Interest in Arts Predicts Social Responsibility (Science Daily)

ScienceDaily (Aug. 16, 2012) — If you sing, dance, draw, or act — and especially if you watch others do so — you probably have an altruistic streak, according to a study by researchers at the University of Illinois at Chicago.

People with an active interest in the arts contribute more to society than those with little or no such interest, the researchers found. They analyzed arts exposure, defined as attendance at museums and dance, music, opera and theater events; and arts expression, defined as making or performing art.

“Even after controlling for age, race and education, we found that participation in the arts, especially as audience, predicted civic engagement, tolerance and altruism,” said Kelly LeRoux, assistant professor of public administration at UIC and principal investigator on the study.

In contrast to earlier studies, Generation X respondents were found to be more civically engaged than older people.

LeRoux’s data came from the General Social Survey, conducted since 1972 by the National Data Program for the Sciences, known by its original initials, NORC. A national sample of 2,765 randomly selected adults participated.

“We correlated survey responses to arts-related questions to responses on altruistic actions — like donating blood, donating money, giving directions, or doing favors for a neighbor — that place the interests of others over the interests of self,” LeRoux said. “We looked at ‘norms of civility.’ Previous studies have established norms for volunteering and being active in organizations.”

The researchers measured participation in neighborhood associations, church and religious organizations, civic and fraternal organizations, sports groups, charitable organizations, political parties, professional associations and trade unions.

They measured social tolerance by two variables:

  • Gender-orientation tolerance, measured by whether respondents would agree to having gay persons speak in their community or teach in public schools, and whether they would oppose having homosexually themed books in the library.
  • Racial tolerance, measured by responses regarding various racial and ethnic groups, including African-Americans, Hispanics, and Asian Americans. Eighty percent of the study respondents were Caucasian, LeRoux said.

The researchers measured altruistic behavior by whether respondents said they had allowed a stranger to go ahead of them in line, carried a stranger’s belongings, donated blood, given directions to a stranger, lent someone an item of value, returned money to a cashier who had given too much change, or looked after a neighbor’s pets, plants or mail.

“If policymakers are concerned about a decline in community life, the arts shouldn’t be disregarded as a means to promote an active citizenry,” LeRoux said. “Our positive findings could strengthen the case for government support for the arts.”

The study was based on data from 2002, the most recent year in which the General Social Survey covered arts participation. LeRoux plans to repeat the study with results from the 2012 survey, which will include arts data.

Global Warming Causes More Extreme Shifts of the Southern Hemisphere’s Largest Rain Band, Study Suggests (Science Daily)

ScienceDaily (Aug. 16, 2012) — The changes will result from the South Pacific rain band responding to greenhouse warming. The South Pacific rain band is largest and most persistent of the Southern Hemisphere spanning the Pacific from south of the Equator, south-eastward to French Polynesia.

Infrared satellite image obtained with the Geostationary Meteorological Satellite-5. (Credit: NOAA)

Occasionally, the rain band moves northwards towards the Equator by 1000 kilometres, inducing extreme climate events.

The international study, led by CSIRO oceanographer Dr Wenju Cai, focuses on how the frequency of such movement may change in the future. The study finds the frequency will almost double in the next 100 years, with a corresponding intensification of the rain band.

Dr Wenju and colleagues turned to the extensive archives of general circulation models submitted for the fourth and fifth IPCC Assessments and found that increases in greenhouse gases are projected to enhance equatorial Pacific warming. In turn, and in spite of disagreement about the future of El Niño events, this warming leads to the increased frequency of extreme excursions of the rain band.

During moderate El Niño events with warming in the equatorial eastern Pacific, the rain band moves north-eastward by 300 kilometres. Countries located within the bands’ normal position such as Vanuatu, Samoa, and the southern Cook Islands experience forest fires and droughts as well as increased frequency of tropical cyclones, whereas countries to which the rain band moves experience extreme floods.

“During extreme El Niño events, such as 1982/83 and 1997/98, the band moved northward by up to 1000 kilometres. The shift brings more severe extremes, including cyclones to regions such as French Polynesia that are not accustomed to such events,” said Dr Cai, a scientist at the Wealth from Oceans Flagship.

“Understanding changes in the frequency of these events as the climate changes proceed is therefore of broad scientific and socio-economic interest.”

A central issue for community adaptation in Australia and across the Pacific is understanding how the warming atmosphere and oceans will influence the intensity and frequency of extreme events. The impact associated with the observed extreme excursions includes massive droughts, severe food shortage, and coral reef mortality through thermally-induced coral bleaching across the South Pacific.

“Understanding changes in the frequency of these events as the climate changes proceed is therefore of broad scientific and socio-economic interest.”

The paper, “More extreme swings of the South Pacific Convergence Zone due to greenhouse warming,” was co-authored by Australian scientists Dr Simon Borlace, Mr Tim Cowan from CSIRO and Drs Scott Power and Jo Brown, two Bureau of Meteorology scientists at the Centre for Australian Weather and Climate Research, who were joined by French, US, UK, and Cook Island scientists.

The research effort from Australian scientists was supported by the Australian Climate Change Science Program, the CSIRO Office of Chief Executive Science Leader program, and the Pacific-Australia Climate Change Science and Adaptation Planning Program.

Democracy Works for Endangered Species Act, Study Finds; Citizen Involvement Key in Protecting and Saving Threatened Species (Science Daily)

ScienceDaily (Aug. 16, 2012) — When it comes to protecting endangered species, the power of the people is key, an analysis of listings under the U.S. Endangered Species Act finds.

Desert Tortoise, Gopherus agassizii, in Mojave of Utah. The FWS turned down a petition to list the Mojave Desert population of the Desert Tortoise, Gopherus agassizii, but that decision was reversed. The Desert Tortoise is now in the ESA highest threat category, and populations of the entire species are thought to have declined by more than 90 percent during the past 20 years. (Credit: © mattjeppson / Fotolia)

The journal Science is publishing the analysis comparing listings of “endangered” and “threatened” species initiated by the U.S. Fish and Wildlife Service, the agency that administers the Endangered Species Act, to those initiated by citizen petition.

“We found that citizens, on average, do a better job of picking species that are threatened than does the Fish and Wildlife Service. That’s a really interesting and surprising finding,” says co-author Berry Brosi, a biologist and professor of environmental studies at Emory University.

Brosi conducted the analysis with Eric Biber, a University of California, Berkeley School of Law professor who specializes in environmental law.

Controversy has surrounded the Endangered Species Act (ESA) since it became law nearly 40 years ago. A particular flashpoint is the provision that allows citizens to petition the Fish and Wildlife Service (FWS) to list any unprotected species, and use litigation to challenge any FWS listing decision. Critics of this provision say the FWS wastes time and resources processing the stream of citizen requests. Another argument is that many citizen-initiated listings are driven less by concern for a species than by political motives, such as blocking a development project.

The study authors counter that their findings bolster the need to keep the public highly involved.

“There are some 100,000 species of plants and animals in North America, and asking one federal agency to stay on top of that is tough,” Biber says. “If there were restrictions on the number of citizen-initiated petitions being reviewed, the government would lose a whole universe of people providing high-quality information about species at risk, and it is likely that many species would be left unprotected.”

The researchers built a database of the 913 domestic and freshwater species listed as “threatened” or “endangered” under the ESA from 1986 on. They examined whether citizens or the FWS initiated the petition, whether it was litigated, and whether it conflicted with an economic development project. They also looked at the level of biological threat to each of the species, using FWS threat scores in reports the agency regularly makes to Congress.

The results showed that listings resulting from citizen-initiated petitions are more likely to pose conflicts with development, but those species are also significantly more threatened, on average, than the species in FWS-initiated petitions.

“The overriding message is that citizen involvement really does work in combination with the oversight of the FWS,” Brosi says. “It’s a two-step system of checks and balances that is important to maintain.”

The public brings diffuse and specialized expertise to the table, from devoted nature enthusiasts to scientists who have spent their whole careers studying one particular animal, insect or plant. Public involvement can also help counter the political pressure inherent in large development projects. The FWS, however, is unlikely to approve the listing of a species that is not truly threatened or endangered, so some petitions are filtered out.

“You could compare it to the trend of crowdsourcing that the Internet has spawned,” Brosi says. “It’s sort of like crowdsourcing what species need to be protected.”

Many people associate the success of the ESA with iconic species like the bald eagle and the whooping crane.

“To me,” Brosi says, “the greater accomplishment of the act is its protection of organisms that don’t get the same amount of attention as a beautiful bird or mammal.”

For example, the FWS turned down a petition to list the Mojave Desert population of the Desert Tortoise, Gopherus agassizii,but that decision was reversed. The Desert Tortoise is now in the ESA highest threat category, and populations of the entire species are thought to have declined by more than 90 percent during the past 20 years.

“One of the biggest threats it faces is urban and suburban expansion, which could have made it politically challenging for the FWS,” Brosi notes. “And yet, the Desert Tortoise is a keystone species that helps support dozens of other species by creating habitats in its burrows and dispersing seeds.”

Organisms Cope With Environmental Uncertainty by Guessing the Future (Science Daily)

ScienceDaily (Aug. 16, 2012) — In uncertain environments, organisms not only react to signals, but also use molecular processes to make guesses about the future, according to a study by Markus Arnoldini et al. from ETH Zurich and Eawag, the Swiss Federal Institute of Aquatic Science and Technology. The authors report in PLoS Computational Biology that if environmental signals are unreliable, organisms are expected to evolve the ability to take random decisions about adapting to cope with adverse situations.

Most organisms live in ever-changing environments, and are at times exposed to adverse conditions that are not preceded by any signal. Examples for such conditions include exposure to chemicals or UV light, sudden weather changes or infections by pathogens. Organisms can adapt to withstand the harmful effects of these stresses. Previous experimental work with microorganisms has reported variability in stress responses between genetically identical individuals. The results of the present study suggest that this variation emerges because individual organisms take random decisions, and such variation is beneficial because it helps organisms to reduce the metabolic costs of protection without compromising the overall benefits.

The theoretical results of this study can help to understand why genetically identical organisms often express different traits, an observation that is not explained by the conventional notion of nature and nurture. Future experiments will reveal whether the predictions made by the mathematical model are met in natural systems.

Nelson Rodrigues e o “Sobrenatural de Almeida” (Portal Entretextos)

11.07.2012

Miguel Carqueija

Um mestre do “mainstream” também entrou em terreno fantástico.

Nelson Rodrigues, de quem se comemora o centenário em 2012, não foi apenas um dramaturgo e contista, mas também produziu crônica esportiva. Por muito tempo manteve uma coluna no jornal carioca “O Globo” — e naquele tempo este diário, hoje decadente, possuia bons colunistas — que mudava de nome, mas o seu titulo principal era “À sombra das chuteiras imortais” (outros títulos usados foram “A batalha” e “Os bandeirinhas também são anjos”).
Nelson tinha um estilo sui-generis e, a rigor, reconhecível facilmente, mesmo se ele não assinasse. Fluminense doente, era descaradamente parcial nas suas crônicas. E eu, que torcia pelo Fluminense, as lia comprazer.
Detalhe interessante é que Nelson, na maior cara-de-pau, gostava de “profetizar” a vitória do Flu no então campeonato carioca. O futebol, naquele tempo, era muito regional. E, claro, a profecia dava certo quando o clube ganhava o campeonato.
Certo ano, durante o que parecia ser uma maré de azar, Nelson escreveu que o sobrenatural estava perseguindo o Fluminense. Dias depois o cronista publicou uma “carta” que teria recebido, e que diria mais ou menos assim: “No dia tal o senhor disse que o sobrenatural está perseguindo o Fluminense. Ora, o Sobrenatural sou eu, e garanto que isso não é verdade etc.” O “personagem” encerrava a missiva garantindo que no próximo jogo o tricolor ganharia, e assinava: “Sobrenatural de Almeida”.
Veio o domingo e o Fluminense perdeu. Revoltado, Nelson acusou o Sobrenatural de Almeida de haver mentido descaradamente. Aí começava a guerra da torcida do Fluminense, chefiada por Nelson Rodrigues, contra o sinistro Sobrenatural de Almeida.
Pode parecer estranho hoje em dia, para quem não conheceu o carisma do cronista e dramaturgo falecido em 1980, mas o caso é que o Sobrenatural de Almeida foi, durante algum tempo, verdadeira coqueluche na cidade. Os repórteres esportivos falavam nele. Certo jogo foi acompanhado de forte ventania, que chegou a desviar a bola que ia para o gol. “É o Sobrenatural de Almeida!”, gritou o locutor da rádio.
Veio um novo jogo e o Fluminense venceu. Nelson comemorou a vitória contra o inimigo, que teria se retirado melancolicamente do Maracanã. Depois, porém, por motivos que hoje me escapam, o campeonato foi suspenso por algum tempo. Nelson Rodrigues então “recebeu” um telefonema do Sobrenatural de Almeida, assumindo ser o responsável pela interrupção do campeonato.
Com o tempo o colunista foi dando maiores informações sobre a misteriosa figura, que nas caricaturas aparecia com uma roupa preta, tão “assustador” como o Zé do Caixão. Segundo Nelson, o Sobrenatural tivera os seus tempos de glória mas agora, coitado, morava em Irajá e viajava nos trens da Central. Por isso até chegava atrasado ao Maracanã, e só então começava a interferir.
Essa febre do Sobrenatural de Almeida durou semanas, meses, mas acabou saturando e o Nelson terminou parando de falar nele. Mas, de certa forma, foi uma contribuição do jornalista para a nossa literatura fantástica.

Cyborg America: inside the strange new world of basement body hackers (The Verve)

The Verve, 8 August 2012

Shawn Sarver took a deep breath and stared at the bottle of Listerine on the counter. “A minty fresh feeling for your mouth… cures bad breath,” he repeated to himself, as the scalpel sliced open his ring finger. His left arm was stretched out on the operating table, his sleeve rolled up past the elbow, revealing his first tattoo, the Air Force insignia he got at age 18, a few weeks after graduating from high school. Sarver was trying a technique he learned in the military to block out the pain, since it was illegal to administer anesthetic for his procedure.

“A minty fresh feeling… cures bad breath,” Sarver muttered through gritted teeth, his eyes staring off into a void.

Tim, the proprietor of Hot Rod Piercing in downtown Pittsburgh, put down the scalpel and picked up an instrument called an elevator, which he used to separate the flesh inside in Sarver’s finger, creating a small empty pocket of space. Then, with practiced hands, he slid a tiny rare earth metal inside the open wound, the width of a pencil eraser and thinner than a dime. When he tried to remove his tool, however, the metal disc stuck to the tweezers. “Let’s try this again,” Tim said. “Almost done.”

The implant stayed put the second time. Tim quickly stitched the cut shut, and cleaned off the blood. “Want to try it out?” he asked Sarver, who nodded with excitement. Tim dangled the needle from a string of suture next to Sarver’s finger, closer and closer, until suddenly, it jumped through the air and stuck to his flesh, attracted by the magnetic pull of the mineral implant.

“I’m a cyborg!” Sarver cried, getting up to join his friends in the waiting room outside. Tim started prepping a new tray of clean surgical tools. Now it was my turn.

PART.01

With the advent of the smartphone, many Americans have grown used to the idea of having a computer on their person at all times. Wearable technologies like Google’s Project Glass are narrowing the boundary between us and our devices even further by attaching a computer to a person’s face and integrating the software directly into a user’s field of vision. The paradigm shift is reflected in the names of our dominant operating systems. Gone are Microsoft’s Windows into the digital world, replaced by a union of man and machine: the iPhone or Android.

For a small, growing community of technologists, none of this goes far enough. I first met Sarver at the home of his best friend, Tim Cannon, in Oakdale, a Pennsylvania suburb about 30 minutes from Pittsburgh where Cannon, a software developer, lives with his longtime girlfriend and their three dogs. The two-story house sits next to a beer dispensary and an abandoned motel, a reminder the city’s best days are far behind it. In the last two decades, Pittsburgh has been gutted of its population, which plummeted from a high of more than 700,000 in the 1980s to less than 350,000 today. For its future, the city has pinned much of its hopes on the biomedical and robotics research being done at local universities like Carnegie Mellon. “The city was dying and so you have this element of anti-authority freaks are welcome,” said Cannon. “When you have technology and biomedical research and a pissed-off angry population that loves tattoos, this is bound to happen. Why Pittsburgh? It’s got the right amount of fuck you.”

Cannon led me down into the basement, which he and Sarver have converted into a laboratory. A long work space was covered with Arduino motherboards, soldering irons, and electrodes. Cannon had recently captured a garter snake, which eyed us from inside a plastic jar. “Ever since I was a kid, I’ve been telling people that I want to be a robot,” said Cannon. “These days, that doesn’t seem so impossible anymore.” The pair call themselves grinders — homebrew biohackers obsessed with the idea of human enhancement — who are looking for new ways to put machines into their bodies. They are joined by hundreds of aspiring biohackers who populate the movement’s online forums and a growing number, now several dozen, who have gotten the magnetic implants in real life.

GONE ARE MICROSOFT’S WINDOWS INTO THE DIGITALWORLD, REPLACED BY A UNION OF MANAND MACHINE: THE IPHONE ORANDROID

COMPUTERS ARE HARDWARE. APPS ARE SOFTWARE. HUMANS AREWETWARE

“EVER SINCE IWAS A KID, I’VE BEEN TELLING PEOPLE THAT IWANT TO BE A ROBOT.”

Cannon looks and moves a bit like Shaggy from Scooby Doo, a languid rubberband of a man in baggy clothes and a newsboy cap. Sarver, by contrast, stands ramrod-straight, wearing a dapper three-piece suit and waxed mustache, a dandy steampunk with a high-pitched laugh. There is a distinct division of labor between the two: Cannon is the software developer and Sarver, who learned electrical engineering as a mechanic in the Air Force, does the hardware. The moniker for their working unit is Grindhouse Wetwares. Computers are hardware. Apps are software. Humans are wetware.

Cannon, like Sarver, served in the military, but the two didn’t meet until they had both left the service, introduced by a mutual friend in the Pittsburgh area. Politics brought them together. “We were both kind of libertarians, really strong anti-authority people, but we didn’t fit into the two common strains here: idiot anarchist who’s unrealistic or right-wing crazy Christian. Nobody was incorporating technology into it. So there was no political party but just a couple like-minded individuals, who were like… techno-libertarians!”

Cannon got his own neodymium magnetic implant a year before Sarver. Putting these rare earth metals into the body was pioneered by artists on the bleeding edge of piercing culture and transhumanists interested in experimenting with a sixth sense.Steve Haworth, who specializes in the bleeding edge of body modification and considers himself a “human evolution artist,” is considered one of the originators, and helped to inspire a generation of practitioners to perform magnetic implants, including the owner of Hot Rod Piercing in Pittsburgh. (Using surgical tools like a scalpel is a grey area for piercers. Operating with these instruments, or any kind of anesthesia, could be classified as practicing medicine. Without a medical license, a piercer who does this is technically committing assault on the person getting the implant.) On its own, the implant allows a person to feel electromagnetic fields: a microwave oven in their kitchen, a subway passing beneath the ground, or high-tension power lines overhead.

While this added perception is interesting, it has little utility. But the magnet, explains Cannon, is more of a stepping stone toward bigger things. “It can be done cheaply, with minimally invasive surgery. You get used to the idea of having something alien in your body, and kinda begin to see how much more the human body could do with a little help. Sure, feeling other magnets around you is fucking cool, but the real key is, you’re giving the human body a simple, digital input.”

As an example of how that might work, Cannon showed me a small device he and Sarver created called the Bottlenose. It’s a rectangle of black metal about half the size of a pack of cigarettes that slips over your finger. Named after the echolocation used by dolphins, it sends out an electromagnetic pulse and measures the time it takes to bounce back. Cannon slips it over his finger and closes his eyes. “I can kind of sweep the room and get this picture of where things are.” He twirls around the half-empty basement, eyes closed, then stops, pointing directly at my chest. “The magnet in my finger is extremely sensitive to these waves. So the Bottlenose can tell me the shape of things around me and how far away they are.”

The way Cannon sees it, biohacking is all around us. “In a way, eyeglasses are a body hack, a piece of equipment that enhances your sense, and pretty quickly becomes like a part of your body,” says Cannon. He took a pair of electrodes off the workbench and attached them to my temples. “Your brain works through electricity, so why not help to boost that?” A sharp pinch ran across my forehead as the first volts flowed into my skull. He and Sarver laughed as my face involuntarily twitched. “You’re one of us now,” Cannon says with a laugh.

HISTORY.01

In one sense, Mary Shelley’s Frankenstein, part man, part machine, animated by electricity and with superhuman abilities, might be the first dark, early vision of what humans’ bodies would become when modern science was brought to bear. A more utopian version was put forward in 1960, a year before man first travelled into space, by the scientist and inventor Manfred Clynes. Clynes was considering the problem of how mankind would survive in our new lives as outer space dwellers, and concluded that only by augmenting our physiology with drugs and machines could we thrive in extraterrestrial environs. It was Clynes and his co-author Nathan Kline, writing on this subject, who coined the term cyborg.

At its simplest, a cyborg is a being with both biological and artificial parts: metal, electrical, mechanical, or robotic. The construct is familiar to almost everyone through popular culture, perhaps most spectacularly in the recent Iron Man films. Tony Stark is surely our greatest contemporary cyborg: a billionaire businessman who designed his own mechanical heart, a dapper bachelor who can transform into a one-man fighter jet, then shed his armour as easily as a suit of clothes.

