# data[].attributes.body
What else is there?

# data[].attributes.attachment_link.readable_text
The mission of the Yale Center for Faith and Culture is to critically examine and promote practices of faith which advance authentic human flourishing and the global common good.

We advance this mission through each of our four core initiatives:

A number of legacy projects established strong foundations and relationships for our current work and remain important components of our identity. These include:

In our work, our staff is led by YCFC founder and Director, Miroslav Volf, and advised by our board.

Center Media Inquiries: ryan.mcannally-linz@yale.edu
View our brochure.
Phone:

203-432-8629

Mailing Address:

Yale Center for Faith & Culture
409 Prospect St.
New Haven, CT 06511

# data[].attributes.attachment_link.description
We advance this mission through each of our four core initiatives: A number of legacy projects established strong foundations and relationships for our current work and remain important components of our identity. These include: In our work, our staff is led by YCFC founder and Director, Miroslav Volf, and advised by our board.

# data[].attributes.body
Not really kept up to date though a pretty repository of most books I've read and sometimes comments.

# data[].attributes.attachment_link.readable_text
"But there was something else, hard to pin down exactly, a charge-this magnetic pheromonal buzz that hung between us like a spider's web, generally invisible, but at a certain angle, flecked with morning dew, it could sparkle for just a moment."
― Elan Mastai, All Our Wrong Todays

# data[].attributes.attachment_link.description
"But there was something else, hard to pin down exactly, a charge-this magnetic pheromonal buzz that hung between us like a spider's web, generally invisible, but at a certain angle, flecked with morning dew, it could sparkle for just a moment." ― Elan Mastai, All Our Wrong Todays

# data[].attributes.body
Hopefully, a safe spot to learn exactly what's going in journalism without an agenda. Well, unless you're my friend, Larry Brainard.  MediaBias says left center -1/-3 Factual Reporting 4/5

# data[].attributes.attachment_link.description
The Democratic Convention in Chicago, in August 1968, was surrounded by protesters and made bloody by police violence. Whiteside was on the scene, following along with CBS News.

# data[].attributes.body
At last, just learned of this site from ABC15 news, another source for Arizona insights

# data[].attributes.attachment_link.title
Arizona Mirror * Insightful. Investigative. Independent.

# data[].attributes.attachment_link.description
Arizona Mirror is an independent, nonprofit news organization that is focused on connecting public policy with the people it affects

# data[].attributes.body
This is a deep dive that really deserves ruminating. I don't know if it refreshed often, however it comes to me from Larry Dossey's YouTube that Liza Bell recommended.

# data[].attributes.attachment_link.readable_text
In the philosophy of science, reductionism is commonly equated with the idea that all sciences are reducible to physics, in other words that all phenomena can be explained in terms of physical matter and forces. Human experience can be reduced to the activation of neurons in the brain. Life can be reduced to the chemical reactions of molecules.

To some it is " an attractive theory that is getting ever closer to reality". To those of us in the post-materialist movement, reductionism is the ugly stepchild of materialism. But why? What's wrong with simplifying nature to its lowest common denominators?

To answer that question, The Kurt Gödel Circle of Friends in Berlin, with the support of the University of Wuppertal, created the Kurt Gödel Prize, with a cash purse of 15,000 Euros for the best three essays. And the winners are...

... by restricting our attention to just the physical level, we lose sight of the very phenomenon we were studying. It disintegrates under our very eyes.

- Jesse Mulder

The Kurt Gödel Prize University of Wuppertal

The dominant explanations for the origins of language are inadequate for the very reason that they are essentially utilitarian and materialistic. It would be better to assume what language itself tells us. It is innately meaningful because its poetry enables us to perceive deeper structures of reality.

Do words "emerge from the cosmos, expressing its soul" or is language merely a utilitarian evolution from the grunts and hoots of our primate forebears? In The say of the land Dr Mark Vernon argues for the Romantic theory of the origin of language, with support from Tolkien's fellow Inkling Owen Barfield, poet Simon Armitage and English palaeobiologist Simon Conway Morris.

