Robert Twigger writes: I travelled with Bedouin in the Western Desert of Egypt. When we got a puncture, they used tape and an old inner tube to suck air from three tyres to inflate a fourth. It was the cook who suggested the idea; maybe he was used to making food designed for a few go further. Far from expressing shame at having no pump, they told me that carrying too many tools is the sign of a weak man; it makes him lazy. The real master has no tools at all, only a limitless capacity to improvise with what is to hand. The more fields of knowledge you cover, the greater your resources for improvisation.
We hear the descriptive words psychopath and sociopath all the time, but here’s a new one: monopath. It means a person with a narrow mind, a one-track brain, a bore, a super-specialist, an expert with no other interests — in other words, the role-model of choice in the Western world. You think I jest? In June, I was invited on the Today programme on BBC Radio 4 to say a few words on the river Nile, because I had a new book about it. The producer called me ‘Dr Twigger’ several times. I was flattered, but I also felt a sense of panic. I have never sought or held a PhD. After the third ‘Dr’, I gently put the producer right. And of course, it was fine — he didn’t especially want me to be a doctor. The culture did. My Nile book was necessarily the work of a generalist. But the radio needs credible guests. It needs an expert — otherwise why would anyone listen?
The monopathic model derives some of its credibility from its success in business. In the late 18th century, Adam Smith (himself an early polymath who wrote not only on economics but also philosophy, astronomy, literature and law) noted that the division of labour was the engine of capitalism. His famous example was the way in which pin-making could be broken down into its component parts, greatly increasing the overall efficiency of the production process. But Smith also observed that ‘mental mutilation’ followed the too-strict division of labour. Or as Alexis de Tocqueville wrote: ‘Nothing tends to materialise man, and to deprive his work of the faintest trace of mind, more than extreme division of labour.’ [Continue reading…]
Are you optimistic about any of the ways we currently seem to be adapting [to the constant flow of information through digital devices]?
No. It’s the ease with which we adapt that makes me most nervous. It doesn’t take long for someone to get used to glancing at their smartphone 200 times a day. We’re creatures of habit mentally and physically.
When you develop that habit of distraction, it becomes harder and harder to back away and engage our minds in deeper modes of thinking.
Is there anything we can do to keep our mental faculties intact, or is it pretty much hopeless at this point?
Well, you can use the technology less and set aside your phone and spend a good part of your day trying to maintain your focus and not be interrupted. The good thing about that — because of the plasticity of our brains — is that if you change your habits, your brain is happy to go along with whatever you do.
What makes me more pessimistic is that we’re kind of building our personalities and our entire societies around this new set of norms and expectations that says you need to be constantly connected. As long as we continue going down that path it’s going to be ever harder for us to buck the status quo. [Continue reading…]
Charles Davis writes: The new imperialism is caring a bit too much about the suffering of people who are being brutalized by a regime which is not currently an ally of the United States – and the new anti-imperialism is not giving a damn at all, solidarity that extends beyond the border permissible only if the drawing of attention to their plight could not possibly be used as ammunition by the “humanitarian” militarists of the American empire. The world, in this view, is divided into but two camps: those with America and those against it, with the good anti-imperialist’s outrage dialed up if the atrocity can be linked to the United States, as well it should be, but dialed down to total silence if it’s not.
This is, of course, the “anti-imperialism” of the reactionary, in more than one sense: How a person of the left responds to a pile of dead women and children is in effect dictated by how the U.S. government itself responds, the advocate of the poor and forgotten consigning foreigners to their fate – “not our problem, pal,” as one popular liberal congressman essentially put it on cable TV – if their interests have the misfortune of being perceived as aligned with America’s, the left’s commitment to internationalism abandoned for an inverted form of muddled nationalism that sees U.S. imperialism as not just one factor to consider in a complex world, but the only factor relevant in how we in the imperial core should view what happens on the rest of the globe. And if your cause is sullied by the perception it’s America’s cause too? The leftist sounds just like that liberal who sounds like Pat Buchanan: Sorry, pal, if you wanted our solidarity you should have been born somewhere that better lends itself to a black-and-white anti-imperial critique. [Continue reading…]
Brooke Jarvis writes: [Chris] Jordan is a photographer who once referred to himself, while joking with Stephen Colbert, as a paparazzo of garbage. Before going to [the Pacific atoll] Midway, he spent years trying to visually represent the baffling scale on which we produce and scrap the materials of consumer society. He explored ports and scrap yards, photographing immense, looming walls of crushed cars and oil drums, shipping containers and pallets, and later began creating digital composites to illustrate statistics too vast for the human brain to compute: a forest made from the cigarette butts thrown out every 15 seconds in the United States; a swirl of hundreds of thousands of cell phones, the discards of a single American day.