Britain is the birthplace of 21st-century biohacking, and the movement’s two foundational figures present a similar Jekyll and Hyde duality. One is Lepht Anonym, a DIY punk who was one of the earliest, and certainly the most dramatic, to throw caution to the wind and implant metal and machines into her flesh. The other is Kevin Warwick, an academic at the University of Reading’s department of cybernetics. Warwick relies on a trained staff of medical technicians when doing his implants. Lepht has been known to say that all she requires is a potato peeler and a bottle of vodka. In an article on h+, Anonym wrote:

I’m sort of inured to pain by this point. Anesthetic is illegal for people like me, so we learn to live without it; I’ve made scalpel incisions in my hands, pushed five-millimeter diameter needles through my skin, and once used a vegetable knife to carve a cavity into the tip of my index finger. I’m an idiot, but I’m an idiot working in the name of progress: I’m Lepht Anonym, scrapheap transhumanist. I work with what I can get.

Anonym’s essay, a series of YouTube videos, and a short profile in Wired established her as the face of the budding biohacking movement. It was Anonym who proved, with herself as the guinea pig, that it was possible to implant RFID chips and powerful magnets into one’s body, without the backing of an academic institution or help from a team of doctors.

 

“She is an inspiration to all of us,” said a biohacker who goes by the name of Sovereign Bleak. “To anyone who was frustrated with the human condition, who felt we had been promised more from the future, she said that it was within our grasp, and our rights, to evolve our bodies however we saw fit.” Over the last decade grinders have begun to form a loose culture, connected mostly by online forums like biohack.me, where hundreds of aspiring cyborgs congregate to swap tips about the best bio-resistant coatings to prevent the body from rejecting magnetic implants and how to get illegal anesthetics shipped from Canada to the United States. There is another strain of biohacking which focuses on the possibilities for DIY genetics, but their work is far more theoretical than the hands-on experiments performed by grinders.

But while Anonym’s renegade approach to bettering her own flesh birthed a new generation of grinders, it seems to have had some serious long-term consequences for her own health. “I’m a wee bit frightened right now,” Anonym wrote on her blog early this year. “I’m hearing things that aren’t there. Sure I see things that aren’t real from time to time because of the stupid habits I had when I was a teenager and the permanent, very mild damage I did to myself experimenting like that, but I don’t usually hear anything and this is not a flashback.”

MEDICAL NEED VERSUS HUMAN ENHANCEMENT

Neil Harbisson was born with a condition that allows him to see only in black and white. He became interested in cybernetics, and eventually began wearing the Eyeborg, a head-mounted camera which translated colors into vibrations that Harbisson could hear. The addition of the Eyeborg to his passport has led some to dub him the first cyborg officially recognized by the federal government. He now plans to extend and improve this cybernetic synesthesia by having the Eyeborg permanently surgically attached to his skull.

Getting a medical team to help him was no easy task. “Their position was that ‘doctors usually repair or fix humans’ and that my operation was not about fixing nor repairing myself but about creating a new sense: the perception of visual elements via bone-conducted sounds,” Harbisson told me by email. “The other main issue was that the operation would allow me to perceive outside the ability of human vision and human hearing (hearing via the bone allows you to hear a wider range of sounds, from infrasounds to ultrasounds, and some lenses can detect ultraviolets and infrareds). It took me over a year to convince them.”

In the end, the bio-ethical community still relies on promises of medical need to justify cybernetic enhancement. “I think I convinced them when I told them that this kind of operation could help ‘fix and repair’ blind people. If you use a different type of chip, a chip that translates words into sound, or distances into sound, for instance, the same electronic eye implant could be used to read or to detect obstacles which could mean the end of Braille and sticks. I guess hospitals and governments will soon start publishing their own laws about which kind of cybernetic implants they find are ethical/legal and which ones they find are not.”

PART.02

THE EXPERIENCE RANKED ALONGSIDE BREAKING MY ARM AND HAVING MY APPENDIX REMOVED

  

I had Lepht Anonym in the back of my mind as I stretched my arm out on the operating table at Hot Rod Piercing. The fingertip is an excellent place for a magnet because it is full of sensitive nerve tissue, fertile ground for your nascent sixth sense to pick up on the electro-magnetic fields all around us. It is also an exceptionally painful spot to have sliced open with a scalpel, especially when no painkillers are available. The experience ranked alongside breaking my arm and having my appendix removed, a level of pain that opens your mind to parts of your body which before you were not conscious of.

For the first few days after the surgery, it was difficult to separate out my newly implanted sense from the bits of pain and sensation created by the trauma of having the magnet jammed in my finger. Certain things were clear: microwave ovens gave off a steady field that was easy to perceive, like a pulsating wave of invisible water, or air heavy from heat coming off a fan. And other magnets, of course, were easy to identify. They lurked like landmines in everyday objects — my earbuds, my messenger bag — sending my finger ringing with a deep, sort of probing force field that shifted around in my flesh.

High-tension wires seemed to give off a sort of pulsating current, but it was often hard to tell, since my finger often began throbbing for no reason, as it healed from the trauma of surgery. Playing with strong, stand-alone magnets was a game of chicken. The party trick of making one leap across a table towards my finger was thrilling, but the awful squirming it caused inside my flesh made me regret it hours later. Grasping a colleague’s stylus too near the magnetic tip put a sort of freezing probe into my finger that I thought about for days afterwards.

Within a few weeks, the sensation began to fade. I noticed fewer and fewer instances of a sixth sense, beyond other magnets, which were quite obvious. I was glad that the implant didn’t interfere with my life, or prevent me from exercising, but I also grew a bit disenchanted, after all the hype and excitement the grinders I interviewed had shared about their newfound way of interacting with the world.

HISTORY.02

If Lepht Anonym is the cautionary tale, Prof. Kevin Warwick is the one bringing academic respectability to cybernetics. He was one of the first to experiment with implants, putting an RFID chip into his body back in 1998, and has also taken the techniques the farthest. In 2002, Prof. Warwick had cybernetic sensors implanted into the nerves of his arm. Unlike the grinders in Pittsburgh, he had the benefits of anesthesia and a full medical team, but he was still putting himself at great risk, as there was no research on the long-term effects of having these devices grafted onto his nervous system. “In a way that is what I like most about this,” he told me. “From an academic standpoint, it’s wide-open territory.”

I chatted with Warwick from his office at The University of Reading, stacked floor to ceiling with books and papers. He has light brown hair that falls over his forehead and an easy laugh. With his long sleeve shirt on, you would never know that his arm is full of complex machinery. The unit allows Warwick to manipulate a robot hand, a mirror of his own fingers and flesh. What’s more, the impulse could flow both ways. Warwick’s wife, Irena, had a simpler cybernetic implant done on herself. When someone grasped her hand, Prof. Warwick was able to experience the same sensation in his hand, from across the Atlantic. It was, Warwick writes, a sort of cybernetic telepathy, or empathy, in which his nerves were made to feel what she felt, via bits of data travelling over the internet.

The work was hailed by the mainstream media as a major step forward in helping amputees and victims of paralysis to regain a full range of abilities. But Prof. Warwick says that misses the point. “I quite like the fact that new medical therapies could potentially come out of this work, but what I am really interested in is not getting people back to normal; it’s enhancement of fully functioning humans to a higher level.”

It’s a sentiment that can take some getting used to. “A decade ago, if you talked about human enhancement, you upset quite a lot of people. Unless the end goal was helping the disabled, people really were not open to it.” With the advent of smartphones, says Prof. Warwick, all that has changed. “Normal folks really see the value of ubiquitous technology. In fact the social element has almost created the reverse. Now, you must be connected all the time.”

While he is an accomplished academic, Prof. Warwick has embraced biohackers and grinders as fellow travelers on the road to exploring our cybernetic future. “A lot of the time, when it comes to putting magnets into your body or RFID chips, there is more information on YouTube than in the peer-reviewed journals. There are artists and geeks pushing the boundaries, sharing information, a very renegade thing. My job is to take that, and apply some more rigorous scientific analysis.”

To that end, Prof. Warwick and one of his PhD students, Ian Harrison, are beginning a series of studies on biohackers with magnetic implants. “When it comes to sticking sensors into your nerve endings, so much is subjective,” says Harrison. “What one person feels, another may not. So we are trying to establish some baselines for future research.”

“IT’S LIKE THIS LAST, UNEXPLORED CONTINENT STARING US IN THE FACE.”The end goal for Prof. Warwick, as it was for the team at Grindhouse Wetwares in Pittsburgh, is still the stuff of science fiction. “When it comes to communication, humans are still so far behind what computers are capable of,” Prof. Warwick explained. “Bringing about brain to brain communication is something I hope to achieve in my lifetime.”For Warwick, this will advance not just the human body and the field of cybernetics, but allow for a more practical evaluation the entire canon of Western thought. “I would like to ask the questions that the philosopher Ludwig Wittgenstein asked, but in practice, not in theory.” It would be another attempt to study the mind, from inside and out, as Wittgenstein proposed. But with access to objective data. “Perhaps he was bang on, or maybe we will rubbish his whole career, but either way, it’s something we should figure out.”

As the limits of space exploration become increasingly clear, a generation of scientists who might once have turned to the stars are seeking to expand humanity’s horizons much closer to home. “Jamming stuff into your body, merging machines with your nerves and brain, it’s brand new,” said Warwick. “It’s like this last, unexplored continent staring us in the face.”

On a hot day in mid-July, I went for a walk around Manhattan with Dann Berg, who had a magnet implanted in his pinky three years earlier. I told him I was a little disappointed how rarely I noticed anything with my implant. “Actually, your experience is pretty common,” he told me. “I didn’t feel much for the first 6 months, as the nerves were healing from surgery. It took a long time for me to gain this kind of ambient awareness.”

Berg worked for a while in the piercing and tattoo studio, which brought him into contact with the body modification community who were experimenting with implants. At the same time, he was teaching himself to code and finding work as a front-end developer building web sites. “To me, these two things, the implant and the programming, they are both about finding new ways to see and experience the world.”

“WE’RE TOUCHING SOMETHING OTHER PEOPLE CAN’T SEE; THEY DON’T KNOW
IT EXISTS.”Berg took me to an intersection at Broadway and Bleecker. In the middle of the crosswalk, he stopped, and began moving his hand over a metal grate. “You feel that?” he asked. “It’s a dome, right here, about a foot off the ground, that just sets my finger off. Somewhere down there, part of the subway system or the power grid is working. We’re touching something other people can’t see; they don’t know it exists. That’s amazing to me.” People passing by gave us odd stares as Berg and I stood next to each other in the street, waving our hands around inside an invisible field, like mystics groping blindly for a ghost.

CYBORGS IN SOCIETY

Last month, a Canadian professor named Steve Mann was eating at a McDonald’s with his family. Mann wears a pair of computerized glasses at all times, similar to Google’s Project Glass. One of the employees asked him to take them off. When he refused, Mann says, an employee tried to rip the glasses off, an alleged attack made more brutal because the device is permanently attached and does not come off his skull without special tools.

On biohacking websites and transhumanist forums, the event was a warning sign of the battle to come. Some dubbed it the first hate crime against cyborgs. That would imply the employees knew Mann’s device was part of him, which is still largely unclear. But it was certainly a harbinger of the friction that will emerge between people whose bodies contain powerful machines and society at large.

PART.03

After zapping my brain with a few dozen volts, the boys from Grindhouse Wetwares offered to cook me dinner. Cannon popped a tray of mashed potatoes in the microwave and showed me where he put his finger to feel the electromagnetic waves streaming off. We stepped out onto the back porch and let his three little puggles run wild. The sound of cars passing on the nearby highway and the crickets warming up for sunset relaxed everyone. I asked what they thought the potential was for biohacking to become part of the mainstream.

“That’s the thing, it’s not that much of a leap,” said Cannon. “We’ve had pacemakers since the ’70s.” Brain implants are now being used to treat Parkinson’s disease and depression. Scientists hope that brain implants might soon restore mobility to paralyzed limbs. The crucial difference is that grinders are pursuing this technology for human enhancement, without any medical need. “How is this any different than plastic surgery, which like half the fucking country gets?” asked Cannon. “Look, you know the military is already working on stuff like this, right? And it won’t be too long before the corporations start following suit.”

Sarver joined the Air Force just weeks after 9/11. “I was a dyed-in-the-wool Roman Catholic Republican. I wasn’t thinking about the military, but after 9/11, I just believed the dogma.” In place of college, he got an education in electronics repairing fighter jets and attack helicopters. He left the war a very different man. “There were no terrorists in Iraq. We were the terrorists. These were scared people, already scared of their own government.”

Yet, while he rejected the conflict in the Middle East, Sarver’s time in the military gave him a new perspective on the human body. “I’ve been in the special forces,” said Sarver. “I know what the limits of the human body are like. Once you’ve seen the capabilities of a 5000psi hydraulic system, it’s no comparison.”

“THIS IS JUST A DECAYING LUMP OF FLESH THAT GETS OLD, IT’S LEAKING FLUID ALL THE TIME”

“IT’S GOING TO BE WEIRD AND UNCOMFORTABLEAND SCARY. BUT YOU CAN DO THAT, OR YOU CAN BECOME OBSOLETE.”

The boys from Grindhouse Wetwares both sucked down Parliament menthols the whole time we talked. There was no irony for them in dreaming of the possibilities for one’s body and willfully destroying it. “For me, the end game is my brain and spinal column in a jar, and a robot body out in the world doing my bidding,” said Sarver. “I would really prefer not to have to rely on an inefficient four-valve pump that sends liquid through these fragile hoses. Fuck cheetahs. I want to punch through walls.”

Flesh and blood are easily shed in grinder circles, at least theoretically speaking. “People recoil from the idea of tampering inside the body,” said Tim. “I am lost when it comes to people’s unhealthy connections to your body. This is just a decaying lump of flesh that gets old, it’s leaking fluid all the time, it’s obscene to think this is me. I am my ideas and the sum of my experiences.” As far as the biohackers are concerned, we are the best argument against intelligent design.

Neither man has any illusions about how fringe biohacking is now. But technology marches on. “People say nobody is going to want to get surgery for this stuff,” admits Cannon. But he believes that will change. “They will or they will be left behind. They have no choice. It’s going to be weird and uncomfortable and scary. But you can do that, or you can become obsolete.”

We came back into the kitchen for dinner. As I wolfed down steak and potatoes, Cannon broke into a nervous grin. “I want to show you something. It’s not quite ready, but this is what we’re working on.” He disappeared down into the basement lab and returned with a small device the size of a cigarette lighter, a simple circuit board with a display attached. This was the HELEDD, the next step in the Grindhouse Wetwares plan to unite man and machine. “This is just a prototype, but when we get it small enough, the idea is to have this beneath my skin,” he said, holding it up against his inner forearm.

The smartphone in your pocket would act as the brain for this implant, communicating via bluetooth with the HELEDD, which would use a series of LED lights to display the time, a text message, or the user’s heart rate. “We’re looking to get sensors in there for the big three,” said Tim. “Heart rate, body temperature, and blood pressure. Because then you are looking at this incredible data. Most people don’t know the effect on a man’s heart when he finds out his wife is cheating on him.”

Cannon hopes to have the operation in the next few months. A big part of what drives the duo to move so fast is the idea that there is no hierarchy established in this space. “We want to be doing this before the FDA gets involved and starts telling us what we can and cannot do. Someday this will be commercially feasible and Apple will design an implant which will sync with your phone, but that is not going to be for us. We like to open things up and break them.”

I point out that Steve Jobs may have died in large part because he was reluctant to get surgery, afraid that if doctors opened him up, they might not be able to put him back together good as new. “We’re grinders,” said Cannon. “I view it as kind of taking the pain for the people who are going to come after me. We’re paying now so that it will become socially acceptable later.”

3rdi, 2010-2011Photographed by Wafaa Bilal, Copyright: Wafaa Bilal
Image of Prof. Kevin Warwick courtesty of Prof. Kevin Warick
Portrait of Prof. Kevin Warwick originally shot for Time Magazine by Jim Naughten

Calgary hail storm: Cloud seeding credited for sparing city from worse disaster (The Calgary Herald)

‘The storm was a monster,’ says weather modification company

BY THANDI FLETCHER, CALGARY HERALD AUGUST 14, 2012

Paul Newell captured dramatic images in the Bearspaw area of northwest Calgary just before the start of the hailstorm on Sunday, Aug. 12, 2012.

Paul Newell captured dramatic images in the Bearspaw area of northwest Calgary just before the start of the hailstorm on Sunday, Aug. 12, 2012. Photograph by: Reader photo , Paul Newell

A ferocious storm that hammered parts of Calgary with hail stones larger than golf balls late Sunday, causing millions of dollars worth of damage, could have been much worse if cloud-seeding planes hadn’t attempted to calm it down.

“The storm was a monster,” said Terry Krauss, project director of the Alberta Severe Weather Management Society, which contracts American-based company Weather Modification Inc. to seed severe weather clouds in Alberta’s skies. The society is funded by a group of insurance companies with a goal of reducing hail damage claims.

Before the storm hit, Krauss said, the company sent all four of its cloud-seeding aircraft into the thick and swirling black clouds. The planes flew for more than 12 hours, shooting silver iodide, a chemical agent that helps limit the size of hail stones, at the top and base of the clouds, until midnight.

But despite the heavy seeding, golf-ball-sized hail stones pelted parts of Calgary late Sunday night, causing widespread damage to cars and homes.

“This one was a beast. It took everything we threw at it and still was able to wreak some havoc,” said Krauss. “I believe if we hadn’t seeded, it would have even been worse.”

Northeast Calgary was worst hit by the storm, where the hail was between five and six centimetres, said Environment Canada meteorologist John Paul Craig. Other parts of the city saw toonie-sized hail from a second storm system, said Craig.

Craig said Sunday’s storm was worse than Calgary’s last major hailstorm, which saw four-centimetre hail stones, in July 2010.

“These hail stones were just a little bit bigger,” he said.

At Royal Oak Audi in the city’s northwest, broken glass from smashed windows littered the lot Monday morning. Of the 85 new and used cars on the lot, general manager Murray Dorren said not a single car was spared from the storm.

“It’s devastating — that’s probably the best word I can come up with,” he said. “It’s unbelievable that Mother Nature can do this much damage in a very short time. I think it probably took a matter of 10 minutes and there’s millions of dollars worth of damage.

Dorren estimated the damage at about $2 million. Across the lot, the dinged-up vehicles looked like dimpled golf balls from the repetitive pounding of the sizable stones. Some windows and sunroofs were shattered, while others were pierced by the heavy hail.

“They look like bullet holes right through the windscreen,” salesman Nick Berkland said of the damage.

Insurance companies and brokers were inundated with calls all day as customers tried to file claims on their wrecked cars and homes.

Ron Biggs, claims director for Intact Insurance, said it’s too early to tell how many claims the hail event will spurn, although he said they received about two to three times their normal call volume on Monday.

Biggs said the level of damage so far appears to be similar to the July 2010 hailstorm, when Intact received about 12,000 hail damage claims.

Chief operating officer Bruce Rabik of Rogers Insurance, which insures several car dealerships in Calgary, said the damage is extensive.

“It’s certainly a bad one,” he said. “We’ve had one dealership, which they estimate 600 damaged cars. A couple other dealerships with 200 damaged cars each.”

Rabik said claims adjusters are overwhelmed with the volume of claims. He urged customers to be patient as it may take a day or two as insurance workers make their way to each home.

Shredded leaves, twigs and broken branches blanketed pathways along the Bow and Elbow rivers as city crews worked to clear them, said Calgary parks pathway lead Duane Sutherland.

“This was the worst that I’ve seen,” said Sutherland.

Once daylight broke Monday, Royal Oak resident Satya Mudlair inspected the exterior of his home, which was riddled with damage. “Lots of holes in the siding, window damage to the two bedroom windows, and the roof a little bit,” he said.

The apple tree in his backyard has also lost about half its apples, he said. Fortunately, his car was parked inside the garage and was spared any dents.

Mudlair said his insurance company told him it would take two or three weeks before the damage would be repaired. “There’s a big pile of names ahead of me,” he said.

Mudlair’s wife, Nirmalla, had just fallen asleep when she was awoken by the sound of hail stones hitting the roof.

“It was very bad. It was like, thump, thump,” she described the pelting sound. “We got scared and I kept running from room to room.”

Cloud-seeding expert Krauss said Calgary has experienced more severe weather than usual this year, although Sunday’s storm was by far the worst.

“It has been a very stormy year,” he said.

© Copyright (c) The Calgary Herald

In the Name of the Future, Rio Is Destroying Its Past (N.Y.Times)

OP-ED CONTRIBUTORS

By THERESA WILLIAMSON and MAURÍCIO HORA

Published: August 12, 2012

THE London Olympics concluded Sunday, but the battle over the next games has just begun in Rio, where protests against illegal evictions of some of the city’s poorest residents are spreading. Indeed, the Rio Olympics are poised to increase inequality in a city already famous for it.

Last month, Unesco awarded World Heritage Site status to a substantial portion of the city, an area that includes some of its hillside favelas, where more than 1.4 million of the city’s 6 million residents live. No favela can claim greater historical importance than Rio’s first — Morro da Providência — yet Olympic construction projects are threatening its future.

Providência was formed in 1897 when veterans of the bloody Canudos war in Brazil’s northeast were promised land in Rio de Janeiro, which was then the federal capital. Upon arriving, they found no such land available. After squatting in front of the Ministry of War, the soldiers were moved to a nearby hill belonging to a colonel, though they were given no title to the land. Originally named “Morro da Favela” after the spiny favela plant typical of the Canudos hills where soldiers had spent many nights, Providência grew during the early 20th century as freed slaves joined the soldiers. New European migrants came as well, as it was the only affordable way to live near work in the city’s center and port.

