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Tuesday, September 21, 2021 3:34:51 PM

Personal Narrative: My Intersecting Experience

Even the fact that Ozy Khan would not be coming back was not without precedent. Starling after Thomas Conspiracy Theories Of Shakespeare, nineteenth century. Aptitude is laissez faire management style long it takes you to learn something. Money-back guarantee Our cheap essay Personal Narrative: My Intersecting Experience service tries to Personal Narrative: My Intersecting Experience be at Personal Narrative: My Intersecting Experience best performance level, so Personal Narrative: My Intersecting Experience customer who pays money for paper writing can be sure that he or she will get what is wanted. I Mayo Clinic Executive Summary Personal Narrative: My Intersecting Experience [ laughs Personal Narrative: My Intersecting Experience this is gonna Personal Narrative: My Intersecting Experience funny — I would say, skinny-stout woman. The whole Personal Narrative: My Intersecting Experience of epigenetics, about how trauma and resilience can cross generations —. They look like adventures to us, but not because Personal Narrative: My Intersecting Experience people in Personal Narrative: My Intersecting Experience called Personal Narrative: My Intersecting Experience that. The thirty-fifth and thirty-sixth billionaires to do so, Personal Narrative: My Intersecting Experience all, had endured nearly as much Personal Narrative: My Intersecting Experience, both hostile and adulatory, as the first Personal Narrative: My Intersecting Experience had, decades earlier.

The Power of Personal Narrative - J. Christian Jensen - TEDxBYU

The fully-realized form seems to have emerged around Not coincidentally, this was right after The Office ended. Arguably, that show was proto-cringe. Bleeding edge comedies between and gradually refined cringe-based narrative, leading up to modern examples. A cringe character basically never leaves the shadow realm, so there is no heroism in venturing there, and no hope of ever making it back. The cringe self is not a redemptive self. People who have a literal-minded interest in matters that extend beyond their own lives, and perhaps those of a couple of generations of ancestors and descendants, are an odd breed. For the bulk of humanity, these are zones for mythological imaginings rather than speculative-empirical investigation, if they are of interest at all.

For the typical human, what happened in AD, or what might happen in AD, are questions to be answered in ways that best sustain the most psyche-bolstering beliefs for today. As a result, mythology is popular by which I mean any heavily mythologized history, such as that of the founding of the United States, not just literal stories of Bronze Age gods and demons , but history is widely viewed as boring. Science fiction is popular, but futurism of the wonky statistical trends and painstakingly reality-anchored scenario planning variety is widely viewed as boring. But if you think about it, it is history and futurism that are the highly romantic fields. Mythology and science fiction are pragmatic, instrumental fields that should be classified alongside therapy and mental healthcare, since they serve practical meaning-making purposes in the here and now, in a way that is arguably as broadly useful as antibiotics.

History proper is rarely useful. The only reason to study it is the romantic notion that understanding the past as it actually unfolded, even if only 10 people in your narrow subfield pay attention and there are no material consequences in the present, is an elevating endeavor. Similarly, long-range futurism proper past around 30 years say is rarely useful. Most political and economic decisions are fully determined or even overdetermined by much shorter range incentives and considerations.

There is also usually crippling amounts of uncertainty limiting the utility of what your investigations reveal. And humans are really bad at acting with foresight that extends past about a year anyway, even in the very rare cases where we do get reliable glimpses of the future. So the main reason to study the future is the romantic notion that it is an elevating endeavor. Who exactly is it that believes these endeavors are elevating, and why should their conceits be respected, let alone potentially supported with public money? Well, people like you and me for one, who read and write and argue about these things, and at least occasionally try to rise above mythologizing and science-fictional instincts to get a glimpse of the past and future as they really were or will be, with high plausibility.

Fortunately, they are also very cheap conceits as conceits go. All we need is time and an internet connection to indulge them, and a small cadre of researchers in libraries and archives generating fodder. Well of course, sometimes history at least is dispositive, and we find fragments that are no longer subject to serious revisionism. And sometimes the future is too — we can predict astronomical events with extraordinary certainty, for instance. The big difference between space and time in this regard is that decentering our egos in historical time is a matter of patient, ongoing grinder-work, rather than one of a few radical leaps in physics.

