher because although it is a position of authority, the teacher should also be vulnerable and learning.

2. Be engaged, because merely being present in the classroom does not necessarily qualify as participation, and a truly pluralistic community requires all voices.

3. Be prepared, because informed conversation requires prepared members, and preparation transcends just the work that is assigned—and is closer to deep thought, sincere skepticism, and a general willingness to interrogate assumptions.

4. Be courageous, because learning requires acknowledging that there are things we don’t know, skills we lack, and ways in which we might still be foolish—which is a scary prospect for everyone in the class, teacher included.

Of course, these are only my principles. A case can be made for any number of others, provided they focus on the conditions for learning, rather than on controlling the minutiae of student behavior.

The reason I find this strategy better than rules is because it teaches students to become active participants in the formation of a community. Rules alone tend to condition the students to become dogmatic followers, while broader imperatives guide them to be critical and reflective participants.

A concession, though: This approach is expensive in terms of time. It requires space and resources and lots of student-teacher conversations. When a student violates the underlying principles or acts in a way that is either self-destructive or hurtful to others, time must be taken to unpack the behavior in a way that respects the community and its principles and doesn’t alienate the individual. That’s a very sophisticated conversation for a high school student to have.

And an admission, too: When I first opted for this method, I didn’t really think it would work. I imagined it as an interesting experiment. But it did work. Not just with my high-performing debate kids or my AP English classes, but with all of them. My students who were burned out and checked out. Those who coasted by with Cs. Freshmen and seniors. Even my English language development students, many of whom have been in the country for less than six months, bought in to the method and grew. They all wanted to feel that their contributions mattered to the community. And if this alternative approach can at least prepare them for a more open, more pluralistic society, then I will take the time and energy it requires from me. That would be a worthy return on investment."
davidtow  2017  teaching  rules  sfsh  howweteach  homework 
25 days ago by robertogreco
Why I Don't Grade | Jesse Stommel
"I've long argued education should be about encouraging and rewarding not knowing more than knowing. When I give presentatiatons on grading and assessment, I often get some variation of the question: “How would you want your doctor to have been assessed?” My cheeky first answer is that I want the system to assure my doctor has read all the books of Jane Austen, because critical thinking is what will help them save my life when they encounter a situation they've never encountered before. I go on to say that I would want a mixture of things assessed and a mixture of kinds of assessment, because the work of being a doctor (or engineer, sociologist, teacher, etc.) is sufficiently complex that any one system of measurement or indicator of supposed mastery will necessarily fail.

There are lots of alternatives to traditional assessment and ways to approach ungrading, which I'll explore further in a future post. In some ways, I am withholding the mechanics of ungrading deliberately here, because I agree with Alfie Kohn who writes, “When the how’s of assessment preoccupy us, they tend to chase the why’s back into the shadows.” Grades are not something we should have ever allowed to be naturalized. Assessment should be, by its nature, an open question."
jessestommel  grades  grading  assessment  2017  syllabus  alfiekohn  cathydavidson  collaboration  learning  howwelearn  teaching  howweteach  sfsh  rubrics  motivation  participation  lauragibbs  objectivity  gradeinflation  outcomes  unschooling  deschooling  pedagogy 
25 days ago by robertogreco
The hidden heart of Howl’s Moving Castle
"Howl, Sophie, Calcifer, Markl, the Witch of the Waste, and Turnip-Head are all, in one way or another, shapeshifters. Some of them by choice, others by curse; the choices become curses, the curses choices. They are all orphans. Before we meet any of them, we learn that they have committed themselves to something that they did not fully understand, which they would undo if they could, but which they are powerless to speak about or tackle on their own. They are all fearless and cowardly, timid and reckless. They understand each other in ways outsiders never could."



"I asked my friend Margarita Noriega, a digital strategist, social media genius, and Miyazaki fan, to tell me what she finds compelling in Howl:
Howl’s castle, like many of Miyazaki’s objects-come-alive, is powered by a terrific, dazzling magic that contradicts itself. It has an opalite quality, akin to a clear opaqueness. To his enemies, the magic all around Howl is a sinisiter curse in need of purging by the righteous. To his friends, it can heal a broken heart or give flight to the grounded.

What kind of thing can make one person see evil and good? In Howl’s world, like ours, perspective is everything. The indescribable beauty of living and loving is a contradiction to the realities of aging, death, and war. It is magic because it is a power which defies a dark reality.


The most relatable thing about Howl, Sophie, and the other residents of the castle is how they experience emotions so big and so complex that they don’t fully understand them. They don’t understand each other’s motives. They don’t understand their own. But somehow they learn to trust and care for each other anyways. And that care — not power, knowledge, or any other transaction — manages to save them."
timcarmody  2017  howl'smovingcastle  hayaomiyazaki  care  caring  love  trust  film  storytelling  margaritanoriega 
25 days ago by robertogreco
Why a key research finding is ruining teaching in Texas - The Washington Post
"Three Texas researchers spent a year watching and then recording Hispanic first-graders from low-income families as they experienced an unusual approach to learning. They were encouraged to initiate projects, ask questions without raising their hands, give feedback to one another, and decide where and with whom to work.

This method has proved effective in Montessori classrooms worldwide for more than a century. It is still relatively uncommon in the United States, but it worked in the Texas school. The students eventually scored 30 percentile points above similar children in ordinary classes.

So the researchers were stunned at the negative reaction when they showed the video to first-graders who had not been taught that way. What they found casts troubling light on one of the most influential educational research findings ever.

The first-graders shown the video “seemed to think the learning was terrible,” said researchers Jennifer Keys Adair, Kiyomi Sánchez-Suzuki Colegrove and Molly E. McManus in the fall issue of the Harvard Educational Review. They all agreed that “the children in the film should be less noisy, more still and much more obedient to have any chance of being good learners.”

One boy said the right way to learn was to “keep your mouth zipped, eyes watching . . . and ears listening!”

Their teachers told the researchers they liked the new approach but stuck with traditional methods because they didn’t think bilingual children from low-income backgrounds could handle it.

Why? They didn’t have enough vocabulary, the teachers said. “In school after school, we heard educators repeat that parents did not talk to their children enough or give them the vocabulary they needed to be successful in school.”

The researchers, who work at the University of Texas at Austin and Texas State University, knew where that idea came from. Few studies have been reported as widely as the 1995 work of University of Kansas psychologists Betty Hart and Todd R. Risley. Working with 1,318 observations of just 42 children, Hart and Risley concluded that in their first four years, impoverished children heard 13 million words on average, compared with 45 million heard by children of affluent parents. The early advantage in word exposure correlated strongly with better language and literacy skills five or six years later.

In a 2003 article, Hart and Risley said “the risk to our nation and its children” made anti-poverty efforts to change children’s lives “more urgent than ever.”

For 35 years, I have covered educators trying to raise achievement for low-income children. They told me the Hart-Risley findings meant children’s language experiences had to be enriched as early as possible, essentially from birth, and at every grade after that. Apparently, many people in education didn’t get that message. Much more research and outreach is necessary.

I had no idea educators were misinterpreting the Hart-Risley conclusions as a warning against ambitious methods such as those in the video. The Texas researchers have so far found this misunderstanding in only the five schools they have studied, but it is deep and consistent enough to suggest that the problem is widespread.

Risley died in 2007, Hart in 2012. University of Kansas researcher Dale Walker, their close associate, told me they would be “extremely disheartened that their research was being misinterpreted and misrepresented for what appears to be an excuse to not provide young students with the educational content they need to be successful.”

The Texas researchers critique how the Hart-Risley study was conducted as well as how it has been interpreted. But their most compelling finding is the need to help teachers adopt the student-led learning they found worked so well. The classroom dialogue and sharing in their video are essential for building vocabulary, but “when classrooms are too rigid, controlled and task driven, students cannot initiate and continue conversations with their peers,” they said.

It is hard to think of anything more disheartening than denying 6-year-olds a chance to be enriched by a stimulating program for fear their vocabularies aren’t good enough. I have never encountered educational research so distorted, to such ill effect."

[via: "Wow. They can literally torture the data to justify stifling life-sucking instruction no matter what it is."
https://twitter.com/cblack__/status/924444303719415808 ]
education  progressive  schools  texas  jaymathews  2017  polict  data  research  sfsh  montessori  control  dalewalker  bettyhart  toddrisley 
25 days ago by robertogreco
Most Likely to Repeat History - Long View on Education
"Yet, by holding out the entrepreneur as the solution to the America’s problems, Wagner and Dintersmith systematically reinforce class, race, and gender privilege. Many of the traits related to the agentic behavior praised in entrepreneurs, such as assertiveness, are highly valued pretty much only in white men. According to a report by Ross Levine and Yona Rubinstein, when entrepreneurs are ranked on the Illicit Activity Index, which highlights the “aggressive, disruptive activities of individuals as youths,” they found that “entrepreneurs tend to engage in more illicit activities as youths than those who never become incorporated self-employed.” In his perceptive analysis of the report, Jordan Weissman writes that “To be successful at running your own company, you need a personality type that society is a lot more forgiving of if you’re white.”

Wagner and Dintersmith parrot back Friedman’s characteristic – and unfounded – optimism that “there is no limit to the number of idea-generating jobs in the world”: “the creative force of innovation erased millions and millions of routine jobs…they were replaced by countless opportunities for the innovative, for the creative, for the nimble.”

Countless? Really? This word choice implies that opportunity is unlimited, if people rise to the task. ‘Nimble’, and its often used synonyms – ‘adaptable’, ‘flexible, and ‘agile’ – seem like positive qualities until we consider the broader context of our lives outside of our value as labor. If you have recently lost your job because the company has off-shored it, then if you are ‘nimble’, you will find other work. However, if you lack that personality trait, or are traumatized, depressed, or restricted by public transit or a lack of childcare, then calling you out on your lack of nimbleness is simply victim-blaming.

Moreover, by focusing on ‘idea-generating’ or ‘innovative’ jobs, Wagner and Friedman ignore the hard realities of service work and the labor conditions in factories on which the ‘innovative’ jobs depend. For example, about half of Apple’s full-time equivalent employees work in their ‘retail segment’ making approximately $25,580 per annum. And that’s not to mention the vast supply chain that does not work directly for Apple, but toils in mines, manufacturing plants in China, and lives among our ewaste.5

In what is perhaps the most eye-catching claim of the book, they write “In the past five decades, all U.S. economic and job growth has come from innovative start-ups. Our entrepreneurial successes create our jobs, shape our society, define us, inspire us, and are the envy of the world.” The idea that start-ups have created all economic and job growth typifies their innovation as Hero ideology. It is not true that all growth comes from start-ups, but more importantly, the venture-capitalist self-promotion that they cite in footnote 35 says nothing of the kind. I would love some clarity from them on their referencing practice. Seriously.



"When you hear talk about ‘reinventing the self’, this is what I want you to think about: since we live in a society with structural inequality and discrimination, how does the focus on each of us reinventing ourselves take away from us having the political energy to oppose and transform the system? When Wagner and Dintersmith insist up innovation, they are actually reinforcing the status quo by ensuring that the inequalities and logic of the broader system prevail.

At once people insist that we commodify the self, then any empathy for the trauma suffered from job loss is blocked and the focus turns to reinvention of the self. As a project for continuous improvement, the self becomes a bundle of skills and images. In response to structural inequality, the neoliberal imperative pressures people to reinvent the parts of themselves that are targets of discrimination, rather than the system.

If you look at the wealth gap between white and black families in the United States through the lens of the ideology of meritocracy, then your explanation for the gap is going to tend to put the responsibility on individuals for their own lots in life, just as Wagner and Dintersmith in fact do when they talk about our responsibility to reinvent our capacities.

However, if we narrowly focus on the qualities of the individual (merit, capacities), then we miss out on an analysis of the structural issues. As McNamee and Miller argue in The Meritocracy Myth, “the most important factor in terms of where people will end up in the economic pecking order of society is where they started in the first place.”

