robertogreco + culture   3054

Take your time: the seven pillars of a Slow Thought manifesto | Aeon Essays
"In championing ‘slowness in human relations’, the Slow Movement appears conservative, while constructively calling for valuing local cultures, whether in food and agriculture, or in preserving slower, more biological rhythms against the ever-faster, digital and mechanically measured pace of the technocratic society that Neil Postman in 1992 called technopoly, where ‘the rate of change increases’ and technology reigns. Yet, it is preservative rather than conservative, acting as a foil against predatory multinationals in the food industry that undermine local artisans of culture, from agriculture to architecture. In its fidelity to our basic needs, above all ‘the need to belong’ locally, the Slow Movement founds a kind of contemporary commune in each locale – a convivium – responding to its time and place, while spreading organically as communities assert their particular needs for belonging and continuity against the onslaught of faceless government bureaucracy and multinational interests.

In the tradition of the Slow Movement, I hereby declare my manifesto for ‘Slow Thought’. This is the first step toward a psychiatry of the event, based on the French philosopher Alain Badiou’s central notion of the event, a new foundation for ontology – how we think of being or existence. An event is an unpredictable break in our everyday worlds that opens new possibilities. The three conditions for an event are: that something happens to us (by pure accident, no destiny, no determinism), that we name what happens, and that we remain faithful to it. In Badiou’s philosophy, we become subjects through the event. By naming it and maintaining fidelity to the event, the subject emerges as a subject to its truth. ‘Being there,’ as traditional phenomenology would have it, is not enough. My proposal for ‘evental psychiatry’ will describe both how we get stuck in our everyday worlds, and what makes change and new things possible for us."

"1. Slow Thought is marked by peripatetic Socratic walks, the face-to-face encounter of Levinas, and Bakhtin’s dialogic conversations"

"2. Slow Thought creates its own time and place"

"3. Slow Thought has no other object than itself"

"4. Slow Thought is porous"

"5. Slow Thought is playful"

"6. Slow Thought is a counter-method, rather than a method, for thinking as it relaxes, releases and liberates thought from its constraints and the trauma of tradition"

"7. Slow Thought is deliberate"
slow  slowthought  2018  life  philosophy  alainbadiou  neilpostman  time  place  conservation  preservation  guttormfløistad  cittaslow  carlopetrini  cities  food  history  urban  urbanism  mikhailbakhti  walking  emmanuellevinas  solviturambulando  walterbenjamin  play  playfulness  homoludens  johanhuizinga  milankundera  resistance  counterculture  culture  society  relaxation  leisure  artleisure  leisurearts  psychology  eichardrorty  wittgenstein  socrates  nietzsche  jacquesderrida  vincenzodinicola  joelelkes  giorgioagamben  garcíamárquez  michelfoucault  foucault  asjalacis  porosity  reflection  conviction  laurencesterne  johnmilton  edmundhusserl  jacqueslacan  dispacement  deferral  delay  possibility  anti-philosophy 
10 days ago by robertogreco
On the Blackness of the Panther – Member Feature Stories – Medium
"At least once a day, I think: “another world is possible.” There’s life yet in our dreams. The pan-African political project is still alive. The memory of whatever was good in the Bandung Conference or the Organization of African Unity still makes the heart race. Flashes of common cause among the Darker Nations can be illuminating and sustaining. But “Africa” as trope and trap, backdrop and background, interests me ever less.

I am more fascinated by Nairobi than by Africa, just as I am more intrigued by Milan than by Europe. The general is where solidarity begins, but the specific is where our lives come into proper view. I don’t want to hear “Africa” unless it’s a context in which someone would also say “Asia” or “Europe.” Ever notice how real Paris is? That’s how real I need Lagos to be. Folks can talk about Paris all day without once generalizing about Europe. I want to talk about Lagos, I don’t want to talk about Africa. I want to hear someone speaking Yoruba, Ewe, Tiv, or Lingala. “African” is not a language. I want to know if a plane is going to the Félix-Houphouët-Boigny International Airport. You can’t go to “Africa,” fam. Africa is almost twelve million square miles. I want to be particular about being particular about what we are talking about when we talk about Africa.

* * *

I grew up with black presidents, black generals, black kings, black heroes, both invented and real, black thieves too, black fools. It was Nigeria, biggest black nation on earth. I shared a city with Fela Kuti for seventeen years. Everyone was black! I’ve seen so many black people my retina’s black.

But, against the high gloss white of anti-black America, blackness visible is a relief and a riot. That is something you learn when you learn black. Marvel? Disney? Please. I won’t belabor the obvious. But black visibility, black enthusiasm (in a time of death), black spectatorship, and black skepticism: where we meet is where we meet.

Going on twenty six years now. I learned African and am mostly over it. But what is that obdurate and versatile substance formed by tremendous pressure? What is “vibranium”? Too simple to think of it as a metal, and tie it to resource curses. Could it be something less palpable, could it be a stand-in for blackness itself, blackness as an embodied riposte to anti-blackness, a quintessence of mystery, resilience, self-containedness, and irreducibility?

Escape! I would rather be in the wild. I would rather be in a civilization of my own making, bizarre, contrary, as vain as the whites, exterior to their logic. I’m always scoping the exits. Drapetomania, they called it, in Diseases and Peculiarities of the Negro Race (1851), the irrepressible desire in certain slaves to run away.

* * *

Ten years pass and I still dream about that cat. The eyes slide open, an image enters. Where are you now, Mirabai? Euthanized years ago by the animal shelter? Or successfully adopted and now gracefully aging in some home in Brooklyn? With people, young or old, merciful and just? Dream cat, leaping up to meet me."
tejucole  2018  blackpanther  africa  culture  race  film  blackness  identity  cats  animals  knowledge  racism  zoos  capitalism  monarchism  rainermariarilke  switzerland  colonialism  tonimorrison  lagos  nigeria  immigration  edwardsnow  eusébiodasilvaferreira 
10 days ago by robertogreco
Survival of the Kindest: Dacher Keltner Reveals the New Rules of Power
"When Pixar was dreaming up the idea for Inside Out, a film that would explore the roiling emotions inside the head of a young girl, they needed guidance from an expert. So they called Dacher Keltner.

Dacher is a psychologist at UC Berkeley who has dedicated his career to understanding how human emotion shapes the way we interact with the world, how we properly manage difficult or stressful situations, and ultimately, how we treat one another.

In fact, he refers to emotions as the “language of social living.” The more fluent we are in this language, the happier and more meaningful our lives can be.

We tackle a wide variety of topics in this conversation that I think you’ll really enjoy.

You’ll learn:

• The three main drivers that determine your personal happiness and life satisfaction
• Simple things you can do everyday to jumpstart the “feel good” reward center of your brain
• The principle of “jen” and how we can use “high-jen behaviors” to bootstrap our own happiness
• How to have more positive influence in our homes, at work and in our communities.
• How to teach your kids to be more kind and empathetic in an increasingly self-centered world
• What you can do to stay grounded and humble if you are in a position of power or authority
• How to catch our own biases when we’re overly critical of another’s ideas (or overconfident in our own)

And much more. We could have spent an hour discussing any one of these points alone, but there was so much I wanted to cover. I’m certain you’ll find this episode well worth your time."
compassion  kindness  happiness  dacherkeltner  power  charlesdarwin  evolution  psychology  culture  society  history  race  racism  behavior  satisfaction  individualism  humility  authority  humans  humanism  morality  morals  multispecies  morethanhuman  objects  wisdom  knowledge  heidegger  ideas  science  socialdarwinism  class  naturalselection  egalitarianism  abolitionism  care  caring  art  vulnerability  artists  scientists  context  replicability  research  socialsciences  2018  statistics  replication  metaanalysis  socialcontext  social  borntobegood  change  human  emotions  violence  evolutionarypsychology  slvery  rape  stevenpinker  torture  christopherboehm  hunter-gatherers  gender  weapons  democracy  machiavelli  feminism  prisons  mentalillness  drugs  prisonindustrialcomplex  progress  politics  1990s  collaboration  canon  horizontality  hierarchy  small  civilization  cities  urban  urbanism  tribes  religion  dogma  polygamy  slavery  pigeons  archaeology  inequality  nomads  nomadism  anarchism  anarchy  agriculture  literacy  ruleoflaw  humanrights  governance  government  hannah 
11 days ago by robertogreco
Solidarities of Resistance: Liberation from Education: Reflections on education, colonization, and freedom | The Dominion
"In today's society, school is sometimes spoken about as a necessity for a happy life and as an inherent good. The concept of education is thought to be synonymous with learning, and separates those who are knowledgeable from those who are deficient. This is true even in radical pedagogy circles, where education is portrayed as a universal need and a means of liberation.

Only at the edges of radical movements are people calling the very concept of education into question, creating a culture of school resistance they say rejects the commodification of education and its connections to state building, and even genocide.

“Education is a concept that co-evolved with capitalist society, which has long been known by dissenters to be a tool for streamlining capital accumulation, with classrooms that resemble factory floors, and bells that mirror the break-time whistles,” says University of Victoria professor Jason Price. In his book In Lieu of Education, Ivan Illich pointed out that the word “education” only appeared in the English language in 1530, at which time it was a radical idea and a novelty.

“Schools have been functioning for some time to create students with obedient minds, rarely pondering beyond the controlled learning habits they promote,” says Dustin Rivers, an Indigenous youth from the Sḵwxwú7mesh Nation.

Before the process of education was commodified, says Rivers, “learning was present everywhere in my traditional culture. Even our word for 'human being' can be deciphered into a 'learning person'.”

Important skills were demonstrated through mentorship, and were inseparable from culture. “Some of these aspects of the traditional culture remain” says Rivers, "but it often does so in spite of institutions like schooling, politics, and occupations attempting to dissuade or direct focus towards lifestyles that don't reinforce traditional ways of life."

A look back through history indicates that the separation of learning from community and the natural world is not only intertwined with the rise of capitalism, but also with the formation of nation-states. “All nation-states practice a continual effort to homogenize, using for this purpose the institutions and particularly education,” writes Gustavo Esteva, author of Escaping Education.

In his book, Esteva notes that of the 5,000 languages left in the world, only one per cent exist in Europe and North America, the birthplace of the nation-state and where education is most prevalent. Thus, says Esteva, where education goes, culture suffers.

A Mexican study shows one impact of education on culture: In San Andres Chicahuaxtla, Oaxaca, 30 per cent of youngsters who attend school totally ignore their elders' knowledge of soil culture, and their ability to live off of the land; 60 per cent acquire a dispersed knowledge of it; and 10 per cent are considered able to sustain, regenerate, and pass it on. In contrast, 95 per cent of youngsters in the same village who do not attend school acquire the knowledge that defines and distinguishes their culture.

Schooling as a tool to homogenize Indigenous youth into national patterns is especially obvious in Canada and the United States, writes Ward Churchill in his book Kill the Indian, Save the Man. In both countries, says Churchill, genocidal policies designed to “compel the adoption of Christianity, reshape traditional modes of governance along the lines of corporate boards, and disperse native populations as widely as possible” were carried out through compulsory boarding schools. According to Churchill, these schools were administered with such vigour that the survival rate of children was roughly 50 per cent. According to the Assembly of First Nations, the last Canadian residential school closed in 1996.

“What came down through compulsory schooling was very harsh, very damaging, and very brutal for our communities,” says Rivers. “It still is to this day, because it is all a part of the assimilation process. There is a responsibility for us to find new paths, and new ways.”

“I have a lot of suspicion about the entire school model," says Matt Hern, a long time advocate for school resistance. "I think pretty much all its basic premises and constructions are suspect—bound up with a colonial and colonizing logic aimed at warehousing kids for cheap and efficient training of industrial inputs.”

School resistance is a movement that attempts to undermine dominant narratives around school, and to broaden the deschooling movement to create new ways of engaging and learning together. “I strongly believe we need counter-institutions, ones that can support people and their passions, assist different types of learning, introduce people to new subjects and experiences, pass knowledge down (and up!), provide meaningful work, pay fair wages if possible, build a community infrastructure, reach out to people from different backgrounds,” says filmmaker Astra Taylor.

There are many people in the deschooling community who are doing just that. Hern co-founded the Purple Thistle Centre with eight youth 10 years ago. Today, the Thistle is a thriving deschooling centre in Vancouver.

“We need to be building alternative social institutions—places for kids, youth and families that begin to create a different set of possibilities,” he says. “Something new that begins to describe and construct a different way of living in the world, and a different world.”

Unschooling is simply defined as life-learning. Unschoolers spend their time exploring, learning and doing their passion, often with rigour and on their own time. Unschooling does not mean anti-intellectual; in fact, according to proponents, it is the opposite. “Unschooling is that very moment when you are really sucked into something, whether it's an idea or project and you just want to study it or be involved in it, master it,” says Taylor.

There is certainly a strong emphasis on deschooling at the Thistle, but that does not mean the centre is only run and used by youth who are unschoolers. In fact, most of the youth are local schooled kids. Of the 25 youth on the collective, five are unschoolers, and a few have college degrees. Out of 200 plus youth who use the space, the ratio is the same.

The Thistle is not anti-school per se, rather it is about creating something new, according to Hern. “We wanted to rethink it all—rather than start with 'school' as the template—let’s start over entirely and create an institution that is for kids, by kids, has their thriving in mind, and takes that idea seriously, however it might look,” he says.

While there are also alternative schools with mandates aimed at undermining and changing conventional school, Hern says they are often part of the problem. “These schools are inevitably lovely, nurturing inspiring places, but if they are providing one more great opportunity for the most privileged people in world history, then they are regressive, not progressive projects. They are making the fundamental inequities of the world worse.”

Even the schools that challenge that status quo in a meaningful way are subject to corporate and government interference, he says. Although Taylor and Hern describe deschooling as a collective, grassroots effort, it is still very much on the fringe of society and social consciousness. The reasons are many; primary is the belief that school is inherently good for us.

“The stigma around drop-outs and incomplete graduations is daunting, and you rarely hear of a positive outlook on leaving school,” says Rivers. Despite this, he left school and became a thriving unschooler who has spent the past few years reconnecting and building his community. He currently runs Squamish Language workshops for his community on his reserve.

Indigenous people face an especially difficult stigma for resisting school. Cheyenne La Vallee, from the Sḵwxwú7mesh Nation, also left school to become an unschooler. “It’s considered shameful if you don't finish high school,” she says. “In my experience, I did face a lot of resistance to the idea of unschooling from family members and friends.”

La Vallee knew that schooling and colonization went hand in hand, but she had never "thought it through that the act of unschooling can be a direct link to begin the process of decolonization.”

“Once I left school I found a deep love for my family and myself, my community and culture, life and my landbase, where I got to actually learn my culture, language and land," says La Vallee. "Going back to my land taught me about how my ancestors lived and I saw that as a way to decolonize.”

“As an unschooler I felt very empowered as a citizen—I volunteered, I wrote a zine, I protested, I read widely, I made stuff—but when I briefly attended public high school I suddenly became a student, my interests were compartmentalized and my sense of agency was dramatically diminished," says Taylor.

Schools can be a barrier to ones own cultures and values. “School does everything in its power to make you feel disempowered and ashamed for being Indigenous, for being a youth, for being alive,” says La Vallee.

But leaving school isn't easy for many to imagine. “Narrowly describing de/unschooling as simply 'getting out of school' tends to privilege those with resources, time and money. Generally, middle-class, two-parent, white families,” says Hern.

The same can be said for homeschooling, says Hern. “I think there are some things that many schools do well and are worth considering and respecting. Schools tend to put a lot of different kids together and when you're there you are forced to learn to deal with difference: people who don’t look, act, think or behave like you do. That’s really important, and often deschoolers end up hanging out with a lot of people who are very similar to themselves.” Which is why he thinks deschooling needs to be a form of active solidarity and activism.

An important … [more]
carlabergman  mikejobrownlee  gustavoesteva  2010  resistance  liberation  education  unschooling  deschooling  vancouver  britishcolumbia  indigeneity  indigenous  society  learning  capitalism  accumulation  jasonprice  ivanillich  obedience  mentorship  culture  wardchuchill  genocide  firstnations  matthern  schools  schooling  purplethistlecentre  alternative  lcproject  openstudioproject  youth  grassroots  decolonization  homeschool  difference  activism  solidarity 
17 days ago by robertogreco
List Cultures | Amsterdam University Press
"We live in an age of lists, from magazine features to online clickbait. This book situates the list in a long tradition, asking key questions about the list as a cultural and communicative form. What, Liam Cole Young asks, can this seemingly innocuous form tell us about historical and contemporary media environments and logistical networks? Connecting German theories of cultural techniques to Anglo-American approaches that address similar issues, List Cultures makes a major contribution to debates about New Materialism and the post-human turn."
books  lists  liamyoung  culture 
24 days ago by robertogreco
OCCULTURE: 66. Gordon White in “Breaking Kayfabe” // Ursula Le Guin, Dragons & the Story Shape of the 21st Century
"If ya hit the ol’ play button on this one, it’s probably because of the name in the title. Gordon White is in the house. Mr. White as he’s known in the metafiction that is our current cultural narrative. But Mr. White is no reservoir dog in this story. He’s the Humphrey Bogart of High Magic, the main mage behind the oh-so-popular Rune Soup blog and podcast. You’ve read it, you’ve heard it. And if ya haven’t, well, you’re in for quite the trip on this here starship.

Gordon’s mind is a cabinet of curiosities and we pull out quite a bit of them here, including how we can rearrange our reality, the magic of fiction, artistic impulses, Game of Thrones, a game of tomes, and if ya ever wanted to hear Gordon White speak in pro wrestling terminology, well, there’s a bit of that too.

So let’s do this damn thing already and cast this pod off deep into the primordial chaos, where the protocols of the elder scrolls read more like a legend on a map of Middle Earth than they do a plan of global domination."
gordonwhite  fiction  fantasy  novels  art  makingart  magic  myth  mythology  belief  creativity  ryanpeverly  nonfiction  stories  storytelling  change  homer  bible  truth  ursulaleguin  2018  occulture  westernthought  carljung  josephcampbell  starwars  culture  biology  nature  reality  heroesjourney  potency  archetypes  dragons  odyssey  anthropology  ernestodimartino  religion  christianity  flow  taoism  artmagic  artasmagic  magicofart  permaculture  plants  housemagic  love  death 
24 days ago by robertogreco
OCCULTURE: 67. Carl Abrahamsson & Mitch Horowitz in “Occulture (Meta)” // Anton LaVey, Real Magic & the Nature of the Mind
"Look, I’m not gonna lie to you - we have a pretty badass show this time around. Carl Abrahamsson and Mitch Horowitz are in the house.

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

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

And it is that series paired with Carl’s book that lays the foundation for our conversation here."
carlabrahamsson  mitchhorowitz  occult  culture  occulture  magic  belief  mind  ouijaboard  astrology  mindfulness  buddhism  religion  academia  antonlavey  materialism  mainstream  intellectualism  elitism  mindbodyspirit  2018  esotericism  authority  norms  nuance  change  enlightenment  popculture  science  humanities  socialsciences  medicine  conservatism  churches  newage  cosmology  migration  california  hippies  meaning  psychology  siliconvalley  ingenuity  human  humans  humannature  spirituality  openmindedness  nature  urbanization  urban  nyc  us  society  santería  vodou  voodoo  voudoun  climate  light  davidlynch  innovation  population  environment  meaningmaking  mikenesmith  californianideology  thought  thinking  philosophy  hoodoo  blackmetal  norway  beauty  survival  wholeperson  churchofsatan  satanism  agency  ambition  mysticism  self  stories  storytelling  mythology  humanism  beinghuman  surrealism  cv  repetition  radicalism  myths  history  renaissance  fiction  fantasy  reenchantment  counterculture  consciousness  highered  highereducation  cynicism  inquiry  realitytele 
25 days ago by robertogreco
'Black Panther': Erik Killmonger Is a Profound, Tragic Villain - The Atlantic
"Killmonger’s stated purpose, to liberate black people all over the world, has sparked a lively discussion over whether he is a bad guy to begin with. What could be so bad about black liberation? “I fist-pumped in the silent, dark theater when he was laying out his plans,” writes Brooke Obie at Shadow and Act. “IT’S A GOOD IDEA!” That Coogler’s villain has even inspired this debate is a testament to how profound and complex the character is.

“In the end, all comes down to a contest between T’Challa and Killmonger that can only be read one way,” writes Christopher Lebron in a well-argued piece in Boston Review, “in a world marked by racism, a man of African nobility must fight his own blood relative whose goal is the global liberation of blacks.”

This is not actually what happens in the film. Killmonger’s goal is, in his eyes, the global liberation of black people. But that is not truly his goal, as Coogler makes clear in the text of the script and in Killmonger’s interactions with other characters. Like Magneto, another comic-book character who is a creation of historical trauma—the Holocaust instead of the Middle Passage—Killmonger’s goal is world domination. “The sun will never set on the Wakandan empire,” Killmonger declares, echoing an old saying about the British Empire, to drive the point home as clearly as possible. He sees no future beyond his own reign; he burns the magic herbs Wakandan monarchs use to gain their powers because he does not even intend to have an heir.

It is remarkable that many viewers seem to have taken the “liberation” part at face value, and ignored the “empire” part, which Jordan delivers perfectly. They are equally important. Killmonger’s plan for “black liberation,” arming insurgencies all over the world, is an American policy that has backfired and led to unforeseen disasters perhaps every single time it has been deployed; it is somewhat bizarre to see people endorse a comic-book version of George W. Bush’s foreign policy and sign up for the Project for the New Wakandan Century as long as the words “black liberation” are used instead of “democracy promotion.” Killmonger’s assault begins in London, New York, and Hong Kong; China is not typically known as a particularly good example of white Western hegemony in need of overthrow."
blackpanther  adamserwer  criticism  culture  film  2018  imperialism  liberation  christopherlebron  us  democracy  politics  blackpantherparty  isolationism 
25 days ago by robertogreco
So what if we’re doomed? (Down the Dark Mountain) — High Country News
" Kingsnorth embraced Jeffers’ inhumanism, and Tompkins his ideas on beauty. But the immensity of the ecocide demands more. Our grief comes from the takers and their modern machine, which is one of violence and injury. If our sanity is to survive the ecocide, we must address these two pains in tandem: grief for the loss of things to come and the injustices that surround us.

We can do this through beauty and justice, which are closer together than they first appear."

"However, he is also arguing for integrity, which is close to Jeffers’ ideal of beauty: “However ugly the parts appear the whole remains beautiful. A severed hand / Is an ugly thing, and man dissevered from the earth and stars and his history ... for contemplation or in fact ... / Often appears atrociously ugly. Integrity is wholeness, the greatest beauty is / Organic wholeness, the wholeness of life and things, the divine beauty of the universe.”

Perhaps, then, the way through the ecocide is through the pursuit of integrity, a duty toward rebalancing the whole, toward fairness, in both senses of the word."

"This is no cause for despair; it is a reminder to be meaningful, to be makers instead of takers, to be of service to something — beauty, justice, loved ones, strangers, lilacs, worms."
apocalypse  climatechange  ecology  anthropocene  additivism  2017  briancalvert  paulkingsnorth  environment  environmentalism  california  poetry  justive  beauty  via:kissane  balance  earth  wholeness  integrity  robinsonjeffers  darkmountain  multispecies  posthumanism  morethanhuman  josephcampbell  ecocide  edricketts  davidbrower  sierraclub  johnstainbeck  anseladmas  outdoors  nature  humanity  humanism  edwardabbey  hawks  animals  wildlife  interconnected  inhumanism  elainescarry  community  communities  socialjustice  culture  chile  forests  refugees  violence  douglastompkins  nickbowers  shaunamurray  ta-nehisicoates  humanrights  qigong 
4 weeks ago by robertogreco
choice – Snakes and Ladders
"You can’t understand the place and time you’re in by immersion; the opposite’s true. You have to step out and away and back and forward, through books and art and music, and you have to do it regularly. Then you come back to the Here and Now, and say: Ah. That’s how it is.

