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Patterns for Collaboration: Rituals

25 Tuesday May 2021

Posted by petersironwood in Uncategorized

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collaboration, cooperation, Pattern, pattern language, ritual, teamwork

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Author, reviewers, revision history: 

John C. Thomas, Draft – May 22, 2021 (Draft)

Synonyms: 

Rites. Observances. Routines. Habits. Sacrements. Ceremonies. Protocols. Programs. Practices.

Abstract: 

Many groups, and not only religious groups, perform various rituals. Some are done periodically like daily prayers. Some are done on special occasions such as baptism, graduation ceremonies, marriage ceremonies, last rites, funerals, etc. Rituals appear to address many issues simultaneously. 

Problem: 

Rituals, so far as we can tell, are quite old. They seem to serve several purposes. It isn’t clear to me which of several purposes they were originally “designed” to solve.


Here are the problems they seem to touch on and offer partial solutions to:

  1. In many cases, it is necessary for groups of people to work in a coordinated fashion. If each person separately develops their habits for dealing with things, conflict and confusion can arise. How can the group behave without interfering with each other?
  2. Some rituals deal with major life changes. When Complex Adaptive Systems are faced with major changes, a whole host of individual changes and adaptations may be necessary to deal with the new circumstances. Too much change can induce exogenous depression. The person simply does not know what to do. Exogenous depression may be a coping mechanism to avoid making a catastrophically wrong decision before the person has had a chance to adapt to the new circumstances. However, in some cases, action must be taken before people have had a chance to let the implications of the new circumstances “sink in.” For instance, a death in the family has many implications. No-one knows quite what to do. Yet, something must be done. How can one behave when one is too depressed to think straight?
  3. In very small groups, such as the tribes we evolved in, everyone knew everyone personally. As groups grew larger and larger; in order to accomplish more ambitious tasks, for instance, it became difficult for people to recognize who was in their “in-group.” How can one recognize who is in one’s group when there are too many people to know personally? 
  4. People grow aware of their own mortality. How can one gain a sense of belonging to something that transcends the boundaries of their own bodies when their own bodies are limited in space and time?
  5. As groups grow larger and larger, there will be more and more diversity of abilities, capacities, styles, and so on. How can we keep track of what people are like?
  6. Human life is complex and so is the human behavior that attempts to deal with that complexity. Our behavior at time t is influenced by what happens before hand and especially what happens directly before a given activity. If it is important to perform something at time t precisely, it helps to preface the action with a series of actions right before the critical time t. This also “loads” working memory with the same material. 

Context:

Forces:

  • Individuals naturally have somewhat different ways of doing things.
  • Having individuals do things in different ways means that some individuals will discover, invent, or happen upon ways of doing things that are superior. 
  • Group behaviors, to be most effective, require some degree of coordination. 

*  Some situations are so stressful and/or novel that people cannot make reasonable decisions.

*  Some situations require action in a timely fashion. 

Solution

Communities develop rituals over time. A community ritual may address any subset of at least five problems at once: 

  1. It provides a set of roles and procedures so that people may act together without interfering with each other.
  2. It provides people with a “plan of action” that they can follow in times of change without having to try to think it through individually. 
  3. A ritual provides a kind of behavioral “test” that shows whether someone is in our “tribe.” 
  4. A ritual, since it has many common elements over time and space, reminds us that we are part of a larger effort. 
  5. Precisely because rituals are to be done in a common way, they partial out those aspects of behavior which are due to circumstances and motivations from those that are due to abilities and inherent styles. 
  6. When someone seeks optimal performance of a complex behavior, it can help to preface the complex behavior with a series of preparatory behaviors that are performed in exactly the same way over and over. 

Examples:  

First, I present below some “porto-rituals” from my own life that I don’t claim are examples of what people generally think of as rituals, but which are behavioral “in that direction” which solve each of these subproblems.

