#Web Developer Course Ontario

[tafsircareercounselor]

How students will have successful careers studying Web Design and Development Program at ABM College Toronto Campus

Are you interested in pursuing a career in the fast-paced world of digital marketing and web design? Look no further than ABM College's Toronto campus, where you can enroll in our comprehensive Web Design and Development Program. With a focus on both technical skills and creative design, this program will prepare you for a successful career in the ever-evolving field of web design and development.

Hands-On Learning At ABM College, we believe in a hands-on approach to learning. That's why our Web Design and Development Program includes practical, real-world projects that will allow you to apply your skills and knowledge in a professional setting. Our experienced instructors will guide you through the process, providing valuable feedback and support along the way.

Cutting-Edge Technology

In the world of web design and development, technology is constantly evolving. That's why our program is designed to keep up with the latest trends and tools in the industry. You will have access to state-of-the-art software and equipment, allowing you to develop your skills and stay ahead of the curve.

Specialized Courses Our program offers a variety of specialized courses that will give you a well-rounded education in web design and development. From graphic design to coding and programming, you will gain a comprehensive understanding of all aspects of web design. This will not only make you a more versatile and valuable employee, but it will also allow you to explore different areas of interest within the field.

Industry Connections At ABM College, we understand the importance of networking and building connections in the industry. That's why we offer opportunities for students to connect with professionals in the field through guest lectures, workshops, and networking events. These connections can lead to valuable job opportunities and mentorship opportunities, giving you a head start in your career.

Internship Program

As part of our Web Design and Development Program, you will have the opportunity to participate in an internship program. This will give you hands-on experience in a professional setting, allowing you to apply your skills and knowledge in a real-world environment. This experience will not only enhance your resume, but it will also give you a taste of what it's like to work in the industry.

Don't miss out on the opportunity to have a successful career in web design and development. Enroll in ABM College's Web Design and Development Program at our Toronto campus today!

[ravnique]

Blog Post: Bringing Pet Paradise Boutique to Life - Our Operations Plan

Welcome to the Pet Paradise Boutique blog! Today, I’m excited to share the operations plan and how we plan to bring the premium pet products to market within the next six weeks. This journey involves careful planning, strategic purchasing, and a clear vision for launching the business successfully.

Operations Plan Overview

Purchasing Products: At Pet Paradise Boutique, thegoal is to offer high-quality, organic pet treats and personalized accessories that discerning pet owners will love. Here’s how i plan to source the products:

Organic Pet Treats: 1. will partner with local organic pet treat manufacturers and wholesalers. Initial research has identified several reputable suppliers who offer bulk purchasing options at competitive prices.

To ensure timely delivery, we’ve established communication with these suppliers and confirmed their ability to meet our initial demand within the next four weeks.

Personalized Accessories:

For personalized pet accessories, such as collars and tags, we will source customizable items from specialized manufacturers. These suppliers offer fast turnaround times for personalization, ensuring we can deliver unique products quickly.

By ordering a small initial batch, we can manage inventory effectively while gauging customer preferences and demand.

Bringing the Product to Market

With our products sourced and suppliers confirmed, the final six weeks of the course will focus on bringing Pet Paradise Boutique to market. Here’s our step-by-step plan:

Weeks 1-2: Website and Branding

Website Development: Finalize the user-friendly website where customers can browse products, make purchases, and book grooming services. We’ll use platforms like Shopify or Wix for easy setup and professional appearance.

Branding: Develop a cohesive brand identity, including a logo, color scheme, and packaging design that reflects our premium offerings.

Weeks 3-4: Marketing and Promotion

Social Media Campaigns: Launch targeted campaigns on Instagram and Facebook to build awareness and attract potential customers. Engage followers with contests, giveaways, and pet-related content.

Local Outreach: Participate in local pet events and markets to showcase our products and interact with pet owners directly. Distribute flyers and business cards to spread the word.

Weeks 5-6: Sales and Customer Engagement

Online Sales Launch: Officially open our online store for business. Monitor website traffic and sales closely, making adjustments as needed.

Customer Feedback: Encourage early customers to leave reviews and provide feedback. Use this input to refine our products and services.

Team Roles and Responsibilities

If working within a group, here’s how we’ll divide responsibilities:

Project Manager: Oversee overall operations, ensure deadlines are met, and manage supplier relationships.

Marketing Specialist: Handle social media campaigns, local outreach, and customer engagement.

Web Developer: Build and maintain the website, ensuring a smooth shopping experience for customers.

Product Manager: Manage inventory, coordinate with suppliers, and ensure product quality.

Licenses and Permits

Operating Pet Paradise Boutique may require certain licenses and permits, including:

Business Registration: Ensure the business is registered with local authorities in Kingston, Ontario.

Food Safety Compliance: Adhere to regulations for selling pet food, including proper labeling and safety standards.

Sales Tax Registration: Register for collecting and remitting sales tax on products sold.

Vision and Tools for Launch

Our vision for Pet Paradise Boutique is to create a premium shopping experience for pets and their owners, offering high-quality products and exceptional customer service. To launch our business successfully, we need the following tools and items:

Website Platform: A user-friendly e-commerce platform (Shopify or Wix).

Social Media Tools: Tools for managing social media campaigns (Hootsuite or Buffer).

Inventory Management: Software to track inventory and manage orders (TradeGecko or inFlow Inventory).

Packaging Supplies: Branded packaging materials to enhance the customer experience.

Marketing Materials: Flyers, business cards, and promotional items for local events

[mostlysignssomeportents]

This day in history

I'm touring my new, nationally bestselling novel The Bezzle! Catch me in TOMORROW (Apr 17) in CHICAGO, then Torino (Apr 21) Marin County (Apr 27), Winnipeg (May 2), Calgary (May 3), Vancouver (May 4), and beyond!

#20yrsago Mickey Mouse’s dwindling brand https://www.nytimes.com/2004/04/18/arts/film-building-a-better-mouse.html

#15yrsago Wired publishes documents detailing the FBI’s spyware https://www.wired.com/2009/04/fbi-spyware-pro/

#15yrsago Gorilla-viewing glasses prevent eye-contact https://www.buzzfeed.com/peggy/no-eye-contact-glasses/

#15yrsago Man assaulted by police during G20 died from internal bleeding, not heart-attack http://news.bbc.co.uk/2/hi/uk_news/8004222.stm

#15yrsago Sales booming in remote-kill devices for cars sold to poor credit-risks https://edition.cnn.com/2009/LIVING/wayoflife/04/17/aa.bills.shut.engine.down/index.html

#15yrsago Canadian Members of Parliament voting records (finally) online https://web.archive.org/web/20090419144031/http://www.thestar.com/News/Canada/article/620435

#15yrsago Jokes from the Cultural Revolution https://thechinabeat.blogspot.com/2009/04/jokes-from-great-proletarian-cultural.html

#15yrsago Swedish Pirate Party membership surges after Pirate Bay verdict https://web.archive.org/web/20090420055230/http://translate.google.com/translate?prev=hp&hl=en&js=n&u=http%3A%2F%2Fpress.piratpartiet.se%2F2009%2F04%2F17%2Finternet-kokar-piratpartiet-har-nu-fler-medlemmar-an-fp%2F&sl=sv&tl=en

#15yrsago Google Book Search settlement gives Google a virtual monopoly over literature https://memex.craphound.com/2009/04/17/google-book-search-settlement-gives-google-a-virtual-monopoly-over-literature/

#15yrsago Bruce Sterling’s “White Fungus” — architecture fiction for rising seas and the econopocalypse https://web.archive.org/web/20090420053737/http://www.sunarchitecture.nl/upload/49d601a8ba4b25.51434338.pdf

#10yrsago Video: Bart Gellman and me opening for Ed Snowden at SXSW https://www.youtube.com/watch?v=mltClsxsJw4

#10yrsago UK Tory MP who helped kill Legal Aid is wiped out by defending himself against sexual assault claim https://web.archive.org/web/20140414232920/https://www.independent.co.uk/news/uk/politics/130000-poorer-in-fees-nigel-evans-admits-regret-for-past-support-of-legal-aid-cuts-9259579.html

#5yrsago “A Message From the Future”: short film about the “Green New Deal Decade,” narrated by AOC, drawn by Molly Crabapple, presented by Naomi Klein https://theintercept.com/2019/04/17/green-new-deal-short-film-alexandria-ocasio-cortez/

#5yrsago Canadian Civil Liberties Association sues Toronto, Ontario, and Canada over the plan for a Google Sidewalk Labs “smart city” in Toronto https://www.vice.com/en/article/gy4bgj/canada-is-getting-sued-over-sidewalk-labs-smart-city-in-toronto

#5yrsago Ecuadorean authorities have unjustly arrested free software developer Ola Bini as part of their Assange dragnet https://www.eff.org/deeplinks/2019/04/free-ola-bini

#5yrsago Bernie Sanders outraised every other Democrat in North Carolina https://amp.charlotteobserver.com/news/politics-government/election/article229277549.html #5yrsago What it’s like to watch someone you love fall down the Fox News rabbit-hole https://nymag.com/intelligencer/2019/04/i-gathered-stories-of-people-transformed-by-fox-news.html

#5yrsago When Rivers Were Trails: an indigenous take on Oregon Trail https://indianlandtenure.itch.io/when-rivers-were-trails

#5yrsago As the EU Copyright Directive was approved, Germany admitted it requires copyright filters, putting it on a collision course with the EU-Canada trade deal https://memex.craphound.com/2019/04/17/as-the-eu-copyright-directive-was-approved-germany-admitted-it-requires-copyright-filters-putting-it-on-a-collision-course-with-the-eu-canada-trade-deal/

#5yrsago London cops switch off wifi in the tube to make it harder for climate protesters to organise https://www.theverge.com/2019/4/17/18411820/london-underground-tube-wi-fi-down-shut-off-protests-extinction-rebellion

#5yrsago Republican lawmaker who dared AOC to come visit coal miners in his constituency gets scared, withdraws offer https://twitter.com/AOC/status/1118181129213943815

#5yrsago Lulzy Instagram memers are organizing a deadly serious trade union https://www.theatlantic.com/technology/archive/2019/04/instagram-memers-are-unionizing/587308/

#5yrsago Denver suburb officially changes name from “Swastika Acres” to “Old Cherry Hills” https://www.denverpost.com/2019/04/16/swastika-acres-renamed/

[webdesignanddevelopmentontario]

Embracing the Digital Plate: The Rise of Online Food Ordering Systems for Restaurants!

