Pigeon in the attic window

Warmth, kindness, and support to keep yourself writing

Wednesday morning in my home office in the attic. I start up my laptop, get myself a cup of coffee, and put on an extra jumper so I will not be interrupted mid-sentence by the freezing of my fingers. I am rested and ready to edit the manuscript of my second novel.

Wait, before I dive into my manuscript, shouldn’t I answer some e-mails? Oh, the washing machine – which is on the other side of this wall – is finished. I might as well get up and hang the laundry to dry. Is it time for my second cup of coffee yet?

Stop, I’m procrastinating. Just start up the damn thing and go. Alright, I can do this. I know it seems like a hurdle I cannot take, but I have done this before. Just take it one step at a time. But where to start? I have looked at it from all sorts of angles. I have asked others for feedback and it was all different. And now I don’t know which should predominate, or what I should do.

Maybe today isn’t the right day. I can also do it next week. It’s not like anyone is waiting for me to deliver…

You have just peeked into my head on an average writing day. Insecurity, fatalism, and loneliness, it’s all part of my mental array when writing. It is hard to keep yourself motivated when there is no one to give you constructive feedback on what you have written, a prompt when you are stuck, or just to cheer you on. How do you get anything done when you have to be your own editor, teacher, and cheerleader?

“Well, yes, you have to be your fire starter,” a friend says when I tell him I struggle with keeping myself motivated. “Your loved ones will tell you how great you’re doing the first three times, but after that, they’ll get fed up with it too.”

Michael Pilarcyk, bestselling author and life coach who became famous with his “mindset for success”, knows all about it. He’s selling his techniques for spiritual growth and business success to hundreds of people for as many Euros, yet whenever he climbs to his attic office, he is as overpowered by these feelings as anyone. And what does he do? He recorded himself reading out loud all-positive reviews of his work. Whenever he has to write, he listens to these first.

I guess we all need support and kind words to be able to get anything on paper at all. While writing, we pour out our hearts, our fantasies, or even our darkest fears. Having to feed our internal fire constantly is tiring and can make us feel lonely and insecure about what we are doing.

So SG is creating a writing huddle where you get warmed figuratively speaking. We deliver tea and cookies, kind words, and support. And you sit down and write. Feel free to drop by every other Thursday starting from October 3rd.

Sanne Helbers, programme maker at Studium Generale TU Delft

A history of genocide

When is it genocide, and who decides?

Legally speaking, there is an international definition and a UN convention that is meant to prevent genocide from happening and to punish those who have perpetrated it. The convention was ratified in the years after WW2 in response to the Nazi genocide of Jews in Europe.

Here we are in 2024, several official genocides later, and there are serious allegations of genocide being committed by the state of Israel in Gaza. If this is determined to be a genocide by an international court, the proclamation will come much too late to prevent it from happening. The same goes for other cases of mass ethnic violence happening across the globe right now. Ukraine, Ethiopia, Myanmar, Darfur, Nagorno-Karabach… while there are voices asking to call these genocides as well, there is no definitive ruling one way or another. Meanwhile, the conflicts rage on.

Genocide, it would seem, is something we cannot manage to prevent.

The coming months, we’ll be screening a documentary series that explores the history of genocidal violence by European nations. Exterminate All the Brutes takes a look not at ongoing conflicts, but those of the past 400 years. As always, delving into history provides a different perspective on our present world. The cases of mass ethnic violence explored in this series have not ‘officially’ been named genocides, and yet, their inclusion should come as no surprise.

One is the European colonization of the Americas. The other is the colonization of Africa. Filmmaker Gregory Peck takes a broad intellectual approach to the fundamental thought, behavior, and technology that led to the extermination of most of the original population of the Americas, the transatlantic slave trade, genocide in the Congo, and the Holocaust.

What would happen if we recognize all of these as genocides? What would this mean for the ongoing conflicts around the world. And who is in a position to make that decision?

Klaas P van der Tempel, programme maker at Studium Generale TU Delft

The world will have its first trillionaire within a decade

How much power and privilege can society tolerate before we face the next revolution?

Consider the statistics. There are more billionaires than ever, and they are richer than they have ever been before (Forbes). The world’s five richest men (there are no women in the top 18, and only 15 in the top 100) have more than doubled their fortunes since 2020 —at a rate of $14 million per hour— while nearly five billion people have been made poorer. If current trends continue, the world will have its first trillionaire within a decade, but poverty won’t be eradicated for another 229 years. (Oxfam). Why do the rich get richer, even during global crises? (AlJazeera) Where does their wealth come from, and how has inequality gotten this bad?

