194 Matching Annotations
  1. Last 7 days
    1. For most of history, humanity’s challenge was how to acquire scarceinformation. There was hardly any good information to be foundanywhere. It was locked up in difficult-to-reproduce manuscripts orstuck in the heads of scholars. Access to information was limited, butthat wasn’t a problem for most people. Their lives and livelihoodsdidn’t require much information. Their main contribution was theirphysical labor, not their ideas.

      This is an overly painful Western cultural viewpoint and totally erases orality and oral cultures from the discussion. We can and should do better.

    1. From the classroom, to the street, to the Internet, Eric’s voice carried, and carried within it the possibility of a kind of education–amplified with digital technologies– that enables other human beings to become conscious, to become responsible, to learn.

      Sadly, we seem to have othered orality and cultural practices which don't fit into the Western literate cultural box. This prevents us from moving forward as a society and a diverse culture.

      In the 90's rap was culturally appropriated by some because of its perception as "cool" within the culture. Can this coolness be leveraged as a reintroduction of oral methods in our culture without the baggage of the appropriation? Can it be added to enhance the evolving third archive? As a legitimate teaching tool?

  2. Jun 2022
    1. how should issues of historical and cultural specificity informboth the analytics and politics of any feminist project.

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    1. evolution works on a much longer time scale right than than 00:35:09 any given life and so we need to we rely pretty heavily on helpful social norms right these cultural norms that actually teach us the right way to engage with each other and that can transcend any 00:35:22 one generation um and you know we worked really hard um in the west you know not just i mean this has happened everywhere but it you know we're where we're from um to acquire norms from from that we would 00:35:35 have called you know liberal democracy right that tolerance and respect and and these things and individual rights and you know it you see those things start to erode now and you start to see some of that base 00:35:48 nature taking back over the tribalism and the seeing the other as the enemy um the outgrouping of people and it we know from history it doesn't end well there right like the erosion of these norms 00:36:02 not only will continue to exacerbate collective illusions they i i think they're the biggest threat to free society that we face in a very long time yeah yeah you made a very convincing case for that

      Biological evolution works on relatively long time scales. Cultural evolution works on very short time scales. If we do not seriously listen to the lessons of history that teach valuable social norms, then we don't learn from history and history repeats.

  3. May 2022
    1. By exam-ining how movement toward equality has actually been produced, wecan learn precious lessons for our future and better understand thestruggles and mobilizations that have made this movement possible,as well as the institutional structures and legal, social, fiscal, educa-tional, and electoral systems that have allowed equality to become alasting reality.

      Understanding the history of inequality and how changes in institutional structures in legal, social, fiscal educational, and electoral systems have encouraged change toward equality, we might continue to change and modify these to ensure even greater equality.

    1. I would share concerns about ‘Disneyfication’ and trivialisation about much of our public life - one has only to turn on the TV any evening to see that - but this revival and the many others like it that are happening in Wales, as well as their ‘wassailing’ counterparts in England which are now spreading from their southwest redoubt to parts that never had them before, are a welcome antidote to such trivialisation. No two ‘traditions’ will be completely alike, but then they never were, completely, even the first time round.

      https://forum.saysomethingin.com/t/could-we-have-a-thread-on-welsh-customs/4068/68

      Example of the word 'Disneyfication' used in a setting relating to the revival of cultural traditions. It's happening in the same area the original culture stemmed from so it's not exactly cultural appropriation, though that is often what Disneyfication does.

      Another example appears a few posts further up the page.

  4. Apr 2022
    1. XERXES. Alas, the triple banks of oars and those who died thereby! CHORUS. Pass! I will lead you, bring you home, with many a broken sigh!

      Xerxes sees the impact of his hubris, religion and fate are used as aids to feel better about mortal actions.

  5. Mar 2022
    1. https://www.youtube.com/watch?v=kkjf0hCKOCE

      The sky is a textbook. The sky is a lawbook. The sky is a science book. —Duane Hamacher, (1:24)

      Hamacher uses the Western description "method of loci" rather than an Indigenous word or translated word.


      The words "myth", "legend", "magic", "ritual", and "religion" in both colloquial English and even anthropology are highly loaded terms.

      Words like "narrative" and "story" are better used instead for describing portions of the Indigenous cultures which we have long ignored and written off for their seeming simplicity.

    1. Nay, thy friends are whelmed beneath the tide!

      Highlights Athenian might

    2. Ah woe to us, ah joy to them who stood against our pride!

      Fate as a tool to describe hubris' consequences

    3. Right resolute they are! I saw disaster unforeseen. CHORUS. Ah, speakest thou of wreck, of flight, of carnage that hath been?

      Highlights the impact of Xerxes' hubris.

    4. Alas, ye heavenly powers! Ye wrought a sorrow past belief, A woe, of woes the chief!

      Demonstrating huge losses of empire to great Athenians

    5. Defaced and dashed from sight the altars fell, And each god’s image, from its pedestal Thrust and flung down, in dim confusion lies! Therefore, for outrage vile, a doom as dark They suffer, and yet more shall undergo—

      The Persians deserve it for violating Athenian principles.

    6. O Earth, and Hermes, and the king Of Hades, our Darius bring!

      Greek gods used by Persians?

      Also, gods seem to represent ideas rather than play a central role in the story. In EoG, the supernatural is directly addressed, such as when Gilgamesh crosses the lake of death to save Enkidu.