He’d created other series in the past — nature scenes, studies of alleys and puddles and urban trees bathed in the glow of neon signs — but nothing felt relevant to contemporary culture until he began trying to make the grand scale of human waste visible. It was his way of hunting the perpetual, elusive quarry familiar to environmentalists: a message that can get people to care.
But over time this work began to feel cold and conceptual, almost numbing. Jordan began to doubt that it could accomplish the breakthrough he wanted. So he started searching for something different: a way to help people make a powerful emotional connection to a broken world.
That’s when he heard about what happens to many Laysan albatrosses on the verge of flight. [Continue reading…]
Sherry Turkle writes: Studies of conversation both in the laboratory and in natural settings show that when two people are talking, the mere presence of a phone on a table between them or in the periphery of their vision changes both what they talk about and the degree of connection they feel. People keep the conversation on topics where they won’t mind being interrupted. They don’t feel as invested in each other. Even a silent phone disconnects us.
In 2010, a team at the University of Michigan led by the psychologist Sara Konrath put together the findings of 72 studies that were conducted over a 30-year period. They found a 40 percent decline in empathy among college students, with most of the decline taking place after 2000.
Across generations, technology is implicated in this assault on empathy. We’ve gotten used to being connected all the time, but we have found ways around conversation — at least from conversation that is open-ended and spontaneous, in which we play with ideas and allow ourselves to be fully present and vulnerable. But it is in this type of conversation — where we learn to make eye contact, to become aware of another person’s posture and tone, to comfort one another and respectfully challenge one another — that empathy and intimacy flourish. In these conversations, we learn who we are.
Of course, we can find empathic conversations today, but the trend line is clear. It’s not only that we turn away from talking face to face to chat online. It’s that we don’t allow these conversations to happen in the first place because we keep our phones in the landscape. [Continue reading…]
Pope Francis addressing the United Nations General Assembly today: The work of the United Nations, according to the principles set forth in the Preamble and the first Articles of its founding Charter, can be seen as the development and promotion of the rule of law, based on the realization that justice is an essential condition for achieving the ideal of universal fraternity. In this context, it is helpful to recall that the limitation of power is an idea implicit in the concept of law itself. To give to each his own, to cite the classic definition of justice, means that no human individual or group can consider itself absolute, permitted to bypass the dignity and the rights of other individuals or their social groupings. The effective distribution of power (political, economic, defense-related, technological, etc.) among a plurality of subjects, and the creation of a juridical system for regulating claims and interests, are one concrete way of limiting power. Yet today’s world presents us with many false rights and – at the same time – broad sectors which are vulnerable, victims of power badly exercised: for example, the natural environment and the vast ranks of the excluded. These sectors are closely interconnected and made increasingly fragile by dominant political and economic relationships. That is why their rights must be forcefully affirmed, by working to protect the environment and by putting an end to exclusion.
First, it must be stated that a true “right of the environment” does exist, for two reasons. First, because we human beings are part of the environment. We live in communion with it, since the environment itself entails ethical limits which human activity must acknowledge and respect. Man, for all his remarkable gifts, which “are signs of a uniqueness which transcends the spheres of physics and biology” (Laudato Si’, 81), is at the same time a part of these spheres. He possesses a body shaped by physical, chemical and biological elements, and can only survive and develop if the ecological environment is favourable. Any harm done to the environment, therefore, is harm done to humanity. Second, because every creature, particularly a living creature, has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures. We Christians, together with the other monotheistic religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respectfully to use creation for the good of his fellow men and for the glory of the Creator; he is not authorized to abuse it, much less to destroy it. In all religions, the environment is a fundamental good (cf. ibid.).
The misuse and destruction of the environment are also accompanied by a relentless process of exclusion. In effect, a selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged, either because they are differently abled (handicapped), or because they lack adequate information and technical expertise, or are incapable of decisive political action. Economic and social exclusion is a complete denial of human fraternity and a grave offense against human rights and the environment. The poorest are those who suffer most from such offenses, for three serious reasons: they are cast off by society, forced to live off what is discarded and suffer unjustly from the abuse of the environment. They are part of today’s widespread and quietly growing “culture of waste”.