In the recent ad, the hotel industry submitted a digital transformation driven by consumption and inherent technology changes. At the heart of this revolution is the food control system in the fairness of food, which has not only resisted the way to his restaurants. Whether you are an experienced restaurateur or food professional, it is essential to understand the intricacies of the online food control system in the competitive landscape today. The popularity of the Internet's food control increased significantly in you decides past.

According to industry reports, Online Food Ordering Restaurant is expected to reach more than $ 200 billion worldwide by 2025. The order of the order dish with smart phones or computers made traditional phone-based ordering almost obsolete, especially without an appointment. Whether a wish for the end of the evening or lunch, many of the customers wait for transparent access to the restaurant menu, real-time monitoring, and all comforts. This change to all Demes to adopt Control Systems is a luxury and a necessity for competitiveness and vitality.

A food control system is a digital platform allowing users to browse restaurants, place orders, and choose between receipt options. These systems are usually integrated into the website and mobile application. They are external web applications or sites that run other restaurants and manage everything, including setting delivery orders. However practical, it is often charged at high levels. These are custom solutions or white labels that restaurants integrate into their website or app.

The Key Features of a Good Restaurant Online Ordering System

These systems completely control user experience, brand image, customers' customer data, and profits. Restaurant Online Ordering System offers customers an easy and accessible way to order food; restaurants may significantly increase their sales. Internet control systems are meant to purchase in terms of impulses, often carrying larger control sizes to personal or phone orders. The Internet systems reduce the number of orders by reviewing the course of the kitchen job and minimizing the errors caused by telephone communication.

Many systems are also integrated directly into POS (Software pointy, which makes the control of the order and management of inventory. An insight into unusual orders improves customer experience and ensures the menu's functionality, real-time menu, automated payment cards, and notifications. Happy customers are more likely to return and recommend the service to others. One of the most significant advantages of Customer Contact Solutions - London, Ontario Canada for the best control systems in line that belong to the restaurants is access to customer data.

Why Restaurants Should Invest in an Online Ordering System?

Restaurants can analyze orders, advanced hours, sales, and customers ' preferences to optimize their menu, marketing, and strategies. With a customized system, restaurants can maintain their brand identity through the order process. Loyalty programs, reduction codes, and e-mail marketing can be integrated to improve retention and customer commitment. An Online Food Ordering System for Restaurants is essential for most users to access food platforms through smart phones.

Set between the third-party applications, white label solutions, or custom development. Each option has advantages and disadvantages depending on the budget, technical skills, and business model. Easy to navigate, research is the order of customers. A clean and intuitive user interface leads to higher conversions. Use Social Media, SEO, and marketing to direct clients to your online order platform. Ensure your team knows how to use the system and manage online orders.

Conclusion

The high competition, technical, expected delivery time expectations, and food quality may impact the experience. Restaurants should be aware of online safety and protect customer data. Also, fierce trust in the third party can reduce the benefit because of the commission. In today's digital world, an online food control system is more than a convenience - an essential element of a prosperous hotel company. Improve not only customer satisfaction, but also open new sources of operational systems. Adopting this right will allow restaurants to cool down further, not only a good handle but also an excellent experience at the same time.

[canadainfo]

Top PG Diploma Courses in Canada

Exploring the Postgraduate Diploma (PG Diploma) in Canada? Discover in-demand career paths and the corresponding PG Diploma courses below: 1. Registered Nurse 🏥

Salary: $70,975 Top Provinces: Northwest Territories, Yukon, Nunavut. Relevant PG Diploma: Nursing Practice at the University of Toronto or Seneca College.

2. Web Developer 💻

Salary: $72,627 Top Provinces: Ontario, Manitoba, Alberta. Relevant PG Diploma: Web Development at George Brown College or Centennial College.

3. Electrical Engineer ⚡

Salary: $91,832 Top Provinces: Alberta, Saskatchewan, Newfoundland & Labrador. Relevant PG Diploma: Electrical Engineering at Conestoga College or BCIT.

4. Veterinarian 🐾

Salary: $95,804 Top Provinces: Saskatchewan, Calgary, Edmonton. Relevant PG Diploma: Veterinary Sciences at Seneca College or the University of Guelph.

5. Licensed Practical Nurse 🩺

Salary: $55,564 Top Provinces: Alberta, Manitoba, Saskatchewan. Relevant PG Diploma: Nursing Practice at Bow Valley College.

6. Industrial Electrician ⚙️

Salary: $68,000 Top Provinces: Alberta, Saskatchewan, Newfoundland & Labrador. Relevant PG Diploma: Industrial Electrician at Durham College or Mohawk College.

7. Pharmacist 💊

Salary: $89,314 Top Provinces: British Columbia, New Brunswick, Quebec. Relevant PG Diploma: Pharmacy Technician at Centennial College or CDI College.

8. Accountant 📊

Salary: $56,257 Top Provinces: Quebec, Alberta, British Columbia. Relevant PG Diploma: Accounting at Humber College or Algonquin College.

Note: Salaries and provinces are indicative; actual figures may vary.

🔗 Read More: Top PG Diploma Courses in Canada

Ready to start on a specialized journey in Canada? Explore these PG Diploma courses for a rewarding career! 

[buildcanada78]

Building Bridges to Knowledge: Exploring Construction Magazines in Canada

In the ever-evolving world of construction, staying informed and up-to-date is crucial for professionals and enthusiasts alike. One of the most effective ways to achieve this is through construction magazines. For the Great White North, construction magazines in Canada are not just sources of information; they are gateways to a wealth of knowledge and inspiration.

The Diverse Landscape of Construction in Canada

Canada boasts a diverse and expansive construction industry. From the bustling metropolises of Toronto and Vancouver to the remote communities in the Yukon, construction plays a pivotal role in shaping the nation. The dynamics of this industry, including regulations, technologies, and trends, can vary significantly from region to region. This makes it essential for professionals to have access to resources that cater to their specific needs. Construction magazines Canada are well-aware of this diversity and strive to offer a wide spectrum of information.

Informative Insights and Trendspotting

Construction magazines in Canada are treasure troves of insights. They provide detailed analysis and commentary on the latest developments in the industry, including advancements in construction materials, innovative building techniques, and sustainability practices. This wealth of information helps professionals make informed decisions and stay ahead of the curve.

For instance, a construction company in Toronto looking to incorporate green building practices will find valuable guidance on sustainable construction methods and materials in a magazine tailored to the Ontario region. On the other hand, a contractor in British Columbia can explore articles discussing the use of timber in construction, aligning with the province's commitment to wood-based architecture. These region-specific insights are indispensable for the success of construction projects across the nation.

Showcasing Canadian Talent

Canada is home to a multitude of skilled architects, engineers, and builders who have earned global recognition for their work. Construction magazines in Canada provide a platform to showcase the talents of these professionals. They often feature in-depth profiles and interviews with architects and builders who have left an indelible mark on the Canadian landscape. These profiles not only highlight the achievements of these individuals but also inspire the next generation of builders.

Connecting Industry Stakeholders

The construction industry thrives on collaboration, and construction magazines in Canada serve as a vital medium for connecting various stakeholders. They provide a platform for suppliers to showcase their products and services, for professionals to network and share their experiences, and for government bodies to communicate new regulations and policies. This ecosystem of information and networking strengthens the industry's cohesion and ensures a smoother flow of knowledge and ideas.

Supporting Education and Training

Construction magazines in Canada are not only targeted at industry professionals but also provide valuable resources for students and apprentices. They offer informative articles and case studies that can be used as educational tools in construction-related courses. Moreover, they often include advertisements for construction-related workshops, seminars, and training programs, making it easier for aspiring builders to find the education they need to excel in their chosen field.

Staying Updated in the Digital Age

In today's digital age, the construction industry is rapidly evolving, and so are construction magazines in Canada. Many have embraced online platforms, providing their readers with web-based content, interactive features, and even mobile apps to ensure that information is easily accessible wherever and whenever needed. This digital transformation has made it possible for readers to stay updated on the go, with real-time updates and breaking news.

