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Anne Galloway 'Speculative Design and Glass Slaughterhouses' - This is HCD
"Andy: You’ve got quite an interesting background. I’m going to ask you about in a second. I wanted to start with the quote from Ursula Le Guin that you have on your website. It’s from the Lathe of Heaven. “We’re in the world, not against it. It doesn’t work to try and stand outside things and run them that way, it just doesn’t work. It goes against life. There is a way, but you have to follow it, the world is, no matter how we think it ought to be, you have to be with it, you have to let it be.

Then on the More Than Human website, you have these three questions. What if we refuse to uncouple nature and culture? What if we deny that human beings are exceptional? What if we stop speaking and listening only to ourselves? The More Than Human lab explores everyday entanglements of humans and non-humans and imagines more sustainable ways of thinking, making, and doing. Anne, let’s get started by first talking about what do you mean by all of that?

Anne: The Ursula Le Guin quote I love mostly because a critical perspective or an activist perspective, anything that says we ought to be changing the world in any way, it always assumes that we need to fix something, that the world is broken and that designers especially are well-suited to be able to solve some of these problems. I like thinking about what it means to respond to injustice by accepting it, not in the sense of believing that it’s okay or right, because clearly, it’s been identify as unjust. I love Le Guin’s attention to the fact that there is a way to be in the world.

As soon as we think that we’re outside of it, any choices or decisions or actions that we take are, well, they sit outside of it as well. I like being embedded in the trouble. I like Donna Haraway’s idea of staying with the trouble. It’s not that we have to accept that things are problematic, but rather that we have to work within the structures that already exist. Not to keep them that way, in fact, many should be dismantled or changed. Rather, to accept that there is a flow to the universe.

Of course, Le Guin was talking about Taoism, but here what I wanted to draw attention to is often our imperative to fix or to solve or to change things comes with a belief that we’re not part of the world that we’re trying to fix and change. It’s that that I want to highlight. That when we start asking difficult questions about the world, we can never remove ourselves from them. We’re complicit, we are on the receiving end of things. We’re never distant from it. I think that subtle but important shift in deciding how we approach our work is really important."

"Andy: Yes, okay. I was thinking about this, I was reading, in conjunction, this little Le Guin quote, I was trying to think, it’s unusual in the sense that it’s a discipline or a practice of design that uses its own practice to critique itself. It’s using design to critique design in many respects. A lot of what speculative design is talking about is, look what happens when we put stuff into the world, in some way, without much thought. I was trying to think if there was another discipline that does that. I think probably in the humanities there are, and certainly in sociology I think there probably is, where it uses its own discipline to critique itself. It’s a fairly unusual setup.

Anne: I would think actually it’s quite common in the humanities, perhaps the social sciences, where it’s not common is in the sciences. Any reflexive turn in any of the humanities would have used the discipline. Historiography is that sort of thing. Applied philosophy is that sort of thing. Reflexive anthropology is that sort of thing. I think it’s actually quite common, just not in the sciences, and design often tries to align itself with the sciences instead.

Andy: Yes, there was a great piece in the Aeon the other day, about how science doesn’t have an adequate description or explanation for consciousness. Yet, it’s the only thing it can be certain of. With that, it also doesn’t really seem to come up in the technology industry that much, because it’s so heavily aligned with science. Technology, and you’ve got this background in culture studies and science and technology and society, technology is a really strong vein throughout speculative design. Indeed, your work, right? Counting sheep is about the Internet of Things, and sheep. Do you want to tell us a little bit about that and why I am talking to you from the picture things to the Lord of the Rings, it basically looks like you’re living in part of the Shire in Middle Earth?

Anne: I do live in a place that looks remarkably like the Shire. It’s a bit disconcerting at times. The science and technology question in speculative design I think is first of all a matter of convenience. Science fiction, speculation, they lean historically, habitually towards science and tech. It becomes an easy target for critique. Not that it’s not necessary, but it’s right there, so why not? There’s that element to it. It has an easier ability to be transformed into something fanciful or terrifying, which allows for certain kinds of storytelling through speculation, that I think people, both creators and audiences or readers really enjoy.

