100 years ago doctors had little credibility.  A education reformer's report remarkably reformed medical education and physicians' professionalism.  In the last thirty years this credibility has been eroded by financial ties between doctors and the drug companies.  Is it time for another Flexner Report. […] It's not enough to have doctors' payments from drug companies listed on some website. In every waiting room, patients should be able to read clear signs indicating doctors' payments received from companies and the specific drugs and products involved. In the long term medical research and academia must find a better way to separate their work from their sponsors' money. A general research fund of drug company money directed by an independent board has been suggested but seems unlikely given the profit driven priorities of the drug industry.

People in power have never willingly dismantled the systems that benefit them. Thus David Wallace-Wells earned an eye-popping advance for The Uninhabitable Earth, a book in which he makes some solid and necessary points, and then concludes, in the absence of credible evidence, that “we,” who are responsible for climate change, will solve it with geoengineering; Nathaniel Rich was given a whole issue of the New York Times Magazine in which to wax poetic about “our” failure to stop climate change, a story optioned almost instantly for a book and a film; Jonathan Safran Foer will soon join them with his own version of the “we are all to blame” narrative, We Are the Weather, in which he argues first, incorrectly, that human diets are the primary cause of climate change, and then that “we” need to tackle it by making the necessary lifestyle changes. There are more, believe. The system explicitly rewards these men for visualizing the future as a parallel system that leaves the patriarchal, capitalist pyramid intact. It’s all they know how to imagine, and all the rest of us are permitted to imagine: a future in which the right politicians, coupled with the right scientists and corporate executives, will turn climate change into an opportunity, not a crisis, with jobs and profits for all! It’s an epic saga in which they are the heroes, an apocalyptic sci-fi video game or movie in which a few good men will just get rid of the bad guys in the third act. No need to dismantle patriarchy and white supremacy, envision a different and better way of living, re-think economic and societal structures, or remove power over the fate of humanity from the hands of a self-interested few. […] There was also a lot of talk back then about natural gas stores and how to make them profitable, and eventually US companies developed the technology to do just that (via hydraulic fracturing, or “fracking”), and exported it around the world. When other countries said no thanks to contaminating their water sources for the sake of natural gas, U.S. companies said no worries, we’ll frack here and export it. That’s one reason the U.S. became the world’s number-one energy supplier and why, at a time when scientists are saying we need to have started on a path toward zero emissions yesterday, global emissions are climbing. How exactly was the general public supposed to stop that? […] Rather than imagining an industrial or corporate-friendly response to the crisis, what it would look like to shut down fossil fuel production tomorrow? What if conversations about “adaptation” focused on acclimating to that new reality? It matters because the same patriarchal elites have remained comfortably in power for so long that their imaginations are unequal to the task we face. Arguments for civility, for “forgiveness,” for “we’re all in this together”, for a preservation of the status quo with just a few tweaks, won’t keep us all from going over the cliff.

4 ways the ocean can play a key role in healing the climate and rebuilding the economy --- While rising seas represent material threats to coastal communities, the ocean can, and should, be a big part of the solution — it can catapult us toward the Green New Deal’s vision of simultaneously improving our environment and economy, while reducing inequality.

Governments and schools are not communicating the most effective ways for individuals to reduce their carbon footprints, according to new research. […] Published today in the journal Environmental Research Letters, the study from Lund University, found that the incremental changes advocated by governments may represent a missed opportunity to reduce greenhouse gas emissions beneath the levels needed to prevent 2°C of climate warming. […] "We found there are four actions that could result in substantial decreases in an individual's carbon footprint: eating a plant-based diet, avoiding air travel, living car free, and having smaller families. For example, living car-free saves about 2.4 tonnes of CO2 equivalent per year, while eating a plant-based diet saves 0.8 tonnes of CO2 equivalent a year. "These actions, therefore, have much greater potential to reduce emissions than commonly promoted strategies like comprehensive recycling (which is 4 times less effective than a plant-based diet) or changing household lightbulbs (8 times less effective)." The researchers also found that neither Canadian school textbooks nor government resources from the EU, USA, Canada and Australia highlight these actions, instead focussing on incremental changes with much smaller potential to reduce emissions.

