Update 'content/session/piratecareinreferences.md'

corrected a typo in contributors name

PUBLISH.trigger.md

@@ -11,10 +11,10 @@ Don't forget to click on "Comit Changes" to commit the changes.
 ```
 _ _ _ New changes after this _ _ _
 marcell
-toma
+tom
-babinim   xxx
+babinim
-verix ccc
+verix
-maduddcc,,,ca dg sa sex s eeesd
+madu
 rebekka x
 toby iiii
 

config/_default/config.toml

@@ -3,7 +3,8 @@ languageCode = "en-us"
 title = "Pirate Care"
 theme = "piratecare"
 relativeurls = true
-disableKinds = ["RSS", "sitemap", "taxonomy"]
+disableKinds = ["RSS", "sitemap"]
+ignoreErrors = ["error-disable-taxonomy"]
 
 [params]
   description = "Network of activists, researchers and practitioners against the criminalisation of solidarity & for a common care infrastructure."
@@ -22,4 +23,4 @@ disableKinds = ["RSS", "sitemap", "taxonomy"]
     [markup.tableOfContents]
         endLevel=4
         ordered = false
-        startLevel = 1
+        startLevel = 1

content/_index.md

@@ -1,6 +1,6 @@
 ---
 title: "Pirate Care"
-has_topics: ["piratecareintroduction.md", "criminalizationofsolidarity.md", "searescue.md", "housingstruggles.md", "commoningcare.md", "psychosocialautonomy.md", "communitysafetyandcontextualfluidity.md", "transhackfeminism.md", "hormonestoxicityandbodysovereignty.md", "fosteringequityanddiversityinthehackermakerscene.md", "politicisingpiracy.md", "coronanotes.md"]
+has_topics: ["piratecareintroduction.md", "criminalizationofsolidarity.md", "searescue.md", "housingstruggles.md", "commoningcare.md", "psychosocialautonomy.md", "hologramsocialcare.md", "communitysafetyandcontextualfluidity.md", "transhackfeminism.md", "hormonestoxicityandbodysovereignty.md", "fosteringequityanddiversityinthehackermakerscene.md", "politicisingpiracy.md", "coronanotes.md"]
 ---
 
 # Pirate Care, a syllabus
@@ -16,9 +16,8 @@ These practices are experimenting with self-organisation, alternative approaches
 The Pirate Care Syllabus we present here for the first time is a tool for supporting and activating collective processes of learning from these practices. We encourage everyone to freely use this syllabus to learn and organise processes of learning and to freely adapt, rewrite and expand it to reflect their own experience and serve their own pedagogies.
 
 
-> 8th March 2020 - Please Note:
+> Please Note:
-> The Pirate Care Syllabus is still work in progress. Some topics and sessions are still under development, 
+> The Pirate Care Syllabus is in a permanent state of being work in progress. Some topics and sessions are rather bare and under development, while others are more complete. We welcome suggestions and proposals for collaborations on expanding or re-visiting existing topics.  
-> more will be created during the residency at the Kunsthalle (beginning of April) and beyond.
 
 
 # Care, a political notion
@@ -38,4 +37,15 @@ The Pirate Care Syllabus we present here for the first time is a tool for suppor
 
 ...
 
+
+Pirate Care is convened by Valeria Graziano, Marcell Mars and Tomislav Medak. 
+
+Contributors to the [Syllabus](https://syllabus.pirate.care/): Laura Benitez Valero, Emina Bužinkić, Rasmus Fleischer, Maddalena Fragnito, Valeria Graziano, Chris Grodotzki, Mary Maggic, Iva Marčetić, Marcell Mars, Tomislav Medak, Morana Miljanović, Power Makes Us Sick (PMS), Zoe Romano, Cassie Thornton, Ivory Tuesday, Ana Vilenica.  
+
+Contributors and translators of [Flatten the Curve, Grow the Care: a collective note-taking exercise](https://syllabus.pirate.care/topic/coronanotes/): Janneke Adema, Cooperation Birmingham, Maddalena Fragnito, Valeria Graziano, Antonia Hernández, Rebekka Kiesewetter, Katja Laug, Marcell Mars, Tomislav Medak, Tomasso Petrucci, Dan Rudmann, Tobias Steiner.
+
+Contributors to the exhibition [Pirate Care: Learning from Disobedience](https://drugo-more.hr/en/pirate-care/): Laura Benítez Valero, Emina Bužinkić,  Maddalena Fragnito (Soprasotto), Iva Marčetić, Paula Pin (Biotranslab/ Pechblenda), Planka, Power Makes Us Sick (PMS), Sea-Watch, Ana Vilenica and Women on Waves.
+
+Contributors to the [2019 Conference](https://pirate.care/pages/conference/) at the Centre for Postdigital Cultures, Coventry University: Agustina Andreoletti (Academy of Media Arts Cologne) | Mijke van der Drift (Goldsmiths  University of London / Royal Academy of Art, The Hague) | Taraneh Fazeli (curatorial fellow, Jan van Eyck Academie and Canaries collective) | Kirsten Forkert (BCU) + Janna Graham (Goldsmiths) + Victoria Mponda (Global Sistaz United) | Maddalena Fragnito (Soprasotto) | Valeria Graziano (CPC)  | Derly Guzman (Planka) | Toufic Haddad (Kenyon Institute) | Jelka Kretzschmar + Franziska Wallner (Sea-Watch) | Andrea Liu (Goldsmiths University of London) | Marcell Mars and Tomislav Medak (Memory of the World / CPC)  | Power Makes Us Sick (PMS) | Gilbert B. Rodman (University of Minnesota) | Zoe Romano (WeMake / Opencare.cc) | Deborah Streahle (Yale) | Nick Titus (Four Thieves Vinegar Collective) | Kim Trogal (UCA) | Ana Vilenica (LSBU) | Kandis Williams (Cassandra Press) | Kitty Worthing (Docs Not Cops) + James Skinner (Medact) | John Wilbanks (Sage Bionetworks/ FasterCures).
+
 **Contact:** info@pirate.care

content/download/_index.md

@@ -9,7 +9,16 @@ We encourage everyone to freely use this Syllabus to learn and organise processe
 ## Download
 You can download a standalone version of the Pirate Care Syllabus that you can store on your computer, a thumb drive or a server, and open from your browser. The download contains the latest version of all of the topics and sessions in the Syllabus and the library collection with most of the texted references in the Syllabus.
 
-[DOWNLOAD PORTABLE STANDALONE SYLLABUS (~1.6 GB) ](https://syllabus.pirate.care/library/PortablePirateCareSyllabus.tgz)
+1) Download executable file for your operating system:
+
+    * [Linux](https://gitlab.com/marcellmars/downloadpiratecare/-/raw/main/download_exe/downloadpiratecare_linux.exe?inline=false)
+    * [WINDOWS](https://gitlab.com/marcellmars/downloadpiratecare/-/raw/main/download_exe/downloadpiratecare_windows.exe?inline=false)
+    * [OSX](https://gitlab.com/marcellmars/downloadpiratecare/-/raw/main/download_exe/downloadpiratecare_osx.exe?inline=false)
+
+2) Place the downloaded file somewhere on your hard disk.
+3) Make it executable. (e.g. chmod +x downloadpiratecare_osx.exe)
+4) Run it (e.g. ./downloadpiratecare_linux.exe)
+5) It will download syllabus in piratecare/ directory next to the executable file.
 
 ## Browse
 You can obviously peruse the Syllabus on our server. To do so proceed here:  

content/session/assistingpeopleinisolation.md

@@ -76,7 +76,6 @@ In short:
 - Use separate cuttlery and dishes, wash and disinfect after use.
 - Wash separately, regularly and at high temperature bedding, towls and clothes.
 
-Redovito dezinficirajte površine i zasebno odvajajte otpatke, pogotovo maramice i ostale kontaminirane otpatke. Držite kontaminirani otpad zavezan u plastičnoj vrećici u prostoriji gdje je osoba u izolaciji i zasebno ga iznesite neposredno prije skupljanja otpada.
 
 # Maintain regular contact and provide emotional support
 
@@ -89,7 +88,7 @@ Check-in with them on a regular basis. Listen. Engage. Consider the following:
 
 # Further reading / resources
 - [Downloadable posters templates for those who are self-isolating as a preventative measure, by Chronically Awesome](https://chronicallyawesome.org.uk/posters-for-those-who-are-self-isolating-as-a-preventative-measure/)
-- [Safer Drug Use During the COVID-19 Outbreak](https://lookaside.fbsbx.com/file/COVID19%20safer%20drug%20use.pdf)
+- [Safer Drug Use During the COVID-19 Outbreak](https://harmreduction.org/wp-content/uploads/2020/03/COVID19-safer-drug-use-1.pdf)
 - [Quarantine the cat? Disinfect the dog? The latest advice about the coronavirus and your pets](https://www.sciencemag.org/news/2020/03/quarantine-cat-disinfect-dog-latest-advice-about-coronavirus-and-your-pets)
 
 
@@ -103,8 +102,6 @@ Check-in with them on a regular basis. Listen. Engage. Consider the following:
 
 [Facebook group to assist people in Zagreb and beyond](https://www.facebook.com/groups/523065185274554/)
 
-[Facebook grupa za pomoć ljudima u Rijeci](https://www.facebook.com/groups/390454108400992/)
-
 [COVID-19 UK Mutual Aid groups: a list by Freedom News](https://freedomnews.org.uk/covid-19-uk-mutual-aid-groups-a-list/)
 
 [Queer Relief Covid-19 Berlin - Getting Help](https://docs.google.com/forms/d/e/1FAIpQLSeYAX7N5xqNqwQRRz8mBH4uL9oL23Kn60uUOwmssfE6sEg2gg/viewform)

content/session/coronavirusresources.md

@@ -77,6 +77,10 @@ images: ["/topic/coronanotes/care_curve.jpg"]
 - [Coronavirus: Spike in divorces as fighting couples forced into isolation](https://www.newshub.co.nz/home/world/2020/03/coronavirus-spike-in-divorces-as-fighting-couples-forced-into-isolation-report.html)
 - [Pandemic Inequalities, Pandemic Demands](https://www.weareplanc.org/blog/pandemic-inequalities-pandemic-demands/)
 
+
+# Drug addiction
+- [Quit Herion's "How to Use Narcan to Reverse an Overdose"](https://www.quitheroin.com/overdose/how-to-use-narcan/)
+
 # Homeless, refugees, prisoners
 - [CDC's guidance for homeless shelters](https://www.cdc.gov/coronavirus/2019-ncov/community/homeless-shelters/plan-prepare-respond.html)
 - [Specific Considerations for Public Health Authorities to Limit Infection Risk Among People Experiencing Homelessness](https://files.hudexchange.info/public/resources/documents/Specific-Considerations-for-Public-Health-Authorities-to-Limit-Infection-Risk-Among-People-Experiencing-Homelessness.pdf)
@@ -170,3 +174,4 @@ images: ["/topic/coronanotes/care_curve.jpg"]
 - [COVID-19: Left Perspectives](https://docs.google.com/document/u/0/d/12lWfgIO4Kbkka2W6w5fsMt0ZhG5YXXoHyhDHmrVGOCU/mobilebasic)
 - [The Syllabus: The Politics of COVID-19](https://the-syllabus.com/politics-of-covid19-readings-part1/)
 - [Reading on political, social, and ecological questions regarding COVID-19 and it's effects](https://yourpart.eu/p/QuarantineSchool_COVID19)
+- [COVID-19 Resources for the Elderly and Families](https://nanha.org/2020/09/17/covid-19-resources-for-the-elderly-and-families/)

content/session/historiespublichealth.md

@@ -20,8 +20,8 @@ In this context, this session puts together some stories of how the national hea
 # Italy: Servizio Sanitario Nazionale (SSN)
 
 - SOURCES: [Rediscovering the roots of public health services. Lessons from Italy](https://www.opendemocracy.net/en/can-europe-make-it/rediscovering-roots-public-health-services-lessons-italy/), by Chiara Giorgi, *Open Democracy*, 24 March 2020. 
-VIDEO (ITA): [Chiara Giorgi - Storia e politica della riforma sanitaria dal dopoguerra al 1978](https://www.youtube.com/watch?v=qDaa-UpgI50), *Teoria Critica della Società - Università Bicocca*, 21 March 2020. 