    7. Once let the gloom of night have gathered in, The Greeks will tarry not, but swiftly spring Each to his galley-bench, in furtive flight, Softly contriving safety for their life. Thy son believed the word and missed the craft Of that Greek foeman, and the spite of Heaven, And straight to all his captains gave this charge— As soon as sunlight warms the ground no more, And gloom enwraps the sanctuary of sky, Range we our fleet in triple serried lines To bar the passage from the seething strait, This way and that: let other ships surround The isle of Ajax, with this warning word— That if the Greeks their jeopardy should scape By wary craft, and win their ships a road. Each Persian captain shall his failure pay By forfeit of his head. So spake the king,

      The Athenians tricked Xerxes; similar to Ishtar in EoG trying to fool Gilgamesh into sleeping with her, but here it seems to have been meant more to display Athenian cleverness instead of a power grab. Here, Aeschylus describes the Athenians as really winning through intellectual superiority instead of general good.

    8. There Magian Arabus and Artames Of Bactra perished—taking up, alike, In yonder stony land their long sojourn. Amistris too, and he whose strenuous spear Was foremost in the fight, Amphistreus fell, And gallant Ariomardus, by whose death Broods sorrow upon Sardis: Mysia mourns For Seisames

      Greek names for Persian people; although this may have been done make the story more relatable to an Athenian audience, the Persian royals also reference Greek gods rather than Persian ones.

      Like Aeschylus, EoG may have also made the names of characters like Humbaba more culturally digestive to its readers, but the belief system never really seems to have been intentionally changed by the storytellers.

    9. Thou, Athens, art our murderess

      Depicts Athens as 'murdering' the Persian empire.

    10. To no man do they bow as slaves, nor own a master’s hand.

      Superiority of individuals and democracy versus absolute rule.

      Doesn't necessarily cast Persians in a negative light, but suggests that an army with strongminded individuals will outperform one without.

    11. Yet one more word—say, in what realm do the Athenians dwell?

      "Are Athenians just better than us?"

      Questioning general superiority of this group

    12. And one, the Ionian, proud in this array, Paced in high quietude, and lent her mouth, Obedient, to the guidance of the rein.

      Attitude of Athenians might be one of quiet superiority in knowing that their intellectual superiority outwitted Persians in defeat (EoG-doesn't necessarily highlight superiority as much as thriving and survival of a kingdom).

    13. As in the night now passed.—Attend my tale!— A dream I had: two women nobly clad Came to my sight, one robed in Persian dress, The other vested in the Dorian garb, And both right stately and more tall by far Than women of to-day, and beautiful

      Used to glorify Athenians in their appearance and the way they act and dress.

    14. How fareth he, Darius’ child,

      Absolute rulers backed Persian soldiers, but no single great Athenian ruler is really depicted in defeating them (highlighted by individual descriptions of how Aeschylus saw soldiers and superiority of the Greek gods

    15. From Babylon enriched with gold— Captains of ships and archers skilled To speed the shaft, and those who wield The scimitar;—the eastern band Who, by the great king’s high command, Swept to subdue the western land!

      Shows an already existing land trying to expand its power, in contrast with smaller kingdoms of ancient Persia defending land as a means of protagonism (eg: Humbaba). The story highlights human greed and hubris, rather than simply good and evil

    1. As Professor Rangi Mātāmua, a Māoriastronomy scholar, explains:Look at what our ancestors did to navigate here—you don’t do that onmyths and legends, you do that on science. I think there is empiricalscience embedded within traditional Māori knowledge ... but what they didto make it meaningful and have purpose is they encompassed it withincultural narratives and spirituality and belief systems, so it wasn’t just seenas this clinical part of society that was devoid of any other connection toour world, it was included into everything. To me, that cultural elementgives our science a completely new and deep and rich layer of meaning
    2. Far fromcity lights, we joked about the Starlight Motel as we lay in our swagsnext to a small fire and watched the nightly show of the great river ofstars moving slowly over us. We watched the twinkling stars,shooting stars, and pointed out the Southern Cross and other greatconstellations.

      The fact that a city dweller must go out to the countryside to see the stars in the skies makes cities and their light pollution a direct form of cultural erasure for indigenous peoples who use the stars for cultural purposes like stories, storytelling, memory and other oral means.

  6. Feb 2022
    1. 11 different ethnic groups,
    2. law prohibits any discrimination and guarantee all persons equal and effective protection against discrimination on any ground such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.56
    3. promotion of multilingualism and the maintenance of indigenous practices
    4. the maintenance of such gender and role conceptions in Namibian society at large

      patriarchal stereotypes of men and women throughout Namibia, but they vary from each individual culture in specifics

  7. Jan 2022
  8. canvas.ucsc.edu canvas.ucsc.edu
    1. The Culture Industry: Mass Deception in Dialectic of Enlightenment

      The culture industry is any industry that is producing cultural products: news, beauty, music, fashion industry has one goal: generate profit. They will produce things that are produced like a factory. They are intended to produce consumerism. In the way that sex sells, rebellion also sells. The industries that are making our culture are feeding us our news so are corporaterized. Adorno and Horkheimer would not be suprised about YouTube. That cultural adversary may be dialectical.

      Academia. You know more about less and less.

      Backdrop context: Shaky ground of liberal democracy in the beginnings of WW2,rise of social movements, rise of nationalism and facism.

      Englightment: Reason & Individual liberty Bacon: a larger system that synthesized knowledge and power as one; a flipping of nature over man and man over nature; but A/H thought that this played out in a human global scale.

      If Enlightenment was supposed to create logic and reason why did we experience WW2, for A/H if we're to take Bacon seriously we have to consider DOMINATION in newer notions of freedom.

      Regression: Enlightenment as Myth. Englightenment becomes totalitarian it ABSTRACTS. Ex. Hitler youth, a difference among others yet they become homogenous sameness among each other.