In a world flooded with biased science, fake news, social engineering, predatory marketing, manipulative facebook memes and the like, our ability to make sense of things is increasingly overwhelmed. Words do as much harm as good, in the search for truth. If, however, words have soul as Mark Vernon suggests, perhaps a closer alignment between our material perceptions of reality and their implicit meanings will help us find the signal of truth within the fog of lies and manipulations.

Dr Mark Vernon is a practicing psychotherapist with a PhD in ancient Greek philosophy, and other degrees in physics and in theology. A former Anglican priest, his latest book is A Secret History of Christianity: Jesus, the Last Inkling and the Evolution of Consciousness. He writes for radio, newspapers and magazines and is co-host of the long-running podcast the Sheldrake - Vernon Dialogues.

The say of the land Mark's Website

Open Sciences was created due to the response of the "Manifesto for a Post-Materialist Science" published in the journal Explore in 2014. The second manifestation of that response, as chronicled in the 2018, March/April Explore article is the newly established Academy for the Advancement of Postmaterialist Sciences. The AAPS is a 501(c) 3 non-profit membership and education organization whose mission is to promote open minded, rigorous and evidence-based enquiry into postmaterialist consciousness research.

As President of the Academy for the Advancement of Postmaterialist Sciences, and with the enthusiastic support of our Board of Directors, I would like to invite you to become a member of our newly founded organization, the AAPS. Our vision is to inspire scientists to investigate mind and consciousness as core elements of reality.

Read more: Introducing the Academy for the Advancement of Postmaterialist Sciences

In Expanding Reality we discover the new science of consciousness and the emergence of a postmaterialist paradigm. This paradigm is leading us to the next great scientific revolution. Visionary scientists from a variety of fields (physics, neuroscience, biology, medicine, psychiatry, psychology, psi research) gathered in Tucson, Arizona, to create the Academy for the Advancement of Postmaterialist Sciences. Their interviews play a central role within the film.

But this is no ordinary documentary film. Indeed, the combination of conversations, colors and music produces a very uplifting experience. The fact that nature is watching us, instead of us watching nature, also contributes to create such an experience. By the end we feel an expansion of consciousness, our perception of life, and our sense of reality. We also realize that we are connected with the Universe as a whole.

CAST

Dr. Gary Schwartz, Ph.D. Research psychologist, University of Arizona
Dr. Mario Beauregard, Ph.D. Neuroscientist, University of Arizona
Dr. Dean Radin, Ph.D. Psi researcher, Institute of Noetic Sciences
Dr. Lisa Miller, Ph.D. Research psychologist, Columbia University
Dr. Diane Hennacy Powell, M.D. Neuropsychiatrist
Dr. Menas Kafatos, Ph.D Physicist, Chapman University
Stephan A. Schwartz Futurist, Scientist, Author
Dr. Julia Mossbridge, Ph.D. Neuroscientist, Institute of Noetic Sciences
Dr. Marjorie Woollacott, Ph.D Neuroscientist, University of Oregon
Michel Pascal Director, Singer, Meditation Teacher
Gabriella Wright Actress, Humanitarian
Leigh McCloskey Artist, Author, Visual Philosopher

Watch on expandingrealitythemovie.com

Karen Jaenke, PhD
Chair, Consciousness & Transformative Studies
John F. Kennedy University

Consciousness Studies in Context

With seeds in the Human Potential Movement of the 1960s and 1970s, Consciousness Studies is a pioneering field within academia. Still today, Consciousness Studies is a cutting edge, alternative course of study existing in only a handful of universities throughout the nation and world.

The Consciousness and Transformative Studies program at John F. Kennedy University, located in the San Francisco Bay area and established in the late 1970s as the first accredited Masters in Consciousness Studies, stands as a leader in this field.

Read more: Online MA Program in Consciousness & Transformative Studies

In his new act The Brain Show British comedian Robert Newman targets the failings of neuroscience in assuming that brain equals mind, saying "the idea that the brain is a wet computer is a philosophical assumption, not a scientific idea".