But maybe 2% of the people you encounter will do this. The other 98% are wholly creatures of this particular intersection in spacetime, and can’t be made to care about anything else.

You can, then, have understanding or attention. Pick."
alanjacobs  2018  zoominginandout  immersion  place  time  atemporality  books  art  music  culture  perspective  seeing 
5 weeks ago by robertogreco
Haircuts by Children and Other Evidence for a New Social Contract | Coach House Books
"A cultural planner's immodest proposal: change how we think about children and we just might change the world.

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

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

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

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

– The Globe and Mail"
children  cities  age  darreno'donnell  toread  books  society  culture  rules  power  disenfranchisement  economics  participation  humanrights  involvement  sfsh  unshooling  deschooling 
6 weeks ago by robertogreco
"The Text is plural. Which is not simply to say that it has several meanings, but that it accomplishes the very plural of meaning: an irreducible (and not merely an acceptable) plural. The Text is not a co-existence of meanings but a passage, an overcrossing; thus it answers not to an interpretation, even a liberal one, but to an explosion, a dissemination. The plural of the Text depends, that is, not on the ambiguity of its contents but on what might be called the stereographic plurality of its weave of signifiers (etymologically, the text is a tissue, a woven fabric). The reader of the Text may be compared to someone at a loose end (someone slackened off from any imaginary); this passably empty subject strolls – it is what happened to the author of these lines, then it was that he had a vivid idea of the Text – on the side of a valley, a oued flowing down below (oued is there to bear witness to a certain feeling of unfamiliarity); what he perceives is multiple, irreducible, coming from a disconnected, heterogeneous variety of substances and perspectives: lights, colours, vegetation, heat, air, slender explosions of noises, scant cries of birds, children’s voices from over on the other side, passages, gestures, clothes of inhabitants near or far away.

All these incidents are half identifiable: they come from codes which are known but their combination is unique, founds the stroll in a difference repeatable only as difference. So the Text: it can be it only in its difference (which does not mean its individuality), its reading is semelfactive (this rendering illusory any inductive-deductive science of texts – no ‘grammar’ of the text) and nevertheless woven entirely with citations, references, echoes, cultural languages (what language is not?), antecedent or contemporary, which cut across it through and through in a vast stereophony. The intertextual in which every text is held, it itself being the text-between of another text, is not to be confused with some origin of the text: to try to find the ‘sources’, the ‘influences’ of a work, is to fall in with the myth of filiation; the citations which go to make up a text are anonymous, untraceable, and yet already read: they are quotations without inverted commas."
rolandbarthes  text  language  grammar  citations  references  echoes  culture  intertextual  influences  etymology  gestures  perspective  sources  influence  interconnected  texture  interwoven  intertextuality 
6 weeks ago by robertogreco
How storybook lessons impart scholastic success | University of California
"The lessons from childhood storybooks are decidedly different in China and the United States, and align with the lessons the respective countries impart in the classroom, UC Riverside research finds.

There is a widely held perception — and some research to affirm it — that East Asian schools outperform schools in North America. A recent study published by UC Riverside psychologist Cecilia Cheung skirts the link between storybooks and school performance, but asserts that the lessons taught in Chinese schools could start early.

“The values that are commonly conveyed in Chinese (vs. U.S.) storybooks include an orientation toward achievement, respect for others — particularly the elderly — humility, and the importance of enduring hardship,” Cheung said. “In the U.S. storybooks, protagonists are often portrayed as having unique interest and strength in a certain domain, and the themes tend to be uplifting.”

For her study, published in the Journal of Cross-Cultural Psychology, Cheung compared storybooks in the U.S. and Mexico with those in China.

She chose 380 storybooks recommended by education ministries in the respective countries, for children aged 3 to 11. The study considered three core aspects of learning-related qualities: beliefs (views about the nature of intelligence), motivated cognitions (achievement, determination), and behaviors (effort, overcoming obstacles).

Charming stories with divergent values

A representative Chinese storybook is “A Cat That Eats Letters.” In the book, a cat has an appetite for sloppy letters. Whenever children write a letter that is too large, too small, too slanted, or with missing strokes, the cat eats the letters. The only way to stop this runaway letter-eating is for the children to write carefully, and to practice every day. This leads to a hungry cat, because the children have all become skilled writers. (Not to fear, the compassionate children then intentionally write some sloppy letters to feed the cat).

A more typical U.S.-Mexico storybook formula is represented by “The Jar of Happiness,” in which a little girl attempts to make a potion of happiness in a jar, then loses the jar. The happy ending comes courtesy of the girl’s realization that happiness doesn’t come from a jar, but rather from good friends – including those who will cheer her up when she loses a jar.

To a large extent, Cheung and her team found the Chinese storybooks celebrated the behaviors associated with learning and hard work. Somewhat to their surprise, they found U.S. and Mexican storybooks had a shared emphasis on self-esteem and social competence.

Past studies have affirmed the important role of parents in children’s scholastic achievement, Cheung said. But few have considered the role of “cultural artifacts,” such as storybooks.

Cheung argues that storybooks play a key role in establishing the values that can help determine scholastic success. Referencing past research, Cheung said it is “conceivable that exposure to reading materials that highlight the importance of learning-related qualities, such as effort and perseverance, may lead children to value such qualities to a greater extent.”

Cheung was joined in the research by UC Riverside graduate students Jorge A. Monroy and Danielle E. Delany. Funding was provided from the University of California Institute for Mexico and the United States."
us  mexico  china  stories  children  classideas  education  parenting  society  culture  2018  ceciliacheung  achievement  humility  respect  belief  beliefs  motivation  behavior  literature  childrensbooks  learning  hardwork  competence  self-esteem  books  storybooks  effort  perseverance  schools  schoolperformance  comparison  intelligence  determination  sfsh  happiness  socialcompetence 
8 weeks ago by robertogreco
Mathematician Federico Ardila Dances to the Joys and Sorrows of Discovery | Quanta Magazine
"When you came to the United States, as an undergraduate at MIT, it was your turn to feel like the “other.”

It’s not that anybody did anything to mistreat me or to doubt me or to explicitly make me feel unwelcome, but I definitely felt very different. I mean, my mathematical education was outstanding and I had fantastic access to professors and really interesting material, but I only realized in retrospect that I was extremely isolated.

There’s a system in place that makes certain people comfortable and others uncomfortable, I think just by the nature of who’s in the space. And I say that without wanting to point fingers, because I think you can be critical about the spaces that “other” you, but you also have to be critical about the ways in which you “other” other people.

I think because mathematics sees itself as very objective, we think we can just say, “Well, logically, this seems to make sense that we’re doing everything correctly.” I think sometimes we’re a little bit oblivious as to what is the culture of a place, or who feels welcome, or what are we doing to make them feel welcome?

So when I try to create mathematical spaces, I try to be very mindful of letting people be their full human selves. And I hope that will give people more access to tools and opportunities.

What are some of the ways you do that in your teaching?

In a classroom I’m the professor, and so in some sense I’m the culture keeper. And one thing that I try to do — and it’s a little bit scary and it’s not easy — is to really try to shift the power dynamic and make sure that students feel like equally powerful contributors to the place. I try to create spaces where we’re kind of together constructing a mathematical reality.

So, for example, I taught a combinatorics class, and in every single class every single student did something active and communicated their mathematical ideas to somebody else. The structure of the class was such that they couldn’t just sit there and be passive.

I believe in the power of music, and so I got each one of them to play a song for the rest for us at the beginning of each class. At the beginning it felt like this wild experiment where I didn’t know what was going to happen, but I was really moved by their responses.

Some of them would dedicate the song to their mom and talk about how whenever they’re studying math, they’re very aware that their mom worked incredibly hard to give them the opportunity to be the first ones in their family to go to college. Another student played this song in Arabic called “Freedom.” And she was talking about how in this day and age it’s very difficult for her to feel at home and welcome and free in this country, and how mathematics for her is a place where nobody can take her freedom away.

That classroom felt like no other classroom that I’ve ever taught in. It was a very human experience, and it was one of the richest math classrooms that I’ve had. I think one worries when you do that, “Are you covering enough mathematics?” But when students are engaged so actively and when you really listen to their ideas, then magic happens that you couldn’t have done by preparing a class and just delivering it.

Mathematics has this stereotype of being an emotionless subject, but you describe it in very emotional terms — for instance, in course curricula you promise your students a “joyful” experience.

I think doing mathematics is tremendously emotional, and I think that anybody who does mathematics knows this. I just don’t think that we have the emotional awareness or vocabulary to talk about this as a community. But you walk around this building and people are making these discoveries, and there are so many emotions going on — a lot of frustration and a lot of joy.

I think one thing that happens is we don’t acknowledge this as a culture — because mathematics is emotional in sometimes very difficult ways. It can really make you feel very bad about yourself sometimes. You can be pushing on something for six months and then have it collapse, and that hurts. I don’t think we talk about that hurt enough. And the joy of discovering something after six months of working on it is really deep."
federicoardila  math  mathematics  music  combinatorics  teaching  2017  education  inclusivity  inclusion  culture  accessibility  howwweteach  community 
8 weeks ago by robertogreco
Reasons To Be Cheerful
"I’m starting an online project here that is an continuation and extension of some writing and talks I’ve done recently.

The project will be cross-platform—some elements may appear on social media, some on a website and some might manifest as a recording or performance… much of the published material will be collected here.

What is Reasons To Be Cheerful?

I imagine, like a lot of you who look back over the past year, it seems like the world is going to Hell. I wake up in the morning, look at the paper, and go, "Oh no!" Often I’m depressed for half the day. It doesn’t matter how you voted on Brexit, the French elections or the U.S. election—many of us of all persuasions and party affiliations feel remarkably similar.

As a kind of remedy and possibly as a kind of therapy, I started collecting good news that reminded me, "Hey, there's actually some positive stuff going on!" Almost all of these initiatives are local, they come from cities or small regions who have taken it upon themselves to try something that might offer a better alternative than what exits. Hope is often local. Change begins in communities.

I will post thoughts, images and audio relating to this initiative on whichever platform seems suitable and I’ll welcome contributions from others, if they follow the guidelines I’ve set for myself.

These bits of good news tend to fall into a few categories:

Civic Engagement

Culture, music and the arts might include, optimistically, some of my own work and projects, but just as much I hope to promote the work of others that has a proven track record.

Why do I do this? Why take the time? Therapy, I guess, though once in awhile I meet someone who has the connections and skills but might not be aware of some of these initiatives and innovations, so I can pass the information on. I sense that not all of this is widely known.

Emulation of successful models- 4 guidelines

I laid out 4 guidelines as I collected these examples:

1. Most of the good stuff is local. It’s more bottom up, community and individually driven. There are exceptions.

2. Many examples come from all over the world, but despite the geographical and cultural distances in many cases others can adopt these ideas—these initiatives can be utilized by cultures other than where they originated.

3. Very important. All of these examples have been tried and proven to be successful. These are not merely good IDEAS; they’ve been put into practice and have produced results.

4. The examples are not one-off, isolated or human interest, feel-good stories. They’re not stories of one amazing teacher, doctor, musician or activist- they’re about initiatives that can be copied and scaled up.

If it works, copy it

For example, in an area I know something about, there was an innovative bike program in Bogota, and years later, I saw that program become a model for New York and for other places.

The Ciclovia program in Bogota"
davidbyrne  politics  urban  urbanism  bogotá  curitiba  addiction  portugal  colombia  brazil  brasil  jaimelerner  cities  society  policy  qualityoflife  economics  drugs  health  healthcare  crime  ciclovia  bikes  biking  bikesharing  activism  civics  citybike  nyc  medellín  afroreggae  vigariogeral  favelas  obesity  childabuse  education  casamantequilla  harlem  civicengagment  engagement  women'smarch  northcarolina  ingridlafleur  afrotopia  detroit  seattle  citizenuniversity  tishuanajones  sunra  afrofuturism  stlouis  vancouver  britishcolumbia  transportation  publictransit  transit  velib  paris  climatechange  bipartisanship  energy  science  technology  culture  music  art  arts  behavior 
8 weeks ago by robertogreco
The Culture of Childhood: We’ve Almost Destroyed It
[previously posted here: ]

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

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

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

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

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

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

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

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

Authentic communication. …

Independence and courage. …

Creating and understanding the purpose and modifiability of rules. …

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

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

Getting along with others as equals."

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

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

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

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

The Internet is the savior of children’s culture today

There is, however, one saving grace, one reason why we adults have not completely crushed the culture of childhood. That’s the Internet. We’ve created a world in which children are more or less prevented from congregating in physical space without an adult, but children have found another way. They get together in cyberspace. They play games and communicate over the Internet. They create their own rules and culture and ways of being with others over … [more]
childhood  culture  learning  children  play  rules  age  adults  parenting  schools  petergray  2016  sfsh  openstudioproject  lcproject  self-directed  self-directedlearning  games  unschooling  deschooling  society  behavior  howwelearn  democracy  change  practice  communication  autonomy  online  internet  web  authenticity  courage  hunter-gatherers  augusthermannfrancke  obedience  willfulness  youth  generations  jeanpiaget  ionaopie  peteropie  psychology  anthropology  peers 
8 weeks ago by robertogreco
Akala - Knowledge is Power | London Real - YouTube
"18:06 Society is designed by the cultural appetites of the thinkers and maintained by the powerful.

19:22 Difference in expectations for public and state educated children. Benefits of the Saturday morning schools."

[via: ]
education  akala  2014  schools  schooling  society  inequality  prisonindustrialcomplex  schooltoprisonpipeline  povery  racism  economics  meritocracy  politics  criticalthinking  criticalpedagogy  power  culture  unschooling  deschooling  music  football  soccer  activism  poetry  reading  writing  alberteinstein 
9 weeks ago by robertogreco
Is everything you think you know about depression wrong? | Society | The Guardian
"So, what is really going on? When I interviewed social scientists all over the world – from São Paulo to Sydney, from Los Angeles to London – I started to see an unexpected picture emerge. We all know that every human being has basic physical needs: for food, for water, for shelter, for clean air. It turns out that, in the same way, all humans have certain basic psychological needs. We need to feel we belong. We need to feel valued. We need to feel we’re good at something. We need to feel we have a secure future. And there is growing evidence that our culture isn’t meeting those psychological needs for many – perhaps most – people. I kept learning that, in very different ways, we have become disconnected from things we really need, and this deep disconnection is driving this epidemic of depression and anxiety all around us.

Let’s look at one of those causes, and one of the solutions we can begin to see if we understand it differently. There is strong evidence that human beings need to feel their lives are meaningful – that they are doing something with purpose that makes a difference. It’s a natural psychological need. But between 2011 and 2012, the polling company Gallup conducted the most detailed study ever carried out of how people feel about the thing we spend most of our waking lives doing – our paid work. They found that 13% of people say they are “engaged” in their work – they find it meaningful and look forward to it. Some 63% say they are “not engaged”, which is defined as “sleepwalking through their workday”. And 24% are “actively disengaged”: they hate it.

Most of the depressed and anxious people I know, I realised, are in the 87% who don’t like their work. I started to dig around to see if there is any evidence that this might be related to depression. It turned out that a breakthrough had been made in answering this question in the 1970s, by an Australian scientist called Michael Marmot. He wanted to investigate what causes stress in the workplace and believed he’d found the perfect lab in which to discover the answer: the British civil service, based in Whitehall. This small army of bureaucrats was divided into 19 different layers, from the permanent secretary at the top, down to the typists. What he wanted to know, at first, was: who’s more likely to have a stress-related heart attack – the big boss at the top, or somebody below him?

Everybody told him: you’re wasting your time. Obviously, the boss is going to be more stressed because he’s got more responsibility. But when Marmot published his results, he revealed the truth to be the exact opposite. The lower an employee ranked in the hierarchy, the higher their stress levels and likelihood of having a heart attack. Now he wanted to know: why?

And that’s when, after two more years studying civil servants, he discovered the biggest factor. It turns out if you have no control over your work, you are far more likely to become stressed – and, crucially, depressed. Humans have an innate need to feel that what we are doing, day-to-day, is meaningful. When you are controlled, you can’t create meaning out of your work.

Suddenly, the depression of many of my friends, even those in fancy jobs – who spend most of their waking hours feeling controlled and unappreciated – started to look not like a problem with their brains, but a problem with their environments. There are, I discovered, many causes of depression like this. However, my journey was not simply about finding the reasons why we feel so bad. The core was about finding out how we can feel better – how we can find real and lasting antidepressants that work for most of us, beyond only the packs of pills we have been offered as often the sole item on the menu for the depressed and anxious. I kept thinking about what Dr Cacciatore had taught me – we have to deal with the deeper problems that are causing all this distress.

I found the beginnings of an answer to the epidemic of meaningless work – in Baltimore. Meredith Mitchell used to wake up every morning with her heart racing with anxiety. She dreaded her office job. So she took a bold step – one that lots of people thought was crazy. Her husband, Josh, and their friends had worked for years in a bike store, where they were ordered around and constantly felt insecure, Most of them were depressed. One day, they decided to set up their own bike store, but they wanted to run it differently. Instead of having one guy at the top giving orders, they would run it as a democratic co-operative. This meant they would make decisions collectively, they would share out the best and worst jobs and they would all, together, be the boss. It would be like a busy democratic tribe. When I went to their store – Baltimore Bicycle Works – the staff explained how, in this different environment, their persistent depression and anxiety had largely lifted.

It’s not that their individual tasks had changed much. They fixed bikes before; they fix bikes now. But they had dealt with the unmet psychological needs that were making them feel so bad – by giving themselves autonomy and control over their work. Josh had seen for himself that depressions are very often, as he put it, “rational reactions to the situation, not some kind of biological break”. He told me there is no need to run businesses anywhere in the old humiliating, depressing way – we could move together, as a culture, to workers controlling their own workplaces."

"After I learned all this, and what it means for us all, I started to long for the power to go back in time and speak to my teenage self on the day he was told a story about his depression that was going to send him off in the wrong direction for so many years. I wanted to tell him: “This pain you are feeling is not a pathology. It’s not crazy. It is a signal that your natural psychological needs are not being met. It is a form of grief – for yourself, and for the culture you live in going so wrong. I know how much it hurts. I know how deeply it cuts you. But you need to listen to this signal. We all need to listen to the people around us sending out this signal. It is telling you what is going wrong. It is telling you that you need to be connected in so many deep and stirring ways that you aren’t yet – but you can be, one day.”

If you are depressed and anxious, you are not a machine with malfunctioning parts. You are a human being with unmet needs. The only real way out of our epidemic of despair is for all of us, together, to begin to meet those human needs – for deep connection, to the things that really matter in life."
depression  society  psychology  johannhari  2018  work  labo  hierarchy  meaning  purpose  belonging  competence  culture  medication  pharmaceuticals  anxiety  workplace  democracy  cooperation  sfsh  joannecacciatore  irvingkirsch  michaelmarmot  meredithmitchell  johncacioppo  vincentfelitti  aintidepressants  brain  serotonin 
10 weeks ago by robertogreco
Four Moves – Adventures in fact-checking for students
[from: ]

"So -- shameless self-promotion: I've launched the Four Moves blog. It's a site that has short web info literacy tasks you can use in your class. They are usually structured with a skills in the front, discussion in the back pedagogy that I've found works. I am going to try to add examples daily, with solution write-ups following within a week or so. The comments go to permanent moderation, not displayed on the site, so I encourage you to have your students submit their answers to use so that we can assess and improve the materials.

For those forgetting, the four moves are:

• Check for previous work
• Go upstream to the source
• Read laterally
• Circle back"
digitalliteracy  medialiteracy  media  culture  literacy  mikecaulfield  factchecking  2018  bullshitdetection 
10 weeks ago by robertogreco
Cumulative culture in nonhumans: overlooked findings from Japanese monkeys? | SpringerLink
"Daniel P. Schofield, William C. McGrew, Akiko Takahashi, Satoshi Hirata"

"Cumulative culture, generally known as the increasing complexity or efficiency of cultural behaviors additively transmitted over successive generations, has been emphasized as a hallmark of human evolution. Recently, reviews of candidates for cumulative culture in nonhuman species have claimed that only humans have cumulative culture. Here, we aim to scrutinize this claim, using current criteria for cumulative culture to re-evaluate overlooked qualitative but longitudinal data from a nonhuman primate, the Japanese monkey (Macaca fuscata). We review over 60 years of Japanese ethnography of Koshima monkeys, which indicate that food-washing behaviors (e.g., of sweet potato tubers and wheat grains) seem to have increased in complexity and efficiency over time. Our reassessment of the Koshima ethnography is preliminary and nonquantitative, but it raises the possibility that cumulative culture, at least in a simple form, occurs spontaneously and adaptively in other primates and nonhumans in nature."

[via: ]
multispecies  morethanhuman  animals  ethnography  macques  japan  food  foodprocessing  traditions  culture  cumulativeculture  anthropology  2017  behavior 
10 weeks ago by robertogreco
Human cumulative culture: a comparative perspective [.pdf]
"Lewis G. Dean, Gill L. Vale, Kevin N. Laland, Emma Flynn and Rachel L. Kendal"

"Many animals exhibit social learning and behavioural traditions, but human culture exhibits unparalleled complexity and diversity, and is unambiguously cumulative in character. These similarities and differences have spawned a debate over whether animal traditions and human culture are reliant on homologous or analogous psychological processes. Human cumulative culture combines high-fidelity transmission of cultural knowledge with beneficial modifications to generate a ‘ratcheting’ in technological complexity, leading to the development of traits far more complex than one individual could invent alone. Claims have been made for cumulative culture in several species of animals, including chimpanzees, orangutans and New Caledonian crows, but these remain contentious. Whilst initial work on the topic of cumulative culture was largely theoretical, employing mathematical methods developed by population biologists, in recent years researchers from a wide range of disciplines, including psychology, biology, economics, biological anthropology, linguistics and archaeology, have turned their attention to the experimental investigation of cumulative culture. We review this literature, highlighting advances made in understanding the underlying processes of cumulative culture and emphasising areas of agreement and disagreement amongst investigators in separate fields."
lewisden  gillvale  kevinlaland  emmaflynn  rachelkendal  2013  culture  animals  human  humans  anthropology  biology  crows  corvids  multispecies  psychology  economics  cumulativeculture  apes  chimpanzees  orangutans  linguistics  archaeology  morethanhuman 
10 weeks ago by robertogreco
2017 Civilisation has been corrupted, would you like to open a new file?
"Moving Forward.

Moving forward in the 21st century requires us to systematically de-corrupt civilisation.

1. We need to collectively buy out legacy interests, dependancies, and blocks – like we did with slavery in the UK to allow us to all move forward, we will need to buy out and systemically make redundant our carbon economy.

2. We need to work to bridge the gap between the sense of justice and the law and reinventing regulation & Goverance to match.

3. We need a new governance model which acknowledges our global interdependence at all scales & focuses on the quality, diversity and integrity Of feedback in all its natures – & recognises the future of Goverance is realtime, contingent and contextual – for more see – Innovation Needs a Boring Revolution [ ]

4. We need to invest in a restorative justice national programme to acknowledge and respect the economic, social, gender and cultural violence many in our society have been faced.

5. We need to out forward a Grand Jubilee not of debt by transgression focused on establishing a fresh start with new ground rules and new social contract. Inviting us all into this new world.

