The Dharma of the Situationists
I’m exploring the Situationist International (1957 to 1972) as a source for creating a new dharma. Creating ‘situations’ is about making both art and meaning out of direct engagement with … Continue reading →
Queer Dharma and Docile Bodies
Queer Dharma and Docile Bodies: A Response to Zach Walsh’s “Mindfulness Under Neo-Liberal Governmentality: Critiquing the Operaton of Biopower in Corporate Mindfulness and Constructing Queer Alternatives” Zack: quoting your paper: … Continue reading →
No matter how much brutality there is in the world, we always have the power to do good. We are truly powerful people. —Shaun Bartone
Welcome to the Borg
Christopher Wylie talks to the Guardian UK about his role in setting up Cambridge Analytica and its use of the data of 50 million Facebook users, which by many accounts … Continue reading →
The Dharma of Pussy Riot
Pussy Riot’s new video В Ы Б О Р Ы / E L E C T I O N S is a totally killa attack on Putin. If speaking the … Continue reading →
Pathologies of Collapse Pt. 3
Why American Collapse is Only Just Beginning (Not Ending): Six Megatrends That Will Shape the Future What do people whose lives are falling apart do? Well, the first thing they usually do is … Continue reading →
RJH: Standing at the Edge
Michael Taft (Deconstructing Yourself) interviews Roshi Joan Halifax about her upcoming book, Standing at the Edge, and her work with Nomads Medical Clinic. I’m not going to review Roshi Joan’s … Continue reading →
Pathologies of Collapse, Revisited
I’ve been working on my dissertation and re-reading lots of the research I’ve done on socio-political collapse, particularly Joseph Tainter’s classic anthropological study, The Collapse of Complex Societies. Tainter did … Continue reading →
Quaker Bodhisattva Pt. 5
The Quaker hour of silence or ‘worship’ is a collective work of silence, not just an individual experience. This is probably the major difference between the Quaker contemplative tradition, as a … Continue reading →
Quaker Bodhisattva Pt. 4
What makes the Quakers different as a contemplative tradition? Why are they so keenly committed to social justice? As I wrote in QB Pt. 3, the Quakers have no instructions … Continue reading →
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