War is the negation of all rights and a dramatic assault on the environment. If we want true integral human development for all, we must work tirelessly to avoid war between nations and between peoples.
To this end, there is a need to ensure the uncontested rule of law and tireless recourse to negotiation, mediation and arbitration, as proposed by the Charter of the United Nations, which constitutes truly a fundamental juridical norm. The experience of these seventy years since the founding of the United Nations in general, and in particular the experience of these first fifteen years of the third millennium, reveal both the effectiveness of the full application of international norms and the ineffectiveness of their lack of enforcement. When the Charter of the United Nations is respected and applied with transparency and sincerity, and without ulterior motives, as an obligatory reference point of justice and not as a means of masking spurious intentions, peaceful results will be obtained. When, on the other hand, the norm is considered simply as an instrument to be used whenever it proves favourable, and to be avoided when it is not, a true Pandora’s box is opened, releasing uncontrollable forces which gravely harm defenseless populations, the cultural milieu and even the biological environment.
The Preamble and the first Article of the Charter of the United Nations set forth the foundations of the international juridical framework: peace, the pacific solution of disputes and the development of friendly relations between the nations. Strongly opposed to such statements, and in practice denying them, is the constant tendency to the proliferation of arms, especially weapons of mass destruction, such as nuclear weapons. An ethics and a law based on the threat of mutual destruction – and possibly the destruction of all mankind – are self-contradictory and an affront to the entire framework of the United Nations, which would end up as “nations united by fear and distrust”. There is urgent need to work for a world free of nuclear weapons, in full application of the non-proliferation Treaty, in letter and spirit, with the goal of a complete prohibition of these weapons.
The recent agreement reached on the nuclear question in a sensitive region of Asia and the Middle East is proof of the potential of political good will and of law, exercised with sincerity, patience and constancy. I express my hope that this agreement will be lasting and efficacious, and bring forth the desired fruits with the cooperation of all the parties involved.
In this sense, hard evidence is not lacking of the negative effects of military and political interventions which are not coordinated between members of the international community. For this reason, while regretting to have to do so, I must renew my repeated appeals regarding to the painful situation of the entire Middle East, North Africa and other African countries, where Christians, together with other cultural or ethnic groups, and even members of the majority religion who have no desire to be caught up in hatred and folly, have been forced to witness the destruction of their places of worship, their cultural and religious heritage, their houses and property, and have faced the alternative either of fleeing or of paying for their adhesion to good and to peace by their own lives, or by enslavement.
These realities should serve as a grave summons to an examination of conscience on the part of those charged with the conduct of international affairs. Not only in cases of religious or cultural persecution, but in every situation of conflict, as in Ukraine, Syria, Iraq, Libya, South Sudan and the Great Lakes region, real human beings take precedence over partisan interests, however legitimate the latter may be. In wars and conflicts there are individual persons, our brothers and sisters, men and women, young and old, boys and girls who weep, suffer and die. Human beings who are easily discarded when our only response is to draw up lists of problems, strategies and disagreements.
As I wrote in my letter to the Secretary-General of the United Nations on 9 August 2014, “the most basic understanding of human dignity compels the international community, particularly through the norms and mechanisms of international law, to do all that it can to stop and to prevent further systematic violence against ethnic and religious minorities” and to protect innocent peoples. [Continue reading…]
Yuval Noah Harari writes: This is the basic lesson of evolutionary psychology: a need shaped thousands of generations ago continues to be felt subjectively even if it is no longer necessary for survival and reproduction in the present. Tragically, the agricultural revolution gave humans the power to ensure the survival and reproduction of domesticated animals while ignoring their subjective needs. In consequence, domesticated animals are collectively the most successful animals in the world, and at the same time they are individually the most miserable animals that have ever existed.
The situation has only worsened over the last few centuries, during which time traditional agriculture gave way to industrial farming. In traditional societies such as ancient Egypt, the Roman empire or medieval China, humans had a very partial understanding of biochemistry, genetics, zoology and epidemiology. Consequently, their manipulative powers were limited. In medieval villages, chickens ran free between the houses, pecked seeds and worms from the garbage heap, and built nests in the barn. If an ambitious peasant tried to lock 1,000 chickens inside a crowded coop, a deadly bird-flu epidemic would probably have resulted, wiping out all the chickens, as well as many villagers. No priest, shaman or witch doctor could have prevented it. But once modern science had deciphered the secrets of birds, viruses and antibiotics, humans could begin to subject animals to extreme living conditions. With the help of vaccinations, medications, hormones, pesticides, central air-conditioning systems and automatic feeders, it is now possible to cram tens of thousands of chickens into tiny coops, and produce meat and eggs with unprecedented efficiency.
