Saturday, February 1, 2025

Internet Reading 2024

1. Palestine

For as sure as my ancestors were born into a country where none of them was the equal of any white man, Israel is a state where no Palestinian is ever the equal of any Jewish person. -- Ta Nehisi Coates

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I realize it's little solace to think "well if I keep saying stuff out loud things will get better," but I promise you doing so has an effect, and actually matters. Keep talking about how fucked things are. Make sure it's written down. Make sure it's spoken cleanly, and with rage and fire and piss and vinegar. Things will change for the better, even if it takes more time than it should.

2. Development and Economics

What is it like to work in an Ethiopian factory? Hope and disappointment in the future(?) of manufacturing

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3. Sexuality and Queerness

Whatever Happened to Queer Happiness? by Kevin Brazil ‘I feel that every good thing that has happened in my life has come from being queer.’ Sometimes a line just won’t let go. Sometimes a line just sticks.

More from Kevin Brazil's Queer Happiness
  • That to be gay is to be defined by suffering is the premise of the baroque symphony of trauma that is Hanya Yanigahara’s A Little Life (2015) as much as the solo recital of shame that is Garth Greenwell’s What Belongs to You (2016). To be gay is to be suffer among Puerto Rican New York in Justin Torres’s We the Animals (2011), among the Vietnamese-Americans of Ocean Vuong’s On Earth We’re Briefly Gorgeous (2019), among affluent Nigerians in Uzodinma Iweala’s, Speak No Evil (2018) and in Communist Poland in Tomasz Jedrowski’s Swimming in the Dark (2020). 
  • Why is queer happiness so difficult to write about? One: Tolstoy. ‘All happy families are alike; each unhappy family is unhappy in its own way’; or, all happy stories are the same. Two: Freud. The story of how we suffer sexuality is the story of who we are; or, unhappiness makes us individuals. Divide by the common factor: happiness is the absence of a sense of individuality. A solution: happiness cannot be written about in a first-person autobiographical form?
  • Is there any way of writing about happiness, queer or otherwise, that isn’t just obnoxious? Or boring? Is there any way of speaking about happiness that isn’t just a way of saying: ‘I’ve survived, why couldn’t you?’ Is there any way of talking about happiness that doesn’t also ask: ‘Shouldn’t you be trying harder?’
  • Maybe it isn’t possible to write about happiness at all. ‘Le bonheur écrit à l’encre blanche sur des pages blanches,’ 
  • Getting sober from memoir is not getting sober from sadness, depression or pain. It is about stepping away from a certain kind of writing: first-person, retrospective, luxuriating in the display of its wounds. This writing might create a self that has survived, but it might not create a self that has known happiness. Happiness, or queer happiness at least, may be a matter of the form of the stories we tell about ourselves


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  • Sincerity has become a byword for truth, and therefore beauty, and therefore quality, especially when heightened or even effected by a work’s poeticism, and still more especially when paired with sex, that most sincere of all acts. Gay Sincerity Is Scary 
  • In Conversation - Jeremy Atherton Lin & Kevin Brazil 
    • JL: Lately I find myself assuming all queer people are mad at one another [online]. Perhaps because we aren’t engaging in spaces where something like the maracas malfunction occurs, sad but also funny. 
    • KB: That those maracas were disappointing, though, made me think of the lines that really struck me in Gay Bar: ‘The gay bars of my life have consistently disappointed.’ Mine too! And from the very beginning. And yet I’ve kept going back, for all the reasons you write: ‘If my experiences in gay bars have been disappointing, what I wouldn’t want to lose is the expectation of a better night. Gay is an identity of longing, and there is a wistfulness to beholding it in the form of a building, like how the sight of a theatre stirs the imagination.’ I wonder if the disappointment of gay bars – one I wouldn’t want to lose – is bound up with what you say they offer: the sidelong glance.
  • But many men underneath their conventionally attractive tall shells are just that: tall shells. They are empty inside. After sex they will rarely want to meet me again. [Embrace by Kevin Brazil]
  • There is an interesting thing that happens when you watch queer theatre, it tends to date itself quickly.  Mike Bartlett's Cock Review1  Review2  Review3 Review4   
  • Queer Places: Red Roof, Eastern Point, Gloucester, MA 01930 
  • The End Of Gay Rights in the Carribean .. I don't agree with a lot of it.
  • The 19thnews set out to examine how the anti-trans agenda are impacting Americans
  • Allyship or solidarity
  • https://sudutkota.qiarchive.org 
  • That Which May Not Be Named by Ohene Yaw Ampofo-Anti 