For More Info :-

construction magazines

[readingcosmos]

Introducing me!!

Though I've had this studyblr for so long, I'm just now trying to be active on it! So time for an introduction!

About me:

I'm elle! I am 21 and from Ontario Canada and i'm an INFJ

I am currently in a digital media program with a focus in web design and development. but i plan on transferring to university in fall of 2023 to complete a bachelors in digital communications!

my goal is to be a UX/UI designer, or social media marketing!

Courses this term:

most of my courses are web development/design courses which I can't really post here without doxxing myself LOL

but I do have a course on Evolutionary Anthropology so expect some stuff on that!

I also want to study more french, norwegian and maybe korean so ill try posting that stuff too!

Other Interests:

reading, or literature in general

music (specifically indie, alternative, and jazz lol)

It's one of my goals for this year to post more frequently so I hope I keep up with that!!

[yurimother]

Interview: Shilin Huang, Creator of Amongst Us and Carciphona

Shilin Huang ( @okolnir​​ )is a Canadian freelance artist and comic creator, known for her long-running series Carciphona. She has a Bachelor of Music in Performance from the University of Western Ontario. Carciphona is a long-form fantasy story set in a world where demon-magic is forbidden. The series follows a young sorceress named Veloce, and the mythical assassin assigned to kill her, Blackbird.

Shilin’s newest book, Amongst Us, based on the webcomic of the same name, is an alternate universe comic that reimagines Veloce and Blackbird as musicians and girlfriends in the modern world. You can support the physical release for Amongst Us book 1 on Kickstarter today.

The first book of Amongst Us is coming soon. How do you feel about the release?

Eager and relieved!! I had worked for so long to make the web format viable for print format, as well doing all the extra drawings that were necessary--like covers--that I had to keep under wraps, it felt great to know that that part is finally done and I can release my child into the wild. I was very worried too before the launch of the Kickstarter, because though I am the one who made this story, I am not quite a slice-of-life type of person myself, and it was hard for me to see value in this mundane, not-plot-driven kind of story as a printed book. But I was very lucky to have that worry dispelled!

What drew you towards creating comics and artwork? Was it a dream of yours?

I’ve been drawing since before elementary school because I enjoyed it, and somewhere along the way, I wanted to create my own characters, and then I wanted stories for them. It was always just me doing what I felt like doing, more so than something that I aspired towards achieving consciously. If I had to analyze the allure myself, maybe it was because people and the world are so interesting, I’ve always loved thinking about their nature and circumstances, and art/storytelling was the best way for me to explore and share those thoughts.

Could you briefly walk us through your creative process for making a page of Carciphona or an episode of Amongst Us?

Carciphona is a long, plot-driven story, and so the scale of preparation required before the page eclipses the actual drawing of the page itself. [A] small moment has some larger impact in the plot, character development, and accuracy of world-building. So I usually spend about half a year or more writing out an entire volume, read it over many times over the course of the years, before I do the same thing with sketching the entire volume on the computer, rearranging pages and panels and entire scenes for best delivery, before I finally commit to drawing out each page in detail on the computer. 

Where Carciphona is like an elaborate set course where I chop up and measure ingredients and time their cooking with a careful game plan so everything can be served as they should, Amongst Us is more like an omelette that I’m making to taste. There is still planning and writing ahead of time, but each episode is much more self-contained, and I do more of the planning of the episode within the episode itself, adding and taking away details as I see fit before I feel like it reads naturally enough for me to fine line, colour, and paint.

You talk about being a self-taught artist, how did you learn to create artwork? What are some of your favorite educational resources?

While I did come across many tutorials, they were mostly short ones here and there made by my peers, so I don’t have any favourites in my mind that I can share ): . I learned by just looking at the art of my peers at the time and drawing a lot myself, thinking about what I could learn from each time I see something great, and what I could try next time to make the next drawing look better to me. When I had just started drawing digitally, the internet was quite new, drawing tablets expensive and uncommon, with no social media to share art or find resources. Over time, I did try to learn more properly by doing studies and seeking out professional tutorials, but I found that I hated it and decided that I’d rather learn and make mistakes at my own pace and be happy than to commit to effective and efficient learning and make myself dislike drawing.

Amongst Us is, of course, an Alternate Universe comic featuring characters from Carciphona. What inspired you to put your characters into a GL slice of life work?

Back in 2006, when I started drawing Carciphona, I had no plans of this frenemies dynamic for the two main characters, Blackbird and Veloce, and when the thought had occurred to me as I continue to tweak the story, canon GL relationships were still rare and rarely accepted. I was even told on many occasions by readers that they hope the two do not end up with some couples dynamic, or they will no longer be interested in the story. Ultimately, Carciphona was a fantasy story about an entire world, and I wasn’t going to risk the story’s reception over a small detail like whether or not Blackbird and Veloce sleep together, so I just played with the ideas of their relationship on the side, in paintings of many different AUs. Eventually, all that did was make me become so attached to the idea that I decided to say, screw it, I need someplace where they could be together, and I’m drawing an AU for real.

Where do you draw inspiration from for your work? Both Amongst Us and Carciphona.

I love a lot of things, feelings, aesthetics, and I eat up all of that and take it back out in the form of my stories. The inspiration is everywhere, from beautiful imagery I witness in pictures and in real life, to [the] lives of people that I hear about or experience firsthand, to the ethics and structures of professions from mechanics to medicine… In feelings, knowledge, and perspective, there’s an infinite amount of things that makes me think, and that thinking is what creates AU and Carciphona, whether or not that line of inspiration can be clearly drawn back to the root of the thought.

What are some of your biggest challenges or fears creating Amongst Us? Was there any realization or advice that helped you overcome those difficulties?

My biggest fear is always in relatability because it’s a difference between me and the reader that I do not and cannot have a solution for because it involves another person. In such a relatable genre as slice of life/comedy/romance, where the readers have more experience and therefore more varied but stronger expectations of a version of life that is relatable to them, I know that even if somehow I become a master writer, I still would not be able [to] say whether I could story that others would get or would be interested in, especially because I am aware I am an oddball when it comes to how I think, how I live, and what I value. What helped me the most was simply seeing that there were readers who did enjoy the stories for what it was, and reminding myself that I’m telling the stories to find those who might enjoy it, not to avoid those who might not. It’s a different perspective, rather than a solution, so the worry constantly resurfaces, but I hope it becomes easier over time as I am proven wrong more often!

Amongst Us readers have gotten to see Veloce and Blackbird as an established couple, and now we are witnessing flashbacks to how they first met. Where do you hope to take the series in the future?

I intend to tell both of these timelines concurrently, so as the couple timeline ended at episode 20, I intend to end the flashback at around episode 40, and then switch again at episode 60, and so on. While this kills the momentum for each arc, I made AU so that I can have the cake and eat it too--I want both their back story and a happy ending at the same time without having to wait 10-20 years for it, like I do with Carciphona’s plot haha!

What is one dream or aspiration you would like to accomplish? Even if it is unrealistic.

My only dream right now is just to finish both Carciphona and AU before my time’s up! Funny how unrealistic is specified, it made me realize that I rarely consider unrealistic dreams/aspirations as worth thinking about as they are unlikely to happen when there are so many other things I want to do that are actually possible. Most of my unrealistic dreams actually revolve around music, a profession I had left behind with an aching heart. I dream to play a concerto with an orchestra someday, or even learn to conduct, but for now, drawing my dreams out feels enjoyable and fulfilling enough a compromise!

What advice do you have for people wanting to create artwork and comics?

The true challenge these days I feel like is rarely in the work itself; there are so many readily available free resources that anyone who is capable of working hard and thinking critically will sooner or later be able to master skills they acquire to some degree. What is truly challenging is finding, and then accepting, what paths work for you. Someone might find great joy in working in a studio with a group on something big, while someone else might only enjoy drawing what they feel. Both, in this current climate, will be compelled to adhere to the standards of drawing what others want to see in order to gain recognition and financial stability, one will thrive, one will not. 

I think the most important thing to keep in mind is understanding what you want out of drawing/creating, and why. Understanding yourself is often not as straight-forward as it may seem, everyone has different circumstances that subtly motivates them to sometimes misdirect energy and misinterpret what it is they truly want. Some people need to be understood, some people want an excuse to execute, and some people want fame, money, recognition, validation. Whatever it is, and all valid, understanding and accepting your own motivations to create can tremendously help you find the path forward that is suitable for you, not anyone else, even if it might mean following an impractical path that no one else recommends.

Finally, after the release of the first Amongst Us book, what is next for you? Anything special your fans can look forward to?

My game plan through the decades has always been to just keep going. I did choose long-form projects such as the comics that I draw, and the best thing I can do is to just keep it up and reach those exciting points of the story that I’ve always worked towards, no matter how uneventful that may make my work routine sound. However, I do have a little side thing with a(nother) recurring theme that I’ve been doing here and there for fun whenever I had time, people who keep up with my social media art posts may have noticed. If I ever accumulate enough material, maybe there will be some bonus snacks for my readers on the horizon!

Read Carciphona and Amongst Us online now and be sure to support the physical release on Amongst Us book 1 on Kickstarter today. Also, be sure to follow Shilin on Twitter @Okolnir.

