Category Archives: Humanity

Only two areas of forest remain on this planet that are not fragmented by human development

ThinkProgress reports: For most, forests are something to be driven by or hiked through briefly. A new study shows just how much humankind has tailored these landscapes to our own devices at the expense of the rest of the natural world.

The findings, published this week in the journal Science Advances, offer some of the longest-term evidence available on how ecosystems and species react to habitat loss and fragmentation over time. The trend is distinctively negative.

“There is a consistent loss of species — birds, butterflies, plants — across every experiment, and these experiments varied widely,” Nick M. Haddad, North Carolina State University biologist and lead author of the study on habitat fragmentation, told ThinkProgress. “But they were all going downward.”

Hadded said he was “shocked” at the study’s findings on how much we’ve “sliced and diced” forest ecosystems through human development, which includes everything from building railroads to cutting down trees for cropland.

“I expected to see more forest that was more remote, and more wilderness,” he said.

Bringing together numerous studies chronicling global habitat divisions over the last 35 years, Haddad and his co-authors found that only two “big blobs” of forest remain on Earth — in the Brazilian Amazon and the Congo Basin. They also found that some 70 percent of all remaining global forest cover is within one kilometer, or 0.6 miles, of human development. [Continue reading…]

Facebooktwittermail

We’re treating soil like dirt. It’s a fatal mistake, as our lives depend on it

George Monbiot writes: Imagine a wonderful world, a planet on which there was no threat of climate breakdown, no loss of freshwater, no antibiotic resistance, no obesity crisis, no terrorism, no war. Surely, then, we would be out of major danger? Sorry. Even if everything else were miraculously fixed, we’re finished if we don’t address an issue considered so marginal and irrelevant that you can go for months without seeing it in a newspaper.

It’s literally and – it seems – metaphorically, beneath us. To judge by its absence from the media, most journalists consider it unworthy of consideration. But all human life depends on it. We knew this long ago, but somehow it has been forgotten. As a Sanskrit text written in about 1500BC noted: “Upon this handful of soil our survival depends. Husband it and it will grow our food, our fuel and our shelter and surround us with beauty. Abuse it and the soil will collapse and die, taking humanity with it.”

The issue hasn’t changed, but we have. Landowners around the world are now engaged in an orgy of soil destruction so intense that, according to the UN’s Food and Agriculture Organisation, the world on average has just 60 more years of growing crops. Even in Britain, which is spared the tropical downpours that so quickly strip exposed soil from the land, Farmers Weekly reports, we have “only 100 harvests left”. [Continue reading…]

Facebooktwittermail

What migrants leave behind

Gary Younge writes: Migration involves loss. Even when you’re privileged, as I am, and move of your own free will, as I did, you feel it. Migrants, almost by definition, move with the future in mind. But their journeys inevitably involve excising part of their past. It’s not workers who emigrate but people. And whenever they move they leave part of themselves behind. Efforts to reclaim that which has been lost result in something more than nostalgia but, if you’re lucky, less than exile. And the losses keep coming. Funerals, christenings, graduations and weddings missed – milestones you couldn’t make because your life is elsewhere.

If you’re not lucky then your departure was forced by poverty, war or environmental disaster – or all three – and your destination is not of your choosing but merely where you could get to or where you were put. In that case the loss is bound to be all the more keen and painful.

In Gender and Nation, Nira Yuval-Davis describes how Palestinian children in Lebanese refugee camps would call “home” a village which may not have even existed for several decades but from which their parents were exiled.