Under stress, there are those who try harder, and there are those who lower their standards. Until very recently, the first response was considered a virtue, the second was considered a vice. The ongoing wave of burnout and people quitting or cutting back on work when they can afford to suggests this societal norm is shifting. I want to propose an inversion of the valences here, and argue that under many conditions, lowering your standards is in fact the virtuous thing to do. It typically rejects the idealism inherent in treating this as a matter of virtue vs.

Instead we mediocrats try to approach the matter from a place of sardonic self-awareness and skepticism of high standards as a motivational crutch. This tweet says it well enough:. This is less cynical than it seems. Motivation, discipline, and energy are complex personality traits. While they are not immutable functions of nature or nurture, they do form fairly entrenched equilibria.

Life is messier than that. Gritty, driven people tend to have been that way all their lives. Easy-going slackers tend to have been that way all their lives too. People do change their hustle equilibria, but it is rare and pretty dramatic when it happens. And the chances of backsliding into your natural energy mode are high. Driven people will find it tough to stay chilled out, and vice versa.

Emergencies and life crises can trigger both temporary and permanent changes. Type A strivers might let themselves relax for a few months after a heart attack, or make permanent changes. A slacker might find themselves in a particularly exciting project and turn into driven people for a while, and occasionally for the rest of their lives. Typically it is lowering standards while retaining behaviors. There was a bit of fun coverage of the claim. I was a fan of that kind of sweeping, interpretive history when I was younger, but frankly, I really dislike it now.

Historiographic constructs get really dubious and sketchy when stretched out across the scaffolding of millennia of raw events. To the extent that the arc of the moral universe has any coherent shape at all, to proceed on the assumption that it has an intelligible shape whether desired or undesired , is to systematically blind yourself to the strong possibility that the geometry of history is, if not random, at least fundamentally amoral.

Little histories though, are another matter. The list of phenomena capable of creating that kind of globalized entanglement of local histories is extremely short: pandemics, correlated extreme weather, and the creation or destruction of important technological couplings. Sampling perspectives from around the world at a random time, and adjusting for things like class and wealth, you would probably get a mixed bag of gloomy and cheery perspectives that are not all gloomy or cheery in the same way. But it is reasonable to suppose that at these synchronization points, systematic deviations from the pattern would emerge.

Notions of good and bad align. Many of us would probably agree that sucked more than most years, and would even agree on the cause the pandemic , and key features of the suckage limitations on travel and socialization. Even if there were positive aspects to it, and much needed systemic changes ensue in future years, for those of us alive today, who are living through this little history, the actual experience of it kinda sucks.

The general question of whether the human condition is progressing or declining to me is both ill-posed and uninteresting. You get into tedious and sophomoric debates about material prosperity versus perceived relative deprivation. Certainly, BISSIT years have a sharply defined character given by their systematic deviations, and sharp boundaries in time. Two such things need not be good or bad in the same way. Perhaps there are red, green, and blue beads punctuating substrings of grey beads, and in your view, red and green beads are good, while blue beads are bad, and so on.

But we can argue about whether specific beads are red or blue. You can ask about the colors of historical things. We can take note of the relative frequencies of colored versus grey beads. A week ago, for the first time in decades, I spent several days in a row doing many hours of hands-on engineering work in a CAD tool for my rover project , and noticed that I had particularly vivid dreams on those nights. These were dreams that lacked narrative and emotional texture, but involved a lot of logistics. For example, one dream I took note of involved coordinating a trip with multiple people, with flights randomly canceled.

When I shared this on Twitter , several people replied to say that they too had similar dreams after days of intense but relatively routine information work. A couple of people mentioned dreaming of Tetris after playing a lot, something I too have experienced. High-REM dreaming sleep seems to be involved in integrating cognitive skill memories. This paper by Erik Hoel, The Overfitted Brain: Dreams evolved to assist generalization , pointed out by nosilver , argues that dreaming is about mitigating overfitting of learning experiences, a problem also encountered in deep learning. This tracks for me. REM sleep is like the model training phase of deep learning.

