11 Matching Annotations
  1. Nov 2021
    1. Like, the world I came to is exactly the same as the world that I left. But what you wouldn't have understood is that every breath that you took contributed to the possibility of countless lives after you - lives that you would never see, lives that we are all a part of today. And it's worth thinking that maybe the meaning of our lives are actually not even within the scope of our understanding.

      This is a profound observation that shows how our collective species death over deep history shapes the universe. From a first person experience of reality, however, does it makes us feel that the universe is intimate? The universe is a grand dance and we are part of that dance. Ernest Becker's Mortality Salience looms large. How do we feel meaningful in the face of our mortality? How do we alleviate the perennial meaning crisis?

    1. Dr. Lewis Akenji, the lead author of the report says: “Talking about lifestyle changes is a hot-potato issue to policymakers who are afraid to threaten the lifestyles of voters. This report brings a science based approach and shows that without addressing lifestyles we will not be able to address climate change.”

      This underscores the critical nature of dealing with the cultural shift of luxury lifestyle. It is recognized as a "hot potato" issue, which implies policy change may be slow and difficult.

      Policy changes and new legal tools are ways to force an unwilling individual or group into a behavior change.

      A more difficult but potentially more effective way to achieve this cultural shift is based on Donella Meadows' leverage points: https://donellameadows.org/archives/leverage-points-places-to-intervene-in-a-system/ which identifies the top leverage point as: The mindset or paradigm out of which the system — its goals, power structure, rules, its culture — arises.

      The Stop Reset Go (SRG) open collective project applies the Deep Humanity (DH) Human Inner Transformation (HIT) process to effect impactful Social Outer Transformation (SOT). This is based on the inner-to-outer flow: The heart feels, the mind thinks, the body acts and a social impact manifests in our shared, public collective human reality.

      Meadows top leverage point identifies narratives, stories and value systems that are inner maps to our outer behavior as critical causal agents to transform.

      We need to take a much deeper look at the pysche of the luxury lifestyle. Philospher David Loy has done extensive research on this already. https://www.davidloy.org/media.html

      Loy is a Buddhist scholar, but Buddhist philosophy can be understood secularly and across all religions.

      Loy cites the work of cultural anthropologist Ernest Becker, especially his groundbreaking Pulitzer-prize-winning book: The Denial of Death. Becker wrote:

      "Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else."

      But Loy goes beyond mortality salience and strikes to the heart of our psychological construction of the Self that is the root of our consumption and materialism exasperated crisis.

      To reach the wealthy in a compassionate manner, we must recognize that the degree of wealth and materialist accumulation may be in many cases proportional to the anxiety of dying, the anxiety of the groundlessness of the Self construction itself.

      Helping all humans to liberate from this anxiety is monumental, and also applies to the wealthy. The release of this anxiety will naturally result in breaking through the illusion of materialism, seeing its false promises.

      Those of the greatest material wealth are often also of the greatest spiritual poverty. As we near the end of our lives, materialism's promise may begin to lose its luster and our deepest unanswered questions begin to regain prominence.

      At the end of the day, policy change may only effect so much change. What is really required is a reeducation campaign that results in voluntary behavior change that significantly reduces high impact luxury lifestyles. An exchange for something even more valued is a potential answer to this dilemma.

  2. Oct 2015
    1. kidscouldbemovedaboutinorderly,controlledgroups,coordinatedintofestiveactivities(e.g.Halloweenparties),and,thus,transformedintoelementsofthenewaestheticlandscape.

      Colin and Raquel have both pointed this out already, but I think this line is worth adding to the conversation. The idea of transforming kids so they become "elements of the new aesthetic landscape". I want to make a direct (and maybe uncomfortable) reference here to schools. I think in a very similar way, schools work to mold students so they might become "elements of the school aesthetic". This not only edits some students out who they can't get to conform, but takes agency away from all students in deciding how school might best work for them.

    1. thin the season, the boys participated intensely in apprenticeship with an expert (

      Would Becker be a good citation here? Would Becker agree with this statement?

    1. The facilitation ap-proachcreated opportunities for youth to participate in a variety of leadershiptasks. Youth participants routinely initiated the meetings, explained the agenda,and helped keep the group on task.

      This seems to reflect Becker's discussion of evaluation in apprenticeships and work settings - progress is made as the learner is ready and success is immediately observable. Practice and evaluation occurs repeatedly and practically, includes human relations too

    1. In schools organi-zed in assembly-line instruction, children often use intent participation to learn toengage in or resist the authority relations and the lesson format of the assembly-linestructure itself

      Connection with Becker - assembly line instruction teaches students what they need to learn to be the cogs in the machine, not necessarily the content the teacher is trying to teach.

  3. Sep 2015
    1. The environment provides myriad personal choices, withoutany teachers forcing learners to do something unappealing, without curricular constraints

      Connecting to the idea of a "safe space" in Social Justice, museums are a safe space for learning - supportive and nonjudgemental

      Reminds me of Becker's discussion on low-risk testing and evaluations

    1. tries to help the drinker see herself as an alcoholic if she is ''ready.'' [Members] claim that telling their own sto-ries to other alcoholics, and thus helping other alco-holics to achieve sobriety, is an important part of maintaining their own sobriety. [At the same time] telling a personal story, especially at a speaker's meet-ing or on a Twelfth Step call, signals membership be-cause this "is the time that they [members] feel that they belong enough to 'carry the message'.''

      This reminded me of Becker's discussion of evaluations in apprenticeships: learners be evaluated repeatedly as they are ready, and that progress is immediately observable (pp. 99-101). It also relates to the larger discussion of the mentor/teacher's role in learning, that they cannot learn for the learner, it is up to the learner to be successful.

    2. Stories do not just describe a life in a learned genre, but are tools for reinterpreting the past, and understanding the self in terms of the A. A. iden-tity.

      Thinking of stories like this made me think back to Becker's provocative use of the word "myth." By using the word he located schools within the long tradition of mythology and storytelling. Essentially, mythology can be understood as just a tool to interpret the past and make sense of the present. Mythology isn't dead or static but is still a really radical tool if used to reinterpret and reconceptualize learning and schools and their relationships - which is what Lave and Wenger are attempting to do with LPP.

    3. (In fact, the two quartermaster chiefs with whom I worked most closely said they pre-ferred to get their trainees as able-bodied seamen with-out any prior training in the rate. They said this saved them the trouble of having to break the trainees of bad habits acquired in school.

      Made me think of: "The curriculum necessarily differs substantially from what competent practitioners of the skill or art in question know how to do"

    4. Where there is high volume] a division of labor among a relatively large number of workers increases efficiency. . . . In this situation, not only apprentices but journeymen, too, seldom learn the full range of tasks once proper to their trade

      This is similar to Becker...a tradesman may not become a master but it doesn't mean he's not a worker in the trade. Lave and Wagner stress mastery as a goal.