Now, the irony of all of this, of course is that arguably one of the greatest concerns that people have would be tied to technological determinism, the idea that we’re going to have these technologies anyway, so what are we going to do about it? Now, when you speculate using these technologies, what you’re doing is actually reinforcing the idea that these technologies are coming, you play right into the same technological determinism that you’re trying to critique. In fact, one of the counting sheep scenarios was designed specifically to avoid the technology. It was the one that got the most positive responses."

"Andy: With all of this, and I may this pop at the beginning, just before we were recording, that there’s a sense of, because of everything going on in the world, that if only designers could run the world, everything would be fine, right, because we can see all of the solutions to everything. What would you want designers to get out of this kind of work or this kind of perspective?

Anne: Humility. That simple. I am one of those people. It’s because of being an ethnographer as well and doing participant observation and interviewing many people and their ideas about design. I’ve run into far more people who think that designers are arrogant than ones who don’t. This has always really interested me. What is it that designers do that seems to rub non-designers the wrong way? Part of it is this sense of, or implication that they know better than the rest of us, or that a designer will come in and say, “Let me fix your problem”, before even asking if there is a problem that the person wants fixed.

I actually gave a guest lecture in a class just the other day, where I suggested that there were people in the world who thought that designers were arrogant. One of the post-graduate students in the class really took umbrage at this and wanted to know why it was that designers were arrogant for offering to fix problems, but a builder wasn’t, or a doctor wasn’t.

Andy: What was your answer?

Anne: Well, my answer was, generally speaking, people go to them first and say, “I have this problem, I need help.” Whereas, designers come up with a problem, go find people that they think have it and then tell them they’d like to solve it. I think just on a social level, that is profoundly anti-social. That is not how people enjoy socially interacting with people.

Andy: I can completely see that and I think that I would say that argument has also levelled, quite rightly, a lot of Silicon Valley, which is the answer to everything is some kind of technology engineering startup to fix all the problems that all the other technology and engineering startups that are no longer startups have created. It’s probably true of quite a lot of areas of business and finance, as well, and politics, for that matter. The counter, I could imagine a designer saying, “Well, that’s not really true”, because one of the things as human-centred designers, the first thing we do, we go out, we do design ethnography, we go and speak to people, we go and observe, we go and do all of that stuff. We really understand their problems. We’re not just telling people what needs to be fixed. We’re going there and understanding things. What’s your response to that?

Anne: Well, my first response is, yes, that’s absolutely true. There are lots of very good designers in the world who do precisely that. Because I work in an academic institution though, I’m training students. What my job involves is getting the to the point where they know the difference between telling somebody something and asking somebody something. what it means to actually understand their client or their user. I prefer to just refer to them as people. What it is that people want or need. One of the things that I offer in all of my classes is, after doing the participant observation, my students always have the opportunity to submit a rationale for no design intervention whatsoever.

That’s not something that is offered to people in a lot of business contexts because there’s a business case that’s being made. Whereas, I want my students to understand that sometimes the research demonstrates that people are actually okay, and that even if they have little problems, they’re still okay with that, that people are quite okay with living with contradictions and that they will accept some issues because it allows for other things to emerge. That if they want, they can provide the evidence for saying, “Actually, the worst thing we could do in this scenario is design anything and I refuse to design.”

