Arquivo da categoria: Uncategorized

How the IPCC is sharpening its language on climate change (The Carbon Brief)

01 Sep 2014, 17:40

Simon Evans

Barometer | Shutterstock

The Intergovernmental Panel on Climate Change (IPCC) is sharpening the language of its latest draft synthesis report, seen by Carbon Brief.

Not only is the wording around how the climate is changing more decisive, the evidence the report references is stronger too, when compared to the  previous version published in 2007.

The synthesis report, due to be published on 2 November, will wrap up the IPCC’s fifth assessment (AR5) of climate change. It will summarise and draw together the information in IPCC reports on the science of climate change, its  impacts and the  ways it can be addressed.

We’ve compared a draft of the synthesis report with that published in 2007 to find out how they compare. Here are the key areas of change.

Irreversible impacts are being felt already

The AR5 draft synthesis begins with a decisive statement that human influence on the climate is “clear”, that recent emissions are the highest in history and that “widespread and consequential impacts” are already being felt.

This opening line shows how much has changed in the way the authors present their findings. In contrast, the 2007 report opened with a discussion of scientific progress and an extended paragraph on definitions.

There are also a couple of clear thematic changes in the 2014 draft. The first, repeated frequently throughout, is the idea that climate change impacts are already being felt.

For instance it says that the height of coastal floods has already increased and that climate-change-related risks from weather extremes such as heatwaves and heavy rain are “already moderate”.

These observations are crystallised in a long section on Article 2 of the UN’s climate change convention, which has been signed by every country of the world. Article 2 says that the objective of the convention is to avoid dangerous climate change.

The AR5 draft implies the world may already have failed in this task:

“Depending on value judgements and specific circumstances, currently observed impacts might already be considered dangerous for some communities.”

The second theme is a stronger emphasis on irreversible impacts compared to the 2007 version. The 2014 draft says:

“Continued emission of greenhouse gases will cause further warming and long-lasting changes in all components of the climate system, increasing the likelihood of severe, pervasive and irreversible impacts for people and ecosystems.”

It says that a large fraction of warming will be irreversible for hundreds to thousands of years and that the Greenland ice sheet will be lost when warming reaches between one and four degrees above pre-industrial temperatures. Current warming since pre-industrial times is about 0.8 degrees celsius.

In effect the report has switched tense from future conditional (“could experience”) to present continuous (“are experiencing”).  For instance it says there are signs that some corals and Arctic ecosystems “are already experiencing irreversible regime shifts” because of warming.

Stronger evidence than before

As well as these thematic changes in the use of language, the AR5 synthesis comes to stronger conclusions in many other areas.

This is largely because the scientific evidence has solidified in the intervening seven years, the IPCC says.

We’ve drawn together a collection of side-by-side statements so you can see for yourself how the conclusions have changed. Some of the shifts in language are subtle – but they are significant all the same.

IPCC Table With Logo

Source: IPCC AR4 Synthesis Report, draft AR5 Synthesis Report

Climate alarmism or climate realism?

The authors of the latest synthesis report seem to have made an effort to boost the impact of their words. They’ve used clearer and more direct language along with what appears to be a stronger emphasis on the negative consequences of inaction.

The language around relying on adaptation to climate change has also shifted. It now more clearly emphasises the need for mitigation to cut emissions, if the worst impacts of warming are to be avoided.

Some are bound to read this as an unwelcome excursion into advocacy. But others will insist it is simply a case of better presenting the evidence that was already there, along with advances in scientific knowledge.

Government representatives have the chance to go over the draft AR5 synthesis report with a fine toothcomb when they meet during 27-31 October.

Will certain countries try to tone down the wording, as they have been accused of doing in the past? Or will the new, more incisive language make the final cut?

To find out, tune in on 2 November when the final synthesis report will be published.

Falta de água é culpa do governo de SP, afirma relatora da ONU (Folha de S.Paulo)

LUCAS SAMPAIO

DE CAMPINAS

31/08/2014 02h15

Relatora das Nações Unidas para a questão da água, a portuguesa Catarina de Albuquerque, 44, afirma que a grave crise hídrica em São Paulo é de responsabilidade do governo do Estado. “E não sou a única a achar isso.”

Ela visitou o Brasil em dezembro de 2013, a convite do governo federal.

De volta ao país, ela falou com a Folha na semana passada em Campinas, após participar de um debate sobre a crise da água em São Paulo.

Eduardo Anizelli/Folhapress
Relatora das Nações Unidas para a questão da água, Catarina de Albuquerque
Relatora das Nações Unidas para a questão da água, Catarina de Albuquerque

A gestão Geraldo Alckmin (PSDB) nega que faltem investimentos e atribui a crise à falta de chuvas nos últimos meses, que classifica como “excepcional” e “inimaginável”.

A seguir, trechos da entrevista à Folha.

*

Folha – Que lições devemos tirar desta crise?
Catarina de Albuquerque – Temos de nos planejar em tempos de abundância para os tempos de escassez. E olhar para a água como um bem precioso e escasso, indispensável à sobrevivência humana.
Em Singapura, no Japão e na Suíça, a água do esgoto, tratada, é misturada à água comum. É de excelente qualidade. Temos de olhar o esgoto como recurso.

No caso de São Paulo, acha que faltou ao governo do Estado adotar medidas e fazer os investimentos necessários?
Acho que sim, e não sou a única. Já falei com vários especialistas aqui no Brasil que dizem exatamente isso. Admito que uma parte da gravidade poderia não ser previsível, mas a seca, em si, era. Tinha de ter combatido as perdas de água. É inconcebível que estejam quase em 40% [média do país].

A água deveria ser mais cara? Há modelos de cobrança mais adequados do que o atual?
A prioridade tem de ser as pessoas. Quem usa a água para outros fins tem mais poder que os mais pobres, que têm de ter esse direito garantido.

Em muitos países, a água é mais cara para a indústria, a agricultura e o turismo, por exemplo. Deveria haver também um aumento exponencial do preço em relação ao consumo, para garantir que quem consome mais pague muitíssimo mais.

Que exemplos poderiam inspirar os governos?
Os EUA multam quem lava o carro em tempos de seca; a Austrália diz aos agricultores que não há água para todos em situações de emergência; e no Japão há sistemas de canalização paralela para reutilizar a água.

Qual é a importância de grandes obras como a transposição do rio São Francisco ou o sistema Cantareira?
Por várias razões, há uma atração pelas megaobras nos investimentos feitos em água e esgoto, não só no Brasil. Mas elas, muitas vezes, não beneficiam as pessoas que mais precisam de ajuda. Para isso são necessárias intervenções de pequena escala, que são menos “sexy” de anunciar.

Os lucros da Sabesp hoje são distribuídos aos acionistas. Como a senhora avalia isso diante da crise hídrica?
A legislação brasileira determina que uma empresa pública distribua parte do lucro aos acionistas. Mas uma coisa é uma empresa pública que faz parafusos, outra é uma que fornece água, que é um direito humano. As regras deveriam ser diferentes.

O marco normativo dos direitos humanos determina que sejam investidos todos os recursos disponíveis na realização do direito.

No caso de a empresa pública prestar um serviço que equivale a um direito humano, deveria haver maior limitação na distribuição dos lucros aos acionistas.

Em São Paulo, pela perspectiva dos direitos humanos, os recursos deveriam estar sendo investidos para garantir a sustentabilidade do sistema e o acesso de todos a esse direito.

A partir do momento em que parte desses recursos são enviados a acionistas, não estamos cumprindo as normas dos direitos humanos e, potencialmente, estamos face a uma violação desse direito.

Seria o caso de se decretar estado de calamidade pública?
A obrigação é garantir água em quantidade suficiente e de qualidade a todos. Como se chega lá são os governantes que devem saber.

A senhora sobrevoou o sistema Cantareira e disse ter visto muitas piscinas no caminho. O que achou disso?
A situação é grave. Isso foi algo que me saltou à vista.

Quando aterrissei no Egito para uma missão, tendo ciência da falta de água que existe no país, vi nas zonas ricas do Cairo uma série de casas com piscinas e pessoas lavando carros. Quem tem dinheiro e poder não sente falta de água.

O que talvez seja um pouco diferente na situação de São Paulo é que, pela proporção que a crise tomou, ela poderá atingir pessoas que tradicionalmente não sofrem limitação no uso da água -e isso é interessante.

Que efeito isso pode ter?
Pode levar a uma mudança de mentalidade, a uma pressão por parte de formadores de opinião no Estado de São Paulo para que haja melhor planejamento e uma gestão sustentável da água.

Quando os únicos que sofrem com a falta de água são pobres, pessoas que não têm voz na sociedade, as coisas não mudam.

Quando as pessoas que são ameaçadas com a falta de água são as com poder, com dinheiro, com influência, aí as coisas podem mudar, porque eles começam a sentir na pele. Pode ser uma chance para melhorar a situação. As crises são oportunidades.

Atmospheric mercury review raises concerns of environmental impact (Science Daily)

Date: August 28, 2014

Source: University of Arkansas at Little Rock

Summary: The cycling of mercury through soil and water has been studied as it impacts atmospheric loadings, researchers report. Recent studies that show increasing levels of mercury in the ocean’s upper levels, along with news reports of Arkansas lakes as a hotspot for mercury in fish, have heightened awareness of the potential harm mercury poses. 


The professor and chair of the University of Arkansas at Little Rock Department of Chemistry has recently completed an in-depth review of atmospheric mercury in Energy and Emissions Control Technologies, an open access peer-review journal published by Dove Press.

Dr. Jeffrey S. Gaffney and his co-author Nancy A. Marley stressed in their article the many forms that atmospheric mercury takes and how its levels are in balance with mercury levels found in our water, soil, and the biosphere.

Recent studies that show increasing levels of mercury in the ocean’s upper levels, along with news reports of Arkansas lakes as a hotspot for mercury in fish, have heightened awareness of the potential harm mercury poses.

The article, titled “In-depth review of atmospheric mercury: sources, transformations, and potential sink,” has seen extensive online traffic since it was first published Aug. 6.

Gaffney said the high volume of page visits was likely tied to the recent news concerning the rising levels of mercury in the oceans. Mercury is a toxic, heavy metal found naturally throughout the global environment.

Increased levels of mercury in the water could be caused by atmospheric deposition primarily in precipitation, something not usually considered when measuring mercury levels, according to the authors.

This timely review outlines the chemistry of mercury in gas, aqueous, and solid phases, including inorganic, organic, and complexed mercury species. The research particularly brings attention to the wet reaction of gaseous mercury with hydrogen peroxide that can occur in clouds and on wet aerosol surfaces.

The sources and fate of mercury in the atmosphere, including the cycling of mercury through soil and water as it impacts atmospheric loadings, are also examined in the review, as well as recommendations for future studies.

 

Journal Reference:

  1. Jeffrey Gaffney, Nancy Marley. In-depth review of atmospheric mercury: sources, transformations, and potential sinks. Energy and Emission Control Technologies, 2014; 1 DOI: 10.2147/EECT.S37038

Water ‘thermostat’ could help engineer drought-resistant crops (Science Daily)

Date: August 27, 2014

Source: Duke University

Summary: A gene that could help engineer drought-resistant crops has been identified by researchers. The gene, called OSCA1, encodes a protein in the cell membrane of plants that senses changes in water availability and adjusts the plant’s water conservation machinery accordingly. The findings could make it easier to feed the world’s growing population in the face of climate change. 


Duke University researchers have identified a gene that could help scientists engineer drought-resistant crops. The gene, called OSCA1, encodes a protein in the cell membrane of plants that senses changes in water availability and adjusts the plant’s water conservation machinery accordingly.

“It’s similar to a thermostat,” said Zhen-Ming Pei, an associate professor of biology at Duke.

The findings, which appear Aug. 28 in the journalNature, could make it easier to feed the world’s growing population in the face of climate change.

Drought is the major cause of crop losses worldwide. A dry spell at a crucial stage of the growing season can cut some crop yields in half.

Water shortages are expected to become more frequent and severe if climate change makes rainfall patterns increasingly unreliable and farmland in some regions continues to dry up. Coupled with a world population that is expected to increase by two billion to three billion by 2050, researchers worldwide are looking for ways to produce more food with less water.

Some researchers hope that genetic engineering — in addition to improved farming practices and traditional plant breeding — will add to the arsenal of techniques to help crops withstand summer’s swelter. But engineering plants to withstand drought has proven difficult to do, largely because plants use so many strategies to deal with dehydration and hundreds of genes are involved.

The problem is confounded by the fact that drought is often accompanied by heat waves and other stresses that require different coping strategies on the part of the plant, Pei said.

One way that plants respond to water loss is by boosting the levels of calcium within their cells. The calcium surge acts as an alarm signal that triggers coping mechanisms to help the plant rebalance its water budget. But until now, the molecular machinery that plants use to send this signal — and monitor water availability in general — remained unknown.

Pei and Duke colleagues Fang Yuan, James Siedow and others identified a gene that encodes a protein in the cell membranes of plant leaves and roots, called OSCA1, which acts as a channel that allows calcium to surge into the cell in times of drought.

The gene was identified in Arabidopsis thaliana, a small unassuming plant related to cabbage and canola that is the lab rat of plant research.

Plants with defective versions of the calcium channel don’t send an alarm signal under water stress like normal plants do.

When the researchers grew normal plants and plants with defective versions of the gene side by side in the same pot and exposed them to drought stress, the mutant plants experienced more wilting.

The findings could lead to new ways to help plants thrive when water is scarce.

The team’s next step is to manipulate the activity of the OSCA1 gene and related genes and see how those plants respond to drought — information that could lead to crops that respond more quickly and efficiently to dehydration.

“Plants that enter drought-fighting mode quickly and then switch back to normal growth mode quickly when drought stress is gone should be able to allocate energy more efficiently toward growth,” Pei said.

 

Journal Reference:

  1. Fang Yuan, Huimin Yang, Yan Xue, Dongdong Kong, Rui Ye, Chijun Li, Jingyuan Zhang, Lynn Theprungsirikul, Tayler Shrift, Bryan Krichilsky, Douglas M. Johnson, Gary B. Swift, Yikun He, James N. Siedow, Zhen-Ming Pei. OSCA1 mediates osmotic-stress-evoked Ca2 increases vital for osmosensing in Arabidopsis.Nature, 2014; DOI: 10.1038/nature13593

Southwest U.S. may face ‘megadrought’ this century (Science Daily)

Date: August 27, 2014

Source: Cornell University

Summary: Because of global warming, scientists say, the chances of the southwestern United States experiencing a decade long drought is at least 50 percent, and the chances of a “megadrought” — one that lasts over 30 years — ranges from 20 to 50 percent over the next century. 

Risk of megadrought in Southwestern U.S. Credit: Toby Ault, Cornell University; From “Assessing the risk of persistent drought using climate model simulations and paleoclimate data”

Because of global warming, scientists say, the chances of the southwestern United States experiencing a decade long drought is at least 50 percent, and the chances of a “megadrought” — one that lasts over 30 years — ranges from 20 to 50 percent over the next century.

The study by Cornell University, University of Arizona and U.S. Geological Survey researchers will be published in a forthcoming issue of the American Meteorological Society’s Journal of Climate.

“For the southwestern U.S., I’m not optimistic about avoiding real megadroughts,” said Toby Ault, Cornell assistant professor of earth and atmospheric sciences and lead author of the paper. “As we add greenhouse gases into the atmosphere — and we haven’t put the brakes on stopping this — we are weighting the dice for megadrought conditions.”

As of mid-August, most of California sits in a D4 “exceptional drought,” which is in the most severe category. Oregon, Arizona, New Mexico, Oklahoma and Texas also loiter between moderate and exceptional drought. Ault says climatologists don’t know whether the severe western and southwestern drought will continue, but he said, “With ongoing climate change, this is a glimpse of things to come. It’s a preview of our future.”

Ault said that the West and Southwest must look for mitigation strategies to cope with looming long-drought scenarios. “This will be worse than anything seen during the last 2,000 years and would pose unprecedented challenges to water resources in the region,” he said.

In computer models, while California, Arizona and New Mexico will likely face drought, the researchers show the chances for drought in parts of Washington, Montana and Idaho may decrease.

Beyond the United States, southern Africa, Australia and the Amazon basin are also vulnerable to the possibility of a megadrought. With increases in temperatures, drought severity will likely worsen, “implying that our results should be viewed as conservative,” the study reports.

“These results help us take the long view of future drought risk in the Southwest — and the picture is not pretty. We hope this opens up new discussions about how to best use and conserve the precious water that we have,” said Julia Cole, UA professor of geosciences and of atmospheric sciences.

The study, “Assessing the Risk of Persistent Drought Using Climate Model Simulations and Paleoclimate Data,” was also co-authored by Julia E. Cole, David M. Meko and Jonathan T. Overpeck of University of Arizona; and Gregory T. Pederson of the U.S. Geological Survey.

The National Science Foundation, National Center for Atmospheric Research, the U.S. Geological Survey and the National Oceanic and Atmospheric Administration funded the research.


