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#epistemology – @protoslacker on Tumblr
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Three Good Links

@protoslacker / protoslacker.tumblr.com

I read posts online that interest, infuriate, stimulate, inspire, or otherwise move me. I'll share short snippets. Mastodon Shuffle
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Epistemologies are reservoirs of myth, mysticism and ritual that perform their own forms of magic. They conjure. Colonial epistemologies deny the conjure capacities of their own commitments, practices, and rituals, which makes them routinely unreflexive about the effects they produce and the worlds they maintain. This would only be an annoying absence of awareness, if such failed reflexivity didn’t turn out to be so very destructive.

Kristie Dotson in Critical Exchange, Vol. 21 (Springer LInk). Epistemic oppression, resistance, and resurgence

Berenstain, N., Dotson, K., Paredes, J. et al. Epistemic oppression, resistance, and resurgence. Contemp Polit Theory 21, 283–314 (2022). https://doi.org/10.1057/s41296-021-00483-z

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He covered his eyes. “I read someone saying he is writing in French so that he can subvert it. I thought, wait a minute. He is the one being subverted.” As he spoke, I cringed. I wondered what Ngũgĩ made of the fact that I wrote in English, or that I, a Kenyan writer, was here to profile him on assignment from a British newspaper. Was I also one of the enslaved?

Ngũgĩ wa Thiong’o quoted by Carey Baraka in the Guardian. Ngũgĩ wa Thiong’o: three days with a giant of African literature

The Kenyan novelist’s life and work has intersected with many of the biggest events of the past century. At 85, he reflects on his long, uncompromising life in writing

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I enjoyed reading this thoughtful portrait of Ngũgĩ wa Thiong’o. Decolonizing is not an easy topic to write about especially when the primary audience is at the center of empire.

Jay Rosen is a professor of Journalism and a Press critic who criticizes the "view from nowhere" that pro journalism pretends as objective journalism.

Carey Baraka presumed he would write an "objective" portrait of his subject, but the circumstances of Ngũgĩ's health meant that the only practical way to interview him was to accept the invitation to stay with him at his house for a few days. Baraka was quick to understand that this arrangement precluded a "view from nowhere." The result is that he writes more meaningfully about the hard-to-undertand subject of decolonization, as well as beeter contect to undertand the writer and his writing .

As an aside I stumbled up a blog post by Baraka from 2005 that touches on the illusive nature of memory, One Day You Will Write About This Place.

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Do I need one (religion)? I have never felt I needed one.  I am a mythologist. I believe that people have a right and cannot help creating mythologies around themselves. , around their experience about what they project from the inner recesses of their minds as answers to questions. And so I find nothing wrong with utilizing mythologies as part and parcel of my creative warehouse. But religion? No, I don’t worship any deity. But I consider deities as creatively real and therefore my companions in my journey in both the real and imaginative worlds.

Wole Soyinka quoted in an article by Nehru Oden in The Nigerian News. Why I’m neither a Christian, Muslim nor Orisa worshipper  – Soyinka

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I found this presentation by Leanne Betasamosake Simpson  so interesting. Even if you don’t have the time to listen to the whole presentation you may be interested to visit the book page. The bookcover features a well-known visual work by Rebecca Belmore entiltled Fringe that is worthshile viewing. And there is a link to a short film which includes Simpson reading a passage from the book entitled Solidification which is quite beautiful.

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Reasonable hope is about something we do, preferably with others. Hope’s objective is most often placed in an eagerly awaited future, with the arc of time between the present and the future filled with anticipation. Reasonable hope’s objective is the process of making sense of what exists now in the belief that this prepares us to meet what lies ahead. With reasonable hope, the present is filled with working not waiting; we scaffold ourselves to prepare for the future.

Kaethe Weingarten at Migrant Clinician (PDF). REASONABLE HOPE

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God Awful Christians

On my days off I give a little time to finding out what the authoritarians are up to. Hearing the question directed to Mike Flynn at the QAnon For God & Country: Patriot Roundup by a "simple marine" about whether a Myanmar-style coup should happen here was surprisingly startling to me. I presume the "simple marine" isn't active duty, but the retired General's call for a coup here is  more problematic.

Reading Alex Shephard's account of the Republicans open advocacy for abolishing democratic government in the USA, I noticed the headline for a piece he wrote in the middle of May, "Marjorie Taylor Greene Is Really Great at Her Job: Professional Troll." I didn't read his article, but I have to agree that Greene really pulls my chain. Her trolling the children's picture book AntiRacist Baby turned my thoughts to Republican efforts in state across the country to outlaw the teaching of Critical Race Theory.