It doesn’t take much imagination to see that the blurring of the lines between nonprofit and for-profit activities is bound to create a blurring, also, of the traditional aims of philanthropy — namely, to provide disinterested help to the disadvantaged, as opposed to furthering the donor’s business or political goals. […] In other words, what‘s needed most of all is a recognition that philanthropy must do more than provide charity, as Oscar Wilde suggested in 1891. Foundations still need to supply the desperately needed overcoat, as Wilde did, and do whatever they can to address the immediate needs of people in distress. But the real task is to come to grips with the reasons why so many people are left out in the cold in the first place.

The very form of song reminds me of my father. There is an alchemy that takes place in the meeting of words and music, one that elevates both. I see it as the closest thing to a miracle that mortals are capable of bringing into being. It was by seeing how much songs meant to my father, as a source of solace, or catharsis, or simply a kind of companionship, that I came to love them myself.

It may seem totally nuts now, but as far as who gets credit for simply being affected by black pain, it doesn’t seem very removed from our current world where we heap lavish praise on someone like Jon Stewart for announcing on the Daily Show that he was too heartbroken to make jokes after the Charleston church shooting, as if all throughout this country’s present and past, black people and people of color have not been so heartbroken and so violated that we were left humorless, or worse, dead. To praise Stewart as excessively as he was praised is to say to black people: Your pain is unexceptional and does not matter until a white man feels it too. What I want is to get paid for my labor and be credited for my excellence. What I want is to not have to be made aware that because most publications only ever make room for one or two writers of color when those publications publish me it means another excellent writer of color does not get to have that spot, and yes, we internalize that scarcity and it makes us act wild and violent toward each other sometimes instead of kind. Why are we so perversely interested in narratives of suffering when we read things by black and brown writers? Where are my carefree writers of color at? Seriously, where?

being able to see the in-between is a matter of collective survival. Western corporate-influenced individualism is at odds with the reality that everything is ecological, that nothing and no one can be reduced to its perceived essence, and that truly, no man is an island (not even a billionaire libertarian on an actual island). If we do not understand this now, the climate will soon show us; in fact, it already is.

The 71% of emissions that 100 companies are responsible for are producing?? They are mainly the result of extracting and refining fossil fuels that individuals are using for flying and driving and importing bottled water from glaciers and plastic bird feeders from China. Economic questions of supply and demand are far more salient to the matter of emissions than is any aspect of political will. Human activity is interconnected. When the breakneck demand for these things ends–as indeed it must and will, either in time, or too late–there will no longer be a market for what the energy oligarchs are selling. From a purely logical economic perspective, it’s the only real way to stop them. Let’s have a look at this remark of Lukacs’s again. “Collectively taking on corporate power” is just exactly what will happen when millions of individuals stop flying on airplanes, which, again, is a thing that has to happen in order for the planet to survive. Whether through a global individual cap and trade program or simply because individual people collectively realize, together, that they are dooming the Earth and had better drive to their next holiday, is entirely immaterial. Though even a casual witness to the abject stupidity of the world’s politicians must surely suspect that the latter course has better chances. In any case, the bigger problem with the anti-individualist stance to taking collective action is an even simpler one. There is no way to achieve collective action without individual action. Collective action doesn’t fall off a tree, it is made up of countless individual acts that turn into conversations, writings, meetings, plans. Individual actions are the only material from which collective action can be made, and to suggest that individuals are helpless and somehow just don’t matter now, in the current emergency, at a time of rising confusion, anger, hopelessness and dread, is nothing short of enraging.

I still believe that there are new forms of connectivity we could forge that aren’t Facebook and aren’t Twitter and that could maybe — maybe — let us see outside of our own filter bubbles. Perhaps we could find or create new kinds of avenues for organizing, or platforms for debate (for those who are level-headed enough to do so). The role of the internet, and of reimagining how we use the internet to talk, is as crucial as ever. But it’s a thorny path. It wasn’t until now that I fully grasped the dangerous varieties of connectivity (like rapid sharing of fake news) and understood there are people who cannot be connected with in the way we would like (the Rooshes of the world). Maybe that just means I’ve grown up. I know less about “how to internet” than I did before. All I can say now is that doing it right will require a great deal of imagination, caution, and fortitude.

Even in the midst of a slurb made of corporate franchises and walled tech gardens, it’s not possible to be nowhere, any more than it is for us to engineer away the water during a flood or stop cracks from appearing in pavement. Water moves and land moves. Nothing on earth ever stands still.