Journal Reference:

  1. Toby R. Ault, Julia E. Cole, Jonathan T. Overpeck, Gregory T. Pederson, David M. Meko. Assessing the risk of persistent drought using climate model simulations and paleoclimate data. Journal of Climate, 2014; 140122102410007 DOI: 10.1175/JCLI-D-12-00282.1

Cacique cobra rapidez (Isto É Dinheiro)

29/08/2014

Por: Clayton Netz

Um relatório confidencial foi encaminhado ao governador de São Paulo, Geraldo Alckmin, ao prefeito da capital, Fernando Haddad, e à presidenta Dilma Rousseff. Elaborado pela Fundação Cacique Cobra Coral, traz notícias nada agradáveis sobre a previsão de chuvas para o próximo trimestre e para o ano de 2015. Fala de atraso no período chuvoso e precipitações irregulares no Centro-Sul. E cobra rapidez na assinatura de convênios que ajudariam a amenizar a situação, mas que estão parados em função do calendário eleitoral.

(Nota publicada na Edição 880 da Revista Dinheiro, com colaboração de: Carlos Eduardo Valim, Fabrício Bernardes e Vera Ondei)

A gaiatologia por vir (Partes sem um todo)

Publicado em 27 de agosto de 2014

capaandre

Sobre Há mundo por vir? Ensaio sobre os medos e os fins, livro de Déborah Danwoski e Eduardo Viveiros de Castro

Segundo Bruno Latour, a catástrofe ambiental em curso faz com que “nos sintamos transportados de volta para o clima do século XVI. Uma outra Era do Descobrimento”: “nos encontramos exatamente em uma Era similar àquela de Colombo, quando sua viagem encontrou um continente inteiramente novo”. E como o “problema”, a “solução” também lhe parece semelhante: tratar-se-ia de estabelecer um novo “Nomos da Terra”, nome cunhado por Carl Schmitt para designar a ordem jurídica mundial estabelecida com a Conquista (o “descobrimento”), e que consistiria na divisão do mundo em duas zonas: a Europa, em que vigeriam as regras do direito de guerra, ou seja, o espaço de normalidade; e o mar e as zonas “livres” – o Novo e Novíssimo Mundo –, que podiam ser simplesmente apropriáveis pelas potências europeias e sua “superioridade espiritual”, espaço de excepcionalidade em que não haveria mitigação da guerra. Nesse sentido, se há algum Nomos da Terra que se avizinha, este parece ser a ordem (de pânico) que Isabelle Stengers visualiza no horizonte: a formação de uma espécie de governo de caráter global (espaço normal), legitimado a agir excepcionalmente (isto é, a intervir) sobre países e coletivos sob o imperativo da urgência da crise. É evidente que Latour toma o conceito do “tóxico” Schmitt com pinças, buscando uma outra idéia de Nomos, mas será que é possível fazê-lo, tendo como ponto de partida a analogia com o “descobrimento”? Será que é possível no cenário atual retomar a oposição amigo-inimigo schmittiana, oposição narcisista em que o inimigo é definido como “negação existencial” do amigo, isto é, seu mero negativo, sem consistência própria? Os Terranos (amigo?) de que fala tão belamente Latour seriam apenas a negação dos Humanos (inimigo?)?

A questão maior talvez seja a do ponto de vista: Nós quem, cara pálida?, parecem perguntar ao seu principal interlocutor, de modo sutil mas provocante ao longo desse ensaio, Déborah Danowski e Eduardo Viveiros de Castro, os quais, americanos não-atacados pela síndrome de Estocolmo como grande parte da esquerda, rejeitam a posição universalista que o Ocidente se adjudicou a si e insistem a todo momento em colocar o dedo na ferida: quem é esse nós (o “sujeito” que se vê novamente na Era do Descobrimento, o mesmo “sujeito” do Descobrimento), quem é o anthropos do Antropoceno? E quem são os outros, quem são esses “nós-outros” que estavam do lado de lá (de cá) do Descobrimento, para os quais este foi uma Conquista, um primeiro – de muitos – fim de mundo?Há mundo por vir? Ensaio sobre o medo e os fins, ao passar em revista algumas formulações – estéticas, filosóficas, etc. – da mitologia contemporânea em torno do fim do mundo, tornada realidade tangível (a “mitofísica” contemporânea, pra usar uma expressão genial dos autores), não adota a posição do demiurgo criador da ordem (Nomos), mas do deceptor que confunde as divisões (amigo-inimigo), que divide as divisões, que desobedece as hierarquias: um exercício de bricolagem em que se encontram os Singularitanos e os Maya, formulações de Meillassoux e um mito aikewara, Melancholia e Chiapas, Gaia e Pachamama. O encontro promovido pela “descoberta”, lembra Oswald de Andrade, não era apenas do europeu com um “continente inteiramente novo” a ser apropriado, mas com uma “humanidade inteiramente nova”, isto é, “uma humanidade diferente da que era então conhecida” pelos europeus – e a expressão máxima de tal encontro seriam as Utopias, resultado da percepção sensível da contingência das formações político-econômico-metafísicas ocidentais, isto é, a possibilidade de um outro mundo, de outros mundos possíveis, incluindo aí, uma outra concepção do homem. Se o Nomos representou uma “saída” (pra que tudo continuasse igual) do beco-sem-saída da mitigação da guerra, as Utopias significavam, por sua vez, uma linha de fuga. E são justamente linhas de fuga (e não identidades e oposições) que Danowski e Viveiros de Castro apresentam a partir desses encontros de fins de mundo: a possibilidade (e talvez a necessidade) de um “bom encontro” da nossa (?) mitologia com a ameríndia, para se contrapor ao “mau encontro” da Descoberta (o genocídio americano, mas também a polícia mundial que a nova Era pode trazer). Não se trata, porém, de um encontro pacífico, mas cheio de faíscas, beligerante, mas não de uma guerra narcísica, e sim de uma guerrilha de resistência, contra o Estado, contra a forma-Estado de pensamento. O que se questiona é a própria oposição binária (o princípio da não-contradição) das identificações: o que está em jogo é um exercício de descentramento, em que o “ser-enquanto-outro” do pensamento ameríndio permite repotencializar também aqueles momentos do pensamento ocidental em que o Ocidente difere de si mesmo (Deleuze e Guattari, a monadologia panpsiquista de Gabriel Tarde, a cosmologia de Peirce – e, eu acrescentaria, talvez mesmo a oikeiosis estóica, já que estamos falando de ecologia), em que a alteridade deixa vestígios erráticos que são roteiros de um mundo por vir. E um desses roteiros talvez seja a biografiade Thoreau – o qual dizia ser apenas “um hóspede da Natureza” –, sobre quem Virginia Wolff pergunta se sua “simplicidade é algo que vale por si mesmo” ou seria “antes um método de intensificação, um modo de pôr em liberdade a complicada e delicada máquina da alma, tornando-se assim seus resultados o contrário do simples?” Pergunta retórica, evidentemente: Thoreau, como poucos (ocidentais), soube limitar o limite, isto é, viver a partir do limite, mas no limite, isto é: convertendo o limite, de impedimento extensional, em via de acesso à intensidade. Para dizê-lo com uma expressão de Viveiros de Castro: soube viver/fazer a “poesia do mundo”. Nesse sentido, se “É difícil saber”, como afirma Wolff, “se devemos considerá-lo o último de uma linhagem mais antiga de homens, ou o primeiro de uma ainda por vir”, índio ou moderno, isso se deve ao fato de que o agenciamento, a composição de Thoreau inopera o binarismo: é um velho que devém jovem, um moderno que devém índio. Dito de outro modo: os Terranos de Danowski e Viveiros de Castro não são uma identidade ou uma essência ou uma substância, mas um devir: são aqueles que, segundo Juliana Fausto, dizem, com Bartleby, I would prefer not, e que devêm, eu arriscaria afirmar, nesse gesto e enquanto dura esse gesto, gaiatos. De fato, há mundo por vir parece apresentar como ciência por vir nesses tempos sombrios de homens sombrios isso que poderíamos chamar de “gaiatologia”, a feliz ciência não do homem, mas do gaiato, não dessa espécie envelhecida e que envelhece o planeta, mas daquele ainda por vir jovem habitante de Gaia, a ciência do bricoleur, da gambiarra (conceito tomado a partir de Fernanda Bruno, e que tem um lugar de destaque ao final do livro, enquanto técnica de agenciamento natural-cultural). O mundo está acabando, mas a alegria continua a ser a prova dos nove.

Global warming pioneer calls for carbon dioxide to be taken from atmosphere and stored underground (Science Daily)

Date: August 28, 2014

Source: European Association of Geochemistry

Summary: Wally Broeker, the first person to alert the world to global warming, has called for atmospheric carbon dioxide to be captured and stored underground.


Wally Broeker, the first person to alert the world to global warming, has called for atmospheric CO2 to be captured and stored underground. He says that carbon capture, combined with limits on fossil fuel emissions, is the best way to avoid global warming getting out of control over the next fifty years. Professor Broeker (Columbia University, New York) made the call during his presentation to the International Carbon Conference in Reykjavik, Iceland, where 150 scientists are meeting to discuss carbon capture and storage.

He was presenting an analysis which showed that the world has been cooling very slowly, over the last 51 million years, but that human activity is causing a rise in temperature which will lead to problems over the next 100,000 years.

“We have painted ourselves into a tight corner. We can’t reduce our reliance of fossil fuels quickly enough, so we need to look at alternatives.

“One of the best ways to deal with this is likely to be carbon capture — in other words, putting the carbon back where it came from, underground. There has been great progress in capturing carbon from industrial processes, but to really make a difference we need to begin to capture atmospheric CO2. Ideally, we could reach a stage where we could control the levels of CO2 in the atmosphere, like you control your central heating. Continually increasing CO2 levels means that we will need to actively manage CO2 levels in the environment, not just stop more being produced. The technology is proven, it just needs to be brought to a stage where it can be implemented.”

Wally Broeker was speaking at the International Carbon Conference in Reykjavik, where 150 scientists are meeting to discuss how best CO2 can be removed from the atmosphere as part of a programme to reduce global warming.

Meeting co-convener Professor Eric Oelkers (University College London and University of Toulouse) commented: “Capture is now at a crossroads; we have proven methods to store carbon in the Earth but are limited in our ability to capture this carbon directly from the atmosphere. We are very good at capturing carbon from factories and power stations, but because roughly two-thirds of our carbon originates from disperse sources, implementing direct air capture is key to solving this global challenge.”

European Association of Geochemistry. “Global warming pioneer calls for carbon dioxide to be taken from atmosphere and stored underground.” ScienceDaily. ScienceDaily, 28 August 2014. <www.sciencedaily.com/releases/2014/08/140828110915.htm>.

Fundação Cacique Cobra Coral no Youtube – 1 de setembro de 2014

Cesar Maia – FCCC – Prefeito do Rio de Janeiro dá seu Testemunho – Força da Mente

 

Globo Repórter/World Trade Center

 

Dâniel Fraga: Eduardo Paes e José Serra acreditam que “reza” evitará chuvas

 

Prefeito do Rio, contrata, adivinhos, espiritas do demonio cobra coral

 

Maldição no Rio, Sob o governo de Eduardo Paes

Deadly Algorithms (Radical Philosophy)

Can legal codes hold software accountable for code that kills?

RP 187 (Sept/Oct 2014)

Schuppli web-web

Algorithms have long adjudicated over vital processes that help to ensure our well-being and survival, from pacemakers that maintain the natural rhythms of the heart, and genetic algorithms that optimise emergency response times by cross-referencing ambulance locations with demographic data, to early warning systems that track approaching storms, detect seismic activity, and even seek to prevent genocide by monitoring ethnic conflict with orbiting satellites. [1] However, algorithms are also increasingly being tasked with instructions to kill: executing coding sequences that quite literally execute.

Guided by the Obama presidency’s conviction that the War on Terror can be won by ‘out-computing’ its enemies and pre-empting terrorists’ threats using predictive software, a new generation of deadly algorithms is being designed that will both control and manage the ‘kill-list,’ and along with it decisions to strike. [2] Indeed, the recently terminated practice of ‘signature strikes’, in which data analytics was used to determine emblematic ‘terrorist’ behaviour and match these patterns to potential targets on the ground, already points to a future in which intelligence-gathering, assessment and military action, including the calculation of who can legally be killed, will largely be performed by machines based upon an ever-expanding database of aggregated information. As such, this transition to execution by algorithm is not simply a continuation of killing at ever greater distances inaugurated by the invention of the bow and arrow that separated warrior and foe, as many have suggested. [3] It is also a consequence of the ongoing automation of warfare, which can be traced back to the cybernetic coupling of Claude Shannon’s mathematical theory of information with Norbert Wiener’s wartime research into feedback loops and communication control systems. [4] As this new era of intelligent weapons systems progresses, operational control and decision-making are increasingly being outsourced to machines.

Computing terror

In 2011 the US Department of Defense (DOD) released its ‘roadmap’ forecasting the expanded use of unmanned technologies, of which unmanned aircraft systems – drones – are but one aspect of an overall strategy directed towards the implementation of fully autonomous Intelligent Agents. It projects its future as follows:

The Department of Defense’s vision for unmanned systems is the seamless integration of diverse unmanned capabilities that provide flexible options for Joint Warfighters while exploiting the inherent advantages of unmanned technologies, including persistence, size, speed, maneuverability, and reduced risk to human life. DOD envisions unmanned systems seamlessly operating with manned systems while gradually reducing the degree of human control and decision making required for the unmanned portion of the force structure. [5]

The document is a strange mix of Cold War caricature and Fordism set against the backdrop of contemporary geopolitical anxieties, which sketches out two imaginary vignettes to provide ‘visionary’ examples of the ways in which autonomy can improve efficiencies through inter-operability across military domains, aimed at enhancing capacities and flexibility between manned and unmanned sectors of the US Army, Air Force and Navy. In these future scenarios, the scripting and casting are strikingly familiar, pitting the security of hydrocarbon energy supplies against rogue actors equipped with Russian technology. One concerns an ageing Russian nuclear submarine deployed by a radicalized Islamic nation-state that is beset by an earthquake in the Pacific, thus contaminating the coastal waters of Alaska and threatening its oil energy reserves. The other involves the sabotaging of an underwater oil pipeline in the Gulf of Guinea off the coast of Africa, complicated by the approach of a hostile surface vessel capable of launching a Russian short-range air-to-surface missile. [6]

These Hollywood-style action film vignettes – fully elaborated across five pages of the report – provide an odd counterpoint to the claims being made throughout the document as to the sober science, political prudence and economic rationalizations that guide the move towards fully unmanned systems. On what grounds are we to be convinced by these visions and strategies? On the basis of a collective cultural imaginary that finds its politics within the CGI labs of the infotainment industry? Or via an evidence-based approach to solving the complex problems posed by changing global contexts? Not surprisingly, the level of detail (and techno-fetishism) used to describe unmanned responses to these risk scenarios is far more exhaustive than that devoted to the three primary challenges which the report identifies as specific to the growing reliance upon and deployment of automated and autonomous systems:

1. Investment in science and technology (S&T) to enable more capable autonomous operations.

2. Development of policies and guidelines on what decisions can be safely and ethically delegated and under what conditions.

3. Development of new Verification and Validation (V&V) and T&E techniques to enable verifiable ‘trust’ in autonomy. [7]

As the second of these ‘challenges’ indicates, the delegation of decision-making to computational regimes is particularly crucial here, in so far as it provokes a number of significant ethical dilemmas but also urgent questions regarding whether existing legal frameworks are capable of attending to the emergence of these new algorithmic actors. This is especially concerning when the logic of precedent that organizes much legal decision-making (within common law systems) has followed the same logic that organized the drone programme in the first place: namely, the justification of an action based upon a pattern of behaviour that was established by prior events.

The legal aporia intersects with a parallel discourse around moral responsibility; a much broader debate that has tended to structure arguments around the deployment of armed drones as an antagonism between humans and machines. As the authors of the entry on ‘Computing and Moral Responsibility’ in the Stanford Encyclopedia of Philosophy put it:

Traditionally philosophical discussions on moral responsibility have focused on the human components in moral action. Accounts of how to ascribe moral responsibility usually describe human agents performing actions that have well-defined, direct consequences. In today’s increasingly technological society, however, human activity cannot be properly understood without making reference to technological artifacts, which complicates the ascription of moral responsibility. [8]

When one poses the question, under what conditions is it morally acceptable to deliberately kill a human being, one is not, in this case, asking whether the law permits such an act for reasons of imminent threat, self-defence or even empathy for someone who is in extreme pain or in a non-responsive vegetative state. The moral register around the decision to kill operates according to a different ethical framework: one that doesn’t necessarily bind the individual to a contract enacted between the citizen and the state. Moral positions can be specific to individual values and beliefs whereas legal frameworks permit actions in our collective name as citizens contracted to a democratically elected body that acts on our behalf but with which we might be in political disagreement. While it is, then, much easier to take a moral stance towards events that we might oppose – US drone strikes in Pakistan – than to justify a claim as to their specific illegality given the anti-terror legislation that has been put in place since 9/11, assigning moral responsibility, proving criminal negligence or demonstrating legal liability for the outcomes of deadly events becomes even more challenging when humans and machines interact to make decisions together, a complication that will only intensify as unmanned systems become more sophisticated and act as increasingly independent legal agents. Moreover, the outsourcing of decision-making to the judiciary as regards the validity of scientific evidence, which followed the 1993 Daubertruling – in the context of a case brought against Merrell Dow Pharmaceuticals – has, in addition, made it difficult for the law to take an activist stance when confronted with the limitations of its own scientific understandings of technical innovation. At present it would obviously be unreasonable to take an algorithm to court when things go awry, let alone when they are executed perfectly, as in the case of a lethal drone strike.

By focusing upon the legal dimension of algorithmic liability as opposed to more wide-ranging moral questions I do not want to suggest that morality and law should be consigned to separate spheres. However, it is worth making a preliminary effort to think about the ways in which algorithms are not simply reordering the fundamental principles that govern our lives, but might also be asked to provide alternate ethical arrangements derived out of mathematical axioms.