Overlooking the site where hundreds of thousands of African slaves first entered Brazil, Providência is part of one of the most important cultural sites in Afro-Brazilian history, where the first commercial sambas were composed, traditions like capoeira and candomblé flourished and Rio’s Quilombo Pedra do Sal was founded. Today 60 percent of its residents are Afro-Brazilian.

Over a century after its creation, Providência still bears the cultural and physical imprint of its initial residents. But now it is threatened with destruction in the name of Olympic improvements: almost a third of the community is to be razed, a move that will inevitably destabilize what’s left of it.

By mid-2013 Providência will have received 131 million reais ($65 million) in investments under a private-sector-led plan to redevelop Rio’s port area, including a cable car, funicular tram and wider roads. Previous municipal interventions to upgrade the community recognized its historical importance, but today’s projects have no such intent.

Although the city claims that investments will benefit residents, 30 percent of the community’s population has already been marked for removal and the only “public meetings” held were to warn residents of their fate. Homes are spray-painted during the day with the initials for the municipal housing secretary and an identifying number. Residents return from work to learn that their homes will be demolished, with no warning of what’s to come, or when.

A quick walk through the community reveals the appalling state of uncertainty residents are living in: at the very top of the hill, some 70 percent of homes are marked for eviction — an area supposedly set to benefit from the transportation investments being made. But the luxury cable car will transport 1,000 to 3,000 people per hour during the Olympics. It’s not residents who will benefit, but investors.

Residents of Providência are fearful. Only 36 percent of them hold documentation of their land rights, compared with 70 percent to 95 percent in other favelas. More than in other poor neighborhoods, residents are particularly unaware of their rights and terrified of losing their homes. Combine this with the city’s “divide and conquer” approach — in which residents are confronted individually to sign up for relocation, and no communitywide negotiations are permitted — and resistance is effectively squelched.

Pressure from human rights groups and the international news media has helped. But brutal evictions continue as well as new, subtler forms of removal. As part of the city’s port revitalization plan, authorities declared the “relocations” to be in the interest of residents because they live in “risky areas” where landslides might occur and because “de-densification” is required to improve quality of life.

But there is little evidence of landslide risk or dangerous overcrowding; 98 percent of Providência’s homes are made of sturdy brick and concrete and 90 percent have more than three rooms. Moreover, an important report by local engineers showed that the risk factors announced by the city were inadequately studied and inaccurate.

If Rio succeeds in disfiguring and dismantling its most historic favela, the path will be open to further destruction throughout the city’s hundreds of others. The economic, social and psychological impacts of evictions are dire: families moved into isolated units where they lose access to the enormous economic and social benefits of community cooperation, proximity to work and existing social networks — not to mention generations’ worth of investments made in their homes.

Rio is becoming a playground for the rich, and inequality breeds instability. It would be much more cost-effective to invest in urban improvements that communities help shape through a participatory democratic process. This would ultimately strengthen Rio’s economy and improve its infrastructure while also reducing inequality and empowering the city’s still marginalized Afro-Brazilian population.

Theresa Williamson, the publisher of RioOnWatch.org, founded Catalytic Communities, an advocacy group for favelas. Maurício Hora, a photographer, runs the Favelarte program in the Providência favela.

*   *   *

APRIL 2, 2012

Are the Olympics More Trouble Than They’re Worth?

ProtestingToby Melville/Reuters

Winning a bid to host the Olympics is just the beginning. As London prepares for the 2012 Games this summer, residents have plenty of doubts: Will it be too expensive? Will it disrupt life too much? In the end, will they be better off because of the Games, or just saddled with public debt and a velodrome no one knows what to do with?

What about Rio de Janeiro: Will it come out ahead, after having hosted the Pan American Games in 2007, the World Cup in 2014 and the Olympics in 2016?

READ THE DISCUSSION »

DEBATERS

Neil Jameson

The Games Help Londoners

NEIL JAMESON, LEAD ORGANIZER, LONDON CITIZENS

This is the world’s first “Living Wage Olympics,” and East London residents will reap the rewards.

Julian Cheyne

The Games Hurt Londoners

JULIAN CHEYNE, EVICTED RESIDENT, EAST LONDON

The Olympics are an expensive distraction that sets dangerous precedents, coddling the elite and trampling the poor.

Theresa Williamson

A Missed Opportunity in Rio

THERESA WILLIAMSON, FOUNDER, CATALYTIC COMMUNITIES

In preparing for the World Cup and the Olympics, Rio could make long-term investments and integrate the favelas. Instead it is aggravating its problems.

Bruno Reis

Brazil Can Come Out Ahead

BRUNO REIS, RISK ANALYST IN BRAZIL

These Games represent a golden opportunity, but will Rio de Janeiro repeat the success of Barcelona or the failure of Athens?

Andrew Zimbalist

Venues as an Asset or an Albatross

ANDREW ZIMBALIST, ECONOMIST, SMITH COLLEGE

Olympics planning takes place in a frenzied atmosphere — not optimal conditions for contemplating the future shape of an urban landscape.

Mitchell L. Moss

New York Is Lucky Not to Have the Games

MITCHELL L. MOSS, NEW YORK UNIVERSITY

London will be a morass this summer. Meanwhile, there has never been a better time to visit New York City.

Anunciado no Facebook, tênis da Adidas é considerado “racista” (Revista Cult)

Com correntes de borracha, calçado teve a venda suspensa

Junho 2012

No mês de junho, a fabricante de materiais esportivos Adidas anunciou em sua página do Facebook o lançamento de um novo tênis na linha outono-inverno 2012, segundo informou o jornal “Le Monde”. Desenhado pelo estilista Jeremy Scott Roundhouse, o calçado traz pulseiras de borracha simulando correntes, que muitos internautas viram como uma referência à escravidão.

Segundo a CNN, a empresa rapidamente removeu a postagem na página do Facebook, mas o assunto já havia rodado o globo gerando revolta entre internautas.

“Aparentemente não havia pessoas de cor no departamento de marketing que o aprovou”, brinca Rodwell em comentário no site “Nice Kicks”, portal destinado aos lançamentos de tênis.

A empresa, inicialmente, defendeu o designer, descrevendo seu estilo como “original” e alegre, mas o fabricante alemão emitiu um comunicado onde pede desculpas aos ofendidos com o caso e afirma que o modelo não será comercializado.

Para antropóloga, governo joga entre a inclusão e o trator (Folha de S.Paulo)

12/08/2012 – 08h00

ELEONORA DE LUCENA
DE SÃO PAULO

“Um governo em que a mão direita e a mão esquerda não parecem pertencer a um mesmo corpo”. Assim a antropóloga Manuela Carneiro da Cunha define o governo Dilma Rousseff: a gestão tem uma “face boa”, que promove inclusão social, e outra “desenvolvimentista”, que “não se importa em atropelar direitos fundamentais e convenções internacionais”.

Pioneira na discussão contemporânea da questão indígena e liderança no debate ambiental, Manuela, 69, acha o novo Código Florestal “um tiro no pé”: “A proteção ambiental é crucial para a sustentabilidade do agronegócio”.

Retrato da antropologa e professora na Univesidade de Chicago Manuela Carneiro da CunhaRetrato da antropologa e professora na Univesidade de Chicago Manuela Carneiro da Cunha. Leticia Moreira – 20.out.09/Folhapress

 

A professora emérita da Universidade de Chicago está relançando seu clássico de 1985, “Negros, Estrangeiros: Os Escravos Libertos e Sua Volta à África” [Companhia das Letras, 272 págs., R$ 49], sobre escravidão e liberdade no Atlântico Sul.

Nesta entrevista, concedida por e-mail, ela constata vestígios de realidade escravocrata no Brasil de hoje: “Olhe com atenção cenas de rua. São muitas as que parecem saídas de fotografias dos anos 1870 ou até de aquarelas de Debret, da década de 1820”.

Folha – Como a sra. avalia o desempenho do governo Dilma?

Manuela C. da Cunha – Há pelo menos duas faces no governo Dilma que não são simplesmente resultado de composições políticas. Há a face boa, que promove uma política de inclusão social e de diminuição das desigualdades. E há uma face desenvolvimentista, um trator que não se importa em atropelar direitos fundamentais e convenções internacionais.

Exemplos disso são a portaria nº 303, de 16/7, da Advocacia Geral da União, sobre terras indígenas, que tenta tornar fato consumado matéria que ainda está em discussão no Supremo Tribunal Federal, além de outras iniciativas recentes do Executivo, como a redução de áreas de unidades de conservação para viabilizar hidrelétricas.

Somam-se a essas duas faces do Executivo as concessões absurdas, destinadas a garantir a sua base parlamentar.

O resultado é um governo em que a mão direita e a mão esquerda não parecem pertencer a um mesmo corpo. Corre, por exemplo, o boato de que a senadora Kátia Abreu (PSD-TO), que chefia a bancada ruralista, poderia ser promovida a ministra da Agricultura!

Quem está vencendo o embate entre o agronegócio e os que defendem a preservação ambiental?

Ninguém venceu: com o novo Código Florestal, todos perdem, inclusive os que se entendem como vencedores. O Brasil perdeu.

Agrônomos, biólogos e climatólogos de grande reputação foram solicitados pela SBPC e pela Academia Brasileira de Ciências a se pronunciarem sobre o novo Código. Esse grupo, do qual tive a honra de ser uma escrevinhadora, publicou análises e documentos ao longo dos dois anos que durou o processo de discussão no Legislativo. As recomendações fundamentais do mais importante colegiado de cientistas reunidos para examinar as implicações do Código Florestal não foram acatadas.

Como declarou Ricardo Ribeiro Rodrigues, professor titular da Esalq (Escola Superior de Agricultura Luiz de Queiroz), o Brasil perdeu a oportunidade de mostrar ao mundo que é possível conciliar crescimento da produção de alimentos com sustentabilidade ambiental. Para aumentar a produção, não é preciso mais espaço, e sim maior produtividade.

Foi com ganhos de produtividade que a agricultura cresceu nas últimas décadas. Diminuir a proteção ambiental, como faz o novo Código Florestal, é miopia, é dar um tiro no pé e privar as gerações futuras do que as gerações passadas nos legaram. Pois a proteção ambiental é crucial para a sustentabilidade do agronegócio.

É constrangedor ainda que, para favorecer a miopia dos setores mais atrasados do agronegócio, se tenha usado uma retórica de proteção à agricultura familiar. O que se isentou de reposição de reserva legal no novo Código não foi exclusivamente a agricultura familiar e sim um universo muito maior, a saber quaisquer proprietários de até quatro módulos fiscais.

A agricultura familiar está sendo na realidade diretamente prejudicada pela brutal redução que vinha sendo feita das matas ciliares. No Nordeste e no Norte de Minas, vários rios secaram. Com o antigo Código, ainda se tinha amparo da lei para protestar. Hoje, o fato consumado tornou-se legal. Isso se chama desregulamentação.

Por que o movimento de intelectuais não conseguiu êxito?

O movimento “A Floresta Faz a Diferença” não pode ser caracterizado como um movimento de intelectuais. Não só 200 entidades da sociedade civil se uniram no protesto, mas a população em geral se manifestou maciçamente.

Lembro que duas cartas de protesto, no final de 2011, somaram mais de 2 milhões de assinaturas. Já na pesquisa de opinião do Datafolha, realizada entre 3 e 7 de junho de 2011, em ambiente urbano e rural, 85% se manifestaram contra a desregulamentação que é o novo Código Florestal. E prometeram se lembrar nas urnas do desempenho dos parlamentares.

E o pior foi que congressistas de partidos que se dizem de esquerda, dos quais se esperava outro comportamento, tiveram atuação particularmente lamentável. Faltou uma sintonia entre o Congresso e o povo: cada vez mais os políticos não prestam contas a seus eleitores e à opinião pública.

Há quem aponte interesses externos no discurso da preservação de áreas ambientais e de reservas. Qual sua visão?

A acusação de que ambientalistas e defensores de direitos humanos servem interesses externos é primária, além de velhíssima: teve largo uso desde a ditadura e na Constituinte. Sai do armário quando não há bons argumentos.

Como a questão indígena está sendo tratada? Como devia ser tratada?

Hoje a questão indígena está sob fogo cerrado. Muitos parlamentares estão tentando solapar os direitos indígenas consagrados na Constituição de 1988. Querem, por exemplo, permitir mineração em áreas indígenas e decidir sobre demarcações. E a recente investida da Advocacia Geral da União de que já falei levanta dúvidas sobre as disposições do Poder Executivo.

Em “Negros, Estrangeiros” a sra. afirma: “Tentou-se controlar a passagem da escravidão à liberdade com o projeto de ver formada uma classe de libertos dependentes. Formas de sujeição ideológica, em que o paternalismo desempenhou um papel essencial, e formas de coerção política foram postas em uso”. Essa realidade persiste?

Comento no livro que um dos mecanismos do projeto de criar uma classe de libertos dependentes foi a separação mantida até 1872 entre o direito costumeiro e o direito positivo. Alforriarem-se escravos que oferecessem seu valor em dinheiro era um costume, mas não era um direito, contrariamente ao que se apregoou.

A alforria, mesmo paga, era sempre considerada como uma concessão do senhor, e implicava um dever de gratidão para o liberto: tanto assim que, desta vez por lei, podia ser revogada se o liberto se mostrasse ingrato. Hoje a lei avançou e o conhecimento das leis também. A dependência não é mais a mesma. Mas o clientelismo, do qual o paternalismo é uma forma até mais simpática, não desapareceu. As ligações e lealdades pessoais, a proteção, as conivências são flagrantes na esfera política.

Mas você me pergunta de vestígios da realidade escravocrata no Brasil. Olhe com atenção cenas de rua. São muitas as que parecem saídas de fotografias dos anos 1870 ou até de aquarelas de [Jean-Baptiste] Debret, da década de 1820. As babás escravas cujos retratos aparecem no livro são muito parecidas com as que, mais malvestidas e todas de branco, levam as crianças aos parques no Rio de Janeiro. Os carregadores de ontem e de hoje pouco diferem…

Como a sra. explica a escravidão moderna? Por que ela persiste?

A escravidão moderna, nisso semelhante à escravidão legal que desapareceu, é uma das múltiplas formas de uma questão sempre atual, a do fornecimento e do controle de mão de obra.

Trabalhadores em regime análogo à escravidão em fazendas; em São Paulo, imigrantes bolivianos e paraguaios enfrentam condições desumanas em confecções. Qual relação há entre essa realidade e a história brasileira de escravidão?

As formas contemporâneas de opressão de trabalhadores, sobretudo urbanos, não são específicas ao Brasil: por toda parte, elas afligem populações de migrantes sem documentos, que, mantidos na ilegalidade e sempre sujeitos a serem expulsos, não conseguem se defender das condições degradantes. A propalada globalização permitiu livre trânsito a mercadorias e capitais, mas não se estendeu (a não ser no âmbito da União Europeia) às pessoas.

No campo, os regimes análogos à escravidão usam a força para restringir a liberdade, e não a chantagem, já que em geral se trata de brasileiros recrutados em outros Estados que, teoricamente, poderiam recorrer às autoridades. Mas o isolamento físico e a distância dos seus lugares de origem permitem que impunemente se use a força contra eles.

Ouro suburbano (OESP)

À margem, o subúrbio é mais propício à criatividade, gerando no seu hibridismo desde os Mamonas ao medalhista olímpico

12 de agosto de 2012

José de Souza Martins

O ouro de Arthur Zanetti em Londres põe em evidência o subúrbio de que é originário e onde vive: nasceu em São Caetano, ali treina num clube comunitário, apoiado pela prefeitura, e mora em São Bernardo. Ninguém diria que por meio daquele atleta suburbano o País obteria nesta Olimpíada uma de suas escassas medalhas de ouro. Porque o subúrbio é o lugar de trabalhar e não o de brilhar, lugar da produção e não da ostentação.

Ao lado dos pais, Arthur Zanetti, do subúrbio para o ouro olímpico nas argolas - Nacho Doce/REUTERS

Nacho Doce/REUTERS. Ao lado dos pais, Arthur Zanetti, do subúrbio para o ouro olímpico nas argolas

Na metrópole paulistana, o subúrbio é um contraponto histórico em relação ao centro. Não é periferia, palavra do vocabulário político-ideológico que grita muito e diz pouco. Até porque, hoje, a periferia está no centro, na multidão de seus desamparados. Nos últimos 40 anos esse subúrbio ampliado vem protagonizando significativas mudanças políticas. Lula e Serra cresceram quase que à vista um do outro: Lula na Vila Carioca e Serra do outro lado do Rio Tamanduateí, na Mooca.

Em posições opostas, estão no centro do processo político brasileiro atual. O subúrbio também é lugar de sutil protagonismo nas mudanças sociais e culturais. Arthur Zanetti é filho da emergência tardia do Brasil do trabalho fabril, cujo eixo de referência é o oposto do eixo representado pelo centro da metrópole.A ética do subúrbio é a do trabalho; a do centro é a do consumo. O subúrbio tem uma cultura própria, que se manifesta no modo diferente de ser e de pensar dos moradores. De certo modo, essa cultura é produto e extensão dos hábitos da fábrica. Mas é também uma contracultura fundada na herança rural de sua população de imigrantes e de migrantes, que é uma cultura familista e comunitária e, não raro, religiosa.

Gente que há gerações veio para o trabalho das fábricas, mas que não renunciou aos valores da aldeia ou do sertão. Dessa duplicidade surgiu uma cultura híbrida, popular e identitária, conservadora, em que são socializadas as novas gerações. Isso pode ser observado tanto em Zanetti, em cujo êxito se destaca a família, quanto em casos como o do artista plástico João Suzuki, que veio do interior, mas viveu e ganhou fama em Santo André. Ou o do escultor Luiz Sacilotto, de Santo André, que faleceu em São Bernardo. Por estar à margem, o subúrbio é menos regulamentado e mais propício à criatividade. A alma japonesa do interiorano Suzuki desabrochou no imaginário oriental de sua pintura.

No subúrbio, as camadas profundas de sua consciência não encontraram travas para se manifestar esteticamente como expressão da duplicidade cultural tão própria dos filhos de imigrantes.A alma operária de Sacilotto, ex-aluno de escola industrial do Brás, ganhou forma em suas esculturas, artesania de oficina que se insurge para libertar o belo da retidão da linha de produção. Na medalha olímpica, Arthur e Arquimedes são um só. Filho atleta e pai serralheiro (e mãe esportista) se constroem reciprocamente: o pai, autônomo, faz os aparelhos dos ginastas, segundo a lógica das oficinas de fundo de quintal, contraponto poético da grande indústria, idílio de tantos operários suburbanos.

O mundo operário é um mundo em que as pessoas se completam, diverso do mundo do centro,em que as pessoas se repelem. Mãe, pai e filhos são um todo da concepção comunitária da vida. O subúrbio deu vida, também, a uma musicalidade popular que expressa peculiar rebeldia anticonvencional. Em Osasco e no ABC, a impensável ressurreição urbana do folclore rural das folias de reis, das folias do divino, do samba-lenço de Mauá e mesmo da Missa Caipira, de Marino Cafundó, celebrada no dia de Santo Antônio, em Osasco. O som da viola como memória. Resistência à música mercadoria sem sonho nem vida.

Emblemático foi o surgimento dos Mamonas Assassinas,em1995,em Guarulhos, grupo que morreu num acidente aéreo em 1996. Num desabafo, em janeiro de 1996, no Ginásio de Guarulhos lotado, onde haviam sido proibidos de se apresentar tempos antes, porque considerados ninguém, Dinho antecipava Barack Obama: “É possível, sim! Você pode, cara!” A música híbrida da banda juntou o rock e o sertanejo, retornou à ironia crítica e conservadora da música sertaneja de Cornélio Pires, nos anos 1920. Transformou o deboche e o falar errado numa linguagem. Como Lula, que agregou uma gestualidade de fábrica ao falar errado e criou uma nova linguagem política no Brasil, difícil de copiar justamente porque errada e não convencional. O Brasil pós-moderno e conservador está lentamente nascendo desses hibridismos insurgentes, dessas teimosias que ganham seu espaço no subúrbio.

JOSÉ DE SOUZA MARTINS – É SOCIÓLOGO, PROFESSOR EMÉRITO DA FACULDADE DE FILOSOFIA DA USP E AUTOR DE SUBÚRBIO (UNESP)

Ações afirmativas e sistema de cotas nas universidades brasileiras

Mais um passo na luta pela democratização efetiva do Ensino Superior

dhescbrasil.org.br

10 de agosto de 2012

Em 07 de agosto de 2012 o Senado Federal aprovou um projeto que tramitava a cerca de  uma década no Congresso, instituindo a reserva de 50% das vagas das universidades e institutos tecnológicos federais para estudantes que cursaram o ensino médio em escola pública.

Além disso, a lei prevê que, destas vagas, metade serão destinadas a estudantes com renda familiar per capita até um salário mínimo e meio. Também prevê que em cada estado serão destinadas vagas para pretos, pardos e indígenas, respeitando o percentual destes grupos nos estados, de acordo com os dados do IBGE.

Tais medidas visam atender a demandas históricas de ativistas que lutam pelo direito à educação e também pela democratização efetiva do ensino superior no país. Como sabemos historicamente o sistema universitário brasileiro se desenvolveu de forma restrita em termos de número de vagas e também de grupos atendidos. O ensino superior foi pensado durante muito tempo como um sistema para poucos e, com frequência, para aqueles que conseguiram se preparar para competir por uma vaga num quadro altamente competitivo.

Ao longo dos anos 1990 e principalmente dos anos 2000 ampliou-se o consenso entre diferentes setores da sociedade brasileira sobre a enorme desigualdade no acesso ao ensino superior no Brasil, expresso no paradoxo conhecido de que entre os estudantes das universidades públicas predominam os estudantes que freqüentaram escolas particulares no ensino básico, sendo o inverso também verdadeiro.

