https://www.nytimes.com/2023/10/21/magazine/climate-anxiety-therapy.html

Die Biden-Administration reduziert die öffentlichen Landflächen, die für Öl- und Gaslizenzen zur Verfügung stehen, auf drei Stellen im Golf von Mexiko. Die Maßnahme stößt auf Widerstand der Fossilindustrie, bleibt aber hinter dem notwenigen und von Biden im Wahlkapf angekündigten Verzicht auf fosssile Entwicklungsprojekte zurück. https://www.nytimes.com/2023/09/29/climate/biden-offshore-drilling-plan.html

https://www.amazon.com/Ferguson-Report-Erasure-Nicole-Sealey/dp/0593535995

cc: remikalir

Hitzewellen bedrohen durch ihre zunehmende Zahl und Intensität das globale Ernährungssystem. Der Guardian hat Experten zu den Folgen von Hitzewellen am Land und in den Ozeanen für die Ernährungssicherheit befragt. Hitzewellen haben dramatische Auswirkungen etwa auf die Erträge von Nutzpflanzen und auf Lebensbedingungen von Fischen. Die Folgen sind im Detail oft nur unzureichend erforscht. https://www.theguardian.com/environment/2023/jul/21/rampant-heatwaves-threaten-food-security-of-entire-planet-scientists-warn

Tagging and linking with AI (Napkin.one) by Nicole van der Hoeven

https://www.youtube.com/watch?v=p2E3gRXiLYY

Nicole underlines the value of a good user interface for traversing one's notes. She'd had issues with tagging things in Obsidian using their #tag functionality, but never with their [[WikiLink]] functionality. Something about the autotagging done by Napkin's artificial intelligence makes the process easier for her. Some of this may be down to how their user interface makes it easier/more intuitive as well as how it changes and presents related notes in succession.

Most interesting however is the visual presentation of notes and tags in conjunction with an outliner for taking one's notes and composing a draft using drag and drop.

Napkin as a visual layer over tooling like Obsidian, Logseq, et. al. would be a much more compelling choice for me in terms of taking my pre-existing data and doing something useful with it rather than just creating yet another digital copy of all my things (and potentially needing sync to keep them up to date).

What is Napkin doing with all of their user's data?

Circling back around to this after a mention by Tim Bushell at Dan Allosso's Book Club this morning. Nicole van der Hoeven has been using it for a while now and has several videos.

Though called Napkin, which conjures the idea of (wastebook) notes scribbled on a napkin, is a card-based UI which has both manual and AI generated tags in a constellation-like UI. It allows creating "stacks" of notes which are savable and archivable in an outline-esque form (though the outline doesn't appear collapsible) as a means of composition.

It's got a lot of web clipper tooling for saving and some dovetails for bringing in material from Readwise, but doesn't have great data export (JSON, CSV) at the moment. (Not great here means that one probably needs to do some reasonably heavy lifting to do the back and forth with other tools and may require programming skills.)

At present, it looks like just another tool in the space but could be richer with better data dovetailing with other services.

https://notes.nicolevanderhoeven.com/Fork+My+Brain

Kawakatsu, Mari, Philip S. Chodrow, Nicole Eikmeier, and Daniel B. Larremore. “Emergence of Hierarchy in Networked Endorsement Dynamics.” Proceedings of the National Academy of Sciences 118, no. 16 (April 20, 2021): e2015188118. https://doi.org/10.1073/pnas.2015188118.

Reading with respect to suggestion of:<br /> DeDeo, Simon, and Elizabeth A. Hobson. “From Equality to Hierarchy.” Proceedings of the National Academy of Sciences 118, no. 21 (May 25, 2021): e2106186118. https://doi.org/10.1073/pnas.2106186118.

