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tongoscar

Russia Unveils Climate Change Adaptation Plan - 0 views

www.highnorthnews.com/...climate-change-adaptation-plan

shared by tongoscar on 20 Jan 20 - No Cached
  • The National Action Plan for the First Phase of Adaptation to Climate Change for the Period up to 2022 was published online by the Russian government.
  • The document outlines the measures to be taken by federal and regional authorities to “reduce the vulnerability of the population, economy and natural environment to the impacts of climate change.” Moreover, it defines a number of possible opportunities arising from climate change.
  • Russia will likely experience more intense and frequent droughts, precipitation, floods, fires, and the degradation of permafrost in the North.
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  • The first seven pages of the document outline the planning, implementation and evaluation of a climate change adaptation plan. The government pledges its support by offering scientific assistance and expects to take responsibility for the security of people impacted by the consequences of climate change. Russia only officially ratified the Paris agreement in October 2019. The new plan reiterates Russia’s obligation to the United Nations Framework Convention on Climate Change and other international treaties.
  • These measures include upgrading the national climate monitoring system, preparing assessments of the impacts of climate change and developing adaptation strategies for specific sectors (such as the energy, transport and agriculture industries).
  • Russia, the world’s largest country, is particularly vulnerable to climate change. In July 2019, the government declared an emergency after raging wildfires engulfed an area in Siberia bigger than the size of Belgium.
tongoscar

Climate change threatens lives and futures of over 19 million children in Bangladesh - 0 views

www.unicef.org/...19-million-children-bangladesh

shared by tongoscar on 20 Jan 20 - No Cached
  • “Climate change is deepening the environmental threat faced by families in Bangladesh’s poorest communities, leaving them unable to keep their children properly housed, fed, healthy and educated,” said UNICEF Executive Director Henrietta Fore, who visited Bangladesh in early March 2019. “In Bangladesh and around the world, climate change has the potential to reverse many of the gains that countries have achieved in child survival and development.”
  • Climate change clouds the future of children in Bangladesh, points out that Bangladesh’s flat topography, dense population and weak infrastructure make it uniquely vulnerable to the powerful and unpredictable forces that climate change is compounding.
  • The threat is felt from the flood and drought-prone lowlands in the country’s north to its storm-ravaged coastline along the Bay of Bengal.
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  • UNICEF says that a combination of extreme weather events – such as flooding, storm surges, cyclones and droughts – and longer-term phenomena directly related to climate change – such as sea level rise and salt water intrusion – are forcing families deeper into poverty and displacement. In the process, children’s access to education and health services is severely disrupted.
  • Around 12 million of the children most affected live in and around the powerful river systems which flow through Bangladesh and regularly burst their banks.
johnsonel7

Entrepreneurial Singularity: Marrying Technology and Human Virtues - 0 views

www.forbes.com/...g-technology-and-human-virtues

humans Technology

shared by johnsonel7 on 17 Jan 20 - No Cached
  • Mona Hamdy believes that technology married with pragmatic optimism can save the world. That’s what the entrepreneur and Harvard University Applied Ethics teaching fellow told me while we sat overlooking the Potomac River at her restaurant in Georgetown. We discussed impossible problems like plastics in the ocean, hostile AI, hypersonic missiles, the perils of cashless economies for the world’s poorest, socioeconomic challenges for women in the Middle East and North Africa, and cultural misunderstandings between the U.S. and Arab nations. 
  • “The kind of technology we have created should give us pause. It means we are aware of its potential in our hands. We can regulate it and use it to help relieve human despair like no other time on earth. Conflict, famine, poverty, and ecological destruction can be mapped on top of each other. Let’s learn as much as we can, and create economies that address these problems as solvable opportunities.” 
  • “The nature of our company combined this traditional wisdom with futuristic technology like cinematic worldbuilding, mixed reality and AR for education,  digital twinning, and 3d printing as effective modes of information transfer. These things were not considered part of the poverty-eradication toolkit a decade ago, but the world is coming around to it. Tech and heritage-- it’s the 21st century version of what our ancestors would have done. ”
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  • “ I design projects that prove companies can be profitable when the end result is better stewardship of our planet. I think it’s the most ethical thing we can do for those who will come after us. Sometimes, like in ecological projects, that end result just happens to be a hundred years from now. Which isn’t that long when you consider how trees grow or lakes fill.”
anniina03