The social credit system being developed by China is more like America's tech-surveillance state than many would like to admit. --- […] Recent scandals regarding Facebook, its ties with the political consulting firm Cambridge Analytica, and the question of user data ending up in private hands should prompt us to ask just how different the Chinese system is from what exists in the United States and other Western countries in terms of the surveillance state. Certainly, restrictions on freedom of movement and political expression remain far more extensive in China, but is China, in fact, “the future”? Sensationalist reporting tends not to note that while the Chinese state may be working toward building the dystopian future, they aren’t there yet. And if we take into account the gap between that totalizing aspiration and the existing surveillance state, we find something that looks more like the United States, as it already is. “China” is still the future in China, as well. […] Telling stories about the _future_ surveillance state with Chinese characteristics only obscures the uneven development of the Technoleviathan that has already arrived. After all, Western banks use an expansive (and unregulated) system of credit scores to evaluate the likelihood of an individual repaying a loan, while credit card companies have long rewarded loyalty with the same kind of kickbacks and other benefits offered through Sesame Credit. […] Is it that we fear only attempts to encourage loyalty to the state? Encouraging loyalty to multinational corporations doesn’t seem as threatening to Americans. Given such disregard for corporate actions, it may not be surprising that outrage against longstanding practices by Facebook exploded only in the wake of the controversy regarding accusations of Russian state interference in American elections. […] While commentators sometimes attribute Chinese economic growth to uniquely Chinese cultural characteristics, they made similar claims regarding the supposedly uniquely Japanese cultural characteristics undergirding the “Japanese economic miracle” (and more broadly pointed to “Asian values” as propelling the rise of the four “East Asian Tigers”). But just as China has long been a latecomer to modernization, and often looks to the West as a model, its economic “rise” could as be seen as its convergence with the already industrialized West. The same is true with technology. […] That the bleeding edge of both surveillance states starts with minority populations that the government deems potential threats only demonstrates the extent to which China continues to take its cues from the US. China has adopted American military rhetoric in order to justify crackdowns on the incipient independence movement in Xinjiang; the claim that China is combating Muslim extremists draws on a discourse of rising global Islamophobia that is largely advanced by America to justify its War on Terror. China similarly appeals to the precedent of American global interventionism, justifying foreign interventions on the basis of defending the international community, much as America has done for decades. […] Western tech companies are not immune to American anxiety about China. But the main difference between Silicon Valley companies and their Chinese counterparts is their illusions about their relation to the state: China has no pretensions about the relation of the state to its powerful Chinese tech companies. If Silicon Valley will not look in the mirror—and if the Western press can see only their own distorted projections—it is possible to see, in China, how free competition between tech companies today will enable the rise of twinned corporatist states. Powerful tech companies supplying the technologies for the state to surveil the lives of citizens in return for being allowed by the state to operate and to profit.

Rather than attempt to carry on with Key of Life’s trajectory and his own heritage, Stevie had the rare cache to wander down every path, in effect making Motown his own private press label. No longer rooted to the traditions of soul, gospel or the sound of Motown that he built his legacy upon, Wonder literally branched out, reaching upward towards an undetermined new destination, exploring intuitively and fearlessly in a manner that few artists have ever managed to do in the history of pop music.

The idea of economic amends for past injustices and persistent disparities is getting renewed attention. Here are some formulas for achieving the aim.

Holy shit this is a great, tough piece. Why do nonprofits exist? The generous answer is that society is imperfect: people have needs that the government cannot meet (and that corporations refuse to meet). But the cynical answer is that there’s money to be made in nonprofits. Not for the people actually working at them, of course; they make very little. But for their extremely wealthy patrons, the rich people who want to protect their capital from being taxed and expropriated by the government, nonprofits are not only lucrative—they’re an effective way to provide legitimacy to the ruling class. [...] Meeting the needs of millionaires is not easy. When their needs are vague and undefined—or poorly thought through and unsuited to the needs of local communities—it requires labor and stress (and ulcers) to keep them satisfied. It also requires a great deal of exploitation: the people working the hardest at nonprofits often make the least. People will work themselves to literal sickness chasing vague grant imperatives and using their dedication to The Work as a justification for their physical and mental burnout. The treatment of workers in the nonprofit industry is perhaps its most disturbing feature, and it often goes unnoticed by larger society. There is a confusion, a frustration, that arises when you don’t see society changing at the scale or speed with which you’d like it to, especially when that “change”—however vaguely defined—is your literal job. But as long as nonprofits exist, it will be this way. This is because nonprofits exist to manage the contradictions of capitalism. When you find yourself unable to do that—or unable to deal with everyone around you blindly accepting that the contradictions can only be managed, rather than changed—you simply lose your mind, or the lining of your stomach. In the absence of concrete results—and in my experience, the absence of concrete results begins to look more like the norm than the exception—you start to see the concrete function of the nonprofit sector differently. For all the good intentions it’s paved with, philanthropy is an illusion, a mirage. And it tricks you into accepting (or even embracing) the underlying fact of philanthropic giving: that rich people have a lot of surplus capital, from exploiting and immiserating thousands of lives, and they need somewhere to put it. It doesn’t matter if the millionaire is a Koch brother or an eco-friendly crusader. Vast profits, often the direct spoils of exploitation—the rightfully earned wages denied to workers, or the profits made from poisoning people’s water—are plowed right back into a system that, by design, can never alter the balance of power.