After volunteering for a brain-imaging experiment meant to locate the part of the brain that lights up when you're in love, Rob emerges with more questions than answers. Can brain scans read our minds? Are we our brains? If each brain has more connections than there are atoms in the universe, then how big will a map of the brain have to be?

"Maybe what we've discovered is the bit of the brain that lights up when we spot an elementary conceptual blunder in experimental design."

Read more: Robert Newman's The Brain Show targets the failings of neuroscience

Starting on April 15, 2016 the Institute for Venture Science (IVS) will be accepting pre-proposals for the funding of unconventional scientific investigations that challenge mainstream paradigms. Early submittal is key as they may need to limit the number of submissions; the deadline is June 25.

IVS is interested in a wide range of subjects, from gravity, magnetism, relativity and the physics of water to consciousness, NDEs and remote viewing to cancer and global warming. They hope to foster breakthroughs that will enrich the world and create solutions for otherwise intractable problems.

"The Institute for Venture Science (IVS) will fund high-risk, non-traditional scientific inquiries that may produce fundamental breakthroughs. We identify the most promising challenges to prevailing paradigms. We then simultaneously fund multiple research groups worldwide for each selected challenge."

"The IVS will fund the idea, not just the person advancing that idea. That is, it will seek out and fund multiple groups using diverse approaches to pursue the same unconventional idea. A dozen - even a half dozen - groups cannot be ignored. Challenger and orthodoxy will therefore compete on equal footing, and the better of the two approaches will soon prevail."

IVS Pre-proposal Instructions

# data[].attributes.attachment_link.title
OpenSciences.org - open-minded scientific investigations - Campaign for Open Science

# data[].attributes.attachment_link.description
OpenSciences.org is a portal for open-minded scientific investigations that go beyond the dogmas dominating so much of science today. The main areas covered include consciousness studies, alternative energy sources, integrative medicine and healing, post-materialist approaches to science and new aspects of cosmology, physics, chemistry and biology.

# data[].attributes.body
by Maria Popova, a thirty-something writer, Bulgarian born ... I look for her newsletter each week as a little university lecture on history, people, things I should have learned in college if I had paid attention and for sure will increase my cocktail conversation interest factor.

# data[].attributes.attachment_link.readable_text
I came to this country not having inherited its sins, not being afforded many of its rights, but eager to share - and having by now devoted my adult life to sharing - in its responsibilities, its atonements, its healing. I came alone, barely out of my adolescence, into a country not yet out of its adolescence - that developmental stage when the act of taking responsibility is most difficult, and the impulse toward evasion and escapism most intense. "I have a green passport and I am an American citizen, and the crimes of this Republic, whether or not I am guilty of them, I am responsible for," James Baldwin told Margaret Mead in their historic, staggeringly timely conversation about race, forgiveness, and the crucial distinction between guilt and responsibility - historic also in speaking to Baldwin's definition of history as "a way of avoiding responsibility for what has happened, is happening, in time."

These complex dynamics are what the great Mexican poet and political activist Octavio Paz (March 31, 1914-April 19, 1998) explores in the opening chapter of his superb 1950 book-length essay The Labyrinth of Solitude (public library), written in Paris months after the city's liberation from Nazi occupation, while Paz was serving as a newly appointed Mexican diplomat, and shortly after he lived in the United States as a Mexican poet, having chosen to use his Guggenheim Fellowship to study at U.C. Berkeley in California.