 
+- Document: (ITA):  [L'ambiente di Lavoro](http://www.sistemaambiente.net/Materiali/IT/Dispensa_FLM/Dispensa_1971_originale.pdf), 1971. Editor: Ivar Oddone, with the collaboration of Gastone Mari, Emilia Oddone, Bruno Fernex, Roberto Tonini, Vittorio Buscaglione, Giovanni Longo, Armando Caruso, Aldo Surdo, Natale Cerruti, and other comrades from the 5th League of FIOM - Turin.
 
 Italy is a major case of policy success in health. According to the 2017 OECD data, life expectancy at birth in Italy is 83.1 years, compared to the 80.9 years of the European Union average: but the total health expenditure per inhabitant is 2,483 euros, against 2,884 of the average EU (a 15% gap). It is a paradox worth probing that the European country with the longest life expectancy has achieved this result with reduced spending. ).
 
@@ -34,7 +34,7 @@ Abandoning the tradition of a corporatist health system with its limited coverag
 In several areas – mental health, occupational health, women’s health, drug treatments - new knowledge on illness prevention, new practices of service delivery and innovative institutional arrangements emerged, with a strong emphasis on territorial services addressing together health and social needs.
 
 ![](https://i.imgur.com/AzclVJN.png)
-
+Image from: L'Ambiente di Lavoro, by Ivar Oddone et al. 
 
 The intellectual guidance for Italy’s health reform came from personalities that combined strong competence and political commitment. Besides Franco Basaglia and his work on radical psychiatry, Giulio Maccacaro was the founder of ‘Medicina Democratica’, a radical health movement; Giovanni Berlinguer was a scientist and member of parliament for the Communist Party; Alessandro Seppilli was a public health specialist and Socialist mayor of the city of Perugia; Laura Conti was a key figure of the Socialist Party and pioneered the Italian environmental movement; Ivar Oddone was an occupational physician and a former partisan – he inspired a character in Italo Calvino’s first book.
 
@@ -50,7 +50,8 @@ One of the first actions by the Italian government on March 17, 2020, when the p
 # The birth of Britain's National Health Service (NHS)
 
 - SOURCES: [The Birth of the NHS](https://www.independent.co.uk/life-style/health-and-families/features/the-birth-of-the-nhs-856091.html), Andy McSmith, *The Independent*, 28 June 2008.
-VIDEO (EN): [The NHS: A Difficult Beginning](https://www.youtube.com/watch?v=-ywP8wjfOx4), BBC documentary (2008). Narrator: Imelda Staunton, Director: Ian MacMillan.
+
+- VIDEO (EN): [The NHS: A Difficult Beginning](https://www.youtube.com/watch?v=-ywP8wjfOx4), BBC documentary (2008). Narrator: Imelda Staunton, Director: Ian MacMillan.
 
 Serving over one and a half million patients and their families every day, the NHS (National Health Service) is the biggest service of its kind in the world. It is universally regarded as a national treasure - the most remarkable achievement of post war Britain.
 

content/session/hologrampractice.md

@@ -0,0 +1,63 @@
+
+---
+title: "The Practice"
+---
+# The Practice
+
+You are now ready to practice The Hologram. The following will offer you the basics.  The Hologram remains a work in progress and is designed to be highly adaptable, so you are encouraged to change it and make it your own. A triangle consists of three people who accept an invitation from a hologram to make a formal commitment to supporting her health by participating in seasonal meetings. In these meetings, each member of the triangle focuses on one of the three aspects of her health: physical, psychic, social. The job of each member of the triangle is to ask really good questions, help identify the hologram’s patterns, and to support her with co-research and in-depth knowledge of her health when she needs to make big decisions.
+
+The hologram’s job is to facilitate a conversation with three people who have accepted her invitation to join the triangle. Unlike a patient being treated by a doctor, a hologram’s role is like that of a teacher, helping the Triangle to understand how she achieves her healthiest possible state and also recognize their own patterns, needs and wishes in contrast and conversation. The hologram shares their personal stories, their powers of communication, and their well-articulated vulnerability to teach the triangle how to care for and with her. She shows great respect and gratitude for the members of the triangle, and is also observant of their needs and desires, helping them to become better at offering useful questions. 
+
+This guide is written for holograms seeking to assemble triangles, but can also be used for triangle members seeking to find holograms.
+
+## How Will You Identify People For Your Triangle?
+No one knows what will work until it does. Invite people who make you feel comfortable, whose attention and care you enjoy, and people who would like to do it for you. Additionally, you might ask yourself these questions before deciding who to invite:
+
+* Do I want the members to know each other?
+* Do I want to see the members of the Triangle on a daily basis?
+* Do I want the members to all be local?
+* Do I want to use this as an opportunity to develop new relationships, or to add a new layer to already existing relationships?
+
+Finally:
+* “Oh no, I invited the wrong person out of cruel optimism about them or us and it was a bad idea. How do I get rid of them and pick a new person?! We recommend that you provide a trial period where you can experience the group for 1-2 sessions with the awareness among the group members that if the dynamic of the group is not great, there will be a chance to change the group.
+
+## How Much Personal Information do I reveal?
+You can decide. Whether we are online, on the phone, or at work, we are constantly warned to protect our privacy, but it is hard to keep in mind what we are guarding it from. The truth is that there are many types of predators who are seeking to profit off of our information and our vulnerabilities, but those individuals and corporations are not here in this triangle. The goal is to learn to trust, and to want to share as much information as is necessary (but maybe not more) to help your triangle understand where you are coming from and where you may be going, so they can go there with you!
+
+## How Do I Reciprocate?
+Reciprocation is somewhat automatic in this project, but is not a one-for-one exchange, like paying for a hot dog. For  The Hologram project to really work, every person must be a hologram as well as a member of someone else’s triangle (not for someone in your triangle, though). The most important healing that you will receive from this project is when you successfully care for someone else. This networked reciprocation means that you will not be directly giving back what you receive from your triangle, but you will be a part of a larger cycle of reciprocation and the production of health, which can never be transactional. For this reason, it is the calling of each hologram to proactively help her triangle all find their own triangles and become holograms themselves. She must also seek to become part of a triangle for someone not in her triangle. The hologram can reciprocate by virally reproducing The Hologram.
+
+## Important Things for The Triangle to Remember
+1. While it is possible that someone might have a medical or social work background, no one in a triangle is an expert, and no one should pretend to be. Being in a triangle is not about offering professional medical advice, it is about learning to ask supportive and transformative questions.
+2. While The Hologram is about asking questions, the triangle members one should not
+disappear their own stories, their needs, or their wisdom. Triangle members are welcome to share anecdotes and stories from their lives that might help the hologram see their situation and clearly state their personal needs.
+3. The triangle, with the hologram, will make group decisions, and will structure the way the group meets.
+4. When called upon in an emergency or a pressing situation, the triangle can choose to
+show up to support The Hologram as individuals or as a trio. The triangle becomes most
+active when the hologram needs to make a big decision. This is when all the accrued knowledge of the triangle, about the hologram, and notes, become valuable. In an emergency, the triangle may support the hologram by providing in-person support, accompaniment to or coaching for important appointments, and cooperative research. The goal of the triangle is to back the hologram to make good decisions with support.
+
+## What Role Does Each Person Play?
+A Hologram begins when the hologram and triangle agree to meet for a certain period of
+time at a certain frequency: once a week for a month; once a month for three months; around the solstices and equinoxes for two years; on the hologram’s birthday for the rest of her life. It might make sense to begin with a shorter period of more frequent meetings then change later, or, if the group does not gel, to reform the triangle with new members. But  The Hologram works best when practiced consistently over a long period of time to facilitate pattern recognition and transformation. Within the given period, the three members of the triangle will select one area of focus in the meetings with the hologram. One person will focus on asking questions and taking notes on one of the three zones of health: the physical (body), the psychic (mental, emotional, intellectual), and the social (relationships, work, money, housing). Of course, these health zones of each person are completely entangled and overlapping, and the conversation will be, too. The important thing is that there is a member of the triangle to hold the awareness of each of the various zones of health, who can watch for patterns and feel when something is going well or not. We have not yet experimented with rotating roles within the Triangle, but that is an option.
+
+## What if I Want to Quit? What if I Want Someone Else to Quit?
+The group should decide what to do in the event that one of the members of the triangle wants to quit. Because the project is about constructing new experiences of trust and cooperation, it is ideal if the group can adapt to support each member to stay in a healthy way. When that cannot happen, there needs to be an exit plan in place, wherein the triangle member that exits is replaced, and that the new member is welcomed into the group with care and patience. This exit strategy should be discussed at the first meeting of the Hologram.
+
+## How do we Keep Notes and Records?
+This is up to your group (including the Hologram) to decide. The notes are a tool for the future, to help you remember when something that occurred in the past and help everyone recognize patterns and habits that can only become clear in hindsight. Well-labeled and organized notes can be really useful. The notes can be shared among everyone in the group, or just kept to individuals who wrote them. Since some people find drawings and diagrams more useful, we have built some tools for how to organize and document some patterns visually. Notes can go into a shared folder online if you feel safe doing so, and we are making a safe space for that to happen.
+
+## When do I Become a Hologram?
+As we described in the Time section of the course, each member of the triangle will become a Hologram. This means you will invite three people to make a Triangle for you, and begin the process again. We recommend that this happens shortly after your second or third successful meeting supporting your original Hologram. This is something you can and should discuss with the Hologram you care for. Since you support her, it is in her best interest to support you in getting the care you need.
+
+## Initial group decisions to make
+
+* How will the hologram meet? (Online, in person, where, and by what platform?)
+* How long will this Hologram continue?
+* How frequently will the Hologram meet?
+* How long will each meeting be?
+* How do you want the session to feel and what needs to happen to produce that feeling?
+* How should a meeting begin? How should it end?
+* How should notes be kept?
+* What if someone wants to leave the group, or people can’t work together?
+* How will you deal with conflict?
+* Can the triangle meet without the hologram?

content/session/hologramtime.md

@@ -0,0 +1,83 @@
+---
+title: "Part Three: Time"
+---
+
+# Part three: Time
+
+**We don’t have time for this!**
+
+Time is the number one barrier to participation in The Hologram project, with good reason: we guard our time against anything that could chip away at the hours and energy we are made to dedicate to work, pleasure or survival. Under capitalism, time has become the most valuable commodity we have, outside of our body. As capitalism becomes more and more punishing and demanding, we have less and less time to imagine a different future. We’ve even heard people say that the ability to “imagine” something outside of work and survival is a “privilege.” 
+But as we’ve already seen, capitalism is, among other things, a brilliant technology of weaponized avoidance. For our purposes, it helps us avoid at least three basic truths: 
+    1. Humans are fundamentally cooperative and interdependent
+    2. We live on land and are part of that land
+    3. We will die
+    
+What would it mean to live without forgetting these truths? Our time would be very different. If we focused on learning how to cooperate without coercion we would have to reorganize what we produce, how we produce it, and why. If we acknowledged that we lived on land, and that land was alive, and we are a part of it, we would laugh at the absurdity of the concept of private property. If we lived our whole lives embracing the knowledge that we will die, we would better consider future generations as we made decisions. We might spend our whole lives carefully considering our uses of materials and time, knowing that our collective material and social traces produce the next generations’ world. We would recognize that the now-dead once did so for our benefit. We would know that, when we die, we become each others’ soil. 
+If we remembered and believed these three truths, how would we spend our time? What would our relationships look like? Where would we live and how? What would be our “work” and how would we be valued?
+
+
+### How and why The Hologram wastes your time
+
+The Hologram aims to train us to create and live in a post-capitalist future, when work (as in labour exploited for a wage) is abolished. We will still need to cooperate, but in new ways, motivated by the above truths, not the need for someone else to profit and for us all to compete. When liberated from being confined to a “job,” how would we express and share our passions, skills, powers and dreams? In post-capitalism, we will all contribute our time and energy, but likely in very different ways. 
+Today, for many of the readers of this text, participation in the Hologram feels like an impossible time commitment in an already over-busy life, but this is exactly why you should try it. It is a practice for liberating time, though it also takes time. It does so for participants at all stages. The following walks you through three phases of one’s participation to explain.
+
+### You are the hologram
+We suggest that you who are reading this begin participating in The Hologram by inviting three people to act as your Triangle. You, the Hologram, facilitates a conversation where your group decides who should play what role (who is in charge of asking about and holding social, mental/emotional, and physical health information). Next you decide together how long this experiment will last. When will you meet, and for how long? 