Andy: Right, that and the people made trade-offs all the time because of the pain of change is much … [more]
annegalloway  design  2019  speculativefiction  designethnography  morethanhuman  ursulaleguin  livestock  agriculture  farming  sheep  meat  morethanhumanlab  activism  criticaldesign  donnaharaway  stayingwiththetrouble  taoism  flow  change  changemaking  systemsthinking  complicity  catherinecaudwell  injustice  justice  dunneandraby  consciousness  science  technology  society  speculation  speculativedesign  questioning  fiction  future  criticalthinking  whatif  anthropology  humanities  reflexiveanthropology  newzealand  socialsciences  davidgrape  powersoften  animals  cows  genevievebell  markpesce  technologicaldeterminism  dogs  cats  ethnography  cooperation  human-animalrelations  human-animalrelationships  slow  slowness  time  perception  psychology  humility  problemsolving  contentment  presence  peacefulness  workaholism  northamerica  europe  studsterkel  protestantworkethic  labor  capitalism  passion  pets  domestication 
june 2019 by robertogreco
Was he free? Was he happy? The question is absurd. | The American Conservative
"Here’s a puzzling report from the New York Times [ ]:
A recent report from UBS Wealth Management found that people with more money are generally happy, which probably doesn’t come as much of a shock. “I would say that millionaires in general are very happy,” said Paula Polito, chief client strategy officer at UBS Wealth Management Americas. “I wouldn’t confuse happiness with contentment or satisfaction or achievement.”

Got it. Happy but not necessarily satisfied or content.
The UBS report found that satisfaction rose in line with wealth: 73 percent of those with $1 million to $2 million, 78 percent of those with $2 million to $5 million and 85 percent of those with over $5 million reported that they were “highly satisfied” with life.

Oh. So they are satisfied. Satisfied and happy? Satisfied and happy but not content?
What piqued my curiosity was how conflicted the report’s respondents seemed to be about the source of their wealth. They often have jobs that entail long hours, high pressure and working vacations.

Are those things satisfying? Happiness-conducive?
‘Part of this pressure to keep going is less about greed and more about insecurity that might be self-imposed,’ Ms. Polito said. ‘If you ask people, ‘If you knew you had five more years to live, would you act differently?’ they say they would. That’s a showstopper.’

Happy and satisfied but insecure?
Money buys happiness, the report said. But what good is that happiness if the millionaires who have it cannot enjoy the freedom the money gives them, the freedom that most people would love to have?

But if the inability to enjoy freedom doesn’t make you less happy or satisfied, is it a problem? If so, why?

My takeaway from reading this article: no one involved, from the investigators to the respondents to the reporter, has any idea what they mean by “happy” or “satisfied” or “content” or “free.”

Let’s try to think about these things, starting perhaps with W. H. Auden’s poem “The Unknown Citizen.” [ ] Everyone’s assignment: read this poem, think about it for a month, and then try again."
happiness  satisfaction  2015  alanjacobs  contentment  insecurity  money  freedom 
june 2015 by robertogreco
">>>> Since y’all always wanna talk about not romanticizing shit, how about we stop romanticizing pain and discomfort? 

>>>> Stop telling people they will only ever be successful if they take risks and leave their comfort zone.

>>>> Stop telling people that choosing contentment and security over “success” is lazy

>>>> Stop belittling disabled and mentally ill people for not “trying hard enough to overcome” their disabilities.

>>>> Stop forcing people to do things they hate to make them “grow as a person”

>>>> Stop telling people they’re supposed to hurt, that they’re supposed to be scared, that they’re supposed to be struggling to get by. 

>>> I thought that I was really really explicit in this post, but apparently I was still too vague, because people aren’t getting it. So let me clear something up.


>>> Like, I don’t care how productive a person is. I don’t care how much they “contribute to society.” I don’t give a fuck if they don’t have a job, if they don’t leave the house, if they don’t get out of bed every day. I care about people who are LITERALLY WORKING THEMSELVES TO DEATH because some of y’all care more about “production” than you do about people. 

>>> Whenever I make posts like this, people always leave the same comments. “Okay, but what about the people who are forty years old and live in their parent’s basements and have never had a job in their lives and don’t care about anything.” 

>>> ….What about them? Like, I have maybe met one person in my entire life who fits half of that description. But I know dozens upon dozens of young people who are making themselves sick, causeing themselves chronic health problems, ruining their mental health, because they are trying to live up to other’s standards of success. 

>>> I care about people being SAFE. I care about people being HAPPY. I care about people TAKING CARE OF THEIR OWN HEALTH. 

>>> I don’t give a fuck about how productive the are. 