People with at least two Northern Isles grandparents needed for genetics study - BBC News - 0 views

www.bbc.com/...-east-orkney-shetland-51135287

science research

shared by anniina03 on 19 Jan 20 - No Cached
  • People with at least two grandparents who were born in Orkney or Shetland are being sought for a genetics study aimed at improving health.The research aims to better understand the causes of conditions such as diabetes, stroke, heart disease and cancer, and in turn find treatments.Those taking part in the University of Edinburgh study-led Viking II project will complete an online questionnaire about their health and lifestyle.
  • The team believes the "unique genetic identity" of those with Northern Isles ancestry offers a "rare opportunity" to give a detailed picture on how genes are implicated in health
  • It is believed this information could be useful in terms of their future healthcare, including taking preventive actions to reduce the impact of health conditions.The study is being backed by the Medical Research Council.
katherineharron

Binge drinking: US adults are drinking even more, study says - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 19 Jan 20 - No Cached
  • Adults in the United States who binge drink are consuming even more alcohol per binging episode, according to a new study published Thursday by the US Centers for Disease Control and Prevention. Researchers analyzed data from the Behavioral Risk Factor Surveillance System over a six-year period and discovered that the annual number of binge drinks among adults who reported excessive drinking jumped on average from 472 in 2011 to 529 in 2017. That's a 12% increase.It's not just college kids. A new study says older adults binge drink, tooThe CDC defines binge drinking as five drinks or more for men or four or more for women on a single occasion. Binge drinking has serious health risks, according to the CDC, including car accidents, domestic violence, STDs, unintentional pregnancy, stroke, heart and liver disease.
  • In 2017, the number of binge drinks pear year among adult binge drinkers ranged from 320 per year in Massachusetts to 1,219 in Wyoming. The number of drinks among those who reported binge drinking increased in nine states -- Idaho, Indiana, Maine, Montana, New Jersey, New York, North Dakota, Ohio and Virginia -- while the number of drinks decreased significantly in Massachusetts and West Virginia.
katherineharron

Ben & Jerry's statement on white supremacy is so extraordinary. Here's why - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 03 Jun 20 - No Cached
  • The ice cream maker has called on Americans to "dismantle white supremacy" and "grapple with the sins of our past" as nationwide protests against racial injustice stretch into their eighth day.
  • Ben & Jerry's describes the death of George Floyd, an unarmed black man, at the hands of a white police officer as the result of "inhumane police brutality that is perpetuated by a culture of white supremacy."
  • "What happened to George Floyd was not the result of a bad apple; it was the predictable consequence of a racist and prejudiced system and culture that has treated Black bodies as the enemy from the beginning," said the brand, which is owned by Unilever (UL).
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  • the statement from Ben & Jerry's is unusually comprehensive and direct, addressing the historical roots of discrimination in the United States and calling out systemic racism, while advocating specific policies to prevent further police abuses and redress racial inequality.
  • Ben & Jerry's, which also publicly supported the Black Lives Matter movement, called on President Donald Trump to disavow white supremacists and nationalist groups that "overtly support him."
  • The ice cream maker also called for the US Department of Justice to reinvigorate its Civil Rights Division, and for Congress to pass H.R. 40, a bill that would create a commission to study the effects of discrimination since African slaves first arrived in North America in 1619 and recommend remedies.
  • The company's sale to British-Dutch consumer goods giant Unilever (UL) in 2000 has not prevented it from speaking out on issues such as racial injustice, climate change and refugee rights. As part of the deal, Ben & Jerry's kept an independent board of directors. "We're a wholly owned subsidiary [of Unilever], but we still act according to Ben & Jerry's mission, vision and values," a spokesperson told CNN Business.
  • "Unless and until white America is willing to collectively acknowledge its privilege, take responsibility for its past and the impact it has on the present, and commit to creating a future steeped in justice, the list of names that George Floyd has been added to will never end. We have to use this moment to accelerate our nation's long journey towards justice and a more perfect union," the statement concluded.
Javier E

He Wants to Save Classics From Whiteness. Can the Field Survive? - The New York Times - 0 views