I am something of a bumpkin and certainly don't know a lot about Critical Race Theory. When I thought about it I was amused to think I had a positive bias towards it becasue Derrick Bell was born in Pittsburgh and graduated from the University of Pittsburgh Law School. Hometown heroes are Grandfalloon--meaningless associations that seem somehow important. But if my connection with Derrick Bell to my hometown and University is essentially meaningless, that Critical Race Theory has held place in legal scholarship at the University of Pittsburgh for decades holds some importance. After all legal scholars know a whole lot that I don't.

Wanting to find out more about Critical Race Theory I landed on the Pitt faculty page for George Taylor, Professor Emeritus of Law. And read an article he wrote, published in the Michigan Journal of Race & Law in 2004: Racism As "The Nation's Crucial Sin: Theology And Derrick Bell. I really enjoyed the article especially Taylor's use of Reinhold Neibuhr's theological writings in response to the First World War, Moral Man And Immoral Society, among others to illuminate Bell's thinking about racism and what to do in its face.

Christianity has been a part of my life from the start, but I am not at all confident where I stand in the fold. I don't go to church but I do read writing from Christian perspectives.Too often I am surprised how little of that professing Christians do that. Most find a comfortable groove and show contempt for anything outside those bounds. Many Christians are trained to attack any deviation from their received dogma, instead of cultivating curiosity about how Christians have responded to questions about how we might live in light.

QAnon is a Christian religious movement associated with the larger project of the Republican Party do destroy democratic government and impose an authoritarian regime. The laws to ban Critical Race Theory are presented as a bulwark against immorality. Part and parcel of "Christian apologetics" tactics of attack. It's likely futile to try to argue with them, but when it comes to laws banning teaching of history and banning inquiry into racism, it's good to see these efforts as religious tests and anathema to democratic principles of government.

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Looking back on it, going to Deià, where the streets are built to respect the land and run all higgledy-piggledy, does something to your soul. The grid system imposed on this beautiful land of Australia also does something to you but it’s not poetic. Before the British, of course, there were no roads. The Aboriginal people had “Song Lines” to take them from one side of Australia to the other. Each rock, each tree, each waterhole had its own song and as you walked along you would sing its song and it would appear before you. You were given hospitality from those who knew your songs, which were taught to you from infancy by your mother. That, to me, is pure poetry. Frances Baxter quoted in an interview with Charles Marlow in The Deià Olive Press.
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For identifying and so deftly analysing the mechanisms of modern power, while refusing to develop it into a singular and unified theory of power’s essence, Foucault remains philosophically important. The strident philosophical skepticism in which his thought is rooted is not directed against the use of philosophy for the analysis of power. Rather, it is suspicious of the bravado behind the idea that philosophy can, and also must, reveal the hidden essence of things. What this means is that Foucault’s signature word – ‘power’ – is not the name of an essence that he has distilled but is rather an index to an entire field of analysis in which the work of philosophy must continually toil.

Colin Koopman in Aeon. The power thinker

Original, painstaking, sometimes frustrating and often dazzling. Foucault's work on power matter now more than ever

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The disconnect between hunter-gatherers and conservationists ultimately arises from their conflicting philosophies. For the BaYaka, abundance is the natural state of things, and it is ensured by fair sharing among all present. The forest is a sentient being with whom they maintain social relationships of mutual care and support through taboo, ritual, song and dance. The plethora of animals encountered in this region until very recently is testament to the long-term success of this approach to forest management. In contrast, conservationists and development experts represent a global economic system that objectifies nature, encourages its conversion into commodities and allows elites to dominate decisions over resource distribution, resulting in species becoming scarce.

Jerome Lewis in Scientific American. How 'Sustainable' Development Ravaged the Congo Basin

Pygmies and wildlife coexisted for millennia—until conservation coupled with extractive industries arrived

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Encountering  links

One of my joys of stumbling onto Tumblr has been encountering Shrinkrants. He's intellectually curious and humane; following his links has led me to some long threads which feel important to me.

Last week he wrote about encountering a link in a post, Psychiatry and Narrative Therapy and Jonella Bird. The link takes you to "two short, interesting testimonials–one by a psychiatrist, the other by a nurse–to to work of Johnella Bird, a first-generation narrative therapy practitioner and teacher who has inspired and prodded me at several key points in my own development as a therapist." One of the very intersting bits to me in following the links is that both clinicians work in the trenches so to speak.