6. We need to put Homo Cívica as the centre of our world as opposed to Homo Economicus – further explored here – Towards a Homo Civica Future [ ]

7. Structurally, this transition needs us recognise the progress in science of being human & the reality of a social injustice 2.0 – as outlined more fully here – Human(e) Revolution [ ]

8. We need us to democratise agency, care, creativity and innovation – as outlined here – Beyond Labour [ ]

9. Detox our emotional addition to a mal-consumer economy driven by Bad Work. Further explored here – The Case for Good Work [ ]

10. We need to embrace Moonshots and System Change – to misquote Cooper from Interstellar – “help us find our place in the stars as opposed to fighting for our place in the dirt.” Further explored here – Moonshots & System Change. [ ]

11. We need to break the duopoly of Market and State – rebuilding the role of Learned Societies, as decentralised agents for advancing the public good – driven by the legitimacy of knowledge, to compliment the legitimacy of the vote and the consumer. Further explored here – Remaking Professionalism. [ ]

12. We need to re-embrace freedom – a democracy of freedom. A freedom not just “to do”, but a freedom for all, where we nurture the conditions for all to be free, all to be intrinsically motivated, organised and purposeful. There can be no coercive pathway to a 21st Century. Further explored here – Democracy of Purpose [ ]

But perhaps, most critically of all, what this reboot requires is for all these programmes, activities and investments to be made together, simultaneously, and openly – a systematic reboot of our civilisation. This future cannot be crawled away from – it must be audaciously fought. It requires audacity, and a belief in a radically better tomorrow. A belief in our humanity, not a grudging nod to diversity – but our complete full on belief in humanity as a whole. This is a tomorrow which needs the future to not be a zero sum game but a world of great abundance. Let us reignite our democracy of dreams and fuel the audacity that is the antidote to fear and our zombie society.

I would put forward any viable new government wishing to take us into the real 21st century as opposed to sustain us in a zombie 20th century, must systemically de-corrupt society. If we are to rebuild a new inclusive economy, we must rebuild trust in ourselves – personally and also collectively – without this there can be no progress."
indyjohar  change  systemsthinking  2018  2017  civilization  society  democracy  governance  economics  carbon  regulation  reinvention  revolution  interdependence  gender  culture  violence  science  care  agency  consumerism  capitalism  work  meaning  purpose  moonshots  systemschange  markets  decentralization  audacity  abundance  inclusivity  corruption 
10 weeks ago by robertogreco
Ask Dr. Time: Orality and Literacy from Homer to Twitter
"So, as to the original question: are Twitter and texting new forms of orality? I have a simple answer and a complex one, but they’re both really the same.

The first answer is so lucid and common-sense, you can hardly believe that it’s coming from Dr. Time: if it’s written, it ain’t oral. Orality requires speech, or song, or sound. Writing is visual. If it’s visual and only visual, it’s not oral.

The only form of genuine speech that’s genuinely visual and not auditory is sign language. And sign language is speech-like in pretty much every way imaginable: it’s ephemeral, it’s interactive, there’s no record, the signs are fluid. But even most sign language is at least in part chirographic, i.e., dependent on writing and written symbols. At least, the sign languages we use today: although our spoken/vocal languages are pretty chirographic too.

Writing, especially writing in a hyperliterate society, involves a transformation of the sensorium that privileges vision at the expense of hearing, and privileges reading (especially alphabetic reading) over other forms of visual interpretation and experience. It makes it possible to take in huge troves of information in a limited amount of time. We can read teleprompters and ticker-tape, street signs and medicine bottles, tweets and texts. We can read things without even being aware we’re reading them. We read language on the move all day long: social media is not all that different.

Now, for a more complicated explanation of that same idea, we go back to Father Ong himself. For Ong, there’s a primary orality and a secondary orality. The primary orality, we’ve covered; secondary orality is a little more complicated. It’s not just the oral culture of people who’ve got lots of experience with writing, but of people who’ve developed technologies that allow them to create new forms of oral communication that are enabled by writing.

The great media forms of secondary orality are the movies, television, radio, and the telephone. All of these are oral, but they’re also modern media, which means the media reshapes it in its own image: they squeeze your toothpaste through its tube. But they’re also transformative forms of media in a world that’s dominated by writing and print, because they make it possible to get information in new ways, according to new conventions, and along different sensory channels.

Walter Ong died in 2003, so he never got to see social media at its full flower, but he definitely was able to see where electronic communications was headed. Even in the 1990s, people were beginning to wonder whether interactive chats on computers fell under Ong’s heading of “secondary orality.” He gave an interview where he tried to explain how he saw things — as far as I know, relatively few people have paid attention to it (and the original online source has sadly linkrotted away):
“When I first used the term ‘secondary orality,’ I was thinking of the kind of orality you get on radio and television, where oral performance produces effects somewhat like those of ‘primary orality,’ the orality using the unprocessed human voice, particularly in addressing groups, but where the creation of orality is of a new sort. Orality here is produced by technology. Radio and television are ‘secondary’ in the sense that they are technologically powered, demanding the use of writing and other technologies in designing and manufacturing the machines which reproduce voice. They are thus unlike primary orality, which uses no tools or technology at all. Radio and television provide technologized orality. This is what I originally referred to by the term ‘secondary orality.’

I have also heard the term ‘secondary orality’ lately applied by some to other sorts of electronic verbalization which are really not oral at all—to the Internet and similar computerized creations for text. There is a reason for this usage of the term. In nontechnologized oral interchange, as we have noted earlier, there is no perceptible interval between the utterance of the speaker and the hearer’s reception of what is uttered. Oral communication is all immediate, in the present. Writing, chirographic or typed, on the other hand, comes out of the past. Even if you write a memo to yourself, when you refer to it, it’s a memo which you wrote a few minutes ago, or maybe two weeks ago. But on a computer network, the recipient can receive what is communicated with no such interval. Although it is not exactly the same as oral communication, the network message from one person to another or others is very rapid and can in effect be in the present. Computerized communication can thus suggest the immediate experience of direct sound. I believe that is why computerized verbalization has been assimilated to secondary ‘orality,’ even when it comes not in oral-aural format but through the eye, and thus is not directly oral at all. Here textualized verbal exchange registers psychologically as having the temporal immediacy of oral exchange. To handle [page break] such technologizing of the textualized word, I have tried occasionally to introduce the term ‘secondary literacy.’ We are not considering here the production of sounded words on the computer, which of course are even more readily assimilated to ‘secondary orality’” (80-81).

So tweets and text messages aren’t oral. They’re secondarily literate. Wait, that sounds horrible! How’s this: they’re artifacts and examples of secondary literacy. They’re what literacy looks like after television, the telephone, and the application of computing technologies to those communication forms. Just as orality isn’t the same after you’ve introduced writing, and manuscript isn’t the same after you’ve produced print, literacy isn’t the same once you have networked orality. In this sense, Twitter is the necessary byproduct of television.

Now, where this gets really complicated is with stuff like Siri and Alexa, and other AI-driven, natural-language computing interfaces. This is almost a tertiary orality, voice after texting, and certainly voice after interactive search. I’d be inclined to lump it in with secondary orality in that broader sense of technologically-mediated orality. But it really does depend how transformative you think client- and cloud-side computing, up to and including AI, really are. I’m inclined to say that they are, and that Alexa is doing something pretty different from what the radio did in the 1920s and 30s.

But we have to remember that we’re always much more able to make fine distinctions about technology deployed in our own lifetime, rather than what develops over epochs of human culture. Compared to that collision of oral and literate cultures in the Eastern Mediterranean that gave us poetry, philosophy, drama, and rhetoric in the classical period, or the nexus of troubadours, scholastics, printers, scientific meddlers and explorers that gave us the Renaissance, our own collision of multiple media cultures is probably quite small.

But it is genuinely transformative, and it is ours. And some days it’s as charming to think about all the ways in which our heirs will find us completely unintelligible as it is to imagine the complex legacy we’re bequeathing them."
2018  timcarmody  classics  homer  literature  poetry  literacy  orality  odyssey  walterong  secondaryorality  writing  texting  sms  twitter  socialmedia  technology  language  communication  culture  oraltradition  media  film  speech  signlanguage  asl  tv  television  radio  telephones  phones 
10 weeks ago by robertogreco
Atlas for the End of the World
[via: ]

"Coming almost 450 years after the world's first Atlas, this Atlas for the End of the World audits the status of land use and urbanization in the most critically endangered bioregions on Earth. It does so, firstly, by measuring the quantity of protected area across the world's 36 biodiversity hotspots in comparison to United Nation's 2020 targets; and secondly, by identifying where future urban growth in these territories is on a collision course with endangered species.

By bringing urbanization and conservation together in the same study, the essays, maps, data, and artwork in this Atlas lay essential groundwork for the future planning and design of hotspot cities and regions as interdependent ecological and economic systems."

"The findings of this research are threefold: first, a majority of the ecoregions in the hotspots fall well short of United Nations' 2020 targets for protected lands; second, almost all the cities in the hotspots are projected to continue to sprawl in an unregulated manner into the world's most valuable habitats; and finally, only a small number of the 196 nations who are party to the CBD (and the 142 nations who have sovereign jurisdiction over the hotspots) have any semblance of appropriately scaled, land use planning which would help reconcile international conservation values with local economic imperatives.6

By focusing attention on the hotspots in the lead-up to the UN's 2020 deadline for achieving the Aichi targets, this atlas is intended as a geopolitical tool to help prioritize conservation land-use planning. It is also a call to landscape architects, urban designers, and planners to become more involved in helping reconcile ecology and economics in these territories.

Set diametrically at the opposite end of modernity to Ortelius' original, this atlas promotes cultivation, not conquest. As such, this atlas is not about the end of the world at all, for that cosmological inevitability awaits the sun's explosion some 2.5 or so billion years away: it is about the end of Ortelius' world, the end of the world as a God-given and unlimited resource for human exploitation. On this, even the Catholic Church is now adamant: "we have no such right" writes Pope Francis.7"

"This immense and ever-expanding trove of remotely sensed data and imagery is the basis of the world's shared Geographic Information Systems (GIS). The subject of this cyborgian, perpetual mapping-machine is not only where things are in space, but more importantly how things change over time. Because the environmental crisis is generally a question of understanding what is changing where, we can say that with remote sensing and its data-streams we have entered not only the apocalyptic age of star wars and the white-noise world of global telecommunications, but more optimistically, the age of ecological cartography.

The "judgment and bias" of this atlas lies firstly in our acceptance of the public data as a given; secondly in the utilization of GIS to rapidly read and translate metadata as a reasonable basis for map-making in the age of ecological cartography; thirdly, in our foregrounding of each map's particular theme to the exclusion of all others; and finally in the way that a collection of ostensibly neutral and factual maps is combined to form an atlas that, by implication, raises prescient questions of land-use on a global scale."

"Who are the Atlas authors?
The Atlas for the End of the World project was conceived and directed by Richard Weller who is the Martin and Margy Meyerson Chair of Urbanism and Professor and Chair of the Department of Landscape Architecture at The University of Pennsylvania (UPenn). The Atlas was researched and created in collaboration with Claire Hoch and Chieh Huang, both recent graduates from the Department of Landscape Architecture at UPenn now practicing landscape architecture in Australia and the United States."
biodiversity  culture  future  maps  anthropocene  earth  multispecies  environment  ecology  ecosystems  mapping  data  visualization  infographics  dataviz  bioregions  atlases  geography  urbanization  cities  nature  naturalhistory  california  classideas  flora  fauna  plants  animals  wildlife  morethanhuman  human-animalrelations  human-animalrelationships  economics  endangersspecies  statistics  richardweller  clairehoch  chiehhuang 
10 weeks ago by robertogreco
Verso: Psychopolitics: Neoliberalism and New Technologies of Power, by Byung-Chul Han
"Exploring how neoliberalism has discovered the productive force of the psyche

Byung-Chul Han, a star of German philosophy, continues his passionate critique of neoliberalism, trenchantly describing a regime of technological domination that, in contrast to Foucault’s biopower, has discovered the productive force of the psyche. In the course of discussing all the facets of neoliberal psychopolitics fueling our contemporary crisis of freedom, Han elaborates an analytical framework that provides an original theory of Big Data and a lucid phenomenology of emotion. But this provocative essay proposes counter models too, presenting a wealth of ideas and surprising alternatives at every turn.


“How do we say we? It seems important. How do we imagine collective action, in other words, how do we imagine acting on a scale sufficient to change the social order? How seriously can or should one take the idea of freedom in the era of Big Data? There seems to be something drastically wrong with common ideas about what the word act means. Psychopolitics is a beautifully sculpted attempt to figure out how to mean action differently, in an age where humans are encouraged to believe that it's possible and necessary to see everything.” – Timothy Morton

“A combination of neoliberal ethics and ubiquitous data capture has brought about a fundamental transformation and expansion of capitalist power, beyond even the fears of the Frankfurt School. In this blistering critique, Byung-Chul Han shows how capitalism has now finally broken free of liberalism, shrinking the spaces of individuality and autonomy yet further. At the same time, Psychopolitics demonstrates how critical theory can and must be rejuvenated for the age of big data.” – Will Davies

“The new star of German philosophy.” – El País

“What is new about new media? These are philosophical questions for Byung-Chul Han, and precisely here lies the appeal of his essays.” – Die Welt

“In Psychopolitics, critique of the media and of capitalism fuse into the coherent picture of a society that has been both blinded and paralyzed by alien forces. Confident and compelling.” – Spiegel Online"
books  toread  neoliberalism  technology  labor  work  latecapitalism  capitalism  postcapitalism  byung-chulhan  psychology  philosophy  liberalism  individuality  autonomy  willdavies  timothymorton  society  culture  action 
10 weeks ago by robertogreco
Book Detail | Polity: The Scent of Time A Philosophical Essay on the Art of Lingering, by Byung-Chul Han
"In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling.

Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness."

1. Non-Time
2. Time without a Scent
3. The Speed of History
4. From the Age of Marching to the Age of Whizzing
5. The Paradox of the Present
6. Fragrant Crystal of Time
7. The Time of the Angel
8. Fragrant Clock: An Short Excursus on Ancient China
9. The Round Dance of the World
10. The Scent of Oak Wood
11. Profound Boredom
12. Vita Contemplativa
books  toread  byung-chulhan  lingering  neoliberalism  idleness  humans  humanism  labor  work  contemplation  thinking  philosophy  life  living  culture  society  time  boredom  presence  latecapitalism  postcapitalism  capitalism 
10 weeks ago by robertogreco
(Some excerpts from recent Alan Kay emails)
"Socrates didn't charge for "education" because when you are in business, the "customer starts to become right". Whereas in education, the customer is generally "not right". Marketeers are catering to what people *want*, educators are trying to deal with what they think people *need* (and this is often not at all what they *want*). Part of Montessori's genius was to realize early that children *want* to get fluent in their surrounding environs and culture, and this can be really powerful if one embeds what they *need* in the environs and culture."

[via: ]
alankay  brettvictor  socrates  education  sfsh  mariamontessori  montessori  children  environment  lcproject  openstudioproject  unschooling  deschooling  culture  society  consumerism  marketing  howweteach  howwelearn  history  parc  philosophy  learning 
11 weeks ago by robertogreco
Macarena Gómez-Barris
"Macarena Gómez-Barris is Professor and Chairperson of Social Science and Cultural Studies at Pratt Institute in Brooklyn, New York. She is also Director of the Global South Center (GSC), a research center that works at the intersection of social ecologies, art / politics, and decolonial methodologies. Her instructional focus is on Latinx and Latin American Studies, memory and the afterlives of violence, decolonial theory, the art of social protest, and queer femme epistemes.

Macarena is author of Where Memory Dwells: Culture and State Violence in Chile (2009), co-editor with Herman Gray of Towards a Sociology of the Trace (2010), The Extractive Zone: Social Ecologies and Decolonial Perspectives (2017) and Beyond the Pink Tide: Art and Politics in the Americas (forthcoming UC Press, 2018).

Gómez-Barris is series editor, with Diana Taylor, of Dissident Acts, a Duke University Press Series, and was Fulbright Fellow at FLACSO-Quito in Ecuador (2014–15). She is the current co-editor with Marcial Godoy-Anatavia of e-misférica, an online trilingual journal on hemispheric art and politics (NYU). And, she is a member of the Social Text journal collective.

At Pratt Institute, she works with a vibrant community of scholars, activists, intellectuals, and students to find alternatives to the impasses produced by racial and extractive capitalism."

In The Extractive Zone Macarena Gómez-Barris traces the political, aesthetic, and performative practices that emerge in opposition to the ruinous effects of extractive capital. The work of Indigenous activists, intellectuals, and artists in spaces Gómez-Barris labels extractive zones—majority indigenous regions in South America noted for their biodiversity and long history of exploitative natural resource extraction—resist and refuse the terms of racial capital and the continued legacies of colonialism. Extending decolonial theory with race, sexuality, and critical Indigenous studies, Gómez-Barris develops new vocabularies for alternative forms of social and political life. She shows how from Colombia to southern Chile artists like filmmaker Huichaqueo Perez and visual artist Carolina Caycedo formulate decolonial aesthetics. She also examines the decolonizing politics of a Bolivian anarcho-feminist collective and a coalition in eastern Ecuador that protects the region from oil drilling. In so doing, Gómez-Barris reveals the continued presence of colonial logics and locates emergent modes of living beyond the boundaries of destructive extractive capital. Published by Duke University Press."

In times of deep uncertainty and chaos, how can we rethink, revise, and remake politics? Beyond the Pink Tide cautions our overinvestment in national electoral processes and its crashing ebbs and flows to expand the meaning of politics. I examine a constellation of sites, texts, and movements that reveal how the project of social and economic transformation exists beyond state regime change. In particular, I show how the alternatives posed by the recent electoral wave of Left-leaning Latin American states often called “The Pink Tide” do not exhaust the terrain of current progressive and radical political potential in the Americas. How do artistic and political undercurrents offer another course of action? This book describes how dissenting art and social expressions redefine the realm of the political. Published by University of California Press."

The 1973 military coup in Chile deposed the democratically elected Salvador Allende and installed a dictatorship that terrorized the country for almost twenty years. Subsequent efforts to come to terms with the national trauma have resulted in an outpouring of fiction, art, film, and drama. In this ethnography, Macarena Gómez-Barris examines cultural sites and representations in postdictatorship Chile—what she calls "memory symbolics"—to uncover the impact of state-sponsored violence. She surveys the concentration camp turned memorial park, Villa Grimaldi, documentary films, the torture paintings of Guillermo Núñez, and art by Chilean exiles, arguing that two contradictory forces are at work: a desire to forget the experiences and the victims, and a powerful need to remember and memorialize them. By linking culture, nation, and identity, Gómez-Barris shows how those most affected by the legacies of the dictatorship continue to live with the presence of violence in their bodies, in their daily lives, and in the identities they pass down to younger generations. Published by University of California Press."

Editors: Herman Gray and Macarena Gómez-Barris

Using culture as an entry point, and informed by the work of contemporary social theorists, the essays in this volume identify and challenge sites where the representational dimension of social life produces national identity through scripts of belonging, or traces.

The contributors utilize empirically based studies of social policy, political economy, and social institutions to offer a new way of looking at the creation of meaning, representation, and memory. They scrutinize subjects such as narratives in the U.S. coal industry's change from digging mines to removing mountaintops; war-related redress policies in post-World War II Japan; views of masculinity linked to tequila, Pancho Villa, and the Mexican Revolution; and the politics of subjectivity in 1970s political violence in Thailand. Published by University of Minnesota Press.

Contributors: Sarah Banet-Weiser, U of Southern California; Barbara A. Barnes, U of California, Berkeley; Marie Sarita Gaytán; Avery F. Gordon, U of California, Santa Barbara; Tanya McNeill, U of California, Santa Cruz; Sudarat Musikawong, Willamette U; Akiko Naono, U of Kyushu; Rebecca R. Scott, U of Missouri."
macarenagómez-barris  capitalism  chile  latinamerica  sociology  trace  decolonization  art  politics  culture  society  ethnography  film  alvadorallende  pinochet 
11 weeks ago by robertogreco
Walter Rodney on Twitter: "Remember that Pan-Africanism, in its original essence, must be decolonial, anti-capitalist, and rooted in the long history of resistance of…"
"Remember that Pan-Africanism, in its original essence, must be decolonial, anti-capitalist, and rooted in the long history of resistance of Africans. Pan-Aricanism must be deeply political in nature.

The goal of Pan-Africanism at its inception was to properly describe, analyze, and combat the oppresive structures of global white supremacy, colonization, and imperialism in Africa and throughout its Diaspora.

The goal of Pan-Africanism today must be to continue that tradition by honing in on the words, legacies, and praxes of those like Nkrumah, Sankara, Mandela, Lumumba, Malcolm X, and Walter Rodney, who took the ideals of Pan-Africanism and put them to practice.

Thus, in general terms, Pan-Africanism is no movement of confusing individualism and aesthetics with culture. It should not be individualistic at all!

"Pan-Africanism must be an internationalist, anti-imperialist and Socialist weapon." — Walter Rodney"
walterrodney  pan-africanism  patricelumumba  nelsonmandela  malcolmx  thomassankara  kwamenkrumah  individualism  colonialism  colonization  decolonization  imperialism  whitesupremacy  africa  diaspora  culture  resistance 
12 weeks ago by robertogreco
Why a leading political theorist thinks civilization is overrated - Vox
"So the early agricultural societies created the basis for systematic class distinctions that could be perpetuated between generations, and that’s how you get the kinds of massive hierarchies and inequalities we see today."
jamescscott  anthropology  civilization  culture  additivism  2017  hunter-gatherers  seanilling 
december 2017 by robertogreco
Stuart Hall and the Rise of Cultural Studies | The New Yorker
"Culture, he argued, does not consist of what the educated élites happen to fancy, such as classical music or the fine arts. It is, simply, “experience lived, experience interpreted, experience defined.” And it can tell us things about the world, he believed, that more traditional studies of politics or economics alone could not."

"Broadly speaking, cultural studies is not one arm of the humanities so much as an attempt to use all of those arms at once. It emerged in England, in the nineteen-fifties and sixties, when scholars from working-class backgrounds, such as Richard Hoggart and Raymond Williams, began thinking about the distance between canonical cultural touchstones—the music or books that were supposed to teach you how to be civil and well-mannered—and their own upbringings. These scholars believed that the rise of mass communications and popular forms were permanently changing our relationship to power and authority, and to one another. There was no longer consensus. Hall was interested in the experience of being alive during such disruptive times. What is culture, he proposed, but an attempt to grasp at these changes, to wrap one’s head around what is newly possible?

Hall retained faith that culture was a site of “negotiation,” as he put it, a space of give and take where intended meanings could be short-circuited. “Popular culture is one of the sites where this struggle for and against a culture of the powerful is engaged: it is also the stake to be won or lost in that struggle,” he argues. “It is the arena of consent and resistance.” In a free society, culture does not answer to central, governmental dictates, but it nonetheless embodies an unconscious sense of the values we share, of what it means to be right or wrong. Over his career, Hall became fascinated with theories of “reception”—how we decode the different messages that culture is telling us, how culture helps us choose our own identities. He wasn’t merely interested in interpreting new forms, such as film or television, using the tools that scholars had previously brought to bear on literature. He was interested in understanding the various political, economic, or social forces that converged in these media. It wasn’t merely the content or the language of the nightly news, or middlebrow magazines, that told us what to think; it was also how they were structured, packaged, and distributed.

According to Slack and Lawrence Grossberg, the editors of “Cultural Studies 1983,” Hall was reluctant to publish these lectures because he feared they would be read as an all-purpose critical toolkit rather than a series of carefully situated historical conversations. Hall himself was ambivalent about what he perceived to be the American fetish for theory, a belief that intellectual work was merely, in Slack and Grossberg’s words, a “search for the right theory which, once found, would unlock the secrets of any social reality.” It wasn’t this simple. (I have found myself wondering what Hall would make of how cultural criticism of a sort that can read like ideological pattern-recognition has proliferated in the age of social media.)

Over the course of his lectures, Hall carefully wrestles with forebears, including the British scholar F. R. Leavis and also Williams and Hoggart (the latter founded Birmingham University’s influential Center for Contemporary Cultural Studies, which Hall directed in the seventies). Gradually, the lectures cluster around questions of how we give our lives meaning, how we recognize and understand “the culture we never see, the culture we don’t think of as cultivated.” These lectures aren’t instructions for “doing” cultural studies—until the very end, they barely touch on emerging cultural forms that intrigued Hall, such as reggae and punk rock. Instead, they try to show how far back these questions reach."