www.nytimes.com/...ics-greece-rome-whiteness.html

shared by Javier E on 08 Feb 21 - No Cached
  • Padilla laid out an indictment of his field. “If one were intentionally to design a discipline whose institutional organs and gatekeeping protocols were explicitly aimed at disavowing the legitimate status of scholars of color,” he said, “one could not do better than what classics has done.”
  • Padilla believes that classics is so entangled with white supremacy as to be inseparable from it. “Far from being extrinsic to the study of Greco-Roman antiquity,” he has written, “the production of whiteness turns on closer examination to reside in the very marrows of classics.”
  • Rather than kowtowing to criticism, Williams said, “maybe we should start defending our discipline.” She protested that it was imperative to stand up for the classics as the political, literary and philosophical foundation of European and American culture: “It’s Western civilization. It matters because it’s the West.” Hadn’t classics given us the concepts of liberty, equality and democracy?
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  • Williams ceded the microphone, and Padilla was able to speak. “Here’s what I have to say about the vision of classics that you outlined,” he said. “I want nothing to do with it. I hope the field dies that you’ve outlined, and that it dies as swiftly as possible.”
  • “I believe in merit. I don’t look at the color of the author.” She pointed a finger in Padilla’s direction. “You may have got your job because you’re Black,” Williams said, “but I would prefer to think you got your job because of merit.”
  • What he did find was a slim blue-and-white textbook titled “How People Lived in Ancient Greece and Rome.” “Western civilization was formed from the union of early Greek wisdom and the highly organized legal minds of early Rome,” the book began. “The Greek belief in a person’s ability to use his powers of reason, coupled with Roman faith in military strength, produced a result that has come to us as a legacy, or gift from the past.” Thirty years later, Padilla can still recite those opening lines.
  • In 2017, he published a paper in the journal Classical Antiquity that compared evidence from antiquity and the Black Atlantic to draw a more coherent picture of the religious life of the Roman enslaved. “It will not do merely to adopt a pose of ‘righteous indignation’ at the distortions and gaps in the archive,” he wrote. “There are tools available for the effective recovery of the religious experiences of the enslaved, provided we work with these tools carefully and honestly.”
  • Padilla sensed that his pursuit of classics had displaced other parts of his identity, just as classics and “Western civilization” had displaced other cultures and forms of knowledge. Recovering them would be essential to dismantling the white-supremacist framework in which both he and classics had become trapped. “I had to actively engage in the decolonization of my mind,” he told me.
  • He also gravitated toward contemporary scholars like José Esteban Muñoz, Lorgia García Peña and Saidiya Hartman, who speak of race not as a physical fact but as a ghostly system o
  • In response to rising anti-immigrant sentiment in Europe and the United States, Mary Beard, perhaps the most famous classicist alive, wrote in The Wall Street Journal that the Romans “would have been puzzled by our modern problems with migration and asylum,” because the empire was founded on the “principles of incorporation and of the free movement of people.”
  • In November 2015, he wrote an essay for Eidolon, an online classics journal, clarifying that in Rome, as in the United States, paeans to multiculturalism coexisted with hatred of foreigners. Defending a client in court, Cicero argued that “denying foreigners access to our city is patently inhumane,” but ancient authors also recount the expulsions of whole “suspect” populations, including a roundup of Jews in 139 B.C., who were not considered “suitable enough to live alongside Romans.”
  • The job of classicists is not to “point out the howlers,” he said on a 2017 panel. “To simply take the position of the teacher, the qualified classicist who knows things and can point to these mistakes, is not sufficient.”
  • Dismantling structures of power that have been shored up by the classical tradition will require more than fact-checking; it will require writing an entirely new story about antiquity, and about who we are today
  • To find that story, Padilla is advocating reforms that would “explode the canon” and “overhaul the discipline from nuts to bolts,” including doing away with the label “classics” altogether.
  • . “What I want to be thinking about in the next few weeks,” he told them, “is how we can be telling the story of the early Roman Empire not just through a variety of sources but through a variety of persons.” He asked the students to consider the lives behind the identities he had assigned them, and the way those lives had been shaped by the machinery of empire, which, through military conquest, enslavement and trade, creates the conditions for the large-scale movement of human beings.
  • ultimately, he decided that leaving enslaved characters out of the role play was an act of care. “I’m not yet ready to turn to a student and say, ‘You are going to be a slave.’”
  • Privately, even some sympathetic classicists worry that Padilla’s approach will only hasten the field’s decline. “I’ve spoken to undergrad majors who say that they feel ashamed to tell their friends they’re studying classics,”
  • “I very much admire Dan-el’s work, and like him, I deplore the lack of diversity in the classical profession,” Mary Beard told me via email. But “to ‘condemn’ classical culture would be as simplistic as to offer it unconditional admiration.”
  • In a 2019 talk, Beard argued that “although classics may become politicized, it doesn’t actually have a politics,” meaning that, like the Bible, the classical tradition is a language of authority — a vocabulary that can be used for good or ill by would-be emancipators and oppressors alike.
  • Over the centuries, classical civilization has acted as a model for people of many backgrounds, who turned it into a matrix through which they formed and debated ideas about beauty, ethics, power, nature, selfhood, citizenship and, of course, race