There's a quotation from Buckminster Fuller frequently posted online:

You never change things by fighting the existing reality. To change somthing, build a new model that makes the exisiting model obsolete.

A new model doesn't pretend the existing models don't exist. Both clinicians work in the "existing reality" of modern hospitals with all the protocols that entails. They have been also integrating the ideas from Johnella Bird into their practices and have found the ideas have engendered positive movement.

When I was at University in the mid-seventies we watched a video of using operant conditioning in an introductory abnormal psychology course. The video involved an instructor offering positive or negative reinforcement in a learning task involving flashcards to a autistic boy. There were two sequences with different instructors. The first instructor offered positive reinforcement with comments like, "Yes, you've got it." Negative reinforcement was "no" with a neutral valence. It appeared a joyful exercise for both the boy and instructor. The second instructor offered positive and negative reinforcement saying. "good boy" and "bad boy." The exercise got stuck in when the boy meltdown.

I offered the comment about the video that the context of reinforcement was different between the two instructors. The first instructor's focus was about the performance of the exercise, whereas, the second instructor in saying "good boy/bad boy" turned the focus to the boy himself.  The professor wasn't having it, both instructors were following an operant conditioning plan, and that's was what I needed to attend to.

I took two take-aways from this exchange. The first was that meaning is relational. And the second was that the lens, or perhaps more apt in this case, theoretical commitments, shape what we imagine reality to be.

One of my most common pitfalls in my life is failing to remember that I am experiencing reality through lenses and to consider that other ways of seeing things are possible and necessary.

The pages at the link Shrinkrants posted have relevance beyond psychiatry and therapy and can be useful to ordinary people as they engage in living. Something that interests me about the pages is they result from a collaboration between the two clinicians, Josephine Stanton and Tania Windelborn. That's implicit, but readers aren't privy to that process. In the same vein I'm intrigued by Shrinkrants’s formal writing with his partner; it's one voice that comes out of intimate conversations between the two of them, and probably conversations with many others. Of course they offer citations, but they’re not the process that intrigues me.  

Online conversations often consists of people pointing to things, links, with others taking up the links and pointing to new ones. Most often we're strangers, but like direct conversations, the exchanging of links is affecting. I am so grateful to Shrinkrants and others who I engage in online conversation.

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Firstly, a rhizomatic media landscape comes with the same degree of responsibility for everyone. Everyone is a node. It's not just people with podcasts or blogs or whatever. Definitionally, the fact you are reading this means it now falls to you to make an effort to email it (or the articles in the list or whatever) to someone who would be enriched by it. It falls to you to put books you like into the hands of people who will also like them. That is literally how it works. It is not a one-to-many process.

Gordon White at Rune Soup. BLOWING FILTER BUBBLES: WORLD WITHOUT SIN

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My understanding of the Murri perspective of humanity means that country is taken care of, in order to sustain life. I believe this is connected to the fact that many different Indigenous groups across the continent and the world have creation stories that relate directly to land and/or waters which ensures that all land is held sacred in its production of life. This relationship between people and land lays the foundations for the relationship between people. We cannot treat land with disrespect without disrespecting ourselves and each other.

Teila Watson in The Guardian. Indigenous knowledge systems can help solve the problems of climate change

Australia is a place so entrenched in the blood of colonialism that it has been unable to even consider listening to what First Nations people have been saying about care for country.

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The Book of Why provides a splendid overview of the state of the art in causal analysis. It forcefully argues that developing well-supported causal hypotheses about the world is both essential and difficult. Difficult, because causal conclusions do not flow from observed statistical regularities alone, no matter how big the data set. Rather, we must use all our clues and imagination to create plausible causal models, and then analyze those models to see whether, and how, they can be tested by data. Just crunching more numbers is not the royal road to causal insight.

Tim Maudlin in the Boston Review. The Why of the World

Allured by the promise of Big Data, science has shortchanged causal explanation in favor of data-driven prediction. But ultimately we must ask why.

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The contrasting tendency in mindfulness to bracket context not only cramps self-understanding. It also renders our mental challenges dangerously apolitical. In spite of a growing literature probing the root causes of mental-health issues, policymakers tend to rely on low-cost, supposedly all-encompassing solutions for a broad base of clients. The focus tends to be solely on the contents of an individual’s mind and the alleviation of their distress, rather than on interrogating the deeper socioeconomic and political conditions that give rise to the distress in the first place.

Sahanika Ratnayake at Aeon. The problem of mindfulness

Mindfulness promotes itself as value-neutral but it is loaded with (troubling) assumptions about the self and the cosmos

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