The fate of animals in such industrial installations has become one of the most pressing ethical issues of our time, certainly in terms of the numbers involved. These days, most big animals live on industrial farms. We imagine that our planet is populated by lions, elephants, whales and penguins. That may be true of the National Geographic channel, Disney movies and children’s fairytales, but it is no longer true of the real world. The world contains 40,000 lions but, by way of contrast, there are around 1 billion domesticated pigs; 500,000 elephants and 1.5 billion domesticated cows; 50 million penguins and 20 billion chickens. [Continue reading…]
In his address to Congress, Pope Francis said: In Laudato Si’, I call for a courageous and responsible effort to “redirect our steps” (ibid., 61), and to avert the most serious effects of the environmental deterioration caused by human activity. I am convinced that we can make a difference and I have no doubt that the United States – and this Congress – have an important role to play. Now is the time for courageous actions and strategies, aimed at implementing a “culture of care” (ibid., 231) and “an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature” (ibid., 139). “We have the freedom needed to limit and direct technology” (ibid., 112); “to devise intelligent ways of… developing and limiting our power” (ibid., 78); and to put technology “at the service of another type of progress, one which is healthier, more human, more social, more integral” (ibid., 112). In this regard, I am confident that America’s outstanding academic and research institutions can make a vital contribution in the years ahead.
A century ago, at the beginning of the Great War, which Pope Benedict XV termed a “pointless slaughter”, another notable American was born: the Cistercian monk Thomas Merton. He remains a source of spiritual inspiration and a guide for many people. In his autobiography he wrote: “I came into the world. Free by nature, in the image of God, I was nevertheless the prisoner of my own violence and my own selfishness, in the image of the world into which I was born. That world was the picture of Hell, full of men like myself, loving God, and yet hating him; born to love him, living instead in fear of hopeless self-contradictory hungers”. Merton was above all a man of prayer, a thinker who challenged the certitudes of his time and opened new horizons for souls and for the Church. He was also a man of dialogue, a promoter of peace between peoples and religions.
From this perspective of dialogue, I would like to recognize the efforts made in recent months to help overcome historic differences linked to painful episodes of the past. It is my duty to build bridges and to help all men and women, in any way possible, to do the same. When countries which have been at odds resume the path of dialogue—a dialogue which may have been interrupted for the most legitimate of reasons—new opportunities open up for all. This has required, and requires, courage and daring, which is not the same as irresponsibility. A good political leader is one who, with the interests of all in mind, seizes the moment in a spirit of openness and pragmatism. A good political leader always opts to initiate processes rather than possessing spaces (cf. Evangelii Gaudium, 222-223). [Continue reading…]
Callum Roberts writes: Sardines were once extraordinarily abundant in the south-west of England, leading one 19th-century guidebook to say: “Pursued by predaceous hordes of dogfish, hake and cod, and greedy flocks of seabirds, they advance towards the land in such amazing numbers as actually to impede the passage of vessels and to discolour the sea as far as the eye can reach … Of a sudden they will vanish from view and then again approach the coast in such compact order and overwhelming force that numbers will be pushed ashore by the moving hosts in the rear. In 1836 a shoal extended in a compact body from Fowey to the Land’s End, a distance of at least 100 miles if we take into consideration the windings of the shore.” (Handbook for Travellers in Devon and Cornwall, John Murray and Thomas Clifton Paris, 1851).
Today people travel thousands of miles to dive and film such scenes, not realising they were once commonplace on our own coasts. Last week the World Wide Fund for Nature and the Zoological Society of London issued their most comprehensive look at the state of life in the sea. The report makes uncomfortable reading. Taking in more than 1,000 species worldwide and 5,000 populations of fish, turtles, marine mammals and a host of others, it draws the bleak conclusion that there is only half the amount of wildlife in the sea today as in 1970.
Although 1970 is their baseline year and seems long ago, life in the sea has been in decline for much longer. In short, that means the picture is worse than the report suggests. And the waters around Britain demonstrate the same patterns that are slashing fish stocks around the world. [Continue reading…]
Jacob Mikanowski writes: Most of human history is prehistory. Of the 200,000 or more years that humans have spent on Earth, only a tiny fraction have been recorded in writing. Even in our own little sliver of geologic time, the 12,000 years of the Holocene, whose warm weather and relatively stable climate incubated the birth of agriculture, cities, states, and most of the other hallmarks of civilisation, writing has been more the exception than the rule.