"Hall found ready disciples in American universities, though it might be argued that the spirit which animated cultural studies in England had existed in the U.S. since the fifties and sixties, in underground magazines and the alternative press. The American fantasy of its supposedly “classless” society has always given “culture” a slightly different meaning than it has in England, where social trajectories were more rigidly defined. What scholars like Hall were actually reckoning with was the “American phase” of British life. After the Second World War, England was no longer the “paradigm case” of Western industrial society. America, that grand experiment, where mass media and consumer culture proliferated freely, became the harbinger for what was to come. In a land where rags-to-riches mobility is—or so we tend to imagine—just one hit away, culture is about what you want to project into the world, whether you are fronting as a member of the élite or as an everyman, offering your interpretation of Shakespeare or of “The Matrix.” When culture is about self-fashioning, there’s even space to be a down-to-earth billionaire."
2017  stuarthall  culture  culturalstudies  huahsu  arts  crossdisciplinary  multidisciplinary  interdisciplinary  transdisciplinary  popularculture  richardhoggart  raymondwilliams  humanities  resistance  consent  jenniferdarylslack  lawrencegrossberg  frleavis  society  canon  marxism 
december 2017 by robertogreco
California Today: North vs. South, That Fading Rivalry - The New York Times
"California was once defined by the differences between Northern California and Southern California. But as the state grows and becomes more prosperous, has that begun to change? That question was put to Conor Dougherty, a Times reporter in San Francisco who grew up in the Bay Area, and Adam Nagourney, who moved to Los Angeles seven years ago to run our bureau there.

What do you think differentiates the northern and southern parts of the state and what makes them similar these days? Send us your thoughts at

Conor: Adam, I think that the classic NorCal/SoCal rivalry is fading. More than a decade ago when I was living in Los Angeles I went and saw a fabulous art exhibit about a fictional war about San Francisco and L.A. I just can’t imagine that today.

Adam: Hey Conor. As a transplant, I defer to you, of course. Well somewhat. The rivalry might be fading. Still, I have to say the Bay Area seems strikingly different to me from Los Angeles, in terms of attitudes, sensibilities, and, to a lesser extent politics. (Different shades of blue).

Conor: It used to be San Francisco was the union town while Southern California gave us Ronald Reagan. Today, the entire state is run by Democrats. When I was a kid, L.A. was the big bad city that stole our water. One thing that’s softened the rivalry, I think, is the growth of the tech industry. How can you resent Hollywood when your companies are trying to eat it?

Adam: The difference I notice, and maybe this is because of the history of San Francisco — the Berkeley Free Speech Movement, and the cultural turmoil in the Haight and the Castro — is that politics there have always been more intense and a bit more left. Political interest in Los Angeles has always been more intense than New Yorkers (just kidding, Mom!) might think, though I don’t think it’s quite as intense as San Francisco. (Or wasn’t that is, until last year’s presidential election).

Conor: Fair enough. In the ’90s people said the NorCal/SoCal rivalry was mostly a one-sided affair in which people in San Francisco were jealous of L.A.’s status as a global capital and people in L.A. thought San Franciscans were cute. But now, with the growth of the tech industry, S.F. is taking on Hollywood and the Bay Area has become a Los Angeles-like slurb with 405-grade traffic. My overall argument comes down to this: In various ways, San Francisco and L.A. are a lot more alike now, and that makes L.A. hard to hate."
conordougherty  adamnagourney  california  socal  norcal  losangeles  sanfrancisco  bayarea  rivalry  culture  hollywood  siliconvalley  influence  2017 
december 2017 by robertogreco
Letting Go Of School In Order To Think About Education
"On all of my social media profiles I self-identify as “Educator” among other titles and descriptors. I chose “educator” because it’s an umbrella term which encompasses both doing and being. To educate others may include teaching, coaching, facilitating, or guiding; providing space, opportunities, materials, structure, collaborators, audience, relevance, push-back and acceptance. As an educator I create possibilities to be speaker and listener, instructor and learner, producer and consumer, writer and reader, expert and novice, role model and seeker, professional and amateur.

When I teach at school, this is not necessarily the list going through my head. It is unlikely that my thinking is focused on the possibilities I am creating or opportunities I am affording myself or my students. No, I am thinking about brass tacks: doing the thing, getting it done in time, getting the class to do it my way (mostly). That is my teaching reality. In my planning I may find the chance to wax philosophical about what I want the real lesson to be (i.e., how to work equitably with people who are not your favorites vs. how to play 4 v 4 soccer). Or after the fact, when my colleague and I talk over what worked and didn’t work in an activity that we both tried, then I may discover an insight or two about what I am creating or perhaps sabotaging in the process. Reflection belongs to teaching. Doing and acting belong to teaching. Screwing up belongs to teaching.

Yet teaching as a set or series of actions does not add up to educating. Teaching is a piece of education, not the whole.

Often when conversations about education get hot, I find that we are actually talking about schools, teachers, policies, students, and families. What schools should do. What students should do. What families should do. What policies should do. We are talking about integral pieces of education but not about education as whole: what it is, what it can enable, how it serves us as a society. Of course this is a much more challenging task. How can we talk about what education is and what it should be when our schools are crumbling, our kids are not always safe (both inside and outside our classrooms), and the disparities between rich and poor are growing by the minute?

I don’t have the answer.

What I have come to understand, however, is that we will not achieve better education systems or outcomes without stepping back from the constraints of “school thinking.” I need to let go of what I know and think about school - its structures, history, and influence - in order to be able to think more openly about education and its possibilities. And in order to do that it feels necessary to break some rules, to upset some conventions, to seize authority rather than wait for it to be granted.

Free thinking is a political act. Even as I write this, my personal doomsday chorus is getting louder: “you can’t write that! Where’s your evidence? Where’s the data?” That’s the trenchant influence of the existing power structure. I have learned its lessons well. “There is no argument without a quote to back it up.” Authority, expertise, wisdom is always outside me. To ensure the validity of my own thoughts, I have been taught, I must ground my arguments in the theory and work of other scholars.

I’m going to place that rule aside for now and proceed with my free thinking on education. And my first instance is a selfish one: my own children. What is the education that they will need to serve them well in their lives?

• practice being kind.

• aim to be independent while recognizing that interdependence is also the way of the world and critical to our (I mean, everybody’s) survival.

• Learn to ask for and receive help. Practice offering help.

• There are lots of ways to learn things: by reading, observing, trying, asking, teaching, following, researching. Try out lots of different combinations and know that some methods will work better than others for different occasions and aims. Keep talking to people and asking questions. Practice. Get feedback. Practice more. Get more feedback.

• Get to know the culture and climate in which you live. Who seems to be at the top? Who’s on the bottom? Where do you seem to fit in? Where can you help someone? How do these systems work? Learn to ask: ‘What system is this?’

These are lessons I want my children to not only have but to internalize, practice, own in their very particular and individual ways. If I can also help my students travel on and take up these pathways, all the better.

But where do I go with these ideas then?

* * *

The Answer To How Is Yes. (This is a book title you should look up) [ ]

I start with people. What do people need? People need other people; positive, supportive and caring connections to others. People need purpose - reasons for doing the things they do. We investigate things we want to know more about. We go in search of the things we need. We enlist the help of others to accomplish what we cannot manage on our own. People tend to do well with challenge as long as it does not overwhelm them. Productive challenge cannot be the things which threaten our existence. People require a degree of safety and security in which they can pursue challenge and purpose. Safety and security are what communities build into their webs of relationships through trust and reciprocity.

When I embark on this kind of wide ranging, human needs-centered thinking, I quickly run into mental roadblocks: not so little voices which say, “Be careful! Writing these words, in this way, is risky. It is counter-cultural. It is against the rules of expository writing. This is no way to win a debate.”

As a teacher and educator, I am aghast at the idea that I would dare to go against the rules in a semi-professional setting. From childhood to now, I have been a firm upholder of rules of almost every kind: institutional rules, overt & covert socio-cultural rules, sports rules, you name it. And yet, in this case, I see a need to step outside certain rules, if only briefly, to consider something differently; to see what happens when the ropes are untied and the tension released. Rather than hosting a debate, I invite you to join me on an exploration.

What if, instead of trying to produce good or even excellent students, we aimed more for empowering excellent people, outstanding citizens, valuable community members? What if we created learning centers where people of various ages could gather to pursue purpose, challenge and connection with each other in meaningful ways? What if learning remained part and parcel of living, every day, and we acknowledged and recognized that publicly and privately?

We are so desperate to find secrets, shortcuts and foolproof solutions which will suddenly change everything. Yet, if we have learned nothing else from our extensive schooling titled ‘education’, we certainly know that this is not the way the world works. There will be no miracles and we need to accept that.

When students and teachers and support staff and administrators leave the school building, the question I have is: where do they go? What do they leave school to go work on? What dilemmas are they trying to solve? What new learning will they engage in, in order to meet a particular goal?

No doubt some of those tasks and questions will be directly related to survival: How do I ensure that we have enough income to keep this roof over our heads? How can I help my mom not worry so much about me and my sister when we have to wait alone for her to come home from work? What do I need to do to save this relationship? How do I even know if this relationship is worth saving? These are not genius hour questions. But they are the kinds of questions which occupy and preoccupy our minds and instigate a kind of built-in learning which inevitably shapes the lives we are able to lead and create for ourselves.

These are not school questions but they are the ones we will chew on and make meaning with throughout our lives. These are the questions which become our education once we take our rigid notions of school out of the picture. If we want to think differently, even innovatively about education, we need to re-center human needs rather what the “economy” claims it requires. We need to stop feeding the capitalist monster we have so happily created through our highly trained and supremely wasteful consumer behaviors. We need to uncouple “education” from the neoliberal agenda of deepening social inequality. We need to reclaim education as a human-centered public good that belongs to all of us.

If that sounds ‘pie in the sky’ idealistic to you and me, that’s precisely the problem. To change what we have, there seem to be a lot of things we need to let go of. Idealism is not one of them, however."
sherrispelic  education  teaching  unschooling  deschooling  schools  learning  children  sfsh  doing  being  freedom  thinking  criticalthinking  evidence  pedagogy  authority  expertise  wisdom  interdependence  independence  help  self-advocacy  culture  society  needs  care  caring  childhood  empowerment  life  living  survival  humans  human  idealism  innovation  economics  capitalism  systemsthinking  neoliberalism  inequality  publicgood  engagement  canon  cv  openstudioproject  lcproject 
december 2017 by robertogreco
Warriors' Kevin Durant on finding his black identity in America
"LM: When you were coming here, did you know much about the Bay Area’s history of political activism?

KD: I just knew about the Black Panthers, and I knew about so many great, great, intelligent minds always influenced by the Bay. Influenced by Oakland, influenced by Vallejo, San Francisco. Every part of the Bay, from hip-hop culture, music culture, rock and roll, to athletes, to politicians, everything is influenced by the Bay. It has its own style. I knew that, but as far as just coming out here and really feeling free, feeling like you could be yourself, feeling like you can love whatever you want to love and not be judged for it, and not be ridiculed for it, I feel like everybody should want to feel that way, everybody should want to be in that atmosphere. That’s what America is all about. Being out here, it makes me feel that way."
kevindurant  california  bayarea  sanfrancisco  oakland  vallejo  2017  race  blackpantherparty  blackpanthers  freedom  activism  colinkaepernick  culture  hip-hop  music  rickjames  tupakshakur 
november 2017 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 
november 2017 by robertogreco
Aesop's Anthropology | Theorizing culture across species lines
[now a book:

"Aesop’s Anthropology is a guide for thinking through the perplexing predicaments and encounters that arise as the line between human and nonhuman shifts in modern life. Recognizing that culture is not unique to humans, John Hartigan Jr. asks what we can learn about culture from other species. He pursues a variety of philosophical and scientific ideas about what it means to be social using cultural dynamics to rethink what we assume makes humans special and different from other forms of life. Through an interlinked series of brief essays, Hartigan explores how we can think differently about being human."]
johnhartiganjr  multispecies  morethanhuman  anthropology  culture  philosophy  science  books  toread 
october 2017 by robertogreco
Latino Cultures in the US — Google Arts & Culture
"Discover the contributions and experiences of Latinos in the United States"

[via: "Google Just Launched One of the Largest Digital Collections of Latino Art & History"

"In 1969, Raphael Montañez Ortiz founded El Museo del Barrio to provide a platform for the Latino art that mainstream museums ignored. Since then, things have changed. This fall, for example, LA museums will showcase an unprecedented number of exhibitions that explore the connections between Latin America and Los Angeles. But despite these strides, we still remain woefully underrepresented at these institutions. For years, Latino members of Congress have pushed for a national Latino museum (though the idea first emerged in the mid-1990s) without success. Because we also don’t often see ourselves accurately depicted in film, media, and even in US history classes across the country, many Latinos aren’t able to access their own histories. But a new Google Arts & Culture collection is hoping to correct this imbalance. Launched on September 7, Latino Cultures in the US is one of the largest digital collections of Latino art, culture, and history.

Google collaborated with about 50 institutions, including the Smithsonian Latino Center, UCLA Chicano Studies Research Center, California State Archives, and Miami Dade College. The collection features more than 2,500 pieces of art through 90 exhibits. (Google is also creating curriculums so that more students can learn about Latino history, the company reports.) The digital collection is impressive and much-needed, but it’s still incomplete because it doesn’t capture every facet of our identities."]
latinos  art  arts  culture  digital  collections  history  us 
october 2017 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 
october 2017 by robertogreco
Felipe Vera - Urbanismo Efimero - YouTube
"Charla en Scola da Cidade sobre ciudades temporales y el Kumbh Mela."

[1:41:33] "Déjame ver si entendí la pregunta. Me está preguntando cuáles con ls implicancias del urbanismo efímero para el tema patrimonial, en resumen? … Una cosa muy interesante, yo creo, es que nosotros tendemos en pensar en temas de conservación como temas de conservación de lo material. Estos caso del urbanismo efímero, cuando uno lo analiza, se da cuenta que el valor está en la práctica, en la praxis, en la conservación de maneras particulares de o bien reconstruir una ciudad o bien construir un ídolo y llevarlo y botarlo en un lugar para que se disvuelva o bien reformular todos los pasajes y cambiar la funcionalidad de algunos espacios urbanos. Entonces, lo que es interesante, yo creo que es interesante esto, sí ahora para las ciudades permanentes es decir en algún minuto vamos a tener que entender que la preservación arquitectónica no tiene que ver con parar el tiempo y con dejar que las cosas no se muevan, sino que va a tener que ver con como durar el cambio, modular el cambio a través de la memoria. Y en una formulación de ese tipo, pensar en la preservación como una práctica y no como la preservación de la forma y yo creo que nos pueda ayudar a desarollar nuevas estrategias."

[Translation (mine, quickly)]: "Let me see if I understand the question. In summary, you are asking me what are the implications of ephemeral urbanism with regard to cultural heritage? … Something very interesting, I think, is that when we think about conservation we tend to think about it in terms of the material. When you analyze these cases of ephemeral urbanism, you realize that the value is in the practice — the praxis — in the conservation of particular ways of things like rebuilding a city or constructing an idol and taking it and throwing it in a place that will make it dissolve, or reformulating all the passages and changing the function of some urban spaces. Then, what is interesting, I think, is to think about this for permanent cities and how at some time we are going to have to think about architectural preservation not as stopping time or preventing things from moving, but rather how to persist through change, how to manage change through memory. And think about preservation through practice and not the preservation of the form and I think that can help us develop new strategies."]

[More related bookmarks collected here: ]
felipevera  architecture  2015  ephemerality  ephemeral  kumbhmela  india  praxis  practice  heritage  conservation  preservation  culture  urbanism  urbanplanning  urbandesign  cities  design  process  craft  rahulmehrotra  memory  change 
october 2017 by robertogreco
New Book Argues That Hunter-Gatherers May Be Happier Than Wealthy Westerners : Goats and Soda : NPR
"There's an idea percolating up from the anthropology world that may make you rethink what makes you happy.

The idea is not new. It surfaced in the popular consciousness back in the late 1960s and helped to galvanize a growing environmental movement.

And now several books are bringing it back into the limelight.

The idea is simple: Perhaps the American and European way of living isn't the pinnacle of human existence. Humanity hasn't been marching — in a linear fashion — toward some promised land. Perhaps, Western society isn't some magical state in which technology free us from the shackles of acquiring basic needs and allows us to maximize leisure and pleasure.

Instead, maybe, modernization has done just the opposite. Maybe the most leisurely days of humanity are behind us — way, way behind us.

"Did our hunter-gatherers have it better off?" James Lancester asks in a recent issue of The New Yorker. [ ]

"We're flattering ourselves by believing that their existence was so grim and that our modern, civilized one is, by comparison, so great," Lancester writes.

This idea surfaces, over and over again, in the fascinating new book by anthropologist James Suzman, called Affluence Without Abundance.

Suzman has spent the past 25 years visiting, living with and learning from one of the last groups of hunter-gatherers left on Earth — the Khoisan or Bushmen in the Kalahari Desert of Namibia.

A study back in the 1960s found the Bushmen have figured out a way to work only about 15 hours each week acquiring food and then another 15 to 20 hours on domestic chores. The rest of the time they could relax and focus on family, friends and hobbies.

In Suzman's new book, he offers rare glimpses of what life was like in this efficient culture — and what life was like for the vast majority of humans' evolution.

What we think of as "modern humans" have likely been on Earth for about 200,000 years. And for about 90 percent of that time we didn't have stashes of grains in the cupboard or ready-to-slaughter meat grazing outside our windows. Instead, we fed ourselves using our own two feet: by hunting wild animals and gathering fruits and tubers.

As people have diverged so widely from that hunter-gatherer lifestyle, maybe we've left behind elements of life that inherently made us happy. Maybe the culture of "developed" countries, as we so often say at Goats and Soda, has left holes in our psyche.

Suzman's experiences make him uniquely qualified to address such philosophical questions and offer suggestions on how to fill in the gap. So we spoke to him about his new book.

What do you think of this idea that the hunter-gatherer way of living makes people the happiest they can be? Is there anything that suggests this to be the case?

Look, the Bushman's society wasn't a Garden of Eden. In their lives, there are tragedies and tough times. People would occasionally fight after drinking.

But people didn't continuously hold themselves hostage to the idea that the grass is somehow greener on the other side — that if I do X and Y, then my life will be measurably improved.

So their affluence was really based on having a few needs that were simply met. Just fundamentally they have few wants — just basic needs that were easily met. They were skilled hunters. They could identify a hundred different plants species and knew exactly which parts to use and which parts to avoid. And if your wants are limited, then it's just very easy to meet them.

By contrast, the mantra of modern economics is that of limited scarcity: that we have infinite wants and limited means. And then we work and we do stuff to try and bridge the gap.

In fact, I don't even think the Bushman have thought that much about happiness. I don't think they have words equivalent to "happiness" like we think of. For us, happiness has become sort of aspirational.

Bushmen have words for their current feelings, like joy or sadness. But not this word for this idea of "being happy" long term, like if I do something, then I'll be "happy" with my life long term.

The Bushmen have a very different sense of time than we do in Western culture. In the book, you say we think of time as linear and in constant change, while they think of it as cyclical and predictable. Do you think that makes them happier?

This is one of the big, big differences between us and hunter-gatherer cultures. And I'm amazed that actually more anthropologists haven't written about it.

Everything in our lives is kind of future-oriented. For example, we might get a college degree so we can get a job, so that we can get a pension. For farmers it was the same way. They planted seeds for the harvest and to store.

But for hunter-gatherers, everything was present-oriented. All their effort was focused on meeting an immediate need.

They were absolutely confident that they would be able to get food from their environment when they needed it. So they didn't waste time storing or growing food. This lifestyle created a very different perspective on time.

People never wasted time imagining different futures for themselves or indeed for anybody else.

Everything we do now is rooted in this constant and enduring change, or our history. We look at ourselves as being part of our history, or this trajectory through time.

The hunter-gatherers just didn't bother locating themselves in history because stuff around them was pretty much always the same. It was unchanging.

Yes, there might be different trees sprouting up year after year. Or things in the environment change from season to season. But there was a systemic continuity to everything.

I think that it's a wonderful, extraordinary thing. I think it's something we can never get back — this different way of thinking about something as fundamental as time.

It manifests in very small ways. For example, I would ask them what their great grandfather's name was and some people would just say, "I don't know." They just simply didn't care. Everything was so present-focused.

Today people [in Western societies] go to mindfulness classes, yoga classes and clubs dancing, just so for a moment they can live in the present. The Bushmen live that way all the time!

And the sad thing is, the minute you're doing it consciously, the minute it ceases to be.

It's like making the perfect tennis shot. You can know all the theory in the world about how to play tennis. But to make the perfect shot, it's a profoundly physical thing. It's subconscious.

So the Bushmen held the secret to mindfulness and living in moment. Is that key to their happiness?

There is this supreme joy we get in those moments, you know, when time sort of disappears.

I felt that way when I was younger, and I used to go clubbing and dancing. Time disappeared. There was no earlier that day and no tomorrow.

So is there a way people can get this hunter-gatherer sense of time back? To live in the moment subconsciously?

I think there are some things in modern life that can fill in the gap left by not connecting with nature the way hunter-gatherers did.

I think sports can help fill this void or going on long hikes. You can also lose sense of time by doing activities which give you a great sense of purposed fullness and satisfaction, such as crafts, painting and writing.

After spending so much time with the Bushmen, does Western society just seem crazy?

Ha, ha. When I was younger, I was angry about "us," you know about the way people in our society behave.

But over time, I realized, that if I'm open-minded about my Bushmen friends, I should be open-minded about people here.

So over time, the experiences have really humanized everybody. I've come to realize that all types of people — and their cultures — are just as clever and just as stupid."
globalism  happiness  anthropology  bushmen  jameslancester  affluence  abundance  jamessuzman  namibia  khoisan  culture  society  time  hunter-gatherers 
october 2017 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 
october 2017 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." ]
nevjones  academia  psychology  psychosis  schizophrenia  2017  mentalhealth  healthcare  health  ptsd  immigration  support  culture  society  risk 
october 2017 by robertogreco
srishti archive | Designing Spaces for Learning - Talk by Geetha Narayanan
"Experience or experimenting, expanding or developing, remembering or copying are all choices designers and educators make as they engage with notions of learning and of change. This paper presents a set of four case studies that articulate the pedagogical visions of a collective who have been investigating the connections between context, culture, consciousness and learning. Set within learning spaces for the urban poor and the elite this paper positions that fostering deep connections between place, space and the child is critical to the development of consciousness and competence. Designing spaces for learning needs, as this paper argues for an appreciation of forms of knowing that juxtaposes primary ways of knowing with the analytic and the designerly. Speaker : Geetha Narayanan (Principal Investigator, Project Vision Design and Research Collective, Centre for Education Research, Training and Development, Srishti School of Art Design & Technology) Seminar Date: March 23rd, 2010 Venue: National Institute of Advanced Studies (NIAS), Indian Institute of Science Campus Time: 3.00 p.m. Respondents: Prem Chandavarkar (Architect) & Ampat Varghese(Faculty at Srishti)"

[See also: ]
geethanarayanan  education  learning  design  architecture  experimentation  pedagogy  2010  context  culture  consciousness  schooldesign 
october 2017 by robertogreco
"The Observational Practices Lab, Parsons, (co-directed by Pascal Glissmann and Selena Kimball) launches a multi-phase project and investigation, OBJECT AMERICA, to explore the idea of “America” through everyday objects. The aim is to use comparative research and observational methods—which may range from the scientific to the absurd—to expose unseen histories and speculate about the future of the country as a concept. The contemporary global media landscape is fast-moving and undercut by “fake news” and “alternative facts” which demands that students and researchers build a repertoire of strategies to assess and respond to sources of information. For the first phase of OBJECT AMERICA launching in the fall of 2017, we invited Ellen Lupton, Senior Curator of Contemporary Design at Cooper Hewitt, Smithsonian Design Museum, to choose an object for this investigation which she believed would represent “America” into the future (she chose the Model 500 Telephone by Henry Dreyfuss designed in 1953). Researchers will investigate this object through different disciplinary lenses — including art, climate science, cultural geography, data visualization, economics, history of mathematics, medicine, media theory, material science, music, poetry, and politics — in order to posit alternative ways of seeing."