[tafsircareercounselor]

Top 5 Skills For A Web Designer

Originally posted on https://www.abmcollege.com/blog/top-5-skills-for-a-web-designer

A web designer must have both creative and analytical thinking skills, like many other tech-related professions. Web design is one of the most in-demand IT jobs for its versatility. With companies increasingly focusing on user-friendly websites, web designers who can create dynamic, innovative, and sophisticated websites are sought after by employers. When you find exactly what you like to do in a creative field, web design is a flexible profession that offers many options to narrow your focus or change your route. 

Which skills are necessary for success as a web designer? In this article, we'll go over both the hard talents that will help you stand out from the competition and the fundamental abilities you need to have to be hired as a web designer.

The top 5 skills to become a successful web designer are: 

Knowledge of Design Tools/Principles

Web Server Management

Programming Languages 

Typography & Composition 

Content Management System 

Let’s explore each of these skills in detail. 

Knowledge of Design Tools/Principles

Understanding the basic tools and principles of design is the first skill that you must learn to become a web designer. These are the main platforms you can use to create a successful website. However, you must be careful to employ proper tools at appropriate times. For example, Adobe Illustrator will prove to be more beneficial in graphic design even though Photoshop is a superb tool for image processing. You will become comfortable with the complete design canvas once you are well-versed with such subtleties.

The concepts of visual design based on various human psychology principles form an integral part of web designing. These foundations are the cornerstone of both online and graphic design, and they should be understood properly to refine your web designing skills. These ideas can serve as a reference for creating print advertisements or portfolios. They include Emergence (focusing on the visual elements as a whole), Reification (using the essential object parts to distinguish it from others), and Invariance (highlighting some design parts to make it unique).

Web Server Management 

Web server management is a vital but often underappreciated skill for web designers, and most of them are not particularly good at it. A web server is a piece of hardware and software that responds to client requests sent across the World Wide Web using HTTP (Hypertext Transfer Protocol) and other protocols. A web server's primary responsibility is to show website content by processing, storing, and distributing web pages to users.

Despite the fact that web servers aren't strictly part of web design, being familiar with how they work will help you avoid downtime and find rapid, effective solutions to issues. Any web server management software must have comprehensive audit capabilities, file management, log file aggregation, and reporting. Additionally, the program ought to provide an intuitive single picture of everything occurring within the ecosystem.

Programming Languages 

Some skills may be common for UI/UX Designers and Web Designers. One of the best web designer talents you may aspire to gain is a deep understanding of CSS (Cascading Style Sheets) and HTML (Hypertext Markup Language). The foundational building elements on which a website's design and organization are created are HTML and CSS. You can use them as frequently as you like to read and edit a page. You can find a good job in web design by being proficient in these key languages.

Your employment prospects in web design can improve if you pick up a few other computer languages in addition to HTML and CSS. It would be an added advantage to master JavaScript, Python, Swift, and C++. If you can’t learn all the languages at once, pick JavaScript as it is the most popular one. Understanding these languages will set you apart right away.

Typography & Composition‍

Typography and composition are important aspects of web design and web development. Our understanding of concepts is shaped by typography. As a web designer, it's crucial to understand how to effectively convey information through the use of proper typographic choices since the weight and geometry of a typeface express meaning.

New designers may struggle to decide which font to use due to the multitude of possibilities available. Body copy works well with practical fonts like Georgia, Verdana, and Roboto; embellishment should only be done with less practical typefaces. You can use various resources and tools to find the right combinations of fonts and styles. 

Web designers arrange text, images, and other materials both for aesthetic and practical reasons. Visual harmony, hierarchy, and structure of concepts are crucial for a design to be acceptable. Important content should be eye-catching and well-designed. By using contrast, empty space, and proportional parts, a well-composed layout achieves equilibrium. Be mindful of the design in the spaces around you, such as websites, paintings, movie sets, and billboards. As you understand and identify the strong composition, you can manifest it better in your design.

Content Management System

You must familiarize yourself with the essential Content Management System (CMS) features if you want to become a successful web designer. CMS is a software program that unifies the management of digital assets. Embedded visuals, video-audio files, and other programming routines are some of these assets. Your ability to create websites more effectively will surely increase if you are familiar with CMS. 

A Content Management System simplifies the process for information that needs frequent updating, such as blog entries, product descriptions, or events. It will be considerably simpler to manage content if you use a CMS to link relevant data and adjust layouts. You can build the material you require using Webflow's built-in CMS capability, which contains templates.   

Final Thoughts 

If you want to be an accomplished web designer and grow in this field, attaining the right skills and experience can help. You can gain the requisite knowledge by studying the basics in a professional program. 

ABM College’s Web Design and Diploma program can prepare you for work scenarios as the modules are taught by qualified instructors who are experts in their fields. The course components are dynamic and comprehensive to give you the full set of skills and knowledge to get hired for your dream job as a web designer. 

Contact us now to know your eligibility. 

You can also read more articles about industry trends on our blog.

Graphics: freepik

[zgmtech]

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[ill-will-editions]

QUESTIONS ABOUT THE CURRENT PANDEMIC FROM THE POINT OF VIEW OF IVAN ILLICH

David Cayley

Last week I began an essay on the current pandemic in which I tried to address what I take to be the central question that it raises:  Is the massive and costly effort to contain and limit the harm that the virus will do the only choice we have?  Is it no more than an obvious and unavoidable exercise of prudence undertaken to protect the most vulnerable?  Or is it a disastrous effort to maintain control of what is obviously out of control, an effort which will compound the damage being done by the disease with new troubles that will reverberate far into the future?  I hadn’t been writing for long before I began to realize that many of the assumptions I was making were quite remote from those being expressed all around me.  These assumptions had mainly come, I reflected, from my prolonged conversation with the work of Ivan Illich.  What this suggested was that, before I could speak intelligibly about our present circumstances, I would first have to sketch the attitude towards health, medicine and well-being that Illich developed over a lifetime of reflection on these themes.  Accordingly, in what follows, I will start with a brief account of the evolution of Illich’s critique of bio-medicine and then try to answer the questions I just posed in this light..

At the beginning of his 1973 book Tools of Conviviality, Illich described what he thought was the typical course of development followed by contemporary institutions, using medicine as his example.  Medicine, he said, had gone through “two watersheds.”  The first had been crossed in the early years of the 20th century when medical treatments became demonstrably effective and benefits generally began to exceed harms.  For many medical historians this is the only relevant marker – from this point on progress will proceed indefinitely, and, though there may be diminishing returns, there will be no point, in principle, at which progress will stop.  This was not the case for Illich.  He hypothesized a second watershed, which he thought was already being  crossed and even exceeded around the time he was writing.  Beyond this second watershed, he supposed, what he called counterproductivity would set in – medical intervention would begin to defeat its own objects, generating more harm than good.  This, he argued, was characteristic of any institution, good or service – a point could be identified at which there was enough of it and, after which, there would be too much.  Tools for Conviviality, was an attempt to identify these “natural scales” – the only such general and programmatic search for a philosophy of technology that Illich undertook.

Two years later in Medical Nemesis – later renamed, in its final and most comprehensive edition, Limits to Medicine – Illich tried to lay out in detail the goods and the harms that medicine does.  He was generally favourable to the large-scale innovations in public health that have given us good food, safe water, clean air, sewage disposal etc.  He also praised efforts then underway in China and Chile to establish a basic medical toolkit and pharmacopeia that would be available and affordable for all citizens, rather than allowing medicine to develop luxury goods that would remain forever out of reach of the majority.  But the main point of his book was to identify and describe the counterproductive effects that he felt were becoming evident as medicine crossed its second watershed.  He spoke of these fall-outs from too much medicine as iatrogenesis, and addressed them under three headings: clinical, social and cultural.  The first everyone, by now, understands – you get the wrong diagnosis, the wrong drug, the wrong operation, you get sick in hospital etc.  This collateral damage is not trivial.  An article in the Canadian magazine The Walrus – Rachel Giese, “The Errors of Their Ways, April 2012 – estimated 7.5% of the Canadians admitted to hospitals every year suffer at least one “adverse event” and 24,000 die as a result of medical mistakes. Around the same time, Ralph Nader, writing in Harper’s Magazine, suggested that the number of people in the United States who die annually as a result of preventable medical errors is around 400,000.  This is an impressive number, even if exaggerated – Nader’s estimate is twice as high per capita as The Walrus’s – but this accidental harm was not, by any means, Illich’s focus.  What really concerned him was the way in which excessive medical treatment weakens basic social and cultural aptitudes.  An instance of what he called social iatrogenesis is the way in which the art of medicine, in which the physician acts as healer, witness, and counsellor, tends to give way to the science of medicine, in which the doctor, as a scientist, must, by definition, treat his or her patient as an experimental subject and not as a unique case.  And, finally, there was the ultimate injury that medicine inflicts: cultural iatrogenesis.  This occurs, Illich said, when cultural abilities, built up and passed on over many generations, are first undermined and then, gradually, replaced altogether.  These abilities include, above all, the willingness to suffer and bear one’s own reality, and the capacity to die one’s own death.  The art of suffering was being overshadowed, he argued, by the expectation that all suffering can and should be immediately relieved – an attitude which doesn’t, in fact, end suffering but rather renders it meaningless, making it merely an anomaly or technical miscarriage.   And death, finally, was being transformed from an intimate, personal act – something each one can do – into a meaningless defeat – a mere cessation of treatment or “pulling the plug,” as is sometimes heartlessly said.  Behind Illich’s arguments lay a traditional Christian attitude.  He affirmed that suffering and  death are inherent in the human condition – they are part of what defines this condition.  And he argued that the loss of this condition would involve a catastrophic rupture both with our past and with our own creatureliness.  To mitigate and ameliorate the human condition was good, he said.  To lose it altogether was a catastrophe because we can only know God as creatures – i.e. created or given beings – not as gods who have taken charge of our own destiny.