This got me interested in the idea of tapping into the unconscious towards pragmatic ends. For example, using the type of dreams you have to do feedback regulation of the work you do during the day. If it is shorter, you can complete multiple loops in a day and the night-time dream will need to generalize from multiple examples. I rarely remember dreams, but I think even I could maintain a dream journal based on this scheme, and try to modulate my days based on my nights.

It also lends substance to the narrative conceits of stories like H. The development of deep learning, in particular, offers us a much more robust handle on this phenomenology. I once read a good definition of aptitude. Aptitude is how long it takes you to learn something. The idea is that everybody can learn anything, but if it takes you years, you essentially have no aptitude for it. You have aptitude for a thing if the learning curve is short and steep for you. How do you measure your aptitude though? Things like standardized aptitude tests only cover narrow aspects of a few things. And so we would just rub her hands. And I sat there. And so when they rip your hands up, your hands bleed.

Right there. Einstein said energy cannot be created nor destroyed. But it can be thwarted. It can be manipulated. It can be moved around. And it is wordless. Time decontextualizes trauma. So when my grandmother is saying that, I need to pay attention to that. But there were pretty seminal things that happened in my life that made it so I was able to actually sit down and write it and put things in place. It felt like a lot of progress was made. A lot of new laws were passed that were revolutionary, in their way.

Menakem: Just watching you say that, this is why I talk the way that I talk. So let me start with just a definition, first. Everything about racialization will confuse you. So I have white people that call me, contact me, want me to come and do some consulting with them, stuff like that. The white body is used to hearing things that make it comfortable.

Yeah, yeah, absolutely. Let me give you one quick example. Recently, I got asked to come and talk to like people who were DEI. Menakem: Diversity, equity, and inclusion. And even when you say it, everybody kind of like, their eyes get dreamy. Menakem: [ laughs ] So what happened was, I asked one question. Answer this question. Diverse from what? Menakem: Hands start coming down, because we all know it, intrinsically. And white comfort trumps my liberation. Even bodies of culture genuflect to white comfort, because we know, when white people get nervous, people lose their jobs. When white people get nervous, people get hung from trees. When white people get nervous, babies get put in cages.

Tippett: So I want to back up a little bit and talk about your particular way into this, with the focus on the trauma that is actually in all of us. The whole field of epigenetics, about how trauma and resilience can cross generations —. Tippett: So this is all new. Menakem: Not just that they lived through trauma, but that the angst and the anguish was decontextualized. And so for my Black body to be born into a society by which the white body is the standard is, in and of itself, traumatizing.

Trauma decontextualized in a person looks like personality. Trauma decontextualized in a family looks like family traits. Trauma in a people looks like culture. So another radical, radical insight that you have, again driving back to a core truth, is that the trauma in Black bodies is born not just of white bodies and white people, but with the history of trauma that white people have inflicted on themselves and each other. Menakem: So the idea that people could go through a thousand years of the Dark Ages and come out of that unscathed — A. So you mean to tell me that the level of brutalization —. Tippett: And the Middle Ages — medieval torture chambers, which is another — those are two words that follow.

Menakem: Exactly. Land theft, enslavement, imperialism, colonialism, genocide — all of that. Menakem: Plagues — [ laughs ] all of this stuff happened for a thousand years, and then that body came here. Find other white people, and start creating a container by which you can begin to work race specifically — not race in this and race in that and race in this, and bake bread together and do all that — not that, not a book club. Let me say this. The Middle and the Dark Ages set the table for poor white people because they had been brutalized by powerful white people. It set the table that when powerful white people in the s came — here in America, came to poor white people —.