4. Religion and Rationality

5. Technology and Science


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6. China, Canada, New Caledonia

Cutting Government Is Easy... If You Go After McKinsey 

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7. AI and Stupid Tech

When I boil it down, I find my feelings about AI are actually pretty similar to my feelings about blockchains: they do a poor job of much of what people try to do with them, they can't do the things their creators claim they one day might, and many of the things they are well suited to do may not be altogether that beneficial. And while I do think that AI tools are more broadly useful than blockchains, they also come with similarly monstrous costs.

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8. Literature, Subcultures, Media


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9. Relationships

The essence of love is annoyance. oh man—the challenge of coexisting with another person. Everything gets mixed together. Their thoughts contaminate yours, their feelings contaminate yours. How can it be that they are intelligent, capable, fully possessed of free will… and yet they use their free will to be annoying?

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10. Miscellaneous Questions

Tuesday, April 9, 2024

Internet Links Q4 2023 Q1 2024

1. Recently, an Australian-Palestinian friend was invited to appear on television to discuss the situation in Gaza. His white interviewers posed all the usual questions: Can you defend what we’ve seen from Hamas militants? How has the Palestinian cause been helped by this violence? Do you defend Hamas? They probably expected a defensive reaction from him, but calmly, in his smooth Australian-accented English, my friend had already turned the interview on its head. “I want to know why I’m here today, and why I haven’t been here for the past year,” he said gently. [n+1 mag]

And because this week is Eid: How do we celebrate a joyful holiday when our country is responsible for ongoing terrible suffering? by Nathan J. Robinson 

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2. LGBTQIA+, gender

In the endless craven defenses of colonial domination, queer and feminist solidarity with the Palestinian struggle is met with contempt. Focusing solely on gender and sexuality entertains a dangerous logic that some gendered or sexualized life is more vulnerable, and therefore more precious, than others. 
  • Very good banners and placards throughout the article: "You can't pinkwash colonialism," "Queer as in Free Palestine (crow images)"
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  • My Year of Finance Boys by Daniel Lefferts 
  • Class Is Central to Gay Politics -- an interview with Roger Lancaster, author of the new book The Struggle to Be Gay — in Mexico, for Example.
  • “Nik, kita masih butuh nggak sih sejarah perempuan?” 
  • Suara Kita - Tentang Kami  
  • Amia Srinivasan on Utopian Feminism (Conversations with Tyler Ep. 132) 
    • COWEN: Should women’s chess, as a segregated activity, continue to exist? 
    • SRINIVASAN: I don’t really have a view on that.
    • COWEN: Isn’t it odd not to have a view on that?
    • SRINIVASAN: No, I don’t think it’s odd to not have a view on something about which there has been a great deal of ink spilled. There are philosophers and theorists of games and sports in general, who spend a lot of time thinking about how we should organize competitions, gaming competitions in particular. I don’t know what it means to be opposed to segregation as such. I think there are interesting questions here. I don’t play chess, and I don’t follow competitive chess, so I don’t really have a view.
  • Irony of a faggot policeman by Hiero Badge 
  • Acexistential by Lilaeleaf  [OJST]
  • How I Went Back To The Closet by Charlie Anders 

3. International

The .io top-level domain funds and legitimises Britain's exile of the Chagossian people from their homeland. Here's the history and the facts

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4. Science

The Mathematical Phrase that Melts My Brain: What the heck does “three times less than” mean?
 
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5. Internet and Tech

A Brief History & Ethos of the Digital Garden
 
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6. Environment and Climate

BREAD-IGC Virtual PhD Course on Environmental Economics: conservation, climate adaptation, renewables, international actions, migration, pollution, inequality, economic impact, sea level rise. 

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7. Economics and Development


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8. Interpersonal

David Sedaris: Children now are like animals who have no natural predators left.  