Medical Nemesis is a book about professional power – a point on which it’s worth dwelling for a moment in view of the extraordinary powers that are currently being asserted in the name of public health.  According to Illich, contemporary medicine, at all times, exercises political power, though this character may be hidden by the claim that all that is being asserted is care.  In the province of Ontario where I live, “health care” currently gobbles up more than 40% of the government’s budget, which should make the point clearly enough.  But this everyday power, great as it is, can be further expanded by what Illich calls “the ritualization of crisis.”  This confers on medicine “a license that usually only the military can claim.”  He continues:

Under the stress of crisis, the professional who is believed to be in command can easily presume immunity from the ordinary rules of justice and decency.  He who is assigned control over death ceases to be an ordinary human…Because they form a charmed borderland not quite of this world, the time-span and the community space claimed by the medical enterprise are as sacred as their religious and military counterparts.

In a footnote to this passage Illich adds that “he who successfully claims power in an emergency suspends and can destroy rational evaluation.  The insistence of the physician on his exclusive capacity to evaluate and solve individual crises moves him symbolically into the neighborhood of the White House.”  There is a striking parallel here with the German jurist Carl Schmitt’s claim in his Political Theology that the hallmark of true sovereignty is the power to “decide on the exception.”  Schmitt’s point is that sovereignty stands above law because in an emergency the sovereign can suspend the law – declare an exception - and rule in its place as the very source of law.   This is precisely the power that Illich says the physician “claims…in an emergency.”  Exceptional circumstances make him/her “immune” to the “ordinary rules” and able to make new ones as the case dictates.  But there is an interesting and, to me, telling difference between Schmitt and Illich.  Schmitt is transfixed by what he calls “the political.”  Illich notices that much of what Schmitt calls sovereignty has escaped, or been usurped from the political realm and reinvested in various professional hegemonies.  

Ten years after Medical Nemesis was published, Illich revisited and revised his argument.  He did not, by any means, renounce what he had written earlier, but he did add to it quite dramatically.  In his book, he now said, he had been “blind to a much more profound symbolic iatrogenic effect: the iatrogenesis of the body itself.”  He had “overlooked the degree to which, at mid-century, the experience of ‘our bodies and our selves’ had become the result of medical concepts and cares.”  In other words he had written, in Medical Nemesis, as if there were a natural body, standing outside the web of techniques by which its self-awareness is constructed, and now he could see that there is no such standpoint.  “Each historical moment,” he wrote, “is incarnated in an epoch-specific body.”  Medicine doesn’t just act on a preexisting state – rather it participates in creating this state.

This recognition was just the beginning of a new stance on Illich’s part.  Medical Nemesis had addressed a citizenry that was imagined as capable of acting to limit the scope of medical intervention.  Now he spoke of people whose very self-image was being generated by bio-medicine.  Medical Nemesis had claimed, in its opening sentence, that “the medical establishment has become a major threat to health.”  Now he judged that that the major threat to health was the pursuit of health itself.   Behind this change of mind lay his sense that the world, in the meanwhile, had undergone an epochal change.  “I believe,” he told me in 1988, “that…there [has been] a change in the mental space in which many people live.  Some kind of a catastrophic breakdown of one way of seeing things has led to the emergence of a different way of seeing things.  The subject of my writing has been the perception of sense in the way we live; and, in this respect, we are, in my opinion, at this moment, passing over a watershed.  I had not expected in my lifetime to observe this passage.”  Illich characterized “the new way of seeing things” as the advent of what he called “the age of systems” or “an ontology of systems.”  The age that he saw as ending had been dominated by the idea of instrumentality – of using instrumental means, like medicine, to achieve some end or good, like health.  Characteristic of this age was a clear distinction between subjects and objects, means and ends, tools and their users etc.  In the age of systems, he said, these distinctions have collapsed.  A system, conceived cybernetically, is all encompassing – it has no outside.  The user of a tool takes up the tool to accomplish some end.  Users of systems are inside the system, constantly adjusting their state to the system, as the system adjusts its state to them.  A bounded individual pursuing personal well-being gives way to an immune system which constantly recalibrates its porous boundary with the surrounding system.

Within this new “system analytic discourse,” as Illich named it, the characteristic state of people is disembodiment.  This is a paradox, obviously, since what Illich called “the pathogenic pursuit of health” may involve an intense, unremitting and virtually narcissistic preoccupation with one’s bodily state.  Why Illich conceived it as disembodying can best be understood by the example of “risk awareness” which he called “the most important religiously celebrated ideology today.”  Risk was disembodying, he said, because “it is a strictly mathematical concept.”  It does not pertain to persons but to populations – no one knows what will happen to this or that person, but what will happen to the aggregate of such persons can be expressed as a probability.  To identify oneself with this statistical figment is to engage, Illich said, in “intensive self-algorithmization.”  

His most distressing encounter with this “religiously celebrated ideology” occurred in the field of genetic testing during pregnancy.  He was introduced to it by his friend and colleague Silja Samerski who was studying the genetic counselling that is mandatory for pregnant women considering genetic testing in Germany – a subject she would later write about in a book called The Decision Trap (Imprint-Academic, 2015).  Genetic testing in pregnancy does not reveal anything definite about the child which the woman being tested is expecting.  All it detects are markers whose uncertain meaning can be expressed in probabilities – a likelihood calculated across the entire population to which the one being tested belongs, by her age, family history, ethnicity etc.  When she is told, for example, that there is a 30% chance that her baby will have this or that syndrome, she is told nothing about herself or the fruit of her womb – she is told only what might happen to someone like her.  She knows nothing more about her actual circumstances than what her hopes, dreams and intuitions reveal, but the risk profile that has been ascertained for her statistical doppelganger demands a decision.  The choice is existential; the information on which it is based is the probability curve on which the chooser has been inscribed.  Illich found this to be a perfect horror.  It was not that he could not recognize that all human action is a shot in the dark – a prudential calculation in the face of the unknown.  His horror was at seeing people reconceive themselves in the image of a statistical construct.  For him, this was an eclipse of persons by populations; an effort to prevent the future from disclosing anything unforeseen; and a substitution of scientific models for sensed experience. And this was happening, Illich realized, not just with regard to genetic testing in pregnancy but more or less across the board in health care.  Increasingly people were acting prospectively, probabilistically, according to their risk.  They were becoming, as Canadian health researcher Allan Cassels once joked, “pre-diseased” – vigilant and active against illnesses that someone like them might get.  Individual cases were increasingly managed as general cases, as instances of a category or class, rather than as unique predicaments, and doctors were increasingly the servo-mechanisms of this cloud of probabilities rather than intimate advisors alert to specific differences and personal meanings.  This was what Illich meant by “self-algorithmization” or disembodiment.

One way of getting at the iatrogenic body that Illich saw as the primary effect of contemporary biomedicine is by going back to an essay that was widely read and discussed in his milieu in the early 1990’s.  Called “The Biopolitics of Postmodern Bodies: Constitutions of Self in Immune System Discourse,” it was written by historian and philosopher of science Donna Haraway and appears in her 1991 book Simians, Cyborgs and Women: The Reinvention of Nature.  This essay is interesting not just because I think it influenced Illich’s sense of how bio-medical discourse was shifting, but also because Haraway, seeing – I would claim – almost exactly the same things as Illich, draws conclusions that are, point-for-point, diametrically opposite.  In this article, for example, she says, with reference to what she calls “the post-modern body,” that “human beings, like any other component or subsystem, must be localized in a system architecture whose basic modes of operation are probabilistic, statistical.”  “In a sense,” she continues, “organisms have ceased to exist as objects of knowledge, giving way to biotic components.”  This leads to a situation in which “no objects, spaces or bodies are sacred in themselves; and components can be interfaced with any other if the proper standard, the proper code, can be constructed for processing signals in a common language.”  In a world of interfaces, where boundaries regulate “rates of flow” rather than marking real differences, “the integrity of natural objects” is no longer a concern.  “The ‘integrity’ or ‘sincerity’ of the Western self,” she writes, “gives way to decision procedures, expert systems, and resource investment strategies.”

