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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.

Zazzle baby apparel, but modeled by adults.

So, for example, if a cop guns down another black youth sleeping in his car, people can murmur “bad apple” all they want, but it’s a stochastic bad apple, right? I mean, “bad apple” is just polite speech for “lone wolf.” That cop is both a single person and the trigger finger of a broadly entrenched and disseminated worldview, an individual expression of structural force. But that leaves us with the task of understanding where that structural force comes from. We can’t simply trace things to some other bad apple, some demagogue spouting racist bullshit; that just leaves us adrift in the endless chain of ideas, dealing with one apple (or not) as another rolls into place. White supremacy, because that is what we are really talking about in Christchurch, New Zealand, and in Vallejo, California, is itself not simply an idea but a self-replicating power structure, the ongoing dispossession and domination of some by others, a dis

Development organizations and Western feminists think that empowering poor women means giving them chickens or sewing machines. It doesn’t. --- [T]he term was introduced into the development lexicon in the mid-1980s by feminists from the Global South. Those women understood “empowerment” as the task of “transforming gender subordination” and the breakdown of “other oppressive structures” and collective “political mobilization.” They got some of what they wanted when the Fourth World Conference on Women in 1995 adopted “an agenda for women’s empowerment.” In the 22 years since that conference, though, “empowerment” has become a buzzword among Western development professionals, but the crucial part about “political mobilization” has been excised. In its place is a narrow, constricted definition expressed through technical programming seeking to improve education or health with little heed to wider struggles for gender equality. This depoliticized “empowerment” serves everyone except the women it is supposed to help. [...] [T]here is a skirting of the truth that without political change, the structures that discriminate against women can’t be dismantled and any advances they do make will be unsustainable. Numbers never lie, but they do omit. [...] In this system there is little room for the complexities of the recipients. Non-Western women are reduced to mute, passive subjects awaiting rescue.

The shift to an organized industry also has political implications—and not just because journalists are becoming more active through their union work. In the larger scheme of things, unionized media workers are starting to see the world and themselves in a new light. Journalism, like other creative-but-poor industries, is predicated on the idea that its practitioners are just lucky to be doing what they love; they’ve long been conditioned to believe that there’s something inherently prestigious, even noble, about this type of white-collar work. But as media jobs become more precarious, undermined by the same monopoly forces affecting workers in other parts of the economy, media workers are increasingly seeing themselves as workers first. This is what Marxist-minded leftists have long termed class consciousness, and that consciousness is spreading, within legacy and digital media brands alike. [...] To reclaim the foundations of a free press in America, media workers need to get serious about dismantling tech monopolies and implementing policies that would reverse our new Gilded Age. It seems to be no coincidence that countries that operate the freest press regimes, such as Norway, Sweden, and Finland, also have comparatively low income-inequality. The Jonah Perettis of the world think that they can solve the media crisis in isolation, without acknowledging that they are integral to and have benefited from the system that gave rise to this crisis in the first place. [...] What’s more, union activism can help bridge the yawning power dynamic that now separates tech monopolies from the flailing media sector. Tech companies will have to feel threatened if they’re going to implement reforms and meet media companies more than halfway—and the companies themselves clearly pose no threat at all. The way the media business works now is that Facebook and Google and Apple News reap the bulk of the profits produced by the labor of journalists—either by leapfrogging the ownership structure entirely or enlisting short-sighted owners, who mostly compete with one another, to give away their content for a pittance.

By expanding the definition of what constitutes personal data—and by extension, what constitutes a breach of personal data—and applying a standardized notification requirement to the entire EU, the GDPR appears to have generated a much larger data set of reported incidents and thereby significantly widened our window into what types of breaches are occurring. The vast majority of companies are still not being fined for failing to protect their customers’ data, and the vast majority of fines are still too small to register with the companies that are being penalized. (Arguably, even 50 million euros is a fairly trivial sum to Google, which brought in $136.8 billion in revenue in 2018. For comparison, 50 million euros is equivalent to roughly $57 million, or 0.04 percent of Google’s 2018 revenue.)