See: related notes at https://hypothes.is/a/doCbOKJYEe27O1tS21jybA

https://pkm.social/about

Run by Nicole van der Hoeven

This verse is referenced heavily throughout contemporary literature. The idea of being tricked or pressured into something you are told is wrong.

the intertextual connection is to the classic tale of, "Little Red Riding Hood." The girl is strictly instructed by her Grandmother to stay on the path to her house. Instead, naive Little Red is tricked by the Wolf to telling her where she is going. The Wolf goes to the Grandmother's house and eats her.

An intertextual connection to the "forbidden fruit" referenced in classical literature is William Shakespeare's "Romeo and Juliet." In the play, their love for each other is forbidden by both of their families. Just like how God commanded Adam and Eve not to eat from the tree of knowledge of good and evil. Romeo and Juliet pursue their love interests for each other even with their families disapproval. They both end up sacrificing themselves for each other.

One of the many culture-specific aspects of violence done to Juma is the patriarchal ideology this society seems to reside on. We see this occur over the ownership dispute of the shamba between Juma’s mother and uncle. In this passage, we see Juma’s mother’s account of her lifeworld crumbling once a man had accused her of infecting Juma’s father with AIDs and thereby killing him. It’s quite evident that women do not have equal standing in this society – especially when, as the study progresses, Juma’s mother becomes dependent and really has no other choice but to be dependent on a string of multiple “boyfriends” to be able to get some money. And we expect this kind of practice is not uncommon, considering the potential jargon “professional prostitutes” – which is possibly used by women just like Juma’s mother who try to cope with their awful situation.

This bias against women affects Juma because if his mother had an equal standing with a man, perhaps she wouldn’t have had her shamba taken away so easily like that – and maybe people wouldn’t have been so quick to turn against her over one baseless accusation. If the scenario occurred whereas they were able to live in that shamba, then Juma wouldn’t have had to turn to the streets and grow dependent on the streets for survival.

I think majority of the people in the transcripts are trying to give a metaphorical presentation of their pain – because it’s hard for someone, an outsider no less, to understand and fully grasp what an addict is going through and to know, truly, how difficult it is to get back on track – and even more so how dissuasive it feels to even return to their previous, healthy state.

This excerpt from the study is an example of an allegorical interpretation of their pain because they use actions or examples to better describe the pain they undergo during “withdrawal pain.” In the first instance of this excerpt, the girl describes how things are in much "higher contrast" - she can see the positives much brighter with these drugs, but she can also feel the negatives much deeper and opaque with the loss of it. Hence, the comparison creates a strong kind of dependency, a strong, overwhelming feeling of need. And at the last part of the section, they describe weapon metaphors such as "knife, or bones that cut through." That kind of extreme, brutal, and gruesome pain is being used in their narratives to describe the torture, the magnitude of what their "withdrawal pain" feels like.

This quote shows the clash between the biomedical explanatory framework versus the woman’s own framework of her distress because concerning majority of psychological or emotional problems, “talking it out” is often the best advice – especially to a professional or a family or friend. However, in the case of one PND mother, they feel that if they talk to somebody – they would feel better (recognizing the biomedical framework), but “this will also lead to quarrels, so it is best not to talk to anybody” (dismissing the biomedical and putting culturally-influenced priorities over the biomedical framework).

This quote illustrates the clash between the biomedical explanatory framework versus the woman’s own framework of her distress because the woman seems to dismiss her emotional symptoms and instead focuses on what her culture values as of more importance and of priority. In this instance, all three women chose not to complain about their emotional symptoms, and instead chose to hyper focus on the value and dependence of their “husbands” and find that receiving “treatment” from doctors would not erase the problem, but a good husband would.