[via: ]
objects  pascalglissmann  selenakimball  ellenlupton  art  climate  science  culturalgeography  datavisualization  economics  mathematics  math  medicine  mediatheory  materialscience  music  poetry  politics  seeing  waysofseeing  geography  culture  history  climatescience  dataviz  infoviz 
october 2017 by robertogreco
Robert Macfarlane on Twitter: "The contrast-term to "Kulturfolger" is "Kulturmeider", culture-avoiders, those species that cannot survive in humanly made habitats."
"The contrast-term to "Kulturfolger" is "Kulturmeider", culture-avoiders, those species that cannot survive in humanly made habitats."

[See also: "Word of the day: "Kulturfolger" - a species that adapts well to living among humans & their habitats (lit. 'culture-follower', German)." ]
words  german  culture  multispecies  entanglement  humans  nature  wildlife  anthropocene 
september 2017 by robertogreco
Ibram Kendi, one of the nation’s leading scholars of racism, says education and love are not the answer
"“We have been taught that ignorance and hate lead to racist ideas, lead to racist policies,” Kendi said. “If the fundamental problem is ignorance and hate, then your solutions are going to be focused on education, and love and persuasion. But of course [Stamped from the Beginning] shows that the actual foundation of racism is not ignorance and hate, but self-interest, particularly economic and political and cultural.” Self-interest drives racist policies that benefit that self-interest. When the policies are challenged because they produce inequalities, racist ideas spring up to justify those policies. Hate flows freely from there.

The self-interest: The Portuguese had to justify their pioneering slave trade of African people before the pope.

The racist idea: Africans are barbarians. If we remove them from Africa and enslave them, they could be civilized.

“We can understand this very simply with slavery. I’m enslaving people because I want to make money. Abolitionists are resisting me, so I’m going to convince Americans that these people should be enslaved because they’re black, and then people will start believing those ideas: that these people are so barbaric, that they need to be enslaved, or that they are so childlike that they need to be enslaved.”

Kendi boils racist ideas down to an irreducible core: Any idea that suggests one racial group is superior or inferior to another group in any way is a racist idea, he says, and there are two types. Segregationist ideas contend racial groups are created unequal. Assimilationist ideas, as Kendi defines them, argue that both discrimination and problematic black people are to blame for inequalities.

Americans who don’t carry tiki torches react viscerally to segregationist ideas like those on display at the white nationalist rally in Charlottesville, Virginia, that left one young counter-protester dead. Assimilationist ideas are more subtle, seductive and coded.

“You can be someone who has no intention to be racist,” who believes in and fights for equality, “but because you’re conditioned in a world that is racist and a country that is structured in anti-black racism, you yourself can perpetuate those ideas,” says Kendi. No matter what color you are.

Anti-racist ideas hold that racial groups are equal. That the only thing inferior about black people is their opportunities. “The only thing wrong with black people is that we think there is something wrong with black people,” a line that Kendi uses like a mantra.

The Blue Lives Matter (the problem is violent black people) Black Lives Matter (the problem is the criminal justice system, poor training and police bias) and All Lives Matter (the problem is police and black people) arguments are extensions of the same, three-way debate (segregationist, anti-racist and assimilationist) that Americans have been having since the founding of the country.

“We’ve been taught American history as a steady march of racial progress,” but it’s always been a dual march of racial and racist progress, which we see from Charlottesville to “their Trump Tower,” Kendi says.

This is the jump-off Kendi uses to frame the most roiling issues of the day. But before he could build that frame, he first had to deal with his own racism."
racism  history  ideas  2017  ibramkendi  via:ablerism  assimilation  inequlity  blacklivesmatter  bluelivesmatter  alllivesmatter  self-interest  capitalism  politics  culture 
september 2017 by robertogreco
Public Knowledge
"Public Knowledge is an expansive, multi-faceted project that aims to promote public dialogue about the cultural impact of urban and technological change and the role of public institutions in these turbulent times in San Francisco and the Bay Area. Bringing together artists, librarians, scholars, and community collaborators and partners from many backgrounds, it is spearheaded by the San Francisco Museum of Modern Art in partnership with the San Francisco Public Library.

The Public Knowledge initiative explores the tectonic economic, social, and cultural shifts transforming San Francisco, the factors involved in the changes taking place, and the stakes involved in surviving, resisting, adapting, and trying to shape these changes. Valuing the unique contribution that artistic thinking and practice can make to public conversations, the project will unfold over two years of artists in residence, free talks, discussions, workshops, performances, and other events in neighborhoods and libraries throughout the city. Together we will explore how contemporary art can illuminate issues of concern to our community, and create spaces for new conversations, both locally and farther afield.

In a time when providing access to public information and social engagement, once a key role of public institutions, is now being taken over by technology, the Public Knowledge project recognizes that people seem to be abandoning public institutions, and ambitiously seeks to examine the historic role of public institutions and reinvigorate their relevance today. By experimenting with new ways of forging relationships and nurturing connections, we look to act as a catalyst for participants to exchange ideas and learn from one another, and together to develop new approaches to strengthening the fabric of civic life.

The project will have a physical location at a new pop-up Public Knowledge Library, a temporary branch of the public library at SFMOMA where visitors can engage with all kinds of related materials, and an online location where anyone interested can learn more and participate.

Public Knowledge is organized by the San Francisco Museum of Modern Art in partnership with the San Francisco Public Library. The project has been made possible in part by a major Public Humanities Projects, Community Conversations grant from the National Endowment for the Humanities: Exploring the Human Endeavor."

[See also:

"Launched in April 2017, Public Knowledge is a two-year project that aims to promote public dialogue on the cultural impact of urban change. Through artist projects, research collaborations, public programs, and publishing, it builds new connections between ideas, individuals, and communities. Public Knowledge is based in San Francisco and takes place at multiple locations in the city.

The project grew in response to the profound changes taking place in the San Francisco Bay Area due to the rapid growth of the technology industry. While many have benefited from the resulting boom, it has also led to increasing inequality. Rising costs and unevenly distributed gains create ever greater difficulties for those excluded: a fraying sense of community as everyday life becomes more precarious; the disappearance of an inclusive and diverse cultural ecology as nonprofit organizations and cultural spaces are priced out of neighborhoods; and the loss of cultural memory for those without the means to represent themselves.

San Francisco may be an extreme instance of this process of hyper-gentrification, but it is not unique. Many other cities in the United States and around the world have shared similar experiences. The changes are so fast and so deep that it can be hard to interpret and respond to their impact on public life.

At the same time, the technology industry, with both a deep local impact and a global reach, has disrupted what knowledge is, how it is produced, and how it is circulated. As information and resources are increasingly privatized and public trust is eroded, how can the forms and institutions of public knowledge be maintained?

Public Knowledge brings together artists, scholars, librarians, community organizers, and San Francisco residents to consider these questions. By sharing their varied expertise and creating new knowledge through the project’s activities, participants can learn from each other and, collectively, begin to develop new approaches to strengthening the fabric of civic life.

Public Knowledge is co-curated by Deena Chalabi, Barbara and Stephan Vermut Associate Curator of Public Dialogue, and Dominic Willsdon, Leanne and George Roberts Curator of Education and Public Practice. Stella Lochman, Program Associate, Public Dialogue, is head of production.

Participating artists include Burak Arikan, Bik Van der Pol, Minerva Cuevas, Josh Kun, and Stephanie Syjuco.

Participating scholars include Julia Bryan-Wilson, Jon Christensen, Teddy Cruz, Fonna Forman, Jennifer A. González, Shannon Jackson, and Fred Turner."]

[via: ]
sfmoma  sanfrancisco  art  public  bayarea  libraries  community  sfpl  economics  society  culture  place  change  thinking  practice  conversation  publicinstitutions  institutions 
september 2017 by robertogreco
Lingua Franca - February 2001 | Cover Story: The Ex-Cons
"The only thing that arouses Luttwak's ire more than untrammeled capitalism is its elite enthusiasts—the intellectuals, politicians, policy makers, and businessmen who claim that "just because the market is always more efficient, the market should always rule." Alan Greenspan earns Luttwak's special contempt: "Alan Greenspan is a Spencerian. That makes him an economic fascist." Spencerians like Greenspan believe that "the harshest economic pressures" will "stimulate some people to...economically heroic deeds. They will become great entrepreneurs or whatever else, and as for the ones who fail, let them fail." Luttwak's other b'te noire is "Chainsaw Al" Dunlap, the peripatetic CEO who reaps unimaginable returns for corporate shareholders by firing substantial numbers of employees from companies. "Chainsaw does it," says Luttwak, referring to Dunlap's downsizing measures, "because he's simpleminded, harsh, and cruel." It's just "economic sadism." Against Greenspan and Dunlap, Luttwak affirms, "I believe that one ought to have only as much market efficiency as one needs, because everything that we value in human life is within the realm of inefficiency—love, family, attachment, community, culture, old habits, comfortable old shoes.""

"Although Luttwak writes in his 1999 book Turbo-Capitalism, "I deeply the virtues of capitalism," his opposition to the spread of market values is so acute that it puts him on the far end of today's political spectrum—a position that Luttwak congenitally enjoys. "Edward is a very perverse guy, intellectually and in many other ways," says former Commentary editor Norman Podhoretz, one of Luttwak's early champions during the 1970s. "He's a contrarian. He enjoys confounding expectations. But I frankly don't even know how serious he is in this latest incarnation." Luttwak insists that he is quite serious. He calls for socialized medicine. He advocates a strong welfare state, claiming, "If I had my druthers, I would prohibit any form of domestic charity." Charity is a "cop-out," he says: It takes dignity away from the poor."

via: ]

[from the responses to the tweet above:

"reminds me of kurt vonnegut on buying an envelope"

"[When Vonnegut tells his wife he's going out to buy an envelope] Oh, she says, well, you're not a poor man. You know, why don't you go online and buy a hundred envelopes and put them in the closet? And so I pretend not to hear her. And go out to get an envelope because I'm going to have a hell of a good time in the process of buying one envelope. I meet a lot of people. And, see some great looking babes. And a fire engine goes by. And I give them the thumbs up. And, and ask a woman what kind of dog that is. And, and I don't know. The moral of the story is, is we're here on Earth to fart around. And, of course, the computers will do us out of that. And, what the computer people don't realize, or they don't care, is we're dancing animals. You know, we love to move around. And, we're not supposed to dance at all anymore." ]

[also from the responses:

"Excellent. Nicholas Carr "

"Pichai doesn’t seem able to comprehend that the essence, and the joy, of parenting may actually lie in all the small, trivial gestures that parents make on behalf of or in concert with their kids — like picking out a song to play in the car. Intimacy is redefined as inefficiency." ]

[Cf: "The automated island"

"In his frankly curmudgeonly but still insightful essay ‘Why I am Not Going to Buy a Computer’ (1987), Wendell Berry lays out his ‘standards for technological innovation’. There are nine points, and in the third point Berry states that the new device or system ‘should do work that is clearly and demonstrably better’ than the old one. This seems obvious and not too much to ask of a technology, but how well does the automated entrance at Ponta Gorda fulfill that claim?

Berry also has a point, the last in his list, about not replacing or disrupting ‘anything good that already exists’. This includes relationships between people. In other words, solve actual problems - rather than finding just any old place to put a piece of technology you want to sell. Even if the scanners at Ponta Gorda did work, how would eliminating the one human being who is employed to welcome visitors and answer questions improve the system? In Berry’s words, ‘what would be superseded would be not only something, but somebody’. The person who works there is a ‘good that already exists’, a human relationship that should be preserved, especially when her removal from a job would be bought at so little gain."]
2001  efficiency  capitalism  policy  politics  alangreenspan  edwardluttwak  freemarkets  humans  humanism  love  family  attachment  community  culture  canon  inefficiency  economics  slow  small  coreyrobin  charity  poverty  markets  welfarestate  dignity  normanpodhoretz  karlmarx  marxism  johngray  conservatism  thatcherism  ronaldreagan  elitism  kurtvonnegut  nicholascarr  parenting 
september 2017 by robertogreco
Nicky Case: Seeing Whole Systems - The Long Now
"Nicky Case is an independent game developer who creates interactive games and simulations including Parable of the Polygons (02014), Coming Out Simulator (02014), We Become What We Behold (02016), To Build A Better Ballot (02016), and LOOPY (02017).

Nicky Case’s presentations are as ingenious, compelling, and graphically rich as the visualizing tools and games Nicky creates for understanding complex dynamic systems.

Case writes: “We need to see the non-linear feedback loops between culture, economics, and technology. Not only that, but we need to see how collective behavior emerges from individual minds and motives. We need new tools, theories, and visualizations to help people talk across disciplines.”

Nicky Case is the creator of Parable of the Polygons (02014), Coming Out Simulator (02014), We Become What We Behold (02016), To Build A Better Ballot (02016), and LOOPY (02017).

How to finesse complexity

HE BEGAN, “Hi, I’m Nicky Case, and I explain complex systems in a visual, tangible, and playful way.” He did exactly that with 207 brilliant slides and clear terminology. What system engineers call “negative feedback,” for example, Case calls “balancing loops.” They maintain a value. Likewise “positive feedback” he calls “reinforcing loops.” They increase a value

Using examples and stories such as the viciousness of the board game Monopoly and the miracle of self-organizing starlings, Case laid out the visual basics of finessing complex systems. A reinforcing loop is like a ball on the top of a hill, ready to accelerate downhill when set in motion. A balancing loop is like a ball in a valley, always returning to the bottom of the valley when perturbed.

Now consider how to deal with a situation where you have an “attractor” (a deep valley) that attracts a system toward failure:


The situation is precarious for the ball because it is near a hilltop that is a reinforcing loop. If the ball is nudged over the top, it will plummet to the bottom of the balancing-loop valley and be stuck there. It would take enormous effort raise the ball out of such an attractor—which might be financial collapse or civil war. Case’s solution is not to try to move the ball, MOVE THE HILLS—identify the balancing and reinforcing loops in the system and weaken or strengthen them as needed to reconfigure the whole system so that the desired condition becomes the dominant attractor.

Now add two more characteristics of the real world—dense networks and chaos (randomness). They make possible the phenomena of emergence (a whole that is different than the sum of its parts) and evolution. Evolution is made of selection (managed by reinforcing and balancing loops) plus variation (unleashed by dense networks and chaos). You cannot control evolution and should not try--that way lies totalitarianism. Our ever popular over-emphasis on selection can lead to paralyzed systems—top-down autocratic governments and frozen businesses. Case urges attention to variation, harnessing networks and chaos from the bottom up via connecting various people from various fields, experimenting with lots of solutions, and welcoming a certain amount of randomness and play. “Design for evolution,” Case says, “and the system will surprise you with solutions you never thought of.”

To do that, “Make chaos your friend.”

--Stewart Brand"
systems  systemsthinking  nickycase  2017  illustration  visualization  longnow  maps  mapping  stewartbrand  games  gaming  gamedesign  capitalism  socialism  monopoly  economics  technology  culture  precarity  chaos  networks  evolution  socialtrust  voting  design  complexity  abstraction  communication  jargon  unknown  loopiness  alinear  feedbackloops  interconnectedness  dataviz  predictions  interconnected 
august 2017 by robertogreco
"This project facilitates the repatriation of “Home” a sculpture by Nguyen Phuong Linh from Oakland to Vietnam. "Home" is made from 200 year old heavy tropical hardwood, originally used as the floorboards to a Catholic church in the outskirts of Hanoi. This vessel was made in 2012 for Hinterlands at The Luggage Store Gallery. In 2017 "Home" was brought out of storage, and restored for the inaugural exhibition at The Museum of Capitalism,  in The Port of Oakland. "Home" was brought into public view with the express purpose of being repatriated to Vietnam, as a symbolic commemoration of imagining capitalism's end.


verb re·pa·tri·ate \(ˌ)rē-ˈpā-trē-ˌāt, -ˈpa-\

to restore or return to the country of origin, allegiance, or citizenship repatriate prisoners of war

verb (used with object), repatriated, repatriating.

1. to bring or send back (a person, especially a prisoner of war, a refugee, etc.) to his or her country or land of citizenship.

2. (of profits or other assets) to send back to one's own country. verb (used without object), repatriated, repatriating.

3. to return to one's own country: to repatriate after 20 years abroad.

Repatriation is the return of art or cultural heritage, usually referring to ancient or looted art, to their country of origin or former owners (or their heirs). The disputed cultural property items are physical artifacts of a group or society that were taken from another group usually in an act of looting, whether in the context of imperialism, colonialism or war. The contested objects range widely from sculptures and paintings to monuments and human remains."

[See also:

"Phase 2 of Repatriation // Preparing for departure at @helloforevor studio // Repatriation is the return of art or cultural heritage, usually referring to ancient or looted art, to their country of origin or former owners (or their heirs). The disputed cultural property items are physical artifacts of a group or society that were taken from another group usually in an act of looting, whether in the context of imperialism, colonialism or war. The contested objects range widely from sculptures and paintings to monuments and human remains.

Repatriation of Nguyen Phuong Linh's wooden boat, made for HINTERLANDS at The Luggage Store Gallery, 2012.

Referencing hinterlands as a shipping term, the project explored the geopolitics of ocean freight trade, and the historical connection between. The two artists from Vietnam were invited to ship raw materials across The Pacific, from Vietnam to San Francisco, to produce their work. Nguyen Phuong Linh asked her father, who founded “Nha San Studio” - Vietnam’s first and longest running experimental art space in their family home, and who collects and salvages wood for a living, to send her wood of his choosing. Her father decided to send her the floorboards of a two hundred year old catholic church in the outskirts of Hanoi. These floorboards were thick and strong. They were planed down and shaped into this boat, which Linh gave the title “Home”.

The establishment of the Port of Oakland is deeply connected to the escalation of The Vietnam War, and the subsequent transformation of the global supply chain through the worldwide adoption of containerization. ➰
In 1967 the U.S. government contracted Sea-Land to begin service from The Port of Oakland to South Vietnam. In November of that year the 685-foot-long ship The Oakland delivered 609 thirty-five foot containers. The ship held as much cargo as could be carried on ten average break bulk ships hauling military freight to Vietnam.

Supplies flowed in, the cargo backlog dissipated. “The port congestion problem was solved,” the army’s history of 1967 declared triumphantly. * (Levinson, The Box) ➰"]
gabbymiller  repatriation  oakland  vietnam  art  sculpture  nguyenphuonglinh  capitalism  museumofcapitalism  hanoi  2017  2012  heritage  culture 
august 2017 by robertogreco
What is it like to be white?
"Here’s Fran Lebowitz talking about race in the US in a 1997 Vanity Fair interview:
The way to approach it, I think, is not to ask, “What would it be like to be black?” but to seriously consider what it is like to be white. That’s something white people almost never think about. And what it is like to be white is not to say, “We have to level the playing field,” but to acknowledge that not only do white people own the playing field but they have so designated this plot of land as a playing field to begin with. White people are the playing field. The advantage of being white is so extreme, so overwhelming, so immense, that to use the word “advantage” at all is misleading since it implies a kind of parity that simply does not exist.

It is now common — and I use the word “common” in its every sense — to see interviews with up-and-coming young movie stars whose parents or even grandparents were themselves movie stars. And when the interviewer asks, “Did you find it an advantage to be the child of a major motion-picture star?” the answer is invariably “Well, it gets you in the door, but after that you’ve got to perform, you’re on your own.” This is ludicrous. Getting in the door is pretty much the entire game, especially in movie acting, which is, after all, hardly a profession notable for its rigor. That’s how advantageous it is to be white. It’s as though all white people were the children of movie stars. Everyone gets in the door and then all you have to do is perform at this relatively minimal level.

Additionally, children of movie stars, like white people, have at — or actually in — their fingertips an advantage that is genetic. Because they are literally the progeny of movie stars they look specifically like the movie stars who have preceded them, their parents; they don’t have to convince us that they can be movie stars. We take them instantly at face value. Full face value. They look like their parents, whom we already know to be movie stars. White people look like their parents, whom we already know to be in charge. This is what white people look like — other white people. The owners. The people in charge. That’s the advantage of being white. And that’s the game. So by the time the white person sees the black person standing next to him at what he thinks is the starting line, the black person should be exhausted from his long and arduous trek to the beginning.

[Full article at: "Fran Lebowitz on Race and Racism" ]
race  culture  equity  whiteness  1997  franlebowitz  racism  privilege  us  society  via:lukeneff 
august 2017 by robertogreco
recalibrating your sites – the ANOVA
"Not too long ago, I felt the need to change the stream of personalities and attitudes that were pouring into my head, and it’s been remarkable.

This was really the product of idiosyncratic personal conditions, but it’s ended up being a good intellectual exercise too. I had to rearrange a few things in my digital social life. And concurrently I had realized that my sense of the world was being distorted by the flow of information that was being deposited into my brain via the internet. I hadn’t really lost a sense of what the “other side” thinks politically; I’m still one of those geezers who forces himself to read Reason and the Wall Street Journal op/ed page and, god help me, National Review. But I had definitely lost a sense of the mental lives of people who did not occupy my various weird interests.

What were other people thinking about, at least as far as could be gleaned by what they shared online? What appeared to be a big deal to them and what didn’t? I had lost my sense of social proportion. I couldn’t tell if the things my friends were obsessing about were things that the rest of the world was obsessing about. Talking to IRL friends that don’t post much or at all online helped give me a sense that I was missing something. But I didn’t know what.

No, I had to use the tools available to me to dramatically change the opinions and ideas and attitudes that were coming flowing into my mental life. And it had become clear that, though I have an RSS feed and I peruse certain websites and publications regularly, though I still read lots of books and physical journals and magazines, the opinions I was receiving were coming overwhelmingly through social media. People shared things and commented on what they shared on Facebook and Twitter, they made clear what ideas were permissible and what weren’t on Facebook and Twitter, they defined the shared mental world on Facebook and Twitter. They created a language that, if you weren’t paying attention, looked like the lingua franca. I’m sure there are people out there who can take all of this in with the proper perspective and not allow it to subtly shape your perception of social attitudes writ large. But I can’t.

It’s all particularly disturbing because a lot of what you see and don’t online is the product of algorithms that are blunt instruments at best.

So I set about disconnecting, temporarily, from certain people, groups, publications, and conversations. I found voices that popped up in my feeds a lot and muted them. I unfollowed groups and pages. I looked out for certain markers of status and social belonging and used them as guides for what to avoid. I was less interested in avoiding certain subjects than I was in avoiding certain perspectives, the social frames that we all use to understand the world. The news cycle was what it was; I could not avoid Trump, as wonderful as that sounds. But I could avoid a certain way of looking at Trump, and at the broader world. In particular I wanted to look past what we once called ideology: I wanted to see the ways in which my internet-mediated intellectual life was dominated by assumptions that did not recognize themselves as assumptions, to understand how the perspective that did not understand itself to be a perspective had distorted my vision of the world. I wanted to better see the water in which my school of fish swims.

Now this can be touchy – mutually connecting with people on social media has become a loaded thing in IRL relationships, for better or worse. Luckily both Facebook and Twitter give you ways to not see someone’s posts without them knowing and without severing the connection. Just make a list of people, pages, and publications that you want to take a diet from, and after a month or two of seeing how different things look, go back to following them. (Alternatively: don’t.) Really do it! The tools are there, and you can always revert back. Just keep a record of what you’re doing.

I was prepared for this to result in a markedly different online experience for me, and for it to somewhat change my perception of what “everyone” thinks, of what people are reading, watching, and listening to, etc. But even so, I’ve been floored by how dramatically different the online world looks with a little manipulation of the feeds. A few subjects dropped out entirely; the Twin Peaks reboot went from being everywhere to being nowhere, for example. But what really changed was the affect through which the world was presenting itself to me.