Observou-se também que os jovens brasileiros que chegavam ao ensino superior eram predominantemente de classe média e de classe alta e em sua maioria brancos, deixando de fora desta possibilidade, portanto, um grande contingente de jovens pobres, pretos, pardos e indígenas.

Em face de esta exclusão educacional, entidades não governamentais e movimentos sociais se mobilizaram para oferecer oportunidades de formação complementar para os jovens pobres, pretos, pardos e indígenas aumentarem suas chances de ingresso. Universidades, prefeituras, empresas e igrejas também se engajaram nestas iniciativas, levando a resultados relevantes em termos de aprovação destes estudantes em exames de seleção.

Também órgãos governamentais passaram a desenvolver políticas para ampliar o acesso ao ensino superior de grupos historicamente excluídos, tais como a reserva de vagas em  universidades públicas, a criação do Programa Universidade para Todos (PROUNI), destinado a fornecer bolsas de estudo em instituições privadas de ensino superior e a  ampliação do investimento em universidades federais visando o aumento da oferta de cursos e vagas.

Em 2012 é possível afirmar que estas medidas produziram efeitos positivos no que diz respeito à ampliação do acesso ao ensino superior de jovens de grupos excluídos. Entretanto, ainda permanece uma distância entre o número de jovens que concluem o ensino médio em escola pública e os que conseguem ingressar em instituição pública de ensino superior. Também ainda é desproporcional o número de estudantes negros e indígenas que chegam ao ensino superior, em comparação com sua proporção na população.

A lei aprovada pelo Senado vem justamente ampliar de forma substantiva estas oportunidades, levando a um compromisso das instituições federais de ensino superior e técnico com esta expansão. A lei também traz um importante compromisso com a igualdade racial, através da formalização do compromisso de ampliação do ingresso de estudantes negros e indígenas em proporções definidas segundo sua representação na população de cada estado da federação.

Num país que, até recentemente, tinha dificuldades em aceitar a desigualdade racial presente na sociedade, a aprovação desta lei reveste-se de grande importância, pois permite que se avance na efetiva democratização de oportunidades de ingresso no ensino superior.

Cabe-nos, agora, perguntar? Todos os problemas se resolvem com esta medida? Obviamente não. Na verdade a aprovação desta lei traz desafios importantes, como a ampliação e consolidação de permanência de estudantes de menor renda no ensino superior, através de um efetivo e eficaz programa de assistência estudantil. Também traz o desafio de continuar ampliando as oportunidades para que milhões de jovens pobres, negros e indígenas possam ter acesso e completar com sucesso o ensino médio, a fim de que possam participar da seleção de ingresso ao ensino superior.

Medidas de democratização com as que estão contidas nesta nova lei são marcos importantes no longo caminho da realização do direito à educação no Brasil. Esperamos que, após a sanção desta lei pela presidência, possamos inaugurar um novo momento nas políticas educacionais no país, com ampliação do acesso, oportunidades mais democráticas de permanência no ensino superior e pela busca de maior igualdade em todos os níveis. O caminho é longo, mas, com esta lei, será dado um grande passo.

Rosana Heringer
Relatora do Direito Humano à Educação

*   *   *

INCLUSÃO NO ENSINO SUPERIOR: RAÇA OU RENDA?

João Feres Júnior*

Grupo Estratégico de Análise da Educação Superior no Brasil – FLACSO Brasil

A decisão por unanimidade do Supremo Tribunal Federal, no dia 26 de abril de 2012, que declarou a constitucionalidade do sistema de cotas étnico-raciais para admissão de alunos ao ensino superior, teve, entre várias consequências positivas, a virtude de abrir a possibilidade para que o debate acerca da inclusão por meio do acesso à educação superior se aprofunde. Mudamos, portanto, de um contexto no qual o debate era dominantemente normativo, preocupado principalmente com a questão da legalidade e constitucionalidade da ação afirmativa étnico-racial, para um novo contexto, no qual passa a importar a discussão concreta acerca dos mecanismos e critérios adotados pelas políticas de inclusão.

Além de sua pertinência moral, a decisão do Supremo é consonante com várias análises a partir de dados estatísticos sólidos, feitas a partir do final dos anos 1970 até o presente, que mostram a relevância da variável classe e da variável raça na reprodução da desigualdade no Brasil. Esse fato nos leva a intuir que o uso de ambas as variáveis em políticas de inclusão é recomendável. Tal intuição é em geral correta, mas não podemos nos esquecer de que da análise sociológica de dados populacionais ao desenho de políticas públicas a distância é grande e não pode ser percorrida sem mediações: identificação de públicos, adoção de categorias, criação de regras, estabelecimento de objetivos, avaliação de resultados etc.

Ao abordar a questão dos critérios de seleção, primeiro cabe fazer uma ressalva de caráter histórico. O debate midiático sobre ação afirmativa foca quase exclusivamente sobre a ação afirmativa étnico-racial. Contudo, a modalidade mais frequente de ação afirmativa adotada pelas universidades públicas brasileiras hoje tem como beneficiários alunos oriundos da escola pública: 61 de um total de 98 instituições, enquanto que apenas 40 têm políticas para negros (ou pretos e pardos).

Mas isso não é só: o processo de criação dessas políticas de inclusão no ensino superior brasileiro – hoje 72% das universidades públicas brasileira têm algum tipo de ação afirmativa – não pode ser narrado sem falarmos do protagonismo do Movimento Negro e de seus simpatizantes ao articular a demanda por inclusão frente às universidades por todo o Brasil. Ao serem pressionadas por esses setores da sociedade civil organizada, as universidades reagiram, cada uma a seu modo, pouquíssimas vezes criando cotas somente para negros (4 casos), muitas vezes criando cotas para
negros e alunos de escola pública (31), e majoritariamente criando cotas para alunos de escola pública. Não houve, por outro lado, nenhum movimento independente para a inclusão de alunos pobres no ensino superior. Em suma, se não fosse pela demanda por inclusão para negros, o debate sobre o papel da universidade no Brasil democrático certamente estaria bem mais atrasado.

O ponto mais importante, contudo, é entender que as mediações entre o conhecimento sociológico e a política pública têm de ser regidas por um espírito pragmatista que segue o seguinte método: a partir de uma concordância básica acerca da situação e dos objetivos, estabelecemos ações mediadoras para a implantação de uma política e então passamos a observar seus resultados. A observação sistemática (e não impressionista) dos resultados é fundamental para que possamos regular as ações mediadoras a fim de atingir nossos objetivos, ou mesmo mudar os objetivos ou a leitura da situação. Sem esse espírito é difícil proceder de maneira progressista na abordagem de qualquer assunto que diga respeito a uma intervenção concreta na realidade.

Assim, ainda que saibamos que ambas as variáveis, classe e raça, devam ser objeto de políticas de inclusão, não existe um plano ideal para aplicá-las. Será que deveriam ser separadas (cotas para negros e cotas para escola pública) ou combinadas (cotas que somente aceitem candidatos com as duas qualificações)? Fato é que pouquíssimas universidades adotam a primeira opção, enquanto 36 das 40 universidades públicas com ação afirmativa para negros têm algum critério de classe combinado, seja ele escola pública ou renda.

Há também outra questão importante: a variável classe deve ser operacionalizada pelo critério de renda ou escola pública? No agregado, as universidades escolheram preferencialmente “escola pública”, 30 das 40, pois ele é mais eficaz do que “declaração de renda” para se auferir a classe social do ingressante – pessoas com renda informal facilmente burlariam o procedimento. Contudo, 6 universidades, entre elas as universidades estaduais do Rio de Janeiro, exemplos pioneiros de adoção de ação afirmativa no país, adotam o critério de renda. No caso das universidades fluminenses, os programas que começaram em 2003 tinham cotas para escola pública separadas de cotas para “negros e pardos” (sic), mas em 2005 a lei foi alterada passando a sobrepor um limite de renda à cota racial.

Informações advindas de pessoas que participaram do debate que levou a tal mudança apontam para o fato de que a exposição do assunto à mídia, fortemente enviesada contra tais políticas, fez com que os tomadores de decisão tentassem se proteger do argumento de que a ação afirmativa beneficiaria somente a classe média negra. A despeito da causa que levou a tal mudança, o método sugerido acima nos leva a olhar para as consequências. Dados da UENF (Universidade Estadual do Norte Fluminense Darcy Ribeiro) mostram que nos anos em que vigorou o sistema antigo, 2003 e 2004, entraram respectivamente 40 e 60 alunos não-brancos – aproximadamente 11% do total de ingressantes. A sobreposição de critérios que passou a operar no ano seguinte derrubou esse número para 19. A média de alunos não-brancos que ingressaram sob o novo regime de 2005 a 2009 é ainda menor – 13 –, o que representa parcos 3% do total de ingressantes.

Conclusão: uma política que produzia resultados foi tornada praticamente irrelevante devido à adoção de critérios que no papel parecem justos, ou adequados, ou politicamente estratégicos. Contudo, o resultado deveria ser a parte fundamental. O exemplo comprova nosso ponto de vista de que não há receitas mágicas. Se isso é verdade, então a experimentação faz-se necessária. Mas fica faltando ainda um elemento crucial nessa equação. Para avaliarmos os resultados da experimentação é preciso que as universidades com programas de inclusão tornem públicos seus dados, e isso não tem acontecido, com raríssimas exceções. Sem avaliações sólidas das políticas, corremos o risco de ficarmos eternamente no plano da conjectura e da anedota e assim não conseguir atingir o objetivo maior dessas iniciativas, que é o de democratizar o acesso à educação superior no Brasil.

Rio de Janeiro, junho de 2012

Este texto é uma contribuição do autor ao projeto Grupo Estratégico de Análise da Educação Superior
(GEA-ES), realizado pela FLACSO-Brasil com apoio da Fundação Ford.

Punishing Youth (counterpunch.org)

AUGUST 09, 2012

Saturated Violence in the Era of Casino Capitalism

by HENRY GIROUX

There is by now an overwhelming catalogue of evidence revealing the depth and breadth of the state sponsored assault being waged against young people across the globe, and especially in the United States. What is no longer a hidden order of politics is that American  society is at war with its children, and that the use of such violence against young people is a disturbing index of a society in the midst of a deep moral and political crisis.  Beyond exposing the moral depravity of a nation that fails to protect its youth, the violence used against American youth speaks to nothing less than a perverse death-wish, especially in light of the fact that As Alain Badiou argues, we live in an era in which there is zero tolerance for poor minority youth and youthful protesters and “infinite tolerance for the crimes of bankers and government embezzlers which affect the lives of millions.”  While the systemic nature of the assault on young people and its testimony to the rise of the neoliberal punishing state has been largely ignored by the mainstream media, youth in Canada and the United States are resisting the violence of what might be called neoliberalism or casino capitalism.  For instance, the Occupy Wall Street Movement and the Quebec Protest Movement are demonstrating against such assaults while simultaneously attempting to educate a larger public about the degree to which American and Canadian public spheres, institutions, and values have been hijacked by a culture of spectacular and unrelenting violence—largely directed against youthful protesters and those marginalized by class and race, who increasingly have become the targets of ruthless forms of state-sanctioned punishment.

Put into historical context, we can see that collective insurance policies and social protections in the United States, in particular, have over time given way to the forces of economic privatization, commodification, deregulation, and hyper individualism now driving the ongoing assault on democratic public spheres, public goods, and any viable notion of equality and social justice. At least since the 1980s, the American public has witnessed the transformation of the welfare state by punitive workfare programs, the privatization of public goods and spaces, and a hollow appeal to individual responsibility and self-interest as a substitute for civic responsibility and democratic engagement. Embracing the notion that market-driven values and relations should shape every domain of human life, a business-centered model of governance has eviscerated any viable notion of the public values and interests, while insidiously criminalizing social problems and cutting back on basic social services, especially for young people, the poor, minorities, immigrants, and the elderly. As young people and others organize to protest economic injustice and massive inequality, along with drastic cuts to education, workers benefits and pensions, and public services, the state has responded with the use of  injurious violence, while the mainstream media has issued insults rather than informed dialogue, critical engagement, and suggestions for meaningful reform. Indeed, it appears the United States has entered a new historical era when policy decisions not only translate into an intentional, systemic disinvestment in public institutions and the breakdown of those public spheres that traditionally provided the minimal conditions for social justice and democratic expression, but are also merging with state-sanctioned violence and the use of mass force against the state’s own citizenry. I am not referring to the violence now sweeping the United States in the form of the lone, crazed gunman shooting innocent victims in colleges, malls, and movie theaters. As horrifying as this violence is, it does not fully equate with the systemic violence now waged by the state on both the domestic and foreign fronts.

On the domestic front, state violence in response to the Occupy movement in its first six months has been decisive and swift: “There have been at least 6705 arrests in over 112 different cities as of March 6, 2012.”  Similarly, in Montreal, Canada thousands of peaceful protests have been arrested while protesting tuition increases, increasing debt burdens, and other assaults on young people and the social state. What does it mean as young people make diverse claims on the promise of a radical democracy and articulate their vision of a fair and just world that they are increasingly met with forms of physical, ideological, and structural violence? Abandoned by the existing political system, young people are placing their bodies on the line, occupying shrinking public spaces in a symbolic gesture that also deploys concrete measures demanding their presence be recognized when their voices are no longer being heard. They have, for the most part, protested peacefully while trying to produce a new language, political culture, public institutions, and a “community that manifests the values of equality and mutual respect that they see missing in a world that is structured by neoliberal principles.”  Young people are organizing in opposition to the structural violence of the state while also attempting to reclaim the discourse of the common good, social justice, and economic equality. Rejecting the notion that democracy and markets are the same or that capitalism is the only ideological and economic system that can speak in the name of democracy, youth movements are calling for an end to poverty, the suppression of dissent, the permanent warfare state, and the corporate control of the commanding institutions of politics and culture.

Many of us have been inspired by the hope for a better future that these young people represent for the nation as a whole. Yet, of utmost concern is the backlash the protesters have faced for exercising their democratic rights. Surely, what must be addressed by anyone with a stake in safeguarding what little remains of U.S. democracy is the immediate threat that an emerging police state poses not just to the young protesters occupying a number of North American cities but to the promise of a real democracy. This threat to the possibility of a democratic social order only increases with the ascendancy of a war-like mentality and neoliberal modes of discipline and education which make it that much more difficult to imagine, let alone enact, communal obligation, social responsibility, and civic engagement.  Unless the actions of young protesters, however diverse they may be, are understood as a robust form of civic courage commensurate with a vital democracy, it will be difficult for the American public to resist an increase in state violence and the framing of protests, dissent, and civic responsibility as un-American or, even worse, a species of criminal behavior.

Stuart Hall suggests that the current historical moment, or what he calls the “long march of the Neoliberal Revolution,” has to be understood in terms of the varied forms of violence that it deploys and reinforces. Such anti-democratic pressures and their provocation of the protests of young people in the United States and abroad have deepened an escalating crisis symptomatic of what Alex Honneth has termed the “failed sociality” characteristic of neoliberal states. In turn, state and corporate media-fueled perceptions of such a crisis have been used to stimulate fear and justify the creeping expansion of a militarized and armed state as the enforcer of neoliberal policies amid growing public dissent. Police violence against young people must therefore be situated within a broader set of categories that enables a critical understanding of the underlying social, economic, and political forces at work in such assaults. That is, in order to adequately address state-sponsored violence against young people, one should consider the larger context of the devolution of the social state and the corresponding rise of the warfare state. The notion of historical conjuncture—or a parallel set of forces coalescing at one moment in time—is important here because it provides both an opening into the factors shaping a particular historical moment and it allows for a merging of theory and strategy in our understanding of the conditions with which we are now faced. In this case, it helps us to address theoretically how youth protests are largely related to a historically specific neoliberal project that promotes vast inequalities in income and wealth, creates the student loan debt bomb, eliminates much needed social programs, eviscerates the social wage, and privileges profits and commodities over people.

Within the United States and Canada, the often violent response to non-violent forms of youth protest must also be analyzed within the framework of a mammoth military-industrial state and its commitment to extending violence and war through the entire society. As the late philosopher Tony Judt put it, “The United States is becoming not just a militarized state but a military society:  a country where armed power is the measure of national greatness, and war, or planning for war, is the exemplary (and only) common project.”  The blending of the military-industrial complex with state interests and unbridled corporate power points to the need for strategies that address what is specific about the current neoliberal project and  how different modes of power, social relations, public pedagogies, and economic configurations come together to shape its politics. Such considerations provide theoretical openings for making the practices of the warfare state and the neoliberal revolution visible in order “to give the resistance to its onward march, content, and focus, a cutting edge.” It also points to the conceptual value of making clear that history remains an open horizon that cannot be dismissed through appeals to the end of history or end of ideology.  It is precisely through the indeterminate nature of history that resistance becomes possible.

While there is always hope because a democratic political project refuses any guarantees, most Americans today are driven by shared fears, stoked to a great extent by media-induced hysteria. Corporations stand ready to supply a culture of fear with security and surveillance technologies that, far from providing greater public safety, do little more than ensure the ongoing militarization of the entire society, including the popular media and the cultural apparatuses that shape everyday life. Images abound in the mainstream media of such abuses. There is the now famous image of an 84-year-old woman looking straight into a camera after attending a protest rally, her face drenched in a liquid spray used by the police. There is the image of the 19-year-old pregnant woman being carried to safety after being pepper-sprayed by the police. There are the now all-too-familiar images of young people being dragged by their hair across a street to a waiting police van. In some cases, protesters have been seriously hurt. Scott Olsen, an Iraq war veteran, was critically injured in a protest in Oakland in October 2011. On March 17, 2012, young protesters attempting to re-establish an Occupy camp at Zuccotti Park in New York were confronted by excessive police violence. The Guardian reported that over 73 people were arrested in one day and that “A woman suffered a seizure while handcuffed on a sidewalk, another protester was thrown into a glass door by police officers before being handcuffed, and a young woman said she was choked and dragged by her hair….Witnesses claimed police punched one protester several times in the head while he was subdued by at least four officers.”  Another protester claimed the police broke his thumb and injured his jaw. Such stories have become commonplace in recent years, and so many are startling reminders of the violence used against civil rights demonstrators by the forces of Jim Crow in the fifties and sixties.

These stories are also indicative that a pervasive use of violence and the celebration of war-like values are no longer restricted to a particular military ideology, but have become normalized through the entire society.  As Michael Geyer points out, militarization in this sense is defined as “the contradictory and tense social process in which civil society organizes itself for the production of violence.” The war on terror has become a war on democracy, as police departments and baton-wielding cops across the 
nation are now being supplied with the latest military equipment and technologies imported straight from the battlefields of Iraq and Afghanistan. Procuring drones, machine-gun-equipped armored trucks, SWAT vehicles, “digital communications equipment and Kevlar helmets, like those used by soldiers used in foreign wars,” is justified through reference to the domestic war against “terrorists” (code for young protesters) and provides new opportunities for major defense contractors and corporations to become ever “more a part of our domestic lives.” As Glenn Greenwald confirms, the United States since 9/11 “has aggressively paramilitarized the nation’s domestic police forces by lavishing them with countless military-style weapons and other war-like technologies, training them in war-zone military tactics, and generally imposing a war mentality on them. Arming domestic police forces with paramilitary weaponry will ensure their systematic use even in the absence of a terrorist attack on U.S. soil; they will simply find other, increasingly permissive uses for those weapons.”

With the growth of a new militarized state, it should come as little surprise that “by age 23, almost a third of Americans are arrested for a crime.”  In a society that has few qualms with viewing its young people as predators, a threat to corporate governance, and a disposable population, the violent acts inflicted on youth by a punishing state will no doubt multiply with impunity. Domestic paramilitary forces will certainly undermine free speech and dissent with the threat of force, while also potentially violating core civil liberties and human rights. In other words, the prevailing move in American society toward permanent war status sets the stage for the acceptance of a set of unifying symbols rooted in a survival-of-the-fittest ethic that promotes conformity over dissent, the strong over the weak, and fear over civic responsibility. With the emergence of a militarized society, “the range of acceptable opinion inevitably shrinks,” as violence becomes the first and most important element of power and a mediating force in shaping all social relationships.

The grave reality is that violence saturates almost every aspect of North American culture. Domestically, violence weaves through the cultural and social landscape like a highly charged electric current burning everything in its path. Popular culture has become a breeding ground for a form of brutal masculine authority and the celebration of violence it incorporates has become the new norm in America. Representations of violence dominate the media and too often parade before viewers less as an object of critique than as a for-profit spectacle and heightened source of pleasure. As much as any form of governance seeks compliance among the governed, the permanent war state uses modes of public pedagogy—practices of pedagogical persuasion—to address, enlist, and construct subjects willing to abide by its values, ideology, and narratives of fear and violence. Legitimation in the United States is largely provided through a market-driven culture addicted to consumerism, militarism, and spectacles of organized violence. Circulated through various registers of popular culture, cruelty and violence imbue the worlds of high fashion and Hollywood movies, reality TV, extreme sports, video games, and around-the-clock news media. The American public is bombarded by an unprecedented “huge volume of exposure to… images of human suffering.” As Zygmunt Bauman argues, “the sheer numbers and monotony of images may have a ‘wearing off’ impact [and] to stave off the ‘viewing fatigue,’ they must be increasingly gory, shocking, and otherwise ‘inventive’ to arouse any sentiments at all or indeed draw attention. The level of ‘familiar’ violence, below which the cruelty of cruel acts escapes attention, is constantly rising.”