Unfortunately, Wagner and Dintersmith start in exactly the same place as many other failed reform movements: with a desire to please the leaders of industry, whose stories they feed on with little room for anything else in their diet. Those who are ‘most likely to succeed’ will get ahead because of a broader system of privilege, while education reinventors are doomed to be ‘most likely to repeat history’, which is too bad for just about everyone else."
benjamindoxtdator  tonywagner  teddintersmith  entrepreneurship  2017  education  thomasfriedman  inequality  jordanweissman  rosslevine  yonarubinstein  race  racism  learning  risk  individualism  labor  work  economics  capitalism  meritocracy  neoliberalism  reform  publicschools  structuralracism  bias  peterdrucker  power  class  privilege  miltonfriedman  innovation  classism 
25 days ago by robertogreco
[Readings] | The Working Classroom, by Malcolm Harris | Harper's Magazine
"The main thing is that twenty-first-century American kids are required to work more than their predecessors. This generation is raised on problem-solving to the exclusion of play. Authorities from the Brookings Institution to Time magazine have called for an end to summer vacation and the imposition of year-round compulsory schooling. But the possible downsides of this trade-off are almost never discussed.

Parents, teachers, policymakers, and employers are all so worried that children won’t “meet the demands of a changing world” that they don’t bother asking what kids are expected to do to meet those demands, and what problems they’re being equipped to solve. The anxious frenzy that surrounds the future has come to function as an excuse for the choices adults make for kids."



"This sort of intensive training isn’t just for the children of intellectuals; the theory behind the rhetoric advocating universal college attendance is that any and all kids should aspire to this level of work. College admissions have become the focus not only of secondary schooling but of contemporary American childhood writ large. The sad truth, however, is that college admissions are designed to funnel young adults onto different tracks, not to validate hard work. A jump in the number of Harvard-caliber students doesn’t have a corresponding effect on the size of the school’s freshman class. Instead, it allows the university to become even more selective and to raise prices, to stock up on geniuses and rich kids. This is the central problem with an education system designed to create the most human capital possible: an increase in ability within a competitive system doesn’t advantage all individuals.

In a world where every choice is an investment, growing up becomes a complex exercise in risk management. The more capital new employees already have when they enter the labor market, the less risky it is for their employers. Over time, firms have an incentive, as the economist Gary Becker put it, to “shift training costs to trainees.” If an employer pays to train workers, what’s to stop another company from luring them away once they’re skilled? The second firm could offer a signing bonus that costs less than the training and still benefit. Paying to train a worker is risky, and risk costs money. As American capitalism advanced, the training burden fell to the state, and then to families and kids themselves.

Childhood risk is less and less about death, illness, or grievous bodily harm and more and more about future prospects. But if it is every parent’s task to raise at least one successful American by America’s own standards, then the system is rigged so that most of them will fail. The ranks of the American elite are not infinitely expandable; in fact, they’re shrinking. Given that reality, parents are told that their children’s choices, actions, and accomplishments have lasting consequences. The Harley Avenue letter is merely one of the more dramatic examples of this fearmongering. With parental love as a guide, risk management has become risk elimination.

By looking at children as investments, it’s possible to see where the product of children’s labor is stored: in their human capital. It’s a kid’s job to stay eligible for the labor market (and not in jail, insane, or dead). Any work beyond that adds to their résumé. If more human capital automatically led to a higher standard of living, this model could be the foundation for an American meritocracy. But millennials’ extra work hasn’t earned them the promised higher standard of living. By every metric, this generation is the most educated in American history, yet its members are worse off economically than their parents, grandparents, and even great-grandparents. Every authority from moms to presidents told millennials to accumulate as much human capital as they could; they did, but the market hasn’t held up its end of the bargain. What gives?

As it turns out, just because you can produce an unprecedented amount of value doesn’t necessarily mean you can feed yourself under twenty-first-century American capitalism. Kids spend their childhoods investing the only thing they have: their effort, their attention, their days and nights, their labor time. (And, sometimes, a large chunk of whatever money their parents may have.) If the purpose of all this labor, all the lost play, all the hours doing unpleasant tasks, isn’t to ensure a good life for the kids doing the work, if it isn’t in the “interests of all children,” then what is it for?

When you ask most adults what any kid in particular should do with the next part of her life, the advice will generally include pursuing higher education. As the only sanctioned path, college admissions becomes a well-structured, high-stakes simulation of a worker’s entry into the labor market. Applicants inventory their achievements, being careful not to underestimate them, and present them in the most attractive package possible.

Then, using the data carefully and anxiously prepared by millions of kids about the human capital they’ve accumulated over the previous eighteen years, higher education institutions make decisions: collectively evaluating, accepting, and cutting hopeful children in tranches like collateralized debt obligations that are then sorted among the institutions according to their own rankings (for which they compete aggressively, of course). It is not the first time children are weighed, but it is the most comprehensive and often the most directly consequential. College admissions offices are rating agencies. Once the kid-bond is rated, it has four or so years until it’s expected to produce a return."
malcolmharris  education  colleges  universities  admissions  2017  children  childhood  meritocracy  capitalism  neoliberalism  economics  labor  work  competition  inequality  highered  highereducation  sfsh  homework  purpose  training  unschooling  deschooling  risk  value  fear  fearmongering  parenting  riskmanagement 
4 weeks ago by robertogreco
BURGER KING | Bullying Jr. - YouTube
"Scrawny. Short. Ugly. Fat. Weird. 30% of school kids worldwide are bullied each year and bullying is the #1 act of violence against young people in America today (Source: nobully.org). The BURGER KING® brand is known for putting the crown on everyone’s head and allowing people to have it their way. Bullying is the exact opposite of that. So the BURGER KING® brand is speaking up against bullying during National Bullying Prevention Month.

In the BURGER KING® brand Bullying Jr. experiment, more people stood up for a bullied WHOPPER JR.® than a bullied high school Jr. Visit NoBully.org to learn how you can take a stand against bullying."
bullying  classideas  advertising  burgerking  2017  violence  society  capitalism 
4 weeks ago by robertogreco
Liberalism is Dead – The New Inquiry
"This three-decades-long ideological and organizational transformation on the right has not been matched with an equivalent strengthening of American liberalism. Rather the 2016 electoral losses of the presidency, both houses, and most governorships illustrate the inefficacy of the liberal project and its empty vision. The Democratic #resistance, rather than offering a concrete vision of a better world or even a better policy program, instead romanticizes a “center” status quo whose main advantage is that it destroys the environment and kills the poor at a slightly slower rate than the Republicans’ plan. Liberalism isn’t failing because the Democrats have chosen unpopular leaders. It is instead a result of the material limits of the debt-dependent economic policy to which it is devoted. Neoliberal economic policy has produced growth through a series of debt bubbles, but that series is reaching its terminal limits in student and medical debt. Liberalism today has nothing to offer but the symbolic inclusion of a small number of token individuals into the increasingly inaccessible upper classes.

As liberalism collapses, so too does the left-right divide that has marked the past century of domestic politics in the capitalist world. The political conflict of the future will not be between liberalism (or its friendlier European cousin, social democracy) and a conservatism that basically agrees with the principles of liberal democracy but wishes the police would swing their billy clubs a lot harder. Instead, the political dichotomy going forward will be between a “left” and “right” fascism. One is already ascendant, and the other is new but quickly growing.

Jürgen Habermas and various other 20th century Marxists used “left fascism” as a generic slander against their ideological opponents, but I am using it to refer to something more specific: the corporatocratic libertarianism that is the counterpart of right fascism’s authoritarian ethnonationalism, forming the two sides of the same coin. When, in the wake of the imminent economic downturn, Mark Zuckerberg runs for president on the promise of universal basic income and a more “global citizen”-style American identity in 2020, he will represent this new “left” fascism: one that, unlike Trump’s, sheds the nation-state as a central concept. A truly innovative and disruptive fascism for the 21st century."



"The difference between state and nation-state will become increasingly clear as a new fascist politics of total corporate sovereignty comes into view. Its romantic dreams of fully automated factories, moon colonies, and seasteads mirror the old Italian fascists’ fetishization of technology, violence, and speed. Packaged with a libertarian opposition to borders and all-out wars, this left fascism will represent the new cutting edge of capitalist restructuring.

In America, the right fascists find their base in agribusiness, the energy industry, and the military-industrial complex, all relying heavily on state subsidies, war, and border controls to produce their wealth. Although they hate taxes and civil rights, they rely on American imperialism, with its more traditional trade imbalances, negotiation of energy “agreements,” and forever wars to make their profits. But the left fascists, based in tech, education, and services, do best through global labor flows and free trade. Their reliance on logistics, global supply chains, and just-in-time manufacturing, combined with their messianic belief in the singularity and technological fixes for social problems, means they see the nation-state mostly as a hindrance and the military as an inefficient solution to global problems."



"Last February it was a big news story when Apple refused to help the FBI crack the company’s iPhone encryption. Most people understood this as Apple standing up for its customers, protecting their privacy rights. This was an absurd misreading that requires that one willfully forget everything else Apple does with customer data. In fact, it was a play for sovereignty, a move pointed at demonstrating the independence of Apple in particular and Silicon Valley in general from the state, a step toward the left-fascist politics of the future. In understanding the move as a form of protective noblesse oblige, Apple customers revealed nothing so much as their willingness to become customer-subjects of Apple Nation™."
willieosterweil  liberalism  politics  2017  labor  globalization  freetrade  fbi  encryption  sovereignty  apple  capitalism  corporatism  military  militaryindustrialcomplex  facism  borders  geopolitics  marxism  left  ethnonationalism  authoritarianism  democrats  class  inequality 
4 weeks ago by robertogreco
How online citizenship is unsettling rights and identities | openDemocracy
"Citizenship law and how it is applied are worth watching, as litmus tests for wider democratic freedoms."



"Jus algoritmi is a term coined by John Cheney-Lippold to describe a new form of citizenship which is produced by the surveillance state, whose primary mode of operation, like other state forms before it, is control through identification and categorisation. Jus algoritmi – the right of the algorithm – refers to the increasing use of software to make judgements about an individual’s citizenship status, and thus to decide what rights they have, and what operations upon their person are permitted."



"Moment by moment, the citizenship assigned to us, and thus the rights we may claim and the laws we are subject to, are changing, subject to interrogation and processing. We have become effectively stateless, as the concrete rights we have been accustomed to flicker and shift with a moment’s (in)attention.

But in addition to showing us a new potential vector of oppression, Citizen Ex illustrates, in the same way that the internet itself illustrates political and social relationships, the distribution of identity and culture in our everyday online behaviour. The nation state has never been a sufficient container for identity, but our technology has caught up with our situation, illuminating the many and varied failures of historical models of citizenship to account for the myriad of ways in which people live, behave, and travel over the surface of the planet. This realisation and its representation are both important and potentially emancipatory, if we choose to follow its implications.

We live in a time of both mass migrations, caused by war, climate change, economic need and demographic shift, and of a shift in mass identification, as ever greater numbers of us form social bonds with other individuals and groups outside our physical locations and historical cultures. If we accept that both of these kinds of change are, if not caused by, at least widely facilitated by modern communication technologies – from social media to banking networks and military automation – then it follows that these technologies may also be deployed to produce new forms of interaction and subjectivity which better model the actual state of the world – and one which is more desirable to inhabit."



"It remains to be seen whether e-residency will benefit those with most to gain from reengineered citizenship, or, like so many other digital products, merely augment the agency of those who already have first-class rights.

As the example of NSA’s procedures for determining citizenship illustrate, contemporary networked interventions in the sphere of identity are typically top-down, state-led, authoritarian moves to control and discipline individual subjects. Their operational processes are opaque, and they are used against their subjects, reducing their agency. The same is true for most corporate systems, from Facebook to Google to smart gas and water meters and vehicle trackers, which abstract data from the subject for financial gain. The Estonian example shows that digital citizenship regimes can point towards post-national, post-geographic territories, while continuing to reproduce the forms of identity most conducive to contemporary capitalism and nationhood. The challenge is to transform the internet, and thus the world, from a place where identity is constantly surveilled, judged, and operationalised, to a place where we can act freely as citizens of a greater sphere of social relationships: from a space which is entirely a border zone to one which is truly borderless."
jamesbridle  2017  nationalism  politics  citizenship  estonia  digital  physical  demoracy  rights  jusalgoritmi  algorithms  nsa  migration  refugees  identity  borders  borderlessness  society  mobility  travel  digitalcitizenship 
4 weeks ago by robertogreco
The Great Africanstein Novel | by Namwali Serpell | NYR Daily | The New York Review of Books
"The title of Jennifer Nansubuga Makumbi’s magisterial first novel, Kintu—first published in Kenya in 2014, then in the US this year by the Oakland-based press Transit Books—is a Luganda word. Luganda is a Bantu language spoken in Uganda; Bantu is a proto-language that just means people; there are languages derived from it all across the African continent. In Zambia, where I’m from, we spell this word chinthu. In both countries, it is pronounced chin-two and it means “thing.” In ancient Buganda mythology, however, Kintu is also the name of the first man, the equivalent to the Judeo-Christian Adam. The implications of this titular oxymoron—a word that means both “thing” and “man”—begin to unfold in the opening pages of Makumbi’s book.