In other words, Haraway, like Illich understands that persons, as unique, stable and hallowed beings, have dissolved into provisionally self-regulating sub-systems in constant interchange with the larger systems in which they are enmeshed.  In her words, “we are all chimeras, theorized and fabricated hybrids of machine and organism…the cyborg is our ontology.”  The difference between them lies in their reactions.  Haraway, elsewhere in the volume from which the essay I have been quoting comes, issues what she calls her “Cyborg Manifesto.”  It calls on people to recognize and accept this new situation but to “read it” with a view to liberation.  In a patriarchal society, there is no acceptable condition to which one could hope to return, so she offers “an argument for pleasure in the confusion of boundaries and for responsibility in their construction.”  For Illich, on the other hand, the “cyborg ontology,” as Haraway calls it, was not an option.  For him what was at stake was the very character of human persons as ensouled beings with a divine origin and a divine destiny.  As the last vestiges of sense washed out of the bodily self-perception of his contemporaries, he saw a world that had become “immune to its own salvation.”  “I have come to the conclusion,” he told me plaintively, “that when the angel Gabriel told that girl in the town of Nazareth in Galilee that God wanted to be in her belly, he pointed to a body which has gone from the world in which I live.”

The “new way of seeing things” which was reflected in the orientation of bio-medicine amounted, according to Illich, to “a new stage of religiosity.” He used the word religiosity in a broad sense to refer to something deeper and more pervasive than formal or institutional religion.  Religiosity is the ground on which we stand, our feeling about how and why things are as they are, the very horizon within which meaning takes shape.  For Illich, the createdness, or given-ness of the world was the foundation of his entire sensibility.  What he saw coming was a religiosity of total immanence in which the world is its own cause and there is no source of meaning or order outside of it – “a cosmos,” as he said, “in the hands of man.”  The highest good in such a world is life, and the primary duty of people is to conserve and foster life.  But this is not the life which is spoken of in the Bible – the life which comes from God – it is a rather a resource which people possess and ought to manage responsibly.  Its peculiar property is to be at the same time an object of reverence and of manipulation.  This naturalized life, divorced from its source, is the new god.  Health and safety are its adjutants.  Its enemy is death.   Death still imposes a final defeat but has no other personal meaning.  There is no proper time to die – death ensues when treatment fails or is terminated.  

Illich refused to “interiorize systems into the self.”  He would give up neither human nature nor natural law. “I just cannot shed the certainty,” he said in an interview with his friend Douglas Lummis, “that the norms with which we ought to live correspond to our insight into what we are.”  This led him to reject “responsibility for health,” conceived as a management of intermeshed systems.  How can one be responsible, he asked, for what has neither sense, boundary nor ground?  Better to give up such comforting illusions and to live instead in a spirit of self-limitation which he defined as “courageous, disciplined, self-critical renunciation accomplished in community.”  

To summarize: Illich, in his later years, concluded that humanity, at least in his vicinity, had taken leave of its senses and moved lock, stock and barrel into a system construct lacking any ground whatsoever for ethical decision.  The bodies in which people lived and walked around had become synthetic constructs woven out of CAT-scans and risk curves.  Life had become a quasi-religious idol, presiding over an “ontology of systems.” Death had become a meaningless obscenity rather than an intelligible companion.  All this was expressed forcefully and unequivocally.  He did not attempt to soften it or offer a comforting “on the other hand…”. What he attended to was what he sensed was happening around him, and all his care was to try to register it as sensitively as he could and address it as truthfully as he could.  The world, in his view, was not in his hands, but in the hands of God.                    

By the time he died, in 2002, Illich stood far outside the new “way of seeing things” that he felt had established itself during the second half his life.  He felt that in this new “age of systems” the primary unit of creation, the human person, had begun to lose its boundary, its distinction and its dignity.  He thought that the revelation in which he was rooted had been corrupted – the “life more abundant” that had been promised in the New Testament transformed into a human hegemony so total and so claustrophobic that no intimation from outside the system could disturb it.  He believed that medicine had so far exceeded the threshold at which it might have eased and complemented the human condition that it was now threatening to abolish this condition altogether.  And he had concluded that much of humanity is no longer willing to “bear…[its] rebellious, torn and disoriented flesh” and has instead traded its art of suffering and its art of dying for a few years of life expectancy and the comforts of life in an “artificial creation.”  Can any sense be made of the current “crisis” from this point of view?  I would say yes, but only insofar as we can step back from the urgencies of the moment and take time to consider what is being revealed about our underlying dispositions – our “certainties,” as Illich called them.  

First of all, Illich’s perspective indicates that for some time now we’ve been practicing the attitudes that have characterized the response to the current pandemic.  It’s a striking thing about events which are perceived to have changed history, or “changed everything,” as one sometimes hears, that people often seem to be somehow ready for them or even unconsciously or semi-consciously expecting them.  Recalling the beginning of the First World War, economic historian Karl Polanyi used the image of sleep-walking to characterize the way in which the countries of Europe shuffled to their doom – automatons blindly accepting the fate they had unknowingly projected.   The events of Sept. 11, 2001 – 9/11 as we now know it – seemed to be instantly interpreted and understood, as if everyone had just been waiting to declare the patent meaning of what had occurred – the end of the Age of Irony, the beginning of the War on Terror, whatever it might be.  Some of this is surely a trick of perspective by which hindsight instantly turns contingency into necessity – since something did happen, we assume that it was bound to happen all along.  But I don’t think this can be the whole story.  

At the heart of the coronavirus response has been the claim that we must act prospectively to prevent what has not yet occurred: an exponential growth in infections, an overwhelming of the resources of the medical system, which will put medical personnel in the invidious position of performing triage, etc.  Otherwise, it is said, by the time we find out what we’re dealing with, it will be too late.  (It’s worth pointing out, in passing, that this is unverifiable idea: if we succeed, and what we fear does not take place, then we will be able to say that our actions prevented it, but we will never actually know whether this was the case.). This idea that prospective action is crucial has been readily accepted, and people have even vied with one in another in denouncing the laggards who have shown resistance to it.  But to act like this requires experience in living in a hypothetical space where prevention outranks cure, and this is exactly what Illich describes when he speaks of risk as “the most important religiously celebrated ideology today.”  An expression like “flattening the curve” can become overnight common sense only in a society practiced in “staying ahead of the curve” and in thinking in terms of population dynamics rather than actual cases.

Risk has a history.  One of the first to identify it as the preoccupation of a new form of society was German sociologist Ulrich Beck in his 1986 book Risk Society, published in English in 1992.  In this book, Beck portrayed late modernity as an uncontrolled science experiment.  By uncontrolled he meant that we have no spare planet on which we can conduct a nuclear war to see how it goes, no second atmosphere which we can heat and observe the results.  This means that techno-scientific society is, on the one hand, hyper-scientific and, on the other, radically unscientific insofar as it has no standard against which it can measure or assess what it has done.  There are endless examples of this sort of uncontrolled experiment – from transgenic sheep to mass international tourism to the transformation of persons into communications relays.  All these, insofar as they have unforeseeable and unpredictable consequences, already constitute a kind of living in the future.  And just because we are citizens of risk society, and therefore participants by definition, in an uncontrolled science experiment, we have become – paradoxically or not – preoccupied with controlling risk.  As I pointed out above, we are treated and screened for diseases we do not yet have, on the basis of our probability of getting them.  Pregnant couples make life and death decisions based on probabilistic risk profiles.  Safety becomes a mantra – “farewell” becomes “be safe” – health becomes a god.  

Equally important in the current atmosphere has been the idolization of life, and aversion from its obscene other, death.  That we must at all costs “save lives” is not questioned.  This makes it very easy to start a stampede.  Making an entire country “go home and stay home,” as our prime minister said not long ago, has immense and incalculable costs.  No one knows how many businesses will fail, how many jobs will be lost, how many will sicken from loneliness, how many will resume addictions or beat each other up in their isolation.  But these costs seem bearable as soon the spectre of lives lost is brought on the scene.  Again, we have been practicing counting lives for a long time. The obsession with the “death toll” from the latest catastrophe is simply the other side of the coin.  Life becomes an abstraction – a number without a story.  

Illich claimed in the mid-1980’s that he was beginning to meet people whose “very selves” were a product of “medical concepts and cares.”  I think this helps to explain why the Canadian state, and its component provincial and municipal governments, have largely failed to acknowledge what is currently at stake in our “war” on “the virus.”  Sheltering behind the skirts of science – even where there is no science – and deferring to the gods of health and safety has appeared to them as political necessity.  Those who have been acclaimed for their leadership, like Quebec premier François Legault, have been those who have distinguished themselves by their single-minded consistency in applying the conventional wisdom.  Few have yet dared to question the cost – and, when those few include Donald Trump, the prevailing complacency is only fortified – who would dare agree with him?  In this respect insistent repetition of the metaphor of war has been influential – in a war no one counts costs or reckons who is actually paying them.  First, we must win the war.  Wars create social solidarity and discourage dissent – those not showing the flag are apt to be shown the equivalent of the white feather with which non-combatants were shamed during World War One.  