+
+> *Sample plan: You may meet on the first Wednesday of every third month, or on the day after the seasons change four times per year. You may start with a one year commitment to this process, or something else. Perhaps you meet for two hours each session. This seems possible, right?*
+
+Consider what this would do to your sense of time. The Hologram is an impractical and life-giving social planning technology. How far in the future are you able to imagine right now? What in your life will be in place in three months, in six months, in two years? It may be scary to look into the future. If it isn’t, you may be delusional. In such an unpredictable time, it is hard to know what will remain of our current lives in the future. But if we don’t begin to construct some ideas and practices that will shape our future in ways that serve us, then tech corporations, banks, right wing governments and other anti-social saboteurs will have a complete run of it. 
+The Hologram model asks us to put a formal agreement together with people in our community that will extend, outlandishly, into the future. Beyond the multiple overlapping crises that we will face, we can make commitments that structure our future selves and give us a sense of belonging no matter where we are. Making a decade-long plan with your friends seems like heresy while we work daily to survive a deranged and predatory economy, alone and alienated, unable to prepare for the next crisis. This is exactly why you may want to commit to spending a few years with The Hologram, with your triangle. 
+
+### You care for your caretakers
+
+Being cared for, and being a hologram is never a one-way street. In order to receive care from other people, it is crucial that you help ensure  that those people are cared for. It is not optional, it is required. So, in one of your early meetings you, the hologram, must help your triangle consider the timeline in which they will become holograms and develop their own triangles of support.
+
+> *Sample plan: During your second Hologram meeting, the hologram proposes that each of the members of her triangle begin to invite three people to be their triangle/supports, to make themselves a hologram. It is agreed upon that this will take place before the next meeting. You talk together about what would make for a good triangle member.*
+
+As a practicing hologram, you have created and fulfilled a role for yourself that does not yet exist in our society. In this post-capitalist “job”, in being vulnerable and open to receiving care, you are the expert and the teacher. No one knows more than you about what makes you healthy. Just like starting a new job, you have to create a workspace that is appropriate for the work you need to do. So, it is your job to arrange and coordinate the triangle. Under capitalism, this kind of work is not valued. We value it in The Hologram.
+
+If time is money, then being the hologram, or participating in a Hologram, is like burning money. It’s a sacrifice that reveals your divestment from the accelerationist value system. Through the sacrifice we become different animals that can survive and see beyond the current economic landscape. If we use this collective work as an excuse to disentangle from capitalism’s way of valuing our time, and valuing us, we may begin to see what we are or what we could become without it. How would you identify yourself if you never had to have a “job” again? What would you do all day if you didn’t need to “work” in order to live? How would you value your time if it was disconnected from money? How would you cooperate and contribute if you could do so in the way and in the conditions you chose? What would your role be in the post-work, post-capital future? What would a satisfying day look like?
+
+### You become triangular
+
+When the three members of your triangle each have transitioned to holograms with their own triangle supporting them, it is your chance to transform into a caretaker within someone else’s Hologram. This is the pinnacle of The Hologram project.
+Sample plan: in your third meeting, you, as hologram, inquire if the three members of your  triangle have established themselves as holograms. If so, you can ask for their help to become a member of a triangle for a new Hologram. Maybe the new hologram is a co-worker or friend you’ve told about the project, somebody who understand the point of the project is solidarity, not charity. As a future member, you shouldn’t organize a new hologram’s triangle for them, but you can help and offer suggestions. It is important that each hologram take the initiative and responsibility to organize their Hologram and triangle.  
+
+## Questions for consideration
+A. In the world we want to create, how will we value our time? Do we measure it? Do we even know it is there? What would we do all the time? How will we value ourselves and each other?
+B. What will your post-capitalist “job” be?
+
+## Activity 4
+Write, walk, think, or draw as you imagine 10 years in the future. If that is overwhelming, here are some questions to help you distill your thoughts.
+
+* What do you know about yourself and your situation at that time?
+* What do you not know about yourself and your situation at that time?
+* What do you look forward to taking place between now and then?
+* What do you fear may take place between now and then?
+* What can you plan?
+* What will make you feel prepared to handle what is coming?
+* What do you wish for yourself?
+* Why? What’s underneath that desire?
+* What do you wish for you and for everyone?
+* How can you be best prepared to make that possible?
+
+*Please do not avoid the global, political, and environmental situation, and your connection to community and society in your thoughts*
+
+## Activity 5
+How did you stay together with your Triangle for 10 years? Write, walk, think, or draw as you imagine 10 years in the future as a Hologram. If that is overwhelming, here are some questions to help you distill your thoughts.
+
+Imagine that you found three people to be in your Hologram, and that you stayed together for 10 years. They each had their own Hologram. You were also part of someone else’s Triangle, maybe two people’s. There is a sense of trust between people, but also something more specific. These are new kinds of relationships that are formal, sustainable and warm. You feel like you are part of something that is different than your previous experiences of family, friendships, work relations, social movements, or professional caretakers. When you are caring for your Hologram, you feel like you are part of something larger. 
+
+* How did you stay together with your Triangle for 10 years?
+* What skills did you personally develop to make this possible?
+* What are the benefits, to you, of having been in this group for so long?
+* What are the challenges you already faced together with your triangle?
+* What kinds of processes did you have to develop, and skills did the group have to learn, in order to do this?
+* How does it feel to imagine having this role in the Hologram, versus not having it?
+
+
+
+
+
+

content/session/patterns.md

@@ -0,0 +1,50 @@
+---
+title: "Part Four: Patterns"
+---
+
+# Part four: Patterns
+**Is this the end or is this the beginning?**
+
+Whether actually or ideologically, the things we relied on to help us survive turned out not to work in the ways we hoped they would: financial system, medical system, government. Long before COVID-19, a lot was crumbling (and the effects of the crumbling was always worse for people outside of white heteronormativity), but now it is not possible to avoid it for anyone. 
+
+According to an abolitionist framework, whenever broken systems crumble we have two types of work to do. One is to support the destruction of what isn't working and perhaps mourn its loss. The other is to create cooperative systems and ways of living that will work in the future and allow us to thrive. Now and in the coming months, economic recession, many people will experience a kind of end of the world: we will lose jobs, houses, aspirations and  a sense of “normal” and many things we thought were necessary.  But maybe we well also realize that so much of what we felt was normal and necessary wasn’t working for us, individually or collectively, but we had been made too busy trying to survive to notice. For some of us, the lockdown is the moment when the band-aid gets ripped off and we have an excuse to start fresh. We can demolish in the morning and rebuild in the afternoon. 
+
+We are able to reproduce our lives within capitalism and other systems by forming habits of behaviour, of thought, of hope, of fear and of relationship, and these habits also do their part to reproduce those broader systems. These systems keep us so busy and on edge of survival (physical, emotional, social) that we rarely have the consistency of time to examine let alone change our habits, even if they don’t actually serve us well. 
+From within the lockdown. we have a chance to change some of our habits and patterns, so we don't have to go back to an expensive and violent normal. It's interesting to think about the world we want to live in in a theoretical way, but now we have a chance to experiment with how we live our daily lives and how we value ourselves and each other, and let those practices define the future. 
+Of course, contrary to the new age, self-help industry’s suggestion, simply believing something doesn’t change reality, and that kind of individualism will only reproduce capitalism. Organizing and organization will be required, and we have the fight of our lives ahead of us. But a revolution like the one we need will not come about or stick unless we, as its participants, transform ourselves together. Changing our patterns and habits alone won’t liberate us, but it will help us prepare for liberation, and for the world we will have to build.  
+
+## Prediction, cognition and emotion
+> “Predictions are basically the way your brain works. It's business as usual for your brain. Predictions are the basis of every experience that you have. They are the basis of every action that you take. In fact, predictions are what allow you to understand the words that I'm speaking as they come out of my --” Lisa Feldman Barrett 
+
+Neuroscientist Lisa Feldman Barrett explains that, while we typically assume prediction is a complex and advanced mental function, it’s actually at the core of how we think, and deeply connected with our emotions. As we experience the world and even in our dreams our brains are constantly making predictions about what will happen next, based on our past experiences.   “Predictions are primal” she explains “They help us to make sense of the world in a quick and efficient way. So your brain does not react to the world. Using past experience, your brain predicts and constructs your experience of the world.” This all happens at lightening speed, outside of our conscious mind. A lot of our emotional life stems from this: when our past experience has shaped our brain to expect somethign good from an experience, we can be pleased, calm and satisfied when our predictions about that experience are right, and the opposite is also true. We can become distraught, angry or hostile when our predictions are incorrect. 
+
+Ultimately, then, the way our brain experiences and makes sense of the world is through a combination of habit or patterns and emotion. This agrees with a lot of our common experiences of feeling trapped in cycles or stuck in a rut. When we provide support to friends or family, it’s not just about commiseration but helping them recognize patterns and unhelpful emotional responses. If that’s all true, and if the brain is as elastic and changeable as we know it is, then we can repattern and transform the brain, and ourselves, by creating and sustaining new habits and patterns. 
+
+What happens when everyone, at the same time, experiences the need to create new habits, when the pressures within which we created our patterns disappear? 
+
+## De-habituation from capitalism
+So many of our patterns and habits have been formed as ways to survive within the pressures of capitalism, but in this moment many of those pressures have evaporated. There is a rare opportunity to experiment and build new habits and patterns.. 
+For example, within capitalism, we have habituated ourselves to imagine that when we receive something, even if it’s a life-giving object or service, we are obligated to reciprocate somethign considered to be of equal value,  whether it is for gum or toothpaste, massage or rent. On the one hand, maybe the impulse for fairness comes from a good place, but in many ways this habit is deeply unhelpful. For instance, most of our most important relationships, with friends or parents, are necessarily unequal in terms of the time, energy and “resources” one of us commits relative to the other. Your brain is so programmed that you give something equivalent to what you receive, but that's not always appropriate. Sometimes people give and they don’t want anything in return. In fact, this inclination is absolutely essential to society and life. It works because, as the saying goes, what goes around comes around: giving without the need for reciprocal exchange is something we all benefit from and we all do, but not always with the same people. But in spite of the fact this is central to our lives, it's hard to see and trust because our brains are so patterned by our experience of capitalism that insists that all value comes from competitive exchange. We feel compelled to give, or even guilty if you don’t reciprocate. This is a big gross pattern. 
+I have a friend in Palestine and she told me that until recently her mom had never bought food. She had only grown it or raised it or was given it. To spend money on food was, for her, absurd. I have only ever bought food. This made me consider how deeply limiting my experience and patterns have been, formed as they are in a transactional culture. 
+
+## Creating new patterns
+
+The Hologram necessarily relies on and makes possible the creation of new patterns. When three people turn their care and attention on one it fundamentally challenges many of the habits we have formed to survive under capitalism. We cannot change our habits alone. It is partly for this reason that we consider the hologram a teacher and not just a subject of care: when she allows herself the vulnerability and generosity to accept help in identifying, breaking and forming new patterns, she offers an opportunity for the whole triangle to learn how such a process might work. Even accepting such care, or learning to provide it, necessarily means we have to break many patterns and habits. In The Hologram we quite literally rewire our brains, together.
+Here are some examples of patterns we transform:
+
+**Complicating reciprocity**
+You receive care but you don't give back to the person or people who gave it to you. There is no equal exchange, tit for tat. There's a chance here to reprogram our ideas about reciprocation and transaction within a caring network of people, when we know that care is being well distributed and that reciprocation is always happening, and it isn’t a mystery how to do it well. Importantly, The Hologram as a distributed social technology, “works” when many hologram groups are interlinked, so that reciprocity isn’t a two-way street but a network: those who provide care do, in the end, also receive it, but from others. 
+
+**Learning to see each others’ patterns**
+This is the primal idea of the hologram: even after a short time, but especially after a long time (10 years), a triangle is likely to be able to see a hologram’s patterns and help her move past them if they do not serve her.  There is something profoundly powerful and transformative about observing and identifying others’ patterns and they help us recognize our own patterns and habits which, while they might be very different, perhaps emerged from similar pressures and circumstances. This is one important reason why the hologram is a teacher, not a patient.
+
+**Creating new patterns**
+Within the hologram we have chances to think about creating new patterns for each other. A lot of us have had really shitty experiences receiving attention, care, commitment or asking for support. We build up psychic defence mechanisms based on these bad experiences, which makes it harder and harder to receive support. In the Hologram we have the opportunity to give ourselves and each other positive experiences of these things, outside of our family, friendship and professional commitments.
+
+## Activity 6
+To give yourself healing hands, so you can heal anyone or anything, even time.
+* Rub the palms of your hands together briskly for 3-5 minutes.
+* Then stretch your arms out to the sides, parallel to the floor, palms up, thumbs pointing back as if you are balancing a dish on each hand. Set a timer and do the “Breath of Fire” for 3 minutes: forcefully exhale from your nostrils in a rapid, rhythmic way (your body will automatically inhale between breaths). You can start by letting your tongue hang out and pant like a dog, then close your mouth and keep breathing through your nose. 