Professional historians can’t help but pity their colleagues on the prehistoric side of the fence. Historians are accustomed to drawing on vast archives, but archaeologists must assemble and interpret stories from scant material remains. In the annals of prehistory, cultures are designated according to modes of burial such as ‘Single Grave’, or after styles of arrowhead, such as ‘Western Stemmed Point’. Whole peoples are reduced to styles of pottery, such as Pitted Ware, Corded Ware or Funnel Beaker, all of them spread across the map in confusing, amoeba-like blobs.
In recent years, archaeologists have become reluctant to infer too much from assemblages of ceramics, weapons and grave goods. For at least a generation, they have been drilled on the mantra that ‘pots are not people’. Material culture is not a proxy for identity. Artefacts recovered from a dig can provide a wealth of information about a people’s mode of subsistence, funeral rites and trade contacts, but they are not a reliable guide to their language or ethnicity – or their patterns of migration.
Before the Second World War, prehistory was seen as a series of invasions, with proto-Celts and Indo-Aryans swooping down on unsuspecting swaths of Europe and Asia like so many Vikings, while megalith builders wandered between continents in indecisive meanders. After the Second World War, this view was replaced by the processual school, which attributed cultural changes to internal adaptations. Ideas and technologies might travel, but people by and large stayed put. Today, however, migration is making a comeback.
Much of this shift has to do with the introduction of powerful new techniques for studying ancient DNA. The past five years have seen a revolution in the availability and scope of genetic testing that can be performed on prehistoric human and animal remains. Ancient DNA is tricky to work with. Usually it’s degraded, chemically altered and cut into millions of short fragments. But recent advances in sequencing technology have made it possible to sequence whole genomes from samples reaching back thousands, and tens of thousands, of years. Whole-genome sequencing yields orders of magnitude more data than organelle-based testing, and allows geneticists to make detailed comparisons between individuals and populations. Those comparisons are now illuminating new branches of the human family tree. [Continue reading…]
Mike Jay writes: Half an hour on the slow train from Antwerp, surrounded by flat, sparsely populated farmlands, Geel (pronounced, roughly, ‘Hyale’) strikes the visitor as a quiet, tidy but otherwise unremarkable Belgian market town. Yet its story is unique. For more than 700 years its inhabitants have taken the mentally ill and disabled into their homes as guests or ‘boarders’. At times, these guests have numbered in the thousands, and arrived from all over Europe. There are several hundred in residence today, sharing their lives with their host families for years, decades or even a lifetime. One boarder recently celebrated 50 years in the Flemish town, arranging a surprise party at the family home. Friends and neighbours were joined by the mayor and a full brass band.
Among the people of Geel, the term ‘mentally ill’ is never heard: even words such as ‘psychiatric’ and ‘patient’ are carefully hedged with finger-waggling and scare quotes. The family care system, as it’s known, is resolutely non-medical. When boarders meet their new families, they do so, as they always have, without a backstory or clinical diagnosis. If a word is needed to describe them, it’s often a positive one such as ‘special’, or at worst, ‘different’. This might in fact be more accurate than ‘mentally ill’, since the boarders have always included some who would today be diagnosed with learning difficulties or special needs. But the most common collective term is simply ‘boarders’, which defines them at the most pragmatic level by their social, not mental, condition. These are people who, whatever their diagnosis, have come here because they’re unable to cope on their own, and because they have no family or friends who can look after them.
The origins of the Geel story lie in the 13th century, in the martyrdom of Saint Dymphna, a legendary seventh-century Irish princess whose pagan father went mad with grief after the death of his Christian wife and demanded that Dymphna marry him. To escape the king’s incestuous passion, Dymphna fled to Europe and holed up in the marshy flatlands of Flanders. Her father finally tracked her down in Geel, and when she refused him once more, he beheaded her. Over time, she became revered as a saint with powers of intercession for the mentally afflicted, and her shrine attracted pilgrims and tales of miraculous cures. [Continue reading…]
Koert Debeuf writes: The anti-forces of the liberal order, authoritarian nationalism and religious extremism are back with a vengeance. The most obvious example of the return of authoritarian nationalism is Russia. The same trend is also clear in most member-states of supra-national Europe, not the least in Hungary and Greece. Religious extremism is on a scary height in the Arab world, but also in parts of Africa, India and Myanmar.