There’s a knock at the door. A woman opens it to four local officials, who rouse her man, Kamu, from sleep and lead him outside for questioning. He assumes they’re there on behalf of a creditor but when they reach a marketplace, they bind his hands. Kamu protests: “Why are you tying me like a thief?” A mob swirls into being like a weather formation, the word thief flying “from here to there, first as a question then as a fact.” Kicks and blows begin to rain down on him, from both the elderly and the young. Arrivals to the scene ask, “‘Is it a thief?’ because Kamu had ceased to be human.” He tries to hold on to his humanity: “Kamu decided he was dreaming. He was Kamu Kintu, human. It was them, bantu. Humans. He would wake up any minute.” He does not.

The account of Kamu’s abrupt, arbitrary death on Monday, January 5, 2004, and the subsequent fate of his corpse in the bureaucratic torpor of Kampala’s morgue, recurs in short fragments at the start of each of the novel’s five sections, which tell the stories of other members of the scattered Kintu clan. First, we jump back three centuries to its first generation, headed by Kintu Kidda, a ppookino, or governor, of the Buddu province in the eighteenth-century Buganda Kingdom. In a moment of irritation, Kintu slaps his adopted son, a Rwandan, and the boy falls down dead. His men bury the body improperly: “the grave was narrow and shallow. They used a stick to measure Kalema’s length, but while the stick fit into the grave, Kalema did not. They crammed him in.” In their haste, the men do not even realize that they have buried the boy beside a burial shrub for dogs. The tragic repercussions of this desecration—“the curse was specific: mental illness, sudden death, and suicide”—ripple across the centuries through the lives of Kintu’s descendants.

Like Charles Dickens or Gabriel García Márquez, Makumbi ranges widely across time and social strata; her knowledge of Ugandan culture seems as precise as a historian’s. We meet Suubi Kintu, a young woman who grows up in a compound, perpetually on the brink of starvation, but is eventually integrated into a middle-class family. Kanani Kintu and his wife, Faisi, members of an evangelical group, the Awakened, bear a twin son and daughter with an uncomfortably close relationship. Isaac Newton Kintu, the product of rape and named for the last lesson his mother learned in school before she dropped out, gets trapped into marriage; when his wife dies, seemingly of AIDS, he anguishes over whether to learn his own HIV status. Miisi Kintu, a writer raised by colonial priests (the “white fathers”) and educated abroad, returns to a postcolonial Kampala still feeling the aftershocks of dictatorship and the bush war of the early Eighties, which killed some of his children. With its progression through generations and its cyclical returns to genetic inheritance—hay fever, twins, madness—Kintu’s structure feels epic.

Kintu continually diverts us from this straightforward path of a curse and its aftermath, however, as well as from our preconceptions about Africa. The polygamous eighteenth-century governor wants nothing more than to be with the woman he loves; the Awakened couple experience their enviably passionate sex life as a torment; the spiritual leader of a ritual cleansing is so “anglicized” that the assembled family members doubt his efficacy. Social class is defined neither by strict stratification nor by upward mobility, but by extreme volatility—economic fates rise and fall almost at random. Servant girls become educated women, sons of professors come to live in slums.

Makumbi’s depiction of local culture also bears little resemblance to standard notions of African “authenticity.” Her Uganda is an unabashed amalgam of Europe and Africa, in everything from cooking to spiritual possession to mental health to sexual mores. As Makumbi said in an interview:
We are both Europeanized and Ugandan. We speak both traditional languages and English. Someone goes to church, but then will go to the traditional healer. Someone is a scientist but will have an intense spiritual life. We have this saying in Uganda: “God help me, but I’m going to run as well.” We think two ways at once.

In the novel, Miisi conjures an image of African postcolonialism that captures this sensibility. He pictures the black torso of the continent but stripped of its limbs, which have been replaced with European ones. “We cannot go back to the operating table and ask for the African limbs,” he writes. “Africa must learn to walk on European legs and work with European arms. As time goes by, children will be born with evolved bodies.” Makumbi’s portmanteau for this Gothic image enacts the very grafting it describes: Africanstein.

Kintu cannot but be in some sense the story of a people, the Ganda, and a nation, Uganda. But its politics are personal. Idi Amin and the bush wars emerge in conversation, in acts of mourning. The ins and outs of the ancient Buganda Kingdom’s secessions and coups seem incidental to the personal tragedy of Kintu Kidda, his wives, and their children. Makumbi has said that she intentionally skipped the nation’s colonial history: “The almost complete lack of colonization was deliberate…. To me colonization was my grandfather’s quarrel.” So, without the usual lenses of class, culture, and colonialism—without “Queen and Country,” so to speak—how are we to read this “African” novel?"



"Oddly enough, despite all this generalizing and pigeonholing, African writers are rarely thought to speak to the universal—in the philosophical sense rather than the platitudinous one. But if, as Makumbi noted at an event in Brooklyn last June, the origin of the human species is probably East Africa, then why can’t Kampala be the center of a profoundly universal inquiry? As its two-faced title—man/thing—suggests, Kintu does in fact have a grand philosophical question in mind. The novel forces us to reckon over and again with what it means to be kintu, to be man, or human. This question plays out across certain boundaries: between men and women, between twins, between life and death, between “mankind” and “animalkind,” between good and evil, between human and supernatural worlds, between foreigners and family, and, of course, between humans and objects."



"Miisi completely loses his grip on reality and starts wearing a Western-style waistcoat and coat over his kanzu. In his dishevelment, he comes to resemble his ancestor with that strange thing/person name, Kintu. Miisi becomes a man “floating in two worlds.” Which two worlds? Boyhood and manhood, past and present, muntu and muzungu, Europe and Africa? “I know who I am,” Miisi tells his daughter, “We are not even Hamites. We are Bantu.” But she thinks, “He is now a different person.” In the end, he is riven by his divisions, “in the middle world between sanity and insanity.”

To survive being human, Kintu suggests, is to hold all these divisions together, gently, to “just be.” This argument about personhood is radical because it rejects a long philosophical tradition of considering “humanity” as a matter of self-containment and integrity, of what the human excludes. It is also radical because Makumbi centers this argument in Uganda. But what better place, with its arbitrarily sketched borders, its pliable myths and cultures, its originary status—cradle of the first human/thing—to stage an interrogation of personhood? As Makumbi has remarked in passing about living as an immigrant in the UK: “Out here you are Ugandan. At home you are just human.”"
jennifernansubugamakumbi  namwaliserpell  books  literature  kintu  kampala  ugnda  africaisnotacountry  2017  toread  universal  universalism  humans  humanism  objects  betweenness  seams  gender  supernatural  middleground  gray  grey  humanity  personhood  integrity  self-containment  borders  identity  myth  culture  sexuality  history  colonialism  postcolonialism  human  colonization  europe  decolonization  frankenstein  africanstein  africa  africans  twins  multispecies  morethanhuman  life  living  philosophy  divisions  interstitial  liminality  liminalspaces  liminalstates  between 
4 weeks ago by robertogreco
The genius strategy behind Google's new Pixel 2 smartphones
"But a decade into the smartphone era, specifications aren't enough. When considering which phone to buy, consumers are no longer looking at a simple list of features; they're considering how all the parts work together to make a device — and the broader ecosystem — more compelling. Giving consumers the most effective experience requires vertically integrating hardware, software, and services so that the experience can be seamless. For example, technologies like Google Lens, which lets users identify objects using the camera, rely on a variety of things working perfectly — from the computing to the imaging tech to the machine learning. The Pixel 2's likely excellent camera also comes with free cloud storage from Google, making the device even more compelling. In mimicking this integrated Apple approach, Google can also leverage a key advantage over Apple: a head start in AI, as Apple has come to the field later and more clumsily than its competitors, while Google continues to be a pioneer.

The upsides of this holistic approach are clear: When a tech company controls each point in an ecosystem, it is better able to produce the very best experiences for users, and evade the pitfalls and lag of tech partnerships. It's something the entire industry is slowly recognizing. Google also announced the Google Pixelbook, a high-end Chromebook with a touchscreen and pen. It instantly evoked both the Microsoft Surface and the iPad Pro. The eerie similarity was symbolic: All three major computing companies are trying to achieve the same basic thing, locking consumers into an ecosystem.

There is a problem looming here for Google, though. In theory, the Pixel line is supposed to function like Microsoft's Surface in that it highlights the company's ecosystem at its very best, spurring on development from its broad range of partners. But inevitably, there are competing interests at work. Samsung is also recognizing that power lies in the stack; it developed its own voice assistant called Bixby rather than relying on Google's Assistant. You can, however, access both services on a new Samsung phone. It's redundant, and a little ridiculous, but perhaps demonstrative of the tension at work. Where once there was overlap and cross-pollination, things are tightening into vertical silos, and partnerships are a thing of the past. What remains to be seen is whether Google can keep on this path without alienating its partners — or, if push comes to shove, have Android continue to succeed on its own without them."
apple  google  samsung  android  ios  technology  navneetalang  iphone  pixel  hardware  2017 
4 weeks ago by robertogreco
How the Appetite for Emojis Complicates the Effort to Standardize the World’s Alphabets - The New York Times
"nshuman Pandey was intrigued. A graduate student in history at the University of Michigan, he was searching online for forgotten alphabets of South Asia when an image of a mysterious writing system popped up. In eight years of digging through British colonial archives both real and digital, he has found almost 200 alphabets across Asia that were previously undescribed in the West, but this one, which he came across in early 2011, stumped him. Its sinuous letters, connected to one another in cursive fashion and sometimes bearing dots and slashes above or below, resembled those of Arabic.

Pandey eventually identified the script as an alphabet for Rohingya, the language spoken by the stateless and persecuted Muslim people whose greatest numbers live in western Myanmar, where they’ve been the victims of brutal ethnic cleansing. Pandey wasn’t sure if the alphabet itself was in use anymore, until he lucked upon contemporary pictures of printed textbooks for children. That meant it wasn’t a historical footnote; it was alive.

An email query from Pandey bounced from expert to expert until it landed with Muhammad Noor, a Rohingya activist and television host who was living in Malaysia. He told Pandey the short history of this alphabet, which was developed in the 1980s by a group of scholars that included a man named Mohammed Hanif. It spread slowly through the 1990s in handwritten, photocopied books. After 2001, thanks to two computer fonts designed by Noor, it became possible to type the script in word-processing programs. But no email, text messages or (later) tweets could be sent or received in it, no Google searches conducted in it. The Rohingya had no digital alphabet of their own through which they could connect with one another.

Billions of people around the world no longer face this plight. Whether on computers or smartphones, they can write as they write, expressing themselves in their own linguistic culture. What makes this possible is a 26-year-old international industrial standard for text data called the Unicode standard, which prescribes the digital letters, numbers and punctuation marks of more than 100 different writing systems: Greek, Cherokee, Arabic, Latin, Devanagari — a world-spanning storehouse of languages. But the alphabet that Noor described wasn’t among them, and neither are more than 100 other scripts, just over half of them historical and the rest alphabets that could still be used by as many as 400 million people today.

Now a computational linguist and motivated by a desire to put his historical knowledge to use, Pandey knows how to get obscure alphabets into the Unicode standard. Since 2005, he has done so for 19 writing systems (and he’s currently working to add another eight). With Noor’s help, and some financial support from a research center at the University of California, Berkeley, he drew up the basic set of letters and defined how they combine, what rules govern punctuation and whether spaces exist between words, then submitted a proposal to the Unicode Consortium, the organization that maintains the standards for digital scripts. In 2018, seven years after Pandey’s discovery, what came to be called Hanifi Rohingya will be rolled out in Unicode’s 11th version. The Rohingya will be able to communicate online with one another, using their own alphabet."



"Unicode’s history is full of attacks by governments, activists and eccentrics. In the early 1990s, the Chinese government objected to the encoding of Tibetan. About five years ago, Hungarian nationalists tried to sabotage the encoding for Old Hungarian because they wanted it to be called “Szekley-Hungarian Rovas” instead. An encoding for an alphabet used to write Nepal Bhasa and Sanskrit was delayed a few years ago by ethnonationalists who mistrusted the proposal because they objected to the author’s surname. Over and over, the Unicode Consortium has protected its standard from such political attacks.