Like me, Paz arrived to the United States as an other - as an alien of a different tongue, from a country scarred by centuries of violent invasions and decades of dictatorship, with a culture older than the American by epochs; unlike me, he arrived male, non-white, an adult, and an award-winning poet of cultural standing. It was with all of these multitudes that he observed and interpreted what he saw in his adolescent host country. In a sentiment his contemporary Louise Bourgeois echoed in her diary - "You are born alone. You die alone. The value of the space in between is trust and love." - Paz writes:

All of us, at some moment, have had a vision of our existence as something unique, untransferable and very precious. This revelation almost always takes place during adolescence. Self-discovery is above all the realization that we are alone: it is the opening of an impalpable, transparent wall - that of our consciousness - between the world and ourselves. It is true that we sense our aloneness almost as soon as we are born but children and adults can transcend their solitude and forget themselves in games or work. The adolescent, however, vacillates, between infancy and youth, halting for a moment before the infinite richness of the world. He is astonished at the fact of his being, and this astonishment leads to reflection: as he leans over the river of consciousness, he asks himself if the face that appears there, disfigured by the water, is his own. The singularity of his being, which is pure sensation in children, becomes a problem and a question.

Much the same thing happens to nations and peoples at a certain critical moment in their development. They ask themselves: What are we, and how can we fulfill our obligations to ourselves as we are? The answers we give to these questions are often belied by history, perhaps because what is called the "genius of a people" is only a set of reactions to a given stimulus. The answers differ in different situations, and the national character, which was thought to be immutable, changes with them.

In a sentiment of staggering timeliness today, as we face the challenge and discipline of reflection in order to respond - and respond robustly and effectively - rather than merely react to unbearably triggering events, Paz adds:

There is something revealing in the insistence with which a people will question itself during certain periods of its growth. It is a moment of reflective repose before we devote ourselves to action again... It does not matter, then, if the answers we give to our questions must be corrected by time. The adolescent is also ignorant of the future changes that will affect the countenance he sees in the water. The mask of an old man is as indecipherable at first glance as a sacred stone covered with occult symbols; it is the history of various amorphous features that only take shape, slowly and vaguely, after the profoundest contemplation. Eventually these features are seen as a face, and later as a mask, a meaning, a history.

[...]

The questions we all ask ourselves today will probably be incomprehensible fifty years from now. Different circumstances are likely to produce different reactions.

On this latter point, Paz may be wrong - or at least incomplete, neglecting the vital outliers, the rare far-seers who speak of their present and speak to the future, voices like Baldwin's and Mead's, whose questioning quickenings of mind and spirit remain not only comprehensible but acutely relevant fifty years later.

Before we go on, we must pause to remember that language is the supreme vessel of meaning-making, hulled with a history and masted with a future. It carries in its colossal careening body all the baggage of its culture. Paz uses man to say citizen, to denote universal humanity - a convention by which writers of his era, male or female, abided; a convention at the gendered Goliath of which Ursula K. Le Guin shot her perfectly aimed pebble in her exquisite civilizational service of unsexing the universal pronoun. It may be a useful exercise to note with disquietude the biases of language, but the exercise becomes distinctly unhelpful when the disquietude deafens us to the message inside the vessel. Paz's message transcends the bounds of his time to speak to ours:

In the United States man... has built his own world and it is built in his own image: it is his mirror. But now he cannot recognize himself in his inhuman objects, nor in his fellows. His creations, like those of an inept sorcerer, no longer obey him. He is alone among his works, lost - to use the phrase by José Gorostiza - in a "wilderness of mirrors."

Upon arriving to the United States - which, as a resident of a neighboring landmass the shared name of which a single nation has usurped as its own, he insistently and correctly refers to as culturally North American rather than "American" - Paz found himself "surprised above all by the self-assurance and confidence of the people, by their apparent happiness and apparent adjustment to the world around them." Drawing on the Spanish philosopher José Ortega y Gasset's distinction between uses and abuses in differentiating the revolutionary spirit from the merely reformist impulse, he dismantles the apparent with the hard actuality:

The revolutionary is always radical, that is, he is trying to correct the uses themselves rather than the mere abuses of them. Almost all the criticisms I heard from the lips of North Americans were of the reformist variety: they left the social or cultural structures intact and were only intended to limit or improve this or that procedure.