A memoir of campaigning for Barack Obama and how it feels ten years later.Each failure of accountability, each time Obama contented himself with the form of probity, rather than its difficult and painful exercise, brought us here.

Joan Didion, First Lady of Neoliberalism --- Didion’s work is an unrelenting exercise in class superiority, and it will soon be as unendurable as a minstrel show. It is the calf-bound, gilt-edged bible of neoliberal meritocracy. The weirdest thing about it is that this dyed-in-the-wool conservative woman (she started her career at the National Review) somehow became the irreproachable darling of New York media and stayed that way for decades, all on the strength of a dry, self-regarding prose style and a “glamor shot” with a Corvette. The toast of Broadway and the face of Céline, decorated by Barack Obama himself, Didion is the mascot of the 20th century’s ruling class (both “liberal” and “conservative”)—that is, people who “went to a good school” and know how to ski and what kind of wine to order, and thus believe themselves entitled to be in charge of your life and mine, and just… planet Earth. [...] For all their hanging out among the counterculturalists and jazz musicians and rock stars and hippies and desperately trying to be cool, I don’t think Joan Didion, or Capote, Updike, Wolfe, et al., ever wanted an egalitarian society. American writers like to pretend that their work is apolitical; it’s hard to imagine what the American equivalent of Marquez or Václav Havel might be. But no writing is apolitical. Didion and her cohort wanted a society where people like themselves could keep comfortably chronicling the interesting inferiorities of those in the classes below their own. [...] Didion and co. produced fake cultural leadership for the comfort and protection of the well-heeled and powerful. Better people, better writers, would have connected with the youth movement and the working class to protect and expand democracy—say, by putting their bodies upon the gears, and upon the wheels of the machine. Instead, they kept it running.

Gregg Segal tells us what it was like to take these absolutely bananas photos. You know, the ones of the soulless hateful scumbag Paul Ryan in workout clothes and a backwards hat looking like a goofball?

A new survey of nearly 5,300 tech workers by Portland Women in Technology points to one possible explanation for the enduring disparities: Most white people in the industry said their companies take diversity seriously and would recommend someone from an underrepresented group work at their company. But among people from other racial and ethnic groups, and transgender people, fewer than a third agree. [...] “I feel like people like to hire people they know and they get along with,” said Dawn Mott, 37, an African-American software developer in Portland. At a developer conference earlier this year, a panel discussion Mott attended had no women panelists. Afterwards, Mott said she asked two of the panelists why. She said they asserted here were no women leaders in development and doubted she was a developer.

But an anniversary is a call to action — to remember, and celebrate if possible. Remembrance is one of the most powerful tools we have. Revisiting the past, intentionally, allows us to excavate more of the truth each time we look back. Without this effort, our memories will be gradually, carelessly buried under the debris of our lives, the sharpness of our good intentions dulled under the weight of time passed. Whatever Woodstock was, I can’t speak to. What it is today feels like a husk of a dream. And yet we are still drawn in by the lore, like we know the vision has yet to be fully realized, like the story isn’t over.

After Sandy Hook, we said never again. And then we let 2,178 mass shootings happen.

Create Alfred workflows with ease.