At the date at which I am writing – early April – no one really knows what is going on.  Since no one knows how many have the disease, nobody knows what the death rate is – Italy’s is currently listed at over 10%, which puts it in the range of the catastrophic influenza at the end of World War I, while Germany’s is at .8%, which is more in line with what happens unremarked every year – some very old people, and a few younger ones, catch the flu and die.  What does seem clear, here in Canada, is that, with the exception of a few local sites of true emergency, the pervasive sense of panic and crisis is largely a result of the measures taken against the pandemic and not of the pandemic itself.  Here the word itself has played an important role – the declaration by the World Health Organization that a pandemic was now officially in progress didn’t change anyone’s health status but it dramatically changed the public atmosphere.  It was the signal the media had been waiting for to introduce a regime in which nothing else but the virus could be discussed.  By now a story in the newspaper not concerned with coronavirus is actually shocking.  This cannot help but give the impression of a world on fire.  If you talk about nothing else, it will soon come to seem as if there is nothing else.  A bird, a crocus, a spring breeze can begin to seem almost irresponsible – “don’t they know it’s the end of the world?” as an old country music classic asks.  The virus acquires extraordinary agency – it is said to have depressed the stock market, shuttered businesses, and generated panic fear, as if these were not the actions of responsible people but of the illness itself.  Emblematic for me, here in Toronto, was a headline in The National Post.  In a font that occupied much of the top half of the front page, it said simply PANIC.   Nothing indicated whether the word was to be read as a description or an instruction.  This ambiguity is constitutive of all media, and disregarding it is the characteristic déformation professionelle of the journalist, but it becomes particularly easy to ignore in a certified crisis.  It is not the obsessive reporting or the egging on of authorities to do more that has turned the world upside down – it is the virus that has done it.  Don’t blame the messenger.  A headline on the web-site STAT on April 1, and I don’t think it was a joke, even claimed that “Covid-19 has sunk the ship of state.”  It is interesting, in this respect, to perform a thought experiment.  How much of an emergency would we feel ourselves to be in if this had never been called a pandemic and such stringent measures taken against it?  Plenty of troubles escape the notice of the media.  How much do we know or care about the catastrophic political disintegration of South Sudan in recent years, or about the millions who died in the Democratic Republic of Congo after civil war broke out there in 2004?  It is our attention that constitutes what we take to be the relevant world at any given moment.  The media do not act alone – people must be disposed to attend where the media directs their attention – but I don’t think it can be denied that the pandemic is a constructed object that might have been constructed differently.

Canadian Prime Minister Justin Trudeau remarked on March 25th that we are facing “the greatest health care crisis in our history.”  If he is understood to be referring to a health crisis, this seems to me a grotesque exaggeration.  Think of the disastrous effect of smallpox on indigenous communities, or of a score of other catastrophic epidemics from cholera and yellow fever to diphtheria and polio.  Can you then really say that a flu epidemic which appears mainly to kill the old or those made susceptible by some other condition is even comparable to the ravaging of whole peoples, let alone worse?    And yet, unprecedented, like the Prime Minister’s “greatest ever,” seems to be the word on everyone’s lips.  However, if we take the Prime Minister’s words by the letter, as referring to health care, and not just health, the case changes.   From the beginning the public health measures taken in Canada have been explicitly aimed at protecting the health care system from any overload.  To me this points to an extraordinary dependence on hospitals and an extraordinary lack of confidence in our ability to care for one another.  Whether Canadian hospitals are ever flooded or not, a strange and fearful mystique seems to be involved – the hospital and its cadres are felt to be indispensable, even when things could be more easily and safely dealt with at home. Again Illich was prescient in his claim, in his essay “Disabling Professions,” that overextended professional hegemonies sap popular capacities and make people doubt their own resources.  

The measures mandated by “the greatest health care crisis in our history” have involved a remarkable curtailing of civil liberty.  This has been done, it is said, to protect life and, by the same token, to avoid death.  Death is not only to be averted but also kept hidden and unconsidered.  Years ago I heard a story about a bemused listener at one of Illich’s lectures on Medical Nemesis who afterwards turned to his companion and asked, “What does he want, let people die?”  Perhaps some of my readers would like to ask me the same question.  Well, I’m sure there are many other old people who would join me in saying that they don’t want to see young lives ruined in order that they can live a year or two longer.  But, beyond that, “let people die” is a very funny formulation because it implies that the power to determine who lives or dies is in the hands of the one to whom the question is addressed.  The we who are imagined as having the power to “let die” exist in an ideal world of perfect information and perfect technical mastery.  In this world nothing occurs which has not been chosen.  If someone dies, it will be because they have been “let…die.”  The state must, at all costs, foster, regulate and protect life – this is the essence of what Michel Foucault called biopolitics, the regime that now unquestionably rules us.  Death must be kept out of sight and out of mind.  It must be denied meaning.  No one’s time ever comes – they are let go.  The grim reaper may survive as a comic figure in New Yorker cartoons, but he has no place in public discussion.  This makes it difficult even to talk about death as something other than someone’s negligence or, at the least, a final exhaustion of treatment options.  To accept death is to accept defeat.

The events of recent weeks reveal how totally we live inside systems, how much we have become populations rather than associated citizens, how much we are governed by the need to continually outsmart the future we ourselves have prepared.  When Illich wrote books like Tools for Conviviality and Medical Nemesis, he still hoped that life within limits was possible.  He tried to identify the thresholds at which technology must be restrained in order to keep the world at the local, sensible, conversable scale on which human beings could remain the political animals that Aristotle thought we were meant to be.  Many others saw the same vision, and many have tried over the last fifty years to keep it alive.  But there is no doubt that the world Illich warned of has come to pass.  It is a world which lives primarily in disembodied states and hypothetical spaces, a world of permanent emergency in which the next crisis is always right around the corner, a world in which the ceaseless babble of communication has stretched language past its breaking point, a world in which overstretched science has become indistinguishable from superstition.  How then can Illich’s ideas possibly gain any purchase in a world that seems to have moved out of reach of his concepts of scale, balance, and personal meaning?  Shouldn’t one just accept that the degree of social control that has recently been exerted is proportionate and necessary in the global immune system of which we are, in Haraway’s expression, “biotic components?”

Perhaps, but it’s an old political axiom which can be found in Plato, Thomas More, and, more recently, Canadian philosopher George Grant that if you can’t achieve the best, at least prevent the worst.  And things can certainly get worse as a result of this pandemic.  It has already become a somewhat ominous commonplace that the world will not be the same once it is over.  Some see it as a rehearsal and admit frankly that, though this particular plague may not fully justify the measures being taken against it, these measures still constitute a valuable rehearsal for future and potentially worse plagues.  Others view it as a “wake-up call” and hope that, when it’s all over, a chastened humanity will begin to edge its way back from the lip of catastrophe.  My fear, and one that I think is shared by many, is that it will leave behind a disposition to accept much increased surveillance and social control, more telescreens and telepresencing, and heightened mistrust.  At the moment, everyone is optimistically describing physical distancing as a form of solidarity, but it’s also practice in regarding one another, and even ourselves – “don’t touch your face” – as potential disease vectors.  

I have said already that one of the certainties that the pandemic is driving deeper into the popular mind is risk.  But this is easy to overlook since risk is so easily conflated with real danger. The difference, I would say, is that danger is identified by a practical judgment resting on experience, whereas risk is a statistical construct pertaining to a population.  Risk has no room for individual experience or for practical judgment.  It tells you only what will happen in general.  It is an abstract of a population, not a picture of any person, or a guide to that person’s destiny.  Destiny is a concept that simply dissolves in the face of risk, where all are arrayed, uncertainly, on the same curve.  What Illich calls “the mysterious historicity” of each existence – or, more simply, its meaning – is annulled.  During this pandemic, risk society has come of age.  This is evident, for example, in the tremendous authority that has been accorded to models – even when everyone knows that they are informed by little more than what one hopes are educated guesses.  Another illustration is the familiarity with which people speak of “flattening the curve,” as if this were an everyday object – I have even recently heard songs about it.  When it becomes an object of public policy to operate on a purely imaginary, mathematical object, like a risk curve, it is certain that risk society has taken a great leap forward.   This, I think, is what Illich meant about disembodiment – the impalpable become palpable, the hypothetical becomes actual, and the realm of everyday experience becomes indistinguishable from its representation in newsrooms, laboratories and statistical models.  Humans have lived, at all times, in imagined worlds, but this, I think, is different.  In the sphere of religion, for example, even the most naïve believers have the sense that the beings they summon and address in their gatherings are not everyday objects.  In the discourse of the pandemic, everyone consorts familiarly with scientific phantoms as if there were as real as rocks and trees.  

Another related feature of the current landscape is government-by-science and its necessary complement - the abdication of political leadership resting on any other grounds.   This too is a field long-tilled and prepared for planting.  Illich wrote nearly fifty years ago in Tools for Conviviality that contemporary society is “stunned by a delusion about science.”  This delusion takes many forms, but its essence is to construct out of the messy, contingent practices of a myriad of sciences a single golden calf before which all must bow.  It is this giant mirage that is usually invoked when we are instructed to “listen to the science” or told what “studies show” or “science says.” But there is no such thing as science, only sciences, each one with its unique uses and unique limitations.   When “science” is abstracted from all the vicissitudes and shadows of knowledge production, and elevated into an omniscient oracle whose priests can be identified by their outfits, their solemn postures and their impressive credentials, what suffers, in Illich’s view, is political judgment.  We do not do what appears good to our rough and ready sense of how things are down here on the ground but only what can be dressed up as science says.   In a book called Rationality and Ritual, British sociologist of science Brian Wynne studied a public inquiry carried out by a British High Court Judge in 1977 on the question of whether a new plant should be added to the British nuclear energy complex at Sellafield on the Cumbrian coast.   Wynne shows how the judge approached the question as one which “science” would answer – is it safe? – without any need to consult moral or political principles.  This is a classic case of the displacement of political judgment onto the shoulders of Science, conceived along the mythical lines I sketched above.  This displacement is now evident in many fields.  One of its hallmarks is that people, thinking that “science” knows more than it does, imagine that they know more than they do.  No actual knowledge need support this confidence.  Epidemiologists may say frankly, as many have, that, in the present case, there is very little sturdy evidence to go on, but this has not prevented politicians from acting as if they were merely the executive arm of Science.  In my opinion, the adoption of a policy of semi-quarantining those who are not sick – a policy apt to have disastrous consequences down the road in lost jobs, failed businesses, distressed people, and debt-suffocated governments – is a political decision and ought to be discussed as such.  But, at the moment, the ample skirts of Science shelter all politicians from view.  Nor does anyone speak of impending moral decisions.  Science will decide.

