Sunday, November 22, 2015

Update: #24: Make 5 Different First Nations crafts





Here are some custom versions of the Sweetgrass Medicine Wheel, created at the request of a colleague as Christmas gifts for his wife and daughter. The first is about the size of a loonie at centre, crafted with different colours of malleable wire. The second is only about the size of a quarter, the centre made of malleable wire, wrapped with hemp cord. Both function as necklaces.

If interested, I take custom requests at my Etsy store. 

Moreover, Geoff's colleague gifted me an eagle feather. This is a hugely honorable bestowal. I have been reading articles and watching youtube videos for proper care of my feather. I want to learn the peyote stitch, or perhaps use my loom to make a beaded covering, the colour of the Métis sash, for the bottom.

I have also ordered this cedar feather box to house it when I need to take it anywhere. I want to carve and/or create a golden eagle design on the exterior. I also want to try to craft my own wooden feather box to house my feather smudging wand. My dad says he will help.

Other upcoming plans for crafting:
(1) Bought a handsaw to cut circular slabs of wood branches and make native-themed bolo ties.
(2) Going to learn Métis beadwork to bead a medicine bag I made, and my mom will help me with the drawstring necklace.
(3) Bought vest patterns to, (a) make a vest of map fabric, and (b) make my own regalia vest with Métis beadwork.

C'mon, winter break! I have crafts to make!




Sunday, November 15, 2015

Update. #36. study more about Marxism


I read Chapters 1 & 2 of Capital. Below, I will post four pages of typed notes. These are exclusively notes pertaining to parts I understood. I took some handwritten notes as to the concepts of relative and equivalent forms of value. I wager these are important. However, I was not able to make sense of them myself, so they are not included here. My hope is that, once I watch Class 2 of David Harvey on Marx, they will make more sense to me. As with the last class, I will note-take and post notes for his lecture, also.

Without further adieu:



Chapter One: Commodities


- commodity: an object outside us; a thing that, by its properties, satisfies one human want or another

- every useful thing may be looked at from points of view of quality or quantity

- use value: the utility of a thing; becomes a reality only by use or consumption; they are the material depositories of exchange value

- exchange value: the proportion in which values of one sort are exchanged for those of another sort (which is a relation that is constantly changing based on time and place)

- exchange of commodities is totally abstracted from use value: one value is just as good as another, provided it is present in sufficient quantity

- as use values, commodities are of different qualities, but as exchange values, they are merely of different quantities

- if we leave out consideration of use-values of commodities, they have only one common property left: they are objects of labour

            - “residue” of these products: they are a mere congelation of homogeneous human labour – human labour has been expended in their production and human labour is embodied in them

- common substance that manifests itself in the exchange value of commodities, whenever they are exchanged, is their value (exchange value is the only form in which the value of commodities can manifest itself, or be expressed)

- a use-value has value only because human labour has been embodied in it. (This is how value is created.)

- Some people may then think that if the value of a commodity is determined by the quantity of the labour spent on it, the more idle/unskilled the labourer, the more valuable his commodity would be (because more time would be spent on its production). However, labour that forms the substance of value is homogeneous human labour. The total labour power of society, which is embodied in the sum total of all the values of all commodities produced by that society is what counts, composed as it is of individual units.

- it requires to produce a commodity no more time than is socially-necessary

- labour time that is “socially-necessary” is that which is required to produce an article under the normal conditions of production & with the average degree of skill & intensity prevalent at the time

- the value of one commodity is to the value of any other = the labour time necessary for the production of the one is to that necessary for the production of the other

- the value of a commodity would therefore remain constant if the labour time required for its production also remained constant. However, the productiveness of labour is determined by such circumstances as:
                        - the average amount of skill of the workers
                        - the state of science & the degree of its practical application
                        - the social organization of production
                        - the extent & capabilities of the means of production
                        - physical conditions of/for production

- in general, the greater the productiveness of labour, the less labour-time required, the less amount of labour crystallized in that object, the less its value (and vice versa: the less the productiveness of labour, the greater the labour time, the greater the value)

- a thing can be a use value, without having a value (i.e. air)

- a thing can be useful & the product of human labour, without being a commodity (i.e. when someone satisfies his/her own wants with the produce of his/her own labour)

- commodities must not only produce use-values, but use-values for others (“social” use-values)

- nothing can have value without being an object of utility – if the thing is useless, so is the labour contained in it

- one use-value is not exchanged for another of the same kind (i.e. a coat for a coat)

- in the use-value of each commodity, there is contained “useful labour” (i.e. productive activity of a definite kind & exercised with a definite aim)

- use-values are combinations of two elements: matter & labour

- since the magnitude of the value of a commodity represents only the quantity of labour embodied in it, it follows that all commodities, when taken in certain proportions, must be equal in value

- the same change in productive power that increases the fruitfulness of labour & the quantity of use-values produced by that labour, will diminish the total value of this increased quantity of use-values, provided such change shorten the total labour time necessary for their production

- commodities are two-fold: both objects of utility & depositories of value

- human labour creates value, but is not itself value. It becomes value only in its “congealed” state – when embodied in an object

- the value of a single commodity is expressed in terms of numberless other elements in the world of commodities. Every other commodity becomes a mirror of this commodity’s value – it stands in social relation to the whole world of commodities.

