Fix typos

content/en/conversation/hospitality/deep-response.mdx

@@ -42,7 +42,7 @@ In our unsustainable societies, such a pursuit may waste most of a lifetime; whi
 >  
 > Our second mistake was that we thought of freedom as a goal, rather than as a launching pad from which to reach our goals.  
 >  
-> Without purposes, freedom hardy matters.  
+> Without purposes, freedom hardly matters.  
 >  
 > Our third mistake was that we though freedom would make us free.  
 > That, however, is license, - not freedom at all.  
@@ -55,7 +55,7 @@ In our unsustainable societies, such a pursuit may waste most of a lifetime; whi
 
 If not for dialogue with the _Kanienke'ha'ka_, the beauty may not have emerged in the bars of the stanza above. These ongoing dialogues have exposed us to the precedent of indigenous nations growing out of war and into peace, at different times and geographies; evolving into peaceful confederation and further expansion uninterrupted by war for millennia; all of which is critical for analysis from a matrilineal lens. Such a lens is not all that different from the “political imaginations” of Native nations mentioned by Graeber and Wengrow.  
 
-This poem, and our dialogues, also highlight the flaws in the ubiquitous, and seeminly inevitable, 'historical lens', which works its way into truisms we take at face value like: All human civilizations have had wars. Maybe this is true on the surface, _maybe_, but it omits a whole lot of nuance too. For example, isn’t there a significant distinction between short lived societies of total war and societies that experience war once or twice across many thousands of peacefully confederated cycles? It seems a significant enough distinction, so we can do away with vague (yet collectively accepted) anecdotal evidence to justify ignoring what could be transformative indigenous critique and dialogue.   
+This poem, and our dialogues, also highlight the flaws in the ubiquitous, and seemingly inevitable, 'historical lens', which works its way into truisms we take at face value like: All human civilizations have had wars. Maybe this is true on the surface, _maybe_, but it omits a whole lot of nuance too. For example, isn’t there a significant distinction between short lived societies of total war and societies that experience war once or twice across many thousands of peacefully confederated cycles? It seems a significant enough distinction, so we can do away with vague (yet collectively accepted) anecdotal evidence to justify ignoring what could be transformative indigenous critique and dialogue.   
 
 Appreciating the context of the author and time is very relevant too. Imhotep, an East African polymath and architect of the Step Pyramid, was commemorated for efforts in craftsmanship among various scientific and medicinal disciplines. Greeks like Hippocrates called themselves students of Imhotep 200 years after his death. Apparently, beautiful poetry was in his toolkit as well. His “philosophy of life” based poetry was passed down through generations in East African cultures. Here, though, we would like us to focus on the last bar, with the aforementioned pattern in mind.
 
@@ -71,7 +71,7 @@ We can do this by avoiding the stagnation of our imaginations. Don’t get stuck
 
 The capacity for innovative work will follow. This was the true foundation of Imhotep’s East African culture and all of our humane cultures.
 
-Then we can concern ourselves with matrilineal dialogue, so that we can enact the freedoms needed in our respective circumstances to get our needs met. What kind of needs? The kind that are shackled to incentives of identity, purpose, direction and the opportunity for constant pursuit of ambitious innovation across disciplines. The latter ensures evolution: experimentation and play are built-in and automatic in the the meta design of matrilineal social organization. 
+Then we can concern ourselves with matrilineal dialogue, so that we can enact the freedoms needed in our respective circumstances to get our needs met. What kind of needs? The kind that are shackled to incentives of identity, purpose, direction and the opportunity for constant pursuit of ambitious innovation across disciplines. The latter ensures evolution: experimentation and play are built-in and automatic in the meta design of matrilineal social organization. 
 
 This also hints at the much-needed web3 bridgework to conventional institutional thought. Through clarity of direction and truthful dialogue in diverse collectives, we can shift web3 away from only monetary incentives and ensure these fall into the background as the original goal of human civilization comes back into the foreground. Regenerative commons will always sound like regenerative markets to be commodified to some folks; so if we ensure the structures we work and live in are on our respective matrilineal terms - while leveraging the momentum of language in so called Green Industry, SDGs, diversity efforts etc.  - we can realise the transformative potential out of this web3 space. 
 