The standard’s effectiveness helped. “If standards work, they’re invisible and can be ignored by the public,” Busch says. Twenty years after its first version, Unicode had become the default text-data standard, adopted by device manufacturers and software companies all over the world. Each version of the standard ushered more users into a seamless digital world of text. “We used to ask ourselves, ‘How many years do you think the consortium will need to be in place before we can publish the last version?’ ” Whistler recalls. The end was finally in sight — at one point the consortium had barely more than 50 writing systems to add.

All that changed in October 2010, when that year’s version of the Unicode standard included its first set of emojis."



"Not everyone thinks that Unicode should be in the emoji business at all. I met several people at Emojicon promoting apps that treat emojis like pictures, not text, and I heard an idea floated for a separate standards body for emojis run by people with nontechnical backgrounds. “Normal people can have an opinion about why there isn’t a cupcake emoji,” said Jennifer 8. Lee, an entrepreneur and a film producer whose advocacy on behalf of a dumpling emoji inspired her to organize Emojicon. The issue isn’t space — Unicode has about 800,000 unused numerical identifiers — but about whose expertise and worldview shapes the standard and prioritizes its projects.

“Emoji has had a tendency to subtract attention from the other important things the consortium needs to be working on,” Ken Whistler says. He believes that Unicode was right to take responsibility for emoji, because it has the technical expertise to deal with character chaos (and has dealt with it before). But emoji is an unwanted distraction. “We can spend hours arguing for an emoji for chopsticks, and then have nobody in the room pay any attention to details for what’s required for Nepal, which the people in Nepal use to write their language. That’s my main concern: emoji eats the attention span both in the committee and for key people with other responsibilities.”

Emoji has nonetheless provided a boost to Unicode. Companies frequently used to implement partial versions of the standard, but the spread of emoji now forces them to adopt more complete versions of it. As a result, smartphones that can manage emoji will be more likely to have Hanifi Rohingya on them too. The stream of proposals also makes the standard seem alive, attracting new volunteers to Unicode’s mission. It’s not unusual for people who come to the organization through an interest in emoji to end up embracing its priorities. “Working on characters used in a small province of China, even if it’s 20,000 people who are going to use it, that’s a more important use of their time than deliberating over whether the hand of my yoga emoji is in the right position,” Mark Bramhill told me.

Since its creation was announced in 2015, the “Adopt a Character” program, through which individuals and organizations can sponsor any characters, including emojis, has raised more than $200,000. A percentage of the proceeds goes to support the Script Encoding Initiative, a research project based at Berkeley, which is headed by the linguistics researcher Deborah Anderson, who is devoted to making Unicode truly universal. One the consortium recently accepted is called Nyiakeng Puachue Hmong, devised for the Hmong language by a minister in California whose parishioners have been using it for more than 25 years. Still in the proposal stage is Tigalari, once used to write Sanskrit and other Indian languages.

One way to read the story of Unicode in the time of emoji is to see a privileged generation of tech consumers confronting the fact that they can’t communicate in ways they want to on their devices: through emoji. They get involved in standards-making, which yields them some satisfaction but slows down the speed with which millions of others around the world get access to the most basic of online linguistic powers. “There are always winners and losers in standards,” Lawrence Busch says. “You might want to say, ultimately we’d like everyone to win and nobody to lose too much, but we’re stuck with the fact that we have to make decisions, and when we make them, those decisions are going to be less acceptable to some than to others.”"
unicode  language  languages  internet  international  standards  emoji  2017  priorities  web  online  anshumanpandey  rohingya  arabic  markbramhill  hmong  tigalari  nyiakengpuachuehmong  muhammadnoor  mohammedhanif  kenwhistler  history  1980  2011  1990s  1980s  mobile  phones  google  apple  ascii  facebook  emojicon  michaelaerard  technology  communication  tibet 
4 weeks ago by robertogreco
NOTHING | but the textures of my body de Nicole L'Huillier
"*These songs are composed for headphones.

[https://soundcloud.com/nicole-lhuillier/sets/things

1 NOTHING | but the textures of my body
2 SOMETHING | mindscapes
3 EVERYTHING | the space we share ]

THINGS is my first solo album. It consists of three tracks, and each one contains a different scale of sonic spatial scenario. This way, THINGS is constructed by 1. NOTHING (but the textures of my body), this track alludes to the nonexistent and constructed idea of the perception of silence by presenting a composition of the ever-present bodily textures. 2. SOMETHING (mindscapes) exposes the capacity of roaming from one mental space to another. To do so, the 5 different parts of this track are composed of frequencies that can stimuli different brain waves. The last track 3. EVERYTHING (the space we share) builds a sonic portrait of the place I grew up and the common sonic scenarios we all share in our culture. This piece gathers field recordings done during my last visit to Chile, my country of origin.

THINGS was released as a sound installation at the me Convention, SXSW, Frankfurt, September 2017. The installation was done using the radio as a spatial medium and was diffused in 3 different radio channels that could be tuned in with radios and headphones provided for the assistants. This way, THINGS presents different scales or layers of spaces by using in its physical form the radio as a mobile space and a transversal sonic architecture."
sound  audio  nicolel'huillier  chile  binaural  soundscapes  2017  silence  binauralrecording 
4 weeks ago by robertogreco
Jen Bervin: Artist as Researcher de Make/Time
"Jen Bervin’s interdisciplinary work often combines art, science and writing. One recent project is Silk Poems, a poem written nanoscale in the form of a silk biosensor in collaboration with Tufts University’s Silk Lab, and also published as a book. Another project, The Dickinson Composite Series, is a series of large-scale embroideries that depict the variant markings in Emily Dickinson’s original manuscripts. Jen's work as a poet and visual artist takes her in surprising directions. She says, “I love research because I don’t know what I’ll find.”

Make/Time shares conversations about craft, inspiration, and the creative process. Listen to leading makers and thinkers talk about where they came from, what they're making, and where they're going next. Make/Time is hosted by Stuart Kestenbaum and is a project of craftschools.us. Major funding is provided by the Windgate Charitable Foundation."

[via:

"I love @jenbervin's work. @tchoi8, if you don't know about it already, you should :)
via https://twitter.com/jenbervin/status/920512592409513984"
https://twitter.com/shannonmattern/status/920517416211419136 ]
jenbervin  art  research  interdisciplinary  science  2017  poetry  making  drawing  creating  artists  silk  writing  tolisten 
5 weeks ago by robertogreco
my friend pokey — futures market
"(ed. note: stephen died while writing this, may his sinful heart now rest in peace)

I think that every work implies an audience, i think that projected audience will be perpetually dreamlike and strange since it’s drawn not from human consciousness but from a form of same which has been distorted through embodiment in alien material. Refracted by some “medium” and then existing as a transferable, reproducible object and living an object life separable from the human circumstances by which it was produced. And I think that when we evaluate a work part of what we evaluate is this audience and the prospect of belonging to it, the possibility of a community with those assumptions and those values. The saying “give people what they want” always confuses me in this context because surely part of what they want is the possibility of wanting something else, of being a person who wants something else. Advertisements famously sell not just a product but also the prospect of being the kind of person who likes that product. Even the most conservative works pull a bait and switch in this regards in that part of what they suggest is the prospect of being a person who already knows what they want, of having character and qualities that persist in time rather than being a shapeless blob of experiences.

Avant-garde work could be said to be that which prioritises the formation of new audiences, or the possibility of forming new audiences, above any actual qualities which those audiences would have. It draws on the utopian aspect of creating new social structures, new communities, where whatever form they ultimately end up taking the fact that they can be made at all is in some way a celebration of agency and the possibility of new futures. But the other side of things is that even as the appeal of these imaginary communities comes partly from their distance from our real ones, they’re also evaluated on the basis of their feasibility - their power comes not just from a list of bloodless alternities but from possessing a transformative quality, the real possibility of enactment which is used to make demands on the contemporary. Not just a future but one already germinating in the present. And though I like and respect a lot of these works it’s also hard, for this reason, not to feel a little uneasy about them - because the imagery of an imminent, transfigurative break from the present has been so co-opted as a way to conceal the fundamental limitations and eerie inertia of capitalism that I think it’s hard for anything drawing on that tradition to escape lending credibility to it, even when its interests are directly opposed. 20+ years of an increasingly threadbare neoliberal consensus in the face of problems which grow more and more obvious mean the notion of an unexpected, miraculous shift in the causal order grows more and more central, from the vague sense that someone will invent, like, a moss or something which will stop global warming in the nick of time to the idea that the same clumsy, stupid videogames we’ve been bonking against invisible walls in for decades now will any minute now transmogrify into the effortless freefloating virtual lucid dreams of legend. And in fact videogames provide a constant running example of just how profitably this perception can be managed - - from a medium which from inception built upon a certain futuristic quality coming both from the historically new level of consumer access to computer technology and from decades of science-fiction representations of same, and which leveraged that into a perennial suggestion that the bright new day was always just around the corner - that by playing videogames now you were securing a kind of early-investor bragging rights to the media singularity to come. If there’s anything historically new about videogames it’s the extent to which the very suggestion of potential developments to be had later on was finally recognised as more profitable than any intrinsic qualities of the form itself.

And I think all this raises some problems when we think about avant-garde and experimental videogames, not just because in replicating some of the assumptions of the industry they risk being assimilated by it - you can’t game-design your way out of late capitalism, there are no final aesthetic solutions to economic problems etc - but because by repeating those assumptions they risk being judged by the standard of contribution to this same monolithic vidcon future, and then discarded accordingly when “the future” changes according to stockholder diktats. I mean that when you see these works as yet more expressions of “the medium” it’s harder for them to survive when that status is taken away again, and that at this point it’s difficult to conceive of a future of videogames that doesn’t in some way just flow back into the orthodox one still being sold.

Why does this matter. I think the videogame market will crash again because that’s what markets do, and when it does I believe it’ll be blamed on small engines, on unity and rpgmaker, on asset-flipping and joke simulators and walking games and political games rather than e.g. the incessant boom-bust cycles of capitalism or the fact that the particular interactive media singularity that videogames have invested so much image, money and energy into identifying themselves with looks more and more dated and less likely to happen. I think there’ll be more gamergate bullshit from people who invested in the stupid, stupid videogame dream and got told by youtube millionaires that it was being undermined from within by sjw fifth columnists making pug dating games. I think that just as places like YouTube have shown a willingness to quietly cut down on who’s able to make money through their service places like Steam will do the same thing, particularly after already raising the prospect of exponentially increasing the cost of using the store for small developers already. I think middlebrow columnists at the Atlantic will cash checks saying well, a lot of those games weren’t pushing the medium forward anyway, and that the whole thing will end up being recast as a morality tale about an overcrowded, overdiverse market, and that a lot of valuable work people are doing now will be just wiped from the record in the same way as a lot of pre-2007 indie games were, or flash games, or interactive CD-ROMs, or whatever the fuck.

I think that when this happens experimental games or avant garde games or alternative games will be seen less as possible alternatives to the mainstream tradition than as offshoots of it which got pruned, and I’m not sure how much help they will really be to anyone trying to figure out ways to make these things without getting pulled into the endless churning blood rotor of existing videogame culture.

I’ve written before that the game scenes which interest and excite me most are things like FNAF fangames, Undertale fangames, Unity horror games, RPG Maker games, hyperspecific utility pieces like the Prosperity Path orbs, less for any particular aesthetic or design qualities than for them being videogames which manage to escape some of the awful binary of Producer/Consumer and the ideas of “importance” which evolve later to help justify that perverse dynamic. Like what does it mean to experience a game if it’s just part of a big stack of almost interchangeable things and anyway you’re only absently going through it when searching for more stuff to steal for your own interchangeable thing. Which is healthier and more interesting than “art”. But I think part of it too is the sense of having a specific audience to bounce against, even if it’s just of people looking to take your Secret Of Mana midis, and the way that the concreteness of that audience helps defuse the kind of creeping tendency towards cultural speculation that comes with the belief in a big medium-wide payout somewhere down the line that’d justify the time and energies of everyone involved. I don’t think it’s enough to say people should make an effort to criticise games for what they are as opposed to what they might be, or whatever, insofar as that’s even possible. I think being able to appreciate what they are is dependent on recognizing that they have an audience which is similarly settled, similarly “just there”. And I think working towards constructing that kind of space would mean, yes, a sort of concession of “the future” to the stockholders of industry, renouncing the right to eventually reap that dread crop. But in the process being able to better engage with the present and all the disparite forces and strands within it who have similarly been lopped off that grand narrative, or were never part of it to begin with, and navigate all the ambiguities and potentials of that space. I think the future of videogames is the same kind of desperate, self-willed dream as those years worth of Twitter shares, for a company which has never actually been profitable, or the horrible locked-down image of infinity that sees new Rocket Racoon movies coming out every year til 2099, I think those dreams are ones that emerge and grow stronger as the actual basis for them either materially or affectively grows ever more decrepit, I think however overwhelming they get they can only really be strangled in the present.