The US and Europe seem to be too tired and powerless to halt this decline. Even though both liberal powers know what they want, both are deeply divided. It looks like both powers are facing a global system failure and have no idea how to deal with it. Both know that their influence and power is not what it used to be, but they haven’t found a new role yet. It’s not an exclusive Western problem. The entire world is plunging into an identity crisis.
What is an identity crisis?
An identity crisis or existential crisis is a psychological state of mind of — mostly high-achieving individuals who feel depressed, angry and lost and question the very foundations of their lives. It usually occurs after a traumatic experience such as an extreme disappointment, a broken relationship, the death of a loved one or a sudden loss of status. These traumas result in a loss of confidence and self-esteem.
In trying to find a way out of this depressive disorder people tend to take four different paths: anchoring, isolation, distraction and sublimation. Isolation is an attempt to keep all negative feelings outside. Distraction is trying to prevent the mind from turning on itself. Sublimation on the other hand is refocusing on positive energy in order to keep the negative away. However, the path that most people with an identity crisis are taking is the one of anchoring: finding a well-known fixation point such as religion, closed social groups or one particular idea or ideology. People are looking for the security and warmth of a group, or what I call a tribe. In Arabic there is a word for this: qabaleya, or tribalization. It is the choice to go back to the tribe, its warmth and clear-cut identity. What’s interesting is that psychologists have found that in looking for a way out of an identity crisis people often prefer a negative identity rather than a weak identity.
What counts for individuals counts for groups as well. It makes sense to say that societies can suffer from an identity crisis too. The first study of the psychology of the masses was written in 1895, by Gustav Le Bon in his book ‘Psychologie des foules’. Since then many Social Psychology studies have drawn similarities between the psychology of individuals and that of groups. Psychiatrists too have been researching how groups can suffer from a kind of equivalent of the mental disorders usually only attributed to individuals. Psychiatrist and politician John Lord Alderdice even suggested psychologically informed strategies to address such crises in the psychology of large groups including the regressive pattern I am calling tribalization and other phenomena such a fundamentalism, radicalization and the cycle of terrorism.
Societies –just like individuals –can suffer traumatic experiences too. The anthropological study of René Girard shows how traumatic experiences make tribes focus on their core identity, returning to a stronger emphasis on law, culture and the sacred, and how they deal with their fear and aggression by turning against ‘the Other’ — — the scapegoat mechanism. Just like individuals societies often respond to traumatic experiences with an identity crisis by regressing back into what they know best from the past — what I am describing as tribalization. They go back to the tribal (old) ideas and tribal (old) behavior. These tribal ideas are mostly based on myths of a great past as the only way towards a great future. Tribalization is a process that almost always includes the creation of enemies. [Continue reading…]
Two things are especially striking about the massive movement of refugees into Europe: running for their lives from the fear and famine, rape and killing of the wider region, people seeking sanctuary are being greeted by the stinginess of states (“open door” Germany is the exception) and the warm hospitality of European citizens.
People crossing the border from Greece into Macedonia, en route to Hungary through Serbia. AFP
People with children on their backs and bottles of water and lumps of bread in their hands are facing untold episodes of state harassment, and state inaction. At Keleti train station in Budapest, the Hungarian government, lovers of barbed wire, “relocation camps” and border checks, in effect tried to impose martial law on several thousand stateless people hurt by torture, rape and barrel-bombing. That’s an obscenity. “Every state has the right to protect its borders,” tweeted the ill-named Justice Minister of the Orban government. Its spokesman, Zoltan Kovacs, said coldly that Budapest isn’t planning to send any more buses to Austria. Janos Lazar, government chief of staff, weighed in by emphasising that Hungary had to work to complete its new border fence, to stop further “illegal” entry of refugees. Otherwise, he added, many more such people would be encouraged to come the way of the motherland.