  1. I do most of the food preparation for my wife and I. We mostly like the same things, which is handy. But sometimes, there are slight differences in preferences. For instance, I never add salt to my portions. In some things, my wife likes additional salt. Therefore, I alway prepare her drink or dish on the left and put mine on the right. This just avoids confusion. One might imagine however, that over generations such a heuristic could evolve into an actual ritual; e.g., women’s portions are on the left; men’s are on the right. 

  1. As I learned more and more psychology, it became more and more feasible to use what I learned in order to teach others or help others. But when? How much is enough? When do (or should) people “trust me” enough to take my advice? The ceremony, credentials, and rituals around getting a degree provide a handy shorthand that is generally though not universally accepted as showing that the point had been reached where my advice was “valuable enough” to receive credence (and reimbursement). This was much better, in my opinion, than having to decide every single day, “Should I stop learning and get a job today? No? How about tomorrow? How about the day after?” 
  2. One of the things that people in many academic communities do is review papers and grant proposals. In my experience, the reviewing process is partly influenced by reading signals about whether someone is in or not in the appropriate “tribe.” In a study of a new computer interaction technique, for instance, in my “tribe” it is not enough to simply claim that a new technique is superior. One is expected to show empirical evidence to that effect. If one does not do that, it detracts from the credibility of the claims. More than that, however, it signals to the reviewer that the author is not yet a full-fledged member of the community. 
  3. My mother was one of those people who always returned shopping carts to the store rather than leaving them in the parking lot. I do the same. I want to model good behavior for others, and avoid unneeded wreckage of carts and unneeded scrapes on the paint jobs on cars. But another motivation is that it reminds me of my mother. Since I am carrying on her tradition, it gives me a small feeling of continuity across generations.

    In a similar fashion, my grandmother told me stories that she made up herself. I create stories for my grandkids (as I did for my kids as well). Apart from other benefits, this gives me a feeling of being part of a tradition which I think is beneficial for me, for my descendants and for society. 

  1. I organize some tennis games for some of the local tennis players who are about my age and ability. In order to do this, I book courts and then send out email asking everyone on the distribution list whether they can play. Anyone who wants to play replies. Around 7 pm the evening before the upcoming tennis game, I let everyone know whether they are “in.” I’m not claiming it’s exactly a “ritual” but only that it’s a kind of “proto-ritual.” It has ritualistic elements. One of the people I play with — actually one of the very best players — cannot consistently perform this ritual. Sometimes, he shows up without informing me. Sometimes, he send three emails telling me he wants to play. Sometimes, he responds to an email from weeks prior. The fact that he is unable to perform the ritual shows a fair degree of impairment in working memory. If you simply observed him playing tennis, you might never know this. 
  2. In tennis serves, golf putts, baseball pitching, and many other athletic and non-athletic behaviors that require top performance, many people find it helpful to engage in a consistent series of overt behaviors and thoughts before the critical activity. Engaging in a preliminary ritual is not only a performance enhancer; it is also a learning enhancer. It essentially means that if you are trying some new “tweak” in your tennis serve, the way you putt (or trying a new putter) or trying a slightly different way to throw a knuckle ball, you are keeping every other variable as constant as possible. 

Resulting Context:

Rationales: 

Metaphor: 

The earth revolves around the sun. If the the gravitational attraction between earth and sun were much less, the earth would fly off into space and soon all water would freeze and life would soon cease. If the gravitational attraction were much greater, the earth would soon spiral down into the sun and the planet would be incinerated. 

A society, group, team, or partnership must similarly have a balance between centripetal forces that tend to make it collapse into a singularity and centrifugal forces that tend to make it fly apart. Ritual can be seen as one of the centripetal forces that keep groups together. 

As an individual lives their life, they will typically do some things in a fairly creative and ever-changing manner and other things will become habitual and routinized. For example, there are several ways to tie shoes but most adults only use one way. Unless, as once happened to me, you break your arm, you need pay little conscious attention to shoe typing. Anything that gets the job done is sufficient.  

Related Patterns: 

Context-setting entrance. 