Algorithmic accountability

Law, which has already expanded the category of ‘legal personhood’ to include non-human actors such as corporations, also offers ways, then, to think about questions of algorithmic accountability. [9] Of course many would argue that legal methods are not the best frameworks for resolving moral dilemmas. But then again nor are the objectives of counter-terrorism necessarily best serviced by algorithmic oversight. Shifting the emphasis towards a juridical account of algorithmic reasoning might, at any rate, prove useful when confronted with the real possibility that the kill list and other emergent matrices for managing the war on terror will be algorithmically derived as part of a techno-social assemblage in which it becomes impossible to isolate human from non-human agents. It does, however, raise the ‘bar’ for what we would now need to ask the law to do. The degree to which legal codes can maintain their momentum alongside rapid technological change and submit ‘complicated algorithmic systems to the usual process of checks-and-balances that is generally imposed on powerful items that affect society on a large scale’ is of considerable concern. [10] Nonetheless, the stage has already been set for the arrival of a new cast of juridical actors endowed not so much with free will in the classical sense (that would provide the conditions for criminal liability), but intelligent systems which are wilfully free in the sense that they have been programmed to make decisions based upon their own algorithmic logic.[11] While armed combat drones are the most publicly visible of the automated military systems that the DOD is rolling out, they are only one of the many remote-controlled assets that will gather, manage, analyse and act on the data that they acquire and process.

Proponents of algorithmic decision-making laud the near instantaneous response time that allows Intelligent Agents – what some have called ‘moral predators’ – to make micro-second adjustments to avert a lethal drone strike should, for example, children suddenly emerge out of a house that is being targeted as a militant hideout. [12] Indeed robotic systems have long been argued to decrease the error margin of civilian casualties that are often the consequence of actions made by tired soldiers in the field. Nor are machines overly concerned with their own self-preservation, which might likewise cloud judgement under conditions of duress. Yet, as Sabine Gless and Herbert Zech ask, if these ‘Intelligent Agents are often used in areas where the risk of failure and error can be reduced by relying on machines rather than humans … the question arises: Who is liable if things go wrong?’[13]

Typically when injury and death occur to humans, the legal debate focuses upon the degree to which such an outcome was foreseeable and thus adjudicates on the basis of whether all reasonable efforts and pre-emptive protocols had been built into the system to mitigate against such an occurrence. However, programmers cannot of course run all the variables that combine to produce machinic decisions, especially when the degree of uncertainty as to conditions and knowledge of events on the ground is as variable as the shifting contexts of conflict and counter-terrorism. Werner Dahm, chief scientist at the United States Air Force, typically stresses the difficulty of designing error-free systems: ‘You have to be able to show that the system is not going to go awry – you have to disprove a negative.’ [14] Given that highly automated decision-making processes involve complex and rapidly changing contexts mediated by multiple technologies, can we then reasonably expect to build a form of ethical decision-making into these unmanned systems? And would an algorithmic approach to managing the ethical dimensions of drone warfare – for example, whether to strike 16-year-old Abdulrahman al-Awlaki in Yemen because his father was a radicalized cleric; a role that he might inherit – entail the same logics that characterized signature strikes, namely that of proximity to militant-like behaviour or activity? [15] The euphemistically rebranded kill list known as the ‘disposition matrix’ suggests that such determinations can indeed be arrived at computationally. As Greg Miller notes: ‘The matrix contains the names of terrorism suspects arrayed against an accounting of the resources being marshaled to track them down, including sealed indictments and clandestine operations.’ [16]

Intelligent systems are arguably legal agents but not as of yet legal persons, although precedents pointing to this possibility have already been set in motion. The idea that an actual human being or ‘legal person’ stands behind the invention of every machine who might ultimately be found responsible when things go wrong, or even when they go right, is no longer tenable and obfuscates the fact that complex systems are rarely, if ever, the product of single authorship; nor do humans and machines operate in autonomous realms. Indeed, both are so thoroughly entangled with each other that the notion of a sovereign human agent functioning outside the realm of machinic mediation seems wholly improbable. Consider for a moment only one aspect of conducting drone warfare in Pakistan – that of US flight logistics – in which we find that upwards of 165 people are required just to keep a Predator drone in the air for twenty-four hours, the half-life of an average mission. These personnel requirements are themselves embedded in multiple techno-social systems composed of military contractors, intelligence officers, data analysts, lawyers, engineers, programmers, as well as hardware, software, satellite communication, and operation centres (CAOC), and so on. This does not take into account the R&D infrastructure that engineered the unmanned system, designed its operating procedures and beta-tested it. Nor does it acknowledge the administrative apparatus that brought all of these actors together to create the event we call a drone strike. [17]

In the case of a fully automated system, decision-making is reliant upon feedback loops that continually pump new information into the system in order to recalibrate it. But perhaps more significantly in terms of legal liability, decision-making is also governed by the system’s innate ability to self-educate: the capacity of algorithms to learn and modify their coding sequences independent of human oversight. Isolating the singular agent who is directly responsible – legally – for the production of a deadly harm (as currently required by criminal law) suggests, then, that no one entity beyond the Executive Office of the President might ultimately be held accountable for the aggregate conditions that conspire to produce a drone strike and with it the possibility of civilian casualties. Given that the USA doesn’t accept the jurisdiction of the International Criminal Court and Article 25 of the Rome Statute governing individual criminal responsibility, what new legal formulations could, then, be created that would be able to account for indirect and aggregate causality born out of a complex chain of events including so called digital perpetrators? American tort law, which adjudicates over civil wrongs, might be one such place to look for instructive models. In particular, legal claims regarding the use of environmental toxins, which are highly distributed events whose lethal effects often take decades to appear, and involve an equally complex array of human and non-human agents, have been making their way into court, although not typically with successful outcomes for the plaintiffs. The most notable of these litigations have been the mass toxic tort regarding the use of Agent Orange as a defoliant in Vietnam and the Bhopal disaster in India. [18] Ultimately, however, the efficacy of such an approach has to be considered in light of the intended outcome of assigning liability, which in the cases mentioned was not so much deterrence or punishment, but, rather, compensation for damages.

Recoding the law

While machines can be designed with a high degree of intentional behaviour and will out-perform humans in many instances, the development of unmanned systems will need to take into account a far greater range of variables, including shifting geopolitical contexts and murky legal frameworks, when making the calculation that conditions have been met to execute someone. Building in fail-safe procedures that abort when human subjects of a specific size (children) or age and gender (males under the age of 18) appear, sets the stage for a proto-moral decision-making regime. But is the design of ethical constraints really where we wish to push back politically when it comes to the potential for execution by algorithm? Or can we work to complicate the impunity that certain techno-social assemblages currently enjoy? As a 2009 report by the Royal Academy of Engineering on autonomous systems argues,

Legal and regulatory models based on systems with human operators may not transfer well to the governance of autonomous systems. In addition, the law currently distinguishes between human operators and technical systems and requires a human agent to be responsible for an automated or autonomous system. However, technologies which are used to extend human capabilities or compensate for cognitive or motor impairment may give rise to hybrid agents … Without a legal framework for autonomous technologies, there is a risk that such essentially human agents could not be held legally responsible for their actions – so who should be responsible? [19]

Implicating a larger set of agents including algorithmic ones that aid and abet such an act might well be a more effective legal strategy, even if expanding the limits of criminal liability proves unwieldy. As the 2009 ECCHR Study on Criminal Accountability in Sri Lanka put it: ‘Individuals, who exercise the power to organise the pattern of crimes that were later committed, can be held criminally liable as perpetrators. These perpetrators can usually be found in civil ministries such as the ministry of defense or the office of the president.’ [20] Moving down the chain of command and focusing upon those who participate in the production of violence by carrying out orders has been effective in some cases (Sri Lanka), but also problematic in others (Abu Ghraib) where the indictment of low-level officers severed the chain of causal relations that could implicate more powerful actors. Of course prosecuting an algorithm alone for executing lethal orders that the system is in fact designed to make is fairly nonsensical if the objective is punishment. The move must, then, be part of an overall strategy aimed at expanding the field of causality and thus broadening the reach of legal responsibility.

My own work as a researcher on the Forensic Architecture project, alongside Eyal Weizman and several others, in developing new methods of spatial and visual investigation for the UN inquiry into the use of armed drones, provides one specific vantage point for considering how machinic capacities are reordering the field of political action and thus calling forth new legal strategies.[21] In taking seriously the agency of things, we must also take seriously the agency of things whose productive capacities are enlisted in the specific decision to kill. Computational regimes, in operating largely beyond the thresholds of human perception, have produced informatic conjunctions that have redistributed and transformed the spaces in which action occurs, as well as the nature of such consequential actions themselves. When algorithms are being enlisted to out-compute terrorism and calculate who can and should be killed, do we not need to produce a politics appropriate to these radical modes of calculation and a legal framework that is sufficiently agile to deliberate over such events?

Decision-making by automated systems will produce new relations of power for which we have as yet inadequate legal frameworks or modes of political resistance – and, perhaps even more importantly, insufficient collective understanding as to how such decisions will actually be made and upon what grounds. Scientific knowledge about technical processes does not belong to the domain of science alone, as the Daubert ruling implies. However, demands for public accountability and oversight will require much greater participation in the epistemological frameworks that organize and manage these new techno-social systems, and that may be a formidable challenge for all of us. What sort of public assembly will be able to prevent the premature closure of a certain ‘epistemology of facts’, as Bruno Latour would say, that are at present cloaked under a veil of secrecy called ‘national security interests’ – the same order of facts that scripts the current DOD roadmap for unmanned systems?

In a recent ABC Radio interview, Sarah Knuckey, director of the Project on Extrajudicial Executions at New York University Law School, emphasized the degree to which drone warfare has strained the limits of international legal conventions and with it the protection of civilians. [22] The ‘rules of warfare’ are ‘already hopelessly out-dated’, she says, and will require ‘new rules of engagement to be drawn up’: ‘There is an enormous amount of concern about the practices the US is conducting right now and the policies that underlie those practices. But from a much longer-term perspective and certainly from lawyers outside the US there is real concern about not just what’s happening now but what it might mean 10, 15, 20 years down the track.’ [23] Could these new rules of engagement – new legal codes – assume a similarly preemptive character to the software codes and technologies that are being evolved – what I would characterize as a projective sense of the law? Might they take their lead from the spirit of the Geneva Conventions protecting the rights of noncombatants, rather than from those protocols (the Hague Conventions of 1899, 1907) that govern the use of weapons of war, and are thus reactive in their formulation and event-based? If so, this would have to be a set of legal frameworks that is not so much determined by precedent – by what has happened in the past – but, instead, by what may take place in the future.

Notes

1. ^ See, for example, the satellite monitoring and atrocity evidence programmes: ‘Eyes on Darfur’ (www.eyesondarfur.org) and ‘The Sentinel Project for Genocide Prevention’ (http://thesentinelproject.org).

2. ^ Cori Crider, ‘Killing in the Name of Algorithms: How Big Data Enables the Obama Administration’s Drone War’, Al Jazeera America, 2014, http://america.aljazeera.com/opinions/2014/3/drones-big-data-waronterror
obama.html; accessed 18 May 2014. See also the flow chart in Daniel Byman and Benjamin Wittes, ‘How Obama Decides Your Fate if He Thinks You’re a Terrorist,’ The Atlantic, 3 January 2013, http://www.theatlantic.com/
international/archive/2013/01/how-obama-decides-your-fate-if-he-thinks-youre-a-terrorist/266419.

3. ^ For a recent account of the multiple and compound geographies through which drone operations are executed, see Derek Gregory, ‘Drone Geographies’, Radical Philosophy 183 (January/February 2014), pp. 7–19.

4. ^ Contemporary information theorists would argue that the second-order cybernetic model of feedback and control, in which external data is used to adjust the system, doesn’t take into account the unpredictability of evolutive data internal to the system resulting from crunching ever-larger datasets. See Luciana Parisi’s Introduction to Contagious Architecture: Computation, Aesthetics, and Space, MIT Press, Cambridge MA, 2013. For a discussion of Weiner’s cybernetics in this context, see Reinhold Martin, ‘The Organizational Complex: Cybernetics, Space, Discourse’, Assemblage 37, 1998, p. 110.

5. ^ DOD, Unmanned Systems Integrated Roadmap Fy2011–2036, Office of the Undersecretary of Defense for Acquisition, Technology, & Logistics, Washington, DC, 2011, p. 3, http://www.defense.gov/pubs/DOD-USRM-
2013.pdf.

6. ^ Ibid., pp. 1–10.

7. ^ Ibid., p. 27.

8. ^ Merel Noorman and Edward N. Zalta, ‘Computing and Moral Responsibility,’ The Stanford Encyclopedia of Philosophy(2014), http://plato.stanford.edu/archives/sum2014/entries/computing-responsibility.

9. ^ See John Dewey, ‘The Historic Background of Corporate Legal Personality’, Yale Law Journal, vol. 35, no. 6, 1926, pp. 656, 669.

10. ^ Data & Society Research Institute, ‘Workshop Primer: Algorithmic Accountability’, The Social, Cultural & Ethical Dimensions of ‘Big Data’ workshop, 2014, p. 3.

11. ^ See Gunther Teubner, ‘Rights of Non-Humans? Electronic Agents and Animals as New Actors in Politics and Law,’ Journal of Law & Society, vol. 33, no.4, 2006, pp. 497–521.

12. ^ See Bradley Jay Strawser, ‘Moral Predators: The Duty to Employ Uninhabited Aerial Vehicles,’ Journal of Military Ethics, vol. 9, no. 4, 2010, pp. 342–68.

13. ^ Sabine Gless and Herbert Zech, ‘Intelligent Agents: International Perspectives on New Challenges for Traditional Concepts of Criminal, Civil Law and Data Protection’, text for ‘Intelligent Agents’ workshop, 7–8 February 2014, University of Basel, Faculty of Law, http://www.snis.ch/sites/default/files/workshop_intelligent_agents.pdf.

14. ^ Agence-France Presse, ‘The Next Wave in U.S. Robotic War: Drones on Their Own’, Defense News, 28 September 2012, p. 2, http://www.defensenews.com/article/20120928/DEFREG02/309280004/The-Next-Wave-
U-S-Robotic-War-Drones-Their-Own.

15. ^ When questioned about the drone strike that killed 16-year old American-born Abdulrahman al-Awlaki, teenage son of radicalized cleric Anwar Al-Awlaki, in Yemen in 2011, Robert Gibbs, former White House press secretary and senior adviser to President Obama’s re-election campaign, replied that the boy should have had ‘a more responsible father’.

16. ^ Greg Miller, ‘Plan for Hunting Terrorists Signals U.S. Intends to Keep Adding Names to Kill Lists’, Washington Post, 23 October 2012, http://www.washingtonpost.com/world/national-security/plan-for-hunting-terrorists-signals-us-intends-to-keep-adding-names-to-kill-lists/2012/10/23/4789b2ae-18b3–11e2–a55c-39408fbe6a4b_story.html.

17. ^ ‘While it might seem counterintuitive, it takes significantly more people to operate unmanned aircraft than it does to fly traditional warplanes. According to the Air Force, it takes a jaw-dropping 168 people to keep just one Predator aloft for twenty-four hours! For the larger Global Hawk surveillance drone, that number jumps to 300 people. In contrast, an F-16 fighter aircraft needs fewer than one hundred people per mission.’ Medea Benjamin, Drone Warfare: Killing by Remote Control, Verso, London and New York, 2013, p. 21.

18. ^ See Peter H. Schuck, Agent Orange on Trial: Mass Toxic Disasters in the Courts, Belknap Press of Harvard University Press, Cambridge MA, 1987. See also: http://www.bhopal.com/bhopal-litigation.

19. ^ Royal Academy of Engineering, Autonomous Systems: Social, Legal and Ethical Issues, RAE, London, 2009, p. 3, http://www.raeng.org.uk/societygov/engineeringethics/pdf/Autonomous_Systems_Report_09.pdf.

20. ^ European Center for Constitutional and Human Rights, Study on Criminal Accountability in Sri Lanka as of January 2009, ECCHR, Berlin, 2010, p. 88.

21. ^ Other members of the Forensic Architecture drone investigative team included Jacob Burns, Steffen Kraemer, Francesco Sebregondi and SITU Research. See http://www.forensic-architecture.org/case/drone-strikes.

22. ^ Bureau of Investigative Journalism, ‘Get the Data: Drone Wars’, http://www.thebureauinvestigates.com/category/projects/drones/drones-graphs.

23. ^ Annabelle Quince, ‘Future of Drone Strikes Could See Execution by Algorithm’, Rear Vision, ABC Radio, edited transcript, pp. 2–3.

Mais do que fórmulas e operações, matemática é arte, dizem pesquisadores (Agência Brasil)

segunda-feira, 1 de setembro de 2014

Essa é a avaliação de estudantes do Instituto Nacional de Matemática Pura e Aplicada

Nem só de aplicar fórmulas vive a matemática. O arranjo dos números exige criatividade. Mostrar aos estudantes do ensino fundamental e médio a “verdadeira beleza artística da matemática” é a saída para despertar o interesse dos jovens e melhorar o ensino da tão temida disciplina. Essa é a avaliação de estudantes do Instituto Nacional de Matemática Pura e Aplicada (Impa).