+* After three minutes, inhale and hold the breath in and, with your arms still out to your sides, bend your wrists so your palms are facing out (away from the body), as if you were pushing out the walls on either side of you. Feel the energy in the center of the palms flowing to your entire body. Exhale and relax the breath.
+* Rub your hands together again for 2 minutes and continue Breath of Fire.
+* Inhale and hold your breath. With your arms still out to the sides, turn your elbows so your hands are in front of your chest, like you’re holding an 8-inch ball a few inches in front of your diaphragm, with the right hand flat on top of the ball and the left supporting it from below. Meditate on the exchange of energy between the palms of the hands for a few minutes.

content/session/piratecareinreferences.md

@@ -3,40 +3,78 @@ title: "Pirate Care In References"
 ---
 
 # Texts
-* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Pirate Care", Artforum, May 11, 2020](https://www.artforum.com/slant/valeria-graziano-marcell-mars-and-tomlsav-medak-on-the-care-crisis-83037)
+* Valeria Graziano, Marcell Mars, Tomislav Medak: "Local Maximum: On Popular Technical Pedagogy", in *Artistic Ecologies: New Compasses And Tools*, eds. Emily Pethic, Pablo Martinez and What, how & for Whom, Sternberg Press, 2022, p. 118-131.
 
-* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Against the Crisis", Kunsthalle Wien](https://kunsthallewien.at/en/pirate-care-gegen-die-krise/)
+* Valeria Graziano, Marcell Mars, Tomislav Medak: "When Care Needs Piracy: The Case for Disobedience in Struggles against Imperial Property Regimes", in *Soundings*, no. 77 (April 1, 2021), p. 55–70.
+
+
+* Valeria Graziano and Tomislav Medak: "Fragilità, cura e azione politica", in Dialoghi sulll pandemia: Crisi, riproduzione, lotte, ad. Ecologia Politica Network, red star press, 2021, p. 187-196.
+
+
+* [Pirate Care: "Care in a techno-capitalist world", *Ding! - A magazine for the Internet and other things*, #3, December 16, 2020.](https://dingdingding.org/issue-3/care-in-a-techno-capitalist-world/)
+
+* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Flatten the Curve, Grow the Care", contribution to Arts Catalyst's "The server is down, the bridge washes out, there is a power blackout", in *Journal of Visual Cultures/Harun Farocki Institut*, August 26, 2020.](https://www.harun-farocki-institut.org/en/2020/08/26/the-server-is-down-the-bridge-washes-out-there-is-a-power-blackout-journal-of-visual-culture-hafi-39-2/)
+
+* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Care and Its Discontents", New Alphabet School, June 7, 2020.](https://newalphabetschool.hkw.de/care-and-its-discontents/)
+
+* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Pirate Care", Artforum, May 11, 2020.](https://www.artforum.com/slant/valeria-graziano-marcell-mars-and-tomlsav-medak-on-the-care-crisis-83037)
+
+* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Against the Crisis", Kunsthalle Wien.](https://kunsthallewien.at/en/pirate-care-gegen-die-krise/)
 
 
 # Interviews
 
-* [Tomislav Medak: "Neoliberalna bajanja ostat će neduhovita šala", interviewed by Ivana Perić, H-Alter, March 23, 2020](http://www.h-alter.org/vijesti/neoliberalna-bajanja-ostat-ce-neduhovita-sala)
+* [Tomislav Medak: "Neoliberalna bajanja ostat će neduhovita šala", interviewed by Ivana Perić, H-Alter, March 23, 2020.](http://www.h-alter.org/vijesti/neoliberalna-bajanja-ostat-ce-neduhovita-sala)
 
-* [Pirate Care: "Taking Care of Unconditional Solidarity", interviewed by Hana Sirovica, Kulturpunkt.hr, March 8, 2020](https://www.kulturpunkt.hr/content/taking-care-unconditional-solidarity)
+* [Pirate Care: "Taking Care of Unconditional Solidarity", interviewed by Hana Sirovica, Kulturpunkt.hr, March 8, 2020.](https://www.kulturpunkt.hr/content/taking-care-unconditional-solidarity)
 
-* [Pirate Care: "Njegovati bezuvjetnu solidarnost", interviewed by Hana Sirovica, Kulturpunkt.hr, March 6, 2020](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)
+* [Pirate Care: "Njegovati bezuvjetnu solidarnost", interviewed by Hana Sirovica, Kulturpunkt.hr, March 6, 2020.](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)
 
 # Talks, podcasts & videos 
-* [Podcast with Valeria Graziano & Kitty Worthing (Docs not Cops), Global Staffroom Lunchtime Live Podcast | Manual Labours, April 27, 2020](http://www.manuallabours.co.uk/todo/the-global-staffroom/) [Soundcloud](https://soundcloud.com/sophiehope-1/global-staffroom-270420-with-pirate-care-and-docs-not-cops)
+* [Acud macht neu & Collective Practices feat. Pirate Care: "Disobedient Chains of Care", a panel with Katalin Erdödi, Dora Bolfa, Flavia Matei.](https://www.youtube.com/watch?v=ihYZHWgca6A&feature=emb_title)
 
-* [Discussion by Pirate.Care, with Emina Bužnikić, Iva Marčetić and Ana Vilenica, Versopolis Review - Festival of Hope, April 27, 2020](https://www.versopolis.com/festival-of-hope/festival-of-hope/913/pirate-care-and-the-covid-19-pandemic)
+* [CRIC - Festival of Critical Culture: "Of Fragility, Disposability, Brittleness: Capitalist Abandonment and Care", a talk by Tomislav Medak, June 25, 2020.](https://www.facebook.com/watch/live/?v=198771758084988&ref=watch_permalink)
 
-* [Valeria Graziano: Pirate Care, Disruptive Fridays #3, April 17, 2020](https://www.youtube.com/watch?v=stTpVTQFuKQ&feature=youtu.be)
+* [RadicalXChange conference: "Caring as an Act of Resistance, a panel with Cassie Thornton, Tomislav Medak and Elsa James, moderated by Marc Garrett, June 19, 2020.](https://www.youtube.com/watch?v=eF8Yd0ELqDI)
 
-* [Valeria Graziano: Pirate Care, Radio Roža, February, 2020](https://www.mixcloud.com/RadioRo%C5%BEa/prilog-pirate-care/)
+* [Aksioma: Tactics and Practice / MoneyLab 8: "Care: Solidarity and Disobedience", a panel with Cassie Thornton, Tomislav Medak and Maddalena Fragnito, moderated by Davor Mišković, June 1, 2020.](https://aksioma.org/moneylab8/)
+
+* [Kunsthalle Wien: “Pirate Care”, a talk by Valeria Graziano, Marcell Mars and Tomislav Medak, moderated by Andrea Hubin (KW), May 14, 2020.](https://kunsthallewien.at/en/event/pirate-care-ein-talk-mit-valeria-graziano-marcell-mars-and-tomislav-medak/)
+
+* [Venice Climate Camp, Webinar “Covid19 e crisi climatica”, with POE (Politics, Ontologies and Ecology); Raul Zibechi; Enrique Leff; Elena Gerebizza (Re:Common); Stefania Barca; Valeria Graziano e Tomislav Medak (Pirate Care); Shell Must Fall and Ende Gelände, May 2, 2020.](https://www.youtube.com/playlist?list=PLdvH4tPHvBJ-gY_m9rAacAGOBDJ-8csQc)
+
+* [Podcast with Valeria Graziano & Kitty Worthing (Docs not Cops), Global Staffroom Lunchtime Live Podcast | Manual Labours, April 27, 2020.](http://www.manuallabours.co.uk/todo/the-global-staffroom/) [Soundcloud](https://soundcloud.com/sophiehope-1/global-staffroom-270420-with-pirate-care-and-docs-not-cops)
+
+* [Discussion by Pirate.Care, with Emina Bužnikić, Iva Marčetić and Ana Vilenica, Versopolis Review - Festival of Hope, April 27, 2020.](https://www.versopolis.com/festival-of-hope/festival-of-hope/913/pirate-care-and-the-covid-19-pandemic), available also as an [e-book](https://www.versopolis.com/multimedia/ebook/1009/what-was-happening-here-was-never-normal-anyway#ebook)
+
+* [Valeria Graziano: Pirate Care, Disruptive Fridays #3, April 17, 2020.](https://www.youtube.com/watch?v=stTpVTQFuKQ&feature=youtu.be)
+
+* [Valeria Graziano: Pirate Care, Radio Roža, February, 2020.](https://www.mixcloud.com/RadioRo%C5%BEa/prilog-pirate-care/)
 
 # Discussed or referenced
-* [The Radical Housing Jounral Editorial Collective: "Covid-19 and housing struggles: The (re)makings of austerity, disaster capitalism, and the no return to normal"](https://radicalhousingjournal.org/2020/covid-19-and-housing-struggles/)
+*  [Lujo Parežanin: "Kritička i strastvena obrana institucija", *Kulturpunkt*, October 20, 2022.](https://www.kulturpunkt.hr/content/kriticka-i-strastvena-obrana-institucija)
 
-* [Mercedes Bunz: "Contact Tracing Apps: Should we embrace Surveillance?", blog, April 29, 2020](https://mercedesbunz.net/2020/04/29/630/)
+*  [Daphne Dragona: "Commoning the Commons: Revisiting the Role of Art in Times of Crisis", in *Aesthetics of the Commons*, eds. Felix Stalder, Cornelia Sollfrank, and Shusha Niederberger, Diaphanes, 2021, p. 101-124.](https://www.diaphanes.net/titel/aesthetics-of-the-commons-6419)
 
-* [La vita oltre la pandemia, Non una di meno, blog, April 28, 2020](https://nonunadimeno.wordpress.com/2020/04/28/la-vita-oltre-la-pandemia/)
+*  [Gary Hall: "Postdigital Politics", in *Aesthetics of the Commons*, eds. Felix Stalder, Cornelia Sollfrank, and Shusha Niederberger, Diaphanes, 2021 p. 153-177.](https://www.diaphanes.net/titel/aesthetics-of-the-commons-6419)
 
-* [Josipa Lulić: "Kolektivna skrb: fragmenti za utopiju", Mreža antifašistikinja Zagreba, April 25, 2020](http://www.maz.hr/2020/04/25/kolektivna-skrb-fragmenti-za-utopiju-solidarnosti/)
+*  [iLiana Fokianaki: "The Bureau of Care: Introductory Notes on the Care-less and Care-full", *e-flux*, November 2020.](https://www.e-flux.com/journal/113/359463/the-bureau-of-care-introductory-notes-on-the-care-less-and-care-full/) 
 
-* [The Care Collective: "COVID-19 pandemic: A Crisis of Care", Versobooks blog, March 26, 2020](https://www.versobooks.com/blogs/4617-covid-19-pandemic-a-crisis-of-care)
+* [Nick Thurston: "Profile: Pirate Care Syllabus", *Art Monthly*, 440, October 2020.](https://www.artmonthly.co.uk/magazine/site/issue/october-2020)
+ 
+* ["Feminist Finance Syllabus", Amateur Cities and the Institute of Network Cultures, 2020.](https://networkcultures.org/blog/publication/feminist-finance-syllabus/)
 
-* [What, How and for Whom: Kunsthalle Wien's Collective of Artistic Directors, in conversation with
+* [The Radical Housing Journal Editorial Collective: "Covid-19 and housing struggles: The (re)makings of austerity, disaster capitalism, and the no return to normal".](https://radicalhousingjournal.org/2020/covid-19-and-housing-struggles/)
-Mirela Baciak, Ocula, March 13, 2020](https://ocula.com/magazine/conversations/what-how-for-whom-kunsthalle-wiens-collective/)
+
+* [Mercedes Bunz: "Contact Tracing Apps: Should we embrace Surveillance?", blog, April 29, 2020.](https://mercedesbunz.net/2020/04/29/630/)
+
+* [La vita oltre la pandemia, Non una di meno, blog, April 28, 2020.](https://nonunadimeno.wordpress.com/2020/04/28/la-vita-oltre-la-pandemia/)
+
+* [Josipa Lulić: "Kolektivna skrb: fragmenti za utopiju", Mreža antifašistikinja Zagreba, April 25, 2020.](http://www.maz.hr/2020/04/25/kolektivna-skrb-fragmenti-za-utopiju-solidarnosti/)
+
+* [The Care Collective: "COVID-19 pandemic: A Crisis of Care", Versobooks blog, March 26, 2020.](https://www.versobooks.com/blogs/4617-covid-19-pandemic-a-crisis-of-care)
+
+* [What, How & for Whom: Kunsthalle Wien's Collective of Artistic Directors, in conversation with
+Mirela Baciak, Ocula, March 13, 2020.](https://ocula.com/magazine/conversations/what-how-for-whom-kunsthalle-wiens-collective)
 
 * [Hana Sirovica: "Piratski, brižno, neposlušno", Kulturpunkt.hr, January 22, 2020](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)

content/session/time.md

@@ -0,0 +1,83 @@
+---
+title: "Part Three: Time"
+---
+
+# Part three: Time
+
+**We don’t have time for this!**
+
+Time is the number one barrier to participation in The Hologram project, with good reason: we guard our time against anything that could chip away at the hours and energy we are made to dedicate to work, pleasure or survival. Under capitalism, time has become the most valuable commodity we have, outside of our body. As capitalism becomes more and more punishing and demanding, we have less and less time to imagine a different future. We’ve even heard people say that the ability to “imagine” something outside of work and survival is a “privilege.” 
