These institutions are designed to support individuals and their habitats, reversing the current dynamic where people and their environments appear to serve institutions.

the problem is that most of our 01:04:45 institutions in the Democratic World evolved in the 18th and 19th centuries at a time when uh Transportation the fastest mode of transportation was horseback and almost all the information was communicated verbally 01:04:58 and uh and now we're in a world that's just radically different

Women MPs face additional scrutiny and criticism compared to their male counterparts.

Parliament are based on traditional gender roles, where women are expected to be in supportive roles rather than as legislators

Human institutions are purely human creations. Theironly legitimate purpose is to serve the people on whomtheir existence ultimately depends. If institutions fail toserve us, then it is our right to eliminate or transformthem

But we also need new generations of user-accountable institutions to realize the potential of new tech tools—which loops back to what I think Holgren was writing toward on Bluesky. I think it’s at the institutional and constitutional levels that healthier and more life-enhancing big-world tools and places for community and sociability will emerge—and are already emerging

If we consider organizations (universities, corporations, governments and so on) as organisms (a view I do not agree with) we can argue some increase in intelligence and institutional memory through record keeping and information technology. But, in my opinion, organizations don’t have significant emergent reasoning capabilities that aren’t really more properly attributed to their members.

By AD 500, the Christian Church had drawn most of the talented men of theage into its service, in either missionary, organizational, doctrinal, or purelycontemplative activity.—Edward Grant, Physical Science in the Middle Ages

The word “kafala” in Arabic has traditionally been used to describe a social and moral “responsibility to another.”  Researchers Ray Jureidini and Said Fares Hassan write, “kafala contracts were used to protect the weak and vulnerable by instituting the patronage of a prominent local who provided whatever protection was required.” Think of raising an orphaned child, for example. In business, kafala originally referred to contracts where a guarantor assumes liability for another person (e.g. a cosigner for a loan).    Kafala nowadays is often used to describe the legal relationship between businesses and migrant workers. Employers, typically citizens, act as sponsors for workers and assume legal responsibility for their movement and actions in exchange for their right to work in a geographic area. 

22. We may note in passing the archaic nature of the US Supreme Court, whosejudges are named for life like the pope of the Catholic Church and the apostles of theMormon church. However, a pontifical bull of 1970 denied cardinals over eighty yearsold the right to vote in papal elections, which proves that all institutions can be re-formed, even the most venerable ones.

By exam-ining how movement toward equality has actually been produced, wecan learn precious lessons for our future and better understand thestruggles and mobilizations that have made this movement possible,as well as the institutional structures and legal, social, fiscal, educa-tional, and electoral systems that have allowed equality to become alasting reality.

Leaders in higher education are mission-driven individuals who want what’s best for students.

here is an interesting condition of the imf they also interfere in the government

the tragedy of the commons is a multiplayer prisoner's dilemma. And she said that people are only prisoners if they consider themselves to be. They escape by creating institutions for collective action. And she discovered, I think most interestingly, that among those institutions that worked, there were a number of common design 00:12:04 principles, and those principles seem to be missing from those institutions that don't work.

The other two tools more or less emerge to help us scale coordination: institutions and markets.

monopoly over public discourse

With identity politics, the demand became different—not just to enlarge the institutions, but to change them profoundly.

The winners in Smart America have withdrawn from national life. They spend inordinate amounts of time working (even in bed), researching their children’s schools and planning their activities, shopping for the right kind of food, learning to make sushi or play the mandolin, staying in shape, and following the news. None of this brings them in contact with fellow citizens outside their way of life. School, once the most universal and influential of our democratic institutions, now walls them off. The working class is terra incognita.

It turns out that the physical law (as distinct from the laws of physics) takes up a lot of space, and Harvard Law School was sending more and more books out to a remote depository, to be laboriously retrieved when needed.

fewer faithful supports

He refutes genetic theories of European superiority and makes a good case against economic determinism. His quarry are the “enlightened” Westerners—would-be democratizers, globalizers, well-intended purveyors of humanitarian aid—who impose impersonal institutions and abstract political principles on societies rooted in familial networks, and don’t seem to notice the trouble that follows.

In such a manner, then, the three universal institutions instantiate the three temporal ecstasies which, properly speaking, define humanity’s abode on the earth. Religion, matrimony, and burial of the dead embody the linear openness of time. Religion is born of the idea of providence. It implies an awareness of the future. Burial of the dead is grounded in reverence for the past, for the ancestral, in short for what we call tradition. Tradition comes to us from the domain of the dead. Both religion and burial, in turn, serve to consolidate the contract of matrimony, which mantains the genealogical line in the present.

Using a very different theoretical approach, Robbins (2009a) suggests that one of the primary reasons for Pentecostal expansion among those most disenfranchised by late capitalism may very well be the ease with which this religion creates social cohesion despite the ‘institutional deficit’ of the neoliberal global order (B. Martin 1998: 117‐18

While the family headship passes intact from father to eldest son, thefamily property does not. Early in their history the Chinese abandonedprimogeniture, by which the eldest son inherits all the father’s propertywhile the younger sons seek their fortunes elsewhere. The enormous sig-nificance of this institutional change can be seen by comparing Chinawith a country like England or Japan, where younger sons who have notshared their father’s estate have provided the personnel for government,business, and overseas empire and where a local nobility might grow upto challenge the central power. In China, the equal division of landamong the sons of the family allowed the eldest son to retain only certainceremonial duties, to acknowledge his position, and sometimes an extrashare of property. The consequent parcelization of the land tended toweaken the continuity of family land-holding, forestall the growth oflanded power among officials, and keep peasant families on the marginof subsistence. The prime duty of each married couple was to produce ason to maintain the family line, yet the birth of more than one son mightmean impoverishment.

tircumstantes

teaching docile bodies

peoples rising up and shaking off aging autocracies, modes of rule on which history had already seemingly rendered its verdict long before, seemed unstoppable, even irreversible.

I think that universities (especially the 'elite' universities) have lost the plot when it comes to their value proposition (or, at least, what they tell the world their value proposition is).

patterns

something like this picture….

of key institutions -the family and the education system -in capitalistsociety

Education

Key Institutions and their Roles

Application Modern higher education institutions have unprecedentedly large and detailed collections of data about their students, and are growing increasingly sophisticated in their ability to merge datasets from diverse sources. As a result, institutions have great opportunities to analyze and intervene on student performance and student learning. While there are many potential applications of student data analysis in the institutional context, we focus here on four approaches that cover a broad range of the most common activities: data-based enrollment management, admissions, and financial aid decisions; analytics to inform broad-based program or policy changes related to retention; early-alert systems focused on successful degree completion; and adaptive courseware.

If this were true for modern society, it has multiplied in ourage of social media, in which control and value are indissolubly linked to the machine ensemblesthat comprise contemporary digital infrastructures.

and disaster flooding in from the media that have generated a pervasive fear of catastrophe but also a more deep-seated sense of misanthropy which urban commentators have been loath to acknow- ledge, a sense of misanthropy too often treated as though it were a dirty secre

The most important and effective qualification for success in persuading audiences and speaking well on public affairs is to understand all the forms of government and to discriminate their respective customs, institutions, and interests. For all men are persuaded by considerations of their interest, and their interest lies in the maintenance of the established order.