Para Victor Bitarães, 19 anos, mineiro de Contagem, um caminho é a Olimpíada Brasileira de Matemática das Escolas Públicas (Obmep), que rendeu a ele uma menção honrosa, uma medalha de bronze e cinco de ouro, além de participação nos programas de Iniciação Científica (PICs), duas competições internacionais e a atual bolsa de mestrado, antes de entrar para a graduação.

“O ensino de matemática é bem ruim, não é uma opinião só de quem esteve dentro de sala de aula, isso é confirmado pelos testes internacionais que o nosso país também passa, nós estamos nas últimas posições. Eu não diria que a Obmep seria o milagre da educação brasileira para matemática, mas o Impa está implementando algumas medidas, tem a Obmep, tem os clubes de matemática, tem uma série de coisas aí.”

Victor considera a olimpíada um caminho para estimular o estudo e uma mudança de mentalidade. “Porque parece que é um negócio muito difícil, mas não é nada, a matemática é a coisa mais natural do mundo.”

Também no mestrado no Impa, ao mesmo tempo em que cursa a graduação em matemática pela Pontifícia Universidade Católica do Rio (PUC), Maria Clara Mendes Silva, 20 anos, foi descoberta pela Obmep e pela Olimpíada Brasileira de Matemática (OBM) em Pirajuba (MG). Ela relata que já gostava da matemática do colégio quando se inscreveu na Obmep pela primeira vez, no sexto ano, e ganhou uma menção honrosa.

“O ensino deveria ser mais voltado para coisas que incentivem o raciocínio, no lugar de ficarem repetindo contas e fórmulas”, diz Maria Clara.

Depois da menção honrosa na primeira participação da Obmep, Maria Clara conquistou o ouro nas demais olimpíadas que participou. Além disso, ganhou um bronze, uma prata e três ouros na OBM. A estudante também já participou de duas olimpíadas internacionais, em 2011 e 2012, e diz que se apaixonou pela beleza da matemática. “Eu acho que os resultados são bonitos, é você saber o que uma coisa implica. Eu acho isso bonito, essa precisão, essa exatidão”.

Ela pretende seguir carreira como pesquisadora, mas ainda não definiu a área de preferência. Quanto ao ensino da disciplina no Brasil, Maria Clara tem várias críticas. Para ela, o que se aprende no colégio não é matemática.

“Eu acho que a matemática no colégio é muito mecânica, isso é péssimo, aquilo não é matemática de verdade. Eu acho que à medida que você mostra o que realmente é matemática, que é pensar, deduzir as coisas, fica mais interessante naturalmente. Mesmo que a pessoa não queira ser matemática, ela vai gostar mais se for uma coisa bem apresentada, nem que seja a título de curiosidade.”

Alan Anderson da Silva Pereira, 22 anos, já está no doutorado no Impa. Alagoano de União dos Palmares, Alan começou a participar da Obmep no ensino médio, com 15 anos. Depois de uma medalha de prata e duas de ouro, decidiu cursar matemática na Universidade Federal de Alagoas (UFAL), mas trancou o curso para fazer o mestrado no Impa, já concluído. Ele conta que teve muito apoio e incentivo dos professores para seguir nos estudos.

“Quando lembro do meu professor do ensino fundamental, me sinto inspirado a continuar estudando”, conta.

Especialista na área de probabilidade combinatória, Alan diz que gostaria de trabalhar como professor e pesquisador da UFAL, “para retribuir tudo o que meu estado fez por mim, contribuir para o crescimento da universidade e melhorar as condições de Alagoas, que têm índices sociais tão ruins”.

Além do raciocínio analítico, Alan diz que foi atraído pela beleza artística na matemática. “Tem até estudo que fala que quando uma pessoa olha para um quadro ativa uma certa área do cérebro, e essa mesma área do cérebro é ativada quando um pesquisador resolve um problema ou vê um teorema que ele gosta, a matemática tem um lado artístico também”, garante.

“O que não torna a matemática tão popular é que geralmente só gosta dessa arte quem a faz, acho que é porque precisa ter um certo entendimento que não é direto, precisa de um esforço, mas quando você entende os parâmetros você acha bonito também”, completa Alan.

Para ele, o interesse pela matemática seria maior se os professores mostrassem aos estudantes de ensino fundamental e médio a verdadeira beleza da ciência. “Uma coisa que poderia melhorar a cultura da matemática é se existissem mais pessoas dispostas a apresentar a matemática de um jeito mais bonito. Por exemplo, se os doutores fossem dar aulas ou palestras talvez isso motivaria muito, dar a visão do pesquisador. É mostrar de cima, de cima é bonito, porque você vendo só pelos lados talvez tenha algumas arestas soltas.”

(Akemi Nitahara/Agência Brasil)

Will Brazil elect Marina Silva as the world’s first Green president? (The Guardian)

Born into a poor, mixed-race Amazon family, Marina Silva is on the verge of a stunning election win after taking over her party

in São Paulo

The Observer, Saturday 30 August 2014 23.08 BST

Marina Silva

Marina Silva at her campaign HQ. As an environmentalist and a black woman from a poor Amazon family, she carries the hopes of more than one minority in Brazilian politics.  Photograph: Sebastião Moreira/EPA

It started with the national anthem and ended with a rap. In between came a poignant minute’s silence, politicised football chants and a call to action by the woman tipped to become the first Green national leader on the planet.

The unveiling in São Paulo of Brazilian presidential candidate Marina Silva’s platform for government on Friday was a sometimes bizarre mix oftradition and modernity, conservatism and radicalism, doubt and hope: but for many of those present, it highlighted the very real prospect of an environmentalist taking the reins of a major country.

In a dramatic election that has at times seemed scripted by a telenovelawriter, Silva has tripled her coalition’s poll ratings in the two weeks since she took over from her predecessor and running mate, Eduardo Campos, who was killed in a plane crash. Following a strong performance in the first TV debate between candidates, polls suggest she will come second in the first-round vote on 5 October and then beat the incumbent, Dilma Rousseff, in the runoff three weeks later.

This is a spectacular turnaround for a candidate who did not even have a party a year ago, when the electoral court ruled that she had failed to collect enough signatures to mount a campaign. It was also the latest in a series of remarkable steps for a mixed-race woman who grew up in a poor family in the Amazon, and went on to become her country’s most prominent advocate of sustainable development.

The distance Silva – known as Marina – has come from her remote forest home was evident at the launch of her programme for government in the affluent Pinheiros district of São Paulo. About 250 people – mostly from her Sustainability Network party and its allies in Campos’s Brazilian Socialist party (PSB) and other groups – gathered under the chandeliers of the swanky Rosa Rosarum venue, where waiters in white gloves served canapes, while they waited for their leader.

“Now is the time for Marina. We’re all very excited,” said Sigrid Andersen, a university professor and member of the Sustainability Network in Paraná state, before their candidate’s arrival. “I think she will turn the country towards sustainability in every sector. She tried to do that when she was environment minister, but didn’t have the strength. If she wins this election, she’ll have more power to push that agenda.”

The surge in the polls has been exhilarating for supporters. A month ago, as running mate to Campos, the PSB ticket struggled to hit double digits. Within a week of succeeding him, Silva more than doubled the support rate, pushing her into contention for second place and a runoff vote against Rousseff. On Friday, her ratings jumped again. A Datafolha poll showed Silva was now neck and neck with the president at 34% in the first round and would win comfortably with 50% of the vote if it went to a second round, compared with 40% for Rousseff.

Silva’s face stares out from the covers of magazines and the front pages of newspapers, under headlines such as “Marina Presidente?”, “How far can Marina go?”, “The Marina Effect”. One cartoonist depicted her as a Neo-type character from The Matrix who appears to be fighting the campaign in almost another dimension from her rivals.

When the candidate arrived, she stepped out from her van and immediately disappeared into a scrum of cameras and reporters. Local media have described the 56-year-old as frail and noted her low weight and height – details that are almost never mentioned for male candidates.

Women are hugely under-represented in Brazilian politics, but it is not because of her gender that Silva could break the mould. That has more to do with the colour of her skin and ideas.

Silva is a mix of Brazil‘s three main ethnic groups. Among her ancestors are native indians, Portuguese settlers and African slaves. While she is usually described as predominantly “indigenous”, friends say Silva categorises herself as “black” in the national census. In Brazil’s white-dominated political world, this is exceptional.

“It will be super-important for Brazil to have a black president, as it was in the US with Obama. It would signify a big advance for our country against discrimination,” said Alessandro Alvares, a member of the PSB and one of the few non-white faces in the room.

Silva’s political colours could prove still more controversial. For more than a decade, she has been known as the country’s most prominent Green campaigner, having first worked on sustainability at the grassroots with the Amazon activist Chico Mendes, who was later murdered. She later served as environment minister in Luiz Inácio Lula da Silva’s administration from 2003 to 2008, when she put in place effective measures to slow the deforestation of the Amazon. In her address to Friday’s meeting she stressed that Brazil could double its output of crops and meat without further clearing of the rainforest.

“If elected, Marina will be the greenest president in history, the first black president in Brazil and the first to be born in the Amazon,” said Altino Machado, a journalist based in Acre state, who first met Silva more than 30 years ago when they both attended a theatrical group. “She has proved her credentials as an environmentalist and protector of the Amazon. She also has a very strong ethical code and is totally free from any taint of corruption, which is extremely rare in politics in Brazil, where scandals happen all the time.”

Marina Silva at the launch of her election campaign programme on Friday.

Marina Silva at the launch of her election campaign programme on Friday. Photograph: Paulo Whitaker/Reuters

The clean, green image played well with university students, women and other young voters when Silva first ran for president in 2010. Although she was then with the Green party, which had only a tiny campaign machine, little funds and scant TV time, Silva came third with 20m votes – more than any green candidate has secured anywhere in the world before or since.

This time, she is aiming for a winning share of the electorate and has widened her message accordingly. She has also chosen a running mate – Beto Albuquerque, a congressman from the southern state of Rio Grande do Sul – who has close ties to agribusiness.

Listening to Silva speak as the leader of a mostly elite, mostly white, urban crowd in Latin America’s biggest city, it is remarkable to think of her very different origins in the Amazon. The would-be president grew up in the forest in a poor, illiterate family of rubber tappers. She survived malaria and hepatitis, worked as a housemaid and didn’t learn to read until she was 16. With the support of radical Catholic priests she became involved in social issues, entered university and became a student and union activist.

In her childhood, she once harboured ambitions to become a nun. Now she is a twice-married mother of four, but still comes across as serious and severe to the point almost of asceticism. Parts of her speech are stabbed out in a series of finger jabs. Mostly though, it is delivered with the intensive haste of a teacher who has to get through a lot of material in the last class of term. Or a woman on a mission. It is intense: despite the occasional joke and pause for applause, she lacks the easy bonhomie of former president Lula.

Crowd-pleasing has never been what Silva is about. Throughout her career, she has put her principles above the priorities of her political allies. This is one of the reasons why she is now effectively on her fourth party. It has also led to criticism that she is selfish, autocratic, a loner and too much of an idealist to get things done. A more generous interpretation is that she is an outsider who has never been able or willing to conform to the norms of the cosy world of Brasília.

That is clearly part of her appeal to an electorate that is tired of business as usual. Many of those who support her were among the protesters who joined the million-strong demonstrations of more than a dozen cities last year.

But, now in a coalition, Silva is making compromises. Her 250-page programme for government, which was launched on Friday, attempts to reconcile the very different outlooks of the Sustainability Network and the more pro-business PSB. The result is a something of a hodge-podge, with something for street protesters (10% of GDP to healthcare within four years), financial markets (greater autonomy for the central bank) and her core supporters.

On the environmental front, the programme calls for greater energy diversity, which will mean the promotion of wind and solar power; more ethanol production; the maintenance of hydrogeneration (which currently supplies more than three quarters of Brazil’s electricity); and the scaling back of thermal power and exploitation of mine oil deposits located in “sub-salt” strata deep under the Atlantic.

The change could be dramatic, but for the moment, it lacks specifics. In her 20-minute speech in São Paulo, Silva criticised the thinking behind the Belo Monte dam, which will be the biggest in Latin America once it is finished, but stopped short of saying either it or any of the other controversial hydropower projects in the Amazon would be halted.

Similarly, she was cautious about accepting the “Green champion” role that many conservationists around the world would like her to play if she became president.

“Sustainable development is a global trend that can be seen in China, India and elsewhere. If I win, of course I want to make Brazil a symbol of that trend. It won’t just be us, but we have enormous potential,” she said.

Gaudêncio Torquato, professor of political communication at the University of São Paulo, said Silva was showing more flexibility because otherwise she would never be able to govern. “The discourse of sustainability needs to incorporate the daily life of the country. The country would be ungovernable if a fundamentalist vision of politics were implemented.”

But many still see the would-be president as confrontational. Several senior members of the PSB resigned when she was selected as candidate. Business leaders, particularly in the powerful agricultural and energy sectors, see her as anti-development.

“The biggest criticism that agribusiness has in relation to her is her radicalism. She’s made environmental issues a dogma, a religion,” wrote Kátia Abreu, the acerbic head of the ruralisa lobby in Congress. “Throughout her life, she has always stood strongly for environmental activism and displayed strong hatred towards the agricultural sector. She cultivated this animosity in a purposeful way, treating us with aggression.”

Some fear Silva would be socially conservative as a result of her evangelical faith, and the opposition to abortion and gay marriage that comes with it.

But associates say she is not dogmatic on these issues. One of the loudest cheers of the launch meeting followed an affirmation of support for the rights of the lesbian and gay community.

Germano Marino, the president of the Acre Homosexual Association and a member of the ruling Workers’ party, told the Observer he would vote for Silva despite her evangelism.

“I think she is what society needs. Principally I believe she can open the dialogue for us to have more equal rights. Marina has never had a position against homosexuals,” said Marino, who worked with Silva for five years when she was a senator in Acre. “I’m going to vote for her because I believe in her and people have the right to choose their own religion.”

Victory is far from certain. With more than a month left before the election on 5 October, there is abundant time for another twist in the campaign. Voter sympathy following the death of Campos may wear off. Attacks from rivals will increase. And the other candidates should benefit from their superior financial backing and TV time.

But, for now at least, all the momentum is with Silva and her diverse group of supporters. As she heads towards the first-round vote on 5 October, she has generated support among environmentalists, financiers and street protesters; mixed feelings among gay voters and anti-market leftists; and outright hostility from many in the agribusiness and energy industries.

So what does Silva stand for? The traditional political labels of left and right do not quite fit, nor do the ethnic categories of black and white. Green is certainly an important part of the mix, though how diluted will probably not be clear until this unusually colourful campaign comes to an end.

El chamán que ‘detuvo’ la lluvia, Jorge Elías González (El Espectador)

17 ENE 2012 – 3:33 PM

Clausura Mundial Sub 20

Recibió $3’931.082 de pesos por evitar la lluvia en la clausura del Mundial Sub 20.

Por: Elespectador.com
El chamán que detuvo la lluvia

Jorge Elías Gonzalez fue contratado para evitar la lluvia en la clausura del Mundial Sub 20 de fútbol en Bogotá en 2011.

El chamán recibió cerca de 4 millones de pesos por la labor para la que fue contratado, en el partido por el tercer y cuarto puesto entre México y Francia, el clima era lluvia y cielo nublado, por lo que las directivas del teatro Nacional estaban preocupadas, ya que si la lluvia se extendía hasta el momento de la clausura, esta no se podría llevar a cabo como estaba planeada.

Ana Martha de Pizarro, gerente del Teatro Nacional se escuda de la críticas dejando claro que la lluvia desapareció y el evento se pudo llevar a cabo como estaba programado.

*   *   *

JUDICIAL 17 ENE 2012 – 3:53 PM

Clausura Mundial Sub 20

Chamán podría ser llamado a declarar por contrato del Mundial Sub 20

Las personas involucradas en las irregularidades en la ceremonia de clausura del evento podrían haber incurrido en los delitos de peculado por apropiación y celebración indebida de contratos.

Por: Elespectador.com
 El chamán que detuvo la lluvia

La Fiscalía General podría llamar en los próximos días al ahora conocido chamán Jorge Elías González para que explique la forma en cómo lo contrató el Instituto de Recreación y Deporte (Idrd) para la ceremonia del clausura del Mundial Sub 20 celebrada en agosto pasado en Bogotá.

“En el caso del señor Chamán será citado a la Fiscalía para que nos explique la circunstancia de tiempo, modo y lugar en que se puede evitar que ocurra el fenómeno de la lluvia”, precisó el vicefiscal General, Juan Carlos Forero.

Sobre este caso, que ha llamado la atención de todo el país, el Vicefiscal General precisó que los funcionarios que realizaron la contratación para la ceremonia podrían haber incurrido en los delitos de peculado por apropiación y celebración indebida de contratos, puesto que existe un detrimento 1.900 millones de pesos.

Igualmente aclaró que se tiene que revisar como el Idrd realizó todo el proceso de contratación, con el fin de verificar si se realizó licitación pública o “los contratos fueron adjudicados a dedo”.  

El chamán contratado para el cierre del Mundial sub’20 Colombia 2011 evitó que la lluvia empañara el espectáculo montado para la clausura de este campeonato en Bogotá, aseguraron los responsables de la presentación artística.

El campesino Jorge González Vásquez fue vinculado para que “no lloviera durante el espectáculo”, dijo la directora del Festival Iberoamericano de Teatro de Bogotá (Fitb), Ana Martha de Pizarro, en una entrevista con Caracol Radio.