>> this

> productivity is predicated on capitalism and whiteness."
productivity  capitalism  wellbeing  disabiliuty  mentalhealth  pain  discomfort  contentment  security  success 
june 2015 by robertogreco
How Silence Works: Emailed Conversations With Four Trappist Monks | The Awl
[via Caren]
Sometimes I think silence is one way of not letting our differences define who we are for one another.

[T]he habit of silence keeps me from seeking additional noise.

[via Migurski]

"If by “complexity” you mean the extraordinary diversification of forms of experience and the myriad ways they meet and interact in the course of living life, all of this is inexpressibly beautiful and it would be hard to see how it could be a challenge to anyone's faith. Probably, by “complexity” you mean rather the perplexing, self-defeating… binds we get ourselves into individually and collectively because of the influence of sin. It is sin that makes the world complicated, and sin comes from us. But if sin comes from in us, then a monk, living in silence and solitude, is sitting in the eye of the storm.

My own impression is that life in the world provides many diversions which guard a person from really engaging the battle with sin, and can even render him quite insensible of its existence. Such a person is not so much engaging the complexity of the world as becoming numb to it. In the cloister, on the other hand, you engage the Adversary face to face. It is hard for me to imagine where in the world a person more directly engages “the world in all its complexity” than battling with the very source of evil in one's own heart in the solitude and silence of the cloister.

As regards “grappling” with the world, in its present state, I will frankly confide to you two very personal vulnerabilities which would make living outside the cloister very difficult for me. First is my impression of the general formlessness of life in America today. So many people today live without a coherent language, symbol system, tradition, or rituals to give concrete expression to what they believe and so speak of seeking “happiness,” “contentment, “light,” “fulfillment”… The abstract formlessness of how Americans talk about matters of ultimate concern wearies me deeply.

The other is the loneliness that characterizes life in America today. Mother Theresa, visiting the U.S. for the first time in the 70s, said she had never seen poverty like what she saw here and she meant the loneliness of Americans. The breakdown and relinquishment of shared value systems and traditions, has left individuals adrift in a private search for God and meaning. This is a terribly lonely way to live. In America, loneliness can become like the blueness of the sky. After a while, people don't think about it anymore."
thinking  playlist  via:litherland  silence  noise  jeremymesiano-crookston  monks  trappists  trappistmonks  buddhism  complexity  simplicity  slow  attention  loneliness  sharedvalues  meaning  meaningmaking  happiness  contentment  fulfillment  solitude  mothertheresa  us  culture  society 
june 2012 by robertogreco
airoots/eirut » Mandu, Mahua and Magic
"We are sometimes blamed for being idealists. We spoke to the Bhil girls and boys, shepharding goats on the hills, and told them that our belief that there is something valuable here is often called delusional. They laughed. They told us they are really quite happy to be here on the hills, as long as their connections to the forests are not tampered with. No one likes going to the city and being pulled into doing physical work for the construction industry, something they have to do for survival, especially during the summers.Their presence in the forests around is discouraged by the authorities on the grounds that they will denude them.

The forest policies in India remain anti-people and to our minds are at the heart of a faulty policy that creates forest-less cities and people-less forests."
airoots  mandu  india  forests  urban  urbanism  rural  contentment  colonialism  idealism  decolonization  2011  mahua  underground  policy  human 
september 2011 by robertogreco
Contentment | Rush the Iceberg
"A while ago I noticed that I was, essentially, trying to lesson plan using on Twitter and following #edchat. The resources many of you share are amazing! I often get excited (err, reactionary) and want to try them out in class the next day.

I was a ship lost at see, rudderless, waiting for the next current to direct me. Maybe I should think more on this metaphor and look at how sail boats tack and jib.

Where is my sense of contentment?

More is not inherently better.

I understand we need to grow personally AND professionally as teachers. However, at what point does the growth become more cancerous than beneficial?

What do you think about contentment and education?"
teaching  professionaldevelopment  contentment  slow  slowness  patience  hereandnow  stephendavis  balance  growth  lessismore  well-being 
may 2011 by robertogreco

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