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That night, my sense of guilt—my shame at being someone deemed worthy of protection, and at the ways that protection might endanger others—effectively blocked my awareness of my own anger. It was as if my privilege outweighed my vulnerability, and that meant I wasn’t entitled to any anger at all. But if I struggled to feel entitled to anger that night in Nicaragua, I have since come to realize that the real entitlement has never been anger; it has always been its absence. The aversion to anger I had understood in terms of temperament or intention was, in all honesty, also a luxury. When the black feminist writer and activist Audre Lorde described her anger as a lifelong response to systemic racism, she insisted upon it as a product of the larger social landscape rather than private emotional ecology: “I have lived with that anger, on that anger, beneath that anger, on top of that anger … for most of my life.”

Leslie Jamison, “I Used to Insist I Didn’t Get Angry. Not Anymore.”

[T]he Silicon Valley ideology is more dangerous than the Islamic State, because, at a global level, it’s so much more powerful.

Angela Richter, in “Don’t Be Evil”

The goal [of the cryptocurrency movement] may be decentralization, but the money is extremely concentrated. Coinbase has more than 13 million accounts that own cryptocurrencies. Data suggests that about 94 percent of the Bitcoin wealth is held by men, and some estimate that 95 percent of the wealth is held by 4 percent of the owners.

Nellie Bowles, “Everyone Is Getting Hilariously Rich and You’re Not”

The political strategy behind ride-sharing lies in pitting the figure of the consumer against the figure of the citizen. As the sociologist Wolfgang Streeck has argued, the explosion of consumer choices in the 1960s and ’70s didn’t only affect the kinds of products people owned. It affected the way those people regarded government services and public utilities, which began to seem shabby compared with the vibrant world of consumer goods. A public service like mass transit came to seem less like a community necessity and more like one choice among many. Dissatisfied with goods formerly subject to collective provision, such as buses, the affluent ceased to pay for them, supporting private options even when public ones remained.

The editors of n+1, “Disrupt the Citizen”

What [Sam] Stephenson recognizes is that [“Tomoko Uemura in Her Bath”] represents the culmination of the unifying principle driving [W. Eugene] Smith’s work. It is a principle that seems to me plainly evident in the World War II pictures, in his Life essays, in the Pittsburgh and Jazz Loft photographs. Smith, [John] Berger wrote, was “the most religious photographer in the history of the art. A seer in both the photographic and biblical senses of the term.” That unifying principle is human sympathy of a rare and difficult, almost destructive intensity—starkly expressive, forever unflinching, and never forgetful of the beauty of the visible world.

Vince Passaro, “Framing the Shadows”

Monasteries are not as otherworldly as you might imagine. If they appear secluded and removed from the mainstream of society’s activity, it is only because they attempt to create a climate that fosters an authentic engagement with life at its most profound and human level, something often lost amid the noise and distraction of today’s world. When we are quiet enough, freed from all our inner noise and chatter, we can see with new respect the natural beauty and wisdom of the world around us and appreciate our ties to it. Such perceptive silence opens up our lives to healthy reverence and awe for all things; it creates a capacity for acceptance that is both humanizing and life-giving.

The Monks of New Skete, The Art of Raising a Puppy

It is not that the heroine is no longer as optimistic as she was. It is that the heroine is not convinced that she is the heroine or that the story is true.

Eula Biss, “Goodbye to All That”, in No Man’s Land: American Essays

6

These hearts-on-strings
    of the tenderest green
things that rise
from dirt,
then fall
                toward the floor,
                            hang
                        in
            the air
    like—

            hearts-
on-strings of the tenderest
green things—
    they rise from dirt
then fall toward
        the floor,
    hanging in
            the air like—

                        these
hearts-on-strings of the
tenderest green things,
                            rising
from dirt then falling
toward the floor,
        hanging
    in the air like

Peter Cole, “August”

DreamHost’s brief illuminates the key issues: the search warrant is dangerously overbroad, and implicates protected speech. The Department of Justice isn’t just seeking communications by the defendants in its case. It’s seeking the records of every single contact with the site—the IP address and other details of every American opposed enough to Trump to visit the site and explore political activism. It seeks the communications with and through the site of everyone who visited and commented, whether or not that communication is part of a crime or just political expression about the President of the United States. The government has made no effort whatsoever to limit the warrant to actual evidence of any particular crime. If you visited the site, if you left a message, they want to know who and where you are—whether or not you did anything but watch TV on inauguration day. This is chilling, particularly when it comes from an administration that has expressed so much overt hostility to protesters, so relentlessly conflated all protesters with those who break the law, and so deliberately framed America as being at war with the administration’s domestic enemies.

Ken White, “Department of Justice Uses Search Warrant to Get Data on Visitors to Anti-Trump Site”

Can slave be used as a metaphor? Or rape (i.e. bandwidth rape)? Or are the circumstances from which they derive so specific, so horrific, that it degrades them to be used in other contexts?

In Israel, the word survivor refers to a Holocaust survivor. It is only understood in that context. One cannot be a survivor of sexual assault, for instance. A friend of mine learned this when she taught a women’s self-defense class, and referred to the trauma of sexual assault survivors. The students in the class clarified: survivor is not used, not understood in that way.

My friend didn’t say what took its place.

Peggy Shinner, “What Does It Mean When We Call a Key a ‘Slave’?: On the Power and Responsibility of Metaphor”