Thinking a bit more about it, perhaps more important than being able to cook good food or to prepare tea etc is to have this attitude of being a good host, to have the ability to make people feel at home. (But perhaps developing this open attitude goes hand in hand with practicing cooking etc.)
Tea ceremony / It's great to learn an analogue art which can only be taught and transmitted from one human being to another.
What analogue skills can we practice to nourish friendship and community?
Perhaps I should practice cooking more. I don't see myself as a good cook. Wouldn't that be more useful than tea ceremony?
Japanese tea school / Another student and me will receive another certificate today. Sensei likes to tease us: "You'll be little senseis then!"
I think it was Baisao (who is a figure in the sencha tea history) who burned his tea utensils shortly before his death. Guess he wanted to say: "I don't want any students, I don't want to establish any kind of transmission lineage."
I greatly admire him.
In spirituality / meditation / mindfulness spaces we (yes, I'm using "we") tend to suggest neutral attitudes, "don't judge, just observe" etc.
We can't be surprised that a lot of mediation practitioners carry an air of disinterest (me included) while the world is burning.
It's so weird that I can only express my utter annoyance of eurocentric behaviour in a European language.
That's why people with mobile biographies should learn at least some kind of secret language which connects them to their ancestors.
I guess we also need machines that can forget about us.
Imagine how in the future to be forgotten could be a luxury only a few can afford.
Man könnte evtl mit Nassehi sagen, das Symptom der überforderten Gesellschaft ist ein Indiz dafür, dass vormals marginalisierte Menschen sich organisieren und sich selbst eine Stimme geben. Und "ständig" ändert sich ja auch was etc. Und das ist alles "nur" Ausdruck der pluralen Gesellschaft, also eigentlich etwas, was "wir" uns gewünscht haben.
Krise ist nicht ein vorübergehender Zustand, sondern Dauerzustand der überforderten Gesellschaft. Dieses Gefühl der Krise ist für ihn allerdings sowieso nicht etwas, was behoben werden sollte, denn Krise ist einfach nur ein Ausdruck dafür, dass die einzelnen funktionalen Systeme, und die Art und Weise wie wir nach der Moderne unsere Gesellschaft organisiert haben, tatsächlich "funktionieren".
Auch die Politik ist eines unter diesen fragmentierten funktionalen Systemen. Und daher sei es nicht möglich, von ihr zu fordern, "das Steuer" in die Hand zu nehmen.
Überhaupt sei Autonomie und Handlungsfähigkeit nur eine Illusion, die verdecken soll, dass die "überforderte Gesellschaft" eben nichts verändern kann.
Habe mir vom Referat über Nassehis Buch "Unbehagen: Theorie der überforderten Gesellschaft" nur gemerkt, dass er gut fragt, warum wir denn so viel über Klimawandel und wie man mit ihm umgehen kann wissen, aber es nicht umsetzen, etwas zu tun.
Da er Soziologe Luhmannscher Ausprägung ist, sagt er halt, dass das es keine übergeordneten Narrative mehr gibt, sondern Gesellschaft aus vielen einzelnen, voneinander getrennten funktionalen Systemen bestehen.
I think one source of feeling no hope is that even in "progressive" circles (for example church - yes, in my region church is social-democrat and green minded - or "Buddhist" spaces) we feel like we're the good guys. But I can still see progressive minded people entertaining eurocentric perceptions. It's not only frustrating on a personal level, but I'm afraid this feeling of "we're the good guys" (and "the others are the bad guys who voted far right") leads to inaction and indifference.
I got corn and spring onions - now we're talking ขนมครก :P
Sorry, this will be a last picture this week, promise.
Thailand passes marriage equality bill 🌈
Buddhism is (also) a religion.
Don't see why people, mostly Western meditation practising folks, try to push for "Buddhism is not a religion". (They want to exorcise their trauma with religion? But don't we all do that?)
I'm in ep32 of the lakorn that shall not be named haha. Don't think there's anything noteworthy plotwise, only that villains become victims and victims become villains.
Super niche observation but people dismissing the description of Sukhavati (in the Sutra or in Shinran's Jodo Wasan) as kitch - are they aware that this is due to their culture having gone through the reformation and the enlightenment era and other iconoclast movements, and now with minimalist design / functionality aesthetics. I'm sorry but I'm hearing this as a classist comment.
How the short Thai music performance went? I was nervous through most of it. And in the big hall my ซอด้วง was louder than the ขิม which made uncomfortable because I felt the ขิม was the star. - But then I can say I really learned a lot and now I'd like to do more of it of course.
I was told the Thai PBS lakorn "The Rhythm of Life" / จังหวะชีวิตลิขิตฝัน has a BL sidestory. In fact here they introduce their diverse side couples "hidden" in their series:
As I come from spoken Thai I now notice how different written Thai is. I am guessing one shouldn't write like you speak. Mind you, I tried to look up the "right" spelling for เนาะ or เนอะ
But I see now that it shouldn't be part of written language haha.
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