You may have to leave behind your partner, your kids and your home. In time, in order to survive, you may have to let go of your language, your religion and your sense of self. [Continue reading…]

Facebooktwittermail

Steven Pinker is wrong about violence and war

In an essay challenging Steven Pinker’s thesis that the world is becoming progressively more peaceful, John Gray writes: While it is true that war has changed, it has not become less destructive. Rather than a contest between well-organised states that can at some point negotiate peace, it is now more often a many-sided conflict in fractured or collapsed states that no one has the power to end. The protagonists are armed irregulars, some of them killing and being killed for the sake of an idea or faith, others from fear or a desire for revenge and yet others from the world’s swelling armies of mercenaries, who fight for profit. For all of them, attacks on civilian populations have become normal. The ferocious conflict in Syria, in which methodical starvation and the systematic destruction of urban environments are deployed as strategies, is an example of this type of warfare.

It may be true that the modern state’s monopoly of force has led, in some contexts, to declining rates of violent death. But it is also true that the power of the modern state has been used for purposes of mass killing, and one should not pass too quickly over victims of state terror. With increasing historical knowledge it has become clear that the “Holocaust-by-bullets” – the mass shootings of Jews, mostly in the Soviet Union, during the second world war – was perpetrated on an even larger scale than previously realised. Soviet agricultural collectivisation incurred millions of foreseeable deaths, mainly as a result of starvation, with deportation to uninhabitable regions, life-threatening conditions in the Gulag and military-style operations against recalcitrant villages also playing an important role. Peacetime deaths due to internal repression under the Mao regime have been estimated to be around 70 million. Along with fatalities caused by state terror were unnumbered millions whose lives were irreparably broken and shortened. How these casualties fit into the scheme of declining violence is unclear. Pinker goes so far as to suggest that the 20th-century Hemoclysm [the tide of 20th-century mass murder in which Pinker includes the Holocaust] might have been a gigantic statistical fluke, and cautions that any history of the last century that represents it as having been especially violent may be “apt to exaggerate the narrative coherence of this history” (the italics are Pinker’s). However, there is an equal or greater risk in abandoning a coherent and truthful narrative of the violence of the last century for the sake of a spurious quantitative precision.

Estimating the numbers of those who die from violence involves complex questions of cause and effect, which cannot always be separated from moral judgments. There are many kinds of lethal force that do not produce immediate death. Are those who die of hunger or disease during war or its aftermath counted among the casualties? Do refugees whose lives are cut short appear in the count? Where torture is used in war, will its victims figure in the calculus if they succumb years later from the physical and mental damage that has been inflicted on them? Do infants who are born to brief and painful lives as a result of exposure to Agent Orange or depleted uranium find a place in the roll call of the dead? If women who have been raped as part of a military strategy of sexual violence die before their time, will their passing feature in the statistical tables?

While the seeming exactitude of statistics may be compelling, much of the human cost of war is incalculable. Deaths by violence are not all equal. It is terrible to die as a conscript in the trenches or a civilian in an aerial bombing campaign, but to perish from overwork, beating or cold in a labour camp can be a greater evil. It is worse still to be killed as part of a systematic campaign of extermination as happened to those who were consigned to death camps such as Treblinka. Disregarding these distinctions, the statistics presented by those who celebrate the arrival of the Long Peace are morally dubious if not meaningless. [Continue reading…]

Facebooktwittermail

An anthropocentric Anthropocene would be very short

New Scientist interviews journalist and biologist, Christian Schwägerl:

What does the term Anthropocene – the proposed name for the geological era we live in – mean to you?

Many people view the Anthropocene merely as the sum of all environmental problems. For me it is also the process of becoming aware of our collective responsibility in shaping the future Earth. Can we create a better or even positive geological record that will later tell the story of a planet that regenerated from exploitation?

Isn’t there a danger that if we define it as a geological era it will do the opposite and absolve people of responsibility?

There’s a risk that the Anthropocene idea is misunderstood as human entitlement to control planet Earth. That interpretation couldn’t be more wrong. The Anthropocene should be the age of responsibility, cooperation, creativity, inventiveness and humility. Fortunately, I see the debate moving in this direction.

A paper in Nature this week looked at arguments for an official start date for the Anthropocene. What’s your view?