@@ -92,7 +92,7 @@ It is the “in-between” of the individual and collective that creates both. L
 
 The Longhouse often mentions Corn being an important key for establishing peace. Finally, one day in council, a clarification was made as to exactly why this is the case. **The answer was its connection to the commons**. 
 
-> “Take some white corn, remove the kernels and throw them onto a stove top. Take in the smell as the corn cooks and the smoke rises. Once it cooks, put it in a bowl and begin to mash it together, add your berries, nuts or whatever you’d like. All the while taking in the nice smell of the corn. Pick this mush up with your fingers, savior the taste and smell. Then realize this was your first time having corn in this kind of way.” 
+> “Take some white corn, remove the kernels and throw them onto a stove top. Take in the smell as the corn cooks and the smoke rises. Once it cooks, put it in a bowl and begin to mash it together, add your berries, nuts or whatever you’d like. All the while taking in the nice smell of the corn. Pick this mush up with your fingers, savor the taste and smell. Then realize this was your first time having corn in this kind of way.” 
 
 In the moment listening to this response we were no longer hearing words and sentences articulating any particular concept, but we were guided to feel our way to our own articulation of our own concepts. Such a story is a powerful means of minimizing overly prescriptive teaching or learning. Feeling being the best teacher any of us ever had, communicating to us without words but somehow getting everything possible across in an instant. What was felt myself was the epitome of transformative potential. Just imagining, then feeling the impact of the smell and taste of that corn made it clear. What was felt was certainty, comfort in autonomous access to abundance.
 
@@ -132,4 +132,4 @@ This is deeper than mere council logistics though. “The men cannot make the fi
 
 Here in the details of mechanisms for women’s freedom we see what can happen if just this one protocol of walking across the council floor is reversed. Beyond gender in the human strain of life, what happens to our matrilineal heritage in all strains of life when balance has to come from where there is less? Or maybe the better questions: What end goals are worthy of our constant pursuit, while also being shackled to our matrilineal identities and heritage? Isn’t this what gives us our purpose and direction for long term sustainability? 
 
-Hopefully, these questions can help avoid stagnated imaginations in and of potential web3 freedoms and innovations. 
+Hopefully, these questions can help avoid stagnated imaginations in and of potential web3 freedoms and innovations. 

content/en/learn/module-metta/start-small.mdx

@@ -66,7 +66,7 @@ We know already from Illich that the school (advertising agency) is responsible
 2. That its attainment is possible on the basis of the materialist philosophy of ‘enrich yourselves’
 3. This is the road to peace
 
-The first claim leads us to the question, “Is there enough to go round?” which begs the deeper question, “What is enough?” Who can tell us? “Certainly not the economist,” writes Schumacher, “who pursues ‘economic growth’ as the highest of all values, and therefore has no concept of enough.” Lacking any appropriately modern ethical source, Schumacher demonstrates how the growth in demand which results from everyone having ‘more’ raises questions around two key factors: the availability of natural resources and the capacity of the environment to cope with the degree of interference implied (which disproves the second point above). Looking once more at the the ill-conceived essay of Keynes, Schumacher suggests that:
+The first claim leads us to the question, “Is there enough to go round?” which begs the deeper question, “What is enough?” Who can tell us? “Certainly not the economist,” writes Schumacher, “who pursues ‘economic growth’ as the highest of all values, and therefore has no concept of enough.” Lacking any appropriately modern ethical source, Schumacher demonstrates how the growth in demand which results from everyone having ‘more’ raises questions around two key factors: the availability of natural resources and the capacity of the environment to cope with the degree of interference implied (which disproves the second point above). Looking once more at the ill-conceived essay of Keynes, Schumacher suggests that:
 
 > “The foundations of peace cannot be laid by universal prosperity, in the modern sense, because such prosperity, if available at all, is attainable only by cultivating such drives of human nature as greed and envy, which destroy intelligence, happiness, serenity, and thereby peacefulness.”
 
