Anne Helen Petersen Quotes

Look squarely at your fatigue and remind yourself that there’s no app, or self-help book, or meal-planning scheme that can lift it.

Celebrities are our most visible and binding embodiments of ideology at work: the way we pinpoint and police representations of everything from blackness to queerness, from femininity to pregnancy. Which is why the success of these unruly women is inextricable from the confluence of attitudes toward women in the 2010s: the public reembrace of feminism set against a backdrop of increased legislation of women’s bodies, the persistence of the income gap, the policing of how women’s bodies should look and act in public, and the election of Trump. Through this lens, unruliness can be viewed as an amplification of anger about a climate that publicly embraces equality but does little to enact change. It’s no wonder we have such mixed feelings about these women: they’re constant reminders of the chasm between what we think we believe and how we actually behave.

We can understand that if companies actually want to cultivate that ever-alluring “good” company culture, they have to rethink not just the amenities and office space they’re providing their employees but the entire style of work, the whole ethos of optimization and presentism. Doing so will demand authentically embracing flexibility, as we discussed in the last chapter. But it will also mean reconsidering core values beyond “growth” and “scale,” and understanding that you cannot compel or surveil your way to sustained, quality productivity. Productivity is the by-product of a workforce that has had its essential needs met.

Getting paid for working should not be a luxury,” Panichkul writes.

few things enrage, confuse, and repulse audiences more than the suggestion that the primary visual purpose of a woman’s body is not the pleasure of men.

One common refrain I’ve heard from Gifted and Talented kids is how none of us really learned how to think,” he said. “We could just retain information so much easier, and most importantly, we had great reading comprehension, which is 90 percent of school assignments. Once I got to college, I realized how little I really know about studying and effectively learning and thinking rather than just reading and knowing.

Workers are desperate for more autonomy over their lives. They crave more balance and less precarity. They also, crucially, want to work. But they want to work for places that treat them as human beings and that invest in them and their futures. They want to be a part of organizations that recognize that meaningful and collaborative work can bring dignity and create value but that work is by no means the only way to cultivate satisfaction and self-worth. We know that workers who are overextended become too tired, frustrated, and anxious to do their best work; they’re too busy trying to tread water, look busy, and keep poorly communicating bosses happy.

We hear communities endlessly debating whether this is good or bad for their community, and the hard truth is that when you’re one of these towns, you don’t get to make that decision,” Rumore told us. “This change will happen whether they like it or not, so instead the conversation needs to be ‘How do you protect the things you hold dear?’ ”

A big hurdle, Rumore admits, is that many of these desirable rural western communities are politically polarized: liberal enclaves in a sea of deep conservatism. The ideological split can make something as seemingly straightforward as a community meeting incredibly fraught.

But residents of smaller gateway communities tend to share a love of place — its natural beauty, or its seclusion, or its history. When you frame discussions around what’s worth preserving, it can bring people together, even if they disagree on the way to actually go about protecting the places and spaces they love.

Which is precisely why I wanted to write this book: these unruly women are so magnetic, but that magnetism is countered, at every point, by ideologies that train both men and women to distance themselves from those behaviors in our own lives. Put differently, it’s one thing to admire such abrasiveness and disrespect for the status quo in someone else; it’s quite another to take that risk in one’s own life.

Baby Boomers did that thing where you leave a single square of toilet paper on the roll and pretend it’s not your turn to change it, but with a whole society.

To turn black women into objectified others was to underline their difference; they may be beautiful, but they are of another kind, separate from the dominant understanding of attractiveness.

Their bodies, words, and actions have become a locus for the type of inflammatory rhetoric usually reserved only for political figures.

A recommitment to and cherishing of oneself isn’t self-care, or self-centeredness, at least not in the contemporary connotations of those words. Instead, it’s a declaration of value: not because you labor, not because you consume, not because you produce, but simply because you are.

We don't work from home because work is what matters most. We work from home to free ourselves to focus on what actually does.

...a far more palatable - and, in many cases, more successful - form of femininity: the lifestyle supermom...they've built tremendously successful brands by embracing the 'new domesticity,' defined by consumption, maternity, and a sort of twenty-first century gentility.