The thought of having billions of euros or dollars is simply bewildering to me. This feeling coalesces with frustration, anger, and indignation when I read about someone like Elon Musk, who can buy Twitter and ban users he disagrees with, and at the same time start an online war with governments over their alleged attacks on freedom of speech. Or Rupert Murdoch, billionaire who founded the “fake news” factory Fox News. Or Silvio Berlusconi, now deceased, who was prime minister of Italy four times, but also a billionaire, scandalous playboy, and media mogul. Or Donald Trump, convicted criminal, former president, billionaire and founder of Truth Social. The list goes on. More than 11% of all billionaires worldwide have held or sought political office directly. And there are myriad other ways in which their money is indirectly translated into power, as I’ll talk about below.

One of the first things you might think about regarding the rich is the frequent scandals. Forgetting the endless stream of court cases against Donald Trump, take, for example, Jeffrey Epstein and his (as yet undisclosed) list of rich and powerful friends who attended his private parties with young if not underage sex workers and sex slaves. Or the Panama Papers, listing thousands of wealthy tax dodgers from around the world. Or think of all the corporate scandals, financial scandals, oil spills, etc, that hardly ever seem to lead to any jail time for rich and influential culprits. Just like the banks during the financial crisis of 2008, some individuals just seem “too big to fail.”

All of this should trigger concern. It paints a picture of power and privilege. Even if our wealthy elites were pure of heart – and to my mind, they are humans just like the rest of us, but with more means and temptations to be corrupt – we should still wonder about the influence they have on democracy, freedom, justice, and equality for the rest of us. Let me list four reasons why.

“The fundamental concept in social science is Power,
 in the same sense in which Energy is the fundamental concept in physics” 
(Bertrand Russell, Power – A New Social Analysis)

Take, for instance, the influence of the ultra-rich on culture. By virtue of their wealth and fame, people like Musk, Soros, and Bezos can have an influence on the thoughts of millions. For better or worse, when they engage in philanthropy, or the support of universities, museums, and the arts, they can help determine what we value and what we teach our youth (and what we don’t).

Another argument you may come across is the climate problem. Billionaires contribute a million times more to the climate crisis than the average Joe. And their behavior often sets an example that others are more likely to follow.

Thirdly, and perhaps most worryingly, is the effect of billionaires on democracy. Especially in a country like the USA, political donations, lobbying, and the control of media outlets are ways of not just controlling the political narrative, but of making policies that are to their benefit. In a nutshell, when you’re that rich, you can rig the economy in your own favor.

This ties into the last issue on my list: that of inheritance and social mobility. Wealth, as was shown in a study of 700 years of Florence’s history, tends to stay concentrated in the same families. Reports of inequality paint a picture of little to no social mobility in the Netherlands.

A lot of these examples are touched on by philosopher and economist Ingrid Robeyns’ in her book on Limitarism, which has been turning heads recently. Robeyns argues against extreme wealth and for limiting the maximum amount that an individual should be allowed to own. Her point is simply this: on top of all the societal problems, extreme wealth is morally indefensible.

So I’ll leave you with the question: how much power and privilege can society tolerate before things explode in violence? What do you think? Join me and my colleagues in the coming weeks as we try to figure out where we stand.

 

  • Klaas P van der Tempel, program maker at Studium Generale TU Delft

 


Check out SG’s related events this quarter on the theme: Power and Privilege 

This quarter is all about wealth, greed, and the roots of inequality. With more billionaires than ever, global crises in the 21st century have enriched the few while billions have been made poorer. Can our society keep sustaining this divide?  And if not, where will you stand in the next mass uprising?