- man, by his industry, changes the form of materials furnished by nature, in such a way as to make them useful to him. However, as soon as this labour steps forth as a commodity, it is changed into something transcendent

- from the moment that men in any way work for one another, their labour assumes a social form – social relation exists not between producers themselves, but between products of their labour. (Relations appear as material relations between people and social relations between things.)

- what, firstly concerns producers when they make an exchange is: How much of some other product can I get for my own? In what proportions are the products exchangeable?
            - objects rule the producers, instead of being ruled by them
            - the process of production has the mastery over man, instead of being controlled by him

- use-value of objects is realized without exchange, while their value is realized only by exchange

Chapter Two: Exchange

- In order that objects may enter into relation with one another as commodities, their “guardians” may place themselves into relation with one another, as persons whose will resides in those objects. (These persons exist for each other only as owners of commodities. The characters who appear on the economic stage are just personifications of the economic relations that exist between them.)

- The owner’s commodity possesses for himself no immediate use value – otherwise he would not bring it to the market. It has use-value for others, but for himself its only direct use-value is that of a depository of exchange value and, as such, a means of exchange.

- All commodities are non-use-values for their owners and use-values for other owners. Consequently, they must all change hands

- every owner of a commodity wishes to part with it in exchange only for the commodities whose use-values satisfy some want of his

- money is a crystal formed of necessity in the course of the exchanges (it is an external expression for the purposes of commercial exchange)

- the first step made by an object of utility towards acquiring an exchange value is when it forms a non-use-value for its owner, and that happens when it is superfluous to some article needed for the owner’s immediate wants

- what makes commodities exchangeable is the mutual desire for their owners to get rid of them

- the constant repetition of exchange makes it a social act

- in the course of time, therefore, some portion of the products of labour must be produced with a view to exchange. (The distinction here becomes firmly established between the utility of an object for consumption, and the utility for the purpose of exchange. Its use value becomes distinguished from its exchange value.)

- the necessity for a value form grows with the increasing number & variety of commodities exchanged

- function of money: to serve as the form of manifestation of the value of commodities, or the material in which their values are expressed. It is an embodiment of abstract, undifferentiated – and therefore equal – human labour.

- money, like every other commodity, cannot express the magnitude of its value except relatively in other commodities. This value is determined by the labour-time required for the object’s production, and is expressed by the quantity of any other commodity that costs the same amount of labour time

- the difficulty lies not in comprehending that money is a commodity – but in discovering how, why, and by what means a commodity becomes money


Updated Sweetgrass Medicine Wheel (#24: Make 5 Different First Nations crafts)



Here's an updated version of the Sweetgrass Medicine Wheel, with the addition of beads, feathers, and a swede cord. I made it as a gift for a colleague of Geoff's, in exchange for a bag.

I wish I wasn't running out of sweetgrass for the season, because I'm quite pleased with how this one turned out. I'd like to make more.

I am also making some custom medicine wheels available for order at my etsy store.

Tuesday, October 13, 2015

Progress: 4/30 - #18. read 30 texts that will aid in my teaching


Though these book choices are meant to assist with my teaching, they are also chosen because they are ones I hope to find personally enlightening. As aforementioned, having previously felt ill-equipped to make recommendations to my grade 11 university-level students, I have been centering on biographies for the moment. I relate to all selections thus far in some way.

Look Me in the Eye: My Life with Asperger's by John Elder Robison is incredibly endearing. I picked it up as solace for myself on an off-day - intending to read it in bits and pieces - and could not put it down for long. I recommended it to my colleagues, only 70 pages in, and one said he had already read it twice, and had intended to pass it along for me to borrow. (This illustrates both: (a) This book is good, and (b) I work with good people.)

Robison's biography is equal parts heartwarming, heartbreaking, and hilarious. Geoff summed the latter up well when he said: "It's not often I hear you laugh aloud while reading." I had to then read him parts of the narrative - and he laughed, too.