      The result of the sacrifice continues that is far more reaching that MArx's alienation. --> UNFETTERED ACCEPTANCE

      Adorno/H say that positivism: 1) a system of philiospgy were every assertion can be proved 2) as ideoogy where eveyrthing is true by default and questioning it goes against objective foundations.

      Kant saw a short-sighted view of self-reason

      IDEOLOGY of defintiion #2 the process of Englightenment is brought into analysis of the Culture Industry.

      Context: AMerica is becoming global powerhouse, Soviet underwent their own Industrial Revolution, change was everywhere and revolutionary change with one large outlier thus the immediat question. Despite a global population of workers revolitng around the globe then why didnt the United States or Western Countries embrace similar post-capitalist systems seen across teh globe? And how is Soviet existing as a post-capitalist system alongside the capitalist system?

      Art is being systematized, newer technology is being synthesized into one and the same narrative. The same repackaged story; subject and authority. This mimics the governance of a few over many.

      A/H utilize Kant's idea of schemtaism (being how the midn communicates with objects and other structures aorund us, how to reason and cogantate; synthesize and bring Froyd into the mix, how we suppress ourselves and our desires to how we fit into society. We cognitively pick up how the world is presented to us. Viewership creates the bounds within which we can do art. A psychological realism that is difficult to break for a person who works a 9-5pm; to break it in a capitalist system is used to labor and build wealth. Art becomes the same even when it tries to stand out. There is a unifornm aethetic if you wnat to be different, the sameness and constant

      Art is now abstracted a fulfilmmnet of mere numbers rather than aesthetic work and utility. Regarding art in newer creation, A/H bring up autombiles as an example, a film must have a romatic sequence that the industry now demands. This is part of Mechanical reproduction. Art will become tailored to your class relation as well. But it's not only class and poleconomy but it's not just corporate art is entirely based oof profit but rather there is a cyclcial ideology that reinforces this ideology. see

      The focus isn't on marvel movies (for their thrist for profit) or to tell consumers to not consume this art but its the industry itself that reproduces the

      "Thirst" is not conscious it is a result of the structure that is capitalism the culture industry modling of our desires in the first place.

      It's not good enough to tell individuals to not consume said tailored art. Example anti-semitism is a result of essentialist notions of race. Largest incubators of anti-semitism stem from the bourigeoise themselves but a ruling class of people attempting to hide a ruling class domination. Here the bouregoise know the struggles of individuals and pins this to Jewish individuals.

      Thus its not really just pushing Jewish people out of certain borders this marks the downfall of bouregoise property.

      Look up: > Cultural education became....

      The whole world is made to pass through the filter of the culture industry...

      Culture is a paradoxical commodity. It is so completely subject to the law of exchange that it is no longer exchanged; it is so blindly equated with use that it can no longer be used. For this reason it merges with the adver­tisement. The more meaningless the latter appears under monopoly, the more omnipotent culture becomes. (pg 131).

      Unending sameness also governs the relationship to the past. What is new in the phase of mass culture compared to that of late liberalism is the exclusion of the new.

    1. Even finding terms totranslate concepts like ‘lord’, ‘commandment’ or ‘obedience’ intoindigenous languages was extremely difficult; explaining theunderlying theological concepts, well-nigh impossible.

      Example of the difficulty of translating words when the underlying concepts don't exist in a culture.

    1. You will lend him your car or your coat -- but your books are as much a part of you as your head or your heart.

      Mortimer J. Adler misses out entirely on the potential value of social annotation by suggesting that one shouldn't share or lend their annotated volumes.

      Fortunately this sort of advice wasn't previously dispensed in the middle ages or during the Renaissance, particularly by scholars. (See also The Book Nobody Read: Chasing the Revolutions of Nicolaus Copernicus by Owen Gingerich in which he outlines the spread of knowledge by sharing books and particularly the annotations within them.)

    1. For that matter, he admits, “It’s struck me that, actually, polemic very rarely changes people’s minds about anything.” He says so as a former columnist? “A recovering former columnist, yes.” He laughs. “It’s not just that polemic doesn’t change people’s minds. It says nothing about the texture of lived experience. People are complex and nuanced, they don’t live polemically.”

      Something to keep in mind about everyday life.

    1. Nigg said it might help me grasp what’s happening if we compare our rising attention problems to our rising obesity rates. Fifty years ago there was very little obesity, but today it is endemic in the western world. This is not because we suddenly became greedy or self-indulgent. He said: “Obesity is not a medical epidemic – it’s a social epidemic. We have bad food, for example, and so people are getting fat.” The way we live changed dramatically – our food supply changed, and we built cities that are hard to walk or cycle around, and those changes in our environment led to changes in our bodies. We gained mass, en masse. Something similar, he said, might be happening with the changes in our attention.

      Obesity is a social epidemic and not a medical one. It's been caused by dramatic shifts in our surroundings in the past century. Food is cheaper and more abundant. It's also been heavily processed and designed to be fattier, saltier, and higher in carbohydrates. There is less encouragement to physically move our own bodies whether by walking, bicycling, running, etc. Our cities have become more driver focused. Our lives have become much more sedentary.

    2. I went to Portland, Oregon, to interview Prof Joel Nigg, who is one of the leading experts in the world on children’s attention problems, and he told me we need to ask if we are now developing “an attentional pathogenic culture” – an environment in which sustained and deep focus is harder for all of us.