As they say… no futur-what! what are you doing in my house! no-aieee!! (manuscript abruptly cuts off)"
via:tealtan  videogames  capitalism  avantgarde  audience  audiences  potential  invention  utopia  games  gaming  media  neoliberalism  2017  possibility  transcontextualism  alternative  art  future  markets  economics  alternities  transformation  change  fandom  agency  moss 
5 weeks ago by robertogreco
How to Learn Stuff | vextro
"My understanding of a workable, comprehensive goal for education, is something that meets and facilities the needs of students. This has to go beyond surmised vocational preparation. Needs is a semantic to soften the core of education: teaching students survival skills. It’s an obvious mistake to treat kids and students like organic computers for information to be punched into. To condescend is to lose their humanity.

What I mean is, how useful will these menus and tables of arranged factoids be under economic collapse? Or maybe our future is positive: how useful will they be under automation? If the signs can be seen it feels imperative that, in whatever way possible, mentors prepare their mentees for times of crisis. And I think the most crucial element of that is reaffirming their value as a person and an individual, by encouraging and thinking through their perspectives as a collaborative effort. Though not to complicate this rhetoric anymore: anti-capitalist education is anti-hierarchical education.

Honestly I felt a vision of what edutainment together was like playing Learn 100 Words: One at a Time! It’s a deceptively simple game, made for a deviously indulgent glorioustrainwreck’s challenge to make a hundred games. So a microgame per word; play goes rapidfire through a collection of microgames, with various styles of play: quizzes, platformers, find-an-object, each based on vocabulary someone (probably) doesn’t know. It’s good natured and very goofy. Some microgames are obviously jokes, but others are very in earnest, and are surprisingly entertaining!

Lean 100 Words is made in Clickteam software (as GT games often are) and I don’t know what version, or what parts come from official asset packs, but I do recognize the buoyant, iconic clipart-esque sprites. Backgrounds are dark, hard gradients, with chunky buttons, reminiscent of web 1.0 or even a Vasily Zotov game. A wall of retro-futuristic, full bodied synth sounds greet on start up. All of the UX has a pleasant shape and exaggerated proportions, which gets me nostalgic for edutainment games of my childhood, and more oddly, the various online classes I’ve taken in my life.

I think it’s the hardest I’ve laughed at a game in a long time too. The game’s tone is just so innocuous from the get. Like the first word (when playing alphabetically instead of randomly) is aal, and I was like, that’s a word? That’s not a word… is this game about made up words? It is a word though, it’s a really technical term that I don’t really understand. But it’s a word! The hint is, “I couldn’t find a textbook definition,” so I slowly scrolled around and eventually clicked on a textbook, and completed the game. Close enough to the real definition? Honestly, sure!

Whether it’s intentional, or a happy accident of trying to do a lot with whatever means, Learn 100 Words is a genuinely hilarious parody of edutainment games. Instrumental to this are voiceovers done by the developer of every word and accompanied hint. They’re off the cuff, not really rehearsed."



"In Learn 100 Words it’s feels fine to hear misspeak, it’s fine for hints to be somewhat mistaken, or trail off, lose their thread, because it still comes back to learning 100 words. The goofs put me at ease, like, I don’t feel self-conscious about the stuff I don’t know. This is a big contrast to the real methodical approach for a standard edutainment game, games that fuss over whether its textbook blocks are working. No matter how vibrant a game like that manages to be, it’s still cut up by a very rigid, very institution-minded push for absolute legibility. A vague, palpable desperation could be felt over their needy hope that this information is getting through to my swiss cheese brain. In other words, capitalist about its use, and condescending.

Further, Learn 100 Words doesn’t shy from expressing poetic game design, like the former microgame for abaton. Maybe the most successful “mnemonics” are associations formed by emotional impact. Getting someone to care is an obvious step to engagement, but there’s a tendency to overthink, overpolish what generates care. There’s something about candidly, simply, presenting ideas, with personality. Concepts are expressive vehicles and are sometimes better expressed by individualistic interpretations.

I don’t think the process to genuine retention, learning, growing, can be calculated. In my lifetime effective education came from mentors who felt invested in my development and were willing to learn with me. I don’t think there’s a combination of software or even other programs that will magically work. Curriculum, which edutainment is, should be about creating environments that can facilitate positive relationships, that can generate a mutual investment in growth.

The coldness of profit extraction will tinge and undermine self-determination. I remember most of the silly, complicated words I learned from playing Learn 100 Words, while I’ve absolutely struggled through other language software (some from my youth, some from the now). My point isn’t that games need to “learn” from this and try to imitate a casual friendliness, it’s that compassion is done, not imitated."
via:tealtan  games  videogames  seriousgames  gaming  play  edutainment  2017  leeroylewin  sfsh  howwelearn  education  capitalism  self-determination  tcsnmy  compassion  relationships  mentorship  howweteach  curriculum  growth  environment  interpretation  engagement  emotion  learning  humanity  automation  hierarchy  horizontality  microgames 
5 weeks ago by robertogreco
2015 Arts Writing Award grantee Joanne McNeil debuts Just Browsing - Carl & Marilynn Thoma Art Foundation
"The recipient of our 2015 Arts Writing Award in Digital Art, Joanne McNeil has completed her grant-supported project Just Browsing, a five-part video series investigating what it means to be an internet user. Just Browsing will premiere at Fridman Gallery in New York City on Oct. 19. McNeil and her coproducer Nicole Antebi will be in attendance and will introduce each episode in the series. The screening is to be followed by a Q&A session with the filmmaker and her coproducer.

Each episode in McNeil’s series begins with a topic of inquiry and leads the audience through the narrator’s own investigation of overlapping subjects using books and a web browser. The episodes toggle between new and old forms of media along with animation and live-action sequences filmed at New York’s legendary speakeasy bookstore Brazenhead Books.

Written and directed by McNeil, with cinematography, editing, and motion graphics by Antebi and music by Vince Clarke, Just Browsing will go live on the artist’s website later this year.

Joanne McNeil is a writer interested in the ways that technology is shaping art, politics, and society. She was a recipient of the Carl & Marilynn Thoma Art Foundation 2015 Arts Writing Awards in Digital Art and a resident at Eyebeam. Her essays and reviews have appeared in the New York Times, Domus, Dissent, Frieze, The Baffler, and other publications. She is working on a book about internet users called Lurk.

Nicole Antebi works in non-fiction animation, motion graphics, installation. She was the 2015 animator-in-residence at Circuit Bridges, New York and was recently awarded a Jerome Foundation Grant in Film/Video for a forthcoming animated film about El Paso and Ciudad Juàrez in the early 1990’s. Her work has been shown at Anthology Film Archives, Torrance Art Museum, The Crocker Museum, Dallas Contemporary, and the Armory Center for the Arts, among other art institutions and alternative spaces."
justbrowsing  joannemcneil  film  towatch  nicoleantebi  internet  web  online  2017 
5 weeks ago by robertogreco
How Civilization Started | The New Yorker
"In “Against the Grain: A Deep History of the Earliest States,” James C. Scott, a professor of political science at Yale, presents a plausible contender for the most important piece of technology in the history of man. It is a technology so old that it predates Homo sapiens and instead should be credited to our ancestor Homo erectus. That technology is fire. We have used it in two crucial, defining ways. The first and the most obvious of these is cooking. As Richard Wrangham has argued in his book “Catching Fire,” our ability to cook allows us to extract more energy from the food we eat, and also to eat a far wider range of foods. Our closest animal relative, the chimpanzee, has a colon three times as large as ours, because its diet of raw food is so much harder to digest. The extra caloric value we get from cooked food allowed us to develop our big brains, which absorb roughly a fifth of the energy we consume, as opposed to less than a tenth for most mammals’ brains. That difference is what has made us the dominant species on the planet.

The other reason fire was central to our history is less obvious to contemporary eyes: we used it to adapt the landscape around us to our purposes. Hunter-gatherers would set fires as they moved, to clear terrain and make it ready for fast-growing, prey-attracting new plants. They would also drive animals with fire. They used this technology so much that, Scott thinks, we should date the human-dominated phase of earth, the so-called Anthropocene, from the time our forebears mastered this new tool.

We don’t give the technology of fire enough credit, Scott suggests, because we don’t give our ancestors much credit for their ingenuity over the long period—ninety-five per cent of human history—during which most of our species were hunter-gatherers. “Why human fire as landscape architecture doesn’t register as it ought to in our historical accounts is perhaps that its effects were spread over hundreds of millennia and were accomplished by ‘precivilized’ peoples also known as ‘savages,’ ” Scott writes. To demonstrate the significance of fire, he points to what we’ve found in certain caves in southern Africa. The earliest, oldest strata of the caves contain whole skeletons of carnivores and many chewed-up bone fragments of the things they were eating, including us. Then comes the layer from when we discovered fire, and ownership of the caves switches: the human skeletons are whole, and the carnivores are bone fragments. Fire is the difference between eating lunch and being lunch."



"It was the ability to tax and to extract a surplus from the produce of agriculture that, in Scott’s account, led to the birth of the state, and also to the creation of complex societies with hierarchies, division of labor, specialist jobs (soldier, priest, servant, administrator), and an élite presiding over them. Because the new states required huge amounts of manual work to irrigate the cereal crops, they also required forms of forced labor, including slavery; because the easiest way to find slaves was to capture them, the states had a new propensity for waging war. Some of the earliest images in human history, from the first Mesopotamian states, are of slaves being marched along in neck shackles. Add this to the frequent epidemics and the general ill health of early settled communities and it is not hard to see why the latest consensus is that the Neolithic Revolution was a disaster for most of the people who lived through it.

War, slavery, rule by élites—all were made easier by another new technology of control: writing. “It is virtually impossible to conceive of even the earliest states without a systematic technology of numerical record keeping,” Scott maintains. All the good things we associate with writing—its use for culture and entertainment and communication and collective memory—were some distance in the future. For half a thousand years after its invention, in Mesopotamia, writing was used exclusively for bookkeeping: “the massive effort through a system of notation to make a society, its manpower, and its production legible to its rulers and temple officials, and to extract grain and labor from it.” Early tablets consist of “lists, lists and lists,” Scott says, and the subjects of that record-keeping are, in order of frequency, “barley (as rations and taxes), war captives, male and female slaves.” Walter Benjamin, the great German Jewish cultural critic, who committed suicide while trying to escape Nazi-controlled Europe, said that “there is no document of civilization which is not at the same time a document of barbarism.” He meant that every complicated and beautiful thing humanity ever made has, if you look at it long enough, a shadow, a history of oppression. As a matter of plain historical fact, that seems right. It was a long and traumatic journey from the invention of writing to your book club’s discussion of Jodi Picoult’s latest."



"The news here is that the lives of most of our progenitors were better than we think. We’re flattering ourselves by believing that their existence was so grim and that our modern, civilized one is, by comparison, so great. Still, we are where we are, and we live the way we live, and it’s possible to wonder whether any of this illuminating knowledge about our hunter-gatherer ancestors can be useful to us. Suzman wonders the same thing. He discusses John Maynard Keynes’s famous 1930 essay “The Economic Possibilities for Our Grandchildren.” Keynes speculated that if the world continued to get richer we would naturally end up enjoying a high standard of living while doing much less work. He thought that “the economic problem” of having enough to live on would be solved, and “the struggle for subsistence” would be over:
When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession—as distinguished from the love of money as a means to the enjoyments and realities of life—will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

The world has indeed got richer, but any such shift in morals and values is hard to detect. Money and the value system around its acquisition are fully intact. Greed is still good.