I'll leave with you with some insights that resonated the most with me:

"To this day when I speak, I find visual input to be distracting. When I was younger, if I saw something interesting I might begin to watch it and stop speaking entirely. As a grown-up, I don't usually come to a complete stop, but I may still pause if something catches my eye. That's why I usually look at somewhere neutral - at the ground, or off into the distance - when I'm talking to someone. Because speaking while watching things has always been difficult for me, learning to drive a car and talk at the same time was a tough one, but I mastered it." (3)

"It's been many years since I could fit into a space that small. I liked squeezing myself up tight in a tiny ball when I was little, hiding where no one could see me. I still like the feeling of lying under things and having them press on me. Today, when I lie on the bed I'll pile the pillows on top of me because it feels better than a sheet." (16)

"I don't recall any grown-up ever trying to figure out why I was staring. I might have been able to tell them if they had asked. Sometimes I was thinking of other things and just gazing their way absentmindedly. Other times I was watching them intently, trying to figure out their behaviour." (89)

"By 1988, I had moved through two more jobs, and I had swallowed all I could take of the corporate world. I had come to accept what my annual performance reviews said. I was not a team player. I had trouble communicating with people. I was inconsiderate. I was rude. I was smart and creative, yes, but I was a misfit. I was thoroughly sick of all the criticism. I was sick of life. Literally. I had come down with asthma, and attacks were sending me to the emergency room every few months. I hated to get up and face another day at work. I knew what I needed to do. I needed to stop forcing myself to fit into something I could never be a part of. A big company. A group. A team. When I was five, I had wanted more than anything to be part of the team. When I was a little older, I had tried out for Little League, but no one had picked me. I never tried out for a team after that. Maybe those rejections were still with me, twenty years later." (205)

"Scientists have studied 'brain plasticity,' the ability of the brain to reorganize neural pathways based on new experiences. It appears that different types of plasticity are dominant at different ages. Looking back on my childhood, I think the ages of four to seven were critical for my social development. That was when I cried and hurt because I could not make friends. At those times, I could have withdrawn further from people so that I would not get hurt, but I didn't. Fortunately, I had enough satisfactory exchanges with intelligent grown-ups - my family and their friends at college - to keep me wanting to interact. I can easily imagine a child who did not have any satisfying exchanges withdrawing from people entirely. And a kid who withdrew at age five might be very hard to coax out later. I also believe considerable rewiring took place in my own brain in my thirties and even later." (209)

"Many descriptions of autism and Asperger's describe people like me as 'not wanting contact with others' or 'preferring to play alone.' I can't speak for other kids, but I'd like to be very clear about my own feelings: I did not ever want to be alone. And all those child psychologists who said: 'John prefers to play by himself' were dead wrong. I played by myself because I was a failure at playing with others. I was alone as a result of my own limitations, and being alone was one of the bitterest disappointments of my young life. The sting of those early failures followed me long into adulthood, even after I learned about Asperger's." (211)



"I didn't have to know everything. Other people could tell me the answers. I didn't have to notice everything. My friends would look out for me. Suddenly, I had a revelation: This is what life is like for normal people." (263)

"One last thing: I may look or act pretty strange sometimes, but deep down I just want to be loved and understood for who and what I am. I want to be accepted as part of society, not an outcast or outsider. I don't want to be a genius or a freak or something on display. I wish for empathy and compassion from those around me, and I appreciate sincerity, clarity and logicality in other people. I believe most people - autistic or not - share this wish." (288)




Friday, October 9, 2015

Completed: #12. set up an etsy store.



On the eve of making my first sale over at ebay, I figured I'd reignite my old etsy store.


Visit. Shop. Enjoy your stay. Return.

We're always revolving. I'm full of ideas.

I'm seriously passionate about all things arts & crafts. 
(Don't let me escape to this aisle in any store. I'll leave with my arms full - if and when I leave at all.)





[Original goal list posted here.]

Sunday, October 4, 2015

Completed: 5/5 - Caramel Corn: #25. cook five different Métis recipes

Caramel Corn (with Nuts and Raisins)


Adapted from Breaking Bread Across the Nation: The Métis Nation of Ontario Recipe Book:


  • 3 quarts popped corn (I went traditional):

  • 1 cup margarine (I used Vegan Becel)
  • 2 cups packed brown sugar
  • 1/2 cup syrup (I used pure maple)
  • 1 cup nuts (I used a raw mix from Vitamart.ca, including cashews, walnuts, raisins, peppitas, and pecans)
  • 1/2 tsp baking powder
  • 1 tsp vanilla
  • olive oil to grease cookie sheet

Boil the margarine, sugar, and syrup for 5 mins, stirring constantly. Remove from heat, adding baking powder and vanilla. Stir and let sit for 2 mins. It will foam.

Stir well and pour over popcorn and nuts. Mix well.