Two decades before he resigned his post as a Mexican diplomat to protest the massacre of hundreds of peacefully protesting unarmed citizens, mostly students, by his country's armed forces, Paz adds:

It seemed to me then, and it still does, that the United States is a society that wants to realize its ideals, has no wish to exchange them for others, and is confident of surviving, no matter how dark the future may appear. I am not interested in discussing whether this attitude is justified by reason and reality; I simply want to point out that it exists... I found it in the actions, the words and even the faces of almost everyone I met.

Americans, he notes more with curiosity than with condemnation, consider this disposition realism - but it is only a pseudo-realism, sustained by a willful blindness to uncomfortable realities - a form of culturally condoned hypocrisy that has become part of the national character. He writes:

When hypocrisy is a character trait it also affects one's thinking, because it consists in the negation of all the aspects of reality that one finds disagreeable, irrational or repugnant.

And yet, in consonance with Baldwin and Mead's distinction between guilt and responsibility, Paz insists that the fruitful attitude with which to face those disagreeable realities is not guilt, for guilt is never "transformed into anything other than hatred, solitary despair or blind idolatry." The fruitful response - the responsible response - has to do with refusing to see ourselves as islanded in the river of time, unaccountable to and for history:

Contemporary history invalidates the belief in man as a creature whose essential being can be modified by social or pedagogical procedures. Man is not simply the result of history and the forces that activate it, as is now claimed; nor is history simply the result of human will, a belief on which the North American way of life is implicitly predicated. Man, it seems to me, is not in history: he is history.

Paz terms his meditation on these immensely complex and interleaved issues his "testimony" - a lovely term and a subtle way of acknowledging that all of our perspectives, however informed by a wide and deep understanding of history, however enriched by experience and empathy, are still at bottom subjective witnessings that render any self-appointed authority over absolute universal truth a farce. It is with this reverence for the shared and the subjective that he ends the chapter, reaching across the millennia, across the panoply of cultures, to wrest an elemental human truth:

A study of the great myths concerning the origin of man and the meaning of our presence on earth reveals that every culture - in the sense of a complex of values created and shared in common - stems from the conviction that man the intruder has broken or violated the order of the universe. He has inflicted a wound on the compact flesh of the world, and chaos, which is the ancient and, so to speak, natural condition of life, can emerge again from this aperture... Man collaborates actively in defending universal order, which is always being threatened by chaos. And when it collapses he must create a new one, this time his own. But exile, expiation and penitence should proceed from the reconciliation of man with the universe.

We have not, he laments, achieved this reconciliation - and out of this unmet longing arises a terror that rattles the root of our humanity:

We have lost our sense of the very meaning of all human activity, which is to assure the operation of an order in which knowledge and innocence, man and nature are in harmony.

[...]

It is possible that what we call "sin" is only a mythical expression of our self-consciousness, our solitude. I remember that in Spain during the civil war I had a revelation of "the other man" and of another kind of solitude: not closed, not mechanical, but open to the transcendent. No doubt the nearness of death and the brotherhood of men-at-arms, at whatever time and in whatever country, always produce an atmosphere favorable to the extraordinary, to all that rises above the human condition and breaks the circle of solitude that surrounds each one of us. But in those faces - obtuse and obstinate, gross and brutal, like those the great Spanish painters, without the least touch of complacency and with an almost flesh-and-blood realism, have left us - there was something like a desperate hopefulness, something very concrete and at the same time universal.

In yet another resonance with Baldwin's insistence that "we've got to be as clear-headed about human beings as possible, because we are still each other's only hope," Paz concludes:

The memory will never leave me. Any one who has looked Hope in the face will never forget it. He will search for it everywhere he goes, among all kinds of men. And he will dream of finding it again someday, somewhere, perhaps among those closest to him. In every man there is the possibility of his being - or, to be more exact, of his becoming once again - another man.

The Labyrinth of Solitude is a resplendent read in its entirety. Couple the vital human issues Paz explores in it with an equally vital non-human counterpart in the great nature writer Henry Beston's reflections on otherness, belonging, and the dignity of difference, then revisit Toni Morrison on borders, belonging, and the violence of otherness, Walter Lippmann's tremendous century-old treatise on the psychology of and the antidote to prejudice, and Baldwin's prophetic insight into race and reality.