      : attentional pathogenic culture ; an environment in which sustained and deep focus is harder for all of us

  9. Dec 2021
    1. Historians are aware of all this. Yet the overwhelming majority stillconclude that even when European authors explicitly say they areborrowing ideas, concepts and arguments from indigenous thinkers,one should not take them seriously. It’s all just supposed to be somekind of misunderstanding, fabrication, or at best a naive projection ofpre-existing European ideas. American intellectuals, when theyappear in European accounts, are assumed to be mererepresentatives of some Western archetype of the ‘noble savage’ orsock-puppets, used as plausible alibis to an author who mightotherwise get into trouble for presenting subversive ideas (deism, forexample, or rational materialism, or unconventional views onmarriage).11

      Just as Western historians erase indigenous ideas as misunderstandings or fabrications or outright appropriation of those ideas as pre-existing ideas in European culture, is it possible that we do the same thing with orality and memory? Are medievalists seeing mnemotechniques of the time and not properly interpreting them by not seeing them in their original contexts and practices?

      The idea of talking rocks, as an example, is dismissed as lunacy, crazy, or some new-age hokum, but in reality it's at the far end of the spectrum. It's so unknowable for Western audiences that it's wholly dismissed rather than embraced, extended, and erased.

      What does the spectrum of potentially appropriated ideas look like? What causes their adoption or not, particularly in cases of otherwise cultural heterodoxy?

    1. Discussion is led by an instructor, but the instructor’s job is not to give the students a more informed understanding of the texts, or to train them in methods of interpretation, which is what would happen in a typical literature- or philosophy-department course. The instructor’s job is to help the students relate the texts to their own lives.

      The format of many "great books" courses is to help students relate the texts to their own lives, not to have a better understanding of the books or to hone methods of interpreting them.

      This isn't too dissimilar to the way that many Protestants are taught to apply the Bible to their daily lives.

      Are students mis-applying the great books because they don't understand their original ideas and context the way many religious people do with the Bible?

    1. In oral societies, personal memories fade and even-tually disappear, and yet knowledge somehow remains, as does language. Con-sequently, social memory arises outside, but not independently of, individual psychic systems; it may be regarded as the recursive outcome of communica-tions that are operatively reproduced inside social systems.14

      This idea of transmission of knowledge within oral societies is worth exploring. What is the media of transmission? How does it work in comparison with literate societies? What is the overlap in the two Venn Diagrams?

  10. Nov 2021
    1. Seeking to address the reductive opposition both between written and oral texts and between script and print in the Early Modern period, Fernando Bouza, one of Spain's most influential cultural historians, makes an elegant case for the equality and complementary natures of the various modes of communication.

      This may prove an interesting perspective given my own desire to explore some of the same sorts of dynamics in Celtic texts at the border of orality and literacy in the early centuries of the common era.

    1. from the river and lay down again in the rushes and kissed the grain-givingsoil.

      Odysseus staggered from the river and lay down again in the rushes and kissed the grain-giving soil.

      This reference to "grain-giving soil" reminds me of this quote:

      History celebrates the battlefields whereon we meet our death, but scorns to speak of the ploughed fields whereby we thrive; it knows the names of king's bastards, but cannot tell us the origin of wheat. That is the way of human folly.<br/>—Les Merveilles de l'Instinct Chez les Insectes: Morceaux Choisis (The Wonders of Instinct in Insects: Selected Pieces) by Jean-Henri FabreJean-Henri Fabre (Librairie Ch. Delagrave (1913), page 242)

      ref: quote

      Culturally we often see people kneeling down and kissing the ground after long travels, but we miss the prior references and images and the underlying gratitude for why these things have become commonplace.

      "Grain-giving" = "life giving" here specifically. Compare this to modern audiences see the kissing of the ground more as a psychological "homecoming" action and the link to the grain is missing.

      It's possible that the phrase grain-giving was included for orality's sake to make the meter, but I would suggest that given the value of grain within the culture the poet would have figured out how to include this in any case.

      By my count "grain-giving" as a modifier variously to farmland, soil, earth, land, ground, and corn land appears eight times in the text. All these final words have similar meanings. I wonder if Lattimore used poetic license to change the translation of these final words or if they were all slightly different in the Greek, but kept the meter?

      This is an example of a phrase which may have been given an underlying common phrasing in daily life to highlight gratitude for the life giving qualities, but also served the bard's needs for maintaining meter. Perhaps comparing with other contemporaneous texts for this will reveal an answer?