This document exists to lay out some general principles of running a small social network site that have worked for me. These principles are related to community building more than they are related to specific technologies.

I stopped fucking with Eminem when he couldn’t stop making rape jokes in his rhymes as he approached 40 years old. There is a time when all of us have to re-evaluate the distance we actually have from dangerous moments. Eminem has a distance that never runs out. A distance that only grows wider. And there are those who would call him edgy for not realising this, while ignoring those who realise that their proximity to danger is a lot slimmer, and yet they’ve still found a way to stay alive. No one finds this funny. [...] What Macklemore didn’t embrace was the thing that Eminem embraced before him: if you are in a system that will propel you to the top off of the backs of black artists who might be better than you are, no one black is going to be interested in your guilt. It has played out in every genre since the inception of genre, or since the first song was pulled by white hands from wherever a black person sang it into the air. No one knows what to make of the guilt. [...] Macklemore did what I would have hoped he would have done, even if he did it painfully and with a tone of self-congratulation. What no other white rapper was able to do before him. He stopped just apologising for what he imagined as undeserved fame and instead weaponised it, losing fans in the process. The major function of privilege is that it allows us who hold it in masses to sacrifice something for the greater good of pulling up someone else. Macklemore, whether intentionally or not, decided to use his privilege to cannibalise whiteness, tearing at his own mythology in the process. When I saw him last year at a festival, he performed White Privilege II to a captivated white audience. Halfway through the song, he left the stage entirely empty, walking off and making room for two black poets and a black drummer to read poems about police violence and gentrification. It was a stunning image, an artist holding the mouth of his audience open and forcing the slick red spoonful of medicine down their throats.

Language is not the be all end all. This isn't about policing language or censoring words, but about critically examining how language is part of total ableist hegemony. This is about being accountable when we learn about linguistic ableism, but it is also about being compassionate to ourselves and recognizing that to varying extents, we have all participated in ablesupremacy and ablenormativity. This is about understanding the connections between linguistic ableism and other forms of ableism, such as medical ableism, scientific ableism, legal ableism, and cultural ableism. [...] If you find yourself using this ableist language, please take a minute to re-examine how your perspective has been informed by ableism. This isn't an accusation or an insinuation that you are automatically an Evil Person. We have all participated in ableist structures, and are all continually learning and unlearning. But if you are truly committed to building more just and inclusive communities, then it is critical to unlearn how we have been conditioned into accepting ableism in all parts of our lives and societies, including in our language.

The conveniently toothless word “empowerment” is easily mocked, but the mockery itself serves a darkly useful purpose: What cannot be taken seriously need never be examined, let alone condemned. This comfortable habit of casual derision prevents Western media watchers from grasping the real import of certain ideas, like this one, “empowerment,” which is now become a fig leaf for questionable claims and even outright fakery, especially where women’s rights are concerned. Beyond this, the kind of rhetoric in which “empowerment” appears is often the kind that is meant to make you stop thinking about something, rather than keep thinking about it. [...] Empowerment is a word you can use to distract, to deflect criticism, and even to raise money. In the context of specific foreign policy influence, putting an empty, pretty concept in the place where a fact or an idea or an action might have been is… well, it’s one way of practicing dismediation.