Meaningful initiation

Build from Common Ground

Known Uses:

Singing “Happy Birthday.” Playing the National Anthem before sporting events. Taking exactly two practice swings before a golf swing. Saying grace before a meal. Going out for a beer at a particular pub after every game. Reading the mission statement at the beginning of each “All-Hands meeting.” Reading the minutes of the previous business meeting at this business meeting. 

References:

https://en.wikipedia.org/wiki/Ritual

https://en.wikipedia.org/wiki/Systems_of_Survival

Pan, Y., Roedl, D., Blevis, E., & Thomas, J. (2015). Fashion Thinking: Fashion Practices and Sustainable Interaction Design. International Journal of Design, 9(1), 53-66.

Schuler, D. (2008).  Liberating Voices: A Pattern Language for Social Change. Cambridge MA: MIT Press.

Thomas, J. C. (2017). Building Common Ground in a Wildly Webbed World: A Pattern Language Approach. PPDD Workshop, 5/25/2017, San Diego, CA.

Thomas, J. C. (2012). Patterns for emergent global intelligence. In Creativity and Rationale: Enhancing Human Experience By Design J. Carroll (Ed.), New York: Springer.

Discussion: 

What new rituals could be designed to remind people of their relationship to all life on earth and the impact of today’s actions on future generations? Could such rituals help remind people to “do the right thing”?

Are there existing rituals which could be used as is, or modified, for ecological purposes? 

An introduction to Pattern Language

Pattern Language Overview

An index of Patterns

Meaningful Initiation

29 Monday Jan 2018

Posted by petersironwood in America, management, psychology, sports, Uncategorized

≈ 2 Comments

Tags

Business, collaboration, coming of age, cooperation, coordination, Design, initiation, life, pattern language, ritual

Meaningful Initiation

Prolog: 

I have mixed feelings about the phenomenon of “initiation.” I’d be very interested to hear about other people’s experiences, intuitions, and studies related to this very common social phenomenon.

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Author, reviewer and revision dates: 

Created by John C. Thomas on January 29, 2018

 

Synonyms: 

Appropriate Initiation

Abstract: 

Persistent social groups typically require people who want to join the group to pass an initiation ceremony, rite, or test. Some of these “initiations” include meaningful tests of skill, knowledge, or loyalty. Such initiations prevent people who are deemed unworthy or not ready from joining the group. This has several additional effects. People who pass the initiation, especially if it is severe, value the group more. The initiation also tends to prevent people who do not really value the group enough (or even seek to subvert it) from joining. In addition, people who have no interest in joining the group may also value it more highly if they know it is difficult to join. Initiations may be severe by virtue of having the test of skill itself be difficult, or by requiring endurance, pain, or embarrassment on the part of the would-be joiner.

Problem:

Groups function better under a wide variety of circumstances if there is a high degree of internal mutual trust. If people work together over a long period of time, trust will develop if warranted. However, often even a newcomer to a group can cause chaos and mistrust due to lack of experience, competence, or in some cases, intentionally. Groups therefore need some way to ensure that everyone in the group is minimally competent, values the group and works for the group’s benefit, not just their individual benefit. It’s important for the group work that everyone value the group and trust each other.

Context: 

Complex problems and large problems can often only be solved by groups. For the group to work well together to solve ill-defined or wicked problems, they need to have a common way of communicating, have knowledge of what each other knows, and have a high degree of trust. At the other extreme, consider slaves chained to their oars, slaves picking cotton, or even volunteers, each of whom scans a very small pre-assigned segment of the night sky. In these cases, someone outside the group is typically “in charge” and the cooperation and coordination required among the members of the group is determined, not by the group, but by an overseer. As the problem space becomes more complex however, it becomes more and more necessary for the group to be able to re-prioritize, re-arrange how they work together, and even for fundamental values and goals to evolve. In these latter contexts, it is very important for the group members to share common experiences and trust each other.