The shameless behaviour of governments extends well beyond the front lines from where desperate peoples are fleeing for their lives. Throughout the European Union, most governments are hiding behind the so-called Dublin Regulation, which places the burden of settlement and hospitality on the state in which refugees first arrive. Signed 25 years ago, after the collapse of the Berlin Wall, the Dublin Regulation is now a broken arrangement, even though you wouldn’t think so from the miserly statements and inaction of many heads of government. Saturday’s meeting of European foreign ministers meeting in Luxembourg produced no agreement. The group’s foreign policy boss, Federica Mogherini, said the talks were “difficult” and Europe’s refugee crisis is “here to stay”. In Britain, where the government is deeply implicated in the state failure, violence, social chaos and human tragedy in the Middle East region, Prime Minister David Cameron has prevaricated. At first, he suggested Britain should not take refugees currently making their way through Balkan states or across the Mediterranean to Europe because this would help prevent others making the “hazardous journey”. Now he says Britain has a “moral responsibility” to accept up to 20,000 refugees from Syria – but over the next five years.
For several years, on the margins of Europe, Lebanon, Turkey, Jordan and other local states have been shouldering the massive refugee burden. You would think that richer states well beyond the region, especially those deeply implicated in Middle East dynamics, would be pitching in, especially given the scale of the developing catastrophe. Think twice. So far, the uncivil war in Syria alone has produced more than four million refugees. Many more people are coming. Yet how many Syrian citizens have so far been accepted as refugees by the United States and its allies at war with the Islamic State in Syria and Iraq? The figures are shocking, and shameful: 4,980 in the United Kingdom; 1,500 in the United States; 1,074 in Stephen Harper’s Canada; and 2,200 in Tony Abbott’s Australia. Up until last year, Australia was still trying to return asylum seekers to Syria. Now the Abbott government, under mounting public pressure, says it “will step up to the plate”. The fine words are fabulations: its talk of an increased intake of Syrians is contradicted by plans to reduce refugees from other parts of the world, to ensure Australia’s overall refugee intake would remain unchanged.
In striking contrast to this hypocrisy and pusillanimity (invade Iraq and Afghanistan, bomb Syria, refuse entry to its fleeing victims), European citizens on the ground have taken the lead in welcoming the homeless. Rising xenophobia throughout Europe has for some time been the only mainstream media story considered newsworthy by journalists. Now we’re seeing a different and more charitable side of Europe: churches, trade unions, mosques, community groups and families are springing into action. Citizens hold welcome signs in English, German and Arabic at train stations. Bystanders clap. There are handshakes, flowers, smiles. Citizen volunteers offer food, hot drinks, toys for children. More than a few are offering their homes to the homeless. Petitions call upon the EU and its member states to act decisively, for instance by setting up a special ferry service from the Turkish cities on the Aegean Sea to Greece and a direct special train service from Thessaloniki to northern Europe. A week ago, 20,000 demonstrators took to the streets of Vienna in support of refugees now on the move; a few days before, a similar march took place in Dresden. And six days ago, a petition directed at the Westminster website hit 100,000 signatures, enough to require a parliamentary debate on increasing the number of people granted refuge in the UK. A few hours later, the number of petitioners had doubled, to nearly 200,000.
The hospitality, the big-hearted openness to the world, the cosmopolitanism of these citizens of the world is remarkable. It’s a reaffirmation of the principle of citizenship famously outlined just over two centuries ago by the English political writer Thomas Paine (1737 – 1809), in an exchange with his friend Benjamin Franklin. “Where liberty is, there is my country,” Franklin reportedly said. “Where liberty is not, there is my country,” Paine quipped in reply. Citizenship of any country implied for him the duty of citizens to take an interest in the fate of others. Continue reading →
Sandra Newman writes: One of our most firmly entrenched ideas of masculinity is that men don’t cry. Although he might shed a discreet tear at a funeral, and it’s acceptable for him to well up when he slams his fingers in a car door, a real man is expected to quickly regain control. Sobbing openly is strictly for girls.
This isn’t just a social expectation; it’s a scientific fact. All the research to date finds that women cry significantly more than men. A meta-study by the German Society of Ophthalmology in 2009 found that women weep, on average, five times as often, and almost twice as long per episode. The discrepancy is such a commonplace, we tend to assume it’s biologically hard-wired; that, whether you like it or not, this is one gender difference that isn’t going away.
But actually, the gender gap in crying seems to be a recent development. Historical and literary evidence suggests that, in the past, not only did men cry in public, but no one saw it as feminine or shameful. In fact, male weeping was regarded as normal in almost every part of the world for most of recorded history. [Continue reading…]
If the European Union was a football team, right now it would be languishing in the relegation zone. The EU’s disjointed approach to the current influx of migrants and refugees is reminiscent of the rampant individualism displayed in some of Europe’s ego-laden, under-performing football clubs.