When an increasing volume of violence is pumped into the culture as fodder for sports, entertainment, news media, and other pleasure-seeking outlets, yesterday’s spine-chilling and nerve-wrenching violence loses its shock value. One consequence is that today’s audiences exhibit more than mere desensitization or indifference to violence. They are not merely passive consumers, but instead demand prurient images of violence in a way that fuels their increasing production. Spectacularized violence is now unmoored from moral considerations or social costs. It now resides, if not thrives, in a diverse commercially infused set of cultural apparatuses that offers up violence as a commodity with the most attractive and enjoyable pleasure quotient. Representations of torture, murder, sadism, and human suffering have become the stuff of pure entertainment, offering a debased outlet for experiencing intense pleasure and the thrill of a depoliticized and socially irresponsible voyeurism.  The consuming subject is now educated to take intense pleasure in watching—if not also participating as agents of death—in spectacles of cruelty and barbarism. After all, assuming the role of a first shooter in the age of video game barbarism has become an unquestioned badge of both pleasure and dexterity, leading potentially to an eventual employment by the Defense Department to operate Drone aircraft in the video saturated bunkers of death in some suburban west coast town.  Seemingly unconstrained by a moral compass based on a respect for human and non-human life, U.S. culture is increasingly shaped by a disturbing collective desire for intense excitement and a never-ending flood of heightened sensations.

Although challenging to ascertain precisely how and why the collective culture continues to plummet to new depths of depravity, it is far less difficult to identify the range of horrific outcomes and social costs that come with this immersion in a culture of staged violence. When previously unfamiliar forms of violence, such as extreme images of torture and death, become banally familiar, the violence that occurs daily becomes barely recognizable relegated to the realm of the unnoticed and unnoticeable. Hyper-violence and spectacular representations of cruelty disrupt and block our ability to respond politically and ethically to the violence as it is actually happening on the ground.  How else to explain the public indifference to the violence waged by the state against non-violent youthful protesters who are rebelling against a society in which they have been excluded from any claim on hope, prosperity, equality, and justice? Cruelty has saturated everyday life when young people, once the objects of compassion and social protections, are treated as either consumers and commodities, on the one hand, or suspects and criminals on the other.

Disregard for young people and a growing taste for violence can also be seen in policies that sanction the modeling of public schools after prisons. We see the criminalization of disadvantaged youth, instead of the social conditions which they are forced to endure. Behaviors that were once handled by teachers, guidance counselors, and school administrators are now dealt with by the police and the criminal justice system. The consequences have been disastrous for young people. Not only do schools take on the technologies and culture of prisons and engage in punishment creep, but young children are being arrested and put on trial for behaviors that can only be called trivial. There was the case of the 5-year-old girl in Florida who was put in handcuffs and taken to the local jail because she had a temper tantrum; or the 13-year-old girl in a Maryland school who was arrested for refusing to say the pledge of allegiance. Alexa Gonzales in New York was another student arrested by police—for doodling on her desk. There is more at work in these cases than stupidity and a flight from responsibility on the part of educators, parents, law enforcement officers, and politicians who maintain these policies. Clearly, embedded in these actions is also the sentiment that young people constitute a threat to adults, and that the only way to deal with them is to subject them to mind-crushing punishment. Students being miseducated, criminalized, and subjected to forms of penal pedagogy in prison-type schools provide a grim reminder of the degree to which the ethos of containment and punishment now creeps into spheres of everyday life that were once largely immune from this type of official violence.

Governing-through-crime policies also remind us that we live in an era that breaks young people, corrupts the notion of justice, and saturates the minute details of everyday life with the threat if not yet the reality of violence. A return to violent spectacles and other medieval types of punishment inflict pain on both the psyches and the bodies of young people. Equally disturbing is how law-and-order policies and practices in the United States appear to take their cue from a past era of slavery. Studies have shown that “Arrests and police interactions… disproportionately affect low-income schools with large African-American and Latino populations,” paving the way for these youth to move almost effortlessly through what has been called the school-to-prison pipeline.  Sadly, the next step one envisions for such a society is a reality TV franchise in which millions tune in to watch young kids being handcuffed, arrested, tried in the courts, and sent to juvenile detention centers.  This is not merely barbarism parading as reform—it is also a blatant indicator of the degree to which sadism and the infatuation with violence have become normalized in a society that seems to take delight in dehumanizing itself.

The prevalence of institutionalized violence in American society and other parts of the world suggests the need for a new conversation and politics that address what a just and fair world looks like. Young people and others marginalized by class, race, and ethnicity appear to have been abandoned as American society’s claim on democracy gives way to the forces of militarism, market fundamentalism, and state terrorism. Until educators, intellectuals, academics, young people, and other concerned citizens address how a physics and metaphysics of war and violence have taken hold on American society and the savage social costs they have exacted, the forms of social, political, and economic violence that young people are currently protesting against as well as the violence waged in response to their protests will become impossible to recognize and act on. The American public needs to make visible and critically engage the underlying ideological, political, educational, and economic forces that embrace violence as both a commodity, spectacle, and mode of governing.  Such an approach would address the necessity of understanding the emerging pathology of violence not just through a discourse of fear or isolated spectacles, but through policies that effectively implement the wider social, economic, and political reforms necessary to curb the culture of violence and the institutions that are sustained by it.  There is a cult of violence in America and it is reinforced by a type of collective ignorance spread endlessly by special interests such as the National Rifle Association, politicians wedded to the largess of the military-industrial complex, and national entertainment-corporate complex that both employs violence and uses it to refigure the meaning of news, entertainment, and the stories America tells itself about its national identity and sense of destiny.  Violence is not something to be simply criminalized by extending the reach of the criminal justice system to the regime of criminals that now run the most powerful financial services and industries. It must be also understood as part of a politics of distraction, a poisonous public pedagogy that depoliticizes as much as it entertains and corrupts.  That is, it must be addressed as a political issue that within the current historical moment is both deployed by the neoliberal state against young people, and employed as part of the reconfiguration or transformation of the social state into the punishing state. At the heart of this transformation is the emergence of new form of corporate sovereignty, a more intense form of state violence, a ruthless survival of the fittest ethic used to legitimate the concentrated power of the rich, and a concerted effort to punish young people who are out of step with neoliberal ideology, values, and modes of governance.  Of course, these anti-democratic tendencies represent more than a threat to young people, they also put in peril all of those individuals, groups, public spheres, and institutions now considered disposable because that are at odds with a world run by bankers, the financial elite, and the rich.  Only a well-organized movement of young people, educators, workers,  parents, religious groups, and other concerned citizens will be capable of changing the power relations and vast economic inequalities that have generated what has become a country in which it is almost impossible to recognize the ideals of a real democracy.

Henry A. Giroux holds the Global TV Network chair in English and Cultural Studies at McMaster University in Canada. His most recent books include: “Take Back Higher Education” (co-authored with Susan Searls Giroux, 2006), “The University in Chains: Confronting the Military-Industrial-Academic Complex” (2007) and “Against the Terror of Neoliberalism: Politics Beyond the Age of Greed” (2008). His latest book is Twilight of the Social: Resurgent Publics in the Age of Disposability,” (Paradigm.)

14 Wacky “Facts” Kids Will Learn in Louisiana’s Voucher Schools (Mother Jones)

—By Deanna Pan | Tue Aug. 7, 2012 3:00 AM PDT

God Bless Our SchoolSeparation of church and what? Currier & Ives/Library of Congress

Thanks to a new law privatizing public education in Louisiana, Bible-based curriculum can now indoctrinate young, pliant minds with the good news of the Lord—all on the state taxpayers’ dime.

Under Gov. Bobby Jindal’s voucher program, considered the most sweeping in the country, Louisiana is poised to spend tens of millions of dollars to help poor and middle-class students from the state’s notoriously terrible public schools receive a private education. While the governor’s plan sounds great in the glittery parlance of the state’s PR machine, the program is rife with accountability problems that actually haven’t been solved by the new standards the Louisiana Department of Education adopted two weeks ago.

For one, of the 119 (mostly Christian) participating schools, Zack Kopplin, a gutsy college sophomore who’s taken to Change.org to stonewall the program, has identified at least 19that teach or champion creationist nonscience and will rake in nearly $4 million in public funding from the initial round of voucher designations.

Many of these schools, Kopplin notes, rely on Pensacola-based A Beka Book curriculum or Bob Jones University Press textbooks to teach their pupils Bible-based “facts,” such as the existence ofNessie the Loch Ness Monster and all sorts of pseudoscience that researcher Rachel Tabachnick and writer Thomas Vinciguerra have thankfully pored over so the rest of world doesn’t have to.

Here are some of my favorite lessons:

1. Dinosaurs and humans probably hung out: “Bible-believing Christians cannot accept any evolutionary interpretation. Dinosaurs and humans were definitely on the earth at the same time and may have even lived side by side within the past few thousand years.”—Life Science, 3rd ed., Bob Jones University Press, 2007

Much like Whoopi and Teddy in the cinematic classic Theodore Rex. Screenshot: YouTube

Much like tough cop Katie Coltrane and Teddy the T-rex in the direct-to-video hit Theodore Rex Screenshot: YouTube

2. Dragons were totally real: “[Is] it possible that a fire-breathing animal really existed? Today some scientists are saying yes. They have found large chambers in certain dinosaur skulls…The large skull chambers could have contained special chemical-producing glands. When the animal forced the chemicals out of its mouth or nose, these substances may have combined and produced fire and smoke.”—Life Science, 3rd ed., Bob Jones University Press, 2007

3“God used the Trail of Tears to bring many Indians to Christ.”—America: Land That I Love, Teacher ed., A Beka Book, 1994

4. Africa needs religion: “Africa is a continent with many needs. It is still in need of the gospel…Only about ten percent of Africans can read and write. In some areas the mission schools have been shut down by Communists who have taken over the government.”—Old World History and Geography in Christian Perspective, 3rd ed., A Beka Book, 2004

The literacy rate in Africa is "only about 10 percent"--give or take a few dozen percentage points. residentevil_stars2001/Flickr

The literacy rate in Africa is “only about 10 percent”…give or take a few dozen percentage pointsresidentevil_stars2001/Flickr

5. Slave masters were nice guys: “A few slave holders were undeniably cruel. Examples of slaves beaten to death were not common, neither were they unknown. The majority of slave holders treated their slaves well.”—United States History for Christian Schools, 2nd ed., Bob Jones University Press, 1991

Slaves and their masters: BFF 4lyfe!  Edward Williams Clay/Library of Congress

Doesn’t everyone look happy?! Edward Williams Clay/Library of Congress

6. The KKK was A-OK: “[The Ku Klux] Klan in some areas of the country tried to be a means of reform, fighting the decline in morality and using the symbol of the cross. Klan targets were bootleggers, wife-beaters, and immoral movies. In some communities it achieved a certain respectability as it worked with politicians.”—United States History for Christian Schools, 3rd ed., Bob Jones University Press, 2001

Just your friendly neighborhood Imperial Wizard! Unknown/Library of Congress

Just your friendly neighborhood Imperial Wizard Unknown/Library of Congress

7. The Great Depression wasn’t as bad as the liberals made it sound: “Perhaps the best known work of propaganda to come from the Depression was John Steinbeck’s The Grapes of Wrath…Other forms of propaganda included rumors of mortgage foreclosures, mass evictions, and hunger riots and exaggerated statistics representing the number of unemployed and homeless people in America.”—United States History: Heritage of Freedom, 2nd ed., A Beka Book, 1996

Definitely Photoshopped.  U.S. National Archives and Records Administration/Wikipedia

Definitely Photoshopped. U.S. National Archives and Records Administration/Wikipedia

8. SCOTUS enslaved fetuses: “Ignoring 3,500 years of Judeo-Christian civilization, religion, morality, and law, the Burger Court held that an unborn child was not a living person but rather the “property” of the mother (much like slaves were considered property in the 1857 case of Dred Scott v. Sandford).”—American Government in Christian Perspective, 2nd ed., A Beka Book, 1997

9. The Red Scare isn’t over yet: “It is no wonder that Satan hates the family and has hurled his venom against it in the form of Communism.”— American Government in Christian Perspective, 2nd ed., A Beka Book, 1997

Meanwhile, God sneezes glitter snot in the form of Capitalism. Catechetical Guild/Wikipedia

Catechetical Guild/Wikipedia

10. Mark Twain and Emily Dickinson were a couple of hacks: “[Mark] Twain’s outlook was both self-centered and ultimately hopeless…Twain’s skepticism was clearly not the honest questioning of a seeker of truth but the deliberate defiance of a confessed rebel.”—Elements of Literature for Christian Schools, Bob Jones University, 2001

“Several of [Emily Dickinson’s] poems show a presumptuous attitude concerning her eternal destiny and a veiled disrespect for authority in general. Throughout her life she viewed salvation as a gamble, not a certainty. Although she did view the Bible as a source of poetic inspiration, she never accepted it as an inerrant guide to life.”—Elements of Literature for Christian Schools, Bob Jones University, 2001

And her grammar was just despicable! Ugh! Todd-Bingham picture collection, 1837-1966 (inclusive)/ Manuscripts & Archives, Yale University

To say nothing of her poetry’s Syntax and Punctuation—how odious it is.Todd-Bingham picture collection, 1837-1966 (inclusive)/ Manuscripts & Archives, Yale University

11. Abstract algebra is too dang complicated: “Unlike the ‘modern math’ theorists, who believe that mathematics is a creation of man and thus arbitrary and relative, A Beka Bookteaches that the laws of mathematics are a creation of God and thus absolute…A Beka Bookprovides attractive, legible, and workable traditional mathematics texts that are not burdened with modern theories such as set theory.”—ABeka.com

Maths is hard! Screenshot: MittRomney.com

MATHS: Y U SO HARD? Screenshot: MittRomney.com

12Gay people “have no more claims to special rights than child molesters or rapists.”—Teacher’s Resource Guide to Current Events for Christian Schools, 1998-1999, Bob Jones University Press, 1998

13. “Global environmentalists have said and written enough to leave no doubt that their goal is to destroy the prosperous economies of the world’s richest nations.”Economics: Work and Prosperity in Christian Perspective, 2nd ed., A Beka Book, 1999

Plotting world destruction, BRB.  Lynn Freeny, Department of Energy/Flickr

Plotting economic apocalypse, BRB Lynn Freeny, Department of Energy/Flickr

14. Globalization is a precursor to rapture: “But instead of this world unification ushering in an age of prosperity and peace, as most globalists believe it will, it will be a time of unimaginable human suffering as recorded in God’s Word. The Anti-christ will tightly regulate who may buy and sell.”—Economics: Work and Prosperity in Christian Perspective, 2nd ed., A Beka Book, 1999

He'll probably be in cahoots with the global environmentalists. Luca Signorelli/Wikipedia

Swapping insider-trading secrets is the devil’s favorite pastime. Luca Signorelli/WikipediaWhew! Seems extreme. But perhaps we shouldn’t be too surprised. Gov. Jindal, you remember,once tried to perform an exorcism on a college gal pal.

Profits on Carbon Credits Drive Output of a Harmful Gas (N.Y.Times)

Qilai Shen for The New York Times. A view of a coolant-producing factory in Jiangsu Province, China. Some manufacturers of gases used in air-conditioning and refrigeration have earned millions by accumulating emissions credits from the destruction of an obscure waste gas normally released as a byproduct. The credits are then resold on international markets.

By  and 

Published: August 8, 2012

RANJIT NAGAR, India — When the United Nations wanted to help slow climate change, it established what seemed a sensible system.

Greenhouse gases were rated based on their power to warm the atmosphere. The more dangerous the gas, the more that manufacturers in developing nations would be compensated as they reduced their emissions.

But where the United Nations envisioned environmental reform, some manufacturers of gases used in air-conditioning and refrigeration saw a lucrative business opportunity.

They quickly figured out that they could earn one carbon credit by eliminating one ton of carbon dioxide, but could earn more than 11,000 credits by simply destroying a ton of an obscure waste gas normally released in the manufacturing of a widely used coolant gas. That is because that byproduct has a huge global warming effect. The credits could be sold on international markets, earning tens of millions of dollars a year.

That incentive has driven plants in the developing world not only to increase production of the coolant gas but also to keep it high — a huge problem because the coolant itself contributes to global warming and depletes the ozone layer. That coolant gas is being phased out under a global treaty, but the effort has been a struggle.

So since 2005 the 19 plants receiving the waste gas payments have profited handsomely from an unlikely business: churning out more harmful coolant gas so they can be paid to destroy its waste byproduct. The high output keeps the prices of the coolant gas irresistibly low, discouraging air-conditioning companies from switching to less-damaging alternative gases. That means, critics say, that United Nations subsidies intended to improve the environment are instead creating their own damage.

The United Nations and the European Union, through new rules and an outright ban, are trying to undo this unintended bonanza. But the lucrative incentive has become so entrenched that efforts to roll it back are proving tricky, even risky.

China and India, where most of the 19 factories are, have been resisting mightily. The manufacturers have grown accustomed to an income stream that in some years accounted for half their profits. The windfall has enhanced their power and influence. As a result, many environmental experts fear that if manufacturers are not paid to destroy the waste gas, they will simply resume releasing it into the atmosphere.

A battle is brewing.

Disgusted with the payments, the European Union has announced that as of next year it will no longer accept the so-called waste gas credits from companies in its carbon trading system — by far the largest in the world — essentially declaring them counterfeit currency. That is expected to erode their value, but no one is sure by how much.

“Consumers in Europe want to know that if they’re paying for carbon credits, they will have good environmental effects — and these don’t,” Connie Hedegaard, the European commissioner for climate action, said in an interview.

Likewise, the United Nations is reducing the number of credits the coolant companies can collect in future contracts. But critics say the revised payment schedule is still excessive and will have little immediate effect, since the subsidy is governed by long-term contracts, many of which do not expire for years.

Even raising the possibility of trimming future payments “was politically hard,” said Martin Hession, the immediate past chairman of the United Nations Clean Development Mechanism’s executive board, which awards the credits. China and India both have representatives on the panel, and the new chairman, Maosheng Duan, is Chinese.

Carbon trading has become so essential to companies like Gujarat Fluorochemicals Limited, which owns a coolant plant in this remote corner of Gujarat State in northwest India, that carbon credits are listed as a business on the company Web site. Each plant has probably earned, on average, $20 million to $40 million a year from simply destroying waste gas, says David Hanrahan, the technical director of IDEAcarbon, a leading carbon market consulting firm. He says the income is “largely pure profit.”

And each plant expects to be paid. Some Chinese producers have said that if the payments were to end, they would vent gas skyward. Such releases are illegal in most developed countries, but still permissible in China and India.

As the United Nations became involved in efforts to curb climate change in the last 20 years, it relied on a scientific formula: Carbon dioxide, the most prevalent warming gas, released by smokestacks and vehicles, is given a value of 1. Other industrial gases are assigned values relative to that, based on their warming effect and how long they linger. Methane is valued at 21, nitrous oxide at 310. HFC-23, the waste gas produced making the world’s most common coolant — which is known as HFC-22 — is near the top of the list, at 11,700.

The United Nations used the values to calibrate exchange rates when it began issuing carbon credits in 2005 under the Clean Development Mechanism. That system grants companies that reduce emissions in the developing world carbon credits, which they are then free to sell on global trading markets. Buyers of the credits include power plants that need to offset emissions that exceed European limits, countries buying offsets to comply with the Kyoto Protocol — an international environmental treaty — and some environmentally conscious companies that voluntarily offset their carbon footprint.

Since the United Nations program began, 46 percent of all credits have been awarded to the 19 coolant factories, in Argentina, China, India, Mexico and South Korea. Two Russian plants receive carbon credits for destroying HFC-23 under a related United Nations program.

“I was a climate negotiator, and no one had this in mind,” said David Doniger of the Natural Resources Defense Council. “It turns out you get nearly 100 times more from credits than it costs to do it. It turned the economics of the business on its head.”

Destroying the waste gas is cheap and simple, but it is hard to know exactly how much any one company has earned from doing so, since the market price for carbon credits has varied considerably with demand — from about $9 to nearly $40 per credit — and they can be sold at a discount through futures contracts.

The production of coolants was so driven by the lure of carbon credits for waste gas that in the first few years more than half of the plants operated only until they had produced the maximum amount of gas eligible for the carbon credit subsidy, then shut down until the next year, United Nations reports said. The plants also used inefficient manufacturing processes to generate as much waste gas as possible, said Samuel LaBudde of the Environmental Investigation Agency, an organization based in Washington that has long spearheaded a campaign against what he called “an incredibly perverse subsidy.”

Michael Wara, a law professor at Stanford University, has calculated that in years when carbon credits were trading at high prices and coolant was dirt-cheap because of the oversupply, companies were earning nearly twice as much from the credits as from producing the coolant itself.

The United Nations, recognizing the temptation for companies to jump into the lucrative business, has refused since 2007 to award carbon credits to any new factories destroying the waste gas. And last November, it announced that in contract renewals, factories could claim credits for waste gas equivalent only to 1 percent of their coolant production, down from 3 percent. The United Nations believes that eliminates the incentive to overproduce, said Mr. Hession, the former Clean Development Mechanism board chairman.

Even with these adjustments, credits for destroying waste gas this year remain the most common type in the United Nations system, which rewards companies for reducing all types of warming emissions. Eighteen percent of credits in 2012 will go to the 19 coolant plants, compared with 12 percent to 2,372 wind power plants and 0.2 percent for 312 solar projects for the carbon dioxide emissions avoided by the clean energy they produce.

In India, coolant plants received about half of the United Nations carbon credits awarded to companies in that country, for destroying their waste gas, during the system’s first five years. They accrued the power and money to fight efforts to roll back the subsidy.