The working group on the Anthropocene – part of the International Union of Geological Sciences – favours a date around 1950, because nuclear explosions and the start of modern consumerism really started to have long-term effects on the biosphere.

So how can we make something positive out of the Anthropocene?

The biggest challenge is to become less anthropocentric: we should stop optimising the planet for our short-term needs. Our economic system needs to start valuing healthy rainforest and the interests of future inhabitants of Earth. An anthropocentric Anthropocene would be very short. [Continue reading…]

Facebooktwittermail

William deBuys: A global war on nature

In her bestselling book The Sixth Extinction, the New Yorker‘s superb environmental journalist, Elizabeth Kolbert, reports on an event, already unfolding in the present moment, the likes of which may only have been experienced five other times in the distant history of life on this planet. As she writes, “It is estimated that one-third of all reef-building corals, a third of all fresh-water mollusks, a third of sharks and rays, a quarter of all mammals, a fifth of all reptiles, and a sixth of all birds are headed toward oblivion. The losses are occurring all over: in the South Pacific and in the North Atlantic, in the Arctic and the Sahel, in lakes and on islands, on mountaintops and in valleys. If you know how to look, you can probably find signs of the current extinction event in your own backyard.”

Scientists believe that this round of mass extinction is accelerating, and one way or another, it all traces back to us, whether thanks to the way we are changing the planet’s atmosphere or to what Kolbert terms a human-induced, often disastrous “intercontinental reshuffling of species.” But of all the ways in which that mass extinction is being pushed forward, none is more straightforwardly obvious than the quite literal slaughter that constitutes the illegal animal trade.  In recent years, environmentalist and TomDispatch regular William deBuys set out to see the results of that aspect of mass extinction for himself, and what a grisly spectacle it proved to be.  In the process, he penetrated deep into the jungles of Laos in search of a deer-like creature you’ve undoubtedly never heard of that may — or may not — still exist.

It was an adventure of the first order, which deBuys depicts in his remarkable new book, The Last Unicorn: A Search for One of Earth’s Rarest Creatures. He captures both the grimness of what’s happening to animals of every sort in the distant forests of a land we’ve paid no attention to since the Vietnam War ended and the glorious beauty of the species we humans are indeed destroying. The result is both a personal adventure story and a missive from a planet undergoing a rare form of destruction. Today at this site, he offers us all a look at one of what could be the final “achievements” of humankind: the ability to devastate this planet in a way no other creature would be capable of.

Kolbert ends her book on a question that any mass extinction on planet Earth would naturally have to bring up sooner or later: What about us?  In extinction terms, could we potentially be just another form of rhinoceros? Are we, in fact, capable not just of creating civilizations but engaging in a kind of species suicide? This is, of course, a question that can’t be answered, but she adds, “The anthropologist Richard Leakey has warned that ‘Homo Sapiens might not only be the agent of the sixth extinction, but also risks being one of its victims.’ A sign in the Hall of Biodiversity [at the American Museum of Natural History in New York] offers a quote from the Stanford ecologist Paul Ehrlich: ‘In pushing other species to extinction, humanity is busy sawing off the limb on which it perches.’” Take a moment, then, with deBuys to experience what that sawing-off process is like, up close and personal. Tom Engelhardt

The politics of extinction
An introduction to the most beautiful animal you’ll never see
By William deBuys

Maybe baby steps will help, but the world needs a lot more than either the United States or China is offering to combat the illegal traffic in wildlife, a nearly $20-billion-a-year business that adds up to a global war against nature. As the headlines tell us, the trade has pushed various rhinoceros species to the point of extinction and motivated poachers to kill more than 100,000 elephants since 2010.

Last month China announced that it would ban ivory imports for a year, while it “evaluates” the effectiveness of the ban in reducing internal demand for ivory carvings on the current slaughter of approximately 100 African elephants per day. The promise, however, rings hollow following a report in November (hotly denied by China) that Chinese diplomats used President Xi Jinping’s presidential plane to smuggle thousands of pounds of poached elephant tusks out of Tanzania.