But there is an EU team putting together some good passes and scoring important goals – Germany. While other countries have been caught flat-footed, the Germans have been as deft and assured as ever, just like the country’s football teams.
Whether it’s the World Cup, the European Championship or the Champions League, it is normally safe to say that a German team will be in contention for the overall honours. Collective identity and the team’s best interests seemingly always trump individualism and ego.
And, as Germany has opened its borders to people fleeing conflict in the Middle East, so German football has responded in the same way.
Leading from the front, Bayern Munich last week pledged €1m to projects supporting the refugees now entering Germany. Meanwhile FC Schalke invited 100 refugees to their first home game of the season, and the club is organising clothing and toy collections. Other clubs, such as Borussia Dortmund and Werder Bremen are following suit with similar initiatives.
The New York Times reports: Seabirds like albatross, petrels and penguins face a growing threat from plastic waste in parts of the Pacific, Atlantic, Indian and Southern Oceans, according to a new study published on Monday.
Brightly colored floating bits – debris that includes items such as discarded flip-flops, water bottles and popped balloons – often attract seabirds, which confuse them for food like krill or shrimp. Many die from swallowing the plastic.
The problem received some national attention in 2013 with the documentary “Midway,” which showed a remote island in the Pacific covered in corpses of baby albatross. Their exposed innards revealed lighters, bottle caps and toothbrushes mistakenly fed to them by their parents.
Researchers from Australia and Britain analyzed a number of papers from 1962 to 2012 that had surveyed 135 seabirds. The team found that fewer than 10 percent of seabirds had traces of plastic in their stomachs during the 1970s and 1980s. They estimated that today that number has increased to about 90 percent of seabirds. And they predict that 99 percent of all seabirds will swallow plastic in 2050. [Continue reading…]
It is often said that the first full image of the Earth, “Blue Marble”, taken by the Apollo 17 space mission in December 1972, revealed Earth to be precious, fragile and protected only by a wafer-thin atmospheric layer. It reinforced the imperative for better stewardship of our “only home”.
But there was another way of seeing the Earth revealed by those photographs. For some the image showed the Earth as a total object, a knowable system, and validated the belief that the planet is there to be used for our own ends.
In this way, the “Blue Marble” image was not a break from technological thinking but its affirmation. A few years earlier, reflecting on the spiritual consequences of space flight, the theologian Paul Tillich wrote of how the possibility of looking down at the Earth gives rise to “a kind of estrangement between man and earth” so that the Earth is seen as a totally calculable material body.
For some, by objectifying the planet this way the Apollo 17 photograph legitimised the Earth as a domain of technological manipulation, a domain from which any unknowable and unanalysable element has been banished. It prompts the idea that the Earth as a whole could be subject to regulation.
This metaphysical possibility is today a physical reality in work now being carried out on geoengineering – technologies aimed at deliberate, large-scale intervention in the climate system designed to counter global warming or offset some of its effects.
While some proposed schemes are modest and relatively benign, the more ambitious ones – each now with a substantial scientific-commercial constituency – would see humanity mobilising its technological power to seize control of the climate system. And because the climate system cannot be separated from the rest of the Earth System, that means regulating the planet, probably in perpetuity.
Nayantara Narayanan writes: When Pope Francis chose to champion the battle against climate change via papal encyclical in June this year, the act was lauded as the one that could galvanise the world community far more than 30 years of pleading by climate scientists. Now Muslim leaders across the world have echoed the moral call against climate change with their Islamic Climate Declaration issued last week calling for a fossil-fuel phase-out.
Pope Francis acknowledged, first of all, that climate change is real. He also said that technology alone would not solve the problem and human behaviour must change to ensure that the world’s poor don’t suffer due to the consumption of the rich. The Islamic Climate Declaration recognises the scientific consensus on climate change is to stabilise greenhouse gas concentration in the atmosphere so that global warming does not exceed 2 degrees above pre-industrial levels. The declaration is clear that a 1.5 degree Celsius warming would be preferable. It calls on people and leaders of all nations to aim to phase out greenhouse gas emissions as soon as possible and commit themselves to 100% renewable energy at the earliest possible.
In a recent interview to American science magazine Popular Science, climate scientist Katherine Hayhoe explained why religion is backing the fight against climate change. “Science can tell us why climate change is happening, and what might happen next,” she said. “But what we should do about it isn’t a science question. It’s a question of values.” [Continue reading…]
This website or its third-party tools use cookies, which are necessary to its functioning. By closing this banner, you agree to the use of cookies.Ok