In some cases, the normal progression of education, joining a sports league or becoming a full-fledged member of a profession has an initiation aspect even if its accidental. For instance, becoming a tennis professional will require submitting to the requests of coaches and doing a lot of repetition of the fundamentals. It may also require many hours of working out for flexibility, strength, balance, and cardio fitness. In addition, as the person gains skill, their opponents and the venues will tend to produce more and more stressful situations that must be mastered in order to progress to the next level. Similarly, to become a medical doctor requires hundreds of hours of study as well as practical, hands on experiences which will typically require higher and higher levels of skill and stress. Sometimes there are actual specific ritual initiations in addition, but sometimes the structure of the profession itself serves an initiative function.

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Forces:

  • If someone works harder, or suffers more pain or embarrassment to be accepted into a group, they will tend to value the group more (though this findings has not always been replicated).
  • For groups to work well together, they need common ways to communicate.
  • Common experiences tend to increase mutual trust.
  • For many groups, it is vital that the members of the group are selected so as to have adequate speed, strength, vision, courage, training, skill, or other characteristics.
  • Groups which are perceived to be very difficult to join may be viewed as being higher prestige than those which are easy to join.
  • Groups with higher prestige may enjoy more benefits from the larger society such as special laws, exceptions to general regulations, or a better pool of candidates.
  • Some people may use the excuse of an initiation in order to satisfy their own need to inflict cruelty on others regardless of the impact of that cruelty on the individual being initiated or on the effectiveness and cohesion of the group.

Solution:

Before someone is allowed to join a group, they have to “prove themselves” by undergoing an initiation. This insures they have some minimal qualifications. It also increases the strength of loyalty, social capital, and trust within the group. It may also increase the “cachet” of the group among others.

Examples: 

As Royal Dutch Petroleum was nearing its hundredth year of existence, they commissioned Aries de Gues to find out whether corporations ever existed as long as a century and if so, what were the characteristics. He found that indeed, there were companies that old and they had four common characteristics. One was a high degree of mutual trust. A second was “strong boundaries.” This latter characteristic meant that it was difficult to join such companies and people tended to stay for a long time. Both these characteristics are logically related to having meaningful initiations. (The other two are not strongly related to this Pattern; Tolerance for Exploration at the Edges and Financial Conservatism).

IMG_3898

See link for examples of religious initiations: https://en.wikipedia.org/wiki/Religious_initiation_rites

Many so-called “primitive” cultures had initiations and rites of passage. Here are a few references.

https://www.artofmanliness.com/2015/09/30/lessons-from-the-sioux-in-how-to-turn-a-boy-into-a-man/

https://mightywrites.wordpress.com/2012/02/21/maori-ta-moko-a-ritual-of-passage-a-study-of-tattoing/

http://www.maasai-association.org/ceremonies.html

https://video.nationalgeographic.com/video/us-apachegirl-pp

Resulting Context:

Presumably and hopefully, the resulting context is a self-sustaining group over time whose members trust each other, communicate well, and highly value their group membership.

Rationale:

Initiations are supposed to have these benefits: 1) The initiation screens out anyone who is incapable or not sufficiently interested to undergo bad things in order to join the group. 2) The initiation causes members of the group to value the group more highly. 3) The initiation provides a common experience that all group members can share. 4) The initiation may make the group seem more “selective” to people outside.

Related Patterns: 

Special Roles; Strong Boundaries; Levels of Trust; Bell, Book, and Candle; Apprenticeships; Official Sanctions of Competency.

Known Uses:

College fraternities and sororities, clubs, sports teams, commercial groups in many settings, military groups, religious groups, and professional societies among others, all require tests and/or initiations before one becomes a full-fledged member. In some cases, such as a Ph.D. dissertation and defense, the “initiation” is mainly a test and an educational experience, but there is often an “endurance” aspect as well. While college fraternity initiations may include tests of knowledge of the participants; e.g., about the fraternity, it’s origins and members; it seems mainly to require the pledge to endure humiliation, discomfort, endurance and sometimes physical danger.