    1. Professional musicians, concert pianists get to know this instrument deeply, intimately. And through it, they're able to create with sound in a way that just dazzles us, and challenges us, and deepens us. But if you were to look into the mind of a concert pianist, and you used all the modern ways of imaging it, an interesting thing that you would see 00:11:27 is how much of their brain is actually dedicated to this instrument. The ability to coordinate ten fingers. The ability to work the pedal. The feeling of the sound. The understanding of music theory. All these things are represented as different patterns and structures in the brain. And now that you have that thought in your mind, recognize that this beautiful pattern and structure of thought in the brain 00:11:52 was not possible even just a couple hundred years ago. Because the piano was not invented until the year 1700. This beautiful pattern of thought in the brain didn't exist 5,000 years ago. And in this way, the skill of the piano, the relationship to the piano, the beauty that comes from it was not a thinkable thought until very, very recently in human history. 00:12:17 And the invention of the piano itself was not an independent thought. It required a depth of mechanical engineering. It required the history of stringed instruments. It required so many patterns and structures of thought that led to the possibility of its invention and then the possibility of the mastery of its play. And it leads me to a concept I'd like to share with you guys, which I call "The Palette of Being." 00:12:44 Because all of us are born into this life having available to us the experiences of humanity that has come so far. We typically are only able to paint with the patterns of thoughts and the ways of being that existed before. So if the piano and the way of playing it is a way of being, this is a way of being that didn't exist for people 5,000 years ago. 00:13:10 It was a color in the Palette of Being that you couldn't paint with. Nowadays if you are born, you can actually learn the skill; you can learn to be a computer scientist, another color that was not available just a couple hundred years ago. And our lives are really beautiful for the following reason. We're born into this life. We have the ability to go make this unique painting with the colors of being that are around us at the point of our birth. 00:13:36 But in the process of life, we also have the unique opportunity to create a new color. And that might come from the invention of a new thing. A self-driving car. A piano. A computer. It might come from the way that you express yourself as a human being. It might come from a piece of artwork that you create. Each one of these ways of being, these things that we put out into the world 00:14:01 through the creative process of mixing together all the other things that existed at the point that we were born, allow us to expand the Palette of Being for all of society after us. And this leads me to a very simple way to go frame everything that we've talked about today. Because I think a lot of us understand that we exist in this kind of the marvelous universe, 00:14:30 but we think about this universe as we're this tiny, unimportant thing, there's this massive physical universe, and inside of it, there's the biosphere, and inside of that, that's society, and inside of us, we're just one person out of seven billion people, and how can we matter? And we think about this as like a container relationship, where all the goodness comes from the outside to the inside, and there's nothing really special about us. 00:14:56 But the Palette of Being says the opposite. It says that the way that we are in our lives, the way that we affect our friends and our family, begin to change the way that they are able to paint in the future, begins to change the way that communities then affect society, the way that society could then affect its relationship to the biosphere, and the way that the biosphere could then affect the physical planet 00:15:21 and the universe itself. And if it's a possible thing for cyanobacteria to completely transform the physical environment of our planet, it is absolutely a possible thing for us to do the same thing. And it leads to a really important question for the way that we're going to do that, the manner in which we're going to do that. Because we've been given this amazing gift of consciousness.

      The Palette of Being is a very useful idea that is related to Cumulative Cultural Evolution (CCE) and autopoiesis. From CCE, humans are able to pass on new ideas from one generation to the next, made possible by the tool of inscribed language.

      Peter Nonacs group at UCLA as well as Stuart West at Oxford research Major Evolutionary Transitions (MET) West elucidates that modern hominids integrate the remnants of four major stages of MET that have occurred over deep time. Amanda Robins, a researcher in Nonacs group posits the idea that our species of modern hominids are undergoing a Major Systems Transition (MST), due specifically to our development of inscribed language.

      CCE emerges new technologies that shape our human environments in time frames far faster than biological evolutionary timeframes. New human experiences are created which have never been exposed to human brains before, which feedback to affect our biological evolution as well in the process of gene-culture coevolution (GCC), also known as Dual Inheritance theory. In this way, CCE and GCC are entangled. "Gene–culture coevolution is the application of niche-construction reasoning to the human species, recognizing that both genes and culture are subject to similar dynamics, and human society is a cultural construction that provides the environment for fitness-enhancing genetic changes in individuals. The resulting social system is a complex dynamic nonlinear system. " (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3048999/)

      This metaphor of experiences constituting different colors on a Palette of Being is a powerful one that can contextualize human experiences from a deep time framework. One could argue that language usage automatically forces us into an anthropomorphic lens, for sophisticated language usage at the level of humans appears to be unique amongst our species. Within that constraint, the Palette of Being still provides us with a less myopic, less immediate and arguably less anthropomorphic view of human experience. It is philosophically problematic, however, in the sense that we can speculate about nonhuman modalities of being but never truly experience them. Philosopher Thomas Nagel wrote his classic paper "What it's like to be a bat" to illustrate this problem of experiencing the other. (https://warwick.ac.uk/fac/cross_fac/iatl/study/ugmodules/humananimalstudies/lectures/32/nagel_bat.pdf)

      We can also leverage the Palette of Being in education. Deep Humanity (DH) BEing Journeys are a new kind of experiential, participatory contemplative practice and teaching tool designed to deepen our appreciation of what it is to be human. The polycrisis of the Anthropocene, especially the self-induced climate crisis and the Covid-19 pandemic have precipitated the erosion of stable social norms and reference frames, inducing another crisis, a meaning crisis. In this context, a re-education of embodied philosophy is seen as urgent to make sense of a radically shifting human reality.

      Different human experiences presented as different colors of the Palette of Being situate our crisis in a larger context. One important Deep Humanity BEing journey that can help contextualize and make sense of our experiences is language. Once upon a time, language did not exist. As it gradually emerged, this color came to be added to our Palette of Being, and shaped the normative experiences of humanity in profound ways. It is the case that such profound shifts, lost over deep time come to be taken for granted by modern conspecifics. When such particular colors of the Palette of Being are not situated in deep time, and crisis ensues, that loss of contextualizing and situatedness can be quite disruptive, de-centering, confusing and alienating.

      Being aware of the colors in the Palette can help us shed light on the amazing aspects that culture has invisibly transmitted to us, helping us not take them for granted, and re-establish a sense of awe about our lives as human beings.

  11. Oct 2021
    1. White finds reason for optimism: the end of protest inaugurates a new era of social change.

      Beginning, Middle, End

      Micah White wrote of the end: The End of Protest.

      Micah White is the award-winning activist who co-created Occupy Wall Street, a global social movement, while an editor of Adbusters magazine.