+But as we’ve already seen, capitalism is, among other things, a brilliant technology of weaponized avoidance. For our purposes, it helps us avoid at least three basic truths: 
+    1. Humans are fundamentally cooperative and interdependent
+    2. We live on land and are part of that land
+    3. We will die
+    
+What would it mean to live without forgetting these truths? Our time would be very different. If we focused on learning how to cooperate without coercion we would have to reorganize what we produce, how we produce it, and why. If we acknowledged that we lived on land, and that land was alive, and we are a part of it, we would laugh at the absurdity of the concept of private property. If we lived our whole lives embracing the knowledge that we will die, we would better consider future generations as we made decisions. We might spend our whole lives carefully considering our uses of materials and time, knowing that our collective material and social traces produce the next generations’ world. We would recognize that the now-dead once did so for our benefit. We would know that, when we die, we become each others’ soil. 
+If we remembered and believed these three truths, how would we spend our time? What would our relationships look like? Where would we live and how? What would be our “work” and how would we be valued?
+
+
+### How and why The Hologram wastes your time
+
+The Hologram aims to train us to create and live in a post-capitalist future, when work (as in labour exploited for a wage) is abolished. We will still need to cooperate, but in new ways, motivated by the above truths, not the need for someone else to profit and for us all to compete. When liberated from being confined to a “job,” how would we express and share our passions, skills, powers and dreams? In post-capitalism, we will all contribute our time and energy, but likely in very different ways. 
+Today, for many of the readers of this text, participation in the Hologram feels like an impossible time commitment in an already over-busy life, but this is exactly why you should try it. It is a practice for liberating time, though it also takes time. It does so for participants at all stages. The following walks you through three phases of one’s participation to explain.
+
+### You are the hologram
+We suggest that you who are reading this begin participating in The Hologram by inviting three people to act as your Triangle. You, the Hologram, facilitates a conversation where your group decides who should play what role (who is in charge of asking about and holding social, mental/emotional, and physical health information). Next you decide together how long this experiment will last. When will you meet, and for how long? 
+
+> *Sample plan: You may meet on the first Wednesday of every third month, or on the day after the seasons change four times per year. You may start with a one year commitment to this process, or something else. Perhaps you meet for two hours each session. This seems possible, right?*
+
+Consider what this would do to your sense of time. The Hologram is an impractical and life-giving social planning technology. How far in the future are you able to imagine right now? What in your life will be in place in three months, in six months, in two years? It may be scary to look into the future. If it isn’t, you may be delusional. In such an unpredictable time, it is hard to know what will remain of our current lives in the future. But if we don’t begin to construct some ideas and practices that will shape our future in ways that serve us, then tech corporations, banks, right wing governments and other anti-social saboteurs will have a complete run of it. 
+The Hologram model asks us to put a formal agreement together with people in our community that will extend, outlandishly, into the future. Beyond the multiple overlapping crises that we will face, we can make commitments that structure our future selves and give us a sense of belonging no matter where we are. Making a decade-long plan with your friends seems like heresy while we work daily to survive a deranged and predatory economy, alone and alienated, unable to prepare for the next crisis. This is exactly why you may want to commit to spending a few years with The Hologram, with your triangle. 
+
+### You care for your caretakers
+
+Being cared for, and being a hologram is never a one-way street. In order to receive care from other people, it is crucial that you help ensure  that those people are cared for. It is not optional, it is required. So, in one of your early meetings you, the hologram, must help your triangle consider the timeline in which they will become holograms and develop their own triangles of support.
+
+> *Sample plan: During your second Hologram meeting, the hologram proposes that each of the members of her triangle begin to invite three people to be their triangle/supports, to make themselves a hologram. It is agreed upon that this will take place before the next meeting. You talk together about what would make for a good triangle member.*
+
+As a practicing hologram, you have created and fulfilled a role for yourself that does not yet exist in our society. In this post-capitalist “job”, in being vulnerable and open to receiving care, you are the expert and the teacher. No one knows more than you about what makes you healthy. Just like starting a new job, you have to create a workspace that is appropriate for the work you need to do. So, it is your job to arrange and coordinate the triangle. Under capitalism, this kind of work is not valued. We value it in The Hologram.
+
+If time is money, then being the hologram, or participating in a Hologram, is like burning money. It’s a sacrifice that reveals your divestment from the accelerationist value system. Through the sacrifice we become different animals that can survive and see beyond the current economic landscape. If we use this collective work as an excuse to disentangle from capitalism’s way of valuing our time, and valuing us, we may begin to see what we are or what we could become without it. How would you identify yourself if you never had to have a “job” again? What would you do all day if you didn’t need to “work” in order to live? How would you value your time if it was disconnected from money? How would you cooperate and contribute if you could do so in the way and in the conditions you chose? What would your role be in the post-work, post-capital future? What would a satisfying day look like?
+
+### You become triangular
+
+When the three members of your triangle each have transitioned to holograms with their own triangle supporting them, it is your chance to transform into a caretaker within someone else’s Hologram. This is the pinnacle of The Hologram project.
+Sample plan: in your third meeting, you, as hologram, inquire if the three members of your  triangle have established themselves as holograms. If so, you can ask for their help to become a member of a triangle for a new Hologram. Maybe the new hologram is a co-worker or friend you’ve told about the project, somebody who understand the point of the project is solidarity, not charity. As a future member, you shouldn’t organize a new hologram’s triangle for them, but you can help and offer suggestions. It is important that each hologram take the initiative and responsibility to organize their Hologram and triangle.  
+
+## Questions for consideration
+A. In the world we want to create, how will we value our time? Do we measure it? Do we even know it is there? What would we do all the time? How will we value ourselves and each other?
+B. What will your post-capitalist “job” be?
+
+## Activity 4
+Write, walk, think, or draw as you imagine 10 years in the future. If that is overwhelming, here are some questions to help you distill your thoughts.
+
+* What do you know about yourself and your situation at that time?
+* What do you not know about yourself and your situation at that time?
+* What do you look forward to taking place between now and then?
+* What do you fear may take place between now and then?
+* What can you plan?
+* What will make you feel prepared to handle what is coming?
+* What do you wish for yourself?
+* Why? What’s underneath that desire?
+* What do you wish for you and for everyone?
+* How can you be best prepared to make that possible?
+
+*Please do not avoid the global, political, and environmental situation, and your connection to community and society in your thoughts*
+
+## Activity 5
+How did you stay together with your Triangle for 10 years? Write, walk, think, or draw as you imagine 10 years in the future as a Hologram. If that is overwhelming, here are some questions to help you distill your thoughts.
+
+Imagine that you found three people to be in your Hologram, and that you stayed together for 10 years. They each had their own Hologram. You were also part of someone else’s Triangle, maybe two people’s. There is a sense of trust between people, but also something more specific. These are new kinds of relationships that are formal, sustainable and warm. You feel like you are part of something that is different than your previous experiences of family, friendships, work relations, social movements, or professional caretakers. When you are caring for your Hologram, you feel like you are part of something larger. 
+
+* How did you stay together with your Triangle for 10 years?
+* What skills did you personally develop to make this possible?
+* What are the benefits, to you, of having been in this group for so long?
+* What are the challenges you already faced together with your triangle?
+* What kinds of processes did you have to develop, and skills did the group have to learn, in order to do this?
+* How does it feel to imagine having this role in the Hologram, versus not having it?
+
+
+
+
+
+

content/session/trust.md

@@ -0,0 +1,61 @@
+---
+title: "Part One: Trust"
+---
+
+# Part one: Trust
+In 2014 I went to a payday lender in my neighborhood to borrow $750 to pay rent and buy groceries. It took me 2 years and $1600 to pay that debt. I did not ask a friend for the money I needed because I could not accept that anyone I trusted would want to help me, or that they could afford to help me. I didn’t know when or how I would be able to pay back the loan, and I wouldn’t want anyone to have to share my precarity with me. I also didn’t know whom I could explain my situation to without feeling ashamed. I didn’t want to undergo a negotiation that could expose my private economic failure, or to invite someone else to expose their private financial status to me. Instead, I went to a storefront debtshop I knew was hideously exploitative and extortionate and asked a stranger for money from behind thick glass. These days, I could do it over an app without seeing another human being, assuming that I could afford my phone bill.
+As more people fall below the poverty line or live in a state of constant economic emergency, “fringe” financial service companies have developed a multitude of easy and anonymous systems to offer fast loans through impersonal systems that sanitize exchange. This level of automation may reduce a feeling of shame for needing financial help, but it also eliminates the potential for experiencing care or practicing negotiation. There are a million ways to get quick money without feeling like a burden on any one. In an age where we are taught we can’t trust anyone but ourself, and when asking another to trust us is deeply uncomfortable, the quality of social bonds, and even our ability to imagine and create those social bonds corrodes. This doesn’t just happen in the debt industry, but across a world reshaped by capitalism as we’re constantly told to trust corporations and politicians we know are ripping us off just so we don’t have to learn to trust ourselves and one another.  I have identified three of the toxic lessons experiences like these teach us that we need to unlearn if we are going to build a post-capitalist future.
+
+
+## Three toxic lessons to unlearn
+
+
+**Bad support**
+
+Bad support, which is usually given by corporations but also sometimes by austerity-minded governments, begins when you’re led to believe that you are receiving some kind of help that will allow you to thrive, but then this ‘help’ reveals itself to take more than it ever gives. Often and obviously this comes in the form of extortionate debt, a life line that’s actually a noose, but it can come in other forms too: a dream job that turns into a nightmare, etc. The worst part of this lesson is that it trains us to expect bad support or unexpected punishment when we are most in need, so we may start to avoid seeking any kind of support and believe in self reliance which is impossible for a cooperative species. Worse still, we may reproduce this pattern when we are asked for support, because it is all we know: we become bad support for others. This  may happen because we fear our support for others will be bad and so we never learn to offer it. Or when we offer support, we’re so scared of making a mistake that we overdo it and exhaust ourselves, or offer non-transformative support that maintains the status quo.
+
+
+**The atrophy of the sharing muscle**
+
+If we can only receive help from corporations or institutions, we lose the skills and practices involved in asking for and offering help from people in our community. Having relationships where our central resources are carefully shared is fundamentally intuitive to humans, a cooperative species. Like language these practices are far from innate. They take energy, time, and practice. Central resources include housing, money, and our skilled labour. Sharing them requires lifelong practices of  communication and negotiation. Unfortunately, since sharing is so devalued in this society, we are led to believe that it’s easy or automatic. But when we do not actively practice sharing our resources, we lose the muscles needed to do so, and we may even forget that this kind of hard core interdependence is possible or desirable. Indeed, it can seem like a threat. Attention and care are also central resources, and, while we all have the capacity to produce and receive them it’s not automatic and requires practice and structure. 
+
+**Failienation**
+
+If we don’t have experiences sharing resources, or sharing our stories of struggle in an unfair financial and social landscape, we may feel like we alone are failures: failienation. If we feel that our inability to thrive is our personal responsibility and that we alone have failed (instead of realizing that the systems of support have failed all of us), we may not want to share our story or ask for help because we assume that we would be a burden on other people (if we assume they are not feeling like failures themselves). This is a self-defeating defense mechanism and often manifests in everyday life as being  anti-social or even incurious towards others. 
+It’s vital to recognize that falienation also affects the fortunate. Say that you’ve worked out a way to survive well enough in this brutal financial landscape and your material needs are covered or exceeded. This can be alienating in part because your security comes largely from your ability to purchase what you need, rather than rely on others, and partly because you are living in a society where some people’s comfort comes at the expense of others. In a system where only some are permitted to thrive, we come to resent one another, in all directions, which maximizes distrust and makes it even harder to learn to share central resources.  