Known Misuses:

(Note: This is not a standard section in the Patterns of a Pattern Language. In this case, I think it’s important. While I do think this overall Pattern can be a useful one, it is particularly prone to misuse as well. I’d like to hear other people’s thoughts and experiences of initiations and what could be done to insure that this is a positive pattern.)

College fraternities in particular are known for so-called “hazing” that sometimes results in deaths. The most common cause of death is from drinking too much alcohol in too short a period of time.

Although part of what internships for medicine do is teaching and testing the ability of doctors to handle pressure, the schedules and attitudes often seem to include an element of cruelty and possibly even danger to the health and well-being of both interns and patients. Many professionals in other fields as well have experienced abuse of one sort or another from superiors during or associated with such tests.

In the movie, A Few Good Men, a commander orders a “Code Red” on a recruit who has repeatedly fallen short in various physical tests. The recruit dies. It turns out that his inability to perform some of the physical requirements of Marine training were because of an undiagnosed heart problem. This is at least arguably an example (albeit fictional) of initiation gone horribly wrong. Even though the fallen soldier was “in” the Marines, he was still in basic training which consists of a combination of skills training, conditioning, and repeated “initiation rituals.”

IMG_5348

When I was a Boy Scout, my “initiation” consisted of supposedly being branded by a hot poker. Three of us were to be initiated during a week-end long camp outing. The kids who were already in the troop were in the main common room and we three were told to wait our turn in another, smaller room. The main room had a roaring fire and fireplace tools including a poker. I volunteered to go first. I was blindfolded and led into the main room where I had to lay down on a bench next to the fire. My shirt was pulled up and after a few minutes, when my torso felt hot from the fire, an ice cube was laid on my stomach. As you can easily verify for yourself, if you sense both hot and cold at the same time, it produces a burning sensation. I was instructed to scream bloody murder for the benefit of the guys still in the other room. As best I can recall at the time, I had been fairly well convinced that I was not actually going to be branded. (But either way, I thought it better to go first). For one thing, I had been swimming with all these guys and never noticed any kind of a scar that would be consistent with being branded with a hot poker. The second guy went through a similar procedure and was also told to scream bloody murder. After his “branding” the troop members took a towel and put ketchup on it to simulate blood. They took this in to show the third and last one of tonight’s “initiates.” The two of us who had already been initiated still moaned mournfully as though in pain, as per our instructions. When the boys went to blindfold and bring the last initiate in however, he completely freaked out. He not only refused; he fought as though his life depended on it, punching, kicking, biting, and otherwise wreaking mayhem on the older and larger boys who were trying to subdue him for the initiation. Realizing how extreme was his fear, they tried to intimate that he was not really going to be branded but this last boy was far too wound up to pay attention to what was being “intimated.” The troop eventually gave up on his initiation. That boy was seriously traumatized. I can’t really say whether he ever believed us that no-one really meant him physical damage, but he never looked any of us in the eye again or spoke much during the remainder of the camping trip. He never asked for another go at an initiation and, to the best of my recollection, everyone else in the troop felt very bad. Rather than increase social cohesion in the group, this misadventure backfired completely. Whatever the reason, this particular troop soon disbanded. This example serves as a cautionary tale about “initiations” because none of the people involved foresaw this particular outcome or were operating out of conscious cruelty.

Early in high school, I got a volunteer job as a “Y leader” at the local YMCA. I basically taught and supervised younger kids in basketball and various fitness tests. My manager was a young man probably in college. He said I would have to pass a “test” first which consisted, basically, of doing a chore for him; I was supposed to go to a nearby department store and pick up a shade that he had bought and paid for. I went to the department store but no-one in the drapery department had the least knowledge of this guy and the shade he had supposedly bought. I had to return empty handed and figured I had failed my “test.” He explained, however, that he hadn’t bought window shades but lamp shades. Back to the store I trudged and returned with his lamp shades. It all struck me as weird and irrelevant to my job as a Y-leader. But there was more to come.