It was very difficult to find an interpretation I disagree with, so I'll be super nit-picky here! I disagree with this because for a group of people so devoted to their religion (and although there still lay a pattern of male figure-heads and assumed authority), I think the rabbis are actually genuine in their beliefs and application of their beliefs to their student's problems. I think, rather than seeing it as wanting to "establish their authority" - we can picture it like how a mother would try and reprimand her daughter not be careless with a boy when drinking. It's not because the mother wants to establish authority, but because the mother might've experienced a mistake similar - or witnessed someone make that kind of decision and its consequences. Therefore, they wish to prevent their daughter from making the same mistake. In this case, the rabbis, in terms of their principles and what they believe is right according to their "world," describe their students' problems in a way that fits according to that world - not for some power-hungry desire, but because they apply their culture (what they've embodied) to their students (the students who ought to be following that very same culture).

When Rabbi Dov talks about Yosef’s mother, he presents a possible embodied experience made by Yosef being raised by his “anxious” mother. For the rest of Rabbi Dov’s dialogue, he describes Yosef’s unorthodox and introverted behavior – including features like not having his hair trimmed, not wearing a hat, not wearing the cloak, and just overall the seemingly lost disposition Yosef carried as he developed. A good way of thinking about the concept of embodiment is the “social body.” The body that is influenced by the culture we are raised in or by the role models we situate ourselves by. In this case, since it seems like Yosef was constantly being pestered by his mother due to her anxious nature, he might’ve adopted that kind of behavior and grew to be how he is today. He embodied her mannerisms and insecurity and transferred it to himself – now it affects his behavior as a disciple or a follower of this religion and, Rabbi Dov believes, it is the reason why he is so obsessed with the “woman,” even when there is no logical way that he could’ve helped that woman survive.

In this section, authors present in a chart and in-text that lots of women reported only having 1 lifetime sexual partner in the quantitative surveys, but when asked through an interview, virtually no participants admit to having 1 lifetime sexual partner. One may argue the high difference in participation count (the stark difference between a whopping 14 people and 2676 or 310) would dramatically skew the figures, but I think this kind of result is inevitable because of how different the data was collected. Hence, it would dramatically affect how the interviewed individual approaches the question and what level of truth they are willing to admit.

However, despite that, depending on how the quantitative survey was administered, I might lean on the ACASI and DHS data for accuracy. The only thing that truly bothers me is the high difference in interview and survey count. It just leaves a high possibility that perhaps the people they've interviewed just happened to be the ones that reported not having 1 lifetime sexual partner. To me, I think showing the truth through answering a survey may be easier than actually telling the truth to an interviewer. The survey puts a kind of wall or line in-between the researchers and the individual's private life that they may value. Therefore, the individual may differ in interview than they do in the survey.

One of the seven aspects of culture is “social organization.” The video defines social organization as how a society “ranks people by order of status.” Ranking is typically based on “money, occupation, education, ethnicity and other factors.” In this case, the hierarchy obviously places men on a high pedestal.

Due to the fact that these women and probably all of their children have been raised by that standard and set of beliefs, South African women will share a paradigm that men of their country have that kind of right or privilege to do as they please. They believe that the only thing they can truly be upset about, because of the way this ‘divine’ hierarchy works, is based on personal preferences and general dissatisfaction.

In this way, the culture certainly affects the data and is highly important to take note of because their vocabulary choice of not using the term “rape” does not necessarily speak to their personal view or consent to the events, but because of the way they are raised and the way they view other people – most importantly, their rapists.

The main point of this article is to emphasize the "challenges and potential solutions" in quantitative and qualitative research. Therefore, in this case, the authors wants to understand, as dictated further in the paragraph, why and how data collection may contrast in research. In this article, they will be approaching the case study of young Swazi women with the goal of trying to understand the sociological reason and effects behind a researcher's behavior and interpretation of their own data.

I believe it's essential for researchers to understand why they interpret their data in a certain manner because it adds some basis in their interpretation- because they have this kind of paradigm, they interpret the information in this manner. When we understand why a person views their data in a certain light, we might also be able to view the data they've collected in a more 'objective' light by diverging away from the researcher's paradigm and considering different ideologies. In this manner we will be able to see and understand why certain research results or data collection may differ from one another.