The dispossession of lives.


La falta de tiempo, una nueva pobreza


27/05/2018 02:19

La gente vive como una culpa personal el hecho de no hacer nada durante los ratos libres. En las ciudades se camina, se habla más rápido. Parece que hay que salir de casa con un objetivo, que cada minuto es imprescindible para no perder el autobús, para llegar antes… La aceleración, explica, impacta en la calidad de vida de la sociedad, nadie se para a ayudar a nadie.

People live with a personal guilt in the matter of doing nothing in their spare time. In cities you walk, you talk faster. It seems as though you always leave your  home with a specific objective, that every single minute is essential to not miss the bus, to get there sooner… The acceleration impacts the quality of life of society, no-one ever stops to help someone else.


El objetivo es que la ciudadanía sea crítica ante un sistema que quiere desposeerles de su vida

The objective is that citizenship becomes critical in a system that wants to dispossess people from their own lives. 

*Speaking of an app designed for women to make other female friends, playground magazine*

El objetivo de la app es que puedas conectarse fácilmente con colegas a fin a tus intereses. “No es que no tengamos amigas, es solo que todas estamos muy ocupadas todo el tiempo, necesitamos optimizar el tiempo que tenemos”, ha dicho una de las creadoras.

The objective of the app is that you can easily connect with colleagues with similar interests to your own. “Its not that we don’t have friends, it’s just that we are all so busy all the time, we need to optimize the time we have”- said one of the creators.

I mean first of all what the fuck.

Personal and Planetary Well-being: Mindfulness Meditation, Pro-environmental Behavior and Personal Quality of Life in a Survey from the Social Justice and Ecological Sustainability Movement.

  • Jeffrey Jacob
  • Emily Jovic
  • Merlin B. Brinkerhoff 

In summary, the BPF sample is composed of moderately affluent, middle-aged respondents who are sympathetic to activist causes and relatively virtuous in their practice of ESB. Spirituality is also a defining characteristic of the respondents, with nearly four out of five (79.5%) practicing meditation at least once each week. How, and to what extent, their spirituality, in the form of MM, supports (is correlated with) day-to-day sustainability practices, and SWB, is the subject in the “Findings” section of the article, following a discussion of measurement strategies.

Recycling behavior has a particularly weak, practically non-existent, relationship with MM (0.007). This is perhaps because recycling is becoming a kind of institutionalized behavior that does not need to rely on a motivational source similar to MM. Overall, Table 3’s zero-order correlations lend support to the study’s hypothesized model (Fig. 1). Both the ESB and MM scales have moderate to moderately strong associations with SWB-SD and GH. And there are also statistically significant correlations between two of the three ESB scales and MM.

Pro-environmental behavior (measured as Sustainable Food Practice) explains a statistically significant amount of variance in SWB

The innovative dimension of the findings reported here comes by way of the connection between planetary and personal well-being, in terms of inter-relationships among environmentally responsible behavior, formal meditation and SWB. The distinction between spontaneously occurring mindfulness and that cultivated by formal meditation (MM) may appear overly subtle at first inspection; nevertheless, there are two important implications. First, the indicators for mindfulness detached from formal meditation need to be sufficiently general in order to connect them to the day-to-day experiences of typical respondents.

The second implication of the distinction between cultivated versus spontaneous mindfulness is that naturally occurring mindfulness does not appear to be goal oriented.

Conversely, material accumulation as a primary object of one’s life energy has not led to either personal or societal welfare (Kasser 2002; Kasser and Kanner 2004; Roberts and Clement 2007). At the same time, taking advantage of spiritual/religious belief and social support systems, of which MM is one manifestation, is consistently related to individual life satisfaction (Ellison 1991; Myers 2000; Barakan and Greenwood 2003; Watts et al. 2006).


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