Meanwhile, the Obama administration has launched its own well-meaning but distinctly inadequate initiative to curb the trade. Even if you missed the roll-out of that policy, you probably know that current trends are leading us toward a planetary animal dystopia, a most un-Disneyesque world in which the great forests and savannahs of the planet will bid farewell to the species earlier generations referred to as their “royalty.” No more King of the Jungle, while Dorothy’s “Lions and tigers and bears, oh my!” will truly be over the rainbow. And that’s just for starters.

Continue reading →

Facebooktwittermail

What does it mean to be fully human?

“The problem today, is that many people are filled with fear. They are frightened of people, frightened of losing. And because people are filled with fear they can no longer be open to others. They are protecting themselves, protecting their class, protecting their group, protecting their religion. We’re all in a state of protection. To become fully human is to let down the barriers.” — Jean Vanier

Toronto Globe and Mail: Jean Vanier, the Canadian humanitarian who spent the past half-century working with people with intellectual disabilities, has been awarded the 2015 Templeton Prize in recognition of his advocacy work and his reflections on the importance of helping the vulnerable.

Last year, Maggie Fergusson talked to the former naval officer: [A]s the second world war drew to an end, it became clear to Jean Vanier that the navy was not his ultimate vocation. Shortly after the liberation of Paris, in January 1945, he spent some leave at the Gare d’Orsay helping the Canadian Red Cross receive survivors from Buchenwald, Dachau, Belsen and Auschwitz. “I’ll never forget the men and women who arrived off the trains—like skeletons, still in the blue-and-white striped uniforms of the concentration camps, their faces tortured with fear and anguish. That, and the dropping of the atom bombs, strengthened a feeling in me that the navy was no longer the place for me; that I wanted to devote myself to works of peace.” A committed Catholic, he imagined he would probably become a priest.

While many of his contemporaries were getting married and settling down, Vanier resigned his commission and spent a number of years living in a community near Paris, combining a life of prayer with manual work and the study of philosophy. Following this, on the strength of a thesis on Ari­stotelian ethics, he was offered a post at the University of Toronto. He discovered that he had a gift for teaching, a gift that he retains in old age: an ability to hold large audiences rapt as he spoke without notes or hesitation, and with minimal amplification. But still he did not feel he was following his true star.

Then, in 1963, when Jean was 35, a Dominican priest, Père Thomas Philippe, chaplain to Le Val Fleuri, an institution for mentally disabled men, invited him to visit. It was a terrible place—“The men had a little work, but the doors were locked”—yet, despite an atmosphere of noise, depression and violence, Jean found it “beautiful”. “This is my experience of having been in many dark places—prisons, psychiatric wards, slums, leper colonies. There’s something frightening, but also something beautiful, a sense of wonderment. It’s mysterious. Maybe it’s the discovery that amidst all the chaos, these people are human beings. I saw anger and pain in the faces of these men, but also great tenderness. And each one of them, 30 in a constricted space, was saying, ‘Will you come back?’”

“They were literally saying this, or you felt that’s what they wanted?”

“They were literally saying, ‘Veux-tu revenir?’ And behind those words I sensed a great cry: ‘Why have I been abandoned? Why am I not with my brothers and sisters, who are married and living in nice houses? Do you love me?’ A great thirst for friendship.”

For several months, Jean devoted himself to finding out more about the treatment of those with mental disabilities. “I visited psychiatric hospitals and institutions, I spoke with families. And I discovered a whole world of suffering: these were perhaps the most oppressed and humiliated people of the world. They were called stupid, mad, imbeciles, foolish, idiots…All these words were used about them. They were not considered really human—so as long as you gave them food and lodging, you were doing a good act.” In Saint-Jean-les-Deux-Jumeaux, an asylum east of Paris, 80 men lived locked in a building made of cement blocks. They had no work, and spent most of their days walking around in circles. And those who remained with their families were not necessarily treated with more compassion. On a farm, Jean met a teenager who was kept chained in a garage.