      Occupy Wall Street was a constructive failure but not a total failure. Occupy demonstrated the efficacy of using social memes to quickly spread a movement, shifted the political debate on the fair distribution of wealth, trained a new generation of activists who went on to be the base for movements ranging from campus fossil fuel divestment to Black Lives Matter protests. Occupy launched many local projects that will have lasting small-scale impact. Occupy buoyed many institutional activist organizations that were able to materially profit from the renewed interest in protest. All of these are signs that our movement was culturally influential. It may be comforting to believe that Occupy splintered into a thousand shards of light. However, an honest assessment reveals that Occupy Wall Street failed to live up to its revolutionary potential: we did not bring an end to the influence of money on democracy, overthrow the corporatocracy of the 1 percent or solve income inequality. If our movement did achieve successes, they were not the ones we’d intended. When victory eluded Occupy, a world of activist certainties fell apart.

      I call Occupy Wall Street a constructive failure because the movement revealed underlying flaws in dominant, and still prevalent, theories of how to achieve social change through collective action. Occupy set out to “get money out of politics,” and we succeeded in catalyzing a global social movement that tested all of our hypotheses. The failure of our efforts reveals a truth that will hasten the next successful revolution: the assumptions underlying contemporary protest are false. Change won’t happen through the old models of activism. Western democracies will not be swayed by public spectacles and mast frenzy. Protests have become an accepted, and therefore ignored, by-product of politics-as-usual. Western governments are not susceptible to international pressure to heed the protests of their citizens. Occupy’s failure was constructive because it demonstrated the limitations of contemporary ideas of Protest. I capitalize p to emphasize that the limitation was not in a particular tactic but ratter in our concept of Protest, or our theory of social change, which determined the overall script. Occupy revealed that activists need to revolutionize their approach to revolution.

      Failure can be liberating. Defeat detaches us from a theory of revolution that is no longer effective, reopening the possibility of true change. “For a revolutionary,” writes Régis Debray, professor of philosophy and associate of Che Guevara, “failure is a springboard. As a course of theory it is richer than victory: it accumulates experience and knowledge.”

      (Pages 26-27)

    1. social evolution

      A Theory of Change

      How did we get here?

      Yesterday (October 26, 2021), I picked up David Graeber’s book, The Dawn of Everything: a New History of Humanity, written with David Wengrow, at Coles in Abbotsford.

      It is interesting to note that David Graeber was interested in the origins, the beginnings.

      Renowned for his biting and incisive writing about bureaucracy, politics and capitalism, Graeber was a leading figure in the Occupy Wall Street movement and professor of anthropology at the London School of Economics (LSE) at the time of his death.

      https://www.theguardian.com/books/2020/sep/03/david-graeber-anthropologist-and-author-of-bullshit-jobs-dies-aged-59

    1. The spiritual vision of the Bauhaus was a faith in people’s ability to transform society for good by breaking down divisions and working together toward a common purpose.

      Originally published on Medium on August 29, 2019.

    1. Cultural Evolution

      Sallie McFague, in The Meaning of Life in the World Religions, writes an article entitled, “The World as God’s Body.”

      Evolution is not only or solely biological; it is also historical and cultural. Once evolutionary history reaches the human, self-conscious stage, natural selection is not the only operative principle, for natural selection can be countered with the principle of solidarity.

      (Page 297)

    1. https://www.youtube.com/watch?v=zjZAdPX6ek0

      Osculatory targets or plaques were created on pages to give priests

      Most modern people don't touch or kiss their books this way and we're often taught not to touch or write in our texts. Digital screen culture is giving us a new tactile touching with our digital texts that we haven't had since the time of the manuscript.

  12. Sep 2021
    1. The state of slavery, among these wild barbarous people, as we esteem them, is much milder than in our colonies

      Given the word barbarous here, I wonder if, on the whole, cultures viewed from outside of one's own culture are more often seen for the worst of their traits rather than the best or even just the average traits?

      With limited experience and exposure, what qualifies one correspondent to stereotype an entire culture? Is the lack of alternate and likely better information reason enough for the viewing culture to completely condemn the external culture? (Assuredly not...)

    2. The Virginians needed labor, to grow corn for subsistence, to grow tobaccofor export. They had just figured out how to grow tobacco, and in 1617 theysent off the first cargo to England. Finding that, like all pleasurable drugstainted with moral disapproval, it brought a high price, the planters, despitetheir high religious talk, were not going to ask questions about something soprofitable.

      Told from this perspective and with the knowledge of the importance of the theory of First Effective Settlement, is it any wonder that America has grown up to be so heavily influenced by moral and mental depravity, over-influenced by capitalism and religion, ready to enslave others, and push vice and drugs? The founding Virginians are truly America in miniature.

      Cross reference: Theory of First Effective Settlement

      “Whenever an empty territory undergoes settlement, or an earlier population is dislodged by invaders, the specific characteristics of the first group able to effect a viable, self-perpetuating society are of crucial significance for the later social and cultural geography of the area, no matter how tiny the initial band of settlers may have been.” “Thus, in terms of lasting impact, the activities of a few hundred, or even a few score, initial colonizers can mean much more for the cultural geography of a place than the contributions of tens of thousands of new immigrants a few generations later.” — Wilbur Zelinsky, The Cultural Geography of the United States, Englewood Cliffs, NJ: Prentice-Hall, 1973, pp. 13–14.

    1. Summary:

      "What has time done to us?"

    2. . Three points may be proposed about task-orientation. First, there is a sense in which it is more humanly comprehensible than timed labour. The peasant or labourer appears to attend upon what is an observed necessity. Second, a community in which task-orientation is common appears to show least demarcation between "work" and "life". Social intercourse and labour are intermingled - the working-day lengthens or contracts according to the task - and there is no great sense of conflict between labour and "passing the time of day". Third, to men accustomed to labour timed by the clock, this attitude to labour appears to be wasteful and lacking in urgency.1
    1. She looked at me, noticing my bare feet. (I still felt strange wearing shoes indoors, and always removed them before entering my room.) "Are you new to Boston?