“La realidad es que no llovió durante el espectáculo”, agregó De Pizarro, cuya institución creó y montó la presentación con la cual se dio cierre, el pasado 20 de agosto, al Mundial sub’20 en el Estadio Nemesio Camacho ‘El Campín’, de Bogotá, y del que Brasil se coronó campeón al vencer a Portugal.

La directora del Fitb habló de la presencia de González un día después de que el titular de la Contraloría (tribunal de cuentas) de Bogotá, Mario Solano Calderón, denunciara cuantiosos sobrecostes en la contratación de la clausura y presentara el caso del chamán como el más llamativo.

El Fitb fue contratado para la clausura del Mundial sub’20 por el Instituto Distrital de Recreación y deporte de Bogotá (Idrd), entidad de la Alcaldía de la ciudad que invirtió poco más de 4.400,13 millones de pesos para las actividades de cierre del evento.

Sin embargo, Solano advirtió de que la contratación tuvo un sobrecoste de casi la mitad de esa suma, por mayores cobros en frentes como los de vinculación de personal extranjero, pasajes aéreos y viáticos, entre otros.

En el caso de González, el funcionario dijo que este chamán recibió casi cinco millones de pesos, la mayor parte como sueldo y la otra como viáticos.

La directora del Fitb sostuvo que en el contrato con el Idrd se puso como una de las condiciones para la realización del espectáculo la vinculación del campesino.

“Aunque a ustedes les pueda parecer un poco exótico, es parte de la producción de presentaciones masivas y públicas, y es la manera habitual en la que nosotros lo hacemos”, expresó De Pizarro.

La gestora cultural observó que el Fitb contrata al chamán para la misma función desde la segunda o tercera versión del festival, creado y dirigido hasta su muerte en agosto de 2008 por la actriz colombiano argentina Fanny Mikey, quien fue sucedida por De Pizarro.

El FITB se realiza cada dos años, por la misma época de la Semana Santa, y en 2012 celebrará su edición trece.

De Pizarro defendió que la presentación de cierre del Mundial sub’20 “fue absolutamente impactante” y que, para ellos, “parte esencial del espectáculo era contratar a este señor (el chamán)”

Asimismo, aseguró que el Fitb entregó “cuentas absolutamente exhaustivas y claras” sobre los contratos que celebró y los pagos que hizo para cumplir con la parte de las actividades que le fueron encomendadas.

El polémico chamán que paró la lluvia (Kienyke)

Por: KienyKe

Este es el tolimense a quien le pagaron cuatro millones de pesos para que no se …

Se califica como un radiestesista. Un hombre capaz de manipular las fuerzas de la naturaleza y de encontrar, por medio de energías, agua y tesoros escondidos. Este campesino de 61 años nacido en Dolores (Tolima), un pueblo con 3.700 habitantes,  es hoy un personaje conocido en todo el país.

Los colombianos presenciaron la clausura del Mundial Sub-20 de fútbol y, aunque era época invernal, esa noche no llovió. Nadie sabía que detrás de ese verano artificial estaba Jorge Elías González, el hombre que por medio de ritos asegura que puede desaparecer las nubes grises.

Nació en una familia de campesinos. Dice no ser indígena, ni chamán, ni brujo, sino es un sacerdote radiestesista. Aprendió de la naturaleza por su padre, Jorge Enrique González. Él recorría el campo buscando minerales, mezclando las plantas y tratando de dominar la naturaleza. Siempre le enseñó a su hijo que hay que conocer para jugar y gobernar. En la adolescencia, guiado por el mensaje de su padre, caminaba ensimismado por el pueblo o se internaba en los bosques. Los habitantes pensaban que se había vuelto loco.

Jorge Elías González trabaja con las energías para manipular la naturaleza.

En 1997, la Primera Dama de la Nación lo invitó a Dinamarca para que ahuyentara las nubes danesas durante una festividad. Poco a poco los personajes influyentes del país fueron hablando de él. La fe le ganó al escepticismo y después González confirmó su dominio. Ha participado en las cinco últimas versiones del Festival de Teatro de Bogotá. Su trabajo ha sido efectivo y los participantes han logrado salir a los eventos callejeros sin mojarse.

Su nombre empezó a sonar a raíz del escándalo por el detrimento patrimonial de 1.900 millones de pesos durante la ceremonia de clausura del Mundial Sub-20 de Fútbol en el estadio El Campín de Bogotá. Según denunció la Contraloría, el Instituto Distrital de Recreación y Deporte (IDRD) invirtió 4.700 millones de pesos. Cuando analizaron los gastos encontraron imprecisiones en alimentación, tiquetes y hospedaje. La inversión más curiosa fue la contratación de Jorge Elías, por cerca de cuatro millones de pesos.

El hombre de la lluvia cumplió. Aunque los funcionarios de la contraloría cataloguen el gasto como injustificado, la directora del Teatro Nacional, Ana Martha de Pizarro, –quien se encargó de la ceremonia de clausura del evento– defiende a González y asegura que el radiestesista hizo su labor y, por tanto, merecía el pago. El hombre seguirá participando en los eventos, para que a los colombianos no se les agüen las fiestas.

Chamán asegura que le pagaron $3 millones por posesión de Santos (El Tiempo)

La Presidencia aclaró que fue un subcontratista de la campaña quien pagó a Jorge Elías González.

17 de enero de 2012

El chamán Jorge González confirmó en diálogo con La W Radio que fue contratado para que no lloviera durante la clausura del Munidal Sub-20 y dijo que siempre ha sido contratado para este fin durante el Festival Iberoamericano de Teatro. Según él, controló un 80 por ciento de lluvias durante el cierre del Mundial, mientras que aseguró haber sido contactado también para el acto de posesión del presidente Juan Manuel Santos, donde, según comenta, recibió un pago de tres millones de pesos.

“El invierno estaba golpeando muy duro y trate de controlarlo en un 90 por ciento”, dijo González, quien afirma ser un ‘sacerdotista’.

“Puedo demostrarle al mundo que lo que digo es verdad (su capacidad de evitar la lluvia) (…) lo mío es controlar la lluvia pero tampoco soy un dios”, agregó.

Tormenta desata contratación del chamán

El 10 de agosto del año pasado, faltando diez días para la final del Mundial Sub-20 de Fútbol en Bogotá, la Fundación Teatro Nacional se puso en contacto con un viejo conocido de esa corporación: Jorge Elías González Vásquez, un famoso chamán que vive en una vereda de Dolores (Tolima).

¿La razón? Ana Martha de Pizarro y Daniel Álvarez Mikey, encargados de la clausura del torneo, querían que González Vásquez usara toda su ‘artillería’ -incluidos rezos- para que en la noche del 20 de agosto no lloviera sobre El Campín. En una ciudad lluviosa, querían que la presentación no se aguara.

Entonces, Álvarez Mikey y González Vásquez firmaron un contrato de “servicios técnicos de asesoría”, con derechos de propiedad intelectual incluidos y pólizas de amparo de salud y riesgos profesionales, con un solo objetivo: que el chamán frenara cualquier lluvia. Y en los 20 minutos de la presentación de clausura -elogiada por muchos- no llovió. (vea el contrato suscrito por el Distrito con el chamán).

Sin embargo, el lunes, el contralor de Bogotá, Mario Solano, destapó el contrato del chamán, en medio de presuntas irregularidades en la contratación del Mundial Sub-20, y se desató la tormenta, que ha copado las redes sociales.

Incluso, el caso ya llegó a la Fiscalía. “Vamos a determinar la posible celebración indebida de contratos o la conducta de peculado. En el caso del señor chamán será llamado a la Fiscalía para que nos explique las circunstancias de tiempo, modo y lugar en que puede evitar el fenómeno de la lluvia“, anunció este martes el vicefiscal, Juan Carlos Forero. (lea también: Indagan pago a chamán para evitar lluvia en cierre de Mundial Sub-20).

En el contrato, de “carácter civil” y de cuatro páginas, quedó pactado que González Vásquez recibió 3’931.082 pesos por la “asesoría del evento” y 1’000.000 de pesos de viáticos por 20 días, cancelados con dineros públicos entre el 2 y el 21 de agosto del 2011. En este campo se habla de 50.000 pesos por día. “Queda entendido que el presente contrato se ha perfeccionado en atención a las calidades del profesional”, señala el documento.

Este martes, el contralor Solano dijo que el Teatro Nacional está en todo su derecho de contratar chamanes para sus eventos privados, pero cuestionó duramente que lo haya hecho con dineros públicos para la clausura del Mundial. “La ley de contratación habla de eficacia y profesionalismo. En ninguna parte se habla de permitir contratos de brujos, chamanes o hechiceros”, añadió.

El funcionario también criticó al Instituto Distrital de Recreación y Deporte, IDRD por no haber vigilado y frenado ese contrato.

Sin embargo, Álvarez Mikey, hijo de la reconocida y fallecida actriz Fanny Mikey, salió en defensa del contrato. Sostuvo que buscan aclarar el episodio ante la opinión pública, pues manifestó que el contrato fue avalado por el IDRD y el comité organizador del torneo.

Manifestó que no es la primera vez que usan los servicios del chamán y que lo hacen desde hace varios años para el Festival Iberoamericano de Teatro, debido a las lluvias constantes de abril.

“Para todos los grandes eventos al aire libre en Bogotá, los empresarios suelen recurrir a estas estrategias, pues se sufre mucho por el clima de la ciudad”, añadió Álvarez.

Aseguró que González Vásquez fue apenas una persona más de todo el equipo técnico que se empleó para la clausura del Mundial Sub-20.

“Él no es un chamán. Es un radiestesista que, con péndulos, hace su trabajo. Para lo de El Campín, trabajó con días de anticipación desde el parque Simón Bolívar”.

Frente al uso de dineros públicos para este tipo de contratos, señaló que van a responder ante cualquier instancia. “Hicimos un evento de calidad y no ocultamos nada. Acá no se trata de pelear con la opinión pública sino de aclarar todo”, puntualizó Álvarez Mikey.

Lo que trinaron varios usuarios de Twitter

@NATALIASPRINGER: “Dejémonos de bobadas,
el #chamán fue de los pocos contratistas que le cumplieron
a la anterior administración”.

@bobadaliteraria: “¿Los antitaurinos ya probaron a contratar el chamán para que llueva durante las corridas?”

@FEISAR_SANDOVAL: “Que lo contraten como asistente de Pékerman, para ver si así logra llevarnos a Brasil 2014”.

@JuanLeTrina: “Me volví chamánager. Alquilo chamanes para asados, bodas al aire libre, integraciones empresariales, eventos en general”.

Jorge Elías González fue llamado siempre el ‘Señor de la lluvia’

Un campesino. Un radiestesista, al que no le gusta que le digan chamán aunque en el mundo del Iberoamericano de Teatro lo llaman el ‘Señor de la lluvia’. Así es Jorge Elías González Vásquez, el hombre en medio de la tormenta por su contratación para ahuyentar el aguacero en el Mundial Sub-20.

González, de 66 años, vive campo adentro en una vereda de Dolores (Tolima), en el mismo lugar donde Fanny Mikey y su equipo lo ubicaron hace ya más de una década para que las presentaciones al aire libre no se aguaran.

“No es un desconocido en el mundo de los espectáculos de la ciudad, pero sigue siendo un campesino”, dice Jorge Vargas, director del Teatro Taller de Colombia, quien ayudó a Fanny a ubicarlo.

El descubrimiento de este hombre, al que aún le dejan mensajes en una escuela del pueblo para localizarlo, se dio a comienzos de los 90 gracias al Crea, antiguo programa del Ministerio de Cultura.

Desde ese momento, cuenta Vargas, Mikey comenzó a buscarlo por cielo y tierra, pues el Iberoamericano se hace en una época usualmente lluviosa.

“Lo buscamos a través de una emisora en Ibagué, pero como estaba en su finca muy adentro echando azadón fue un compadre suyo quien oyó que lo estaban necesitando en Bogotá y le contó”, dice Vargas, para quien “andan buscando corrupción donde no es”.

La fama de González como el ‘Señor de la lluvia’ siguió creciendo y, en 1997, viajó al Festival Internacional de Copenhague (Dinamarca), donde la prensa danesa lo destacó por su trabajo.

Mientras tanto, en el Iberoamericano se acostumbraron a su péndulo y a otros objetos para el ritual que hace en el parque Simón Bolívar y en los lugares donde tienen espectáculos.

Y es que, como lo afirmó Ana Marta de Pizarro, la directora del Festival, a ‘La W’, había sido contratado desde el segundo o tercer evento (es decir, desde 1992).

De él se cuenta que es creyente y aprendió la radiestesia gracias a su padre, pero tuvo que luchar en su pueblo contra quienes pensaban que estaba loco.

“Es un señor que mediante el manejo de elementos de la naturaleza y observación de las nubes puede desviarlas momentáneamente“, dijo una persona del Festival que lo conoce desde hace años.

A pesar del aguacero de controversia, en el Festival ya se dice que a González lo volverán a traer para que ahuyente la lluvia en la edición de este año.

REDACCIÓN CULTURA y ENTRETENIMIENTO

Son comunes en eventos privados

La firma de conciertos Evenpro también contrata chamanes para sus eventos musicales. Lo hizo el año pasado para el concierto de Red Hot Chili Peppers y el Shakira Pop Festival, y en ambos le funcionó.

Lo habían hecho antes para espantar el aguacero durante el festival Nem-Catacoa, en el 2010. En esa oportunidad, el ritual de varios chamanes muiscas se hizo en pleno escenario, en medio del público.

Y hace unos meses, en Casa Ensamble, también contaron con “apoyo espiritual” para evitar que lloviera durante el Festival Me Gusta, de Teusaquillo.

‘Hay visión sesgada de la Contraloría’

En la noche de este martes, Ana Edurne Camacho, ex directora del Instituto Distrital de Recreación y Deporte (IDRD), expidió un comunicado, en respuesta a la auditoría del contralor de Bogotá, Mario Solano, y a las presuntas irregularidades en la contratación del Mundial Sub-20 de Fútbol.

La funcionaria dijo que no comparte las apreciaciones de Solano, ya que “no reflejan las actuaciones transparentes adelantadas por mi administración”.

Dijo que sólo se enteró de la presencia del chamán por los medios de comunicación, pues manifestó que no se habló de ese tema durante la auditoría.

“Es por los medios por los que me entero de nuevos hallazgos, que no fueron producto del ejercicio auditor, como la contratación de un chamán, impidiendo en su momento que la Administración ejerciera el derecho de defensa y contradicción”, señaló Camacho.

También sostuvo que el IDRD “no realizó una serie de contrataciones, como lo señaló la Contraloría de Bogotá, sino que contrató un único espectáculo con un proveedor exclusivo (el Teatro Nacional)”, por 4.700 millones de pesos. Camacho habló de una “visión sesgada de la Contraloría” en todo este tema.

REDACCIÓN BOGOTÁ

*   *   *

Indagan pago a chamán para evitar lluvia en cierre de Mundial Sub-20

Según la Contraloría, habría un supuesto detrimento patrimonial por 1.919 millones de pesos.

16 de enero de 2012

La Contraloría de Bogotá le abrió un proceso de responsabilidad fiscal a la ex directora del Instituto Distrital de Recreación y Deporte (IDRD) Ana Edurne Camacho, por presunto detrimento patrimonial de 1.919 millones de pesos.

Lo anterior, por haber incurrido la ex funcionaria en supuestas contrataciones irregulares y sin la debida justificación, para el acto de clausura de la Copa Mundial de Fútbol Sub-20.

Según el organismo, en el contrato que el IDRD suscribió con la Fundación Teatro Nacional -por 4.400 millones de pesos- para que se encargara de los actos culturales de esa ceremonia, se pagaron cerca de 4 millones de pesos a un chamán para que este evitara que lloviera en Bogotá el día de la ceremonia.

El contralor, Mario Solano, no encontró justificado este contrato ni otros pagos que asumió el IDRD, que eran responsabilidad del contratista. “No se cuestiona la calidad del acto, sino la improvisación y los pagos no justificados”, afirmó el contralor.

Entre tales pagos cuestionados están tiquetes y pasajes internacionales, por 61 millones de pesos; impuestos como el IVA; y doble contratación “por curaduría artística”, con la Fundación Teatro y, a la vez, con la Fundación Horizonte Joven.

Por el contrario, la ex directora del IDRD Ana Edurne Camacho dijo que “no se hicieron pagos por fuera del contrato ni faltó planeación.

Si hubiera sido así, la ceremonia no hubiera tenido el éxito mundial logrado”.

Mexico’s Arriaga brings religious-themed “Words with Gods” to Venice (EFE)

Published August 30, 2014

A wave of spirituality washed over the Venice Film Festival on Saturday with the out-of-competition screening of “Words with Gods,” a series of religious-themed short films directed by Mexico’s Guillermo Arriaga and eight other filmmakers, including Spain’s Alex de la Iglesia and Argentine-born Brazilian Hector Babenco.

“It doesn’t deal with religions so much as human beings,” Arriaga, who also produced the project, said here of his short, “La Sangre de Dios” (Blood of God).

“The goal of the film is to spark a dialogue so we can understand ourselves better and become better human beings,” he added.

“Words with Gods” consists of nine short films that take the movie-goer from the Australian desert to Iranian Kurdistan and from boisterous Mumbai to tsunami-battered Japan.

Mira Nair, Emir Kusturica and Amos Gitai are among the other directors whose short films were included in “Words with Gods,” the first of four installments in the Heartbeat of the World anthology film series.