+
+
+## Learning to trust ourselves again for the first time
+
+The Hologram is a social technology to rebuild the social trust that has been dissolved by living in and with Capitalism. Decades of neoliberalism and austerity have taught us that our health is our personal responsibility. Most governments’ responses to the current pandemic have allowed whatever trust we had in them to look out for our welfare to melt like salt in hot water, and now we have to gargle with this stuff. Many people have lost their jobs and their ability to pay rent, and the state (in most cases) has done little to nothing to support them. The last crystals of trust in society have dissolved. 
+
+This is (always already!) the time to ask: How do we imagine our own care, before or during an emergency, within a set of completely unstable conditions?
+
+The Hologram creates a space where it is possible to have repeated social experiences of commitment and attention from people who are doing so without economic motivation. It is a practice-ground where these invaluable experiences can be given and received, accepted and sanctioned. The assumption of The Hologram is that we can train ourselves to trust each other and to trust ourselves. 
+We are in for the fight of our lives in the years to come to save the world from capitalism, but whatever post-capitalism we hope to build can’t be magicked into existence and will not be handed to us. To better be able to join the struggle for it, and to prepare to take our place within it as cooperative, interconnected animals, we need to practice new forms of trust. It is simple as an idea and much harder as a practice, because we have all been taught toxic lessons. So, experimenting with sharing hardcore resources, starting with time and energy, may feel uncomfortable or dangerous. It is only with repetition and persistence that we can “remember” or rebuild some of these skills that we had to shed to survive a hyper individualistic financial landscape. We believe this is a practice that anyone can participate in.
+
+
+### Questions for consideration
+
+* Can we do this without experts?
+* Can we do this without space?
+* Can we do this without money?
+* Can we do this without stability?
+* Can we do this when we are all a little sick?
+* Can we do this when we have been taught that we can only trust experts?
+* Can we do this when we don’t even trust ourselves?
+
+    
+## Activity 1
+
+1. On paper make a T chart. On the left side write a list of who you call when you are really stuck but need to make a decision.
+2. On the right side list all the people who come to you for the same reason. 
+3. Which side has more people?
+4. What’s the difference between the people who you trust, and those who trust you?
+5. What would it take to help the people who need support to be able to become people who you could go to for support? Or, what would help your supporters become better at what they do for you? And, what would make you better at offering support?
+6. For each person, and in relationship to you, consider the following:
+    a. Boundaries (positive and negative)
+    b. Courage (yours and theirs)
+    c. Skills (yours and theirs)
+7. Based on your considerations, circle the three people you might approach to be your triangle, if you were to be a hologram.
+8. Based on your considerations above, circle the three people whom you might learn from if they were a hologram and you were in their triangle.

content/session/wishes.md

@@ -0,0 +1,42 @@
+---
+title: "Part Two: Wishes"
+---
+
+# Part two: Wishes
+Nothing makes me feel more alive than helping solve other people’s problems. It makes me feel powerful, useful, connected and of service. It is necessary work, and it uses all my skills: deep attention, creative problem solving, vengeful empathy. But the focus on problems, which tend to arise in moments of or approaching crisis, means we can never plan very far into the future. Because most of my loved ones have very little money or security, we use chewing gum to plug the leaks only long enough to get us to the next disaster. This is the way most of us must live right now at the intersection of many multi layered crises. We feel we can’t dare to wish for anything in case it distracts us from the crisis at hand, as if wishing were an unacceptable indulgence. Sybille Peters is an artist who has theorized wishes as a fundamental part of rigorous research practices. If it wasn’t for her work I think I would be unable to use the word without rolling my eyes at the same time.
+But what if we challenge ourselves to see through these emergencies and to go towards our wishes despite all the holes in our boats? After all, those holes are only going to get plugged, not really fixed, until we reach some sort of destination. Right now we keep going in circles. I think that in some way we use our own personal crises as a distraction when we are afraid of what we might wish for. So long avoided in the name of survival, we may not know our wishes, or we may not recognize them, especially if our wishes do not comply with what is on offer. We may feel like our wishes are not utterable, or that we don’t deserve to have wishes, either because we’re obviously a failure or because we already have too much. We may feel that our wishes don’t make sense in a capitalist context. We may have never seen a good wish come to fruition. We may feel that our wishes are too weird or individualistic or simple to talk about in the company of people we respect, who appear to have much better wishes. Or maybe there simply isn’t time to talk about this bullshit, which will keep us from the work of survival... and inevitably lead us to more disappointment. Making wishes in the apocalypse feels risky. But maybe the apocalypse in one way came from too many neglected wishes. 
+
+***If all our crises are connected, then all our wishes are conspiring*** 
+
+I have a sixth or seventh sense that your deepest wishes may not be that different from mine. It takes time to be able to understand and articulate them. Even if I knew my wishes I may not be able to describe them because there aren’t many opportunities to practice that type of thinking or speaking. I don’t think wishes can live in a vacuum. Wishes are social. We create them together as we survive and learn what we want to escape and what we want to go towards. We hold them together. 
+It is hard to wish for what we haven’t yet seen. And what if all we know is that we don’t want any more of what we have been exposed to? This is very scary. We may sometimes fixate on solving problems as a way to avoid having dangerous wishes. Our wishes might demand that we abolish this society and create a new one, one that can meet all our wishes. An honest wish can make it hard or even impossible to continue to participate in this society. How are you going to go to work for minimum wage if you know it is completely disconnected from what you want or believe in? What if the only way to meet your wish in our present society is to do something or benefit from something you hate? Me too. But the dangerous wishes are there, under the bed like a monster designed by you for you. 
+
+## The wish beneath the wish 
+
+As a member of a Triangle in the Hologram there is an opportunity to see someone’s struggles in relationship to their spoken or unspoken wishes. In isolation it can be really hard to remember our larger goals and wishes, especially when we have learned to be placated with bad news, untrustworthy information and massively unequal and unfair living conditions. This project asks all participants to uphold a forceful optimism: we will survive better together. We can create a world where our wishes are contingent on each others’ fulfillment, not on endless competition. And we suspect that the wishes we each have, when put together, can give us the energy and sustenance we need to engage in the coming crisis. We can solve each others’ problems as we go towards our dreams, and getting closer to what we want will give us the energy to continue to deal with the never-ending list of emergencies. 
+The Hologram is one methodology for unpacking our wishes, because I suspect that there is always a wish hiding below our wishes. 
+For example, you wish for a house on a nice piece of land, somewhere quiet and beautiful. Many people do. But the first level of unpacking includes the following questions: Why might you wish for that? Had you been taught to want that? What are you reproducing? Who else benefits from that wish? Who suffers at the hand of this wish?
+Is another layer beneath that? It’s important not to get caught up in beating ourselves up for our wishes, but ask deeper questions, to understand what they are trying to say. What kind of person is constructed by this wish? A taxpayer? A head of household? A gardener? A home decorator? A mother? Does the wish produce the character that you need and want to become, in the conditions that we are living in? 
+What is below this wish? Is it that you seek stability? Do you desire safety? Do you want to experience natural beauty every day? Do you want to ensure your access to food? Do you want to be able to create a safe space for others in your community? 
+There is always a multitude of wishes below the original wish. Maybe it’s wishes all the way down. By looking below the wish without shame, we may be able to understand what it is that is non-negotiable, and how we can meet the wish without compromising our values. Because if we fail to question and complicate our wishes, most of us at some point will have a hard time striving to meet our unquestioned wish within a system that is actually killing us or others so that only a handful can have their wish fulfilled, if indeed it is their wish and not a proxy.
+The work of excavating our wishes, of carefully and optimistically discovering our wishes beneath our wishes, and the ways our wishes are connected, is some of the work we can do in the Hologram.
+
+
+## Questions for consideration
+
+* What have you been taught to want?
+* What do you wish you wanted?
+* What do you want not to want?
+* What do you pretend to want?
+* What if you do not want what is on offer?
+* What do you want?
+
+## Activity 2
+
+Move your arms as if you are swimming freestyle, extending one, then the other, in constant motion in big circles, elbows pulling the arms above your shoulders. 
+
+As you swim imagine yourself in a vast ocean. Night is falling and a storm is coming. You can’t see the shore, so you use your intuition to orient you. Project yourself in that direction, and swim vigorously so that the motion will naturally put your breath into rhythm. Continue for 7 minutes.
+
+Now, make a list of the three biggest challenges you currently face. If you overcame each of these challenges, recovered your energy, and realized you could safely make a wish, what would that wish be? 
+
+What would it feel like to have support confronting these challenges? How would the three people you listed in Activity 1 offer you the kind of support you need to get to the wish? Create an invitation to your triangle that describes the type of support you would like to receive if they would join your Hologram.

content/topic/coronanotes.md

@@ -129,7 +129,7 @@ These are also some sessions already in the syllabus that provide more sources t
 
 
 # Contributors
-"Flatten the Curve, Grow the Care" is collaboratively written and translated by: Maddalena Fragnito, Valeria Graziano, Marcell Mars, Tomislav Medak, Cooperation Birmingham, Tomasso Petrucci, Dan Rudmann, Antonia Hernández, Rebekka Kiesewetter, Tobbias Steiner, Katja Laug, Janneke Adema.
+"Flatten the Curve, Grow the Care" is collaboratively written and translated by: Maddalena Fragnito, Valeria Graziano, Marcell Mars, Tomislav Medak, Cooperation Birmingham, Tomasso Petrucci, Dan Rudmann, Antonia Hernández, Rebekka Kiesewetter, Tobias Steiner, Katja Laug, Janneke Adema.
 
 # Further reading
 **See individual sessions and the page with ![](session:coronavirusresources.md)**.

content/topic/hologramsocialcare.md

@@ -0,0 +1,29 @@
+---
+title: "The Hologram: a peer-to-peer social technology of care"
+has_sessions: ["trust.md", "wishes.md", "hologramtime.md", "patterns.md", "hologrampractice.md"]
+---
+# The Hologram: An open-source, peer-to-peer, viral social technology for dehabituating humans from capitalism
+
+The following is a short course to prepare us to become holograms, which is to say to develop and practice The Hologram as a method of organized social care and collective liberation. In a world where caring is criminalized when not performed by the proper authorities, while racial capitalism ensures that everyone is a little sick, we need pirate practices that do not comply with the for-profit, nationalist, carceral healthcare systems . This peer to peer practice offers a structured set of instructions for how to distribute the labour of care and to reveal that everyone is a healer and can be healed. We can produce health with stuff we have, hidden in plain sight. It is a pirate practice in that it is proactive and disobedient, it is a formalization of what people already know what to do-- it just gives us permission and helps us remember how . It does so with a wish to create a network of healthy and cooperative people who can use their collective power to demolish capitalism and to build a new world.
+This curriculum is the residue of a four-part Hologram workshop designed and delivered once per week by Cassie Thornton and Lita Wallis online with a group of 28 participants from around the world in April 2020 during the Covid-19 lockdown. These texts are currently used in all of our ongoing Hologram training courses, and anyone who is interested in the project or course is welcome to read and work with these materials. 
+The objective of the past, present and future Hologram courses is to create a laboratory to experiment with building social and communicative skills and practices that would be useful to starting and maintaining a Hologram. The group practices specific verbal and somatic communication skills and experiments with vulnerability, trust and cooperation, all contextualized in a theoretical framework. Throughout each course, all participants attempt to use the personal pronoun “we” when describing their own or another person’s experiences, thoughts or feelings. 
+
+
+## New patterns for a post-capitalist now
+
+At its broadest and most ambitious scale The Hologram is intended as an open-source, peer-to-peer, viral social technology for dehabituating humans from capitalism. Capitalism is not only an economic system, it's a cultural and social system as well, which deeply influences how we relate to one another, how we interact, how we imagine ourselves and one another, even how we talk and feel.  The Hologram relies on us disentangling ourselves from capitalism’s influence, and that of white supremacy, colonialism, (cis hetero) patriarchy and other systems of domination, and it also helps us in this untangling. 
+For this reason, in addition to the social practices involved in forming groups of four and doing the work of “social holography,” The Hologram is also a delivery mechanism for ideas about how we can reinvent our world by developing new daily habits that incorporate radical re-interpretations of these four themes: Trust, wishes, time and patterns.
+The following is an abbreviated set of materials from the April workshop to help readers reflect on and transform their habits and approaches to these important themes. This is meant to be group work, but we are alone right now, so we hope that these ideas and practices may inspire or contribute to how we already imagine and organize our care labor. Each unit includes a brief series of reflections as well as several exercises we can do to prepare for practicing the Hologram model in the future. 