# data[].attributes.attachment_link.description
I came to this country not having inherited its sins, not being afforded many of its rights, but eager to share - and having by now devoted my adult life to sharing - in its responsibilities, its atonements, its healing.

# data[].attributes.body
We all have a bias, just which way is it leaning. So to check different news sources I encounter, here's a go-to site that nets it out. Good to know

# data[].attributes.attachment_link.description
We are the most comprehensive media bias resource on the internet. Don't be fooled by Fake News sources. Search Media Bias. View Fact Checks. Breaking News.

# data[].attributes.body
Oh for the budget constraint of only having the digital version. I always look for this on newsstands and have found it in Singapore and Jakarta and I buy a copy just because I can hold the paper (and my wife doesn't see the money spent) and dwell on the message from so many disciplines, all holding true to the mission, 'the search for meaning' ...

# data[].attributes.attachment_link.readable_text
Four times a year for over 40 years Parabola has gathered the wisdom of the world's spiritual traditions to illuminate the central questions of life.

Highlights from the archive

"Soul, like the body, is a process. Though we are born with a soul, soul continues to develop, secretly adding to its luster like a pearl hidden inside an oyster. Making soul is the process of a lifetime, or several lifetimes. Mystics call it performing The Great Work."

VOL. 01:2 Magic
"The magician is the magus, the mighty one, the worker of miracles. What then is magic, what is a miracle? Where does the power come from? What laws is it above, and what laws is it under? For in the hierarchy of nature we know of nothing below the divine Absolute that does not obey the higher cause. What are the laws of magic?"

Join our newsletter

PARABOLA Podcast

Most Popular

Follow PARABOLA

# data[].attributes.attachment_link.description
Summer 2020:Presence"The miracle is that the practice of presence not only enlivens ourselves, but allows us to share that new life with others and also to receive the presence of the Divine. It is the foundation for truth, and it is the genesis of hope. With practice, presence can, in the words of John G....

# data[].attributes.body
Real conversations with folks leading the spiritual inquiry for humanity.

# data[].attributes.attachment_link.readable_text
To a question from listener Elena Rivera of Colorado Springs, Krista reflects on seeing this as a collective moment of transition (which is always stressful in human life) and ponders what we might integrate into the people we become on the other side of it. "To really, actively, accompany each other in holding that question - that might be a spiritual calling but also a civilizational calling for this very extraordinary transition," she says.

Living the Questions is an occasional On Being segment where Krista muses on questions from our listening community. Submit your own at ltq@onbeing.org.

# data[].attributes.attachment_link.description
To a question from listener Elena Rivera of Colorado Springs, Krista reflects on seeing this as a collective moment of transition (which is always stressful in human life) and ponders what we might integrate into the people we become on the other side of it.

# data[].attributes.body
Just good writing ... intelligent, informed. Numerous categories, variety of topics, all worth savoring.

# data[].attributes.attachment_link.readable_text
Monday, Sep 12, 2011

Why are the arts so often considered frills when it comes to what is needed in schools, in politics, in so many parts of life? The capacity for creative response is needed in all walks of life. In this issue we explore art as a tool for social engagement. Read More

It's been my good fortune to have more than my share of remarkable friends, and several of them appear in this issue of the newsletter. One of the joys of having a venue like this newsletter is that its a vehicle for expanding my own circle. Read More

# data[].attributes.attachment_link.description
Monday, Sep 12, 2011 Why are the arts so often considered frills when it comes to what is needed in schools, in politics, in so many parts of life? The capacity for creative response is needed in all walks of life. In this issue we explore art as a tool for social engagement.

# data[].attributes.body
It is always a surprise when it shows up in my in-box, full of links that will take me through rambling thoughts of current events and most of the stuff I miss because no one else will tell me.