Existential Tuesday: How rich is too rich?                                                                           | Sept 10th              | @ The Nook
Existential Tuesday: (When) is privilege a problem?                                                     | Sept 17th              | @ The Nook
VOX Book Club: Persepolis, by Marjane Satrapi                                                             | Sept 19th              | @The Nook
Existential Tuesday: Who really rules society?                                                                 | Sept 24th              | @ The Nook
Moral Ambition                                                                                                                                   | Sept 24th              | @ TUD Library

Exterminate All the Brutes: Conversations on the Colonial Past                          | Sept 30th              | @ 38CC
Existential Tuesday: Does democracy do it for you?                                                     | Oct 8th                   | @ The Nook
SG Cafe: Eat the Rich                                                                                                                       | Oct 14th                | @ Theater de Veste
Existential Tuesday: What would you do with €300 billion?                                    | Oct 15th                | @ The Nook
Exterminate All the Brutes: Conversations on the Colonial Past, pt.2               | Oct 21st                | @ 38CC

 

Call for board members SUBEST Delft – Surinamese Bèta Students in Delft

This is a message from SUBEST Delft. Studium Generale has collaborated with this student organization on numerous occasions since 2020, most recently on the Keti Koti evening at X. We highly recommend finding out more about this association, what they stand for, and how you can contribute.


SUBEST Delft is looking for new enthusiastic reinforcements to our team for the year 2024-2025!

At SUBEST Delft you can contribute to the university experience of Surinamese students, get to know other (Surinamese) students 👩🏽‍🎓 and taste the real Surinamese culture. 🇸🇷

So are you a team player 🤝 and would you like to do something next to your studies? Then come out from behind those books and join our cozy team from September/October! You will get the chance to organize memorable events 🥳 and help the association move forward a year. But best of all, you will gain a circle of close friends! 💖

Send a short motivation and your resume to subestdelft@gmail.com📁! And maybe you will become one of the new  members of SUBEST Delft!🤩

@subestdelft

Hesiodos Creative Magazine: Call for Content!

Whatever you find yourself doing this summer break, we hope you find a moment for yourself to put pencil to paper and create something new. Hesiodos, the creative magazine of the TU Delft run by students and alumni, eagerly awaits your artistic submissions for the next issue, to be published somewhere in the Fall semester.

Ideas? Questions? Content? Contact Hesiodos through the form.

Sacred Sessions at the Oude Kerk

Some years ago, I was laughed out of an epistemology class for suggesting that intuition was a reasonable source of knowledge. I learned then that life’s incalculable mysteries weren’t often taken seriously in academia. So, despite my decade-long training in spiritual care, I kept matters of my heart-soul-spirit (whatever you want to call it) out of my scholarly work.

But the intensity of political and ecological pressures has worn down the barriers I set up between my intellect and spirituality. When I hear research plans based only on logic and technical solutions, I can’t help but think about how lifeless they seem. We need something more vibrant to tend to these turbulent times.

I know I’m not alone in feeling this. In March I recited a poem at Studium Generale’s For Love of the World: Philosophy, Art and Technology conference and found myself surrounded by others delighted to have the soul and spirit included in intellectual conversations. No one booed speaker Andreas Weber off stage when he asked everyone to put their hands on their chests and listen to their inner-wisdom. In fact, I think people felt relieved that someone had finally addressed their hearts.

The SG gathering gave me the boost I needed to begin a project I’d dreamt of for years: to host gatherings that blend collective reflection and contemplative practice in a sacred space, where religious and non-religious alike felt welcome. This idea emerged as I noticed many in my generation cultivating a spiritual life through solo meditations with sound cancelling headphones on. Sometimes therapy and wellness culture takes on a religious-like presence in people’s lives, as well. I benefit from both meditation and therapy, but it’s not enough. We need to gather together, beyond one-on-one paid appointments and meditation apps, to collectively explore life’s sacredness.

Luckily the director of Delft’s Oude and Nieuwe Kerk, Nyncke Graafland – van den Berg, also sees this need and has offered the Oude Kerk as a space to gather. The Sacred Sessions begin with five evenings inspired by summertime abundance. Each session blends art, philosophy, and contemplative exercises (think: breathwork, body scans, walking meditations, and deep listening) to explore one of the following themes: attention, creativity, beauty, heart-wisdom, and mystery (the latter with For the Love of the World speaker, Joost Vervoort). All of this is infused with playful curiosity. Spiritual inquiry needn’t be too solemn!

At the very least, the Sacred Sessions provide 75 calm phoneless minutes alongside like-hearted people in the Oude Kerk. Not so bad, right?

I hope you’ll join us.

Madelaine Ley is a PhD Candidate in Philosophy and Ethics of Technology at the Faculty of Technology Policy and Management. Her thesis explores care and carelessness across robotic supply chains, ultimately calling for an upheaval of modern food systems. Her defense is in fall 2024. 