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9. The Convivial Society, The Overland Journal, Henrik Karlsson

I noticed with pleasure and considered with profit that I could do nothing but wait on the light and attend to its arrival. I could not rush the day or command it. All I could do was receive it. And, better yet, receive it with humility and gratitude. Learning to Receive the Day 
10. Miscellaneous 

Burial spaces at Forest Hill range from $3,950 for a grave with a flat marker—perhaps, perversely, the most affordable route to land ownership in Boston’s exorbitantly priced and low-inventory real estate market—up to $60,000 for above-ground internment in the exclusive Dearborn Pavilion. 
 
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Tuesday, February 27, 2024

We wish to inform you that tomorrow we will be killed with our families

"My story from birth?" Odette Nyiramilimo said.
"Do you really have time for that?"
I said I had time. (p63)
Odette was talking to Philip Gourevitch, an American journalist who was traveling around the world doing different stories. This book is what comes out of his travels to Rwanda over the course of three years. At almost 400 pages long, it is laden with harrowing accounts of the 1994 genocide. I knew I would need time to digest this book. I had time.

Gourevitch opened the book with his visit to Nyarubuye, asking himself why he would want to do that. I realized he was preempting my question; I was asking myself whether my decision to read this book meant that I was objectifying the genocide victims for my voyeurism.
"I stepped up into the open doorway of a classroom. At least fifty mostly decomposed cadavers covered the floor. Macheted skulls had rolled here and there. The dead looked like pictures of the dead. They did not smell. They had been killed thirteen months earlier, and they hadn't been moved. 
I had never been among the dead before. What to do? Look? Yes. I wanted to see them, I suppose. I didn't need to see them. I already knew, and believed what had happened in Rwanda.
I presume that you are reading this because you desire a closer look, and that you, too, are properly disturbed by your curiosity. Perhaps you hope for some understanding—a moral, or a lesson. But when it comes to genocide, you already know right from wrong. The best reason I have come up with for looking closely into Rwanda's stories is that ignoring them makes me even more uncomfortable about existence and my place in it. The horror, as horror, interests me only insofar as a precise memory of the offense is necessary to understand its legacy." (p15-16, 19, abridged.)

Drivers and Powers

But what drove Rwanda to genocide? Scholars tend to agree that Hutus and Tutsis cannot be properly called distinct ethnic groups. Hutus and Tutsis spoke the same language, followed the same religion, intermarried, intermingled (p47).

Still, there was an old difference between the two groups: Hutus farm and Tutsis herd cattle. Cattle are more valuable, so Tutsi became synonymous with the elite class. When a Tutsi chief (Rwabugiri) ruled precolonial Rwanda in the 19th century, this stratification accelerated. Hutus began to be defined by whatever Tutsis were not, even if no one can really tell the two apart.

Then came the Europeans. This being the heyday of eugenics, "scientists" were too ready to propound baseless hypothesis that exaggerate minutiae physical differences as a divine ordinance towards class structures. One of them was John Speke, who propounded the biblical myth that the Tutsis descended from Ham-son-of-Noah who came from Abyssinia/Ethiopia, and this made them "the superior race" to the native Negroid.

When Germany set up its administrative posts in Rwanda after the death of Rwabugiri, the feuding Tutsi elites used their support to pursue their interests and further subjugates the Hutus. Then when Belgium won Rwanda as a spoil of World War I from the German, the Belgians made the Hutu-Tutsi polarization the basis of their colonial rule. The Hamitic myth served them well. In 1934 the Belgians issued identity cards that label Rwandan as either Hutu (85%) or Tutsi (14%). This allowed them to administer an apartheid state that shuts out Hutus' opportunities for advancement.

When Rwanda gained independence, the overthrow of colonialism also brought down the Tutsis. The Hutu intellectuals "argued for democracy not by rejecting the myth but by embracing it. If Tutsis were foreign invaders, then Rwanda was by rights a nation of the Hutu majority." (p58) This led to a bloody revolution in 1959, which was a precursor to the 1994 genocide.
In discussions of us-against-them scenarios of popular violence, the fashion these days is to speak of mass hatred. But while hatred can be animating, it appeals to weakness. The "authors” of the genocide, as Rwandans call them, understood that in order to move a huge number of weak people to do wrong, it is necessary to appeal to their desire of strength—and the gray force that really drives people is power. Hatred and power are both, in their different ways, passions. The difference is that hatred is purely negative, while power is essen­tially positive: you surrender to hatred, but you aspire to power. (p 128)
Link to the book on Goodreads: here. This note was originally written in 2018.