      In America it’s normal to wear shoes in house, but not really in the east side of the world

    2. She handed one to me without milk,

      It‘s not typical to drink tea with milk in the USA

    3. In a week I had adjusted, more or less.

      Shows that even though he is new to this Country and was confused at the beginnging, he gets used to his new home

    4. Bengalis

      In England, the narrator stays in his own cultural context as much as possible. There is almost no British influence or interest in English culture shown by him.

    5. I read every article and advertisement, so that I would grow familiar with things,

      reflects the work that emigration or a new country or an unknown culture requires

    6. . "God bless America!" one of them hollered. Across the aisle, I saw a woman praying. I spent my first night a

      new national customs, integration

  13. Aug 2021
    1. Some manicules terminated abruptly at the wrist, while others emerged from sleeves of varying sophistication to reveal, in turn, something of the fashions of their time. Petrarch’s flowing sleeves, for instance, gave way to delicate, lace-trimmed cuffs in later centuries, and continuing the trend, modern-day manicules often show the sober cuff of a suit-wearing businessman. Cuffs and sleeves also provided convenient containers for notes on the pointed-to material, binding a note to its target text.

      Another reference to the clothing of the time attached to manicules. What might these tell us about fashion over time? What other older fashions existed within these?

    1. Great writers become great by closely studying and copying other great writers. This is how cultural knowledge works. We learn the foundational skills from each other first, and then get all weird and experimental later on once the normal rules become boring.
    1. What do we mean by ‘anti-capitalist commons’?How can we create, out of the commons that our struggles bring into existence, a new mode of production not built on the exploitation of labour?How do we prevent commons from being co-opted and becoming platforms on which a sinking capitalist class can reconstruct its fortunes?

      El artículo escrito por George Caffentzis, profesor de filosofía y escritor sobre el pensamiento social y político, y Silvia Federici, activista feminista, maestra y escritora; manifiesta como la información en la era digital elabora una base de datos sobre la propiedad intelectual, influyendo en los factores económicos, sociales y culturales de los internautas. Con esto, los modos de producción informática se vuelven masivos y generan dependencias lucrativas por adquirir una experiencia de aprendizaje mientras se genera un intercambio comunitario, el cual incrementa los intereses capitalistas y la desigualdad comercial de la reproducción de contenidos.

  14. Jul 2021
    1. I would rather see the scientists and the healers and the artists depicted in a heroic light.

      Why are so many villains in comic books depicted as scientists? Has this harmed the American psyche? Encouraged an anti-science temperament?

      Observation sparked, in part, to episode of Young Sheldon, Season 1 about Sheldon's eating issues.

    1. What professionals actually do to earn the large incomes that pay for their nice things is a mystery. All those hours spent sitting at a computer screen—do they contribute something to society, to the family of an electrician or a home health aide (whose contributions are obvious)?

      A solid question.

      Perhaps less mysterious when gauged against the extreme financialization of our economy since the 1970's.

      Are these people primarily propping up our classist structures to the lack of all else?

      What could be done to re-regulate things back into some semblance of balance?

      How much of the financialization is strip mining the lower classes or even middle classes of their earnings and retirements in progressively more vicious economic downturns that get bailed out by the populace?

      Would allowing companies that are "too large to fail" help right the system and push more wealth back down to the lower classes?

    1. Thus we can roughly define what we mean by the art of reading as follows: the process whereby a mind, with nothing to operate on but the symbols of the readable matter, and with no help from outside, 0 elevates itself by the power of its own operations. The mind passes from understanding less to under­standing more. The skilled operations that cause this to hap­pen are the various acts that constitute the art of reading.

      I'm not sure I agree with this perspective of not necessarily asking for outside help.

      What if the author is at fault for not communicating properly or leaving things too obscure? Is this the exception of which he speaks?

      What if the author isn't properly contextualizing all the necessary information to the reader? This can be a particular problem when writing history across large spans of both time and culture or even language.

    1. The contemporary email newsletter is not a novel form; often it amounts to a new delivery system for the same sorts of content — essays, explainers, Q&As, news roundups, advice, and lists — that have long been staples of online media. (Subscribe to enough newsletters and sort them the right way, and it’s possible to re-create something like an RSS-feed reader.)

      Email delivery apparently isn't much different than RSS. What sorts of functionality do RSS readers provide over email in terms of search, filtering, and presentation? Surely RSS is more powerful at slicing and dicing one's reader data.

      How do all these different forms of content fit into the greater set of genres in Western culture?

    1. When we devalue the full range of everyday cognition, we offer limited educational opportunities and fail to make fresh and meaningful instructional connections among disparate kinds of skill and knowledge. If we think that whole categories of people—identified by class or occupation—are not that bright, then we reinforce social separations and cripple our ability to talk across cultural divides.
  15. Jun 2021
    1. If so many people who say they have committed their life to Christ live a life that is in many areas so antithetical to the ways of Christ, what are we to make of that?

      Does Christianity still have a space in modern life if it can't be effective in the simplest ways?

      Is it christianity+capitalism and conspicuous consumption that doesn't work?

      What is causing this institutional failure?

    2. One of the more incisive comments about the gap we often see between faith and works sticks with me today: that for too many people of the Christian faith, Jesus is a “hood ornament.”

      Jesus is a "hood ornament."

      searing...

    3. I have heard from pastors in different parts of America who describe a “generational catastrophe” that is unfolding because of how disillusioned young people, including many young Christians, are by what they have seen.

      Is it possible that this religion has been forcing itself on it's youth and thus chasing them away, thereby eroding support?

      When will this "apocalypse" happen? What will it look like? What will be the cultural and political fall out look like?