“La Sangre de Dios” tackles the theme of atheism and “the death of God” through a story focused on the devastating impact of human beings on nature.

“It’s an ambiguous work that leaves open all the interpretations about what God is, if (God) exists or not,” Arriaga, former screenwriter for Mexican filmmaker Alejandro Gonzalez Iñarritu and the director of “The Burning Plain,” said.

The short that received the most applause at the Venice Film Festival, which kicked off on Wednesday and runs through Sept. 6, was De la Iglesia’s, the only one of the nine to use humor to address its theme – Catholicism and the forgiveness of sins.

De la Iglesia said that at first he wondered whether the theme might be too transcendent for a “comedian” like him to tackle and that he might offend people, even though he considers himself a Catholic.

“Then I thought that humor is a technique of expression that helps us approach reality more freely, and that was very important in talking about religion,” he said.

“For me, the forgiveness of sins is the most important part of the Catholic religion, which is defined precisely by its preference for the repentant sinner over someone who always does good. That fills me with hope,” De la Iglesia added.

Babenco’s film, meanwhile, invites the viewer to follow a homeless man who is distraught over the death of his son and attends an Afro-Brazilian religious ritual in which evil spirits are exorcised through dance. EFE

Wittgenstein’s forgotten lesson (Prospect Magazine)

Wittgenstein’s philosophy is at odds with the scientism which dominates our times. Ray Monk explains why his thought is still relevant.

by Ray Monk / July 20, 1999 / Leave a comment

Published in July 1999 issue of Prospect Magazine

Ludwig Wittgenstein is regarded by many, including myself, as the greatest philosopher of this century. His two great works, Tractatus Logico-Philosophicus (1921) and Philosophical Investigations (published posthumously in 1953) have done much to shape subsequent developments in philosophy, especially in the analytic tradition. His charismatic personality has fascinated artists, playwrights, poets, novelists, musicians and even movie-makers, so that his fame has spread far beyond the confines of academic life.

And yet in a sense Wittgenstein’s thought has made very little impression on the intellectual life of this century. As he himself realised, his style of thinking is at odds with the style that dominates our present era. His work is opposed, as he once put it, to “the spirit which informs the vast stream of European and American civilisation in which all of us stand.” Nearly 50 years after his death, we can see, more clearly than ever, that the feeling that he was swimming against the tide was justified. If we wanted a label to describe this tide, we might call it “scientism,” the view that every intelligible question has either a scientific solution or no solution at all. It is against this view that Wittgenstein set his face.

Scientism takes many forms. In the humanities, it takes the form of pretending that philosophy, literature, history, music and art can be studied as if they were sciences, with “researchers” compelled to spell out their “methodologies”—a pretence which has led to huge quantities of bad academic writing, characterised by bogus theorising, spurious specialisation and the development of pseudo-technical vocabularies. Wittgenstein would have looked upon these developments and wept.

There are many questions to which we do not have scientific answers, not because they are deep, impenetrable mysteries, but simply because they are not scientific questions. These include questions about love, art, history, culture, music-all questions, in fact, that relate to the attempt to understand ourselves better. There is a widespread feeling today that the great scandal of our times is that we lack a scientific theory of consciousness. And so there is a great interdisciplinary effort, involving physicists, computer scientists, cognitive psychologists and philosophers, to come up with tenable scientific answers to the questions: what is consciousness? What is the self? One of the leading competitors in this crowded field is the theory advanced by the mathematician Roger Penrose, that a stream of consciousness is an orchestrated sequence of quantum physical events taking place in the brain. Penrose’s theory is that a moment of consciousness is produced by a sub-protein in the brain called a tubulin. The theory is, on Penrose’s own admission, speculative, and it strikes many as being bizarrely implausible. But suppose we discovered that Penrose’s theory was correct, would we, as a result, understand ourselves any better? Is a scientific theory the only kind of understanding?

Well, you might ask, what other kind is there? Wittgenstein’s answer to that, I think, is his greatest, and most neglected, achievement. Although Wittgenstein’s thought underwent changes between his early and his later work, his opposition to scientism was constant. Philosophy, he writes, “is not a theory but an activity.” It strives, not after scientific truth, but after conceptual clarity. In the Tractatus, this clarity is achieved through a correct understanding of the logical form of language, which, once achieved, was destined to remain inexpressible, leading Wittgenstein to compare his own philosophical propositions with a ladder, which is thrown away once it has been used to climb up on.

In his later work, Wittgenstein abandoned the idea of logical form and with it the notion of ineffable truths. The difference between science and philosophy, he now believed, is between two distinct forms of understanding: the theoretical and the non-theoretical. Scientific understanding is given through the construction and testing of hypotheses and theories; philosophical understanding, on the other hand, is resolutely non-theoretical. What we are after in philosophy is “the understanding that consists in seeing connections.”

Non-theoretical understanding is the kind of understanding we have when we say that we understand a poem, a piece of music, a person or even a sentence. Take the case of a child learning her native language. When she begins to understand what is said to her, is it because she has formulated a theory? We can say that if we like—and many linguists and psychologists have said just that—but it is a misleading way of describing what is going on. The criterion we use for saying that a child understands what is said to her is that she behaves appropriately-she shows that she understands the phrase “put this piece of paper in the bin,” for example, by obeying the instruction.

Another example close to Wittgenstein’s heart is that of understanding music. How does one demonstrate an understanding of a piece of music? Well, perhaps by playing it expressively, or by using the right sort of metaphors to describe it. And how does one explain what “expressive playing” is? What is needed, Wittgenstein says, is “a culture”: “If someone is brought up in a particular culture-and then reacts to music in such-and-such a way, you can teach him the use of the phrase ‘expressive playing.’” What is required for this kind of understanding is a form of life, a set of communally shared practices, together with the ability to hear and see the connections made by the practitioners of this form of life.

What is true of music is also true of ordinary language. “Understanding a sentence,” Wittgenstein says in Philosophical Investigations, “is more akin to understanding a theme in music than one may think.” Understanding a sentence, too, requires participation in the form of life, the “language-game,” to which it belongs. The reason computers have no understanding of the sentences they process is not that they lack sufficient neuronal complexity, but that they are not, and cannot be, participants in the culture to which the sentences belong. A sentence does not acquire meaning through the correlation, one to one, of its words with objects in the world; it acquires meaning through the use that is made of it in the communal life of human beings.

All this may sound trivially true. Wittgenstein himself described his work as a “synopsis of trivialities.” But when we are thinking philosophically we are apt to forget these trivialities and thus end up in confusion, imagining, for example, that we will understand ourselves better if we study the quantum behaviour of the sub-atomic particles inside our brains, a belief analogous to the conviction that a study of acoustics will help us understand Beethoven’s music. Why do we need reminding of trivialities? Because we are bewitched into thinking that if we lack a scientific theory of something, we lack any understanding of it.

One of the crucial differences between the method of science and the non-theoretical understanding that is exemplified in music, art, philosophy and ordinary life, is that science aims at a level of generality which necessarily eludes these other forms of understanding. This is why the understanding of people can never be a science. To understand a person is to be able to tell, for example, whether he means what he says or not, whether his expressions of feeling are genuine or feigned. And how does one acquire this sort of understanding? Wittgenstein raises this question at the end of Philosophical Investigations. “Is there,” he asks, “such a thing as ‘expert judgment’ about the genuineness of expressions of feeling?” Yes, he answers, there is.

But the evidence upon which such expert judgments about people are based is “imponderable,” resistant to the general formulation characteristic of science. “Imponderable evidence,” Wittgenstein writes, “includes subtleties of glance, of gesture, of tone. I may recognise a genuine loving look, distinguish it from a pretended one… But I may be quite incapable of describing the difference… If I were a very talented painter I might conceivably represent the genuine and simulated glance in pictures.”

But the fact that we are dealing with imponderables should not mislead us into believing that all claims to understand people are spurious. When Wittgenstein was once discussing his favourite novel, The Brothers Karamazov, with Maurice Drury, Drury said that he found the character of Father Zossima impressive. Of Zossima, Dostoevsky writes: “It was said that… he had absorbed so many secrets, sorrows, and avowals into his soul that in the end he had acquired so fine a perception that he could tell at the first glance from the face of a stranger what he had come for, what he wanted and what kind of torment racked his conscience.” “Yes,” said Wittgenstein, “there really have been people like that, who could see directly into the souls of other people and advise them.”

“An inner process stands in need of outward criteria,” runs one of the most often quoted aphorisms of Philosophical Investigations. It is less often realised what emphasis Wittgenstein placed on the need for sensitive perception of those “outward criteria” in all their imponderability. And where does one find such acute sensitivity? Not, typically, in the works of psychologists, but in those of the great artists, musicians and novelists. “People nowadays,” Wittgenstein writes in Culture and Value, “think that scientists exist to instruct them, poets, musicians, etc. to give them pleasure. The idea that these have something to teach them-that does not occur to them.”

At a time like this, when the humanities are institutionally obliged to pretend to be sciences, we need more than ever the lessons about understanding that Wittgenstein—and the arts—have to teach us.

The original Eskimos have no living descendants, say scientists (The Christian Science Monitor)

By Charles Choi, LiveScience Contributing Writer / August 28, 2014

Ancient human DNA is shedding light on the peopling of the Arctic region of the Americas, revealing that the first people there did not leave any genetic descendants in the New World, unlike previously thought.

The study’s researchers suggest the first group of people in the New World Arctic may have lived in near-isolation for more than 4,000 years because of a mindset that eschewed adopting new ideas. It remains a mystery why they ultimately died off, they added.

The first people in the Arctic of the Americas may have arrived about 6,000 years ago, crossing the Bering Strait from Siberia. The area was the last region of the New World that humans populated due to its harsh and frigid nature.

But the details of how the New World Arctic was peopled remain a mystery because the region’s vast size and remoteness make it difficult to conduct research there. For example, it was unclear whether the Inuit people living there today and the cultures that preceded them were genetically the same people, or independent groups.

The scientists analyzed DNA from bone, teeth and hair samples collected from the remains of 169 ancient humans from Arctic Siberia, Alaska, Canada and Greenland. They also sequenced the complete genomes of seven modern-day people from the region for comparison.

Previous research suggested people in the New World Arctic could be divided into two distinct groups — the Paleo-Eskimos, who showed up first, and the Neo-Eskimos, who got there nearly 4,000 years later. [In Photos: Life in the Arctic region of the Americas]

The early Paleo-Eskimo people include the Pre-Dorset and Saqqaq cultures, who mostly hunted reindeer and musk ox. When a particularly cold period began about 800 B.C., the Late Paleo-Eskimo people known as the Dorset culture emerged. The Dorset people had a more marine lifestyle, involving whaling and seal hunting. Their culture is divided into three phases, altogether lasting about 2,100 years.

“One may almost say kind of jokingly or informally that the Dorsets were the hobbits of the Eastern Arctic, a very strange and very conservative people that we are just now getting to know a little bit,” said study co-author William Fitzhugh, an anthropologist at the Smithsonian Institution’s National Museum of Natural History in Washington, D.C.

The Dorset culture ended sometime between 1150 and 1350 A.D., getting rapidly replaced after the sudden appearance of Neo-Eskimo whale-hunters known as the Thule culture. These newcomers from the Bering Strait region brought new technology from Asia, including complex weapons such as sinew-backed bows and more effective means of transportation such as dog sleds. The Thule “pioneered the hunting of large whales for the first time ever in, I guess, maybe anywhere in the world,” Fitzhugh said.

Modern Inuit cultures emerged from the Thule during the decline of whaling near the end of the period known as the Little Ice Age, which lasted from the 16th to 19th century. This ultimately led the Inuit to adopt the hunting of walruses at the edges of ice packs and the hunting of seals at their breathing holes.

Previous studies hinted that some modern Native Americans, such as the Athabascans in northwestern North America, might be descended from the Paleo-Eskimos. However, these findings now quash that idea. “The results of this paper have a bearing not just on the peopling of the Arctic, but also the peopling of the Americas,” lead study author Maanasa Raghavan, a molecular biologist at the University of Copenhagen’s National Museum of Natural History in Denmark, told Live Science.

The new findings suggest the Paleo-Eskimos apparently survived in near-isolation for more than 4,000 years. The arrival of Paleo-Eskimos into the Americas was its own independent migration event, with Paleo-Eskimos genetically distinct from both the Neo-Eskimos and modern Native Americans.

“I was actually surprised that we don’t find any evidence of mixture between Native Americans and Paleo-Eskimos,” said study co-author Eske Willerslev, an evolutionary geneticist also at the University of Copenhagen’s National Museum of Natural History. “In other studies, when we see people meeting each other, they might be fighting each other, but normally they actually also have sex with each other, but that doesn’t seem to really have been the case here. They must have been coexisting for thousands of years, so at least from a genetic point of view, the lack of mixture between those two groups was a bit surprising.”

The reason the Paleo-Eskimos may not have mixed with the Neo-Eskimos or the ancestors of modern Native Americans was “because they had such an entirely different mindset,” Fitzhugh said. “Their religions were completely different, their resources and their technologies were different. When you have people who are so close to nature as the Paleo-Eskimos had to be to survive, they had to be extremely careful about maintaining good relationships with the animals, and that meant not polluting the relationship by introducing new ideas, new rituals, new materials and so forth.”

The researchers did find evidence of gene flow between Paleo-Eskimos and Neo-Eskimos. However, this likely occurred before the groups migrated to the New World, back in Siberia, among the common ancestors of both lineages.  The new evidence suggests that in the American Arctic, the two groups largely stayed separate.

In addition, while differences in the artifacts and architecture of the Pre-Dorset and Dorset had led previous studies to suggest they had different ancestral populations, these new findings suggest the Early and Late Paleo-Eskimos did share a common ancestral group. “The pre-Dorset people, the Dorset ancestors, seemed to have morphed into Dorset culture,” Fitzhugh told Live Science.

One mystery these findings help solve is the origin of the Sadlermiut people, who survived until the beginning of the 20th century in the region near Canada’s Hudson Bay, until the last of them perished from a disease introduced by whalers. The Sadlermiut avoided interaction with everyone outside their own society, and according to their Inuit neighbors, the Sadlermiut spoke a strange dialect, were bad at skills the Inuit considered vital, such as constructing igloos and tending oil lamps, were unclean, and did not observe standard Inuit taboos, all of which suggested that the Sadlermiut were descended from Paleo-Eskimos instead of Neo-Eskimos.

However, these new findings revealed the Sadlermiut showed evidence of only Inuit ancestry. Their cultural differences from other Inuit may have been the result of their isolation.

It remains a mystery why the Dorset people ultimately died off. Previous studies suggested the Dorset were absorbed by the expanding Thule population — and the Thule did adopt Dorset harpoon types, soapstone lamps and pots, and snow houses. However, these new findings do not find evidence of interbreeding between the groups.

One possibility is that the rise of the Thule represented “an example of prehistoric genocide,” Fitzhugh said. “The lack of significant genetic mixing might make it appear so.” However, Thule legends of the Dorset “tell only of friendly relations with a race of gentle giants,” Fitzhugh added.

Another possibility is that diseases introduced by Vikings or the Thule may have triggered the collapse of the Dorset, Fitzhugh said. However, “if it’s disease, then you’d expect to find dead bodies of Dorset people in their houses, and that’s never been found,” Fitzhugh said. [Fierce Fighters: 7 Secrets of Viking Seamen]

To help solve this and other remaining mysteries about the peopling of the New World Arctic, the researchers plan to look at more ancient human remains in both the Americas and Asia. The scientists detailed their findings in the Aug. 29 issue of the journal Science.

 

Quantum physics enables revolutionary imaging method (Science Daily)

Date: August 28, 2014

Source: University of Vienna

Summary: Researchers have developed a fundamentally new quantum imaging technique with strikingly counter-intuitive features. For the first time, an image has been obtained without ever detecting the light that was used to illuminate the imaged object, while the light revealing the image never touches the imaged object.

A new quantum imaging technique generates images with photons that have never touched to object — in this case a sketch of a cat. This alludes to the famous Schrödinger cat paradox, in which a cat inside a closed box is said to be simultaneously dead and alive as long there is no information outside the box to rule out one option over the other. Similarly, the new imaging technique relies on a lack of information regarding where the photons are created and which path they take. Credit: Copyright: Patricia Enigl, IQOQI

Researchers from the Institute for Quantum Optics and Quantum Information (IQOQI), the Vienna Center for Quantum Science and Technology (VCQ), and the University of Vienna have developed a fundamentally new quantum imaging technique with strikingly counterintuitive features. For the first time, an image has been obtained without ever detecting the light that was used to illuminate the imaged object, while the light revealing the image never touches the imaged object.

In general, to obtain an image of an object one has to illuminate it with a light beam and use a camera to sense the light that is either scattered or transmitted through that object. The type of light used to shine onto the object depends on the properties that one would like to image. Unfortunately, in many practical situations the ideal type of light for the illumination of the object is one for which cameras do not exist.

The experiment published in Nature this week for the first time breaks this seemingly self-evident limitation. The object (e.g. the contour of a cat) is illuminated with light that remains undetected. Moreover, the light that forms an image of the cat on the camera never interacts with it. In order to realise their experiment, the scientists use so-called “entangled” pairs of photons. These pairs of photons — which are like interlinked twins — are created when a laser interacts with a non-linear crystal. In the experiment, the laser illuminates two separate crystals, creating one pair of twin photons (consisting of one infrared photon and a “sister” red photon) in either crystal. The object is placed in between the two crystals. The arrangement is such that if a photon pair is created in the first crystal, only the infrared photon passes through the imaged object. Its path then goes through the second crystal where it fully combines with any infrared photons that would be created there.

