Sharlet, Jeff. The Family: The Secret Fundamentalism at the Heart of American Power. Harper, 2008, https://www.amazon.com/Family-Secret-Fundamentalism-Heart-American/dp/B001Q3KM4O/.

The Family (TV Miniseries, 2019, Netflix) 5 episodes<br /> https://www.imdb.com/title/tt10715148/

Sly Stone, Sly and the Family Stone frontman, dies at 82 by [[Kiki Intarasuwan]]

In America, where image is everything...

https://www.theguardian.com/us-news/article/2024/aug/15/shell-oil-project-2025-climate-crisis

for - progress trap - the agricultural-large family positive feedback loop

progress trap - the agricultural-large family positive feedback loop - Interesting to compare modern vs agricultural societies - Populations are dropping in most western countries around the contemporary world, yet - traditional agricultural societies had large families to tend to large amount of agricultural work - There is a progress trap potential with encouraging many large families with a limited land resource: - If you have larger families, you can cultivate more land - If you cultivate more land, you can have even larger family - until you reach a point when the land has been exhausted and you are now forced to reduce the population

https://www.hellingerinstitute.com/what-is-family-constellations/

To what extent in this process is the client reconfiguring and refocusing on their relationship with those around them? Does the past have absolute process (in the Zulu incarnation)? It obviously may not in the Western practice, but perhaps the client may more easily come to terms with those around them as a result, and this is more beneficial than a "truer" outcome?

https://en.wikipedia.org/wiki/Family_Constellations

This Be The Verse<br /> by Philip Larkin

They fuck you up, your mum and dad. <br /> They may not mean to, but they do. <br /> They fill you with the faults they had<br /> And add some extra, just for you.

But they were fucked up in their turn<br /> By fools in old-style hats and coats, <br /> Who half the time were soppy-stern<br /> And half at one another’s throats.

Man hands on misery to man.<br /> It deepens like a coastal shelf.<br /> Get out as early as you can,<br /> And don’t have any kids yourself.

Philip Larkin, "This Be the Verse" from Collected Poems. Copyright © Estate of Philip Larkin. Reprinted by permission of Faber and Faber, Ltd. Source: Collected Poems (Farrar Straus and Giroux, 2001)

Reference: Larkin, Philip. Collected Poems. New York: Farrar Straus & Giroux, 1989.

Compare with The Kids Are Alright.

Recited in Ted Lasso, S3 https://www.looper.com/1294687/ted-lasso-season-3-episode-11-maes-poem-sounds-familiar/#:~:text=To%20jog%20your%20memory%2C%20the,extra%2C%20just%20for%20you.%22

See also: https://en.wikipedia.org/wiki/This_Be_The_Verse

"Surrendering" by Ocean Vuong

1. He moved into United State when he was age of five. He first came to United State when he started kindergarten. Seven of them live in the apartment one bedroom and bathroom to share the whole. He learned ABC song and alphabet. He knows the ABC that he forgot the letter is M comes before N.

2. He went to the library since he was on the recess. He was in the library hiding from the bully. The bully just came in the library doing the slight frame and soft voice in front of the kid where he sit. He left the library, he walked to the middle of the schoolyard started calling him the pansy and fairy. He knows the American flag that he recognize on the microphone against the backdrop.

a couple things:

• as social creatures, human beings rely on establishing relationships with those around us. our existence begins within families, through the union of a mother and a father, and this pattern repeats throughout generations

• these communal relationships form the foundation for unity, creating a shared purpose and principles. any discord within these relationships can result in separation

• death serves as the most explicit form of separation: firstly, physical death separates the body from the spirit, and finally, spiritual death represents the separation of men from god.

• another explicit instance of separation found in the scriptures is the scattering of Israel. our current work involves gathering israel, which requires severing our ties with our brothers and sisters across the globe. this gathering process is vital in building the zion we are commanded to establish before the second coming of christ

[[the church is one body]]

"1 Corinthians 12:12-14 emphasizes the idea that all individuals, regardless of their background or status, are united as one body through the Spirit of Christ. Paul teaches the importance of unity and care for one another within this body to avoid any divisions or schisms. It also emphasizes the interconnectedness of all individuals within the body, such that if one member suffers, all members suffer, and if one member is honored, all members rejoice." - The Doctrine of Belonging - Elder D. Todd Christofferson

Patricia Highsmith | American Author | Good Afternoon | 1978

Patricia Highsmith talks a bit about her writing process. She talks about her early family life and her current personal life, but doesn't mention her sexuality at all.

The tail end of the interview mentions the prevalence for murder within one's family. (When did this truism emerge within culture or at least within the crime space?)