Do you trust what you feel? 

Over the coming weeks, we will investigate the world of non-rational knowledge at several SG events. The world of intuitions, gut feelings, emotional intelligence, instinct, and so on. This is stuff we don’t usually learn about in school, perhaps because of our culture’s focus on the rational and the objective. But in a post-truth world, shouldn’t we be better educated on how the non-rational affects our lives?

In preparation for this series of events, SG program makers Sanne and Klaas tested each other’s thoughts and feelings about thoughts and feelings. A sneak peek at the minds of the program makers:

 Klaas: why do you care about other people’s emotional intelligence? Or their intuition, instincts, etc? 

Sanne: I think it is the way to connect, the way we build relationships. If I want to feel I am a part of something (a group, family, or community), I need to connect with others on the level of emotions and feelings. You can be part of a group through shared visions or theories of course, but when shit goes down, I need people to be there for me. They need to recognize my need, that’s when you’re emotionally connected. And being part of something, being recognized and seen, is a necessary ingredient for happiness, I believe.  

 Sanne: Emotions, feelings, and intuitions are often implicitly part of conversations and relationships. Do you dare to trust what you feel, even if it’s never been made explicit? 

Klaas:  Good question. I know that after making big decisions in my life based on intuition or feeling rather than logic, I’ve never regretted them. Regardless of the consequences. So my answer is yes, I trust what I feel. Because it somehow feels more true (to myself) than any mental gymnastics I might apply afterwards to determine what’s right or wrong. Can a feeling be wrong? I don’t know. I don’t pretend to be able to explain it rationally. But I guess that’s the point? 

 

Klaas: Do you think our education teaches us enough about how to balance our rational and non-rational processes? 

Sanne: Hell no. The focus is on the cognitive, other processes are to be developed anywhere else but during your education. I already see it happening with my son, who is almost six. He’s ahead of his age when it comes to cognitive skills, yet he’s not as quick with social and motor skills. But all the focus is on how far ahead he is cognitively. This pattern keeps repeating itself through high school and any education after that. If you don’t learn your emotional, spiritual or intuitive sides at home or among friends, you just won’t develop your emotional (or spiritual, ‘cause that’s a thing too) quotient very well. 

 

Sanne: Do you think our education is the right place to learn these things? And if it’s not, where should we learn about this stuff? 

Klaas: I think our educational institutions should aim to poop out whole human beings, not stunted, purely rational or purely irrational ones. The question is – what should that look like? Rationality and scientific thinking are presented as universal, but the personal is not. So how do you teach a group of individuals how to “listen to your gut”? Or emotional intelligence? The only way I know, in terms of education, is to take a broadly philosophical and anthropological approach. But you don’t necessarily get a lot of that in Delft, except at SG of course. Of course. 

  

Join us for a deep dive into the non-rational. Check out our upcoming programme here.

April 30th – Existential Tuesday – Have you ever had an independent thought? – the Nook, TUD Library
May 14th – Existential Tuesday – Is everything somehow alive? – the Nook, TUD Library
May 21st – Existential Tuesday – Can you control your feelings with your thoughts? – the Nook, TUD Library
May 28th – Existential Tuesday – (How) Do you know what you really want in life?  – the Nook, TUD Library

June 5th – VOX Book Club – We, by Yevgeny Zamyatin – the Nook, TUD Library
June 10th – SG Café Het buikgevoel (in Dutch) – Theater de Veste

Why Climate Theatre?

According to a recent study conducted by Ipsos on behalf of Milieudefensie Jong, 1 in 5 young people aged between 16 and 30 regularly experience stress due to the climate crisis. 70 percent are concerned about climate change, and 1 in 4 avoid climate news and are uncertain about having children.

In short, the climate crisis has a significant impact on the quality of life for young people – including students and PhD candidates at TU Delft.

What can we do about it? Partly through researching the changing climate and exploring technological mitigation and adaptation possibilities, like the Climate Action Programme at TU Delft. Additionally, by reflecting on and giving form to the uncertainties and emotions that underlie the facts. These are critical life questions; for now and the future. What perspective do I have, can I grieve – but also hope? What can I expect, and what is my role?

The climate crisis is too vast to comprehend; philosopher Timothy Morton aptly refers to it as a ‘hyper-object’. Despite well-founded scenarios, we find it challenging to prepare for the coming decades. How can we make something like this manageable?