@@ -124,4 +124,4 @@ _and disinclined to long journeys._
 
 This is all wonderful on the individual level, but how are we to create an economics of permanence which are the foundations for peace? Permanence can only be dogmatic in a world entangled with time and its many changes. There can be no permanent foundation to anything–just ask [Ozymandias](https://www.poetryfoundation.org/poems/46565/ozymandias)–unless what we are speaking of exists outside time. How are we to find the strength for this seemingly impossible and timeless journey? Gandhi described it well, pointing out that only the soul has a timeless nature, and is therefore permanent, which attracts and founds eternal wisdom. Even more importantly,
 
-> “This recognition must amount to a **living faith**; in the last resort, non-violence does not avail those who do not possess a living faith in the God of Love.”
+> “This recognition must amount to a **living faith**; in the last resort, non-violence does not avail those who do not possess a living faith in the God of Love.”

content/en/tokens/tokenomics/nouns.mdx

@@ -11,16 +11,16 @@ This conversation revolves around Non-Fungible Tokens for the first time in the
 
 ## Preparation
 
-1. Read through their current proposals to get a sense for [governance revolving around NFTs](https://nouns.wtf/vote). 
+1. Read through their current proposals to get a sense of [governance revolving around NFTs](https://nouns.wtf/vote). 
 2. [Shawn's thread](https://twitter.com/sdimantha/status/1439331675826114560?s=21) provides good context for everything from IP to open brands to subDAOs, which are all discussed throughout the call.
 
 ### Additional Resources
 
 1. This article on [legitimacy](https://vitalik.eth.limo/general/2021/03/23/legitimacy.html) will provide useful context.
-2. The NounsDAO monorepo is one of the best there is. The auction house is forked from Zora, the ERC721 from OpenZepellin (with some small but well thought-out and documented changes), the governance from Compound. Take a look at [this contract in particular](https://github.com/nounsDAO/nouns-monorepo/blob/master/packages/nouns-contracts/contracts/governance/NounsDAOLogicV1.sol) if you're a developer.
+2. The NounsDAO monorepo is one of the best there is. The auction house is forked from Zora, the ERC721 from OpenZeppelin (with some small but well thought-out and documented changes), the governance from Compound. Take a look at [this contract in particular](https://github.com/nounsDAO/nouns-monorepo/blob/master/packages/nouns-contracts/contracts/governance/NounsDAOLogicV1.sol) if you're a developer.
 
 ## Group Work
 
 You can follow the work we did together when in discussion [on this Figma board](https://www.figma.com/file/m5uqNsC5x0WrY3j29xscgn/Tokens-Guild%3A-NOUNS?node-id=776%3A136)
 
-<Video src="https://www.youtube-nocookie.com/embed/cFs5cAzafFU" />
+<Video src="https://www.youtube-nocookie.com/embed/cFs5cAzafFU" />

content/en/track-gaming/module-6/index.mdx

@@ -20,11 +20,11 @@ For our last core discussion, there's no better way to close everything out than
 
 ## Finite and Infinite Games
 
-Dr. James P. Carse wrote [**Finite and Infinte Games: A Vision of Life as Play and Possibility**](/track-gaming/module-6/crafted/#finite-and-infinite-games-by-james-carse) back in 1986, years before blockchains and the internet. The book starts with:
+Dr. James P. Carse wrote [**Finite and Infinite Games: A Vision of Life as Play and Possibility**](/track-gaming/module-6/crafted/#finite-and-infinite-games-by-james-carse) back in 1986, years before blockchains and the internet. The book starts with:
 
 > There are at least two kinds of games. One could be called finite, the other infinite. A finite game is played for the purpose of winning, an infinite game for the purpose of continuing the play.
 
-A seemingly obvious sentence, but one that has profound implications when taken in the context of the games we play in life and in Web 3. Most of us frame the games we play as finite. These include goals such as reaching the top of leaderboards, becoming the the top grossing game on the app store, becoming the most funded gitcoin grant, getting X% of market share, becoming the Uber / AirBnb of Y.
+A seemingly obvious sentence, but one that has profound implications when taken in the context of the games we play in life and in Web 3. Most of us frame the games we play as finite. These include goals such as reaching the top of leaderboards, becoming the top grossing game on the app store, becoming the most funded gitcoin grant, getting X% of market share, becoming the Uber / AirBnb of Y.
 
 Dr. Carse's work aligns marvelously with how Kernel fellows should think. In particular, one point in the book harks back to [language](/learn/module-7/no-paradigm) and [meaningful conversations](/conversation):
 
@@ -99,4 +99,4 @@ A game that epitomizes giving. Write anonymous notes about what currently troubl
 
 </Link>
 
-</List>
+</List>