“Research shows that people are afraid of being contaminated—by germs or stigma—and they are afraid of bottomless need that they can’t fix,” said Susan Fiske, who is a professor of psychology and public affairs at Princeton University, and is known for her work on social cognition, stereotypes, and prejudice. Across the world, people see those without a fixed address as untrustworthy and incompetent, Fiske said. This stereotype blankets everyone from the homeless to refugees and undocumented migrants to Bedouin nomads. “Maybe lacking an address makes people seem unaccountable and unreliable because they can’t be found,” Fiske said. “Maybe not paying for housing implies lacking conventional success. People stereotyped as incompetent and untrustworthy seem less human because ‘they’ allegedly lack basic human qualities.” Underlying it all is, perhaps, people’s fear that the systems they themselves rely on might not be fair or dependable, Fiske said: “People want to believe that they have control. If homelessness can happen to anyone, then it’s out of control.”

These replacement names have yet to stick and even more troubling, the ever-present "afro-" prefix still follows the tradition of portraying Africa in monolithic terms. A much simpler and respectful solution, is to refer to what is currently known as Afrobeats as pop music from a specific country (i.e. Ghanaian Pop Music) and to other established musical styles by their local names—"highlife," "fuji," "gqom," "bongo flava" and so forth, equipping new listeners with the right vocabulary to experience the varying cultures. In the rat race for crossover success, Africa's biggest pop stars and their backers have been preoccupied with creating a palatable brand for US and UK consumers while losing sight of the long game—retaining ownership of culture. For African pop music to command the level of respect that is reflective of its influence, artists must divorce themselves from the idea that crossing over to Western markets is the highest privilege. "Afrobeats" centers western audiences in the very language used to describe the soundtrack to the lives of university kids partying on the beaches of Accra and the Lagos workers who set out at 5am to beat traffic. This is simply unfair. African art and by extension Black art should be allowed to exist without the constant burden of performance under a Western gaze.

People of color disproportionately experience homelessness on each Point in Time survey. That remains true this year -- and gets slightly worse. While people of color make up less than 30% of the county’s total population, nearly 40% of homeless people in 2019 are not white. Native American people remain the most disproportionately homeless group in Multnomah County. They also are the most likely to be chronically homeless, which is defined as experiencing homelessness for more than a year and having an addiction, mental health condition or physical disability that makes getting and staying in housing difficult. The entire chronically homeless population grew in 2019, though. The county found 1,769 who fit the definition -- 37% higher than in 2017.

Here are my tips for doing time in a cubicle farm.

An overview. If you were a 70 year old who had lived in Iran all your life, you would not be able to remember a time, except for a brief interlude in the early 1980s, when your country was neither (a) occupied by a foreign power, (b) ruled by the puppet of a foreign power, nor (c) prevented from free trade by the sanctions of a foreign power. That is what comes of being what the British imperialist Lord Curzon called in 1892—even before oil became a strategic issue—one of “the pieces on a chessboard upon which is being played out a game for the dominion of the world”. More than a century later, Iran (Persia as it was in Curzon’s day) is still a piece on the board.

This is an amazing piece. Robert Kirkbride, a descendent of famed physician and asylum architect Thomas Story Kirkbride, told CityLab in a 2015 interview that “Buildings didn’t commit people. People committed people. But it’s easier to blame buildings than human behavior.” This is accurate. But buildings are also assets, and their value gets determined, in part, by the residue of the human actions that took place within them. It isn’t just lead paint and asbestos that a building like this has to reckon with; it’s the cruel history it can represent. And yet people don’t really seem to “blame buildings,” as far as I can tell. The opposite: architecture is the thing that redeems them. As they are sanitized, loss in the past becomes gain the developer, in the present, speculating on the future. [...] Architecture matters. Buildings reflect who we think we are, and who we want to be; in this redevelopment, we’re invited to imagine ourselves as people who treat the most vulnerable among us with care and tenderness. To those who cannot be repaired we would give ethereal, pastoral beauty; what God could not provide through the bounty of nature, we would give, in the spirit of brotherhood for our fellow man. In this way, in this place, we stake a claim to the legacy of those who eased suffering; we claim we are people glad to marshal our wealth in compassionate acts.

Share buttons and prompts to “read more” treat readers like idiots who don’t know how to do basic tasks; meanwhile, a huge amount of faith is put in technology, which fails constantly. Embedded social media posts don’t load properly, videos expire, and the pre-populated tweet mangles the text. If there are high-res photos, they are often too large to display on a standard laptop screen, so one first looks at a face and much later scrolls to see a body. Should the poor reader decide to navigate the site’s categories via the drop-down menu, they must maneuver the mouse like a tight-rope walker, lest the proper choice vanish before they can click on it.

A glossary of tech language, explained.