Outraged by these discoveries, many people would have thrown themselves into pressing for reform. Jean’s background meant that he was used to mixing with people in positions of influence. Why didn’t he go straight to the top, I ask. Why didn’t he launch a campaign? “It’s good to campaign. But I could only do what I felt. All that I saw made me sad, maybe a bit angry, and all that I felt I could do was to start living with some of these people; to take a risk, and see what happened.” [Continue reading…]

Facebooktwittermail

The great acts of vandalism by ISIS are by no means unique

George Monbiot writes: Journalists are meant to be able to watch and read dispassionately: to face horror with equanimity. I have never acquired this skill, and I know I’m not the only one. It’s true that we seek out bad news, but there is some news that many of us find hard to confront.

This is why I write about extinction less often than I should: most of the time I just don’t want to know. It’s one of the reasons why I have turned my gaze away from the Middle East. I’ve been unable to watch, or even to think very much about the bombing of Gaza, the war in Syria or the slaughter of hostages by Isis. But, reluctantly, I’ve forced myself to read about the destruction of the ancient wonders at Nimrud and Hatra.

The war Isis is waging against difference has many fronts. Just as this rebarbative movement is engaged in the ethnic cleansing of the peoples whose lands it has occupied, it is also involved in the cultural cleansing of the pre-Islamic past. Anything that deviates from its narrow strictures must be destroyed.

The magnificent buildings at Nimrud and Hatra and the precious sculptures and friezes they held were, to Isis, nothing more than deviance. Marvels that have persisted for thousands of years were leveled in hours with explosives and bulldozers. These people have inflicted a great wound upon the world.

But while this destruction, as Isis doubtless intends, is shocking, for me it is also familiar. Almost every day, I find in my inbox similar stories of the razing of priceless treasures. But they tend to involve natural marvels, rather than manmade ones.

The clearing of forests and savannas, the trawling or dredging of coral reefs and seamounts and other such daily acts of vandalism deprive the world of the wonders that enhance our lives. A great global polishing is taking place, eliminating difference, leaving behind grey monotonies of the kind that Isis appears to love. But while the destruction of those ancient citadels in northern Iraq has been widely and rightly denounced as a war crime, the levelling of our natural wonders is treated as if it were a sad but necessary fact of life. [Continue reading…]

Facebooktwittermail

Ancient skull sheds light on human dispersal out of Africa

Ivan Semeniuk reports: Francesco Berna still remembers his first visit to Manot Cave, accidentally discovered in 2008 on a ridge in northern Israel. A narrow passage steeply descends into darkness. It then opens onto a 60-metre-long cavern with side chambers, all dramatically ornamented with stalactites and stalagmites.“It’s a spectacular cave,” said Dr. Berna, a geoarcheologist at Simon Fraser University in Burnaby, B.C. “It’s basically untouched.”

Now Manot Cave has yielded a tantalizing sign of humanity’s initial emergence out of Africa and a possible forerunner of the first modern humans in Europe, an international team of researchers that includes Dr. Berna said on Wednesday.

The find also establishes the Levant region (including Israel, Lebanon and part of Syria) as a plausible setting where our species interbred with its Neanderthal cousins.

The team’s key piece of evidence is a partial human skull found during the initial reconnaissance of the cave.

Based on its features and dimensions, the skull is unquestionably that of an anatomically modern human, the first such find in the region. The individual would probably have looked like the first Homo sapiens that appeared in Africa about 200,000 years ago and been physically indistinguishable from humans today.

“He or she would look very modern. With a tie on, you would not be able to tell the difference,” said Israel Hershkovitz, a biological anthropologist at Tel Aviv University and lead author of a paper published this week in the journal Nature that documents the Manot Cave find.