You would not be surprised by what my lenses appear to have been (and still largely to be): very college educated, very left-leaing, very New York, very media-savvy, very middlebrow, and for lack of a better word, very “cool.” That is, the perspective that I had tried to wean myself off of was made up of people whose online self-presentation is ostentatiously ironic, in-joke heavy, filled with cultural references that are designed to hit just the right level of obscurity, and generally oriented towards impressing people through being performatively not impressed by anything. It was made up of people who are passionately invested in not appearing to be passionately invested in anything. It’s a sensibility that you can trace back to Gawker and Spy magazine and much, much further back than that, if you care to.

Perhaps most dramatic was the changes to what – and who – was perceived as a Big Deal. By cutting out a hundred voices or fewer, things and people that everybody talks about became things and people that nobody talks about. The internet is a technology for creating small ponds for us to all be big fish in. But you change your perspective just slightly, move over just an inch, and suddenly you get a sense of just how few people know about you or could possibly care. It’s oddly comforting, to be reminded that even if you enjoy a little internet notoriety, the average person on the street could not care less who you are or what you do. I recommend it.

Of course, there are profound limits to this. My feeds are still dominantly coming from a few overlapping social cultures. Trimming who I’m following hasn’t meant that I’m suddenly connected to more high school dropouts, orthodox Jews, senior citizens, or people who don’t speak English. I would never pretend that this little exercise has given me a truly broad perspective. The point has just been to see how dramatically a few changes to my digital life could alter my perception of “the conversation.” And it’s done that. More than ever, I worry that our sense of shared political assumptions and the perceived immorality of the status quo is the result of systems that exclude a large mass of people, whose opinions will surely matter in the political wars ahead.

I am now adding some of what I cut back in to my digital life. The point was never really to avoid particular publications or people. I like some of what and who I had cut out very much. The point is to remain alive to how arbitrary and idiosyncratic changes in the constant flow of information can alter our perception of the human race. It’s something I intend to do once a year or so, to jolt myself back into understanding how limiting my perspective really is.

Everyone knows, these days, that we’re living in digitally-enabled bubbles. The trouble is that our instincts are naturally to believe that everyone else is in a bubble, or at least that their bubbles are smaller and with thicker walls. But people like me – college educated, living in an urban enclave, at least socially liberal, tuned in to arts and culture news and criticism, possessed of the vocabulary of media and the academy, “savvy” – you face unique temptations in this regard. No, I don’t think that this kind of bubble is the same as someone who only gets their news from InfoWars and Breitbart. But the fact that so many people like me write the professional internet, the fact that the creators of the idioms and attitudes of our newsmedia and cultural industry almost universally come from a very thin slice of the American populace, is genuinely dangerous.

To regain perspective takes effort, and I encourage you all to expend that effort, particularly if you are an academic or journalist. Your world is small, and our world is big."
freddiedeboer  2017  internet  twitter  facebook  filterbubbles  socialmedia  relationships  algorithms  echochambers  academia  journalism  culture  society  diversity  perspective  listening  web  media  feeds 
august 2017 by robertogreco
Maslow’s Hierarchy of Needs vs. The Max Neef Model of Human Scale development
"Maslow wanted to understand what motivated people , in order to accomplish that he studied the various needs of people and created a hierarchy out of those needs. The idea was that the needs that belong towards the end of the Pyramid are Deficit Needs/ Basic Needs (Physiological, safety, love/belonging, esteem) and Growth Needs (Self Actualization).

One must satisfy lower level basic needs before progressing on to meet higher level growth needs. Once these needs have been reasonably satisfied, one may be able to reach the highest level called self-actualization.


The strongest criticism of this theory is based on the way this theory was formed. In order to create a definition of Self Actualization, Maslow identified 18 people as Self Actualizers and studied their characteristics, this is a very small percentage of people. Secondly there are artists, philosophers who do not meet the basic needs but show signs of Self Actualization.

One of the interesting ways of looking at theories that I learned in class was how a person’s place and identity impacts the work he/ she does. Maslow was from US, a capitalist nation, therefore his model never looks at group dynamics or the social aspect.

Contemporary research by Tay & Diener (2011) has tested Maslow’s theory by analyzing the data of 60,865 participants from 123 countries, representing every major region of the world. The survey was conducted from 2005 to 2010.
Respondents answered questions about six needs that closely resemble those in Maslow’s model: basic needs (food, shelter); safety; social needs (love, support); respect; mastery; and autonomy. They also rated their well-being across three discrete measures: life evaluation (a person’s view of his or her life as a whole), positive feelings (day-to-day instances of joy or pleasure), and negative feelings (everyday experiences of sorrow, anger, or stress).

The results of the study support the view that universal human needs appear to exist regardless of cultural differences. However, the ordering of the needs within the hierarchy was not correct.
“Although the most basic needs might get the most attention when you don’t have them,” Diener explains, “you don’t need to fulfill them in order to get benefits [from the others].” Even when we are hungry, for instance, we can be happy with our friends. “They’re like vitamins,” Diener says about how the needs work independently. “We need them all.”

Source :


Max Neef Model of Human Scale Development

Manfred max- Neef is a Chilean Economist. He defines the model as a taxonomy of human needs and a process by which communities can identify their “wealths” and “poverties” according to how these needs are satisfied.

He describes needs as being constant through all cultures and across historical time periods. The thing that changes with time and across cultures is the way that these needs are satisfied. According to the model human needs are to be understood as a system i.e. they are interrelated and interactive.

According to Max Neef the fundamental needs of humans are

• subsistence
• protection
• affection
• understanding
• participation
• leisure
• creation
• identity
• freedom

Max-Neef further classifies Satisfiers (ways of meeting needs) as follows.

1. Violators: claim to be satisfying needs, yet in fact make it more difficult to satisfy a need.

2. Pseudo Satisfiers: claim to be satisfying a need, yet in fact have little to no effect on really meeting such a need.

3. Inhibiting Satisfiers: those which over-satisfy a given need, which in turn seriously inhibits the possibility of satisfaction of other needs.

4. Singular Satisfiers: satisfy one particular need only. These are neutral in regard to the satisfaction of other needs.

5. Synergistic Satisfiers: satisfy a given need, while simultaneously contributing to the satisfaction of other needs.

It is interesting to note that Max-Neef came from Chile which was a socialist nation and therefore his model was more inclusive by considering society at large.

Hi, this article is a part of a series of articles I am writing while studying Design Led Innovation at Srishti Institute of Art, Design & Technology. They are meant to be reflections on things I learn or read about during this time.I look forward to any feedback or crit that you can provide. :)"
nhakhandelwal  2016  abrahammaslow  manfredmaxneef  psychology  self-actualization  humans  humanneeds  needs  motivation  safety  self-esteem  respect  mastery  autonomy  emotions  humandevelopment  creation  freedom  identity  leisure  understanding  participation  affection  protection  subsistence  classideas  sfsh  chile  culture  systemsthinking  humanscale  scale 
august 2017 by robertogreco
Why We’re Launching Redefining Masculinity | Thrive Global
"How the changing definition of what it means to be a man affects the way we work and live."

"What does it mean to be a real man? What does it mean to be a good man? Those are the questions Stony Brook University sociologist Michael Kimmel, who pioneered the field of masculinity studies, asks his students when first broaching the subject. The responses tend to contrast: a real man is tough, maybe a little aloof, certainly brawny; a good man is dependable, takes care of his family, and definitely capable.

These differences speak to just how complicated, variable, and amorphous masculinity is right now, and how much the definitions of “becoming a man” that guys carry around are actually artifacts of their upbringing. As Kimmel, the founder of the Center for the Study of Men and Masculinities at Stony Brook, explained to Thrive Global, the hopes and despairs of males trying to be men connects everything from urban violence to Donald Trump’s road to the White House, not to mention the cultural prescriptions of professional and personal success. At the same time, public life is seeing leaders revise gender norms: Jay-Z, Brad Pitt, and Prince Harry are opening up, Wonder Woman continues to rule the box office, and Michelle Obama and Angela Merkel serve as guiding lights in domestic and international politics. Meanwhile, the rise of women's rights and the decline of traditionally masculine labor have put unexamined gender roles into a bind—the robots are coming for men. And the jobs being added are traditionally thought of as "women's work," to boot.

It is precisely because of masculinity’s many intersections with the world’s biggest social trends that Thrive Global has decided to put together an editorial initiative called Redefining Masculinity. We will show how blinkered, machismo-driven notions of masculinity imprison men in their careers and relationships and impact the workplace for women, and how a more evolved, examined, and expressive manhood can not only improve mental health, but literally save lives. Given the tremendous amount men are acculturated to finding their identities (solely) in their roles at work, changing the workplace for both men and women requires examining the connection (and disconnection) between manhood, masculinity, and machismo.

Launching this week, the section kicks off with a profile of Becoming A Man, a mindful masculinity program in Chicago that reduces teen violence by 40 percent. We’ll also dive into why, as economists have found, so many swaths of American men are getting less marriageable. We have stars across fields taking over our Instagram, and a host of male leaders opening up in interviews about what manhood means to them, and how they seek to become good men. In 2017, it’s taken as an article of faith that gender is a spectrum, but what’s less agreed on—and what we’re going to dive into—is what it means to identify as a man.

Stories thus far:

• Why American Men Are Getting Less Marriageable

• What Donald Trump, Frats, And Feeling Powerless Can Teach Us About Men

• How Masculinity Training Is Curbing Teen Violence In Chicago

• Rembert Browne On Manhood, Malcolm X, And ‘Being Vulnerable, But Not Soft’

• Andy Cohen on TV Dads, the Marlboro Man and Caitlyn Jenner

• PureWow CEO Ryan Harwood on What Being A Father Taught Him About Masculinity

• CrossFit Guru Kelly Starrett On Manhood, Raising Daughters And Rites Of Passage

• Dylan Bowman: What It Means To Be A Man When You Run 100-Mile Races For A Living

• Ben Lerer: Masculinity Is 'All Part Of Just Being Comfortable In Your Own Skin'

• Lewis Howes: Men, It’s Time to Take Off the Masks

• Parents Now Prefer to Have Daughters Over Sons

• Stuart Fitzwilliam: How I Fell Apart as a New Father

• Tony Porter: What Healthy Manhood Means to Me

• Jack Cheng: Masculinity Is Pursuing Truth And Expressing The Self

• Jay Edidin: How to Be a Guy

• Brad Stulberg: Masculinity Is Wisdom, Toughness, And Stability In The Midst Of Uncertainty

• Blackbird CEO Ross Martin On "Wonder Woman" and Fatherhood

• Joseph Gelfer: We Need To 'Undefine' Masculinity

• Masculinity Is 'Being What You Need To Be' To Do What Needs To Get Done

• This Masculinity Camp for Boys Starts at Age 8

· What Restauranteur Adam Elzer Teaches His 3-Year-Old About Life

· How to Pursue Love and Purpose While Still Being Kind

· Eric Franchi on How Having a Child Changes Your Worldview"
masculinity  culture  drakebaer  donaldtrump  mnhood  rembertbrowne  andycohen  ryanharwood  kellystarrett  dylanbowman  benlerer  lewishowes  stuartfitzwilliam  tonyporter  jayedidin  bradstulberg  rossmartin  josephgelfer  boys  adamelzer  ericfanchi 
august 2017 by robertogreco
Let’s Get Excited About Maintenance! - The New York Times
"Americans have an impoverished and immature conception of technology, one that fetishizes innovation as a kind of art and demeans upkeep as mere drudgery."

"While innovation — the social process of introducing new things — is important, most technologies around us are old, and for the smooth functioning of daily life, maintenance is more important. Statistics are difficult to come by, since American federal agencies do not account for maintenance costs in a standard way. But in the computer industry, software maintenance — that is, fixing bugs and distributing upgrades — can account for more than 60 percent of total costs. According to one study, roughly 70 percent of engineers work on maintaining and overseeing existing things rather than designing new ones.

It’s not just maintenance that our society fails to appreciate; it’s also the maintainers themselves. We do not grant them high social status or high salaries. Typically, maintenance is a blue-collar occupation: mechanic, plumber, janitor, electrician. There are white-collar maintainers (like the I.T. crowd) and white-jacket maintainers (like dentists). But they, too, are not celebrated like the inventor.

Once you notice this problem — innovation is exalted, maintenance devalued — you begin to see it everywhere. The entrepreneur and inventor Elon Musk, for example, announced on Thursday that he had been given “verbal” government approval for an underground transportation system between New York and Washington. He has also proposed a similar project that would revolutionize transportation in Los Angeles by creating an enormous system of underground traffic tunnels.

Apart from the practical problem, in Los Angeles, of creating a tunnel system in a region known for geological instability, Mr. Musk’s idea indulges a fantasy common among Silicon Valley types: that the best path forward is to scrap existing reality and start over from scratch. With urban transport, as with so many other areas of our mature industrial society, a clean slate is rarely a realistic option. We need to figure out better ways of preserving, improving and caring for what we have.

Always eager for the photo-op and the exciting new announcement, politicians, too, prefer creating shiny new things to maintaining old, dingy ones. Mayor Bill de Blasio of New York is an enthusiastic supporter of the Brooklyn Queens Connector, a proposed streetcar line that would cost many billions of dollars to build and run. But a recent report by the Transit Center, a public transportation advocacy group, estimates that New York City bus service could be greatly improved with relatively small costs and a few simple fixes like redesigning bus routes — giving the city far more bang for its buck.

Unlike innovation, which has a cottage industry devoted to its study and cultivation, maintenance is not something we spend a lot of time trying to understand better. Perhaps if we thought harder about it, we would grant it the prestige and the funding it deserves.

There is certainly a financial reward to greater understanding: Maintenance is big business. Giant industrial corporations like General Electric and Boeing make heavy investments in tools and procedures for predictive maintenance, since their success depends on the reliability of their products and the existence of orderly routines to follow when things break down. Even in the digital industries, where the gospel of innovation is sacrosanct, the kings of “disruption” — Netflix, Amazon — keep their customers happy only through reliable and well-maintained data and distribution networks.

To shift our focus from innovation to maintenance would also create an opportunity for greater political consensus. Maintenance is an area of public policy where conservatives and progressives should see eye to eye. The conservative tradition asks us to preserve what we have inherited from our ancestors, and the progressive tradition seeks to provide the greatest good for the greatest number. What better way to do this than to maintain the technologies bequeathed to us by past generations, and to recognize and reward the efforts of the maintainers who keep our society working?"
maintenance  care  caring  upkeep  2017  technology  politics  innovation  culture  society  ndrewrussell  leevinsel 
july 2017 by robertogreco
Teju Cole en Instagram: “⠀⠀⠀⠀⠀⠀⠀⠀⠀ Lucerne, last year. ⠀⠀⠀⠀⠀⠀⠀⠀⠀ The priest at prayer is not at all concerned with originality. The prophet at the moment of…”
"Lucerne, last year.
The priest at prayer is not at all concerned with originality. The prophet at the moment of utterance accepts it, but knows that the real interest is elsewhere. For both, presence is the heart of the matter.
Of the many things of monumental scale made of gold in ancient times, almost none survive. The gold is always melted down at the next conquest. What survives? Little figurines carved in stone, the size of a hand or smaller.
The boxes wilt in a few weeks, the man who made the photographs dies some years later. But the photograph of the boxes lives on, the presence (and in fact the moment of happiness) they embed outlasts their materiality, and they might be looked at again, in some form, in 2116."
tejucole  2016  survival  culture  gold  prophets  presence  persistence  materiality 
july 2017 by robertogreco
Delete Your Account Podcast
"Delete Your Account is a new podcast hosted by journalist Roqayah Chamseddine and her plucky sidekick Kumars Salehi. Every week they will talk about important stories from the worlds of politics and pop culture, both on and off-line, in a way that will never bore you. They’re radical leftists, but not that kind. The other kind. The fun kind."

[See also:

"Delete Your Account is a new podcast hosted by journalist Roqayah Chamseddine and her plucky sidekick Kumars Salehi. Every week we will talk about important stories from the worlds of politics and pop culture, both on and off-line, in a way that will never bore you."]
podcasts  roqayahchamseddine  kumarssalehi  politics  culture  left  radicalism  radicalleft 
july 2017 by robertogreco
Danza de Los Superhéroes: Zapotec Immigrant Tradition in Transnational Transfer – Boom California
"Now, as performed, Los Superhéroes is no joke. Its performative function is one where Familia Zapoteca breathes new life into a dance tradition that enables them to make sense of being in diaspora."

"Alejo speaks with self-assurance and without a hint of satirical intent. He is hopeful and confident because he knows that behind the paper-plate shield of Captain America, deep beneath the backpacks bulging out Santa Claus’s belly, and the countless folded garments that shape up the characters, there lays the fundamental grain of a tradition that allows the dancers to sustain a dance that incorporates what is foreign into their own. For that reason, the dancers rehearse each step arduously."
familiazapoteca  losangeles  tradition  diaspora  dance  2017  performance  leopoldopeña  mexico  us  california  culture  luisdelgado 
july 2017 by robertogreco
There's a translation joke for Korean-Americans in the subtitles of Okja.
"There are many excellent jokes in Okja, Bong Joon-ho’s genre-mashing movie about the titular GMO super-pig and its kid caretaker Mija, which is now streaming on Netflix. There are poop jokes; there are Tilda Swinton’s braces; there are references that run the high-low gamut, including a re-creation of the Obama war-room photo and Andrew Lincoln’s poster-board confessional from Love Actually. But there’s another joke buried in the subtitles, a little gem reserved for that special group of people who can speak both Korean and English.

The moment happens when the radical animal-rights group ALF (the Animal Liberation Front), headed by Jay (Paul Dano), ostensibly rescues Okja from the Mirando corporation. But what they’re really trying to do is use Okja as a mole to expose Mirando’s animal-rights abuses. To do this, they would have to hack into Okja’s monitoring system and allow the super-pig to be taken back to the lab. Jay won’t go through with the plan without Mija’s (Ahn Seo-hyun) consent, but the only way to communicate with her is through fellow ALF member K, a Korean-American character played by Steven Yeun. When they ask Mija what she wants to do, she says that all she wants is to go back to the mountains with Okja, but K lies and says that she agrees to the plan, much to the delight of his comrades.


With that, each ALF member jumps out of the truck into the Han River below, with K the last to go. According to the subtitles, his parting words to Mija are “Mija! Try learning English. It opens new doors!” In an earlier version I watched, the subtitle read, “How’s my Korean?” What he actually says is “Mija! Also, my name is Koo Soon-bum.”


It’s a flagrant mistranslation—but one that would only be apparent to those who can speak both languages. Moreover, the mistranslation is a clever subversion of the supremacy of English. The subtitle is a command to learn English—something that every Korean student has heard throughout her life—but to actually understand what K is saying, you would have to know Korean. There’s an added layer of comedy to the name itself, which has the whiff of the old country about it: “Koo Soon-bum” is sort of like a white man saying his name is “Buford Attaway.” As Yeun told me, “When he says ‘Koo Soon-bum,’ it’s funny to you if you’re Korean, because that’s a dumb name. There’s no way to translate that. That’s like, the comedy drop-off, the chasm between countries.”

Bong wrote the character of K specifically with Yeun in mind, because he’s a character that only a Korean-American could play. Yeun’s performance itself is a nod to that gap; it reads differently if you know Korean. While it’s obvious that he’s a bit of a dolt, if you have the ear for the language, his failures are more apparent, because he speaks with the stiltedness of a second-generation speaker (Yeun’s actual pronunciation is a lot better). He’s not quite sure of himself, and is trying to fit into both spaces, but can’t. (This is also why the other subtitle joke that I saw, “How’s my Korean?” works in a subtler way.) Yeun said the character “speaks to the island we live on”: He was a character written for Korean-Americans.

Throughout Okja, Bong plays with the idea of translation, both its necessities and inherent limitations, and the inevitable comedy that arises out of that space. When Jay learns that K deliberately lied, he starts to beat him up, telling him to “never mistranslate!” Toward the end of the movie, K pops back up with a fresh tattoo that reads, “Translations are sacred.”


Part of what makes Okja so remarkable is that Bong Joon-ho has found ways to make jokes that track across both cultural spheres. Unlike the wave of male Korean directors who crossed over into Hollywood around the same time, Park Chan-wook on Stoker or Kim Jee-woon with The Last Stand, Bong never let go of his roots. He cast Korean actors Song Kang-ho and Ko Ah-sung and had them speaking Korean dialogue alongside Hollywood stars Chris Evans and Octavia Spencer in his dystopian train ride thriller Snowpiercer. He furthers the Korean-American dynamic in Okja, centering on a young Korean girl and pitting her against the forces of an American corporation headed by Tilda Swinton’s knobby-kneed CEO. Just as the dialogue shifts seamlessly between both languages, Bong easily trots around the world, from the Korean countryside dotted with persimmon trees to the underground shopping malls of Seoul to the streets of New York City.
“Director Bong is probably one of the few, if not the only, people I’ve seen so far, that’s been able to bridge the two together,” said Yeun. “I don’t mean being able to do an American movie—a lot of directors could probably do that—but bridging the two cultures together in a cohesive way. That’s a tall order, and somehow, he accomplishes that.”"
language  translation  korean  film  okja  bongjoon-ho  stevenyeun  subtlety  via:sophia  culture  thirdculturekids  liminalspaces  2017 
july 2017 by robertogreco
The Silicon Valley Billionaires Remaking America’s Schools - The New York Times
"The involvement by some of the wealthiest and most influential titans of the 21st century amounts to a singular experiment in education, with millions of students serving as de facto beta testers for their ideas. Some tech leaders believe that applying an engineering mind-set can improve just about any system, and that their business acumen qualifies them to rethink American education.

“They are experimenting collectively and individually in what kinds of models can produce better results,” said Emmett D. Carson, chief executive of Silicon Valley Community Foundation, which manages donor funds for Mr. Hastings, Mr. Zuckerberg and others. “Given the changes in innovation that are underway with artificial intelligence and automation, we need to try everything we can to find which pathways work.”

But the philanthropic efforts are taking hold so rapidly that there has been little public scrutiny."

"But many parents and educators said in interviews that they were unaware of the Silicon Valley personalities and money influencing their schools. Among them was Rafranz Davis, executive director of professional and digital learning at Lufkin Independent School District, a public school system in Lufkin, Tex., where students regularly use DreamBox Learning, the math program that Mr. Hastings subsidized, and have tried’s coding lessons.

“We should be asking a lot more questions about who is behind the curtain,” Ms. Davis said."
automation  education  personalization  facebook  summitpublicschools  markzuckerberg  publicschools  edtech  data  chaters  culture  2017  marcbenioff  influence  democracy  siliconvalley  hourofcode  netflix  algorithms  larrycuban  rafranzdavis  salesforce  reedhastings  dreamboxlearning  dreambox  jessiewoolley-wilson  surveillance  dianetavenner 
june 2017 by robertogreco
Different languages: How cultures around the world draw shapes differently — Quartz
"How do you draw a circle? We analyzed 100,000 drawings to show how culture shapes our instincts"

"Did you start at the top or bottom? Clockwise or counterclockwise? New data show that the way you draw a circle holds clues about where you come from.

In November, Google released an online game called Quick, Draw!, in which users have 20 seconds to draw prompts like “camel” and “washing machine.” It’s fun, but the game’s real aim is to use those sketches to teach algorithms how humans draw. By May this year, the game had collected 50 million unique drawings.

We used the public database from Quick, Draw! to compare how people draw basic shapes around the world. Our analysis suggests that the way you draw a simple circle is linked to geography and cultural upbringing, deep-rooted in hundreds of years of written language, and significant in developmental psychology and trends in education today.

Circles, a universal form

Revered by the ancient Greeks, essential to Islamic art, and venerated in Zen and Tibetan Buddhism, circles are a universal shape. No matter where you begin, there are really only two ways to draw a circle, a single stroke heading clockwise, or a single stroke heading counterclockwise.