The study of hunter-gatherers, who live for the day and do not accumulate surpluses, shows that humanity can live more or less as Keynes suggests. It’s just that we’re choosing not to. A key to that lost or forsworn ability, Suzman suggests, lies in the ferocious egalitarianism of hunter-gatherers. For example, the most valuable thing a hunter can do is come back with meat. Unlike gathered plants, whose proceeds are “not subject to any strict conventions on sharing,” hunted meat is very carefully distributed according to protocol, and the people who eat the meat that is given to them go to great trouble to be rude about it. This ritual is called “insulting the meat,” and it is designed to make sure the hunter doesn’t get above himself and start thinking that he’s better than anyone else. “When a young man kills much meat,” a Bushman told the anthropologist Richard B. Lee, “he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants or inferiors. . . . We can’t accept this.” The insults are designed to “cool his heart and make him gentle.” For these hunter-gatherers, Suzman writes, “the sum of individual self-interest and the jealousy that policed it was a fiercely egalitarian society where profitable exchange, hierarchy, and significant material inequality were not tolerated.”

This egalitarian impulse, Suzman suggests, is central to the hunter-gatherer’s ability to live a life that is, on its own terms, affluent, but without abundance, without excess, and without competitive acquisition. The secret ingredient seems to be the positive harnessing of the general human impulse to envy. As he says, “If this kind of egalitarianism is a precondition for us to embrace a post-labor world, then I suspect it may prove a very hard nut to crack.” There’s a lot that we could learn from the oldest extant branch of humanity, but that doesn’t mean we’re going to put the knowledge into effect. A socially positive use of envy—now, that would be a technology almost as useful as fire."
jamescscott  fire  technology  hunter-gatherers  2017  anthropology  johnlanchester  anthropocene  sedentism  agriculture  nomads  nomadism  archaeology  writing  legibility  illegibility  state  civilization  affluence  abundance  jamessuzman  bushmen  kalahari  namibia  khoisan  mesopotamia  egalitarianism  humans  self-interest  jealousy  greed  inequality  accumulation  motivation  society  happiness  money 
5 weeks ago by robertogreco
The Touch of Madness - Pacific Standard
"So Jones grew alarmed when, soon after starting at DePaul in the fall of 2007, at age 27, she began having trouble retaining things she had just read. She also struggled to memorize the new characters she was learning in her advanced Chinese class. She had experienced milder versions of these cognitive and memory blips a couple times before, most recently as she’d finished her undergraduate studies earlier that year. These new mental glitches were worse. She would study and draw the new logograms one night, then come up short when she tried to draw them again the next morning.

These failures felt vaguely neurological. As if her synapses had clogged. She initially blamed them on the sleepless, near-manic excitement of finally being where she wanted to be. She had wished for exactly this, serious philosophy and nothing but, for half her life. Now her mind seemed to be failing. Words started to look strange. She began experiencing "inarticulable atmospheric changes," as she put it—not hallucinations, really, but alterations of temporality, spatiality, depth perception, kinesthetics. Shimmerings in reality's fabric. Sidewalks would feel soft and porous. Audio and visual input would fall out of sync, creating a lag between the movement of a speaker's lips and the words' arrival at Jones' ears. Something was off.

"You look at your hand," as she described it to me later, holding hers up and examining it front and back, "and it looks the same as always. But it's not. It's yours—but it's not. Nothing has changed"—she let her hand drop to her knee—"yet it's different. And that's what gets you. There's nothing to notice; but you can't help but notice."

Another time she found herself staring at the stone wall of a building on campus and realizing that the wall's thick stone possessed two contradictory states. She recognized that the wall was immovable and that, if she punched it, she'd break her hand. Yet she also perceived that the stone was merely a constellation of atomic particles so tenuously bound that, if she blew on it, it would come apart. She experienced this viscerally. She felt the emptiness within the stone.

Initially she found these anomalies less threatening than weird. But as they intensified, the gap between what she was perceiving and what she could understand rationally generated an unbearable cognitive dissonance. How could something feel so wrong but she couldn't say what? She had read up the wazoo about perception, phenomenology, subjectivity, consciousness. She of all people should be able to articulate what she was experiencing. Yet she could not. "Language had betrayed me," she says. "There was nothing you could point to and say, 'This looks different about the world.' There were no terms. I had no fucking idea."

Too much space was opening within and around and below her. She worried she was going mad. She had seen what madness looked like from the outside. When Jones was in her teens, one of her close relatives, an adult she'd always seen frequently, and whom we'll call Alex for privacy reasons, had in early middle age fallen into a state of almost relentless schizophrenia. It transformed Alex from a warm, caring, and open person who was fully engaged with the world into somebody who was isolated from it—somebody who seemed remote, behaved in confusing and alarming ways, and periodically required hospitalization. Jones now started to worry this might be happening to her."



"Reading philosophy helped Jones think. It helped order the disorderly. Yet later, in college, she lit up when she discovered the writers who laid the philosophical foundation for late 20-century critical psychiatry and madness studies: Michel Foucault, for instance, who wrote about how Western culture, by medicalizing madness, brands the mad as strangers to human nature. Foucault described both the process and the alienating effect of this exclusion-by-definition, or "othering," as it soon came to be known, and how the mad were cut out and cast away, flung into pits of despair and confusion, leaving ghosts of their presence behind.

To Jones, philosophy, not medicine, best explained the reverberations from the madness that had touched her family: the disappearance of the ex-husband; the alienation of Alex, who at times seemed "there but not there," unreachable. Jones today describes the madness in and around her family as a koan, a puzzle that teaches by its resistance to solution, and which forces upon her the question of how to speak for those who may not be able to speak for themselves.

Jones has since made a larger version of this question—of how we think of and treat the mad, and why in the West we usually shunt them aside—her life's work. Most of this work radiates from a single idea: Culture shapes the experience, expression, and outcome of madness. The idea is not that culture makes one mad. It's that culture profoundly influences every aspect about how madness develops and expresses itself, from its onset to its full-blown state, from how the afflicted experience it to how others respond to it, whether it destroys you or leaves you whole.

This idea is not original to Jones. It rose from the observation, first made at least a century ago and well-documented now, that Western cultures tend to send the afflicted into a downward spiral rarely seen in less modernized cultures. Schizophrenia actually has a poorer prognosis for people in the West than for those in less urbanized, non-Eurocentric societies. When the director of the World Health Organization's mental-health unit, Shekhar Saxena, was asked last year where he'd prefer to be if he were diagnosed with schizophrenia, he said for big cities he'd prefer a city in Ethiopia or Sri Lanka, like Colombo or Addis Ababa, rather than New York or London, because in the former he could expect to be seen as a productive if eccentric citizen rather than a reject and an outcast.

Over the past 25 years or so, the study of culture's effect on schizophrenia has received increasing attention from philosophers, historians, psychiatrists, anthropologists, and epidemiologists, and it is now edging into the mainstream. In the past five years, Nev Jones has made herself one of this view's most forceful proponents and one of the most effective advocates for changing how Western culture and psychiatry respond to people with psychosis. While still a graduate student at DePaul she founded three different groups to help students with psychosis continue their studies. After graduating in 2014, she expanded her reach first into the highest halls of academe, as a scholar at Stanford University, and then into policy, working with state and private agencies in California and elsewhere on programs for people with psychosis, and with federal agencies to produce toolkits for universities, students, and families about dealing with psychosis emerging during college or graduate study. Now in a new position as an assistant professor at the University of South Florida, she continues to examine—and ask the rest of us to see—how culture shapes madness.

In the United States, the culture's initial reaction to a person's first psychotic episode, embedded most officially in a medical system that sees psychosis and schizophrenia as essentially biological, tends to cut the person off instantly from friends, social networks, work, and their sense of identity. This harm can be greatly reduced, however, when a person's first care comes from the kind of comprehensive, early intervention programs, or EIPs, that Jones works on. These programs emphasize truly early intervention, rather than the usual months-long lag between first symptoms and any help; high, sustained levels of social, educational, and vocational support; and building on the person's experience, ambitions, and strengths to keep them as functional and engaged as possible. Compared to treatment as usual, EIPs lead to markedly better outcomes across the board, create more independence, and seem to create far less trauma for patients and their family and social circles."



"Once his eye was caught, Kraepelin started seeing culture's effects everywhere. In his native Germany, for instance, schizophrenic Saxons were more likely to kill themselves than were Bavarians, who were, in turn, more apt to do violence to others. In a 1925 trip to North America, Kraepelin found that Native Americans with schizophrenia, like Indonesians, didn't build in their heads the elaborate delusional worlds that schizophrenic Europeans did, and hallucinated less.

Kraepelin died in 1926, before he could publish a scholarly version of those findings. Late in his life, he embraced some widely held but horrific ideas about scientific racism and eugenics. Yet he had clearly seen that culture exerted a powerful, even fundamental, effect on the intensity, nature, and duration of symptoms in schizophrenia, and in bipolar disorder and depression. He urged psychiatrists to explore just how culture created such changes.

Even today, few in medicine have heeded this call. Anthropologists, on the other hand, have answered it vigorously over the last couple of decades. To a cultural anthropologist, culture includes the things most of us would expect—movies, music, literature, law, tools, technologies, institutions, and traditions. It also includes a society's predominant ideas, values, stories, interpretations, beliefs, symbols, and framings—everything from how we should dress, greet one another, and prepare and eat food, to what it means to be insane. Madness, in other words, is just one more thing about which a culture constructs and applies ideas that guide thought and behavior.

But what connects these layers of culture to something so seemingly internal as a person's state of mind? The biocultural anthropologist Daniel Lende says that it helps here to think of culture as a series of concentric circles surrounding each of us. For simplicity's sake, let's keep it to two circles around a core, with each circle … [more]
2017  daviddobbs  mentalhealth  psychology  health  culture  madness  nevjones  japan  ethiopia  colombo  addisababa  schizophrenia  society  srilanka  shekharsaxena  philosophy  perception  treatment  medicine  psychosis  media  academia  anthropology  daniellende  pauleugenbleuler  emilkraepelin  danielpaulschreber  edwadsapir  relationships  therapy  tinachanter  namitagoswami  irenehurford  richardnoll  ethanwatters  wolfgangjilek  wolfgangpfeiffer  stigma  banishment  hallucinations  really  but  alterations  of  temporality  time  spatiality  depthperception  kinesthetics  memory  memories  reality  phenomenology  subjectivity  consciousness  donaldwinnicott  alienation  kinship  isolation  tanyaluhrmann 
5 weeks ago by robertogreco
Have We Lost Sight of the Promise of Public Schools? - The New York Times
"The word derives from the Latin word publicus, meaning “of the people.” This concept — that the government belongs to the people and the government should provide for the good of the people — was foundational to the world’s nascent democracies. Where once citizens paid taxes to the monarchy in the hope that it would serve the public too, in democracies they paid taxes directly for infrastructure and institutions that benefited society as a whole. The tax dollars of ancient Athenians and Romans built roads and aqueducts, but they also provided free meals to widows whose husbands died in war. “Public” stood not just for how something was financed — with the tax dollars of citizens — but for a communal ownership of institutions and for a society that privileged the common good over individual advancement.

Early on, it was this investment in public institutions that set America apart from other countries. Public hospitals ensured that even the indigent received good medical care — health problems for some could turn into epidemics for us all. Public parks gave access to the great outdoors not just to the wealthy who could retreat to their country estates but to the masses in the nation’s cities. Every state invested in public universities. Public schools became widespread in the 1800s, not to provide an advantage for particular individuals but with the understanding that shuffling the wealthy and working class together (though not black Americans and other racial minorities) would create a common sense of citizenship and national identity, that it would tie together the fates of the haves and the have-nots and that doing so benefited the nation. A sense of the public good was a unifying force because it meant that the rich and the poor, the powerful and the meek, shared the spoils — as well as the burdens — of this messy democracy."



"As the civil rights movement gained ground in the 1950s and 1960s, however, a series of court rulings and new laws ensured that black Americans now had the same legal rights to public schools, libraries, parks and swimming pools as white Americans. But as black Americans became part of the public, white Americans began to pull away. Instead of sharing their public pools with black residents — whose tax dollars had also paid for them — white Americans founded private clubs (often with public funds) or withdrew behind their fences where they dug their own pools. Public housing was once seen as a community good that drew presidents for photo ops. But after federal housing policies helped white Americans buy their own homes in the suburbs, black Americans, who could not get government-subsidized mortgages, languished in public housing, which became stigmatized. Where once public transportation showed a city’s forward progress, white communities began to fight its expansion, fearing it would give unwanted people access to their enclaves.