Friday, October 27, 2023

Internet Reading Q2-Q3 2023

1. Environment, Nature, and Human Biology 

Look, I get it. Aspartame is a weird synthetic molecule that’s 200 times sweeter than sucrose. It’s normal to have a prior that aspartame might be bad for you. The thing is, the alternative to aspartame often isn’t no aspartame but rather sugar or corn syrup or even perhaps even alcohol.

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2. Tech and the Internet

Meta in Myanmar (full series): Erin Kissane did a lot of reading and writing about the role of Meta and Facebook in the genocide of the Rohingya people in Myanmar. These are what emerged from that work.  

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3. Poems and Short Stories
To have understood some small piece of the world
more deeply doesn't have to mean we're not as lost
as before, or so it seems this morning, random bees
stirring among the dogwood blossoms, a few here
and there stirring differently somehow, more like
resisting stillness...Should it come to winnowing
my addictions, I'd hold on hardest, I'm pretty sure,
to mystery
WHAT HAPPENED BACK there, among the trees, is only as untenable as you allow yourself or just decide to believe it is. It happened, and now it’s over. And the end feels—to you, at least—both like the end of a long pilgrimage and like the end of a well-reasoned, irrefutable argument, which is its own form of pilgrimage: don’t both depend on stamina and faith, in the right proportions? Wasn’t the point, at the end, persuasion?
4. Sexuality, LGBTQIA+

Half A Million Kinksters Can’t Be Wrong by Aella 

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5. International

Yesterday, I was in Times Square for a rally in support of the endangered citizens of Palestine. Most of the people there were young. But there were also quite a few elderly people, some hobbling on canes. Because they knew it was important. They were not there to compete with the young, to mutter snide takedowns of the speakers. They had perspective. They had wisdom

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6. Economics and causal inference

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7. Writing

Get your work recognized: write a brag document 

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8. Miscellanea I
  • Ever since I left that remote Prairie home and chose the city, I have had the sense that my “real life,” the place where I belong and where there is no loneliness, is somewhere else out there in the world, although I can’t name or find it. I’m eighty now and I live alone
    • “Loneliness is made as well as given, and at a very early age. Deprive us of the attention of a loving, reliable parent, and, if nothing happens to make up for that lack, we’ll tend toward loneliness for the rest of our lives." 
    • I have heard old people say, in a puzzled, sad way, something like, “I have outlived my life.” I suddenly remembered a teaching from many years ago, when I was wandering alone on the prairie one day, immensely sad, full of self-pity, and trying to understand where my dismal feelings came from. There really was no one thing that I could pinpoint: I was sad because I was alive and did not have every single thing I had ever wanted, did not even know all the things I wanted, and I believe now that it was the latter that made me saddest. I was alive and I was a human being and wanting is the condition of the human. 
  • “I feel anxious,” I recite dutifully at the start of each anger management class session, wondering whether “anxious” truly encapsulates the heady mix of shame, hope, dread, and fear that taking such a course produces in me. Shame because enrolling in an anger management course isn’t a high point in anyone’s life, and hope because I thought, in retrospect naively, that taking such a step really could be the beginning of something life-changing.  
    • Here’s what anger management classes get wrong about the world: The course focuses on taming a ubiquitous emotion. But what about addressing its root causes?
  • There are so many things that art can’t do. It can’t bring the dead back to life, it can’t mend arguments between friends, or cure AIDS, or halt the pace of climate change. All the same, it does have some extraordinary functions. It does have a capacity to create intimacy; it does have a way of healing wounds, and better yet of making it apparent that not all wounds need healing and not all scars are ugly. 
  • Mistakes Will Be Made by Heather Havrilesky 
  • An idea [to reduce loneliness] is to encourage synchrony. Lonely people struggle to synchronize with others, and that this discordance causes the regions of their brain responsible for observing actions to go into overdrive. This synchrony between individuals can be as simple as reciprocating a smile or mirroring body language during conversation, or as elaborate as singing in a choir or being part of a rowing team. 
9. Miscellanea II

Kieran Egan says that there are three potential jobs we can give to schools: Socialization, Academics, Development. Alone, each of these jobs is terrible; together, they’re worse. And what we’ve done is given schools all three jobs. 

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