Google’s dataset contains 119,000 unique circles drawn by people in 148 countries, and includes coordinates for the path traced by each player’s finger (or mouse). Applying some simple geometry to data from the 66 countries that submitted over 100 circles, we identified the circle-drawing directions favored by different nations.

Americans tend to draw circles counterclockwise. Of nearly 50,000 circles drawn in the US, 86% were drawn this way. People in Japan, on the other hand, tend to draw circles in the opposite direction. Of 800 circles drawn in Japan, 80% went clockwise. Here’s a random sample of 100 circles people drew in each country:


British, Czech, Australian, and Finnish circles were drawn in the same direction, with the same consistency, as American ones. Some countries are even more regular—around 90% of French, German, and Filipino drawers submitted circles drawn counterclockwise. In Vietnam, a full 95% were drawn this way.


Most of the world, it seems, draws circles counterclockwise, with just two exceptions from our dataset: Taiwan and Japan."

"There are countless ways that we subtly, unconsciously carry our cultures with us: the way we draw, count on our fingers, and imitate real-world sounds, to name a few. That’s the delight at the heart of this massive dataset. To test our theories, we approached colleagues, friends, and family who write in Japanese, Arabic, Hebrew, Chinese, Thai, and Vietnamese, and, feeling a bit silly, asked them to draw circles. They gladly jumped in, wondering what their fingers would do, and eager to feel part of something larger.

But there’s still plenty we don’t know. Interest in shape-drawing seems to have gone out of style in psychology. With one exception, all of the research we found on cultural shape-drawing and the torque test was from before 1997. Increasingly, people around the world communicate by typing and tapping, but while the art of handwriting might someday get lost all together, perhaps we’re already forming a whole new crop of keyboard-led cultural differences."
us  japan  japanese  srg  circles  classideas  2017  culture  taiwan  chinese  scripts 
june 2017 by robertogreco
Spotlight: Senongo Akpem — Responsive Web Design
"We talk a lot about how designs transform across devices. Senongo Akpem talks to us this week about how his design and illustration work explores a multicultural story across different societies."
senongoakpem  2017  design  webdesign  culturalresponsiveness  webdev  culture 
june 2017 by robertogreco
David Byrne | Journal | ELIMINATING THE HUMAN
"My dad was an electrical engineer—I love the engineer's’ way of looking at the world. I myself applied to both art school AND to engineering school (my frustration was that there was little or no cross-pollination. I was told at the time that taking classes in both disciplines would be VERY difficult). I am familiar with and enjoy both the engineer's mindset and the arty mindset (and I’ve heard that now mixing one’s studies is not as hard as it used to be).

The point is not that making a world to accommodate oneself is bad, but that when one has as much power over the rest of the world as the tech sector does, over folks who don’t naturally share its worldview, then there is a risk of a strange imbalance. The tech world is predominantly male—very much so. Testosterone combined with a drive to eliminate as much interaction with real humans as possible—do the math, and there’s the future.

We’ve gotten used to service personnel and staff who have no interest or participation in the businesses where they work. They have no incentive to make the products or the services better. This is a long legacy of the assembly line, standardising, franchising and other practices that increase efficiency and lower costs. It’s a small step then from a worker that doesn’t care to a robot. To consumers, it doesn’t seem like a big loss.

Those who oversee the AI and robots will, not coincidentally, make a lot of money as this trend towards less human interaction continues and accelerates—as many of the products produced above are hugely and addictively convenient. Google, Facebook and other companies are powerful and yes, innovative, but the innovation curiously seems to have had an invisible trajectory. Our imaginations are constrained by who and what we are. We are biased in our drives, which in some ways is good, but maybe some diversity in what influences the world might be reasonable and may be beneficial to all.

To repeat what I wrote above—humans are capricious, erratic, emotional, irrational and biased in what sometimes seem like counterproductive ways. I’d argue that though those might seem like liabilities, many of those attributes actually work in our favor. Many of our emotional responses have evolved over millennia, and they are based on the probability that our responses, often prodded by an emotion, will more likely than not offer the best way to deal with a situation.

Neuroscientist Antonio Damasio wrote about a patient he called Elliot, who had damage to his frontal lobe that made him unemotional. In all other respects he was fine—intelligent, healthy—but emotionally he was Spock. Elliot couldn’t make decisions. He’d waffle endlessly over details. Damasio concluded that though we think decision-making is rational and machinelike, it’s our emotions that enable us to actually decide.

With humans being somewhat unpredictable (well, until an algorithm completely removes that illusion), we get the benefit of surprises, happy accidents and unexpected connections and intuitions. Interaction, cooperation and collaboration with others multiplies those opportunities.

We’re a social species—we benefit from passing discoveries on, and we benefit from our tendency to cooperate to achieve what we cannot alone. In his book, Sapiens, Yuval Harari claims this is what allowed us to be so successful. He also claims that this cooperation was often facilitated by a possibility to believe in “fictions” such as nations, money, religions and legal institutions. Machines don’t believe in fictions, or not yet anyway. That’s not to say they won’t surpass us, but if machines are designed to be mainly self-interested, they may hit a roadblock. If less human interaction enables us to forget how to cooperate, then we lose our advantage.

Our random accidents and odd behaviors are fun—they make life enjoyable. I’m wondering what we’re left with when there are fewer and fewer human interactions. Remove humans from the equation and we are less complete as people or as a society. “We” do not exist as isolated individuals—we as individuals are inhabitants of networks, we are relationships. That is how we prosper and thrive."
davidbyrne  2017  automation  ai  business  culture  technology  dehumanization  humanism  humanity  gigeconomy  labor  work  robots  moocs  socialmedia  google  facebook  amazon  yuvalharari  social  productivity  economics  society  vr  ebay  retail  virtualreality 
june 2017 by robertogreco
My Emerging Future: The Stories I Live as First Nations Abroad - Long View on Education
"It was in university when I read Thomas King that I first heard the phrase “passing for white”, and everything clicked. And in the very next instant I recoiled: was I stealing whiteness and wrapping myself in it?

In my life, I have only experienced white privilege: I look white, my name sounds like it could be German. My grandpa looked ‘visually Indian’ and I can’t imagine the discrimination that he faced throughout his life. But the privilege of passing for white is complex because it also means that many First Nations people are invisible. Were Thomas King giving a lecture on Shakespeare, you might not even know he is an Indian. Thus, the desire that I have often felt to be more “visually Indian”. I often feel too pale, and when my skin quickly turns golden brown in the sun, I feel somewhat more at home in my body.

But of course that desire to be visible is one that I, and King, can afford. King says, “Middle-class Indians, such as myself, can, after all, afford the burden of looking Indian. There’s little danger that we’ll be stuffed into the trunk of a police cruiser and dropped off out the outskirts of Saskatoon.”

King talks about his own desire to have been more “visually Indian”, and with his mix of comedy and pain, he tells a story of how his prom date turned him down because her dad didn’t want her dating Mexicans.

I’m not culturally connected to the Six Nations community, and now that I have made Brussels my home, it’s unlikely that I will develop those connections. For a long time I felt at fault for that lack of connection. But being disconnected isn’t my fault, or my parents’ fault – it’s the intentional erasure carried out by settler colonialism, which is supposed to turn Indians into white people. Or kill them. In Canada, it’s doing both.

Every year, I play Chimamanda Ngozi Adichie’s talk about the dangers of a single story for my class. We have so many single stories that reduce people to stereotypes and strip away their humanity: about what girls can’t do and how women should look; about the criminality or entertainment value of Black people; about the danger immigrants and refugees pose to society; about the uselessness of people with disabilities or mental illness, and burden of the elderly.

I ask my kids, are all single stories dangerous? What about the story that all Canadians are nice?

You can see where I’m going, but my students fall for it.

When I accompanied students on a field trip to Normandy, we had some time on Juno beach. Both my grandfathers arrived in Europe shortly after d-Day. The one story of my maternal (white) grandfather is a relatively straightforward war story to tell, as far as those stories go. The other, about my grandpa Doxtdator, is more difficult to relate because at the same time as soldiers ‘fought for our freedom’, the Canadian government stole land known as Ipperwash from the Chippewa people in 1942 and turned it into a military training camp. In fact, both of my grandfathers trained at Ipperwash, stolen land that wouldn’t be fully returned until 2016, over twenty years after Dudley George was killed by the Ontario Provincial Police during a protest in 1995. During an inquiry into the shooting of George, OPP officers are on tape saying that they have “tried to pacify and pander to these people far too long”, and Mike Harris, the Premier of Ontario reportedly said, “I want the fucking Indians out of the park.”

When my grandpa Doxtdator returned from the war, he also returned to the ongoing ‘residential school‘ system, that removed Native children from their families, stripped them from their culture, experimented on them, and ultimately resulted in the deaths of 6,000 children. This system only officially came to an end in 1996.

When my grandpa Doxtdator returned from the war, he also returned with one less eye.

As an English teacher, I take representation seriously. As a student that never saw a living Indian in my school curriculum, I take representation personally. And that’s not to ignore other problems in the education system, such as the access to quality schools for First Nations children, but all systemic issues are connected, and all are related to representation and voice, too. Who is listened to? Who gets to tell the stories about Native people?

Speaking of stories, when’s the last time you heard a story about Indians with a happy ending?

In the book version of the lectures, King provides an Afterward that is a private story that he does not tell orally. I’ll let you read it for yourself someday. But to spoil the moral, King bravely turns the lens on his own shortcomings and how he feels sorry for a world he has, in some small part, helped to create:
“A world in which I allow my intelligence and goodwill to be constantly subverted in pursuit of my comfort and pleasure… I find it easier to tell myself the story of my failure as a friend, as a human being, than to have to live the story of making a sustained effort to help.”

I’m not going to have that ‘authentically’ Indian story to live, and I have stopped wanting it or thinking of the problem in those ways. And I too have needed to tell stories about how I should have been a better person at different points in my life. My hope is that as a teacher, I make a sustained effort to give my students representations of their lives – and the lives of others – that are constructed by the people who have some stock in them. While I have not resigned myself to never recovering a cultural connection with the Six Nations, I have also done the best with my own emerging future as a teacher who doesn’t want to see the identities of children erased before they even have a chance."

[audio on YouTube: "The Truth About Stories - Thomas King - Lecture 1" ]
benjamondoxtdator  2017  representation  whiteness  identity  indigenous  thomasking  edwardsherrifcurtis  nativeamericans  sixnations  race  racism  culture  whiteprivilege  visibility  invisibility 
may 2017 by robertogreco
Mayor Mitch Landrieu's Speech on Confederate Monuments - The Atlantic
"A piece of stone. One stone.

Both stories were history.

One story told.

One story forgotten or maybe even purposefully ignored.

As clear as it is for me today—for a long time, even though I grew up in one of New Orleans’ most diverse neighborhoods, even with my family’s long proud history of fighting for civil rights—I must have passed by those monuments a million times without giving them a second thought.

So I am not judging anybody, I am not judging people. We all take our own journey on race. I just hope people listen like I did when my dear friend Wynton Marsalis helped me see the truth. He asked me to think about all the people who have left New Orleans because of our exclusionary attitudes. Another friend asked me to consider these four monuments from the perspective of an African American mother or father trying to explain to their fifth grade daughter who Robert E. Lee is and why he stands atop of our beautiful city.

Can you do it?

Can you look into that young girl’s eyes and convince her that Robert E. Lee is there to encourage her? Do you think she will feel inspired and hopeful by that story? Do these monuments help her see a future with limitless potential? Have you ever thought that if her potential is limited, yours and mine are too?

We all know the answer to these very simple questions.

When you look into this child’s eyes is the moment when the searing truth comes into focus for us. This is the moment when we know what is right and what we must do. We can’t walk away from this truth.

And I knew that taking down the monuments was going to be tough, but you elected me to do the right thing, not the easy thing and this is what that looks like. So relocating these Confederate monuments is not about taking something away from someone else. This is not about politics; this is not about blame or retaliation. This is not a naïve quest to solve all our problems at once.

This is, however, about showing the whole world that we as a city and as a people are able to acknowledge, understand, reconcile, and most importantly, choose a better future for ourselves, making straight what has been crooked and making right what was wrong.

Otherwise, we will continue to pay a price with discord, with division and yes with violence.

To literally put the Confederacy on a pedestal in our most prominent places of honor is an inaccurate recitation of our full past, it is an affront to our present, and it is a bad prescription for our future.

History cannot be changed. It cannot be moved like a statue. What is done is done. The Civil War is over, and the Confederacy lost and we are better for it. Surely we are far enough removed from this dark time to acknowledge that the cause of the Confederacy was wrong.

And in the second decade of the 21st century, asking African Americans—or anyone else—to drive by property that they own; occupied by reverential statues of men who fought to destroy the country and deny that person’s humanity seems perverse and absurd.

Centuries old wounds are still raw because they never healed right in the first place. Here is the essential truth: we are better together than we are apart. Indivisibility is our essence.

Isn’t this the gift that the people of New Orleans have given to the world?

We radiate beauty and grace in our food, in our music, in our architecture, in our joy of life, in our celebration of death; in everything that we do. We gave the world this funky thing called jazz—the most uniquely American art form that is developed across the ages from different cultures. Think about second lines, think about Mardi Gras, think about muffaletta, think about the Saints, gumbo, red beans and rice. By God, just think.

All we hold dear is created by throwing everything in the pot; creating, producing something better; everything a product of our historic diversity.

We are proof that out of many we are one—and better for it! Out of many we are one—and we really do love it!

And yet, we still seem to find so many excuses for not doing the right thing. Again, remember President Bush’s words, “A great nation does not hide its history. It faces its flaws and corrects them.”

We forget, we deny how much we really depend on each other, how much we need each other. We justify our silence and inaction by manufacturing noble causes that marinate in historical detail. We still find a way to say “Wait—not so fast,” but like Dr. Martin Luther King Jr. said, “wait has almost always meant never.”

We can’t wait any longer. We need to change. And we need to change now. No more waiting. This is not just about statues, this is about our attitudes and behavior as well. If we take these statues down and don’t change to become a more open and inclusive society this would have all been in vain.

While some have driven by these monuments every day and either revered their beauty or failed to see them at all, many of our neighbors and fellow Americans see them very clearly. Many are painfully aware of the long shadows their presence casts; not only literally but figuratively. And they clearly receive the message that the Confederacy and the cult of the lost cause intended to deliver.

Earlier this week, as the cult of the lost cause statue of P.G.T Beauregard came down, world-renowned musician Terence Blanchard stood watch, his wife Robin and their two beautiful daughters at their side. Terence went to a high school on the edge of City Park named after one of America’s greatest heroes and patriots, John F. Kennedy. But to get there he had to pass by this monument to a man who fought to deny him his humanity.

He said, “I’ve never looked at them as a source of pride … it’s always made me feel as if they were put there by people who don’t respect us … This is something I never thought I’d see in my lifetime. It’s a sign that the world is changing.”

Yes, Terence, it is—and it is long overdue.

Now is the time to send a new message to the next generation of New Orleanians who can follow in Terence and Robin’s remarkable footsteps.

A message about the future, about the next 300 years and beyond; let us not miss this opportunity New Orleans and let us help the rest of the country do the same.

Because now is the time for choosing. Now is the time to actually make this the city we always should have been, had we gotten it right in the first place.

We should stop for a moment and ask ourselves—at this point in our history—after Katrina, after Rita, after Ike, after Gustav, after the national recession, after the BP oil catastrophe and after the tornado: If presented with the opportunity to build monuments that told our story or to curate these particular spaces, would these monuments be what we want the world to see? Is this really our story?

We have not erased history; we are becoming part of the city’s history by righting the wrong image these monuments represent and crafting a better, more complete future for all our children and for future generations. And unlike when these Confederate monuments were first erected as symbols of white supremacy, we now have a chance to create not only new symbols, but to do it together, as one people.

In our blessed land we all come to the table of democracy as equals.

We have to reaffirm our commitment to a future where each citizen is guaranteed the uniquely American gifts of life, liberty and the pursuit of happiness.

That is what really makes America great and today it is more important than ever to hold fast to these values and together say a self-evident truth that out of many we are one. That is why today we reclaim these spaces for the United States of America. Because we are one nation, not two; indivisible with liberty and justice for all, not some. We all are part of one nation, all pledging allegiance to one flag, the flag of the United States of America. And New Orleanians are in—all of the way.

It is in this union and in this truth that real patriotism is rooted and flourishes. Instead of revering a 4-year brief historical aberration that was called the Confederacy we can celebrate all 300 years of our rich, diverse history as a place named New Orleans and set the tone for the next 300 years.

After decades of public debate, of anger, of anxiety, of anticipation, of humiliation and of frustration. After public hearings and approvals from three separate community led commissions. After two robust public hearings and a 6-1 vote by the duly elected New Orleans City Council.

After review by 13 different federal and state judges. The full weight of the legislative, executive, and judicial branches of government has been brought to bear and the monuments in accordance with the law have been removed.

So now is the time to come together and heal and focus on our larger task. Not only building new symbols, but making this city a beautiful manifestation of what is possible and what we as a people can become.

Let us remember what the once exiled, imprisoned and now universally loved Nelson Mandela and what he said after the fall of apartheid.

“If the pain has often been unbearable and the revelations shocking to all of us, it is because they indeed bring us the beginnings of a common understanding of what happened and a steady restoration of the nation's humanity.”

So before we part let us again state the truth clearly.

The Confederacy was on the wrong side of history and humanity. It sought to tear apart our nation and subjugate our fellow Americans to slavery. This is the history we should never forget and one that we should never again put on a pedestal to be revered.

As a community, we must recognize the significance of removing New Orleans’ Confederate monuments. It is our acknowledgment that now is the time to take stock of, and then move past, a painful part of our history.

Anything less would render generations of courageous struggle and soul-searching a truly lost … [more]
nola  neworleans  classideas  history  us  confederacy  2017  mitchlandrieu  confrontinghistory  monuments  inequality  racism  race  slavery  wyntonmarsalis  terenceblanchard  culture  division  unity  community  abrahamlincoln  robertelee  jeffersondavis  pgtbeauregard  georgewbush  barackobama  andrewjackson  henryclay  omission  civilwar  indivisibility  lexanderstephens 
may 2017 by robertogreco
Self-Directed Education—Unschooling and Democratic Schooling - Oxford Research Encyclopedia of Education
"Education, broadly defined, is cultural transmission. It is the process or set of processes by which each new generation of human beings acquires and builds upon the skills, knowledge, beliefs, values, and lore of the culture into which they are born. Through all but the most recent speck of human history, education was always the responsibility of those being educated. Children come into the world biologically prepared to educate themselves through observing the culture around them and incorporating what they see into their play. Research in hunter-gatherer cultures shows that children in those cultures became educated through their own self-directed exploration and play. In modern cultures, self-directed education is pursued by children in families that adopt the homeschooling approach commonly called “unschooling” and by children enrolled in democratic schools, where they are in charge of their own education. Follow-up studies of “graduates” of unschooling and democratic schooling reveal that this approach to education can be highly effective, in today’s word, if children are provided with an adequate environment for self-education—an environment in which they can interact freely with others across a broad range of ages, can experience first-hand what is most valued in the culture, and can play with, and thereby experiment with, the primary tools of the culture."
petergray  unschooling  self-directed  self-directedlearning  learning  education  deschooling  democratic  culture  homeschool 
may 2017 by robertogreco
The Gig Economy Celebrates Working Yourself to Death - The New Yorker
"Last September, a very twenty-first-century type of story appeared on the company blog of the ride-sharing app Lyft. “Long-time Lyft driver and mentor, Mary, was nine months pregnant when she picked up a passenger the night of July 21st,” the post began. “About a week away from her due date, Mary decided to drive for a few hours after a day of mentoring.” You can guess what happened next.

Mary, who was driving in Chicago, picked up a few riders, and then started having contractions. “Since she was still a week away from her due date,” Lyft wrote, “she assumed they were simply a false alarm and continued driving.” As the contractions continued, Mary decided to drive to the hospital. “Since she didn’t believe she was going into labor yet,” Lyft went on, “she stayed in driver mode, and sure enough—ping!— she received a ride request en route to the hospital.”

“Luckily,” as Lyft put it, the passenger requested a short trip. After completing it, Mary went to the hospital, where she was informed that she was in labor. She gave birth to a daughter, whose picture appears in the post. (She’s wearing a “Little Miss Lyft” onesie.) The post concludes with a call for similar stories: “Do you have an exciting Lyft story you’d love to share? Tweet us your story at @lyft_CHI!”

Mary’s story looks different to different people. Within the ghoulishly cheerful Lyft public-relations machinery, Mary is an exemplar of hard work and dedication—the latter being, perhaps, hard to come by in a company that refuses to classify its drivers as employees. Mary’s entrepreneurial spirit—taking ride requests while she was in labor!—is an “exciting” example of how seamless and flexible app-based employment can be. Look at that hustle! You can make a quick buck with Lyft anytime, even when your cervix is dilating.

Lyft does not provide its drivers paid maternity leave or health insurance. (It offers to connect drivers with an insurance broker, and helpfully notes that “the Affordable Care Act offers many choices to make sure you’re covered.”) A third-party platform called SherpaShare, which some drivers use to track their earnings, found, in 2015, that Lyft drivers in Chicago net about eleven dollars per trip. Perhaps, as Lyft suggests, Mary kept accepting riders while experiencing contractions because “she was still a week away from her due date,” or “she didn’t believe she was going into labor yet.” Or maybe Mary kept accepting riders because the gig economy has further normalized the circumstances in which earning an extra eleven dollars can feel more important than seeking out the urgent medical care that these quasi-employers do not sponsor. In the other version of Mary’s story, she’s an unprotected worker in precarious circumstances. “I can’t pretend to know Mary’s economic situation,” Bryan Menegus at Gizmodo wrote, when the story first appeared. “Maybe she’s an heiress who happens to love the freedom of chauffeuring strangers from place to place on her own schedule. But that Lyft, for some reason, thought that this would reflect kindly on them is perhaps the most horrifying part.”

It does require a fairly dystopian strain of doublethink for a company to celebrate how hard and how constantly its employees must work to make a living, given that these companies are themselves setting the terms. And yet this type of faux-inspirational tale has been appearing more lately, both in corporate advertising and in the news. Fiverr, an online freelance marketplace that promotes itself as being for “the lean entrepreneur”—as its name suggests, services advertised on Fiverr can be purchased for as low as five dollars—recently attracted ire for an ad campaign called “In Doers We Trust.” One ad, prominently displayed on some New York City subway cars, features a woman staring at the camera with a look of blank determination. “You eat a coffee for lunch,” the ad proclaims. “You follow through on your follow through. Sleep deprivation is your drug of choice. You might be a doer.”

Fiverr, which had raised a hundred and ten million dollars in venture capital by November, 2015, has more about the “In Doers We Trust” campaign on its Web site. In one video, a peppy female voice-over urges “doers” to “always be available,” to think about beating “the trust-fund kids,” and to pitch themselves to everyone they see, including their dentist. A Fiverr press release about “In Doers We Trust” states, “The campaign positions Fiverr to seize today’s emerging zeitgeist of entrepreneurial flexibility, rapid experimentation, and doing more with less. It pushes against bureaucratic overthinking, analysis-paralysis, and excessive whiteboarding.” This is the jargon through which the essentially cannibalistic nature of the gig economy is dressed up as an aesthetic. No one wants to eat coffee for lunch or go on a bender of sleep deprivation—or answer a call from a client while having sex, as recommended in the video. It’s a stretch to feel cheerful at all about the Fiverr marketplace, perusing the thousands of listings of people who will record any song, make any happy-birthday video, or design any book cover for five dollars. I’d guess that plenty of the people who advertise services on Fiverr would accept some “whiteboarding” in exchange for employer-sponsored health insurance.

