Have a look at this Medium blog post by Azadeh Akbari regarding Automated License Plate Recognition systems. The post discusses how these systems have become a commonplace form of surveillance that often goes unnoticed.
Cornelia Mayr explains in a blog post at Everyday Sociology how the concept of home is created through “home-making practices,” such as organizing a space. She uses the insights from anthropologist Mary Douglas, who explained how keeping things in their proper place contributes to a sense of domestic order:
The NO TECH MAGAZINE reader shared some intriguing links worth checking out:
The documentary “The secrets of civilization” gave fascinating insights into how Romans changed their environment. First, there is an artificial mound in Rome known as Monte Testaccio, a big ancient waste heap which is nearly entirely made of broken pieces from discarded containers (amphora) used for, for example, storing olive oil. Here are two videos about the site:
This article from the Financial Times provides some funny criticisms on the “invention” of Italian food traditions based on the work of Alberto Grandi. The article also points out a link with food and nationalistic politics:
Article on ChatGTP that is worth reading, but is likely flawed. The fact that Noam Chomsky contributed and included his own theory of language is noteworthy.
In short, ChatGPT and its brethren are constitutionally unable to balance creativity with constraint. They either overgenerate (producing both truths and falsehoods, endorsing ethical and unethical decisions alike) or undergenerate (exhibiting noncommitment to any decisions and indifference to consequences). Given the amorality, faux science and linguistic incompetence of these systems, we can only laugh or cry at their popularity.
The following video provides a fascinating look into the gradual demise and transformation of the electronics giant Philips. Since I’ve seen the brand so much throughout my entire life, the video had a different impact on me even though the story is probably similar to that of many other older tech companies:
After the acquisition of Twitter by Elon Musk the whole platform seems to be in disarray and to have an uncertain future. Ian Bogost writing at The Atlantic provides some perspectives on the rise of Twitter and change from social networking to social media:
This article from The New York Times discusses a controversy about the restitution of prehistoric objects by Indonesian government against a Dutch Naturalis museum.
While art museums have been grappling since the 1990s with claims that they hold or display looted Nazi art, and ethnographic museums have faced repatriation claims from African nations and Indigenous people worldwide, the Java Man case pushes restitution into the realm of the natural history museum — where it hasn’t been much of an issue until now.
In a review of William MacAskill’s book “Doing good better,” Amia Srinivasan writes about the conservative aspects of effective altruism as a social movement:
The subtitle of Doing Good Better promises ‘a radical new way to make a difference’; one of the organisers of the Googleplex conference declared that ‘effective altruism could be the last social movement we ever need.’ But effective altruism, so far at least, has been a conservative movement, calling us back to where we already are: the world as it is, our institutions as they are. MacAskill does not address the deep sources of global misery – international trade and finance, debt, nationalism, imperialism, racial and gender-based subordination, war, environmental degradation, corruption, exploitation of labour – or the forces that ensure its reproduction. Effective altruism doesn’t try to understand how power works, except to better align itself with it. In this sense it leaves everything just as it is. This is no doubt comforting to those who enjoy the status quo – and may in part account for the movement’s success.