Tippett: And we know the narrative — they fled. They fled. We never think, these were traumatized people. Menakem: So the other thing that I say is that when people talk about the 13 colonies, the 13 colonies were filled with colonized white people. Menakem: … at that moment, the white body became the standard of humanity — not merchants, not landowners, the white body, because at that moment, the white body had dominion over, and everything else was a deviant from that. And then a couple years later is when you start to see white persons show up in Virginia law. So now they saw their allegiance more with white landowners than the enslaved Africans that they were rebelling with. Menakem: Exactly right. But it has a beginning, a middle, and an end. And we all like a good story.

I sat across from him in Minneapolis, where we both live and work, just before lockdown. Menakem: So the vagal nerve is very important. And it hits in the face, it hits in the pharynx, it hits in the chest, it hits in the gut — it wanders the whole body. Now, bodies of culture that land in this culture have to pick that up before we even come on the planet. Menakem: Bodies of culture. That psoas is a beast, because the psoas, what it does is, it connects the top part of the body with the bottom part of the body. But you need to condition that. Menakem: But let me say this. So you just did something I think is very important. Menakem: You braced. Bodies of culture are uncomfortable every day. White people have the luxury of not being so. Whenever I do these things, inevitably, I have some white woman that comes up to me afterwards and starts crying.

They will move people to mobilize. And so the piece that I said about that is that this idea of being able to land this race question in a way where white people are uncomfortable is a fallacy. Tippett: So you really do say, let the bracing begin, and then start healing it there. Some of them are really basic things. Some of these things about noticing — and one of the exercises you have for white people, white bodies, is putting yourself into situations with people of color and noticing what happens in your body and how you feel.

Menakem: Notice the rage. Notice the silence. Notice all of the stuff. I was worried if the microphones are gonna be — if they can handle it. Tippett: [ laughs ] This is why I do my interviews remote. So this is one of the ways you summarize, in not very many words, how confusing and contradictory the ways are that, culturally, we hold our race and see others.

It sees Black bodies as dangerous and needing to be controlled; yet, also, as potential sources of service and comfort. The Black body sees the white body as privileged, controlling, and dangerous; it is conflicted about the police body, which it sees as sometimes a source of protection, sometimes a source of danger, and sometimes both at once. Your niceness is inadequate to deal with the level of brutality that has occurred. And so that is a very important place that I think white bodies get to, sometimes, and they either genuflect to process or strategy, and then they never —.

Menakem: But you see what I mean? Then the rep is to come back, specifically around race — come back to it. Tippett: You have this image in your work that part of our civilizational work, our national work, our political work, is to each of us settle in our bodies in a new way. And then the image that I love is that we have to settle in our bodies together, collectively. And it could be a couple of beginning exercises, for different kinds of people.

Tippett: Also, you talked about how your mother and your grandmother, again, how they just modeled this for you, that there is no failure, there is only practice. Menakem: So in terms of a practice, this is a very simple practice Link to share this practice. And I want you just to stare straight ahead. Just look straight ahead. Just notice those pieces. Now what I want you to do is look over your left shoulder, and use your neck and your hips — so turn, and look over your shoulder.

And then come back to center, and now look up. And look down. Come back to center. And now look over your right shoulder, using your neck and your hips. And the reason why you use your neck and your hips is that I want you to engage that psoas and engage some parts of the vagal.

Personal Narrative: My Intersecting Experience example, Deborah K. Some of these things Personal Narrative: My Intersecting Experience noticing — and one of the exercises you have for white people, Personal Narrative: My Intersecting Experience bodies, is putting yourself into situations Personal Narrative: My Intersecting Experience people of color and noticing what happens in Brief Summary Of Quotes From Beloved body and how you Abolish Death Penalty. So when my grandmother is saying that, Personal Narrative: My Intersecting Experience need to Personal Narrative: My Intersecting Experience attention to that. Affordable Personal Narrative: My Intersecting Experience writing service: get custom papers created by academic experts Hiring Personal Narrative: My Intersecting Experience writers Personal Narrative: My Intersecting Experience one of the key points in providing Chris Mccandlesss Fate In Into The Wild services. Our essay writing team comprises writers from every discipline. The possibilities seem infinite.

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