Compared with Indian representatives, Chinese diplomats have shown greater willingness at international meetings to consider altering the subsidy for waste gas credits, said Stephen O. Andersen, a former United States Environmental Protection Agency official who is now with the Institute for Governance and Sustainable Development in Washington. That is because China has a more centrally controlled economy and because it is developing an industry based on newer coolants. “It’s easier for them to put the national interest before the interest of one manufacturing sector,” he said.

A bigger question is just how much the European Union’s decision to disallow, as of next year, the waste gas credits in its immense carbon trading system will decrease their value.

Banks and companies holding such credits have been rushing to cash them in or sell them. And the potential devaluation of the carbon credits has an impact in other industrialized nations, since the carbon credit projects involve foreign sponsors and investors, who sometimes received carbon credits in exchange for services or financing.

The Gujarat project was financed by Rabobank of the Netherlands and the Sumitomo Corporation of Japan.

A coolant factory in Monterrey, Mexico, that receives carbon credits is 49 percent owned by Honeywell. Goldman Sachs bought many of its carbon credits.

Such credits are likely to have some continued value, because they can be used in other environmental programs that allow their use, like voluntary ones through which companies offset the emissions generated by having a conference or travelers opt to pay a fee to offset the emissions from an airplane flight.

Mr. LaBudde, of the Environmental Investigation Agency, who has long campaigned against the subsidy, said he hoped that no one would buy these “toxic” credits that “have no place in carbon markets” and that they would quickly disappear. In its latest annual report, Gujarat Fluorochemicals acknowledged that its carbon credits “may not have a significant market” starting next year because European companies have previously been their primary buyers.

Mr. Hanrahan, of IDEAcarbon, said that the credits could, at the very least, be sold at a low price to traders who see the possibility for marginal profit in a way similar to the market for junk bonds. Even if all the proposals to make the carbon trade far less valuable succeeded, the 19 factories certified to generate carbon credits by destroying the waste gas could earn $1 billion from that business over the next eight years, according to projections by IDEAcarbon.

And even as the economics shift, one big environmental question remains: Without some form of inducement, will companies like Gujarat Fluorochemicals continue to destroy the waste gas HFC-23? Already, a small number of coolant factories in China that did not qualify for the United Nations carbon credits freely vent this dangerous chemical. And atmospheric levels are rapidly rising.

Elisabeth Rosenthal reported from Gujarat State, India, and Andrew W. Lehren from New York.

Hermann Hesse: “Escritor, Terapeuta, Curioso” (swissinfo.ch)

09. Agosto 2012 – 10:55

Elisabeth Goller, Budweis, 1908, de Hermann Hesse: uma das milhares de cartas recebidas pelo escritor.

Elisabeth Goller, Budweis, 1908, de Hermann Hesse: uma das milhares de cartas recebidas pelo escritor. (nb.admin.ch)

Por Gaby Ochsenbein, swissinfo.ch

Hermann Hesse é um dos maiores “escrevedores de cartas” dos século XX. Ao longo de sua vida ele recebeu milhares de cartas do mundo inteiro e normalmente respondia a todas de próprio punho. Uma parte desta correspondência está guardada no Arquivo Suíço de Literatura, em Berna.

“Recebemos esta doação dos Estados Unidos em julho. Ela foi feita pelo bisneto da família Ullmann, uma família de Zurique que nas décadas de 1920 e 1930 regularmente sublocava um quarto para Hermann Hesse“, relata Lukas Dettwiler, funcionário do Arquivo Suíço de Literatura desde 2003. Os cerca de 50 cartões postais e cartas desta recente doação tratam de temas práticos, como compras, envio de correspondência ou até mesmo de meias de lã.

Volta e meia são enviados ao Arquivo cartões postais ou cartas encontradas em antigos baús ou nos sótãos de famílias cujos antepassados mantiveram contato com o famoso escritor. O próprio Hesse guardou 40.000 cartas endereçadas a ele. Uma boa parte desta correspondência está arquivada no Arquivo Suíço de Literatura, e outra parte no Arquivo Alemão de Literatura, em Marbach.

No 6° subsolo da Biblioteca Nacional Suíça a temperatura é bastante fresca, um alívio num dia de verão quente como hoje. Aqui estão arquivados o espólio de Hermann Hesse e de outros autores. Do espólio de Hesse constam cerca de 6.000 livros da biblioteca pessoal que o autor montou durante os anos em que residiu no vilarejo tessinês de Montagnola, na Suíça. “Ele tocou em todos estes livros, é impressionante”, surpreende-se o funcionário do arquivo responsável pela coleção.

“Hesse não só escreveu inúmeros livros e poemas, mas também leu muito e escreveu aproximadamente 3.000 resenhas de livros.”

Correspondência de famosos e de desconhecidos

“E aqui estão as caixas com as cartas que Hesse recebeu”, aponta Dettwiler. Entre elas há cartas do autor suíço Robert Walser, do escritor austríaco Stefan Zweig, a correspondência de Hesse com seu psicanalista J. B. Lang e com muitas outras pessoas famosas.

Ao todo, são mais de 100 caixas com mais de 20.000 cartas vindas de cerca de 100 países, mais de 6.000 remetentes diversos, tudo criteriosamente selecionado e catalogado.

Hesse manteve contato por correspondência não apenas com colegas escritores, pintores e músicos. Muitas cartas provêm de pessoas comuns, de leitores e admiradores do mundo inteiro: de Tel Aviv, Santiago do Chile, Nova Delhi, Tóquio, dos EUA e de muitos países da Europa.

“Veja esta preciosidade”, diz Dettwiler orgulhoso, abrindo uma das caixas. As cartas estão embaladas uma a uma em um papel especial que as protege contra a deterioração.

“Esta carta aqui é de 1908 e foi escrita por Elisabeth Goller, uma designer de moda e grande admiradora de Hesse.” O papel é finíssimo e todo decorado com delicados bordados e, após mais de 100 anos, permanece liso e sem nenhum rasgão.  “É sensacional!”, entusiasma-se Dettwiler.

Hesse, vencedor do Prêmio Nobel de Literatura em 1946, era conhecido por manter correspondência com inúmeras pessoas. Segundo Volker Michels, que durante anos editou e organizou a obra de Hesse para a editora Suhrkamp, mais de um terço de suas horas de trabalho Hesse usava para responder as milhares de cartas e perguntas que recebia.

Hesse como Conselheiro

“Estas respostas são uma fonte inesgotável de elementos sobre a sua biografia, sua obra e sua época e uma leitura cativante e agradável. Praticamente não há temas fundamentais da vida que o poeta não tenha abordado”, escreveu Michels este ano, nos 50 anos da morte de Hesse.

As pessoas se dirigiam a ele com questões existenciais sobre o amor, o casamento, a vida em comum, a morte, o luto ou a religião – todos temas que ele abordou intensamente em seus livros e que eram incomuns para a sua época.

O inventariante Lukas Dettwiller se recorda de uma carta de uma mulher sul-americana que diz: “Sou casada com um homem rico, mas sou infeliz. O senhor poderia me dar um conselho de como eu poderia mudar a minha vida?” Se ela já havia experimentado fazer yoga foi a resposta do poeta. “Ele escreveu uma longa carta para esta mulher, embora provavelmente isso fosse desagradável para ele. Mas ele se sentia responsável.”

Autor de muitas facetas

Se Hermann Hesse tirou algum proveito desta intensa e incomum correspondência com tantos desconhecidos, seu inventariante não sabe dizer. Seria uma forma de compensação para uma pessoa que vivia muito isolada em sua residência e que não gostava de visitas? “Pelo menos ele tinha um grande senso de responsabilidade com seus leitores. Ele não era indiferente às pessoas.”

De certa forma, Hesse também foi usado por estes correspondentes, afirma Lukas Dettwiler. “Eles o viam como um consultor espiritual, como terapeuta. Para outros ele era uma espécie de guru, uma figura mística.” Ele não se via desta forma. “Ele próprio estava também em busca de algo e não sabia o caminho. É o que se vê em obras comoO Lobo da Estepe e Sidarta.”

Segundo Dettwiler, pode-se conhecer e descobrir Hesse não apenas através de sua obra, mas também através de suas cartas. “As cartas dão uma idéia extraordinária e mostram seu autor de vários ângulos. Muitos se identificavam com ele. Ele transmitia a impressão de que eles não estavam sós com seus sofrimentos e entusiasmos.”

Recato e Respeito

Começa a ficar fresco demais no subssolo da biblioteca, onde todas as caixas com as cartas estão guardadas. Lukas Dettwiler leu apenas uma pequena parte das cartas. Por um lado, falta-lhe tempo para ler tudo, por outro, ele considera as cartas “algo muito íntimo, pessoal, particular”.

“Às vezes leio coisas muito tristes e difíceis. Não acho correto ter acesso a isso. Os conteúdos não foram dirigidos a nós, nem a mim, que sou hoje o inventariante do espólio, nem àqueles que há 50 anos doaram a correspondência ao Arquivo. “Saber que estas cartas existem e que estão bem guardadas aqui” é suficiente para este “secretário particular póstumo de Hesse”, como ele se define.

Dettwiler fecha as caixas, recoloca-as na estante e retorna de seu reino subterrâneo para o aqui e agora.

Gaby Ochsenbein, swissinfo.ch
Adaptação: Fabiana Macchi

Entre heróis e empecilhos, os atuais capachos do capital (Conselho Indigenista Missionário)

Cleber César Buzatto – Portal do Cimi, 02-08-2012.

Lula Dilma adotaram uma fórmula de governança altamente danosa aos povos indígenas, quilombolas e campesinos que dependem da terra e do território para a sobrevivência física e cultural no Brasil. Essa fórmula associa ao menos dois grandes instrumentos, o incentivo político e financeiro a um modelo econômico desenvolvimentista, altamente dependente da exportação de produtos primários, e a aposta na “desmobilização social”, com no uso indiscriminado de “inibidores sociais”, a fim de manter sob controle as potenciais tensões resultantes de sua opção.

Lula foi eleito, em 2002, com o voto dos “pequenos do campo” das mais distantes e diferentes regiões do país, sob o signo da esperança, o que provocou um tsunami de expectativas de que finalmente seriam realizadas no país as mudanças estruturantes pelas quais essas populações vinham lutando e dando a vida historicamente. Era forte o sentimento de que o novo governo adotaria medidas efetivas e eficazes no intuito de implementar uma reforma agrária e agrícola ampla e profunda, de acelerar os procedimentos administrativos de reconhecimento, demarcação e titulação de terras indígenas e quilombolas, de proteger o meio ambiente e as lideranças sócio-populares, combatendo, dessa maneira, a sanha voraz e assassina dos grandes proprietários de terras do país e mudando a injusta estrutura fundiária brasileira.

A traição à confiança e às expectativas dos setores populares do campo brasileiro não demorou vir à tona. Já nos primeiros meses de 2003, todos os indicativos apontavam, inequivocamente, que o novo governo havia optado pelo “desenvolvimentismo” como modelo econômico. Resultou, como consequência dessa opção, a escolha dos atores que iriam implementá-lo, e que por isso deveriam ser “incentivados”, bem como, daqueles setores que, por representarem riscos à sua implementação, precisariam ser “combatidos”.

O fato de Lula ter chamado os usineiros plantadores de cana de “heróis” nacionais, eles que são reconhecidos destruidores do meio-ambiente, muitos dos quais exploradores de mão-de-obra escrava em suas usinas e alguns, inclusive, responsáveis pelo assassinato de centenas de lideranças populares na disputa pelas terras ao longo da história, e se referido publicamente aos povos indígenas como “empecilhos” ao desenvolvimento do país situa-se nesse contexto.

Ao radicalizar a opção pelo desenvolvimentismo, o governo Dilma aprofunda a retração dos processos de reconhecimento, demarcação e titulação de terras indígenas e quilombolas; instala um verdadeiro “Estado de exceção” ao publicar a Portaria 303/2012 na tentativa de rever procedimentos já finalizados de demarcação e de facilitar a exploração das terras indígenas; retira completamente de pauta a temática da reforma agrária, sem nem ao menos ter sido promovida a atualização dos índices de produtividade que remontam à década de 1970. A desidratação orçamentária e a desestruturação dos órgãos públicos, Funai e Incra, também podem ser situadas neste contexto da opção feita por Lula/Dilma.

Neste ínterim, o Programa de Aceleração do Crescimento (PAC) constitui-se no instrumento ideológico e financeiro, impositivo e agressivo, posto em prática a qualquer custo com a finalidade de implementar o modelo adotado. No que diz respeito ao campo, tudo tem sido feito para favorecer a apropriação e a exploração dos territórios, bem como o deslocamento das commodities agrícolas e minerais até os portos das mais diferentes regiões brasileiras. Para isso, o que efetivamente está na pauta governamental é a construção de rodovias, ferrovias, hidrovias, hidroelétricas.

Olhando por este viés, podemos afirmar que Lula Dilma são os atuais instrumentos usados pelo capital para efetivar os seus interesses. Fazem, com o PAC, o mesmo papel de “capachos” feito pelos militares e o seu “Milagre Brasileiro”, assim como, por Fernando Henrique Cardoso e o seu “Avança Brasil”.

Neste sentido, a imagem de Lula, de mãos dadas e com sorriso no rosto, celebrando a aliança com Paulo Maluf na disputa pela Prefeitura de São Paulo, e a imagem da presidente Dilma de braços dados e sendo lançada a reeleição por Kátia Abreu, no anúncio do Plano Safra 2012, devem continuar nos indignando, mas não mais deveriam nos surpreender.

Cientes de que essa opção poderia resultar em instabilidades inclusive junto a setores sociais historicamente aliados, como complemento à fórmula de governança, Lula e Dilma vêm apostando fortemente num instrumento político que poderíamos denominar de “desmobilização social”. Para implementá-lo, os governos Lula/Dilma tem-se agarrado numa ampla gama de “inibidores sociais”. Tais inibidores são constituídos por diferentes estratagemas. Citamos três deles que, a nosso ver,  tem sido mais eficazes.

1) a adoção massiva de programas governamentais de cunho assistencial, que retira muitas pessoas das fileiras das lutas por mudanças mais profundas;

2) o uso da imagem e a ação empedernida de sujeitos remanescentes de movimentos e organizações sociais nas fileiras governamentais, que buscam “amaciar” a relação entre estes movimentos e o governo;

3) a criminalização/repressão às lideranças e segmentos da sociedade organizada que insistem nas lutas por mudanças estruturantes no campo e no enfrentamento às conseqüências advindas da opção governamental. A criminalização de militantes e organizações sociais em curso no caso da UHE Belo Monte é um exemplo típico deste último estratagema governamental.

Relativamente ao campo brasileiro, a “desmobilização social” somada aos “incentivos” estatais em curso tem produzido um exponencial fortalecimento de atores políticos altamente reacionários, a saber, as empresas multinacionais que controlam o sistema de produção de commodities agrícolas, os fazendeiros-latifundiários e o grupo que lhes dá sustentação no Congresso Nacional, os ruralistas. A devastação do Código Florestal e o ataque ferrenho aos direitos dos povos indígenas e quilombolas, por meio da PEC 215, são dois exemplos que se situam nessa correia, sem limites e sem escrúpulos, de violências e interesses deste setor minoritário e historicamente privilegiado em nosso país.

No campo político, não custa lembrar que, no Paraguai, o golpe contra o presidente Lugo foi planejado, financiado e executado por estes mesmos atores.

Diante desse contexto de total atrelamento governamental com as forças reacionárias do agronegócio no Brasil e a conseqüente falta de compromisso para com os povos indígenas, quilombolas e campesinos, a estes não resta outra alternativa senão empunhar as “bandeiras” e ir para o enfrentamento sem qualquer tipo de subterfúgio e amarras, sejam elas históricas, partidárias e/ou financeiras.

Nas ruas, nas ocupações, nas retomadas das terras invadidas pelo agronegócio, com os povos do campo, sempre e de cabeça erguida, “sem medo de ser feliz” e sem medo dos atuais capachos do capital em nosso país.

Brasília, DF, 2 de agosto de 2012.

Cleber César Buzatto

Secretário Executivo do Cimi

Para antropólogo, a ideia do “eu” precisa dar lugar à de rede (Valor)

Por Carla Rodrigues | Para o Valor, do Rio

7 de agosto de 2012

Divulgação / DivulgaçãoPremiado por sua teoria ator-rede, o francês Bruno Latour discute a relação entre seres humanos e não-humanos

Ele se autodefine como um antropólogo filosófico trabalhando sobre a sociologia. Na prática, o francês Bruno Latour, 65 anos, faz o que ele chama de “antropologia da modernidade”, ao voltar seu olhar para os discursos e práticas desse período, principalmente as científicas.

Dessa pesquisa resultou um de seus livros mais famosos, “Jamais Fomos Modernos – Ensaios de Antropologia Simétrica”, lançado no Brasil em 1994 (Editora 34).

Latour, que está no Brasil pela terceira vez, apresenta na quinta uma palestra gratuita em São Paulo, no Fronteiras do Pensamento, e acaba de participar do simpósio internacional “A Vida Secreta dos Objetos: Novos Cenários da Comunicação”, realizado em São Paulo, Rio e Salvador e que acabou ontem.

Para ele, é aqui que se dará a disputa pelo debate ambiental no século XXI. Hoje empenhado na causa ecológica, Latour é conhecido e premiado por sua teoria ator-rede, uma forma de pensar a relação entre humanos e não-humanos.

Diretor científico da área de pesquisas do Instituto de Estudos Políticos de Paris, integrante de uma geração de franceses formados no pós-guerra, Latour é frequentemente acusado de ser um relativista, crítica que ele rebate com facilidade. “Eu não conheço um ator participante da ciência que não seja um relativista”, afirma.

Valor: O senhor acredita que o Brasil ocupa um lugar especial no cenário mundial neste momento em que a Europa vive uma crise?

Bruno Latour: O Brasil faz parte de minha vida desde a minha infância, pois tive três irmãs que moraram no país, por razões diferentes. Acredito que a questão ecológica do século XXI vai ser decidida aqui. Há coisas que podem ser melhoradas na Europa, do ponto de vista ambiental, mas o verdadeiro cenário desse jogo será o Brasil, porque já é muito tarde para a Ásia e a África. A questão é saber se os intelectuais e os políticos brasileiros poderão ir além dos fundamentos da modernidade. Mas a grande questão ecológica se desenrolará aqui.

Valor: Sua teoria ator-rede se refere a seres humanos e não-humanos. É uma crítica ao humanismo? O que o legado humanista nos proporcionou de tão criticável?

Latour: O humanismo é uma forma limitada de pensar o grupo dos humanos, que vejo como dependentes de muitos outros seres que não são humanos. Uma definição que isole o humano dos seres que o fabricam – tanto as divindades religiosas quanto as coisas com as quais os humanos vivem, como as árvores, mas também o alumínio para fazer estes talheres – é uma visão estreia. A perspectiva humanista foi legítima em uma determinada época, se falarmos do humanismo da metade do século XIX até a metade do século XX, antes que os ecologistas tenham chamado nossa atenção para o problema ambiental. Mas hoje não há mais nenhum sentido falar em humanismo. Este tipo de humanismo não tem os elementos necessários para absorver as grandes questões políticas atuais. Não se pode, por exemplo, fazer uma teoria consciente do problema do clima com o pensamento moral de Kant. Precisamos pensar na composição na qual seres humanos e não-humanos se relacionam. O humanismo é uma versão ultrapassada dos problemas políticos que nos dizem respeito. Hoje, trata-se de ser inteiramente humanista, ou seja, incluir todos os seres que são necessários para a existência humana.

Valor: Um dos postulados da teoria ator-rede é que, quando uma pessoa age, mais alguém está agindo junto. O senhor poderia explicar como isso funciona?

Latour: Os humanos são envolvidos por muitos outros seres, e a ideia de que uma pessoa age autonomamente, com seus próprios objetivos, não funciona nem na economia, nem na religião, nem na psicologia nem em nenhuma outra situação. Portanto, a pergunta que a teoria ator-rede coloca é: quais são os outros seres ativos no momento em que alguém age? A antropologia e a sociologia que tento desenvolver se ocupa da pesquisa desses seres. Eu posso colocar a questão de um modo inverso: como, apesar das evidências de todos os numerosos seres que participam de uma ação, continua-se a pensar como se o único ator fosse o humano dotado de uma psicologia, ciente de si mesmo, calculador, autônomo, responsável? A antropologia no Brasil é particularmente capaz de entender que não há esse “eu”, esse sujeito individual e autônomo que age no mundo, o que é uma visão muito estreita. Tenho muito contato com outros antropólogos brasileiros, como o Eduardo Viveiros de Castro (UFRJ).

Valor: O senhor veio ao Brasil para participar de um simpósio sobre novas tecnologias de comunicação. Qual é a grande afinidade entre a sua teoria ator-rede e as teorias da comunicação?

Latour: Elas são próximas porque a teoria ator-rede é essencialmente uma teoria da multiplicidade de mediações, e esses pesquisadores estão interessados em discutir o domínio da mídia e das mediações. Aqueles que se interessam por mediação – de modo positivo, e não negativamente – encontram conceitos e métodos para trabalhar com a teoria ator-rede.

Valor: Por que os jornalistas estão sempre mencionados entre os integrantes importantes da teoria ator-rede?

Latour: A formatação de informações desempenha um papel muito importante no espaço público, no qual se situa o espaço político. Não conheço muitos estudos sobre jornalismo que sejam feitos a partir da teoria ator-rede, porque essas pesquisas geralmente são feitas do ponto de vista crítico, e a teoria ator-rede não é uma crítica. Muito frequentemente, os jornalistas são simplesmente acusados de deturpar um ideal de verdade que, se não houvesse a mediação, chegaria ao público a partir de uma transmissão transparente e direta. Cientistas, políticos e economistas gostam de dizer que, se não houvesse os jornalistas, a informação seria mais transparente, mais direta, menos comprometida.