Pour onto large greased cookie sheet. Bake in oven for 1 hour at 225F, stirring every 15 mins. Store in airtight container.



_________________


This goal is complete, but far from over. Making bannock allowed me to discover an appreciation of baking in general, and I made some pretty fantastic gluten-free sweet potato muffins. I plan to do so again with the arrival of my next Farms & Forks produce box, which will contain 3 pounds of sweet potatoes. I also ordered tapioca flour, rice flour and almond flour from Vitamart.ca, mixing them together for - what I am told will be - the best results with gluten-free baking.

I also ordered shallots, and want to make some vegan Bassitigan (Sunshine Soup), primarily consisting of sunflower seeds and onions. 

I also was enamoured with the Three Sisters Soup, and will be making this again very soon.

In short, this goal allowed me creativity, innovation, the rediscovery of a love of cooking - and a new love of vegan baking.




[Original goal list posted here.]

Sunday, September 27, 2015

Update: #36. study more about Marxism

I bought Marx's Capital last spring, and got kind of alienated by the language quite quickly. It sat on a side table for months.

Geoff is very well-versed in this area. At his suggestion, I am now working through Capital with the lectures of David Harvey. "Watch the first," he said, "without ever reading the text." It was an ideal suggestion. I completed the first lecture, taking notes (see below) and am now working through Chapter 1 with little issue. 

I remember learning about Marx in high school Philosophy and coming home to ask my parents "What was so bad about Communism anyway?"

People keep asking me why I'm reading this text. I say: "To better understand."


After each reading, I will post my reading notes. Then I will watch the lecture. After each lecture, I will post the lecture notes.





Reading Marx’s Capital Volume 1 with David Harvey
Class 1, Introduction




My lecture notes (which were originally scrawled onto a notepad app in my phone):

- Volume 1: Capitalist mode of production from the standpoint of production

- Methods: presentation, inquiry, dialectics (does not detail causal relationships, but dialectal ones; considers himself to be opposite to Hegelian dialectics)

- impressed by the fluidity/dynamism of Capitalism (Marx himself is not static)

- his dialectics* deal with contradictions and motion

- everything defined in motion (i.e. “labour process”, not “labour”)

- value does not exist unless it is in motion

*dialectic (definition): thesis/antithesis/synthesis; systematic reasoning that juxtaposes opposed/contradictory ideas

- watch out when Marx uses the word “appears” – does not equal “is” (something else is going on)

- Commodity: a commodity is something that satisfies a human need (Marx is not so much interested in the psychology behind why)

- Usefulness of a thing = use value

- as use values, commodities differ in quality, whereas in exchange values, can only differ in quantity (how much of this = how much of that, etc.)

- “human labour in the abstract”

- three fundamental concepts: use value, exchange value, value

- value is what is passed on in the process of commodity exchange; it is the hidden element in a commodity that makes all commodities exchangeable

- exchange value (what you will actually get in the market for that commodity) is a representation of value, of labour

- you can’t see the labour in the commodity (i.e. produce in the supermarket), but you get a sense of what it is because of its price.

- commodity: a labour process becomes objectified in a thing; process itself cannot be sold, but thing itself would not exist without the process (necessitates objectification)

- “value is always in motion”

- How does Capitalist mode of production structure time? (time = money; associated with value)

- world of commodities is a global situation, even at this point; Marx is writing at a point where world is opening very fast (by rail or steamship) to a global economy; consequence: value not determined in our backyard, but in a world of global commodities

- “value is socially-necessary labour time”: conceptual apparatus based on Ricardo; Marx basically saying that it is inadequate to say value = labour time, but does not define “socially-necessary”, especially at the outset

- What is “socially-necessary”? How is it determined? What determines it? That is the big issue. (Harvey argues that this continues to be the big issue in global Capitalism)

- fluidity of value: value changes with productivity – therefore, value is extremely sensitive to revolutions in technology – Capital will focus on these relations

- variables (value of commodity does not remain constant): individual worker’s skill and average degree of skill, level of a development of science and its technological application (consider contribution, then, of scientific advancement to Capitalism), social organization of the process of production, the extent and effectiveness of the means of production and the conditions found in the environment (ß elements that can all impinge upon value)

- value is therefore subject to a vast array of forces, and is never constant

- a thing can have a use value without having value – i.e. we breathe air, but we do not (yet) bottle and sell it

- a thing can be useful without being a commodity (i.e. even within a Capitalist system, growing and eating tomatoes in your own backyard)

- nothing can be of value without being an object of utility – if object is useless, so is the labour contained within it – values dependent on there being a use value for someone, somewhere

- Marx interested in what happens when supply and demand are in equilibrium


 This is an analysis which is not causal – it’s about dialectical relationships