With this crucial step, there is now, in principle, no possibility to find out which crystal actually created the photon pair. Moreover, there is now no information in the infrared photon about the object. However, due to the quantum correlations of the entangled pairs the information about the object is now contained in the red photons — although they never touched the object. Bringing together both paths of the red photons (from the first and the second crystal) creates bright and dark patterns, which form the exact image of the object.

Stunningly, all of the infrared photons (the only light that illuminated the object) are discarded; the picture is obtained by only detecting the red photons that never interacted with the object. The camera used in the experiment is even blind to the infrared photons that have interacted with the object. In fact, very low light infrared cameras are essentially unavailable on the commercial market. The researchers are confident that their new imaging concept is very versatile and could even enable imaging in the important mid-infrared region. It could find applications where low light imaging is crucial, in fields such as biological or medical imaging.

 

Journal Reference:

  1. Gabriela Barreto Lemos, Victoria Borish, Garrett D. Cole, Sven Ramelow, Radek Lapkiewicz, Anton Zeilinger. Quantum imaging with undetected photons.Nature, 2014; 512 (7515): 409 DOI: 10.1038/nature13586

Inside the teenage brain: New studies explain risky behavior (Science Daily)

Date: August 27, 2014

Source: Florida State University

Summary: It’s common knowledge that teenage boys seem predisposed to risky behaviors. Now, a series of new studies is shedding light on specific brain mechanisms that help to explain what might be going on inside juvenile male brains.


Young man (stock image). “Psychologists, psychiatrists, educators, neuroscientists, criminal justice professionals and parents are engaged in a daily struggle to understand and solve the enigma of teenage risky behaviors,” Bhide said. “Such behaviors impact not only the teenagers who obviously put themselves at serious and lasting risk but also families and societies in general. Credit: © iko / Fotolia

It’s common knowledge that teenage boys seem predisposed to risky behaviors. Now, a series of new studies is shedding light on specific brain mechanisms that help to explain what might be going on inside juvenile male brains.

Florida State University College of Medicine Neuroscientist Pradeep Bhide brought together some of the world’s foremost researchers in a quest to explain why teenagers — boys, in particular — often behave erratically.

The result is a series of 19 studies that approached the question from multiple scientific domains, including psychology, neurochemistry, brain imaging, clinical neuroscience and neurobiology. The studies are published in a special volume of Developmental Neuroscience, “Teenage Brains: Think Different?”

“Psychologists, psychiatrists, educators, neuroscientists, criminal justice professionals and parents are engaged in a daily struggle to understand and solve the enigma of teenage risky behaviors,” Bhide said. “Such behaviors impact not only the teenagers who obviously put themselves at serious and lasting risk but also families and societies in general.

“The emotional and economic burdens of such behaviors are quite huge. The research described in this book offers clues to what may cause such maladaptive behaviors and how one may be able to devise methods of countering, avoiding or modifying these behaviors.”

An example of findings published in the book that provide new insights about the inner workings of a teenage boy’s brain:

• Unlike children or adults, teenage boys show enhanced activity in the part of the brain that controls emotions when confronted with a threat. Magnetic resonance scanner readings in one study revealed that the level of activity in the limbic brain of adolescent males reacting to threat, even when they’ve been told not to respond to it, was strikingly different from that in adult men.

• Using brain activity measurements, another team of researchers found that teenage boys were mostly immune to the threat of punishment but hypersensitive to the possibility of large gains from gambling. The results question the effectiveness of punishment as a deterrent for risky or deviant behavior in adolescent boys.

• Another study demonstrated that a molecule known to be vital in developing fear of dangerous situations is less active in adolescent male brains. These findings point towards neurochemical differences between teenage and adult brains, which may underlie the complex behaviors exhibited by teenagers.

“The new studies illustrate the neurobiological basis of some of the more unusual but well-known behaviors exhibited by our teenagers,” Bhide said. “Stress, hormonal changes, complexities of psycho-social environment and peer-pressure all contribute to the challenges of assimilation faced by teenagers.

“These studies attempt to isolate, examine and understand some of these potential causes of a teenager’s complex conundrum. The research sheds light on how we may be able to better interact with teenagers at home or outside the home, how to design educational strategies and how best to treat or modify a teenager’s maladaptive behavior.”

Bhide conceived and edited “Teenage Brains: Think Different?” His co-editors were Barry Kasofsky and B.J. Casey, both of Weill Medical College at Cornell University. The book was published by Karger Medical and Scientific Publisher of Basel, Switzerland. More information on the book can be found at: http://www.karger.com/Book/Home/261996

The table of contents to the special journal volume can be found at: http://www.karger.com/Journal/Issue/261977

Agamben: o pensamento como coragem (Outras Palavras)

cid_ii_13f5e188886c0087

Filósofo italiano contesta quem o vê como pessimista, cita Marx e sustenta: “condições desesperadoras da sociedade em que vivo me enchem de esperança”

Entrevista a Juliette Cerf, na Verso | Tradução Pedro Lucas Dulci

Como os sinos da igreja tocam em Trastevere, onde marcamos nosso encontro, seu rosto vem à mente… Giorgio Agamben apareceu como o apóstolo Filipe em O Evangelho Segundo São Mateus (1964) de Pier Paolo Pasolini. Naquela época, o jovem estudante de Direito, nascido em Roma em 1942, andava com os artistas e intelectuais agrupados em torno da autora Elsa Morante.  Uma Dolce Vita? Um momento de amizades intensas, em todo caso. Pouco a pouco, o jurista virou-se para a filosofia, após seminário de Heidegger em Thor-en-Provence. Então ele lançou-se sobre a edição das obras de Walter Benjamin, um pensador que nunca esteve longe de seu pensamento, bem como Guy Debord e Michel Foucault. Giorgio Agamben tornou-se, assim, familiarizado com um sentido messiânico da História, uma crítica à sociedade do espetáculo, e uma resistência ao biopoder, o controle que as autoridades exercem sobre a vida – mais propriamente dos corpos dos cidadãos. Poético, tal como político, seu pensamento escava as camadas em busca de evidências arqueológicas, fazendo o seu caminho de volta através do turbilhão do tempo, até as origens das palavras. Autor de uma série de obras reunidas sob o título latino Homo sacer, Agamben percorre a terra da lei, da religião e da literatura, mas agora se recusa a ir… para os Estados Unidos, para evitar ser submetido a seus controles biométricos. Em oposição a essa redução de um homem aos seus dados biológicos, Agamben propõe uma exploração do campo de possibilidades.

Berlusconi caiu, como vários outros líderes europeus. Tendo escrito sobre a soberania, quais os pensamentos que esta situação sem precedentes provocar em você? 

O poder público está perdendo legitimidade. A suspeita mútua se desenvolveu entre as autoridades e os cidadãos. Essa desconfiança crescente tem derrubado alguns regimes. As democracias são muito preocupadas: de que outra forma se poderia explicar que elas têm uma política de segurança duas vezes pior do que o fascismo italiano teve? Aos olhos do poder, cada cidadão é um terrorista em potencial. Nunca se esqueça de que o dispositivo biométrico, que em breve será inserido na carteira de identidade de cada cidadão, em primeiro lugar, foi criado para controlar os criminosos reincidentes.

Para usar o vocabulário da medicina antiga, a crise marca o momento decisivo da enfermidade. Mas hoje, a crise não é mais temporária: é a própria condução do capitalismo, seu motor interno. A crise está continuamente em curso, uma vez que, assim como outros mecanismos de exceção, permite que as autoridades imponham medidas que nunca seriam capazes de fazer funcionar em um período normal. A crise corresponde perfeitamente – por mais engraçado que possa parecer – ao que as pessoas na União Soviética costumavam chamar de “a revolução permanente”.Essa crise está ligada ao fato de que a economia tem roubado um caminho na política? 

CAPA FINAL PROFANAÇÕES.indd

A teologia desempenha um papel muito importante em sua reflexão de hoje. Por que isso? 

Os projetos de pesquisa que eu tenho recentemente realizado mostraram-me que as nossas sociedades modernas, que afirmam ser seculares, são, pelo contrário, regidas por conceitos teológicos secularizados, que agem de forma muito mais poderosa, uma vez que não estamos conscientes de sua existência. Nós nunca vamos entender o que está acontecendo hoje, se não entendermos que o capitalismo é, na realidade, uma religião. E, como disse Walter Benjamin, é a mais feroz de todas as religiões, porque não permite a expiação… Tome a palavra “fé”, geralmente reservado à esfera religiosa. O termo grego correspondente a este nos Evangelhos é pistis. Um historiador da religião, tentando entender o significado desta palavra, foi dar um passeio em Atenas um dia quando de repente ele viu uma placa com as palavras “Trapeza tes pisteos”. Ele foi até a placa, e percebeu que esta era de um banco: Trapeza tes pisteos significa: “banco de crédito”. Isto foi esclarecedor o suficiente.

O que essa história nos diz? 

Pistis, fé, é o crédito que temos com Deus e que a palavra de Deus tem conosco. E há uma grande esfera em nossa sociedade que gira inteiramente em torno do crédito. Esta esfera é o dinheiro, e o banco é o seu templo. Como você sabe, o dinheiro nada mais é que um crédito: em notas em dólares e libras (mas não sobre o euro, e que deveriam ter levantado as sobrancelhas…), você ainda pode ler que o banco central vai pagar ao portador o equivalente a este crédito. A crise foi desencadeada por uma série de operações com créditos que foram dezenas de vezes re-vendidos antes que pudessem ser realizados. Na gestão de crédito, o Banco – que tomou o lugar da Igreja e dos seus sacerdotes – manipula-se a fé e a confiança do homem. Se a política está hoje em retirada, é porque o poder financeiro, substituindo a religião, raptou toda a fé e toda a esperança. É por isso que eu estou realizando uma pesquisa sobre a religião e a lei: a arqueologia parece-me ser a melhor maneira de acessar o presente. Os europeus não podem acessar o seu presente sem julgarem o seu passado.

O que é este método arqueológico? 

É uma pesquisa sobre a archè, que em grego significa “início” e “mandamento”. Em nossa tradição, o início é tanto o que dá origem a algo como também é o que comanda sua história. Mas essa origem não pode ser datada ou cronologicamente situada: é uma força que continua a agir no presente, assim como a infância que, de acordo com a psicanálise, determina a atividade mental do adulto, ou como a forma com que o big bang, de acordo com os astrofísicos, deu origem ao Universo e continua em expansão até hoje. O exemplo que tipifica esse método seria a transformação do animal para o humano (antropogênese), ou seja, um evento que se imagina, necessariamente, deve ter ocorrido, mas não terminou de uma vez por todas: o homem é sempre tornar-se humano, e, portanto, também continua a ser inumano, animal. A filosofia não é uma disciplina acadêmica, mas uma forma de medir-se em direção a este evento, que nunca deixa de ter lugar e que determina a humanidade e a desumanidade da humanidade: perguntas muito importantes, na minha opinião.

Essa visão de tornar-se humano, em suas obras, não é bastante pessimista? 

Estou muito feliz que você me fez essa pergunta, já que muitas vezes eu encontro com pessoas que me chamam de pessimista. Em primeiro lugar, em um nível pessoal, isto não é verdade em todos os casos. Em segundo lugar, os conceitos de pessimismo e de otimismo não têm nada a ver com o pensamento. Debord citou muitas vezes uma carta de Marx, dizendo que “as condições desesperadoras da sociedade em que vivo me enchem de esperança”. Qualquer pensamento radical sempre adota a posição mais extrema de desespero. Simone Weil disse: “Eu não gosto daquelas pessoas que aquecem seus corações com esperanças vazias”. Pensamento, para mim, é exatamente isso: a coragem de desesperança. E isso não está na altura do otimismo?

De acordo com você, ser contemporâneo significa perceber a escuridão de sua época e não a sua luz. Como devemos entender essa ideia? 

Ser contemporâneo é responder ao apelo que a escuridão da época faz para nós. No Universo em expansão, o espaço que nos separa das galáxias mais distantes está crescendo a tal velocidade que a luz de suas estrelas nunca poderia chegar até nós. Perceber, em meio à escuridão, esta luz que tenta nos atingir, mas não pode – isso é o que significa ser contemporâneo. O presente é a coisa mais difícil para vivermos. Porque uma origem, eu repito, não se limita ao passado: é um turbilhão, de acordo com a imagem muito fina de Benjamin, um abismo no presente. E somos atraídos para este abismo. É por isso que o presente é, por excelência, a única coisa que resta não vivida.

Quem é o supremo contemporâneo – o poeta? Ou o filósofo? 

Minha tendência é não opor a poesia à filosofia, no sentido de que essas duas experiências tem lugar dentro da linguagem. A casa de verdade é a linguagem, e eu desconfiaria de qualquer filósofo que iria deixá-la para outros – filólogos ou poetas – cuidarem desta casa. Devemos cuidar da linguagem, e eu acredito que um dos problemas essenciais com os meios de comunicação é que eles não mostram tanta preocupação. O jornalista também é responsável pela linguagem, e será por ela julgado.

Como é o seu mais recente trabalho sobre a liturgia nos dá uma chave para o presente? 

Analisar liturgia é colocar o dedo sobre uma imensa mudança em nossa maneira de representar existência. No mundo antigo, a existência estava ali – algo presente.  Na liturgia cristã, o homem é o que ele deve ser e deve ser o que ele é. Hoje, não temos outra representação da realidade do que a operacional, o efetivo. Nós já não concebemos uma existência sem sentido. O que não é eficaz – viável, governável – não é real. A próxima tarefa da filosofia é pensar em uma política e uma ética que são liberados dos conceitos do dever e da eficácia.

Pensando na inoperosidade, por exemplo?

A insistência no trabalho e na produção é uma maldição. A esquerda foi para o caminho errado quando adotou estas categorias, que estão no centro do capitalismo. Mas devemos especificar que inoperosidade, da forma como a concebo, não é nem inércia, nem uma marcha lenta. Precisamos nos libertar do trabalho, em um sentido ativo – eu gosto muito da palavra em francês désoeuvrer. Esta é uma atividade que faz todas as tarefas sociais da economia, do direito e da religião inoperosas, libertando-os, assim, para outros usos possíveis. Precisamente por isso é apropriado para a humanidade: escrever um poema que escapa a função comunicativa da linguagem; ou falar ou dar um beijo, alterando, assim, a função da boca, que serve em primeiro lugar para comer. Em sua Ética a Nicômaco, Aristóteles perguntou a si mesmo se a humanidade tem uma tarefa. O trabalho do flautista é tocar a flauta, e o trabalho do sapateiro é fazer sapatos, mas há um trabalho do homem como tal? Ele então desenvolveu a sua hipótese segundo a qual o homem, talvez, nasce sem qualquer tarefa, mas ele logo abandona este estado. No entanto, esta hipótese nos leva ao cerne do que é ser humano. O ser humano é o animal que não tem trabalho: ele não tem tarefa biológica, não tem uma função claramente prescrita. Só um ser poderoso tem a capacidade de não ser poderoso. O homem pode fazer tudo, mas não tem que fazer nada.

Você estudou Direito, mas toda a sua filosofia procura, de certa forma, se libertar da lei. 

Saindo da escola secundária, eu tinha apenas um desejo – escrever. Mas o que isso significa? Para escrever – o que? Este foi, creio eu, um desejo de possibilidade na minha vida. O que eu queria não era a “escrever”, mas “ser capaz de” escrever. É um gesto inconscientemente filosófico: a busca de possibilidades em sua vida, o que é uma boa definição de filosofia. A lei é, aparentemente, o contrário: é uma questão de necessidade, não de possibilidade. Mas quando eu estudei direito, era porque eu não poderia, é claro, ter sido capaz de acessar o possível sem passar no teste do necessário. Em qualquer caso, os meus estudos de direito tornaram-se muito úteis para mim. Poder desencadeou conceitos políticos em favor dos conceitos jurídicos. A esfera jurídica não pára de expandir-se: eles fazem leis sobre tudo, em domínios onde isto teria sido inconcebível. Esta proliferação de lei é perigosa: nas nossas sociedades democráticas, não há nada que não é regulamentado. Juristas árabes me ensinaram algo que eu gostei muito. Eles representam a lei como uma espécie de árvore, em que em um extremo está o que é proibido e, no outro, o que é obrigatório. Para eles, o papel do jurista situa-se entre estes dois extremos: ou seja, abordando tudo o que se pode fazer sem sanção jurídica. Esta zona de liberdade nunca para de estreitar-se, enquanto que deveria ser expandida.

Em 1997, no primeiro volume de sua série Homo Sacer, você disse que o campo de concentração é a norma do nosso espaço político. De Atenas a Auschwitz… 

Tenho sido muito criticado por essa idéia, que o campo tem substituído a cidade como o nomos (norma, lei) da modernidade. Eu não estava olhando para o campo como um fato histórico, mas como a matriz oculta da nossa sociedade. O que é um campo? É uma parte do território que existe fora da ordem jurídico-política, a materialização do estado de exceção. Hoje, o estado de exceção e a despolitização penetraram tudo. É o espaço sob vigilância CCTV [circuito interno de monitoramento] nas cidades de hoje, públicas ou privadas, interiores ou exteriores? Novos espaços estão sendo criados: o modelo israelense de território ocupado, composto por todas essas barreiras, excluindo os palestinos, foi transposto para Dubai para criar ilhas hiper-seguras de turismo…

Em que fase está o Homo sacer? 