  16. May 2021
    1. The foremost consideration with respect to teaching of the Australian Aboriginal memory technique is the cultural safety aspect and respect for the peoples who developed this approach. In our program, the teaching of this program was administered by an experienced Australian Aboriginal Educator, who was able to integrate the method into our teaching program, while simultaneously preventing several breaches of cultural etiquette and terminology which could easily have compromised the material had it been delivered by a non-Australian Aboriginal educator (TY), however well-intentioned. The need for a deep knowledge and understanding of the appropriate context for teaching and delivery of this material is probably the main factor which would preclude more widespread adoption of this technique.

      I really appreciate the respect given to indigenous knowledge here.

      The researchers could have gone much further in depth in describing it and the aspects of what they mean by cultural "safety". They've done a disservice here by downplaying widespread adoption. Why not? Why couldn't we accord the proper respect of traditions to actively help make these techniques more widespread? Shouldn't we be willing to do the actual work to accord respect and passing on of these knowledges?

      Given my reading in the area, there seems to be an inordinate amount of (Western) "mysticism" attributed to these techniques (here and in the broader anthropology literature) rather than approaching them head-on from a more indigenous perspective. Naturally the difficult part is being trusted enough by tribal elders to be taught these methods to be able to pass them on. (Link this idea to Tim Ingold's first chapter of Anthropology: Why It Matters.)

      All this being said, the general methods known from the West, could still be modified to facilitate in widespread adoption of those techniques we do know. Further work and refinement of them could continue apace while still maintaining the proper respect of other cultures and methods, which should be the modern culture default.

      If nothing else, the West could at least roll back the educational reforms which erased their own heritage to regain those pieces. The West showing a bit of respect for itself certainly wouldn't be out of line either.

  17. Apr 2021
    1. India had taken the first steps to becoming a “nation”
      • The common rule under the British caused there to be a common characteristic among Indians that could turn into an Indian nationality
    2. determined to destroy the religion
      • There was already massive distrust in the cultural/religious policies of the British before the cartridge controversy
      • It is notable that the main sticking point for the rebels was British religious enforcement, showing how displeased Indians were with British policies in the early 1800s to try to make Indians culturally British
  18. Mar 2021
  19. Feb 2021
    1. cultural capital

      Introduced by Pierre Bourdieu in the 1970s, the concept has been utilized across a wide spectrum of contemporary sociological research. Cultural capital refers to ‘knowledge’ or ‘skills’ in the broadest sense. Thus, on the production side, cultural capital consists of knowledge about comportment (e.g., what are considered to be the right kinds of professional dress and attitude) and knowledge associated with educational achievement (e.g., rhetorical ability). On the consumption side, cultural capital consists of capacities for discernment or ‘taste’, e.g., the ability to appreciate fine art or fine wine—here, in other words, cultural capital refers to ‘social status acquired through the ability to make cultural distinctions,’ to the ability to recognize and discriminate between the often-subtle categories and signifiers of a highly articulated cultural code. I'm quoting here from (and also heavily paraphrasing) Scott Lash, ‘Pierre Bourdieu: Cultural Economy and Social Change’, in this reader.

  20. Jan 2021
  21. Oct 2020
    1. Perspectives:An Open Invitation to Cultural Anthropology2nd Edition The first peer-reviewed open access textbook for cultural anthropology courses. Produced by the Society for Anthropology in Community Colleges and available free of charge for use in any setting.
    1. E. E. Evans-Pritchard

      I hear this name and can't help but think about the potential influence on the name of the character from The Dead Poets Society

      https://www.youtube.com/watch?v=LjHORRHXtyI

    2. In 1965, he published the highly influential work Theories of Primitive Religion, arguing against the existing theories of what at the time were called "primitive" religious practices. Arguing along the lines of his theoretical work of the 1950s, he claimed that anthropologists rarely succeeded in entering the minds of the people they studied, and so ascribed to them motivations which more closely matched themselves and their own culture, not the one they were studying. He also argued that believers and non-believers approached the study of religion in vastly different ways, with non-believers being quicker to come up with biological, sociological, or psychological theories to explain religion as an illusion, and believers being more likely to come up with theories explaining religion as a method of conceptualizing and relating to reality.
  22. Sep 2020
  23. Jul 2020
  24. journals.sagepub.com journals.sagepub.com
    1. Sorokowska, A., Sorokowski, P., Hilpert, P., Cantarero, K., Frackowiak, T., Ahmadi, K., Alghraibeh, A. M., Aryeetey, R., Bertoni, A., Bettache, K., Blumen, S., Błażejewska, M., Bortolini, T., Butovskaya, M., Castro, F. N., Cetinkaya, H., Cunha, D., David, D., David, O. A., … Pierce, J. D. (2017). Preferred Interpersonal Distances: A Global Comparison. Journal of Cross-Cultural Psychology, 48(4), 577–592. https://doi.org/10.1177/0022022117698039

  25. Jun 2020
    1. The furries are kind of like the new age Native American where they have the spirit animal or connection, or like, they take on that personal animal. . . . And whatever you put on, [you] take on those characters [and] aspects, and, for some people with social stigma who can’t interact, they put on the suit and they’re a completely different person.

      Make note of Sarah Marie Henry's Furries, Fans, and Feminism: Querying and Queering of the Furry Fandom. Sarah Marie Henry made a very good point about the appropriation of Native American culture in the furry fandom, something that is not exactly the nicest thing to do. Traditions stay within certain groups for a reason. A direct quotation/reference may be impossible, as the only copy of this master's thesis is locked up in San Francisco State University, and there's a pandemic. 😕