Trump is in thrall to an alien power because of the compulsions of intersecting profit schemes that require not just mutual interest but political intervention which must in turn be concealed because of a peculiar social pretense, one lacking in any material reality, that there both should be and is a separation between the political and the economic. Which, like, no shit. What we have just described is the political-economic arrangement in which we live. My dudes, all capitalists are in thrall to an alien power and that alien power is capital itself. It is not the same as wealth. It is the great and entangled set of relations that both compel and allow for the increase and concentration of wealth. It may involve personal relationships and it is easier for us to grasp when it does. Mostly it does not. The wage that a textile worker can demand is shaped by the rates of textile workers thousands of miles away whom they will never meet, by the unemployment of people they will never know, and by the development of new machines they may never use. And yet all of this action seems to be coordinated to deliver profits over there and misery over here, over and over. No wonder we keep on misrecognizing this situation as a conspiracy. But it is not, except in so far as society itself is a conspiracy. It is, however, an alien power. It structures our actions from a distance, after all. It exists outside of us but it passes through us, using us for its own sustenance. It can never come to rest, must always increase itself or cease to exist, and thus the capitalist must seek whatever deals can allow his capital to expand, and do what it takes to make that happen. [...] America if you want a president—and here I challenge Popula readers to write in with a coherent account of why you want a president—who is not in thrall to an alien power, you are going to need to make some structural changes, the very kind of changes that conspiratorial thinking and fantasies of purging corrupt individuals are unable to contemplate. Back away from the yarn and nails. They will not rescue you.

What began as an attempt at a simpler life quickly became a life-style brand.

Investigating the tallest tale in the ice cream business.

Rebecca Skloot article on veterinarians who treat fish, as field evolves to meet demands of pet owners; number of households that keep fish is about 13.9 million, and there are nearly 2,000 vets to serve them.

The trailer has always held a special place in the American imagination. Once a symbol of freedom and mobility, it became — through waves of economic hardship and discrimination over the course of the 20th century — a testament to the limitations of the so-called land of opportunity. Stated another way, trailers became the province of the have-nots, and along the way, the pernicious myth of “trailer park trash” became core to a set of stereotypes about lower-class white people. [...] With almost no cultural images of dignified life on the inside of a trailer, or in the often close-knit neighborhoods that trailer parks become, Americans cling instead to the simple, outmoded ideas about trailers and their inhabitants that they’ve held for nearly a century.

Disinformation, once it’s done telling its lie, is finished with you. Dismediation is looking to make sure you never really trust or believe a news story, ever again [...] Dismediation is a form of propaganda that seeks to undermine the medium by which it travels, like a computer virus that bricks the whole machine. Thus, for example, Information: John Kerry is a war hero who was awarded three Purple Hearts, a Bronze Star and a Silver Star; Misinformation: John Kerry was never wounded in the Vietnam War; Disinformation: John Kerry is a coward; Dismediation: ‘Swift Boat Veterans for Truth’ are disinterested sources of information about John Kerry, equivalent in integrity to any other source that might be presented on the evening news. These four narratives were distributed simultaneously across various channels during the 2004 election, though only one of them (the first) is true. [...] The lasting harm of this unfortunate episode, however, was not to Kerry’s reputation or to his candidacy. It was that afterward, millions of minds were uncertain as to what really constitutes “news,” or “reporting,” or “fact-checking.” This state of uncertainty hasn’t ever been adequately addressed, let alone mended. [...] Dismediation isn’t discourse. It doesn’t disinform, and it’s not quite propaganda, as that term has long been understood. Instead, dismediation seeks to break the systems of trust without which civilized society hasn’t got a chance. Disinformation, once it’s done telling its lie, is finished with you. Dismediation is looking to make sure you never really trust or believe a news story, ever again. Not on Fox, and not on NPR. It’s not that we can’t agree on what the facts are. It’s that we cannot agree on what counts as fact. The machinery of discourse is bricked. That’s why we can’t think together, talk together, or vote together. [...] Dismediation is hard to combat, as it distorts not the facts, but the means by which facts can be understood. It’s like trying to win a chess game when the board has been flung into the air and the pieces scattered; quite often the bewildered victim finds himself trying in vain still to play e5 Qxe5 or whatever.

Many vets resent online vendors for undercutting their prices for pet medications. Some vets, however, provide the online and discount vendors with their supplies.

The Swedish company Teenage Engineering has won over kids — and professionals — with a revolutionary idea for a synthesizer: Make it simple.