Valor: A teoria ator-rede se transformou em muitas outras coisas – cada um dos pesquisadores do grupo original seguiu por um lado, e houve uma diáspora. O senhor ainda se reconhece como um teórico da ator-rede?

Latour: O grupo original nunca foi muito unido, mas se reuniu em um momento em que a sociologia percebeu que havia negligenciado a técnica, a ciência, e os seres não-humanos. Foi uma tomada de consciência das ciências sociais de que o século XX nos legou uma série de questões – como a da dominação e a da exploração -, mas sempre com uma visão sociocentrada. A teoria ator-rede vem a ser a evidência de que é preciso se interessar pela vida secreta dos objetos.

Valor: Refaço ao senhor uma pergunta que está no livro “A Esperança de Pandora” (Edusc): de onde provém a oposição entre o campo da razão e o campo da força?

Latour: Fiz uma genealogia dessa oposição, que remonta à falsa disputa entre os sofistas e os filósofos e organizou o debate nos países ocidentais. Pretendi suspender essa separação e colocar a questão sobre qual é a força dos dispositivos racionais. Foi assim que comecei minha antropologia da ciência. E há uma segunda pergunta: quais são as razões da relação de força política, religiosa, econômica? A distinção entre força e razão faz parte de um conjunto de antigas dicotomias que não são mais capazes de nos orientar quando falamos da questão científica. Nessa dicotomia, supõe-se que a razão vai unificar a discussão. Mas, se a razão já teve esse poder, atualmente não tem mais, e precisamos encontrar outras ferramentas intelectuais para nos orientar nessa disputa. É o que eu chamo de cartografia da controvérsia. Essa é hoje uma grande questão para a democracia.

Valor: Afirmar que a ciência é social é uma forma de relativizar os resultados científicos?

Latour: Esse é um mal-entendido sobre o significado da palavra social. Evidentemente, dizer que os fatos são sociais não equivale a dizer que esse garfo é uma fabricação social – isso não faria sentido. Eu digo que esse garfo é resultado de um processo industrial que inclui uma legislação, empresas, indústrias – o que é totalmente diferente. A ciência faz parte de um coletivo – estou propositalmente evitando usar a palavra social – do mundo. Há quem acredite que a ciência, particularmente as ciências naturais, é absoluta. Mas esses são os religiosos da ciência, não os participantes da ciência. Não conheço um ator participante da ciência que não seja um relativista ou, melhor dizendo, um relacionista, porque ele sabe que conhecer é estabelecer relações dentro de um quadro de referências. A crítica aos relativistas, feita pelos absolutistas, é frequente, mas essa não é uma discussão produtiva. A discussão que me interessa é: como estabelecer as relações entre os quadros de referência, as culturas, os modos de existência, as formas de vida? Não conheço quem que, desse ponto de vista, critique o relativismo.

Valor: Pode-se resumir seu livro “Jamais Fomos Modernos” como uma crítica à modernidade. O senhor mantém as mesmas críticas em relação aos pós-modernos?

Latour: Sim. Os pós-modernos tiveram a sensibilidade de perceber que havia qualquer coisa de complicada na modernidade, mas é o mesmo movimento. Simplesmente há um retorno a alguns dos problemas que a modernidade não havia tratado, mas não há um retorno às raízes da modernidade.

Carla Rodrigues, professora da Universidade Federal Fluminense (UFF) e da Pontifícia Universidade Católica do Rio (PUC-Rio), é doutora em filosofia e pesquisadora do CNPq

© 2000 – 2012. Todos os direitos reservados ao Valor Econômico S.A. . Verifique nossos Termos de Uso em http://www.valor.com.br/termos-de-uso. Este material não pode ser publicado, reescrito, redistribuído ou transmitido por broadcast sem autorização do Valor Econômico. 

Occupy, Anthropology, and the 2011 Global Uprisings (Cultural Anthropology)

Hot spot – Occupy, Anthropology, and the 2011 Global Uprisings

Submitted by Cultural Anthropology on Fri, 2012-07-27 10:36

Introduction: Occupy, Anthropology, and the 2011 Global Uprisings

Guest Edited by Jeffrey S. Juris (Northeastern University) and Maple Razsa (Colby College)

Occupy Wall Street burst spectacularly onto the scene last fall with the take-over of New York City’s Zuccotti Park on September 17, 2011, followed by the rapid spread of occupations to cities throughout the US and the world. The movement combined mass occupations of urban public spaces with horizontal forms of organization and large-scale, directly democratic assemblies. Making effective use of the viral flows of images and information generated by the intersections of social and mass media, the occupations mobilized tens of thousands around the globe, including many new activists who had never taken part in a mass movement before, and inspired many more beyond the physical encampments themselves. Before the wave of violent police evictions in November and December of 2011 drove activists into submerged forms of organizing through the winter, the Occupy movements had already captured the public imagination. Bequeathing to us potent new memes such as the 1% (those at the top of the wealth and income scale) and the 99% (the rest of us), Occupy provided a framework for talking about issues that have been long obscured in public life such as class and socio-economic inequality and helped to shift the dominant political-economic discourse from an obsession with budget deficits and austerity to a countervailing concern for jobs, equality, and economic fairness.

In other words, prior to Occupy, much of the populist anger stemming from the 2008 financial crisis in North America and Europe had been effectively channeled by the Right into both an attack on marginalized groups—e.g. immigrants, people of color, Gays and Lesbians—and a particularly pernicious version of the already familiar critique of unbridled spending. This was especially so in the US where the Tea Party tapped into the widespread public ire over the Wall Street bailouts to bolster a far-reaching attack on “big government” through a radical program of fiscal austerity. Of course, the debt problem was a consequence rather than a cause of the crisis, the result of deregulation, predatory lending, and the spread of highly complex financial instruments facilitated by the neoliberal agenda of the very people who were now seeking to impose budgetary discipline (see Financial Crisis Hot Spot).

However, the contributions of Occupy are not exclusively, or even primarily, to be assessed in terms of their intervention in public discourse. The Occupy movements are also a response to a fundamental crisis of representative politics embodied in an embrace of more radical, directly democratic practices and forms. In their commitment to direct democracy and action the politics put into practice in the various encampments are also innovative prefigurative attempts to model alternative forms of political organization, decision making, and sociability. This turn is crucial: while neoliberalism has been endlessly critiqued it seems to live on as the only policy response—in the form of austerity—to the crisis neoliberalism itself has produced. The need for ethnographic accounts of this prefigurative politics, and its attendant challenges and contradictions, is especially urgent given that Occupy has refused official representatives and because occupiers have extended democracy beyond formal institutions into new spheres of life through a range of practices, including the collective seizure of public space, the people’s mic, horizontal organization, hand signals, and general assemblies.

It is also important to remember that Occupy was a relative latecomer—if a symbolically important one—to the social unrest the global crisis and policies of austerity have provoked. Cracks in the veneer of conformity emerged during the 2008 rebellion in Greece, where students, union members, and other social actors, galvanized by the murder of a fifteen year old student, took to the streets to challenge the worsening economic conditions (See Greece Hot Spot). Students were also among the first wave of resistance elsewhere with protests against budget cuts and increased fees in California, Croatia, the UK, and Chile. In the US signs of wider social discontent finally surfaced during the Wisconsin uprising in February 2011, which included the occupation of the Wisconsin State House in opposition to Governor Scott Walker’s attack on collective bargaining for public sector unions under the guise of budgetary discipline (cf. Collins 2012). As in Wisconsin, the widespread circulation of images from the Arab Spring continued to spark the intense feelings of solidarity, political possibility, and agency that ultimately led to the occupation of Wall Street. From the pro-democracy marches in Tunisia in response to the self-immolation of Mohammed Bouazizi to the mass occupations of Cairo’s Tahrir Square in opposition to the Egyptian dictator Hosni Mubarak, the Middle East uprisings, imbued protesters with the sense that dramatic political transformation was possible even as subsequent events have indicated that actual political outcomes are always ambivalent and uncertain (see Arab Spring Hot Spot).

Inspired by the uprisings in Tunisia and Egypt and responding to the working and middle class casualties of Spain and Europe’s debt crisis, hundreds of thousands of protesters took to the streets of Madrid on May 15, 2011 and occupied the Puerta del Sol square, sparking a wave of similar mobilizations and encampments around the Spain that would become known as 15M or the movement of the Indignados. Indeed, the combination of mass public occupations with large-scale participatory assemblies provided a template that would be enacted in Zuccotti Park, in part via the influence of Spanish activists residing in New York. That summer a similar movement of Israeli youths sprang up in Tel Aviv, using tent cities and popular assemblies to shine a light on the rising cost of housing and other living expenses.

Finally, in response to an August 2011 call by the Canadian magazine AdBusters to occupy Wall Street in the spirit of these 2011 Global uprisings, activists occupied Zuccotti Park after being rebuffed by the police in an attempt to take Wall Street itself. The occupation initially garnered little media attention, until its second week when images of police repression started going viral, leading to a surge in public sympathy and support, and ever growing numbers streaming to the encampments themselves each time another protester was maced or a group of seemingly innocent protesters rounded up, beaten, and/or arrested. Occupations quickly spread around the US and other parts of the world, generating, for a moment, a proliferating series of encampments physically rooted in local territories, yet linked up with other occupations through interpersonal and online trans-local networks. Following the evictions in the US last fall, local assemblies and working groups have continued to meet—hosting discussions, planning actions and campaigns, producing media, and building and modifying organizational forms—even as the Occupy movements prepared for their public reemergence in the spring through mobilizations such as the May Day protests and mass direct actions against NATO in Chicago and the European Central Bank in Frankfurt.

Additionally, each of these uprisings has diffused through the widespread use of social media, reflecting the mutually constitutive nature of embodied and online protest. The use of social media, in particular, has allowed the Occupy movements, as in other recent mobilizations, to penetrate deeply into the social fabric and mobilize many newcomers who have never been active before in social movements. At the same time, these emerging “logics of aggregation” within the Occupy movements have resulted in a more individualized mode of participation and a form of movement that is more singularizing (e.g. the way the 99% frame can obscure internal differences) and more dependent on the long-term occupation of public space than other recent movements (Juris 2012). A particular set of tensions and strategic dilemmas have thus plagued the Occupy movements, including a divide between newer and more seasoned activists, the difficulty of recognizing and negotiating internal differences, a lack of common political and organizational principles beyond the General Assembly model, and the difficulty of transitioning to new tactics, strategies, visions, and structures in a post-eviction era. In short, activists are now faced with fundamental questions about how to build a movement capable of actually transforming the deep inequalities they have attempted to address.

In assembling this Hot Spot on Occupy we have invited contributions from anthropologists, ethnographers, and activists writing on the above themes: the mass occupation of public spaces, directly democratic practices and forms, the use of social media, the emotions and emerging subjectivities of protest, as well as the underlying political critiques and contradictions that have arisen in the movement. Similarly, in light of the global history we outline above, the range of other social movement responses to the current global economic crisis, as well as the ongoing links between struggles in the US, Europe, Latin America, and North Africa, we have been careful to include contributors conducting research beyond the US in countries such as Greece, Slovenia, Spain, Israel, Argentina, Egypt, and Canada. In so doing, we insist that Occupy must be understood in a global rather than a populist US-centric framework.

Our collaboration on this Hot Spot—which emerged from conversations around our articles on Occupy in the May 2012 edition ofAmerican Ethnologist (Juris 2012Razsa and Kurnik 2012)—also reflects our scholarly and political commitments, as well as those of our contributors. First, it was our priority to invite scholars and activists who are directly involved with these movements rather than adding to the abundant armchair punditry on Occupy. These contributions also reflect recent trends in anthropology with respect to the growing practice of activist research, militant ethnography, public anthropology, and other forms of politically committed ethnographic research, which are taking increasingly institutionalized forms with Cultural Anthropology “Hot Spots”like this one, “Public Anthropology Reviews” in American Anthropologist, recent interventions in American Ethnologist on Egypt, Wisconsin, and Occupy, as well as Current Anthropology “Current Applications.”

In addition to providing an ethnographically and analytically informed view of and from various occupations and kindred mobilizations, this Hot Spot thus provides another example of how anthropologists are making themselves politically relevant and are engaging issues of broad public concern. Given these shifts, together with the progressive inclinations of many anthropologists and the ubiquity and inherent interest of Occupy, it should come as no surprise that so many anthropologists and ethnographers from related fields, including those within and outside the academy, have played key roles in the Occupy movements and their precursors in countries such as Greece and Spain. Indeed, in their post Carles Feixa and his collaboratorsrefer to anthropologists as the “organic intellectuals” of the 15 M movement. As many of the contributions to this Hot Spot attest, a similar case might be made for the role of activist anthropologists within Occupy more generally.

As the contributions below make clear, our emphasis on participatory and politically committed research does not imply a romanticization of resistance or a refusal to confront the contradictions, limits, and exclusions of social movements, especially along axes of class, race, gender, sexuality, and citizenship. Given the disproportionate, though by no means exclusively White, middle class participation in the US Occupy movements, such critical perspectives are essential. Each of the following entries thus combines thick ethnographic description on the part of anthropologists, ethnographers, and activists who have been directly involved in the Occupy movements or other instances of mobilization during the 2011 global uprisings—either through engagement with one more encampments and/or the themes addressed by Occupy—with critical analysis of one or more of the issues outlined above.

NOTES

[1] Occupy has thus addressed many of the same themes and drawn on many of the organizational practices associated with the global justice movements of a previous era, even as it has resonated more strongly with domestic national contexts of the Global north.

[2] The people’s mic is a form of voice amplification whereby everyone in listening distance repeats a speaker’s words so that others situated further away can also hear (See Garces, this Hot Spot).

[3] For example, in the U.S. local encampments created “Inter-Occupy” groups maintain ties with other occupations, while twitter feeds, listservs, websites, and other digital tools were used to communicate and coordinate more broadly. See our digital resources page for additional links.

REFERENCES

Collins, Jane. 2012. “Theorizing Wisconsin’s 2011 Protests: Community-Based Unionism Confronts Accumulation by Dispossession.” American Ethnologist 39 (1):6–20.

Juris, Jeffrey. 2012. “Reflections on #Occupy Everywhere: Social Media, Public Space, and Emerging Logics of Aggregation.”American Ethnologist 39 (2):259-279.

Razsa, Maple and Andrej Kurnik. 2012. “The Occupy Movement in Žižek’s Hometown: Direct Democracy and a Politics of Becoming.” American Ethnologist 39 (2):238-258.

***ESSAYS***

Prefigurative Politics

Marianne Maeckelbergh, Horizontal Decision-Making across Time and Place

Chris Garces, People’s Mic and ‘Leaderful’ Charisma

Philip Cartelli, Trying to Occupy Harvard

Public Space

Zoltán Glück, Between Wall Street and Zuccotti: Occupy and the Scale of Politics

Carles Feixa, et al., The #spanishrevolution and Beyond

Dimitris Dalakoglou,  The Movement and the “Movement” of Syntagma Square

Experience and Subjectivity

Jeffrey S. Juris, The 99% and the Production of Insurgent Subjectivity

Diane Nelson, et al., Her earliest leaf’s a flower…

Maple Razsa, The Subjective Turn: The Radicalization of Personal Experience within Occupy Slovenia

Marina Sitrin, Occupy Trust: The Role of Emotion in the New Movements

Strategy and Tactics

David Graeber, Occupy Wall Street rediscovers the radical imagination

Kate Griffiths-Dingani, May Day, Precarity, Affective Labor, and the General Strike

Angelique Haugerud, Humor and Occupy Wall Street

Karen Ho, Occupy Finance and the Paradox/Possibilities of Productivity

Social Media

Alice Mattoni, Beyond Celebration: Toward a More Nuanced Assessment of Facebook’s Role in Occupy Wall Street

John Postill, Participatory Media Research and Spain’s 15M Movement

Critical Perspectives

Yvonne Yen Liu, Decolonizing the Occupy Movement

Manissa McCleave Maharawal, Fieldnotes on Union Square, Anti-Oppression, and Occupy

Uri Gordon, Israel’s “Tent Protests:” A Domesticated Mobilization

Alex Khasnabish, Occupy Nova Scotia: The Symbolism and Politics of Space

Post Normal Science: Deadlines (Climate Etc.)

Posted on August 3, 2012

by Steven Mosher

Science has changed. More precisely, in post normal conditions the behavior of people doing science has changed.

Ravetz describes a post normal situation by the following criteria:

  1. Facts are uncertain
  2. Values are in conflict
  3. Stakes are high
  4. Immediate action is required

The difference between Kuhnian normal science, or the behavior of those doing science under normal conditions, and post normal science is best illustrated by example. We can use the recent discovery of the Higgs Boson as an example. Facts were uncertain–they always are to a degree; no values were in conflict; the stakes were not high; and, immediate action was not required. What we see in that situation is those doing science acting as we expect them to, according to our vague ideal of science. Because facts are uncertain, they listen to various conflicting theories. They try to put those theories to a test. They face a shared uncertainity and in good faith accept the questions and doubts of others interested in the same field. Their participation in politics is limited to asking for money. Because values are not in conflict no theorist takes the time to investigate his opponent’s views on evolution or smoking or taxation. Because the field of personal values is never in play, personal attacks are minimized. Personal pride may be at stake, but values rarely are. The stakes for humanity in the discovery of the Higgs are low: at least no one argues that our future depends upon the outcome. No scientist straps himself to the collider and demands that it be shut down. And finally, immediate action is not required; under no theory is the settling of the uncertainty so important as to rush the result. In normal science, according to Kuhn,  we can view the behavior of those doing science as puzzle solving. The details of a paradigm are filled out slowly and deliberately.

The situation in climate science are close to the polar opposite of this. That does not mean and should not be construed as a criticism of climate science or its claims. The simple point is this: in a PNS situation, the behavior of those doing science changes. To be sure much of their behavior remains the same. They formulate theories; they collect data, and they test their theories against the data. They don’t stop doing what we notional  describe as science. But, as foreshadowed above in the description of how high energy particle physicists behave, one can see how that behavior changes in a PNS situation. There is uncertainty, but the good faith that exists in normal science, the faith that other people are asking questions because they actually want the answer is gone. Asking questions, raising doubts, asking to see proof becomes suspect in and of itself. And those doing science are faced with a question that science cannot answer: Does this person really want the answer or are they amerchant of doubt? Such a question never gets asked in normal science. Normal science doesn’t ask this question because science cannot answer it.

Because values are in conflict the behavior of those doing science changes. In normal science no one would care if Higgs was a Christian or an atheist. No one would care if he voted liberal or conservative; but because two different value systems are in conflict in climate science, the behavior of those doing science changes. They investigate each other. They question motives. They form tribes.  And because the stakes are high the behavior of those doing science changes as well. They protest; they take money from lobby groups on both sides and worse of all they perform horrendous raps on youTube. In short, they become human; while those around them canonize them or demonize them and their findings become iconized or branded as hoaxes.

This brings us to the last aspect of a PNS situation: immediate action is required. This perhaps is the most contentious aspect of PNS, in fact I would argue it is thedefining characteristic. In all PNS situations it is almost always the case the one side sees the need for action, given the truth of their theory, while the doubtersmust of necessity see no need for immediate action. They must see no need for immediate action because their values are at risk and because the stakes are high. Another way to put this is as follows. When you are in a PNS situation, all sides must deny it. Those demanding immediate action, deny it by claiming more certainty*than is present; those refusing immediate action, do so by increasing demands for certainty. This leads to a centralization and valorization of the topic of uncertainty, and epistemology becomes a topic of discussion for those doing science. That is decidedly not normal science.

The demand for immediate action, however, is broader than simply a demand that society changes. In a PNS situation the behavior of those doing science changes. One of the clearest signs that you are in PNS is the change in behavior around deadlines. Normal science has no deadline. In normal science, the puzzle is solved when it is solved. In normal science there may be a deadline to shut down the collider for maintenance. Nobody rushes the report to keep the collider running longer than it should. And if a good result is found, the schedules can be changed to accommodate the scienceBroadly speaking, science drives the schedule; the schedule doesn’t drive the science.

The climategate mails are instructive here. As one reads through the mails it’s clear that the behavior of those doing science is not what one would call disinterested patient puzzle solving. Human beings acting in a situation where values are in conflict and stakes are high will engage in behavior that they might not otherwise. Those changes are most evident in situations surrounding deadlines. The point here is not to rehash The Crutape Lettersbut rather to relook at one incident ( there are others, notably around congressional hearings ) where deadlines came into play. The deadline in question was the deadline for submitting papers for consideration. As covered in The Crutape Letters and in The Hockeystick Illusion, the actions taken by those doing science around the“Jesus Paper” is instructive. In fact, were I to rewrite the Crutape letters I would do it from the perspective of PNS, focusing on how the behavior of those doing science deviated from the ideals of openness, transparency and letting truth come on its own good time.

Climategate is about FOIA. There were two critical paths for FOIA: one sought data, the other sought the emails of scientists. Not quite normal. Not normal in that data is usually shared; not normal in that we normally respect the privacy of those doing science. But this is PNS, and all bets are off. Values and practices from other fields, such as business and government,  are imported into the culture of science: Data hoarding is defended using IP and confidentiality agreements. Demanding private mail is defended using values imported from performing business for the public. In short, one sign that a science is post normal, is the attempt to import values and procedures from related disciplines. Put another way, PNS poses the question of governance. Who runs science and how should they run it.