At the root of this is the American obsession with self-reliance, which makes it more acceptable to applaud an individual for working himself to death than to argue that an individual working himself to death is evidence of a flawed economic system. The contrast between the gig economy’s rhetoric (everyone is always connecting, having fun, and killing it!) and the conditions that allow it to exist (a lack of dependable employment that pays a living wage) makes this kink in our thinking especially clear. Human-interest stories about the beauty of some person standing up to the punishments of late capitalism are regular features in the news, too. I’ve come to detest the local-news set piece about the man who walks ten or eleven or twelve miles to work—a story that’s been filed from Oxford, Alabama; from Detroit, Michigan; from Plano, Texas. The story is always written as a tearjerker, with praise for the person’s uncomplaining attitude; a car is usually donated to the subject in the end. Never mentioned or even implied is the shamefulness of a job that doesn’t permit a worker to afford his own commute.

There’s a painful distance between the chipper narratives surrounding labor and success in America and the lived experience of workers. A similar conflict drove Nathanael West, in 1934, to publish the novel “A Cool Million,” which satirized the Horatio Alger bootstrap fables that remained popular into the Great Depression. “Alger is to America what Homer was to the Greeks,” West once wrote. His protagonist in “A Cool Million,” Lemuel Pitkin, is an innocent, energetic striver, tasked with saving his mother’s house from foreclosure. A series of Alger-esque plot twists ensue. But Pitkin, rather than triumphing, ends up losing his teeth, his eye, his leg, his scalp, and finally his thumb. Morris Dickstein, in his book “Dancing in the Dark: A Cultural History of the Great Depression,” notes, “The novel ends with Lem as a vaudeville clown being beaten nightly until he simply falls apart.” A former President named Shagpoke Whipple gives a speech valorizing Pitkin’s fate, extolling “the right of every American boy to go into the world and . . . make his fortune by industry.” Whipple describes Pitkin’s dismemberment—“lovingly,” Dickstein adds—and tells his audience that, through Pitkin’s hard work and enthusiastic martyrdom, “America became again American.”"
jiatolentino  gigeconomy  freelancing  capitalism  culture  work  labor  exploitation  horatioalger  lemuelpitkin  morrisdickstein  uber  lyft  fiverr  self-reliance  individualism  economics  latecapitalism  neoliberalism  health  healthinsurance  well-being  affordablecareact  sleepdeprivation 
may 2017 by robertogreco
Male Affection: A Photographic History Tour | The Art of Manliness
[via: "California Today: The Ubiquitous Bro Hug" ]

"In my unending search for just the right vintage images for our articles, I have looked through thousands of photographs of men from the last century or so. One of the things that I have found most fascinating about many of these images, is the ease, familiarity, and intimacy, which men used to exhibit in photographs with their friends and compadres.

I shared a handful of these images in our very early post on the history of male friendship, but today I wanted to share almost 100 more in order to provide a more in-depth look into an important and highly interesting aspect of masculine history: the decline of male intimacy over the last century.

As you make your way through the photos below, many of you will undoubtedly feel a keen sense of surprise — some of you may even recoil a bit as you think, “Holy smokes! That’s so gay!”

The poses, facial expressions, and body language of the men below will strike the modern viewer as very gay indeed. But it is crucial to understand that you cannot view these photographs through the prism of our modern culture and current conception of homosexuality. The term “homosexuality” was in fact not coined until 1869, and before that time, the strict dichotomy between “gay” and “straight” did not yet exist. Attraction to, and sexual activity with other men was thought of as something you did, not something you were. It was a behavior — accepted by some cultures and considered sinful by others.

But at the turn of the 20th century, the idea of homosexuality shifted from a practice to a lifestyle and an identity. You did not have temptations towards a certain sin, you were a homosexual person. Thinking of men as either “homosexual” or “heterosexual” became common. And this new category of identity was at the same time pathologized — decried by psychiatrists as a mental illness, by ministers as a perversion, and by politicians as something to be legislated against. As this new conception of homosexuality as a stigmatized and onerous identifier took root in American culture, men began to be much more careful to not send messages to other men, and to women, that they were gay. And this is the reason why, it is theorized, men have become less comfortable with showing affection towards each other over the last century. At the same time, it also may explain why in countries with a more conservative, religious culture, such as in Africa or the Middle East, where men do engage in homosexual acts, but still consider homosexuality the “crime that cannot be spoken,” it remains common for men to be affectionate with one another and comfortable with things like holding hands as they walk.

Whether the men below were gay in the way our current culture understands that idea, or in the way that they themselves understood it, is unknowable. What we do know is that the men would not have thought their poses and body language had anything at all to do with that question. What you see in the photographs was common, not rare; the photos are not about sexuality, but intimacy.

These photos showcase an evolution in the way men relate to one another — and the way in which certain forms and expressions of male intimacy have disappeared over the last century.

It has been said that a picture tells a thousand words, so while I have provided a little commentary below, I invite you to interpret the photos yourselves, and to ask and discuss questions such as: “Who were these men?” “What was the nature of their relationships?” “Why has male intimacy decreased and what are the repercussions for the emotional lives of men today?”"

"Sociologists have noticed that Millennial boys seem much more comfortable with showing affection for each other than their fathers did. According to an article in The New York Times, whereas their parents might have given each other a high five, hugging has become the de facto way for teenagers to greet each other and to part ways — even to the point that non-huggers are viewed warily — and is as common among boys as girls. “We’re not afraid, we just get in and hug,” said Danny Schneider, a high school junior who was interviewed for the story. Some theorize that Millennial boys have become more comfortable with touching because their generation is less cynical and more cooperative and group-oriented.

Others posit that because so much of young people’s socialization is done online, they have a deeper need to physically connect in person to balance things out. And it may also be traced to the culture’s greater acceptance of homosexuality, although that has in turn solidified being gay as an identity, and it seems unlikely that men will cease wanting to communicate to others whether they are homosexual or heterosexual anytime soon. It also seems unlikely that in a transient and very coed, non gender-segregated society, male friendships will ever be as intense as they once were. Although even that is changing: twenty-somethings are much less likely to move these days than they have been in decades."
masculinity  history  affection  photography  culture  california 
may 2017 by robertogreco
What is NEOLIBERALISM? on Vimeo
"What is Neoliberalism? is a video by the Barnard Center for Research on Women, featuring interviews with Lisa Duggan, Miranda Joseph, Sealing Cheng, Elizabeth Bernstein, Dean Spade, Sandra K. Soto, Teresa Gowan, and Ana Amuchástegui. In the video, contributors describe the various meanings that have been attributed to the term “neoliberalism,” the neoliberal economic policies developed through the IMF and the World Bank, and the usefulness of “neoliberalism” as an organizing rubric for contemporary scholars and activists. Drawing from research on immigration policy, the prison-industrial complex, poverty management, and reproductive rights, they sketch some of neoliberalism’s intersections with gender, sexuality, race, class, and nation. Recorded Fall 2012.

What is Neoliberalism? was published in issue 11.1-11.2 of The Scholar & Feminist Online, “Gender, Justice, and Neoliberal Transformations.” See the entire issue at for additional resources."

[Also here: ]

[See also: ]
2012  neoliberalism  lisaduggan  mirandajoseph  sealingcheng  latinamerica  worldbank  imf  globalization  economics  politics  liberalism  elizabethbernstein  deanspade  sandrasoto  teresagowan  us  anaamuchástegui  gender  sexuality  capitalism  elitism  marxism  neo-marxism  neo-foucaultism  wendybrown  nicholasrose  culture  society  markets  statetransformation  carceralstate  massincarceration  welfarestate  wealthconcentration  labor  work  trade  freetrade  exploitation  justice  socialjustice  immigration  prisons  systemsthinking  welfare  moralism  violence  deathpenalty  capitalpunishment  power  control  poverty  discipline  sovereignty  foucault  michelfoucault 
may 2017 by robertogreco
Jay Owens en Instagram: “Book 11 completed of 2016 is a guidebook, and I wouldn't normally count these in the year's reading tally except this one's Atlas Obscura…”
""hautepop: Book 11 completed of 2016 is a guidebook, and I wouldn't normally count these in the year's reading tally except this one's Atlas Obscura good. 111 one-page stories about the city's buildings, history & development - from the stones from a C12th Spanish monastery that lie, "like quiet odes to Ozymandias", in the Golden Gate Park arboretum, to the first European settlement of the city at Mission Dolores, and the graves of the Miwok & Ohlone people they enslaved. The Grace Cathedral labyrinths, the parrots on Telegraph Hill, the Tenderloin National Forest.

This series - from a German publisher - covers a number of Western European cities, Istanbul and NY. Worth checking out.

Background: spoils of the Christopher Kane menswear/tees sample sale I stumbled upon on Friday.

I saw... #8 the Armory, #13 Bay Lights, #37 Fog Bridge at the Exploratorium, #40 Frank Lloyd Wright Building, #47 the green roof of the Academy of Sciences, Renzo Piano, #55 Interval at the Long Now, #63 the Malloch Building, #75 de Young Museum, Herzog & de Meuron (but not up the observation tower), #79 Telegraph Hill (but not parrots), #110 Wave Organ. Evidently need to go back...

zerosociety: "...from the stones from a C12th Spanish monastery that lie..." There's a second location where stones form that monastery can be found -- the semi-hidden "Monarch Bear Grove." The grove stands on the spot where the old Monarch bear enclosure once stood, not too far from the AIDS Memorial Grove. It's not as hidden as it was even a few years ago thanks to park construction, but it's been a sacred site for Bay Area Druids and Pagans, allegedly going back to the 40's.""
jayowens  books  sanfrancisco  toread  2017  history  ohlone  miwok  spanish  telegraphhill  deyoung  californiaacademyofsciences  rnezopiano  franklloydwright  exploratorium  architecture  culture 
may 2017 by robertogreco
Dark Mountain: Issue 11 | The Dark Mountain Project
"But the lines separating these things remained – and remain – illusory. Such borders, powerful though they seem, are only one way of seeing the world; like so many human inventions, they are better understood not as facts, but stories."

"Once we break free from straight-line thinking, the truth is much more messy.

That messiness is, in part, what this book tries to articulate. Dark Mountain: Issue 11 takes as its premise the notion of endings – cultural, social, ecological, political, existential – but recognises that things seldom end, or begin, in well-mannered ways."
darkmountain  liminality  liminalspaces  seams  scars  edges  borders  2017  messiness  truth  linearity  endings  culture  society  ecology  politics 
april 2017 by robertogreco
Expand Your World, Go to the Beach in Alabama - The New York Times
"My dad and stepmom live in Mobile, Ala., and spend their vacation time an hour’s drive away in Orange Beach, Ala. This means that, throughout my life, I have regularly vacationed there as well.

Whenever I tell people in Berkeley, Calif., where I live, that I’m headed to the beach in Alabama, they are shocked. Most people outside of the Gulf Coast have no idea that Alabama has beaches — even though if you look at a map of Alabama, there is a part of it that looks as if it should belong to Florida. There is even a bar at the Alabama-Florida border that commemorates this fact. That bar is named the Flora-Bama. (Calling it the Ala-Lorida would just be ridiculous.)

I often try to convince my wife, Melissa, that we and our two daughters should vacation in Orange Beach more often. I try to persuade friends to come, too. It is the perfect fun-and-sun vacation. We stay across the street from the beach, which is perfect for my wife. The resort has an old-school arcade room with one of those claw machines, which is perfect for our older daughter, even though she has never won anything from it. And it has a lazy-river pool, where you can sit in an inner tube and let the underwater jets push you around while thinking that you may be experiencing the pinnacle of human achievement. That’s perfect for me.

But no one has taken us up on the invitation yet, because of one problematic word: Alabama. Nobody I know from the Bay Area has any interest in purposefully spending time in Alabama. Florida, maybe, but Alabama? Nah, that’s a hard pass.

I have discovered that when you are black, saying “I’m headed to the South” to someone, especially a white person who is not from the South, is like saying, “I’m headed to my own lynching and I decided to bring the rope just to make it easier on the Klansmen.”

It is one of my enduring frustrations with this country. People live in their part of the Union, and if they don’t travel a lot, then there is a tendency to believe that the other parts of America couldn’t possibly be as American as their part. You can see it in the way people in the South scrunch up their faces when they hear words like “New York,” “Chicago” and “challah.” And you can also see it in the way people on the coast narrow their eyes when they hear words like “Louisiana,” “Kentucky” and “pork rinds.”

Sometimes it gets even worse. Some people think that the things going on in other parts are actually anti-American.

I’m happy that I know how to speak “Southern.” I spent a lot of time in Alabama throughout my life. I even lived there for part of junior high and high school, so I learned the true beauty and mastery of the Southern dialect. “Y’all” is one of the greatest and most useful words ever invented. Saying you are “fixing to get ready to go” is useful, because it is a state most of us are regularly in, even if we don’t know it. It means you are thinking about maybe leaving. That is me, every time I try to go out of the house.

Southern is more than just a language. It’s also about understanding someone’s intentions. There are things people in the South say to me that I just let go, but if someone outside the South says the same thing, I’ll think to myself, “Well, I’ll be telling this story onstage tonight.”

I was in a Walgreens in Northern California once, back when I still had long dreadlocks. The cashier, a white woman, asked as she was ringing me up, “Can I touch your hair?” When you have dreadlocks you start to get used to this question. I said, “No, you can’t touch my hair,” but I said it with a smile so that we could both move on without the situation getting weirder than it already was.

A few months later, in Mobile, I was at a Krispy Kreme with my dad. A different white woman asked the same question and I said, “Sure.” I could tell that she was taking a chance by asking. It felt like more than the idle curiosity or simple objectification that I felt in Northern California. Maybe some part of me hoped that she would touch my hair, her eyes would glaze over, and then like Neo from “The Matrix” she would say something like, “I now understand how the institution of slavery is directly connected the current struggle of black people in America, and I also recognize white people’s part in that … also, I know kung fu.” That didn’t happen. But she did give me an extra doughnut.

Those types of interactions prepared me for my current career, where I travel the country and ask (and occasionally answer) “dumb questions.” When I created a pilot for CNN called “The United Shades of America,” I tried to roll all of that experience up into an hour of television. I went to Kentucky and talked to the Ku Klux Klan.

When the episode aired back in a distant time called April 2016, the major criticism I heard was: “Why are you giving the K.K.K. a platform? We already know the K.K.K. is awful.” Well, my mom taught me that there is no such thing as too much knowledge. And as gobsmacked as my liberal friends were by Donald Trump’s victory, they now know that they definitely didn’t know as much about America as they thought.

And if there was ever a time that we all should take a trip to the other parts of America and spend some time to get to know the people there, it is now.

So, who wants to come with me to Orange Beach?"
wkamaubell  alabama  language  thesouth  us  culture  stereotypes  2017  y'all  procrastination 
april 2017 by robertogreco
#Vanlife, the Bohemian Social-Media Movement - The New Yorker
"At a rest stop, a man in his fifties stepped out of a white S.U.V. and eyed the van hungrily. “I bet that can go anywhere,” he said. Smith, who seemed to have an infinite capacity for small talk, stood in the rain and chatted with him. King was fretful about the delay; sponsors were clamoring for posts. “We really need to create content,” she said. “And that’s hard to do in this concrete jungle.”"

"But, for all its twee escapism, vanlife is a trend born out of the recent recession. “We heard all these promises about what will happen after you go to college and get a degree,” Smith said. “We graduated at a time when all that turned out to be a bunch of bullshit.” The generation that’s fuelling the trend has significantly more student debt and lower rates of homeownership than previous cohorts. The rise of contract and temporary labor has further eroded young people’s financial stability. “I think there’s a sense of hopelessness in my generation, in terms of jobs,” Foster Huntington said. “And it’s cheap to live in a van.” And so, like staycations and minimalism, vanlife is an attempt to aestheticize and romanticize the precariousness of contemporary life. “It looks like they’re having fun,” Huntington said, of King and Smith. “But they’re working a lot.”"

"King and Smith have posted more than thirteen hundred photographs to their account. Scrolling through the feed in chronological order, you can see King, who shoots most of the photos, become better at composing and editing images, and at tailoring them to what the audience wants to see. In the early days, she took pictures of flowers and sunsets. “I’d never post something like that now,” she said, looking at a closeup of ripening blackberries, from four years ago. As I thumbed toward the top of the screen, I had the disconcerting sense of watching a life become a life-style brand."

[See also:

"The True Cost of Vanlife"

"Want to Live That #VanLife? Here’s How to Get the Van" ]
vanlife  instagram  socialmedia  latecapitalism  advertising  culture  2017 
april 2017 by robertogreco
Evicted by Matthew Desmond review – what if the problem of poverty is that it’s profitable to other people? | Books | The Guardian
"What if the dominant discourse on poverty is just wrong? What if the problem isn’t that poor people have bad morals – that they’re lazy and impulsive and irresponsible and have no family values – or that they lack the skills and smarts to fit in with our shiny 21st-century economy? What if the problem is that poverty is profitable? These are the questions at the heart of Evicted, Matthew Desmond’s extraordinary ethnographic study of tenants in low-income housing in the deindustrialised middle-sized city of Milwaukee, Wisconsin."

"The main condition holding them back, Desmond argues, is rent. The standard measure is that your rent should be no more than 30% of your income, but for poor people it can be 70% or more. After he paid Sherrena his $550 rent out of his welfare cheque, Lamar had only $2.19 a day for the month. When he is forced to repay a welfare cheque he has been sent in error and falls behind on rent, he sells his food stamps for half their face value and volunteers to paint an upstairs apartment, but it is not enough. People such as Lamar live in chronic debt to their landlord, who can therefore oust them easily whenever it is convenient – if they demand repairs, for example, like Doreen, or if a better tenant comes along. Sherrena liked renting to the clients of a for-profit agency that handles – for a fee – the finances of people on disability payments who can’t manage on their own. Money from government programmes intended to help the poor – welfare, disability benefits, the earned-income tax credit – go straight into the landlord’s pocket and, ironically, fuel rising housing costs. Public housing and housing vouchers are scarce. Three in four who qualify for housing assistance get nothing.

A woman sells some of her goods to make ends meet, Milwaukee. Photograph: Matthieu Paley/Corbis
What if the dominant discourse on poverty is just wrong? What if the problem isn’t that poor people have bad morals – that they’re lazy and impulsive and irresponsible and have no family values – or that they lack the skills and smarts to fit in with our shiny 21st-century economy? What if the problem is that poverty is profitable? These are the questions at the heart of Evicted, Matthew Desmond’s extraordinary ethnographic study of tenants in low-income housing in the deindustrialised middle-sized city of Milwaukee, Wisconsin.

You might not think that there is a lot of money to be extracted from a dilapidated trailer park or a black neighbourhood of “sagging duplexes, fading murals, 24-hour daycares”. But you would be wrong. Tobin Charney makes $400,000 a year out of his 131 trailers, some of which are little better than hovels. Sherrena Tarver, a former schoolteacher who is one of the only black female landlords in the city, makes enough in rents on her numerous properties – some presentable, others squalid – to holiday in Jamaica and attend conferences on real estate.

Desmond follows the intertwined fortunes of eight families and a host of minor characters. Arleen Belle and Doreen Hinkston are black mothers clinging to the edge of low-wage employment; Crystal and Trisha are fragile young black women whose upbringing was violent and chaotic; Lamar is a genial black father of two who lost both his legs to frostbite when he passed out on crack in an abandoned house; Scott is a white male nurse who lost his licence when he stole opioids from his patients; Larraine, also white, is a slightly brain-damaged sweet soul. It is sometimes a little hard to keep up with the storylines as they weave in and out of the text, but no matter. What is important is that Desmond takes people who are usually seen as worthless – there is even a trailer-dweller nicknamed Heroin Susie – and shows us their full humanity, how hard they struggle to retain their dignity, humour and kindness in conditions that continually drag them down.

The main condition holding them back, Desmond argues, is rent. The standard measure is that your rent should be no more than 30% of your income, but for poor people it can be 70% or more. After he paid Sherrena his $550 rent out of his welfare cheque, Lamar had only $2.19 a day for the month. When he is forced to repay a welfare cheque he has been sent in error and falls behind on rent, he sells his food stamps for half their face value and volunteers to paint an upstairs apartment, but it is not enough. People such as Lamar live in chronic debt to their landlord, who can therefore oust them easily whenever it is convenient – if they demand repairs, for example, like Doreen, or if a better tenant comes along. Sherrena liked renting to the clients of a for-profit agency that handles – for a fee – the finances of people on disability payments who can’t manage on their own. Money from government programmes intended to help the poor – welfare, disability benefits, the earned-income tax credit – go straight into the landlord’s pocket and, ironically, fuel rising housing costs. Public housing and housing vouchers are scarce. Three in four who qualify for housing assistance get nothing.

Even in the Great Depression, evictions used to be rare. Now, each year, hundreds of thousands, perhaps millions, of renters are put out on the street. Even a paid-up tenant can be easily evicted. Arleen loses one apartment when her son Jori throws a snowball at a passing car and the enraged driver kicks in the front door, and another when the police come after Jori when he kicks a teacher and runs home. Any kind of trouble that brings the police can lead to eviction, which means women can lose their homes if they call 911 when their man beats them up. Think about that the next time someone asks why women don’t call the cops on violent partners."

"Eviction hits black women hardest of all, and the bleak benches of housing courts, which deal with disputes between landlords and tenants, are full of black women and their children: “If incarceration had come to define the lives of men from impoverished black neighbourhoods, eviction was shaping the lives of women. Poor black men were locked up. Poor black women were locked out.”

What are the social costs of eviction? It puts incredible stress on families. It prevents people from saving the comparatively small sums that would let them stabilise their situation. They are always starting over from scratch, losing their possessions in the chaos of removal, or putting them in storage and losing them when they can’t pay the fees. An eviction on your record makes the next apartment harder to get. Eviction damages children, who are always changing schools, giving up friends and toys and pets – and living with the exhaustion and depression of their parents. We watch Jori go from a sweet, protective older brother to an angry, sullen boy subject to violent outbursts who is falling way behind in school.

Eviction makes it hard to keep up with the many appointments required by the courts and the byzantine welfare system: several characters have their benefits cut because notices are sent to the wrong address. Eviction destroys communities: when people move frequently, they don’t form the social bonds and pride in place that encourage them to care for their block and look out for their neighbours. “With Doreen’s eviction, Thirty-Second Street lost a steadying presence – someone who loved and invested in the neighbourhood, who contributed to making the block safer – but Wright Street didn’t gain one.”"
culture  economics  housing  poverty  race  2017  eviction  us  inequality  racism  kathapollitt  matthewdesmond  milwaukee 
april 2017 by robertogreco
Christopher Emdin SXSWedu 2017 Keynote - YouTube
"Merging theory and practice, connecting contemporary issues to historical ones, and providing a deep analysis on the current state of education, Dr. Emdin ushers in a new way of looking at improving schools and schooling. Drawing from themes in his New York Times Bestselling book, and the latest album from rap group A Tribe Called Quest, Emdin offers insight into the structures of contemporary schools, and highlights major issues like the absence of diversity among teachers, the ways educators of color are silenced in schools, the absence of student voice in designing teaching and learning, and a way forward in addressing these issues."
christopheremdin  education  2017  sxswedu2017  schools  diversity  teaching  learning  howweteach  howwelearn  studentvoice  listening  socialjustice  service  atribecalledquest  dinka  culture  adjustment  maladjustment  ptsd  psychology  voice  transcontextualism  johndewey  doctorseuss  traditions  children  race  racism  trauma  trayvonmartin  violence  schooling  schooltoprisonpipeline  technology  edtech  pedagogy  disenfranchisement  technosolutionism  commoncore  soul  liberation  conversation  paulofreire  credentialism  stem  coding  economics  expectations  engagement  neweconomy  equity  justice  humility  quantification  oppression  whitesupremacy  cosmopolitanism  hiphoped  youthculture  hiphop  youth  teens  appropriation  monetization  servicelearning  purpose  context  decontextualization  tfa  courage  inequality  inequity  normalization  community  curriculum  canon  complexity  chaos  nuance 
march 2017 by robertogreco
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