The age of the fossil is the crucial detail. The team’s analysis shows it is about 55,000 years old. That is more recent than the fragmentary remains of some not-so-modern-looking humans that drifted into the region at an earlier stage. But it coincides exactly with a period when a wetter climate may have opened the door to the first modern human migration out of Africa.

Fossils of modern humans that are only slightly less old than the Manot Cave skull have been found in the Czech Republic and Romania, making the new find a potential forerunner of the first Europeans. [Continue reading…]

Much of the reporting on these findings makes reference to “the first Europeans” and even though anthropologists might be clear about what they mean when they use to term Europe, they might consider avoiding using it, given the common meaning that is usually attached to the word.

Indeed, the lead researcher cited above, Israel Hershkovitz, illustrates the problem as he reinforces cultural stereotypes by implying that the human has fully evolved once he adorns the symbol of European, masculine power: a necktie. The irony is compounded by the fact that he and his team were trumpeting the significance of their discovery of a woman’s skull.

(No doubt many Europeans and others with European affectations have been disturbed this week to see Greece’s new prime minister, in the birthplace of democracy, assuming power without a necktie.)

The Oxford archeologist, Barry Cunliffe, has referred to the region of land that recently got dubbed “Europe” as “the westerly excrescence of the continent of Asia.”

Europeans might object to the suggestion that they inhabit an excrescence — especially since the terms suggests an abnormality — but in terms of continental topography, it points to Europe’s unique feature: its eastern boundaries have always been elastic and somewhat arbitrary.

More importantly, when it comes to human evolution, to frame this in terms of the advance into Europe revives so many echoes of nineteenth century racism.

It cannot be overstated that the first Europeans were not European.

Europe is an idea that has only been around for a few hundred years during which time it has been under constant revision.

Migration is also a misleading term since it evokes images of migrants: people who travel vast distances to inhabit new lands.

Human dispersal most likely involved rather short hops, one generation at a time, interspersed with occasional actual migrations driven by events like floods or famine.

Facebooktwittermail

The Holocaust’s forgotten victims: The 5 million non-Jewish people killed by the Nazis

The Huffington Post reports: Six million Jewish people were murdered during the genocide in Europe in the years leading up to 1945, and the Jews are rightly remembered as the group that Adolf Hitler’s Nazi party most savagely persecuted during the Holocaust.

But the Nazis targeted many other groups: for their race, beliefs or what they did.

Historians estimate the total number of deaths to be 11 million, with the victims encompassing gay people, priests, gypsies, people with mental or physical disabilities, communists, trade unionists, Jehovah’s Witnesses, anarchists, Poles and other Slavic peoples, and resistance fighters. [Continue reading…]

Facebooktwittermail

Friluftsliv, shinrin-yoku, hygge, wabi-sabi, kaizen, gemütlichkeit, and jugaad?

forest

Starre Vartan writes about cultural concepts most of us have never heard of: Friluftsliv translates directly from Norwegian as “free air life,” which doesn’t quite do it justice. Coined relatively recently, in 1859, it is the concept that being outside is good for human beings’ mind and spirit. “It is a term in Norway that is used often to describe a way of life that is spent exploring and appreciating nature,” Anna Stoltenberg, culture coordinator for Sons of Norway, a U.S.-based Norwegian heritage group, told MNN. Other than that, it’s not a strict definition: it can include sleeping outside, hiking, taking photographs or meditating, playing or dancing outside, for adults or kids. It doesn’t require any special equipment, includes all four seasons, and needn’t cost much money. Practicing friluftsliv could be as simple as making a commitment to walking in a natural area five days a week, or doing a day-long hike once a month.