# data[].attributes.attachment_link.readable_text
June 12, 2020

"The work is offline. The work is online. The work includes presence. The work includes absence. The work is virtual. The work is in the streets. The work is in legislative halls. The work is in art. The work is in policies. The work is at the polls. The work is where we are." - Bernice King.

On CYG, Aminatou chats with Elaine Lui of LaineyGossip about bringing a critical lens to celebrity culture in this moment, plus small-business ownership and knowing your worth.

The American Delusions Pie
(Based on today's headlines, aka non-comprehensive.)

Pie charts are available to all thanks to paying members, aka about 10% of the people who read this newsletter. Become a paying member for just $5 per year.

Legendary activist Marsha P. Johnson with the truth: "You never completely have your rights, one person, until you all have your rights."

GIF from Pay it No Mind: The Life and Times of Marsha P. Johnson. The film is online thanks to Frameline Voices, an archive that highlights "the stories of those in the LGBTQ community most underserved by mainstream media; youth, elders, people of color, and transgender and genderqueer people."

Some further resources for people-white people in particular-who are newly committed (or re-committed) to working in support of Black lives:

"Guess what! Police violence isn't something you read about or watch on the internets. It's everywhere cops are and cops are everywhere. That means you can fight it no matter where you are." Here's how to begin, even if you live in a city where there is not already an organized effort to defund the police force. Thanks, Mikki Halpin. (This strategy can also be applied to your county law enforcement, your school board, the list goes on...)

A series of online workshops from the Make Yourself Useful collective on topics like how to have difficult conversations within predominantly white family and friend networks, organizing your block to not call the cops, and media literacy.

A gentle but firm reminder from Erica Chidi that you will need to support your own mental health to do this work.

A template response from Klea McKenna for when you're presented with a professional opportunity you want to ensure is inclusive. I think it's nice to have templates like this to get started, but you'll always find me advocating for a strong personal edit. Make it your own!! I now have an adapted version of this letter in my notes app so I can refer to it easily when I'm replying to email requests.

And a calendar-based tip, from Karen Hawkins: "Set an alarm on your phone for 3, 6, 9, 12 months from now and when it goes off, look at your life and count how many Black businesses, orgs & artists you're still supporting. How many antiracism resources are you using? How many of your own bias have you addressed?" My calendar is duly updated. Set it and don't forget it!

Overwhelmed? Slow Productivity Coach Kate Litterer specializes in intentionality, mindfulness, and habit formation. Subscribe to Expert video therapy, feminist sensibility. Specializing in women's empowerment, anchoring digital nomads/expats. Download her free workbooks and journal prompts. Up in Smoke, a newsletter for the modern smoker, the former D.A.R.E. kids, the anxious ones, and the canna-curious. Let's see if we are a fit.

Obsessed with writers' and artists' daily routines? Me too! Get an irresistible new example every Monday with my Subtle Maneuvers newsletter

Do you love holidays? Subscribe to Forever Holidays - a fun newsletter celebrating fake holidays with cheeky poems, news and music.

PULP is a sex/uality + reproductive rights mag that is looking to raise funds to go independent! We believe a more inclusive media landscape = a more just world. This fundraiser means we can build a home for our mag & launch a robust education arm that meets the needs of our community. Help support us!

All of today's ad revenue supports the Black Trans Travel Fund, "a mutual-aid project developed in order to help provide Black transgender women with the financial resources needed to be able to self-determine safer alternatives to travel, where women feel less likely to experience verbal harassment or physical harm." Join me in supporting this effort!

Click here for ad rates and info.

"Thank you for a consistently fascinating and excellent newsletter every week
@annfriedman. It makes my Friday afternoon." - Edward Shepard. Every week, I feel grateful that I have a non-social-media outlet for sharing things that I think are important. I love being able to metabolize the news at a weekly rather than hourly rate. And I really appreciate you all clicking and showing up to be part of this thing.

# data[].attributes.attachment_link.description
June 12, 2020 "The work is offline. The work is online. The work includes presence. The work includes absence. The work is virtual. The work is in the streets. The work is in legislative halls. The work is in art. The work is in policies. The work is at the polls.