In order to be fully admitted into this little “club” of the Y-leaders we had to go through an initiation. We had several weeks to memorize every athletic record of that local Y, as well as their times or weights or distances. There was also additional material about the procedures and the hierarchy of the YMCA and so on. Then, we came to the initiation night. I think there were four of us who were initiates. We initiates took turns and had to answer questions given by this same manager mentioned above. While doing this, we stared into a very bright light. He was behind the light so that I could only see a slight shadow of the outline of his head. He and the rest of the Y leaders called us “worms” during this little ritual. On the other hand, the initiates were supposed to begin and end each of our utterances with “sir.” Well, I hadn’t really cared much about the material and quickly got three wrong. Now, I was given a choice: I could either delay being initiated and try again next month, or I could take 40 whacks with a wooden paddle. I opted for the 40 whacks. I had been paddled before with wooden paddles, but never more than a few times.

As I soon discovered, there was another crucial difference. My other paddling had been by teachers. Although they certainly wanted to make the paddling punishment hurt, they also certainly wanted to avoid a lawsuit. Although back then, lawsuits were not so plentiful as raindrops, there were some. In any case, I don’t think any of them actually wanted to physically injure us. This paddling was done by all the boys who were already Y leaders. This paddling was done by my peers. They were not adults but young teen-aged boys. As they took their turns, a few went easy on me and most hit fairly hard — around “teacher” velocity. Two brothers, however, had some kind of sadistic streak. They took several steps forward during the “wind-up” and swung the paddle with both hands like a baseball bat. Anyway, I “passed” the initiation. My backside was black and blue however, not just on my buttocks, which I would have been capable of hiding, but also on the back of my thighs. Two of my co-initiates also received 40 whacks. The last guy had taken the task very seriously and knew an incredible amount of trivia about a bunch of local athletes. But as he answered question after question, the manager simply made the questions more and more obscure, venturing well outside the scope of what we had been told we needed to learn. I realized that the point of the whole exercise was not to have us learn anything but to get to have us paddled. At last, the last boy got three wrong, but to my surprise, when it came to the question, he said he would study again for next month.

Eventually, my parents found out (because the bruising was visible, not just on my buttocks but all the way down the back of my legs) and complained to the Y about this whole initiation. Again, this “initiation” seems to have backfired in every sense. One has to wonder whether overly powerful initiation rituals are also part of why sexual abuse and child abuse often go unreported when it occurs in certain tightly knit groups. Initiation is a tool that needs to be used appropriately, carefully, and protected from the misuse of those who are really interested in inflicting cruelty to others merely under the ruse of carrying out an “initiation.” Need initiations be “secret”? They often are and this increases the tendency for them to be subject to perversion from being what is potentially good for the group into a private exercise in cruelty.

Metaphor:

A sperm cell, whether human animal or flowering plant, must be healthy enough to traverse some distance before getting to an egg. It then has to penetrate the cell wall of the egg. While we do not expect the sperm to therefore “value” the joining with the egg, this process does perform a kind of screening function.

In some team competitions, there are a series of “rounds” before the final round. One could think of these earlier rounds as a kind of trial that has some aspects of initiation. Only the best teams continue on in further into the tournament. In addition, it probably also has the effect of increasing social capital within the team.

Apprenticeship programs often require new apprentices to perform the most menial tasks. This process of gradually assigning more responsibility as the initiate gains more skill is necessary for safe and productive work, but it also may partly serve an initiation function as well.

IMG_0327

References: 

Aronson, E., & Mills, J. (1959). The effect of severity of initiation on liking for a group. The Journal of Abnormal and Social Psychology, 59(2), 177-181.

http://dx.doi.org/10.1037/h0047195

https://en.wikipedia.org/wiki/List_of_hazing_deaths_in_the_United_States

De Gues, Arie. (1997), The Living Company. London: Nicholas Brealy.

Gerard, H. & Matthewson, G. (1966),  The effect of severity of initiation on liking for a group: a replication, Journal of Experimental Social Psychology, 2(3), 278-287.

Walsh, A. (1990). Becoming an American and liking it as a function of social distance and severity of initiation. Sociological Inquiry, 60(2), 177-189.

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