Shinrin-yoku is a Japanese term that means “forest bathing” and unlike the Norwegian translation above, this one seems a perfect language fit (though a pretty similar idea). The idea being that spending time in the forest and natural areas is good preventative medicine, since it lowers stress, which causes or exacerbates some of our most intractable health issues. As MNN’s Catie Leary details, this isn’t just a nice idea — there’s science behind it: “The “magic” behind forest bathing boils down to the naturally produced allelochemic substances known as phytoncides, which are kind of like pheromones for plants. Their job is to help ward off pesky insects and slow the growth of fungi and bacteria. When humans are exposed to phytoncides, these chemicals are scientifically proven to lower blood pressure, relieve stress and boost the growth of cancer-fighting white blood cells. Some common examples of plants that give off phytoncides include garlic, onion, pine, tea tree and oak, which makes sense considering their potent aromas.” [Continue reading…]

Facebooktwittermail

How civilization has given humans brittle bones

Nicholas St. Fleur writes: Somewhere in a dense forest of ash and elm trees, a hunter readies his spear for the kill. He hurls his stone-tipped weapon at his prey, an unsuspecting white-tailed deer he has tracked since morning. The crude projectile pierces the animal’s hide, killing it and giving the hunter food to bring back to his family many miles away. Such was survival circa 5,000 B.C. in ancient North America.

But today, the average person barely has to lift a finger, let alone throw a spear to quell their appetite. The next meal is a mere online order away. And according to anthropologists, this convenient, sedentary way of life is making bones weak. Ahead, there’s a future of fractures, breaks, and osteoporosis. But for some anthropologists, the key to preventing aches in bones is by better understanding the skeletons of our hunter-gatherer ancestors.

“Over the vast majority of human prehistory, our ancestors engaged in far more activity over longer distances than we do today,” said Brian Richmond, an anthropologist from the American Museum of Natural History in New York, in a statement. “We cannot fully understand human health today without knowing how our bodies evolved to work in the past, so it is important to understand how our skeletons evolved within the context of those high levels of activity.”

For thousands of years, Native American hunter-gatherers trekked on strenuous ventures for food. And for those same thousands of years, dense skeletons supported their movements. But about 6,000 years later with the advent of agriculture the bones and joints of Native Americans became less rigid and more fragile. Similar transitions occurred across the world as populations shifted from foraging to farming, according to two new papers published Monday in the Proceedings of the National Academies of Sciences. [Continue reading…]

Facebooktwittermail

UN cites humanity’s immeasurable loss in Syria’s war

AFP reports: Nearly 300 sites of incalculable value for Syria and human history have been destroyed, damaged or looted in almost four years of war, the U.N. said Tuesday, citing “alarming” satellite evidence.

From prehistoric settlements and ancient markets to world-famous mosques and Crusader castles, Syria is home to countless treasures.

However, since the country’s brutal war erupted in 2011, heritage sites have been plundered by all sides – regime loyalists, anti-government rebels, jihadi fighters and even desperate residents.

After a major survey, the United Nations said that detailed analysis of satellite images from several hundred sites had unearthed the full scale of the damage. [Continue reading…]

Facebooktwittermail

The art of not trying

John Tierney writes: Just be yourself.

The advice is as maddening as it is inescapable. It’s the default prescription for any tense situation: a blind date, a speech, a job interview, the first dinner with the potential in-laws. Relax. Act natural. Just be yourself.

But when you’re nervous, how can you be yourself? How you can force yourself to relax? How can you try not to try?

It makes no sense, but the paradox is essential to civilization, according to Edward Slingerland. He has developed, quite deliberately, a theory of spontaneity based on millenniums of Asian philosophy and decades of research by psychologists and neuroscientists.

He calls it the paradox of wu wei, the Chinese term for “effortless action.” Pronounced “ooo-way,” it has similarities to the concept of flow, that state of effortless performance sought by athletes, but it applies to a lot more than sports. Wu wei is integral to romance, religion, politics and commerce. It’s why some leaders have charisma and why business executives insist on a drunken dinner before sealing a deal.