In his late writings Illich introduced, but never really developed, a concept that he called “epistemic sentimentality” – not a catchy phrase, admittedly, but one that I think sheds on light on what is currently going on.  His argument, in brief, was that we live in a world of “fictitious substances” and “management-bred phantoms” – any number of nebulous goods from institutionally-defined education to the “pathogenic pursuit of health” could serve as examples – and that in this “semantic desert full of muddled echoes” we need “some prestigious fetish” to serve as a “Linus blanket.”  In the essay I’ve been quoting “Life” is his primary example.  “Epistemic sentimentality” attaches itself to Life, and Life becomes the banner under which projects of social control and technological overreach acquire warmth and lustre.  Illich calls this  epistemic sentimentality because it involves constructed objects of knowledge that are then naturalized under the kindly aegis of the “prestigious fetish.”  In the present case we are frantically saving lives and protecting our health care system.  These noble objects enable a gush of sentiment which is very hard to resist.  For me it is summed up in the almost unbearably unctuous tone in which our Prime Minister now addresses us daily.  But who is not in an agony of solicitude?  Who has not said that we are avoiding each other because of the depth of our care for one another?  This is epistemic sentimentality not just because it solaces us and makes a ghostly reality seem humane but also because it hides the other things that are going on – like the mass experiment in social control and social compliance, the legitimation of tele-presence as a mode of sociability and of instruction, the increase of surveillance, the normalization of biopolitics, and the reinforcement of risk awareness as a foundation of social life.  

Another concept that I believe Illich has to contribute to current discussion is the idea of “dynamic balances” that he develops in Tools for Conviviality.  This thought came to me recently while reading, in the Chronicle of Higher Education, a refutation of Italian philosopher Giorgio Agamben’s dissident position on the pandemic.  Agamben had written earlier against the inhumanity of a policy that lets people die alone and then outlaws funerals, arguing that a society which sets “bare life” higher than the preservation of its own way of life has embraced what amounts to a fate worse than death.  Fellow philosopher Anastasia Berg, in her response, expresses respect for Agamben, but then claims that he has missed the boat.  People are cancelling funerals, isolating the sick and avoiding one another not because mere survival has become the be-all and end-all of public policy, as Agamben claims, but in a spirit of loving sacrifice which Agamben is too obtuse and theory- besotted to notice.  The two positions appear starkly opposed, and the choice an either/or.  One either views social distancing, with Anastasia Berg, as a paradoxical and sacrificial form of solidarity, or one views it with Agamben as a fateful step into a world where inherited ways of life dissolve in an ethos of survival at all costs.  What Illich tried to argue in Tools for Conviviality is that public policy must always strike a balance between opposed domains, opposed rationalities, opposed virtues.  The whole book is an attempt to discern the point at which serviceable tools – tools for conviviality – turn into tools which become ends in themselves and begin to dictate to their users.  In the same way he tried to distinguish practical political judgment from expert opinion, home-made speech from the coinages of mass media, vernacular practices from institutional norms.  Many of these attempted distinctions have since drowned in the monochrome of “the system,” but the idea can still be helpful I think.  It encourages us to ask the question, what is enough? where is the point of balance?  Right now this question is not asked because the goods we pursue are generally taken to be unlimited – we cannot, by assumption, have too much education, too much health, too much law, or too much of any of the other institutional staples on which we lavish our hope and our substance.  But what if the question were revived?  This would require us to ask in what way Agamben might be right, while still allowing Berg’s point.  Perhaps a point of balance could be found. But this would require some ability to sustain a divided mind – the very hallmark of thinking, according to Hannah Arendt – as well as the resuscitation of political judgment.   Such an exercise of political judgment would involve a discussion of what is being lost in the present crisis as well as what is being gained.  But who deliberates in an emergency?    Total mobilization – total preoccupation – the feeling that everything has changed – the certainty of living in a state of exception rather than in ordinary time – all these things militate against political deliberation.  This is a vicious circle: we can’t deliberate because we’re in an emergency, and we’re in an emergency because we can’t deliberate.  The only way out of the circle is by the way in – the way created by assumptions that have become so ingrained as to seem obvious.  

Illich had a sense, during the last twenty years of his life, of a world immured in “an ontology of systems,” a world immune to grace, alienated from death, and totally convinced of its duty to manage every eventuality – a world, as he once put it, in which “exciting, soul-capturing abstractions have extended themselves over the perception of world and self like plastic pillowcases.”  Such a view does not readily lend itself to policy prescriptions.  Policy is made in the moment according to the exigencies of the moment.  Illich was talking about modes of sensing, of thinking, and of feeling that had crept into people at a much deeper level.  Accordingly, I hope that no one who has read this far thinks that I have been making facile policy proposals rather than trying to describe a fate that all share.  Still my view of the situation is probably clear enough from what I have written.  I think this tunnel we have entered – of physical distancing, flattening the curve etc. – will be very hard to get out of – either we call it off soon and face the possibility that it was all for naught, or we extend it and create harms that may be worse than the casualties we have averted.  This is not to say we should do nothing.  It is a pandemic.  But it would have been better, in my view, to try and keep going and used targeted quarantine for the demonstrably ill and their contacts.  Close baseball stadiums and large hockey arenas, by all means, but keep small businesses open and attempt to space the customers in the same way as the stores that have stayed open are doing.  Would more then die?  Perhaps, but this is far from clear.  And that’s exactly my point: no one knows.  Swedish economist Fredrik Erixon, the director of the European Centre for International Political Economy, made the same point recently in defence of Sweden’s current policy of precaution without shut-down. “The theory of lockdown,” he says, is “untested” – which is true – and, consequently, “It’s not Sweden that’s conducting a mass experiment. It’s everyone else.”  

But, to say it again, my intention here is not to contest policy but to bring to light the practiced certainties that make our current policy seem incontestable.  Let me take a final example.  Recently a Toronto newspaper columnist suggested that the current emergency can be construed as a choice between “saving the economy” or “saving granny.”  In this figure two prime certainties are pitted against one another.  If we take these phantoms as real things rather than as questionable constructions, we can only end up by setting a price on granny’s head.   Better, I want to argue, to try to think and speak in a different way.  Perhaps the impossible choices thrown up by the world of modelling and management are a sign that things are being framed in the wrong way.  Is there a way to move from granny as a “demographic” to a person who can be nursed and comforted and accompanied to the end of her road; from The Economy as the ultimate abstraction to the shop down the street in which someone has invested all they have and which they may now lose.   At present, “the crisis” holds reality hostage, captive in its enclosed and airless system.  It’s very difficult to find a way of speaking in which life is something other and more than a resource which each of us must responsibly manage, conserve, and, finally, save.   But I think it important to take a careful look at what has come into the light in recent weeks: medical science’s ability to “decide on the exception” and then take power; the media’s power to remake what is sensed as reality, while disowning its own agency;  the abdication of politics before Science, even when there is no science; the disabling of practical judgment; the enhanced power of risk awareness; and the emergence of Life as the new sovereign.   Crises change history but not necessarily for the better.  A lot will depend on what the event is understood to have meant. If, in the aftermath, the certainties I have sketched here are not brought into question, then the only possible outcome I can see is that they will fasten themselves all the more securely on our minds and become obvious, invisible, and unquestionable.

FURTHER READING

Here some links to articles which I have cited above or which have influenced my thinking:

https://nationalpost.com/opinion/why-draconian-measures-may-not-work-two-experts-say-we-should-prioritize-those-at-risk-from-covid-19-than-to-try-to-contain

https://www.statnews.com/2020/03/17/a-fiasco-in-the-making-as-the-coronavirus-pandemic-takes-hold-we-are-making-decisions-without-reliable-data/

https://www.spectator.co.uk/article/The-evidence-on-Covid-19-is-not-as-clear-as-we-think

https://off-guardian.org/2020/03/17/listen-cbc-radio-cuts-off-expert-when-he-questions-covid19-narrative/  (This story is misheaded – Duncan McCue doesn’t cut off Dr. Kettner – it’s because Kettner gets to make so many strong points that the item is valuable.)

https://off-guardian.org/2020/03/24/12-experts-questioning-the-coronavirus-panic/

https://www.journal-psychoanalysis.eu/coronavirus-and-philosophers/ (Agamben’s view can be found here along with a lot of other interesting material.)

Giorgio Agamben’s Coronavirus Cluelessness  (Anastasia Berg’s critique of Agamben)

https://www.spectator.co.uk/article/no-lockdown-please-w-re-swedish  (Frederik Erixon)

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