The “Jesus paper” in a nutshell can be explained as follows. McIntyre and McKittrick had a paper published in the beginning of 2005. That paper needed to be rebutted in order to make Briffa’s job of writing chapter 6 easier. However, there was a deadline in play. Papers had to be accepted by a date certain. At one point Steven Schneider suggested the creation of a new category, a novelty–  provisionally accepted — so that the “jesus paper” could make the deadline. McIntyre covers the issue here. One need not re-adjudicate whether or not the IPCC rules were broken. And further these rules have nothing whatsoever ever to do with the truth of the claims in that paper. This is not about the truth of the science. What is important is the importation of the concept of a deadline into the search for truth. What is important is that the behavior of those doing science changes. Truth suddenly cares about a date. Immediate action is required. In this case immediate action is taken to see to it that the paper makes it into the chapter. Normal science takes no notice of deadlines. In PNS, deadlines matter.

Last week we saw another example of deadlines and high stakes changing the behavior of those doing science. The backstory here explains .   It appears to me that the behavior of those involved changed from what I have known it to be. It changed because they perceived that immediate action was required. A deadline had to be met. Again, as with the Jesus paper, the facts surrounding the releasedo not go to the truth of the claims. In normal science, a rushed claimed might very well get the same treatment as an unrushed claim: It will be evaluated on its merits. In PNS, either the rush to meet an IPCC deadline– as in the case of the Jesus paper, or the rush to be ready for congress –as in the Watts case, is enoughfor some doubt the science.  What has been testified to in Congress by Christy, a co author, may very well be true. But in this high stakes arena, where facts are uncertain and values are in conflict, the behavior of those doing science can and does change. Not all their behavior changes. They still observe and test and report. But the manner in which they do that changes. Results are rushed and data is held in secret. Deadlines change everything. Normal science doesn’t operate this way; if it does, quality can suffer. And yet, the demand for more certainty than is needed, the bad faith game of delaying action by asking questions, precludes a naïve return to science without deadlines.

The solution that Ravetz suggests is extended peer review and a recognition of the importance of quality. In truth, the way out of a PNS situation is not that simple. The first step out of a PNS situation is the recognition that one is in the situation to begin with. Today, few people embroiled in this debate would admit that the situation has changed how they would normally behave. An admission that this isn’t working is a cultural crisis for science. No one has the standing to describe how one should conduct science in a PNS situation. No one has the standing to chart the path out of a PNS situation. The best we can do is describe what we see. Today, I observe that deadlines change the behavior of those doing science. We see that in climategate; we see that in the events of the past week. That’s doesn’t entail anything about the truth of science performed under pressure. But it should make us pause and consider if truth will be found any faster by rushing the results and hiding the data.

*I circulated a copy of this to Michael Tobis to get his reaction. MT took issue with this characterization. MT, I believe, originated the argument that our uncertainty is a reason for action. It is true that while the certainty about the science  has been a the dominant piece of the rhetoric, there has been a second thread of rhetoric that bases action in the uncertainty about sensitivity. I would call this certainty shifting. While the uncertainty about facts of sensitivity are accepted in this path of argument the certainty is shifted to certainty about values and certainty about impacts. In short, the argument becomes that while we are uncertain about sensitivity the certainty we have about large impacts and trans-generational obligations necessitates action.

Scientists struggle with limits – and risks – of advocacy (eenews.net)

Monday, July 9, 2012

Paul Voosen, E&E reporter

Jon Krosnick has seen the frustration etched into the faces of climate scientists.

For 15 years, Krosnick has charted the rising public belief in global warming. Yet, as the field’s implications became clearer, action has remained elusive. Science seemed to hit the limits of its influence. It is a result that has prompted some researchers to cross their world’s no man’s land — from advice to activism.

As Krosnick has watched climate scientists call for government action, he began pondering a recent small dip in the public’s belief. And he wondered: Could researchers’ move into the political world be undermining their scientific message?

Jon Krosnick
Stanford’s Jon Krosnick has been studying the public’s belief in climate change for 15 years, but only recently did he decide to probe their reaction to scientists’ advocacy. Photo courtesy of Jon Krosnick.

“What if a message involves two different topics, one trustworthy and one not trustworthy?” said Krosnick, a communication and psychology professor at Stanford University. “Can the general public detect crossing that line?”

His results, not yet published, would seem to say they can.

Using a national survey, Krosnick has found that, among low-income and low-education respondents, climate scientists suffered damage to their trustworthiness and credibility when they veered from describing science into calling viewers to ask the government to halt global warming. And not only did trust in the messenger fall — even the viewers’ belief in the reality of human-caused warming dropped steeply.

It is a warning that, even as the frustration of inaction mounts and the politicization of climate science deepens, researchers must be careful in getting off the political sidelines.

“The advice that comes out of this work is that all of us, when we claim to have expertise and offer opinions on matters [in the world], need to be guarded about how far we’re willing to go,” Krosnick said. Speculation, he added, “could compromise everything.”

Krosnick’s survey is just the latest social science revelation that has reordered how natural scientists understand their role in the world. Many of these lessons have stemmed from the public’s and politicians’ reactions to climate change, which has provided a case study of how science communication works and doesn’t work. Complexity, these researchers have found, does not stop at their discipline’s verge.

For decades, most members of the natural sciences held a simple belief that the public stood lost, holding out empty mental buckets for researchers to fill with knowledge, if they could only get through to them. But, it turns out, not only are those buckets already full with a mix of ideology and cultural belief, but it is incredibly fraught, and perhaps ineffective, for scientists to suggest where those contents should be tossed.

It’s been a difficult lesson for researchers.

“Many of us have been saddened that the world has done so little about it,” said Richard Somerville, a meteorologist at the Scripps Institution of Oceanography and former author of the United Nations’ authoritative report on climate change.

“A lot of physical climate scientists, myself included, have in the past not been knowledgeable about what the social sciences have been saying,” he added. “People who know a lot about the science of communication … [are] on board now. But we just don’t see that reflected in the policy process.”

While not as outspoken as NASA’s James Hansen, who has taken a high-profile moral stand alongside groups like 350.org and Greenpeace, Somerville has been a leader in bringing scientists together to call for greenhouse gas reductions. He helped organize the 2007 Bali declaration, a pointed letter from more than 200 scientists urging negotiators to limit global CO2 levels well below 450 parts per million.

Such declarations, in the end, have done little, Somerville said.

“If you look at the effect this has had on the policy process, it is very, very small,” he said.

This failed influence has spurred scientists like Somerville to partner closely with social scientists, seeking to understand why their message has failed. It is an effort that received a seal of approval this spring, when the National Academy of Sciences, the nation’s premier research body, hosted a two-day meeting on the science of science communication. Many of those sessions pivoted on public views of climate change.

It’s a discussion that’s been long overdue. When it comes to how the public learns about expert opinions, assumptions mostly rule in the sciences, said Dan Kahan, a professor of law and psychology at Yale Law School.

“Scientists are filled with conjectures that are plausible about how people make sense about information,” Kahan said, “only some fraction of which [are] correct.”

Shifting dynamic

Krosnick’s work began with a simple, hypothetical scene: NASA’s Hansen, whose scientific work on climate change is widely respected, walks into the Oval Office.

As he has since the 1980s, Hansen rattles off the inconvertible, ever-increasing evidence of human-caused climate change. It’s a stunning litany, authoritative in scope, and one the fictional president — be it a Bush or an Obama — must judge against Hansen’s scientific credentials, backed by publications and institutions of the highest order. If Hansen stops there, one might think, the case is made.

But he doesn’t stop. Hansen continues, arguing, as a citizen, for an immediate carbon tax.

“Whoa, there!” Krosnick’s president might think. “He’s crossed into my domain, and he’s out of touch with how policy works.” And if Hansen is willing to offer opinions where he lacks expertise, the president starts to wonder: “Can I trust any of his work?”

Richard Somerville
Part of Scripps’ legendary climate team — Charles David Keeling was an early mentor — Richard Somerville helped organize the 2007 Bali declaration by climate scientists, calling for government action on CO2 emissions. Photo by Sylvia Bal Somerville.

Researchers have studied the process of persuasion for 50 years, Krosnick said. Over that time, a few vital truths have emerged, including that trust in a source matters. But looking back over past work, Krosnick found no answer to this question. The treatment was simplistic. Messengers were either trustworthy or not. No one had considered the case of two messages, one trusted and one shaky, from the same person.

The advocacy of climate scientists provided an excellent path into this shifting dynamic.

Krosnick’s team hunted down video of climate scientists first discussing the science of climate change and then, in the same interview, calling for viewers to pressure the government to act on global warming. (Out of fears of bruised feelings, Krosnick won’t disclose the specific scientists cited.) They cut the video in two edits: one showing only the science, and one showing the science and then the call to arms.

Krosnick then showed a nationally representative sample of 793 Americans one of three videos: the science-only cut, the science and political cut, and a control video about baking meatloaf (The latter being closer to politics than Krosnick might admit). The viewers were then asked a series of questions both about their opinion of the scientist’s credibility and their overall beliefs on global warming.

For a cohort of 548 respondents who either had a household income under $50,000 or no more than a high school diploma, the results were stunning and statistically significant. Across the board, the move into politics undermined the science.

The viewers’ trust in the scientist dropped 16 percentage points, from 48 to 32 percent. Their belief in the scientist’s accuracy fell from 47 to 36 percent. Their overall trust in all scientists went from 60 to 52 percent. Their belief that government should “do a lot” to stop warming fell from 62 to 49 percent. And their belief that humans have caused climate change fell 14 percentage points, from 81 to 67 percent.

Krosnick is quick to note the study’s caveats. First, educated or wealthy viewers had no significant reaction to the political call and seemed able to parse the difference between science and a personal political view. The underlying reasons for the drop are far from clear, as well — it could simply be a function of climate change’s politicization. And far more testing needs to be done to see whether this applies in other contexts.

With further evidence, though, the implications could be widespread, Krosnick said.

“Is it the case that the principle might apply broadly?” he asked. “Absolutely.”

‘Fraught with misadventure’

Krosnick’s study is likely rigorous and useful — he is known for his careful methods — but it still carries with it a simple, possibly misleading frame, several scientists said.

Most of all, it remains hooked to a premise that words float straight from the scientist’s lips to the public’s ears. The idea that people learn from scientists at all or that they are simply misunderstanding scientific conclusions is not how reality works, Yale’s Kahan said.

“The thing that goes into the ear is fraught with misadventure,” he said.

Kahan has been at the forefront of charting how the empty-bucket theory of science communication — called the deficit model — fails. People interpret new information within the context of their own cultural beliefs, peers and politics. They use their reasoning to pick the evidence that supports their views, rather than the other way around. Indeed, recent work by Kahan found that higher-educated respondents were more likely to be polarized than their less-educated peers.

Krosnick’s study will surely spur new investigations, Kahan said, though he resisted definite remarks until he could see the final work. If the study’s conditions aren’t realistic, even a simple model can have “plenty of implications for all kinds of ways of which people become exposed to science,” he said.

The survey sits well with other research in the field and carries an implication about what role scientists should play in scientific debates, added Matthew Nisbet, a communication professor at American University.

“As soon as you start talking about a policy option, you’re presenting information that is potentially threatening to people’s values or identity,” he said. The public, he added, doesn’t “view scientists and scientific information in a vacuum.”

The deficit model has remained an enduring frame for scientists, many of whom are just becoming aware of social science work on the problem. Kahan compares it to the stages of grief. The first stage was that the truth just needs to be broadcast to change minds. The second, and one still influential in the scientific world, is that if the message is just simplified, the right images used, than the deficit will be filled.

“That too, I think, is a stage of misperception about how this works,” Kahan said.

Take the hand-wringing about science education that accompanied a recent poll finding that 46 percent of the United States believed in a creationist origin for humans. It’s a result that speaks to belief, not an understanding of evolution. Many surveyed who believed in evolution would still fail to explain natural selection, mutation or genetic variance, Kahan said, just as they don’t have to understand relativity to use their GPS.

Much of science doesn’t run up against the public’s belief systems and is accepted with little fuss. It’s not as if Louis Pasteur had to sell pasteurization by using slick images of children getting sick; for nearly all of society, it was simply a useful tool. People want to defer to the experts, as long as they don’t have to concede their beliefs on the way.

“People know what’s known without having a comprehension of why that’s the truth,” Kahan said.

There remains a danger in the emerging consensus that all scientific knowledge is filtered by the motivated reasoning of political and cultural ideology, Nisbet added. Not all people can be sorted by two, or even four, variables.

“In the new ideological deficit model, we tend to assume that failures in communication are caused by conservative media and conservative psychology,” he said. “The danger in this model is that we define the public in exclusively binary terms, as liberals versus conservatives, deniers versus believers.”

‘Crossing that line’

So why do climate scientists, more than most fields, cross the line into advocacy?

Most of all, it’s because their scientific work tells them the problem is so pressing, and time dependent, given the centuries-long life span of CO2 emissions, Somerville said.

“You get to the point where the emissions are large enough that you’ve run out of options,” he said. “You can no longer limit [it]. … We may be at that point already.”

There may also be less friction for scientists to suggest communal solutions to warming because, as Nisbet’s work has found, scientists tend to skew more liberal than the general population with more than 50 percent of one U.S. science society self-identifying as “liberal.” Given this outlook, they are more likely to accept efforts like cap and trade, a bill that, in implying a “cap” on activity, rubbed conservatives wrong.

Dan Kahan
A prolific law professor and psychologist at Yale, Dan Kahan has been charting how the public comes to, and understands, science. Photo courtesy of Dan Kahan.

“Not a lot of scientists would question if this is an effective policy,” Nisbet said.

It is not that scientists are unaware that they are moving into policy prescription, either. Most would intuitively know the line between their work and its political implications.

“I think many are aware when they’re crossing that line,” said Roger Pielke Jr., an environmental studies professor at the University of Colorado, Boulder, “but they’re not aware of the consequences [of] doing so.”

This willingness to cross into advocacy could also stem from the fact that it is the next logical skirmish. The battle for public opinion on the reality of human-driven climate change is already over, Pielke said, “and it’s been won … by the people calling for action.”

While there are slight fluctuations in public belief, in general a large majority of Americans side with what scientists say about the existence and causes of climate change. It’s not unanimous, he said, but it’s larger than the numbers who supported actions like the Montreal Protocol, the bank bailout or the Iraq War.

What has shifted has been its politicization: As more Republicans have begun to disbelieve global warming, Democrats have rallied to reinforce the science. And none of it is about the actual science, of course. It’s a fact Scripps’ Somerville now understands. It’s a code, speaking for fear of the policies that could happen if the science is accepted.

Doubters of warming don’t just hear the science. A policy is attached to it in their minds.

“Here’s a fact,” Pielke said. “And you have to change your entire lifestyle.”

For all the focus on how scientists talk to the public — whether Hansen has helped or hurt his cause — Yale’s Kahan ultimately thinks the discussion will mean very little. Ask most of the public who Hansen is, and they’ll mention something about the Muppets. It can be hard to accept, for scientists and journalists, but their efforts at communication are often of little consequence, he said.

“They’re not the primary source of information,” Kahan said.

‘A credible voice’

Like many of his peers, Somerville has suffered for his acts of advocacy.

“We all get hate email,” he said. “I’ve given congressional testimony and been denounced as an arrogant elitist hiding behind a discredited organization. Every time I’m on national news, I get a spike in ugly email. … I’ve received death threats.”

There are also pressures within the scientific community. As an elder statesman, Somerville does not have to worry about his career. But he tells young scientists to keep their heads down, working on technical papers. There is peer pressure to stay out of politics, a tension felt even by Somerville’s friend, the late Stephen Schneider, also at Stanford, who was long one of the country’s premier speakers on climate science.

He was publicly lauded, but many in the climate science community grumbled, Somerville said, that Schneider should “stop being a motormouth and start publishing technical papers.”

But there is a reason tradition has sustained the distinction between advising policymakers and picking solutions, one Krosnick’s work seems to ratify, said Michael Mann, a climatologist at Pennsylvania State University and a longtime target of climate contrarians.

“It is thoroughly appropriate, as a scientist, to discuss how our scientific understanding informs matters of policy, but … we should stop short of trying to prescribe policy,” Mann said. “This distinction is, in my view, absolutely critical.”

Somerville still supports the right of scientists to speak out as concerned citizens, as he has done, and as his friend, NASA’s Hansen, has done more stridently, protesting projects like the Keystone XL pipeline. As long as great care is taken to separate the facts from the political opinion, scientists should speak their minds.

“I don’t think being a scientist deprives you of the right to have a viewpoint,” he said.

Somerville often returns to a quote from the late Sherwood Rowland, a Nobel laureate from the University of California, Irvine, who discovered the threat chlorofluorocarbons posed to ozone: “What’s the use of having developed a science well enough to make predictions if, in the end, all we’re willing to do is stand around and wait for them to come true?”

Somerville asked Rowland several times whether the same held for global warming.

“Yes, absolutely,” he replied.

It’s an argument that Krosnick has heard from his own friends in climate science. But often this fine distinction gets lost in translation, as advocacy groups present the scientist’s personal message as the message of “science.” It’s luring to offer advice — Krosnick feels it himself when reporters call — but restraint may need to rule.

“In order to preserve a credible voice in public dialogue,” Krosnick said, “it might be that scientists such as myself need to restrain ourselves as speaking as public citizens.”

Broader efforts of communication, beyond scientists, could still mobilize the public, Nisbet said. Leave aside the third of the population who are in denial or alarmed about climate change, he said, and figure out how to make it relevant to the ambivalent middle.

“We have yet to really do that on climate change,” he said.

Somerville is continuing his efforts to improve communication from scientists. Another Bali declaration is unlikely, though. What he’d really like to do is get trusted messengers from different moral realms beyond science — leaders like the Dalai Lama — to speak repeatedly on climate change.

It’s all Somerville can do. It would be too painful to accept the other option, that climate change is like racism, war or poverty — problems the world has never abolished.

“[It] may well be that it is a problem that is too difficult for humanity to solve,” he said.

Irony Seen Through the Eye of MRI (Science Daily)

ScienceDaily (Aug. 3, 2012) — In the cognitive sciences, the capacity to interpret the intentions of others is called “Theory of Mind” (ToM). This faculty is involved in the understanding of language, in particular by bridging the gap between the meaning of the words that make up a statement and the meaning of the statement as a whole.

In recent years, researchers have identified the neural network dedicated to ToM, but no one had yet demonstrated that this set of neurons is specifically activated by the process of understanding of an utterance. This has now been accomplished: a team from L2C2 (Laboratoire sur le Langage, le Cerveau et la Cognition, Laboratory on Language, the Brain and Cognition, CNRS / Université Claude Bernard-Lyon 1) has shown that the activation of the ToM neural network increases when an individual is reacting to ironic statements.

Published in Neuroimage, these findings represent an important breakthrough in the study of Theory of Mind and linguistics, shedding light on the mechanisms involved in interpersonal communication.

In our communications with others, we are constantly thinking beyond the basic meaning of words. For example, if asked, “Do you have the time?” one would not simply reply, “Yes.” The gap between what is saidand what it means is the focus of a branch of linguistics called pragmatics. In this science, “Theory of Mind” (ToM) gives listeners the capacity to fill this gap. In order to decipher the meaning and intentions hidden behind what is said, even in the most casual conversation, ToM relies on a variety of verbal and non-verbal elements: the words used, their context, intonation, “body language,” etc.

Within the past 10 years, researchers in cognitive neuroscience have identified a neural network dedicated to ToM that includes specific areas of the brain: the right and left temporal parietal junctions, the medial prefrontal cortex and the precuneus. To identify this network, the researchers relied primarily on non-verbal tasks based on the observation of others’ behavior[1]. Today, researchers at L2C2 (Laboratoire sur le Langage, le Cerveau et la Cognition, Laboratory on Language, the Brain and Cognition, CNRS / Université Claude Bernard-Lyon 1) have established, for the first time, the link between this neural network and the processing of implicit meanings.

To identify this link, the team focused their attention on irony. An ironic statement usually means the opposite of what is said. In order to detect irony in a statement, the mechanisms of ToM must be brought into play. In their experiment, the researchers prepared 20 short narratives in two versions, one literal and one ironic. Each story contained a key sentence that, depending on the version, yielded an ironic or literal meaning. For example, in one of the stories an opera singer exclaims after a premiere, “Tonight we gave a superb performance.” Depending on whether the performance was in fact very bad or very good, the statement is or is not ironic.

The team then carried out functional magnetic resonance imaging (fMRI) analyses on 20 participants who were asked to read 18 of the stories, chosen at random, in either their ironic or literal version. The participants were not aware that the test concerned the perception of irony. The researchers had predicted that the participants’ ToM neural networks would show increased activity in reaction to the ironic sentences, and that was precisely what they observed: as each key sentence was read, the network activity was greater when the statement was ironic. This shows that this network is directly involved in the processes of understanding irony, and, more generally, in the comprehension of language.

Next, the L2C2 researchers hope to expand their research on the ToM network in order to determine, for example, whether test participants would be able to perceive irony if this network were artificially inactivated.

Note:

[1] For example, Grèzes, Frith & Passingham (J. Neuroscience, 2004) showed a series of short (3.5 second) films in which actors came into a room and lifted boxes. Some of the actors were instructed to act as though the boxes were heavier (or lighter) than they actually were. Having thus set up deceptive situations, the experimenters asked the participants to determine if they had or had not been deceived by the actors in the films. The films containing feigned actions elicited increased activity in the rTPJ (right temporal parietal junction) compared with those containing unfeigned actions.

Journal Reference:

Nicola Spotorno, Eric Koun, Jérôme Prado, Jean-Baptiste Van Der Henst, Ira A. Noveck. Neural evidence that utterance-processing entails mentalizing: The case of ironyNeuroImage, 2012; 63 (1): 25 DOI:10.1016/j.neuroimage.2012.06.046