Dr. Slingerland, a professor of Asian studies at the University of British Columbia, argues that the quest for wu wei has been going on ever since humans began living in groups larger than hunter-gathering clans. Unable to rely on the bonds of kinship, the first urban settlements survived by developing shared values, typically through religion, that enabled people to trust one another’s virtue and to cooperate for the common good. [Continue reading…]

Facebooktwittermail

Pakistan’s blackest day

Haider Javed Warraich writes: This morning, I awoke to images of the same school uniform I wore as a kid cloaking dead and bloodied children. The Pakistani Taliban had attacked an Army Public School branch in Peshawar in northwest Pakistan and executed one of the most cold-blooded massacres in recent memory, killing more than 100 children. I spent my childhood moving from one Pakistani city to another as my parents, both members of the Pakistani military, changed postings. Everywhere I went, I found Army Public Schools willing to accept me — five in total.

I spent the rest of Tuesday numb, standing silently in a stairwell at one point as my mother cried for 10 minutes on the other end of the phone. A colleague at Children’s Hospital in Boston sent me an email saying, “I was sitting in our Cardiac Medical-Surgical Conference this morning, discussing cases of complex heart disease and contemplating the fact that we devote prodigious human and financial resources to saving the life of one child while others somehow see fit to kill children at random.” One by one, all of the profile pictures of my friends on Facebook went black. “The smallest coffins are the heaviest,” many wrote.

Tuesday’s horror caps what UNICEF had already called one of the worst years in history for children. “Never in recent memory have so many children been subjected to such unspeakable brutality,” Anthony Lake, UNICEF’s executive director, recently observed. He was referring to the findings of a UNICEF report showing that 230 million children currently live in countries afflicted by armed conflict. In the latest Gaza war, 538 children were killed and thousands more injured and orphaned; in Syria, Iraq, South Sudan, and the Central African Republic, millions are internally or externally displaced; in Nigeria, Boko Haram infamously kidnapped more than 200 school-going girls. Children have also been battered by the Ebola epidemic in West Africa, with millions more unable to continue their education because of it. [Continue reading…]

Facebooktwittermail

Co-operation

Patrick Bateson writes: I am disturbed by the way we have created a social environment in which so much emphasis is laid on competition – on forging ahead while trampling on others. The ideal of social cooperation has come to be treated as high-sounding flabbiness, while individual selfishness is regarded as the natural and sole basis for a realistic approach to life. The image of the struggle for existence lies at the back of it, seriously distorting the view we have of ourselves and wrecking mutual trust.

The fashionable philosophy of individualism draws its respectability in part from an appeal to biology and specifically to the Darwinian theory of evolution by natural selection. Now, Darwin’s theory remains the most powerful explanation for the way that each plant and animal evolved so that it is exquisitely adapted to its environment. The theory works just as well for behaviour as it does for anatomy. Individual animals differ in the way they behave. Those that behave in a manner that is better suited to the conditions in which they live are more likely to survive. Finally, if their descendants resemble them in terms of behaviour, then in the course of evolution, the better adapted forms of behaviour will replace those that are not so effective in keeping the individual alive.

It is the Darwinian concept of differential survival that has been picked up and used so insistently in political rhetoric. Biology is thought to be all about competition – and that supposedly means constant struggle. This emphasis has had an insidious effect on the public mind and has encouraged the belief in individual selfishness and in confrontation. Competition is now widely seen as the mainspring of human activity, at least in Western countries. Excellence in the universities and in the arts is thought to be driven by the same ruthless process that supposedly works so well on the sportsfield or the market place, and they all have a lot in common with what supposedly happens in the jungle. The image of selfish genes, competing with each other in the course of evolution has fused imperceptibly with the notion of selfish individuals competing with each other in the course of their life-times. Individuals only thrive by winning. The argument has become so much a part of conventional belief that it is hard at first to see what is wrong with it.

To put it bluntly, thought has been led seriously astray by the rhetoric. [Continue reading…]

Facebooktwittermail