As black Americans became part of the public, white Americans began to pull away.

And white Americans began to withdraw from public schools or move away from school districts with large numbers of black children once the courts started mandating desegregation. Some communities shuttered public schools altogether rather than allow black children to share publicly funded schools with white children. The very voucher movement that is at the heart of DeVos’s educational ideas was born of white opposition to school desegregation as state and local governments offered white children vouchers to pay for private schools — known as segregation academies — that sprouted across the South after the Supreme Court struck down school segregation in 1954.

“What had been enjoyed as a public thing by white citizens became a place of forced encounter with other people from whom they wanted to be separate,” Bonnie Honig, a professor of political science and modern culture and media at Brown University and author of the forthcoming book “Public Things: Democracy in Disrepair,” told me. “The attractiveness of private schools and other forms of privatization are not just driven by economization but by the desire to control the community with which you interact.”

Even when they fail, the guiding values of public institutions, of the public good, are equality and justice. The guiding value of the free market is profit. The for-profit charters DeVos helped expand have not provided an appreciably better education for Detroit’s children, yet they’ve continued to expand because they are profitable — or as Tom Watkins, Michigan’s former education superintendent, said, “In a number of cases, people are making a boatload of money, and the kids aren’t getting educated.”

Democracy works only if those who have the money or the power to opt out of public things choose instead to opt in for the common good. It’s called a social contract, and we’ve seen what happens in cities where the social contract is broken: White residents vote against tax hikes to fund schools where they don’t send their children, parks go untended and libraries shutter because affluent people feel no obligation to help pay for things they don’t need. “The existence of public things — to meet each other, to fight about, to pay for together, to enjoy, to complain about — this is absolutely indispensable to democratic life,” Honig says.

If there is hope for a renewal of our belief in public institutions and a common good, it may reside in the public schools. Nine of 10 children attend one, a rate of participation that few, if any, other public bodies can claim, and schools, as segregated as many are, remain one of the few institutions where Americans of different classes and races mix. The vast multiracial, socioeconomically diverse defense of public schools that DeVos set off may show that we have not yet given up on the ideals of the public — and on ourselves."
schools  publicschools  education  2017  democracy  race  integration  segregation  inequality  socialjustice  society  publicgood  power  money  economics  socialcontact  nikolehannah-jones  newdeal  racism 
5 weeks ago by robertogreco
Documenting U.S. Role in Democracy’s Fall and Dictator’s Rise in Chile - The New York Times
"A dimly lit underground gallery guides visitors through a maze of documents — presidential briefings, intelligence reports, cables and memos — that describe secret operations and intelligence gathering carried out in Chile by the United States from the Nixon years through the Reagan presidency."



"“These documents have helped us rewrite Chile’s contemporary history,” said Francisco Estévez, director of the museum. “This exhibit is a victory in the fight against negationism, the efforts to deny and relativize what happened during our dictatorship.”

The Memory and Human Rights Museum opened in 2010 during the first term of President Michelle Bachelet and offers a chronological reconstruction of the 17-year Pinochet government through artifacts, recordings, letters, videos, photographs, artwork and other material. About 150,000 people visit the museum annually, a third of them groups of students, Mr. Estévez said.

The National Security Archive donated a selection of 3,000 declassified documents to the museum several years ago, while the State Department provided the Chilean government with copies of the entire collection. Chileans, however, have rarely seen them.

“To see on a piece of paper, for example, the president of the United States ordering the C.I.A. to preemptively overthrow a democratically elected president in Chile is stunning,” Mr. Kornbluh said. “The importance of having these documents in the museum is for the new generations of Chileans to actually see them.”"
chile  2017  us  cia  salvadorallende  pinochet  1973  1970  history 
5 weeks ago by robertogreco
El Diablo in Wine Country « LRB blog
"The big picture, then, is the violent reorganisation of regional fire regimes across North America, and as pyrogeography changes, biogeography soon follows. Some forests and ‘sky island’ ecosystems will face extinction; most will see dramatic shifts in species composition. Changing land cover, together with shorter rainy seasons, will destabilise the snowpack-based water-storage systems that irrigate the West."



"This is the deadly conceit behind mainstream environmental politics in California: you say fire, I say climate change, and we both ignore the financial and real-estate juggernaut that drives the suburbanisation of our increasingly inflammable wildlands. Land use patterns in California have long been insane but, with negligible opposition, they reproduce themselves like a flesh-eating virus. After the Tunnel Fire in Oakland and the 2003 and 2007 firestorms in San Diego County, paradise was quickly restored; in fact, the replacement homes were larger and grander than the originals. The East Bay implemented some sensible reforms but in rural San Diego County, the Republican majority voted down a modest tax increase to hire more firefighters. The learning curve has a negative slope.

I’ve found that the easiest way to explain California fire politics to students or visitors from the other blue coast is to take them to see the small community of Carveacre in the rugged mountains east of San Diego. After less than a mile, a narrow paved road splays into rutted dirt tracks leading to thirty or forty impressive homes. The attractions are obvious: families with broods can afford large homes as well as dirt bikes, horses, dogs, and the occasional emu or llama. At night, stars twinkle that haven’t been visible in San Diego, 35 miles away, for almost a century. The vistas are magnificent and the mild winters usually mantle the mountain chaparral with a magical coating of light snow.

But Carveacre on a hot, high fire-danger day scares the shit out of me. A mountainside cul-de-sac at the end of a one-lane road with scattered houses surrounded by ripe-to-burn vegetation – the ‘fuel load’ of chaparral in California is calculated in equivalent barrels of crude oil – the place confounds human intelligence. It’s a rustic version of death row. Much as I would like for once to be a bearer of good news rather than an elderly prophet of doom, Carveacre demonstrates the hopelessness of rational planning in a society based on real-estate capitalism. Unnecessarily, our children, and theirs, will continue to face the flames."
mikedavis  2017  fire  fires  winds  diablowinds  santaanawinds  bayarea  napa  sonoma  sandiego  oaklandhills  santarosa  santacruz  stephenpyne  nature  urbanism  urban  capitalism  greenland  climatechange  lacienega  pacificnorthwest  cascadia  vanouve  britishcolumbia  phoenix  jerybrown  california  oakland  carveacre  mcmansions 
5 weeks ago by robertogreco
Dr. Nev Jones on Vimeo
[found after reading:

"The Tough of Madness: Culture profoundly shapes our ideas about mental illness, which is something psychologist Nev Jones knows all too well."
https://psmag.com/magazine/the-touch-of-madness-mental-health-schizophrenia ]
nevjones  academia  psychology  psychosis  schizophrenia  2017  mentalhealth  healthcare  health  ptsd  immigration  support  culture  society  risk 
5 weeks ago by robertogreco
A Manifesto – Evergreen Review
"We devise and concoct ways to make each other beg for the most meager of resources. Death, which should simply be something that comes to us, is instead an instrument of dominion and torture. We have perfected instruments of death-making. We extend such deathery even to our social systems, creating ways to ensure that the poorest and most vulnerable among us will die because the rest of us don’t believe they deserve the methods and technologies by which we keep ourselves alive."



"And yet, even in our imagination, we cannot conceive of a world where abundance is enough. We can literally create anything we want and live without want, but we still want more.

In this imagined new world, we are still at war with others, crisscrossing space to divide it up into sectors and grids, cutting up even empty air into parcels the way we do patches of land. We make the vast and incomprehensible universe malleable by exerting our history of dispossession onto it. Our thirst for possession is as boundless as the universe we inhabit. Even our imagination is limited by avarice. This is why, dear aliens, I feel no real pain or sadness at the thought of what you might do to us. The sorrows and suffering we have inflicted upon each other, the degradations, the humiliations, the pain, the contrasts in resources and the creation of need—nothing in the universe can match what we have already done."



"Like the utopias they bring forth, manifestos are birthed in the possibility of failure. They succeed not in the audacity of hope but in the audacity of despair. What is the present and the future we need to keep imagining? What is a utopia? What is the nature of our utopias? Do we still dare to have any?"



"No one is outside ideology. Yet, too many Americans believe they are, and prefer to focus on how they feel: a particularly American problem is the preponderance of affect in politics. But when it comes to politics—to anything that calls itself justice—we should only pay attention to two questions: what do people need, and how do we get them what they need without having to beg? Yet our political programs are neither initiated nor sustained by the will to redistribute our ridiculously ample resources. Rather, we obsess over whether the people who receive them are worthy of our care. We ask questions we never ask the well-off: Are you deserving? Do you have the proper moral character? If we give you this money, how do we know you won’t spend it on cigarettes? If you buy food, will it be junk food or apples? But wait, how can we be sure you won’t blow it all on lobster?"



"If you want our help, then make us weep for you.

In that, the left has failed miserably. The left can barely articulate what it stands for without weeping for forgiveness for its own existence. This manifesto is an attempt to instantiate the left. How do we learn to be the left fearlessly, without either shame or arrogance?"



"No doubt, dear aliens, you will have found in your exploration of our debris or our archives (who knows in what state you encounter us) rants from leftists about “identity” or “identitarianism.” It has been difficult to convince this kind of activist that a true left finds a way to think about getting people what they need without erasing the material realities of their lives, but without capitulating to the essentializing of gender, race, ethnicity, and sexuality. Yet, even now, in most left organizations, it is women who do the emailing and the cleaning up, while the menfolk spout on about the revolution."



"A true left abjures philanthropy, which only enables the concentration of wealth by providing the super wealthy with fantastic tax breaks. A true left fights for a society where housing is not a matter of investment linked to the survival of an economy but simply a right. It fights for a world where prisons don’t exist to extract life from those whose failings, real or imagined, we cannot confront and whom we would rather shut away forever."



"
Such focus on Trump’s xenophobia ignores the fact that the millions of undocumented in this country became such under Bill Clinton. Two pieces of immigration legislation, in 1994 and 1996, made many simple misdemeanours into felonies only for non-citizens, and created the three- and ten-year bars on re-entry, which pushed undocumented people, now afraid of not being allowed to return if they should leave the country, into the shadows. Arguably, Trump has fine-tuned such mechanisms, but the tools for expulsion and removal were left there by Democratic administrations and are simply being sharpened and honed by this one."



"Resistance, like the heart, is a muscle, and needs to be constantly exercised. Instead, it’s become a buzzword. It’s made people think that somehow they’re soldiers now, fighting on every front. Ongoing work gets rebranded as “resistance” as if magically, due to the presence of Voldemort, everything changed overnight. The press plays up a collective sense of impending doom, making it seem like our lives are now unfolding like a scene from The Deathly Hallows."



"To liberals and lefties, this August 2016 exchange was evidence of Trump’s madness and his dangerously childish naivete. But in fact Trump’s response revealed the idiocy of nuclear weaponry and exposed the irrationality at the heart of American foreign policy: that somehow there is nothing wrong about possessing nuclear weapons."



"Neoliberalism is in fact capitalism made familiar, which is why I describe it as the endless privatisation of everyday life. It survives on vectors of intimacy, transforming capitalism into an emotional matter rather than an economic one, even though its incursions and devastations are deadly and long-lasting precisely because of the way it serves to insinuate itself into the machinations of the daily world."



"This is not to wax nostalgic about “neighborhoods” or to imply that everyone needs to be an “ethical gentrifier,” but to point out that the economic structure in relation to something as basic as housing is entirely set up to benefit the banking and finance industry. Meanwhile, Chicago resolutely and proudly refers to itself as a city of neighborhoods. The question is: who gets to belong, who gets phased out?"



"how neoliberalism operates upon various vectors of intimacy, and how that intimacy cuts across lines of class, race, and gender with varying effects."



"Over and over, Chicago and other cities fetishise their “neighborhood feel,” creating “community” out of displacement, demanding that the displaced then return only to satisfy the cravings the new residents refuse to acknowledge or to perform the jobs beneath the newcomers’ pay grade. Home ownership is what Americans, gay and straight, are expected to do as married people and the intimacy of married life brutally occludes the covert and hidden intimacies of transactions that keep underground economies flourishing.