Historically, theater has always been a means of coping with intense emotions and uncertainties. Theater is partly fiction – not always – but deeply rooted in human experiences such as despair and mortality, love and struggle, corruption and hope. The power of theater is to make such emotions visible, as we empathize with actors. Aristotle, in his text about drama, Poetics, recognized the power of catharsis, which means an emotional cleansing experienced through watching theater. Theater acts as a mediator: we can allow emotions without being overwhelmed because actors literally give them form for us. Good theater is often more captivating than a book, conversation, or a film. You vicariously experience the same emotions the actors have.

Therefore, climate theater plays a significant role in climate discussions. It gives a voice to what is otherwise difficult to articulate: the fear of what is to come. In collaboration with the Climate Action Programme and Faculty of Industrial Design Engineering, we are doing something special. In the heart of IDE’s hall, the theater group TG Vagebond will perform the play “Adem” (“Breath”) – in which a couple faces the difficult question of whether or not to bring a child into this world (Again: 1 in 4 young people express doubts about this due to the climate crisis). An impactful dialogue, with plenty of action from both actors. TG Vagebond specializes in site-specific theater, making full use of the hall. It’s a unique event, and we are grateful that IDE is willing to experiment with this.

After the performance, Eva van der Kooij, TU Delft alumna and climate advisor at KNMI, and Maurits van der Heijde, a climate psychologist at Hogeschool Inholland, will engage in discussions with the audience. We are very curious if the play contributes to articulating feelings and emotions.

Important note: The performance is in DUTCH. It is challenging to organize climate theater in English – but if this time is a success, who knows what we might arrange next.

Embracing interconnectedness – thinking about FLOTW

I found it a beautiful quote from philosopher and biologist Andreas Weber during the For Love of the World festival. It’s about death, not a cheerful subject. But Weber reassured: ‘If you think death is a definitive end, it puts enormous pressure on our short lifespan. With so much pressure, you cannot build a tender relationship with the world. You lose yourself in the threat of the end.’

Weber starts from a radical standpoint: the interdependence and interconnectedness of forms of existence on this planet. Dying is not (only) the end of an individual, but merging into a larger whole. Of course, we grieve when we lose a loved one—such an idea won’t change that. But it is liberating concerning all the gloom and even apocalyptic visions of the end of civilizations and even the planet. Those paralyzed by a possible end ultimately achieve nothing.

The interdependence and interconnectedness of all forms of existence were the basis of the completely sold-out For Love of the World (FLOTW) festival at Theater De Veste. Because of this interconnectedness, the question arises whether we—humans—should see ourselves as the pinnacle of creation or as constantly co-evolving with everything around us. This is called posthumanism; not because we are bidding farewell to humans, but because the idea of being human is changing. The planet (or technology) does not revolve around us but forms a community with us. The planet is not an amusement park where you can have fun and cheerfully go home after 5 hours. We are in this together.

This applies to our interaction with nature but certainly also to technology. Yke Bauke Eijsma, researcher in human-robot interaction at TU Delft, showed this using robot dog Spot, which demonstrates that terms like care, affection, fear and even love also could apply in the interaction with technology. Aafke Fraaije, who researches the role that art can play in climate solidarity, showed how interconnectedness also applies to future generations; with a poetry workshop by spoken-word artist Nabil Tkhidousset. Joost Vervoort, researcher in Transformative Imagination in the Environmental Governance Group at the Copernicus Institute of Sustainable Development, led a guided meditation on the mystical, while Julia Rijssenbeek—PhD in philosophy at Wageningen University—showed her experimental film Cobalt, which explored the future relationship with technology through dance.

The fascinating thing is that these Dutch researchers show how science itself is increasingly intertwined with art forms—a return to the classics: science was still called art during ‘the seven liberal arts (artes)’ in the Middle Ages. But also with the fact that there is meaning, pondering about robot love, generations to come, and even the mystical feeling you are a part of a bigger whole (as science sometimes does: think about the ‘pale blue dot’ picture of our planet, sent to us by Voyager1, sent from a distance of approximately 6 billion kilometers from Earth).

In the main hall of De Veste, besides Weber, theoretical physicist Heinrich Päs (TU Dortmund) discussed netlike intricate fabric to which we all belong—viewed from the entanglement theory of quantum physics, and Elisa Giaccardi (former professor of post-industrial design at TU Delft) discussed how design is not a tool to be wielded according to our intentions but is a humble and adaptive attunement. And one where technology doesn’t just serve human needs but helps us connect to other-than-human scales and sensibilities, opening up new possibilities for our collective survival.