Quando comecei esta série, o que me interessou foi a relação entre a lei e a vida. Em nossa cultura, a noção de vida nunca é definida, mas é incessantemente dividida: há a vida como ela é caracterizada politicamente (bios), a vida natural comum a todos os animais (zoé), a vida vegetativa, a vida social, etc. Talvez pudéssemos chegar a uma forma de vida que resiste a tais divisões? Atualmente, estou escrevendo o último volume de Homo sacer. Giacometti disse uma coisa que eu realmente gostei: você nunca termina uma pintura, você a abandona. Suas pinturas não estão acabadas, seu potencial nunca se esgota. Gostaria que o mesmo fosse verdade sobre Homo sacer, para ser abandonado, mas nunca terminado. Além disso, eu acho que a filosofia não deve consistir-se demais em afirmações teóricas – a teoria deve, por vezes, mostrar a sua insuficiência.

É esta a razão pela qual em seus ensaios teóricos você tem sempre escrito textos mais curtos, mais poéticos?

Sim, exatamente isso. Estes dois registros de escrita não ficam em contradição, e espero que muitas vezes até mesmo se cruzem. Foi a partir de um grande livro, O Reino e a Glória, uma genealogia do governo e da economia, que eu fui fortemente atingido por essa noção de inoperosidade, o que eu tentei desenvolver de forma mais concreta em outros textos. Esses caminhos cruzados são todos o prazer de escrever e de pensar.

Working Undercover in a Slaughterhouse: an interview with Timothy Pachirat (Medium)

Timothy Pachirat, is Assistant Professor of Political Science at the University of Massachusetts Amherst and the author of Every Twelve Seconds: Industrialized Slaughter and the Politics of Sight, an ethnographic account of his undercover job in a cattle slaughterhouse. Pachirat’s book reveals the timeless human pattern of hidden violence and reluctance to awaken to unpleasant realities that we are all implicated in by the very fact of living together in society. I interviewed him in 2012 as part of my MetaHack interview series .

 

Avi Solomon: Tell us a bit about yourself.

Timothy Pachirat: I was born and raised in northeastern Thailand in a Thai-American family. In high school, I spent a year in the high desert of rural Oregon as an exchange student where I worked on a cattle ranch, farmed alfalfa, and—improbably—became a running back for the school’s football team. Since then, I’ve lived in Illinois, Indiana, Connecticut, Alabama, Nebraska, and New York City working as a builder of housing trusses, a pizza deliverer, a behavioral therapist for children diagnosed with autism, a stay-at-home-dad, a graduate student, a slaughterhouse worker, and as an assistant professor of politics.

 

Timothy Pachirat

Avi: What alerted you to the importance of doing ethnographic fieldwork?

Timothy: Like many mixed-race, mixed-culture, and mixed-language kids, I developed something of an innate ethnographic sensibility by virtue of the complex cultural terrain I grew up in. Long before I’d ever heard the word ‘ethnography,’ for example, I spent my undergraduate fall and spring breaks sleeping alongside and getting to know unhoused men and women on Lower Wacker Drive in Chicago as a way of making some sense of the vast inequalities I perceived in American society and in the world. While pursuing a Ph.D. in political science at Yale University, it seemed natural to gravitate to a research orientation that would allow me to engage bodily—as participant and as observer—with the lived experiences of people I might not otherwise ever come into contact with. I was learning a lot of fancy theories that were thrilling on paper, and I was learning some powerful techniques of statistical analysis, but only ethnography allowed me to weigh those made-in-the-academy concepts and techniques against the situated, specific, and beautifully complex lived experiences of the actual social worlds those concepts and techniques purported to describe and explain.

 

Avi: Why did you choose to go undercover in a slaughterhouse?

Timothy: I wanted to understand how massive processes of violence become normalized in modern society, and I wanted to do so from the perspective of those who work in the slaughterhouse. My hunch was that close attention to how the work of industrialized killing is performed might illuminate not only how the realities of industrialized animal slaughter are made tolerable, but also the way distance and concealment operate in analogous social processes: war executed by volunteer armies; the subcontracting of organized terror to mercenaries; and the violence underlying the manufacturing of thousands of items and components we make contact with in our everyday lives. Like its more self-evidently political analogues—the prison, the hospital, the nursing home, the psychiatric ward, the refugee camp, the detention center, the interrogation room, and the execution chamber—the modern industrialized slaughterhouse is ‘zone of confinement,’ a ‘segregated and isolated territory,’ in the words of sociologist Zygmunt Bauman, ‘Invisible,’ and ‘on the whole inaccessible to ordinary members of society.’ I worked as an entry level worker on the kill floor of an industrialized slaughterhouse in order to understand, from the perspective of those who participate directly in them, how these zones of confinement operate.

Avi: Can you tell us about the slaughterhouse you worked in?

Timothy: Because my goal was not to write an expose of a particular place, I do not name the Nebraska slaughterhouse I worked in or use real names for the people I encountered there. The slaughterhouse employs nearly eight hundred nonunionized workers, the vast majority being immigrants from Central and South America, Southeast Asia, and East Africa. It generates over $820 million annually in sales to distributors within and outside of the United States and ranks among the top handful of cattle-slaughtering facilities worldwide in volume of production. The line speed on the kill floor is approximately three hundred cattle per hour, or one every twelve seconds. In a typical workday, between twenty-two and twenty-five hundred cattle are killed there, adding up to well over ten thousand cattle killed per five-day week, or more than half a million cattle slaughtered each year.

Avi: What jobs did you end up doing there?

Timothy: My first job was as a liver hanger in the cooler. For ten hours each day, I stood in 34 degrees cold and took freshly eviscerated livers off an overhead line and hung them on carts to be chilled for packing. I was then moved to the chutes, where I drove live cattle into the knocking box where they were shot in the head with a captive bolt gun. Finally, I was promoted to a quality-control position, a job that gave me access to every part of the kill floor and made me an intermediary between the USDA federal meat inspectors and the kill floor managers.

Avi: How did you acclimatize to the work?

Timothy: Slowly and painfully. Each job came with its own set of physical, psychological, and emotional challenges. Although it was physically demanding, my main battle hanging livers in the cooler was with the unbearable monotony. Pranks, jokes, and even physical pain became ways of negotiating that monotony. Working in the chutes took me out of the sterilized environment of the cooler and forced a confrontation with the pain and fear of each individual animal as they were driven up the serpentine line into the knocking box. Working as a quality control worker forced me to master a set of technical and bureaucratic requirements even as it made me complicit in surveillance and disciplining my former coworkers on the line. Although it’s been over seven years since I left the kill floor, I am still struck by the continued emotional and psychological impacts that come from direct participation in the routinized taking of life.

Avi: How did your coworkers treat you?

Timothy: I would never have lasted more than a few days in the slaughterhouse were it not for the kindness, acceptance, and, in some cases, friendship of my fellow line workers. They showed me how to do the work, bailed me out when I screwed up, and, more importantly, taught me how to survive the work. Still, there were divisions and tensions amongst the workers based on race, gender, and job responsibilities. In addition to showing the forms of solidarity amongst the workers, my book also details these tensions and how I navigated them.

 

“Knocking” Box

Avi: Who is a “knocker”?

Timothy: The knocker is the worker who stands at the knocking box and shoots each individual animal in the head with a captive bolt steel gun. Of 121 distinct kill floor jobs that I map and describe in the book, only the knocker both sees the cattle while sentient and delivers the blow that is supposed to render them insensible. On an average day, this lone worker shoots 2,500 individual animals at a rate of one every twelve seconds.

Avi: Who else is directly involved in killing each cow?

Timothy: After the knocker shoots the cattle, they fall onto a conveyor belt where they are shackled and hoisted onto an overhead line. Hanging upside down by their hind legs, they travel through a series of ninety degree turns that take them out of the knocker’s line of sight. There, a presticker and sticker sever the carotid arteries and jugular veins. The animals then bleed out as they travel further down the overhead chain to the tail ripper, who begins the process of removing their body parts and hides. Of over 800 workers on the kill floor, only four are directly involved in the killing of the cattle and less than 20 have a line of sight to the killing.

Avi: Were you able to interview any knockers?

Timothy: I was not able to directly interview the knocker, but I spoke with many other workers about their perceptions of the knocker. There is a kind of collective mythology built up around this particular worker, a mythology that allows for an implicit moral exchange in which the knocker alone performs the work of killing, while the work of the other 800 slaughterhouse workers is morally unrelated to that killing. It is a fiction, but a convincing one: of all the workers in the slaughterhouse, only the knocker delivers the blow that begins the irreversible process of transforming the live creatures into dead ones. If you listen carefully enough to the hundreds of workers performing the 120 other jobs on the kill floor, this might be the refrain you hear: ‘Only the knocker.’ It is simple moral math: the kill floor operates with 120+1 jobs. And as long as the 1 exists, as long as there is some plausible narrative that concentrates the heaviest weight of the dirtiest work on this 1, then the other 120 kill floor workers can say, and believe it, ‘I’m not going to take part in this.’

Avi: What are the main strategies used to hide violence in the slaughterhouse?

Timothy: The first and most obvious is that the violence of industrialized killing is hidden from society at large. Over 8.5 billion animals are killed for food each year in the United States, but this killing is carried out by a small minority of largely immigrant workers who labor behind opaque walls, most often in rural, isolated locations far from urban centers. Furthermore, laws supported by the meat and livestock industries are currently under consideration in six states that criminalize the publicizing of what happens in slaughterhouses and other animal facilities without the consent of the slaughterhouse owners. Iowa’s House of Representatives, for example, forwarded a bill to the Iowa Senate last year that would make it a felony to distribute or possess video, audio, or printed material gleaned through unauthorized access to a slaughterhouse or animal facility.

Second, the slaughterhouse as a whole is divided into compartmentalized departments. The front office is isolated from the fabrication department, which is in turn isolated from the cooler, which is in turn isolated from the kill floor. It is entirely possible to spend years working in the front office, fabrication department, or cooler of an industrialized slaughterhouse that slaughters over half a million cattle per year without ever once encountering a live animal much less witnessing one being killed.

 

Cattle Kill Floor Plan

But third and most importantly, the work of killing is hidden even at the site where one might expect it to be most visible: the kill floor itself. The complex division of labor and space acts to compartmentalize and neutralize the experience of “killing work” for each of the workers on the kill floor. I’ve already mentioned the division of labor in which only a handful of workers, out of a total workforce of over 800, are directly involved in or even have a line of sight to the killing of the animals. To give another example, the kill floor is divided spatially into a clean side and a dirty side. The dirty side refers to everything that happens while the cattle’s hides are still on them and the clean side to everything that happens after the hides have been removed. Workers from the clean side are segregated from workers on the dirty side, even during food and bathroom breaks. This translates into a kind of phenomenological compartmentalization where the minority of workers who deal with the “animals” while their hides are still on are kept separate from the majority of workers who deal with the *carcasses* after their hides have been removed. In this way, the violence of turning animal into carcass is quarantined amongst the dirty side workers, and even there it is further confined by finer divisions of labor and space.

In addition to spatial and labor divisions, the use of language is another way of concealing the violence of killing. From the moment cattle are unloaded from transport trucks into the slaughterhouse’s holding pens, managers and kill floor supervisors refer to them as ‘beef.’ Although they are living, breathing, sentient beings, they have already linguistically been reduced to inanimate flesh, to use-objects. Similarly, there is a slew of acronyms and technical language around the food safety inspection system that reduces the quality control worker’s job to a bureaucratic, technical regime rather than one that is forced to confront the truly massive taking of life. Although the quality control worker has full physical movement throughout the kill floor and sees every aspect of the killing, her interpretive frame is interdicted by the technical and bureaucratic requirements of the job. Temperatures, hydraulic pressures, acid concentrations, bacterial counts, and knife sanitization become the primary focus, rather than the massive, unceasing taking of life.

Avi: Is anyone working in the slaughterhouse consciously aware of these strategies?

Timothy: I don’t think anyone sat down and said, ‘Let’s design a slaughtering process that creates a maximal distance between each worker and the violence of killing and allows each worker to contribute without having to confront the violence directly.’ The division between clean and dirty side on the kill floor mentioned earlier, for example, is overtly motivated by a food-safety logic. The cattle come into the slaughterhouse caked in feces and vomit, and from a food-safety perspective the challenge is to remove the hides while minimizing the transfer of these contaminants to the flesh underneath. But what’s fascinating is that the effects of these organizations of space and labor are not just increased ‘efficiency’ or increased ‘food-safety’ but also the distancing and concealment of violent processes even from those participating directly in them. From a political point of view, from a point of view interested in understanding how relations of violent domination and exploitation are reproduced, it is precisely these effects that matter most.

 

Auschwitz Death Factory Plan by Sonderkommando survivor David Olere

Avi: Did the death factories of Auschwitz have the same mechanisms at work?

Timothy: I recommend Zygmunt Bauman’s superb book, Modernity and the Holocaust, for those interested in how parallel mechanisms of distance, concealment, and surveillance worked to neutralize the killing work taking place in Auschwitz and other concentration camps. The lesson here, of course, is not that slaughterhouses and genocides are morally or functionally equivalent, but rather that large-scale, routinized, and systematic violence is entirely consistent with the kinds of bureaucratic structures and mechanisms we typically associate with modern civilization. The French sociologist Norbert Elias argues—convincingly, in my view—that it is the “concealment” and “displacement” of violence, rather than its elimination or reduction, that is the hallmark of civilization. In my view, the contemporary industrialized slaughterhouse provides an exemplary case that highlights some of the most salient features of this phenomenon.

Avi: Violence is found hidden in even the most “normal” of lives. How can we spot this pervading presence in our daily life?

Timothy: We—the ‘we’ of the relatively affluent and powerful—live in a time and a spatial order in which the ‘normalcy’ of our lives requires our active complicity in forms of exploitation and violence that we would decry and disavow were the physical, social, and linguistic distances that separate us from them ever to be collapsed. This is true of the brutal and entirely unnecessary confinement and killing of billions of animals each year for food, of the exploitation and suffering of workers in Shenzhen, China who produce our iPads and cell phones, of the ‘enhanced interrogation techniques’ deployed in the name of our security, and of the ‘collateral damage’ created by the unmanned-aerial-vehicles that our taxes fund. Our complicity lies not in a direct infliction of violence but rather in our tacit agreement to look away and not to ask some very, very simple questions: Where does this meat come from and how did it get here? Who assembled the latest gadget that just arrived in the mail? What does it mean to create categories of torturable human beings? The mechanisms of distancing and concealment inherent in our divisions of space and labor and in our unthinking use of euphemistic language make it seductively easy to avoid pursuing the complex answers to these simple questions with any sort of determination.

Months after I left the slaughterhouse, I got in an argument with a brilliant friend over who was more morally responsible for the killing of the animals: those who ate meat or the 121 workers who did the killing. She maintained, passionately and with conviction, that the people who did the killing were more responsible because they were the ones performing the physical actions that took the animal’s lives. Meat eaters, she claimed, were only indirectly responsible. At the time, I took the opposite position, holding that those who benefited at a distance, delegating this terrible work to others while disclaiming responsibility for it, bore more moral responsibility, particularly in contexts like the slaughterhouse, where those with the fewest opportunities in society performed the dirty work.

I am now more inclined to think that it is the preoccupation with moral responsibility itself that serves as a deflection. In the words of philosopher John Lachs, ‘The responsibility for an act can be passed on, but its experience cannot.’ I’m keenly interested in asking what it might mean for those who benefit from physically and morally dirty work not only to assume some share of responsibility for it but also to directly experience it. What might it mean, in other words, to collapse some of the mechanisms of physical, social, and linguistic distances that separate our ‘normal’ lives from the violence and exploitation required to sustain and reproduce them? I explore some of these questions at greater length in the final chapter of my book.

 

Avi: Who was Cinci Freedom? What mythologizing purpose does she serve?

Timothy: I open the book with the story of a cow that escaped from a slaughterhouse up the street from the one I was working in. Omaha police chased the cow and cornered it in an alleyway that bordered my slaughterhouse. It happened to be during our ten minute afternoon break and many of the slaughterhouse workers witnessed the police opening fire on the animal with shotguns. The next day in the lunchroom, the anger, disgust, and horror at the police killing of the animal was palpable, as was the strong sense of identification with the animal’s treatment at the hands of the police. And yet, at the end of lunch break, workers returned to work on a kill floor that killed 2,500 animals each day.

Cinci Freedom was another Charolais cow that escaped from a Cincinnati slaughterhouse in 2002. She was recaptured after several days only with the help of thermal imaging equipment deployed from a police helicopter. Unlike the anoymous Omaha cow that was gunned down by the police, Cinci Freedom became an instant celebrity. The mayor gave her a key to the city and she was provided passage to The Farm Sanctuary in Watkins Glen, NY, where she lived until 2008.

Although at first glance the fates of the Omaha cow and of Cinci Freedom are very different, I think both responses are equally effective ways of neutralizing the threat posed by these animals. Their escapes from the slaughterhouse were not just physical escapes but also conceptual escapes, moments of rupture in an otherwise routine and normalized system of industrialized killing. Extermination and elevation to celebrity status (not unlike the ritual presidential pardoning of the Thanksgiving turkey) are both ways of containing the dangers posed by these moments of conceptual rupture. They also point to the promises and limitations of rupture as a political tactic, for example the digital ruptures that occur with the release of shocking undercover footage from slaughterhouses and other zones of confinement where the work of violence is routinely carried out on our behalf.