Neoliberalism seduces us with its intimacy. Intimacy with our workplace, our occupation, the idea of having to “love” what you do: our work becomes our lover. Neoliberalism feeds off our sense of constant economic precariousness by convincing us that we must never demand more from the state or corporations, that what we label “sharing” economies are somehow community-based endeavors. And so people everywhere distribute their labor almost for free, in workplaces that are described as “mobile” and to which they “commute” as free agents. But these are in fact far more onerous than regular workplaces, and are mostly unregulated enterprises, and offer neither benefits nor protections (the field of “left publishing", including this publication, consists almost entirely of such labor).

But what they do is put us in touch with our own labor as something we control, birth, operate. We work with the illusion of control, but we are compelled, all the while, to cede it. We believe that having no control over the circumstances of our lives yields an intimacy that we cannot get elsewhere.

Neoliberalism survives as well as it does because its machinations allow people to express dissent even as they in fact only echo support for its worst effects. During Occupy, it was incredible to watch so many take to the streets, finally critical of how capitalism had wreaked its havoc. But as I wound my way through the massive crowds and their signs, it also became evident that the palpable anger was not so much at the system but that the system had failed them. Signs everywhere said, in effect, “I did the right thing for years, and I was still screwed over.” Everywhere, there was an anger at the ruling classes, certainly, but I couldn’t help but recall yet again those words about America’s “temporarily embarrassed millionaires.” The subsequent bailouts only confirmed a widespread sense that if we just fix the system, we can make it all better, when the system itself is the problem, and “fixing” it only serves to concentrate resources and power in the hands of fewer and fewer people."



"Capitalism flows unimpeded."



" Western analysts take their own social freedoms for granted—average Americans have, for many decades, left their parental homes in their late teens—but when it comes to other and what they fondly imagine as “more traditional” cultures, would prefer it if everyone just stayed transfixed in quaint old ways, please.

Neoliberalism fills the immediate needs of people in ways that other systems cannot—because, yes, that’s how capitalism functions, by dismantling our existing structures, and creating a need for new ones that provide the illusion of stability but in fact cause more harm. Consider schooling, at least in the US. We first eviscerated public education by defunding it, except in the wealthiest districts, and then created a demand for (exploitative, ruinous, substandard) … [more]
yasminnair  2017  society  manifestos  left  love  compassion  justice  socialjustice  utopia  ideology  charity  philanthropicindustrialcomplex  philanthropy  charitableindustrialcomplex  government  excess  abundance  hunger  healthcare  gender  race  racism  sexism  homophobia  neoliberalism  capitalism  feminism  systems  sytemsthinking  socialism  communism  migration  immigration  donaldtrump  barackobama  hillaryclinton  resistance  future  climatechange  neighborhoods  gentrification  chicago  privatization  class  classism  poverty  sexuality  intersectionality  compromise  change  organization  economics 
5 weeks ago by robertogreco
Children Of The Anthropocene | Future Unfolding | Heterotopias
"Look beneath your feet and you will see the Anthropocene. It is made of the deep concrete that paves our cities, the abundant plastics that constitute our waste and the metal pipes that funnel our water and oil. Look up and the chances are you will see it, too. Vapour trails linger in the air after an aeroplane has shot through a clear, blue sky, their chemical residue spraying delicately over the earth below.

“Between every two pine trees there is a door leading to a new way of life”
In 2000, the Nobel-prize winning atmospheric chemist, Paul Crutzen, and biologist, Eugene F. Stoermer, advanced a theory suggesting we are no longer living in the geological epoch known as the Holocene. Following the Paleolithic Ice Age, the Holocene provided us with stable, mild climates for approximately 12,000 years. Weather patterns were relatively predictable while land, animals, plant and tree life carved out a flourishing existence amidst its warm, pleasant temperatures. Citing the measurable effect greenhouse gases such as carbon dioxide and methane were exacting on the atmosphere, Crutzen proposed the Anthropocene, “the age of man”, the delineation of a time defined by human action on the environment. While the term has not yet gained official designation, there are increasing efforts to scientifically prove its existence. Global warming, plastic pollution, nuclear waste and many other human-driven phenomenon leave an unmistakable trace in geological records, the data of which is being used to evidence the Anthropocene.

Despite the bleak hubris and narcissism underpinning the term, these scientific efforts are facilitating a broader dawning ecological awareness. Eschewing the apocalyptic fatalism of its many contemporaries, Future Unfolding asks not what the world looks like after the deluge but before it. The game pulls off the temporal trick of transporting both player and setting back in time, adopting an almost childlike gaze of its seemingly edenic world. Inspired by designers Mattias Ljungström and Marek Plichta’s own experiences growing up in the Swedish and Polish countryside, dense forests of coniferous trees grow unchecked and its woodland floor is often carpeted with delicate red and yellow flowers. With such a shift in perspective—a reversion back to an earlier self—Future Unfolding asks us to assume a state of naivety and rediscover a sense of openness. With it, we might relearn our relationship with nature, unpick our assumptions and dissolve the hubris of our Anthropocene.

Things don’t function as you might expect in Future Unfolding. A tree is often a tree but at other times it is a portal, capable of transcending time and space. Sometimes these portals appear in its fauna like the idly grazing sheep who possess the ability to teleport. Elsewhere, amidst the ferns and luminescent lichen, pines appear to make patterns, simple shapes that when strung together, produce an entity capable of dissolving obstacles such as the impassable boulders strewn across the land. I remember playing in the ancient woodlands of Snowdonia as a child, forging many of the same connections and exploring the same potential of the environment that Future Unfolding depicts. That landscape hummed with the vibrancy of life, from the insects that consumed the pungent, rotting leaves on the ground to the thick, green moss that covered each rock. It offered me a window into another world that, as a child, echoed in my consciousness."



"For a crisis as enveloping as the Anthropocene, there is a value in this type of universalism. Specific problems abound that require specific solutions, of course, but Future Unfolding, along with other video games, literature, art and music are beginning to craft a new vernacular capable of conveying this shift in expression. Bjork’s work has long since channelled some sort of symbiosis with nature. Speaking about utopia in a recent interview with Dazed, she said: “There’s this old argument that civilisation treats nature the same as man treats women—you have to oppress it and dominate in order to progress. I just don’t agree with that. There is another way.” Kaitlyn Aurelia Smith crafts what might be considered the sonic equivalent to Future Unfolding’s pristine wilderness, her dense latticework synths sparkling with the same primordial urgency as the game. Track titles like “Existence in the Unfurling” speak to a similar biological enmeshing that Future Unfolding works towards. Ed Key and David Kanaga’s Proteus explores similar terrain, that game’s fizzing soundtrack determined by your place in the environment. Trees, hillocks and beaches all carry specific sounds, the effect of which jostles you into paying closer attention to its procedurally generated landscape."



"Throughout both Future Unfolding and the Southern Reach Trilogy, the gap between “us” and “them”—between humans and other life—is broken down. Sleeping mammals with long, white hair populate the game’s glowing landscape, each one keen to dispense knowledge. “Things near are not less beautiful and wondrous than things remote,” one said to me. “The near explains the far. The drop is a small ocean.” Their words emphasise wholeness and co-existence at times while also asking the player to unknow. “Don’t worry if you don’t understand everything,” said another. “Not till we are lost. In other words, not till we have lost the world do we begin to find ourselves.” This might sound like the garbling of a new-age hippie but these messages signal to a wider picture while the moments of discovery and interaction enable us to peek at the minutiae of blooming flowers and bobbling rocks.

Adopting this shift in perspective allows us to understand the scope of the Anthropocene as well as a way out of it. In his 2016 book, Dark Ecology, the philosopher Timothy Morton, wrote that “ecological awareness forces us to think and feel at multiple scales, scales that disorient normative concepts such as ‘present’, ‘life’, ‘human’, ‘nature’, ‘thing’, ‘thought,’ and ‘logic.’” But in traversing and reconciling these eerie phenomena we might reach a state of intimacy with nonhumans. “Coexisting with these nonhumans is ecological thought, art, ethics and politics.” For Morton, such a coexistence doesn’t entail a deferral to primitivism but an embracing of technologies amidst a transforming viewpoint. Play is crucial to the process and Future Unfolding gives us a space where we might test out these ideas for size to see how they fit, feel and taste.

Future Unfolding’s childlike gaze gently encourages a flexibility of thinking within us. It asks us to forget old cognitive pathways and instead forge new routes of thought. It is sometimes a sticky, unsettling process and, eschewing formal instructions or direction, the game reflects our current state of unknowing. We are prone to flailing in the murky darkness of the forest. But as we reformulate our relationship with nonhumans, Future Unfolding asks us to push through the uncomfortable anxiety of dawning ecological intimacy. Only then might we reach the ecstasy the Biologist experiences in Area X. We are prone to flailing in the murky darkness of the forest. But as we reformulate our relationship with nonhumans, Future Unfolding asks us to push through the uncomfortable anxiety of dawning ecological intimacy. Only then might we reach the ecstasy the Biologist experiences in Area X."
anthropocene  2017  lewisgordon  games  gaming  videogames  timothymorton  paulcrutzen  eugenestroermer  systems  systemsthinking  edkey  davidkanaga  proteus  kaitlynaureliasmith  futureunfolding  johnmuir  nature  mattiasljungström  marekplichta  globalarming  climatechange  via:anne  trees  lanscape  toplay  universalism  jeffvandermeer  southernreachtrilogy  biology  morethanhuman  multispecies  darkeccology  ecology  björk 
5 weeks ago by robertogreco
Life in the Age of Drone Warfare | Duke University Press
"This volume's contributors offer a new critical language through which to explore and assess the historical, juridical, geopolitical, and cultural dimensions of drone technology and warfare. They show how drones generate particular ways of visualizing the spaces and targets of war while acting as tools to exercise state power. Essays include discussions of the legal justifications of extrajudicial killings and how US drone strikes in the Horn of Africa impact life on the ground, as well as a personal narrative of a former drone operator. The contributors also explore drone warfare in relation to sovereignty, governance, and social difference; provide accounts of the relationships between drone technologies and modes of perception and mediation; and theorize drones’ relation to biopolitics, robotics, automation, and art. Interdisciplinary and timely, Life in the Age of Drone Warfare extends the critical study of drones while expanding the public discussion of one of our era's most ubiquitous instruments of war.

Contributors. Peter Asaro, Brandon Wayne Bryant, Katherine Chandler, Jordan Crandall, Ricardo Dominguez, Derek Gregory, Inderpal Grewal, Lisa Hajjar, Caren Kaplan, Andrea Miller, Anjali Nath, Jeremy Packer, Lisa Parks, Joshua Reeves, Thomas Stubblefield, Madiha Tahir"
books  drones  military  war  warfare  2017  peterasaro  brandonwaynebryant  katherinechandler  rjordancrandall  ricardodominguez  derekgregory  inderpalgrewal  lisahajjar  carenkaplan  andreamiller  anjalinath  jeremypacker  lisaparks  joshuareeves  thomasstubblefield  madihatahir 
5 weeks ago by robertogreco
All the Films of Studio Ghibli, Ranked - The New York Times
"1. ‘Spirited Away’ (2001)
2. ‘Princess Mononoke’ (1997)
3. ‘My Neighbor Totoro’ (1988)
4. ‘Porco Rosso’ (1992)
5. ‘Castle in the Sky’ (Laputa) (1986)
6. ‘Howl’s Moving Castle’ (2004)
7. ‘Pom Poko’ (1994)
8. ‘Kiki’s Delivery Service’ (1989)
9. ‘My Neighbors the Yamadas’ (1999)
10. ‘Nausicaa of the Valley of the Wind’ (1984)
11. ‘The Tale of the Princess Kaguya’ (2013)
12. ‘Ponyo’ (2008)
13. ‘Only Yesterday’ (1991)
14. ‘The Wind Rises’ (2013)
15. ‘The Cat Returns’ (2002)
16. ‘Grave of the Fireflies’ (1988)
17. ‘Whisper of the Heart’ (1995)
18. ‘From Up on Poppy Hill’ (2011)
19. ‘The Secret World of Arrietty’ (2010)
20. ‘Ocean Waves’ (1993)
21. ‘When Marnie Was There’ (2014)
22. ‘Tales From Earthsea’ (2006)"

[I agree with Alenexandra Lange:

"Not bad but Porco Rossi above Kiki?!? I don't think so."
https://twitter.com/LangeAlexandra/status/919174099917819904 ]
classideas  studioghibli  movies  film  2017  hayaomiyazaki 
5 weeks ago by robertogreco
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