Posits the necessity, imposed by capitalism, of an individual myth of the neurotic (Lacan) as a problem that psychoanalysis was created to solve.

The scene is chaos but it's what the Musgroves enjoy, it's not to Anne's temperament and considering what we hear of Louisa after her accident it's unlikely to suit her either

This sounds so important! There is a family rumour/myth/tradition that Austen had intended to title this book The Elliot's, an interesting choice as this is almost chronicling the downfall of a once great family.

Leaving the US - voluntary departure - Separation from family Feeling like a burden to his family

Veille à ce qu'il ne manque pas d'alcool à la maison.

fexe+el (fexe) v. -- search/seek by all means.

ba -- the (?).

kër gi -- house; family.

gi -- the (indicates nearness).

bañ v. -- refuse, resist, refuse to; to hate; verb marking the negation in subordinate clauses.

ñàkk v. / ñàkk bi -- vaccinate / vaccine (not sure exactly how this fits in the sentence if it's even the right translation -- perhaps it has to do with surgical alcohol rather than drinking alcohol).

alkol ji -- (French) surgical alcohol. (I'm certain this is also used for the type of alcohol you drink -- but sangara is probably the most used term).

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

The nature of the wants that commodities satisfy makes no difference. This is perhaps somewhat surprising to readers, given the extent to which everyday critiques of capitalist society often center around the role that consumerism plays and the subjective effects that this produces, namely, the way that consumer society creates all sorts of desires (as well as the obverse--many will defend capitalism on the grounds that it is able to satisfy our inordinate appetite for novelty by producing an enormous proliferation of desirable commodities). Yet, for Marx, the nature of these desires "makes no difference."

It is worth pointing out that the critique of the appetites that consumer society spawns is by no means new (a rather early moment in the history of consumer society). We find it already on display in Book II of Plato's Republic. In looking to shift the terrain of the analysis of justice from the individualistic, social contractualist theory of justice elaborated by Glaucon, Socrates founds a 'city' based on the idea that no one is self-sufficient, that human beings have much need of one another, and that the various crafts--farming, weaving cloth, etc.--fare best when each person specializes in that craft to which they are most suited by nature. After sketching out a kind of idyllic, pastoral community based on the principle of working together to satisfy our natural appetites, Socrates aristocratic companion Glaucon objects, describing this city as a 'city fit for pigs'. At this point, Socrates conjures what he calls the 'luxurious city', at which point a whole host of social ills are unleashed in order to satisfy Glaucon's desire for the luxuries to which he is accustomed. Currency and trade are introduced, along with a more complex division of labor (and wage labor!), and quite quickly, war. On the basis of the principle of 'one person, one craft', Socrates argues that making war is itself a craft that requires specialization (and thus a professional army).

For Plato, this represents the beginning of class society, as the profession military becomes a class distinct from the class of producers and merchants.

Plato thus anticipates a version of a view that becomes one of the key theses of the Marxist theory of the state, namely, the idea that the state exists only in societies that have become "entangled in an insoluble contradiction within itself" and which are "cleft into irreconcilable antagonisms which it is powerless to dispel," (Engels, The Origin of the Family, Private Property, and the State). The state emerges as "a power apparently standing above society...whose purpose is to moderate the conflict and keep it within the bounds of 'order'" Engels writes, "this power arising out of society, but placing itself above it, and increasingly separating itself from it, is the state." Lenin cites this passage in the first pages of State and Revolution in order to critique the 'bourgeois' view that the state exists in order to reconcile class interests. In Lenin's reading of Marx, the state exists as "an organ of classs domination, an organ of oppression of one class by another," a view articulated in The Communist Manifesto, (cf. V.I. Lenin, State and Revolution in V.I.Lenin: Collected Works, Vol. 25, pp. 385-497).

Marx cites this same passage from Republic in a long footnote to his discussion of the Division of Labor and Manufacture on pp. 487-488, which also happens to be the sole place in Capital where Marx cites Plato.

The fact that Marx here expresses indifference to the particular appetites that commodities satisfy is thus intriguing and ambiguous. Given that this question both clearly animates Plato's discussion of the origin of class society in Republic and, additionally serves as an alternative to the social contractarian view of justice that descends from Glaucon through Hobbes and the 18th century 'Robinsonades', this seemingly technical point also touches upon questions concerning Marx's engagement with both classical and modern political theory.

If for Plato, the unruly appetites represent the seed of which class-divided society is the fruit, Marx's dismissal of the question of the nature of the appetites that are satisfied by commodities points to exchange-value and the social forms that it unleashes as being key dimensions of the particular form that class-antagonism takes in capitalist society.

cf: Plato's allegory of the cave