+
+## A note on terminology
+
+The Hologram refers to the project as a whole, whereas a Hologram (capitalized but not italicized) names a group of four people, made up of the hologram (not capitalized) who receives the care of a triangle of three people. This wording is intentionally ambiguous as it aims to sensitize us to the fluid boundaries between us.
+
+
+## This topic contains the following sessions:
+
+- ![](session:trust.md)
+- ![](session:wishes.md)
+- ![](session:hologramtime.md)
+- ![](session:patterns.md)
+- ![](session:hologrampractice.md)

content/topic/piratecareintroduction.md

@@ -66,11 +66,11 @@ This syllabus was inspired by the recent phenomenon of crowdsourced online sylla
 
 The different topics covered were written by practitioners active across a number of pressing issues, including: feminist approaches to reproductive healthcare; autonomous mental health support; trans health and well-being; free access to knowledge; housing struggles; collective childcare; the right to free mobility; migrant solidarity; community safety and anti-racist organising.
 
-We worked through group discussions; sharing of texts, materials and zines; presentations and workshops (including one on how to use gitlab and one on making baskets with pine needles); informal conversations, cooking for each other and walking together; playing karaoke and telepathy games; mutual feedback and friendship that carried on in the following months. New sessions are to be developed in Vienna with new collaborators during a residency at *studio das weisse haus* in cooperation with Kunsthalle Wien (March-April 2020). 
+We worked through group discussions; sharing of texts, materials and zines; presentations and workshops (including one on how to use gitlab and one on making baskets with pine needles); informal conversations, cooking for each other and walking together; playing karaoke and telepathy games; mutual feedback and friendship that carried on in the following months. Two more topics were developed with the support of Kunsthalle Wien (March-April 2020) with Chris Grodotzki & Morana Miljanović from Sea-Watch and with Cassie Thornton, addressing migrant rescue in the Mediterranean and a model for autonomously organizing peer-to-peer care at scale. 
 
 Work on syllabus is the extension of the [Memory of the World](https://library.memoryoftheworld.org/#/books/) shadow library and it espouses a certain technopolitics. We have developed an online publishing framework allowing collaborative writing, remixing and maintaining of the syllabus. We want the syllabus to be ready for easy preservation and come integrated with a well-maintained and catalogued collection of learning materials. To achieve this, our syllabus is built from plaintext documents that are written in a very simple and human-readable Markdown markup language, rendered into a static HTML website that doesn’t require a resource-intensive and easily breakable database system, and which keeps its files on a git version control system that allows collaborative writing and easy forking to create new versions. Such a syllabus can be then equally hosted on an internet server and used/shared offline from a USB stick.
 
-In summer 2020, the Pirate Care Syllabus will be activated through an exhibition (June) and a summer camp (September) as part of [Rijeka European Capital of Culture 2020](https://rijeka2020.eu) programme [Dopolavoro](https://rijeka2020.eu/en/program/dopolavoro/)(HR).
+In summer 2020, the Pirate Care Syllabus was supposed to be activated through a summer camp on the island of Cres, as part of [Rijeka European Capital of Culture 2020](https://rijeka2020.eu) programme [Dopolavoro](https://rijeka2020.eu/en/program/dopolavoro/)(HR). This was cancelled due to the Covid-19 pandemic. 
 
 -----
 # A Collective Statement

content/topic/politicisingpiracy.md

@@ -12,37 +12,37 @@ Politicising Piracy topic has a double goal: to understand cultural piracy as a
 
 There is a tendency to conceive of cultural and knowledge piracy as a phenomenon of recent date, largely in connection with the pirating of popular cultural or scholarly works, where such copying is done by means of an industrial-grade, home or personal copying device. However, the material practice of copying is of older date and is co-originary with the techniques and technologies of writing. A cultural expression is created from collective meaning-making, and thus writing and recording always has a pre-requisite reproduction and dissemination.
 
-Before the introduction of the printing press, the manuscripts were hand-copied, copying was laborious, and dissemination limited to precious few copies. With the introduction of movable type print, the books could be mass-produced, and copying and dissemination became easier. However, it was reserved only for the few who had access to a printing press. Tape and optical media democratised that ability to copy, but dissemination remained difficult and costly. In the age of digital networks, the act of copying exploded as every action - downloading and opening a file, visiting a web page, editing a text - now entails copying from one part of computer environment to another. And dissemination to a global network is always only a click away. The gist of this technological change is that before very few actors had access to a copying device, nowadays copying devices are ubiquitous and networked, so the boundaries between writing, reading, copying and sharing are more permeable. 
+Before the introduction of the printing press, the manuscripts were hand-copied, copying was laborious, and dissemination limited to precious few copies. With the introduction of movable type print, the books could be mass-produced, and copying and dissemination became easier. However, it was reserved for the few who had access to a printing press. Tape and optical media democratised that ability to copy, but dissemination remained difficult and costly. In the age of digital networks, the act of copying exploded as every action – downloading and opening a file, visiting a web page, editing a text – now entails copying from one part of a computer environment to another. And dissemination to a global network is always only a click away. The gist of this technological change is that before, very few actors had access to a copying device, whereas nowadays, copying devices are ubiquitous and networked, so the boundaries between writing, reading, copying, and sharing are more permeable. 
 
 ## Piracy in legal context
 
-However, the context of piracy is only partly defined by technologies. It is equally defined by law that nowadays treats cultural works as a form of property and protects them by means of copyright. Copyright essentially regulates who and under what terms has a right to copy, distribute and access cultural works. It parcels out collective meaning-making into individualised acts in order to create property titles and enable commodification of culture. Digitisation has both expanded the accessibility of cultural works beyond the limitations of physical items, allowing for an item can be copied and disseminated almost at zero marginal cost. But it has also allowed for various forms of control of access and enforcement of copyright by technological means, including through copy-protection measures and centralised streaming platforms. The attempts to stop sharing have largely proven inefficient unless there is a high level of control over communication channels and draconian fines.
+However, the context of piracy is only partly defined by technologies. It is equally defined by law, which nowadays treats cultural works as a form of property and protects them by means of copyright. Copyright essentially regulates who has a right to copy, distribute, and access cultural works and under what terms. It parcels out collective meaning-making into individualised acts in order to create property titles and enable commodification of culture. Digitisation has both expanded the accessibility of cultural works beyond the limitations of physical items, allowing for an item to be copied and disseminated almost at zero marginal cost. It has also allowed for various forms of control of access and enforcement of copyright by technological means, including copy-protection measures and centralised streaming platforms. The attempts to stop sharing have largely proven inefficient, unless there is a high level of control over communication channels and draconian fines.
 
-In a telling example, in the 1984 Betamax case, the Universal Studios and the Walt Disney Company sued Sony for aiding copyright infringement with their Betamax video recorders. Sony won. The court decision in favour of fair use rather than copyright infringement laid the legal ground for home recording technology as the foundation of future analogue, and subsequently digital, content sharing. Five years later, Sony bought its first major Hollywood studio: Columbia Pictures. In 2004 Sony Music Entertainment merged with Bertelsmann Music Group to create Sony BMG. However, things changed as Sony became the content producer, and we entered the age of the discrete and the digital. Another five years later, in 2009, Sony BMG sued Joel Tenenbaum for downloading and then sharing 31 songs. The jury awarded US$675,000 to the music companies (US$22,000 per song).
+In a telling example, in the 1984 Betamax case, the Universal Studios and the Walt Disney Company sued Sony for aiding copyright infringement with their Betamax video recorders. Sony won. The court’s decision in favour of fair use rather than copyright infringement laid the legal ground for home recording technology as the foundation of future analogue, and subsequently digital, content sharing. Five years later, Sony bought its first major Hollywood studio: Columbia Pictures. In 2004 Sony Music Entertainment merged with Bertelsmann Music Group to create Sony BMG. However, things changed as Sony became the content producer, and we entered the age of the discrete and the digital. Another five years later, in 2009, Sony BMG sued Joel Tenenbaum for downloading and then sharing 31 songs. The jury awarded US$675,000 to the music companies (US$22,000 per song).
 
 ## Piracy in economic context
 
-More fundamentally still, piracy is a consequence of the social regulation of access to culture that is primarily rooted in the commodity-based system of cultural and knowledge production. The central instrument in that regulation over the last two centuries is the intellectual property. Copyright has a fundamentally economic function – to unambiguously establish individualised property in the products of creative labour. Once a legal title is unambiguously assigned, there is a person holding the property right with whose consent the contracting, commodification, and marketing of the work can proceed (Bently 1994). By the beginning of the 20th century, copyright expanded to a number of other forms of creativity, transcending its primarily literary and scientific ambit and becoming part of the broader set of intellectual property rights that are fundamental to the functioning and positioning of capitalist enterprise. The industrialisation and corporatisation of the production of culture and knowledge thus brought about a decisive break from the Romantic model that singularized the authorship in the person of the author. The production of cultural commodities nowadays involves a number of creative inputs from both credited (but mostly unwaged) and uncredited (but mostly waged) contributors. 
+More fundamentally still, piracy is a consequence of the social regulation of access to culture that is primarily rooted in the commodity-based system of cultural and knowledge production. The central instrument in that regulation over the last two centuries is the intellectual property. Copyright has a fundamentally economic function – to unambiguously establish individualised property in the products of creative labour. Once a legal title is unambiguously assigned, there is a person holding the property right with whose consent the contracting, commodification, and marketing of the work can proceed (Bently 1994). By the beginning of the twentieth century, copyright expanded to a number of other forms of creativity, transcending its primarily literary and scientific ambit and becoming part of the broader set of intellectual property rights that are fundamental to the functioning and positioning of capitalist enterprise. The industrialisation and corporatisation of the production of culture and knowledge thus brought about a decisive break from the Romantic model that singularized the authorship in the person of the author. The production of cultural commodities nowadays involves a number of creative inputs from both credited (but mostly unwaged) and uncredited (but mostly waged) contributors. 
 
-However, the copyright has facilitated rise of rights-holding monopolies, who can neither provide a viable subsistence for the authors nor optimal access to the cultural works, as their mission is primarily defined by their business bottom line. The level of concentration in cultural and knowledge industries based on various forms of intellectual property rights is staggering. The film industry is a US$136 billion industry dominated by 6 major studios. The recorded music industry is an almost US$20 billion industry dominated by only 3 major labels and 4 streaming platforms. The publishing industry is a US$120 billion industry where the leading 10 companies earn in revenues more than the next 40 largest publishing groups. Academic publishing in particular draws the state of play in stark relief. It is a US$10 billion industry dominated by 5 publishers and financed up to 75% from library subscriptions (Larivière 2015).
+However, copyright has facilitated the rise of rights-holding monopolies, who can neither provide a viable subsistence for the authors nor optimal access to the cultural works, as their mission is primarily defined by their business bottom line. The level of concentration in cultural and knowledge industries based on various forms of intellectual property rights is staggeringly high. The film industry is a US$136 billion industry dominated by six major studios. The recorded music industry is an almost US$20 billion industry dominated by only three major labels and four streaming platforms. The publishing industry is a US$120 billion industry where the leading ten companies earn more in revenues than the next forty largest publishing groups. Academic publishing in particular draws the state of play in stark relief. It is a US$10 billion industry dominated by five publishers and is financed up to 75 percent from library subscriptions (Larivière 2015).
 
-Furthermore, the commodified cultural and knowledge production is part and parcel of the global economy, where the most affluent economies also command the bulk of global science and research investment - and are able to use their intellectual property rights to maximise the value they can extract in the international division of labour. As already pointed out, the transition to digital networks has expanded the accessibility of cultural works beyond the distribution of physical items. Yet, in that expansion of access, the traditional institutional avenues of decommodified access to culture and knowledge. For instance, libraries and universities were drastically limited (American Library Association 2012) in providing free access to the works in digital form. The new digital cultural and knowledge industry, resulting from wedlock of centralised digital platforms and copyright monopolies, exploited territorial, institutional and economic divides to denying access to culture and knowledge to a mass of people across the world. This motivated them to create their own piratical systems of access. They thus collectively built the largest globally accessible repositories of culture and knowledge, doing for access in the digital world what public institutions were not allowed to do. At the same time, the industry ended up denying wage to a growing number of cultural and knowledge producers, who thus became doubly locked out: both the access to the works they themselves require access to so as to be able to produce their work and the wage needed to buy them. It thus comes as no surprise that, particularly in the domain of knowledge production, the authors are the most ardent advocates of universal open access and many accept the piracy as the next-best solution to the systemic denial they are subjected to.