In addition to researchers, numerous student clubs were involved in the organization. Debates, art, making art oneself, music, and so on—too much to mention here. There were also artworks, and the AI assistant Aurora, created by New Media Centre of TU Delft.

As was said in the final discussion with some guests: this is a new paradigm. That is exactly what we felt during the evening. It is new; things still need to take shape. But we saw how the approach of interconnectedness and posthumanism offers profound value to science by fostering a more inclusive, ethical, and innovative approach to understanding and interacting with the world. By challenging anthropocentric biases and promoting interdisciplinary collaboration, posthumanism enriches scientific inquiry and encourages responsible advancements that benefit diverse forms of life. That is why we call it For love of the World.

Interconnectedness and posthumanism encourage researchers – and us all – to explore the agency and intelligence of non-human entities, such as animals, ecosystems, artificial intelligence, robot dogs, and the next generations. This shift in perspective leads to a more holistic understanding of complex systems and promotes ethical considerations in scientific practices, ensuring that advancements are made with empathy and respect for all beings.

Additionally, posthumanism inspires scientists to adopt interdisciplinary approaches that integrate insights from philosophy, cultural studies, and ethics into scientific endeavors. This holistic approach enables researchers to consider broader implications and societal impacts of their work, leading to more informed and responsible decision-making in scientific innovation.

In essence, posthumanism enriches science by promoting a more expansive and ethical vision of the future, where scientific advancements are aligned with values of diversity, empathy, and responsible stewardship of the natural world. This paradigm shift in scientific thinking holds the potential to create a more harmonious relationship between humans, technology, and the broader ecosystem, paving the way for transformative and inclusive progress in science and society. But besides that: it enriches science with existential questions like: why are we on earth? What is purpose?

And indeed, if we do embrace being part of a broader ecosystem – who would fear the end?

 

 

 

Brief Uit de Toekomst | Lieve overgroot-oma

Lieve overgroot-oma,

Het duurde vier jaar, maar mijn ouders hebben eindelijk de verhuisdozen uitgepakt die na de verhuizing op zolder zijn gezet. Hiertussen vond ik jouw oude dagboeken en brieven. Wat jammer dat the sketchbook library niet meer online is! Ik had graag je inzending bekeken. Net als jij schrijf ik graag brieven. Leuk (en jammer) om te lezen dat dit in jouw tijd dus al niet meer zo gebruikelijk was. Aangezien we dit gemeen hebben leek het me toepasselijk om je een brief te schrijven.

Ik ben afgelopen augustus 25 geworden en ben zojuist gestopt met mijn opleiding. Deze zomer zal ik werk moeten vinden als ik ooit nog aan een appartement wil komen. Er zijn dagelijks demonstraties sinds de meerderheid onvoldoende credits heeft om aan een goede woning te komen. In de tussentijd moeten we het doen met de cellules vergelijkbaar met legbatterijen uit jouw tijd. Behalve als je geld hebt natuurlijk.

Het lijkt me fijn om mijn eigen inkomsten te hebben, maar ik weet ook dat ik dit doe alleen maar omdat het moet. In de brieven die je aan Sonia schreef vond ik mezelf op haar lijken. Binnenkort werk ik dus fulltime voor weinig loon om te doen wat ik echt wil. Alleen weet ik niet wat dat ‘hogere doel’ is. Hoe weet je waartoe je op aarde bent? Je schreef erover alsof je met filosofie bij het antwoord kwam zonder te zeggen wat dat antwoord was. Heel… filosofisch van je. Al moet ik eerlijk zeggen dat sommige bladzijden uit je dagboek totaal onsamenhangend waren voor me.

Jammer dat je niet meer leeft! In jouw lifetime moest een AI mind nog echt op gang komen. Ik had graag een brief van je ontvangen of gewoon gesproken over levenlessen die je leerde. Misschien had ik dan nu beter geweten wat ik wilde doen.

Tijd om af te ronden. Ik heb zo afgesproken in de lounge met een bedrijfje. De laatste keer startte de app niet op waardoor ik te laat kwam. Niet deze keer!

Liefs,

Je achterkleinkind


Another Letter from the Future by For Love of the World visitor Charis!