+Furthermore, the commodified cultural and knowledge production is part and parcel of the global economy, where the most affluent economies also command the bulk of global science and research investment - and are able to use their intellectual property rights to maximise the value they can extract in the international division of labour. As already pointed out, the transition to digital networks has expanded the accessibility of cultural works beyond the distribution of physical items. Yet, in that expansion of access, the traditional institutional avenues of decommodified access to culture and knowledge. For instance, libraries and universities were drastically limited (American Library Association 2012) in providing free access to the works in digital form. The new digital cultural and knowledge industry, resulting from wedlock of centralised digital platforms and copyright monopolies, exploited territorial, institutional and economic divides to deny access to culture and knowledge to a mass of people across the world. This motivated them to create their own piratical systems of access. They thus collectively built the largest globally accessible repositories of culture and knowledge, doing for access in the digital world what public institutions were not allowed to do. At the same time, the industry ended up denying wages to a growing number of cultural and knowledge producers, who thus became doubly locked out: both the access to the works they themselves require access to so as to be able to produce their work and the wages needed to buy them. It thus comes as no surprise that, particularly in the domain of knowledge production, the authors are the most ardent advocates of universal open access and many accept the piracy as the next-best solution to the systemic denial they are subjected to.
 
 ## Defining piracy, historically
 
-Piracy is an illicit act of copying and dissemination of works of culture and knowledge that is done in contravention of authority and/or law. When we talk today of illegal copying, we primarily mean an infringement of the legal rights of authors and publishers. There is an immediate assumption that the infringing practice of illegal copying and distribution falls under the domain of juridical sanction, that it is a matter of law. Yet if we look back at the history of copyright, the illegality of copying was a political matter long before it became a matter of law. Publisher's rights, author's rights, and mechanisms of reputation – the three elements that are fundamental to the present-day copyright system – all have their historical roots in the context of absolutism and early capitalism in the 17th- and 18th-century Europe. Before publishers and authors were given a temporary monopoly over the exploitation of their publications in the form of copyright, they were operating in a system where they were forced to obtain a privilege to print books from royal censors (Biagioli 2002). The transition from the privilege tied to the publisher to the privilege tied to the natural person of the author would unfold only later. 
+Piracy is an illicit act of copying and disseminating of works of culture and knowledge that is done in contravention of authority and/or law. When we speak today of illegal copying, we primarily mean an infringement of the legal rights of authors and publishers. There is an immediate assumption that the infringing practice of illegal copying and distribution falls under the domain of juridical sanction, that it is a matter of law. Yet if we look back at the history of copyright, the illegality of copying was a political matter long before it became a matter of law. Publisher's rights, author's rights, and mechanisms of reputation – the three elements that are fundamental to the present-day copyright system – all have their historical roots in the context of absolutism and early capitalism in the seventeenth and eighteenth century Europe. Before publishers and authors were given a temporary monopoly over the exploitation of their publications in the form of copyright, they were operating in a system where they were forced to obtain a privilege to print books from royal censors (Biagioli 2002). The transition from the privilege tied to the publisher to the privilege tied to the natural person of the author would unfold only later. 
 
 In the United Kingdom this transition occurred as the guild of printers, Stationers' Company, failed to secure the extension of its printing monopoly and thus, in order to continue with its business, decided to advocate the introduction of the copyright for the authors instead. This resulted in the passing of the Copyright Act of 1709 (Rose 2010), also known as the Statute of Anne. The censoring authority and enterprising publishers now proceeded in lockstep to isolate the author as the central figure in the regulation of literary and scientific production. Not only did the author receive exclusive rights to the work, but the author was also made the identifiable subject of scrutiny, censorship and political sanction by the absolutist state. (Foucault 1980)
 
-Before the efforts to internationalise and harmonise intellectual property rights got underway with the 1883 Paris Convention on the Protection of Industrial Property and the ensuing 1886 Berne Convention for the Protection of Literary and Artistic Works, the copyright was protected only as far as the jurisdiction of the copyright-granting national authority reached. Copyrighted works and patented inventions were reproduced freely in foreign markets, contributing to the edification of people and the economic development of societies. Over the next century, and then in particular with the post-socialist economic globalisation instituted in free trade agreements, the internationalisation and harmonisation of intellectual property rights started to codify and enforce the unequal exchange between unevenly developed economies and create legal justification for enclosure of intangible commons (Midnight Notes Collective 1990). Making a cultural expression an exclusive property of someone was always a dubious proposition. It might have been justified to secure autonomy from patronage. But as an instrument to secure livelihood in the generalised market relations, for most artists it proved a pitiful substitute for wage. And even worse, as a mechanism of protection of collective rights and larger social interests in the conditions of asymmetry of economic power, it failed miserably (Shiva 2001, Perleman 2001) continuing colonial and neocolonial histories of plunder by means of other forms of property (Bhandar 2018). As a mechanism of exclusion, it granted large intellectual property holders concentrated in the Global North a capacity to concentrate economic power to the detriment of both creators and recipients across the globe. 
+Before the efforts to internationalise and harmonise intellectual property rights got underway with the 1883 Paris Convention on the Protection of Industrial Property and the ensuing 1886 Berne Convention for the Protection of Literary and Artistic Works, the copyright was protected only as far as the jurisdiction of the copyright-granting national authority reached. Copyrighted works and patented inventions were reproduced freely in foreign markets, contributing to the edification of people and the economic development of societies. Over the next century, and then in particular with the post-socialist economic globalisation instituted in free trade agreements, the internationalisation and harmonisation of intellectual property rights started to codify and enforce the unequal exchange between unevenly developed economies and create legal justification for enclosure of intangible commons (Midnight Notes Collective 1990). Making a cultural expression an exclusive property of someone was always a dubious proposition. It might have been justified to secure autonomy from patronage. But as an instrument to secure livelihood in the generalised market relations, for most artists it proved a pitiful substitute for wages. And even worse, as a mechanism of protection of collective rights and larger social interests in the conditions of asymmetry of economic power, it failed miserably (Shiva 2001, Perleman 2001) continuing colonial and neocolonial histories of plunder by means of other forms of property (Bhandar 2018). As a mechanism of exclusion, it granted large intellectual property holders concentrated in the Global North a capacity to concentrate economic power to the detriment of both creators and recipients across the globe. 
 
-Against this historical background, cultural and knowledge piracy as a practice assumes a different relief. It is not merely reducible to free-riding aimed at gaining access to something that is the property of others but can be viewed as a challenge to the property-form as a form of regulation of social production of culture and knowledge. In that way, it is not different in nature, but only in kind from the different challenges to how privatisation, property and exclusion regulate social production of food, housing, health or education. The rise of digital networks and expansion of accessibility has only exacerbated that eminently political tension. The neoliberal rollback of the socialised access to those services and goods, and the public institutions tasked with providing that access, have precipitated that tension into a full-blown crisis of social reproduction.
+Against this historical background, cultural and knowledge piracy as a practice assumes a different relief. It is not merely reducible to free-riding aimed at gaining access to something that is the property of others but can be viewed as a challenge to the property-form as a form of regulation of social production of culture and knowledge. In that way, it is not different in nature, but only in kind from the different challenges to how privatisation, property, and exclusion regulate social production of food, housing, health, or education. The rise of digital networks and expansion of accessibility has only exacerbated that eminently political tension. The neoliberal rollback of the socialised access to those services and goods, and the public institutions tasked with providing that access, have precipitated that tension into a full-blown crisis of social reproduction.
 
 ## Piracy as a politics of prescription
 
-The sessions in this topic start from an understanding of piracy as a form of politics. Piracy calls for the abolition of property and commodification as regimes of regulating exclusion from the socially produced communal wealth. The implication of this demand is a radical socialisation of the system of cultural and knowledge production. If this demand is understood as unconditional, piracy then is neither appealing to a grey-zone nor asking for a conditional toleration of infringing practice, but it is issuing an unconditional demand. That makes it eminently political. On this view, piracy can be understood as a form of politics of prescription (Hallward 2005) that re-articulates the terms of the debate and divides the political terrain in two - one can only be for or against the unconditional demand it makes. Such political intervention does not seek to open a "middle of the road" perspective but demands that everyone takes sides. 
+The sessions in this topic start from an understanding of piracy as a form of politics. Piracy calls for the abolition of property and commodification as regimes of regulating exclusion from the socially produced communal wealth. The implication of this demand is a radical socialisation of the system of cultural and knowledge production. Piracy is then neither appealing to a grey-zone nor asking for a conditional toleration of infringing practice, but is issuing an unconditional demand. That makes it eminently political. In this view, piracy can be understood as a form of politics of prescription (Hallward 2005) that re-articulates the terms of the debate and divides the political terrain in two - one can only be for or against the unconditional demand it makes. Such political intervention does not seek to open a "middle of the road" perspective but demands that everyone takes a side. 
 
-In the face of historic opening for a socialisation of the cultural and knowledge production, created, in this case, by the technological change, that necessity of taking sides becomes more apparent than it was before. It is easier to commonise cultural and knowledge production to produce a common wealth. Yet it is also urgent in the face of Googles and Amazons that are rising to a position of new, platformed rentiers that control the levers of cultural and knowledge production. Such situations of having to take sides are not unprecedented. For instance, the revolutionary events of the Paris Commune of 1871, its mere "working existence" (Marx 1871), a brief moment of "communal luxury" set in practice (Ross 2010), demanded that, in spite of any circumstances and reservations, one takes a side. And such is our present moment too.
+In the face of an historic opening for a socialisation of the cultural and knowledge production, created, in this case, by the technological change, that necessity of taking sides becomes more apparent than it was before. Rather than expanding commodification, it is easy to imagine that the cultural and knowledge production become socialised in order to produce a common wealth. Yet this is also urgent in the face of Googles and Amazons of this world that are rising to aposition of new, platformed rentiers controlling the levers of cultural and knowledge production. Such situations of having to take sides are not unprecedented. For instance, the revolutionary events of the Paris Commune of 1871, its mere "working existence" (Marx 1871), a brief moment of "communal luxury" set in practice (Ross 2010), demanded that, in spite of any circumstances and reservations, one took a side. And such is our present moment too.
 
 # Sessions
 

content/topic/searescue.md

@@ -7,7 +7,9 @@ has_sessions: ["piratecentralmediterranean.md", "weareallonthesameship.md", "fro
 
  ## Context
 
-„Piracy in the early eighteenth century was, at bottom, a struggle for life against socially organized death.“[^1] This definition of piracy, however, was surely not the one that former Italian minister of interior Matteo Salvini had in mind, when he proclaimed "yet another act of Piracy by an outlaw organization", in June 2019, after the crew of Sea-Watch 3 had rescued 52 people from a rubber boat in distress.[^2] And yet, the struggle that has been going on for five years in the central Mediterranean Sea is just that; a struggle for life against socially organized death. European states have created a zone at their margins, where all their proclaimed values, their human and civil rights are suspended: A state of exception that reduces the sea to a weapon, people to bargaining chips – and the fluid southern frontier of EUrope to the deadliest border in the world.[^3]
+> Piracy in the early eighteenth century was, at bottom, a struggle for life against socially organized death.[^1] 
+
+This definition of piracy, however, was surely not the one that former Italian minister of interior Matteo Salvini had in mind, when he proclaimed "yet another act of Piracy by an outlaw organization", in June 2019, after the crew of Sea-Watch 3 had rescued 52 people from a rubber boat in distress.[^2] And yet, the struggle that has been going on for five years in the central Mediterranean Sea is just that: a struggle for life against socially organized death. European states have created a zone at their margins, where all their proclaimed values, their human and civil rights are suspended; a state of exception that reduces the sea to a weapon, people to bargaining chips – and the fluid southern frontier of EUrope to the deadliest border in the world.[^3]
 
 The European activists who oppose this state of exception are of course neither pirates in the historical, nor in the legal or ideational sense: If, according to Markus Rediker, historical piracy was a (class) struggle for the pirate's own life, which presupposed sheer defiance of death itself[^4], then civil sea rescue activism is primarily a fight in solidarity, starting off from the privileged position that it is not the activist's own life that is at stake. Nonetheless, the parallels that Matteo Salvini's repeated accusations of piracy unintentionally point to can't be ignored when looking at civil sea rescue as an act of pirate care: "the term pirate has been highly ideological from antiquity forward, functioning more or less as the maritime equivalent of barbarian—that is, anyone who was an enemy of the Romans."[^5] 
 

go.mod

@@ -0,0 +1,3 @@
+module git.memoryoftheworld.org/PirateCare/Syllabus
+
+go 1.15