  • Anthony Grafton, the great Renaissance scholar, put it this way in his preface to “The Classical Tradition”: “An exhaustive exposition of the ways in which the world has defined itself with regard to Greco-Roman antiquity would be nothing less than a comprehensive history of the world.”
  • Classics as we know it today is a creation of the 18th and 19th centuries. During that period, as European universities emancipated themselves from the control of the church, the study of Greece and Rome gave the Continent its new, secular origin story. Greek and Latin writings emerged as a competitor to the Bible’s moral authority, which lent them a liberatory power
  • Historians stress that such ideas cannot be separated from the discourses of nationalism, colorism and progress that were taking shape during the modern colonial period, as Europeans came into contact with other peoples and their traditions. “The whiter the body is, the more beautiful it is,” Winkelmann wrote.
  • While Renaissance scholars were fascinated by the multiplicity of cultures in the ancient world, Enlightenment thinkers created a hierarchy with Greece and Rome, coded as white, on top, and everything else below.
  • Jefferson, along with most wealthy young men of his time, studied classics at college, where students often spent half their time reading and translating Greek and Roman texts. “Next to Christianity,” writes Caroline Winterer, a historian at Stanford, “the central intellectual project in America before the late 19th century was classicism.
  • Of the 2.5 million people living in America in 1776, perhaps only 3,000 had gone to college, but that number included many of the founders
  • They saw classical civilization as uniquely educative — a “lamp of experience,” in the words of Patrick Henry, that could light the path to a more perfect union. However true it was, subsequent generations would come to believe, as Hannah Arendt wrote in “On Revolution,” that “without the classical example … none of the men of the Revolution on either side of the Atlantic would have possessed the courage for what then turned out to be unprecedented action.”
  • Comparisons between the United States and the Roman Empire became popular as the country emerged as a global power. Even after Latin and Greek were struck from college-entrance exams, the proliferation of courses on “great books” and Western civilization, in which classical texts were read in translation, helped create a coherent national story after the shocks of industrialization and global warfare.
  • even as the classics were pulled apart, laughed at and transformed, they continued to form the raw material with which many artists shaped their visions of modernity.
  • Over the centuries, thinkers as disparate as John Adams and Simone Weil have likened classical antiquity to a mirror. Generations of intellectuals, among them feminist, queer and Black scholars, have seen something of themselves in classical texts, flashes of recognition that held a kind of liberatory promise
  • The language that is used to describe the presence of classical antiquity in the world today — the classical tradition, legacy or heritage — contains within it the idea of a special, quasi-genetic relationship. In his lecture “There Is No Such Thing as Western Civilization,” Kwame Anthony Appiah (this magazine’s Ethicist columnist) mockingly describes the belief in such a kinship as the belief in a “golden nugget” of insight — a precious birthright and shimmering sign of greatness — that white Americans and Europeans imagine has been passed down to them from the ancients.
  • To see classics the way Padilla sees it means breaking the mirror; it means condemning the classical legacy as one of the most harmful stories we’ve told ourselves
  • Padilla is wary of colleagues who cite the radical uses of classics as a way to forestall change; he believes that such examples have been outmatched by the field’s long alliance with the forces of dominance and oppression.
  • Classics and whiteness are the bones and sinew of the same body; they grew strong together, and they may have to die together. Classics deserves to survive only if it can become “a site of contestation” for the communities who have been denigrated by it in the past.
  • if classics fails his test, Padilla and others are ready to give it up. “I would get rid of classics altogether,” Walter Scheidel, another of Padilla’s former advisers at Stanford, told me. “I don’t think it should exist as an academic field.”
  • One way to get rid of classics would be to dissolve its faculties and reassign their members to history, archaeology and language departments.
  • many classicists are advocating softer approaches to reforming the discipline, placing the emphasis on expanding its borders. Schools including Howard and Emory have integrated classics with Ancient Mediterranean studies, turning to look across the sea at Egypt, Anatolia, the Levant and North Africa. The change is a declaration of purpose: to leave behind the hierarchies of the Enlightenment and to move back toward the Renaissance model of the ancient world as a place of diversity and mixture.
  • Ian Morris put it more bluntly. “Classics is a Euro-American foundation myth,” Morris said to me. “Do we really want that sort of thing?”
  • There’s a more interesting story to be told about the history of what we call the West, the history of humanity, without valorizing particular cultures in it,” said Josephine Quinn, a professor of ancient history at Oxford. “It seems to me the really crucial mover in history is always the relationship between people, between cultures.”
  • “In some moods, I feel that this is just a moment of despair, and people are trying to find significance even if it only comes from self-accusation,” he told me. “I’m not sure that there is a discipline that is exempt from the fact that it is part of the history of this country. How distinctly wicked is classics? I don’t know that it is.”
  • “One of the dubious successes of my generation is that it did break the canon,” Richlin told me. “I don’t think we could believe at the time that we would be putting ourselves out of business, but we did.” She added: “If they blew up the classics departments, that would really be the end.”
  • Padilla, like Douglass, now sees the moment of absorption into the classical, literary tradition as simultaneous with his apprehension of racial difference; he can no longer find pride or comfort in having used it to bring himself out of poverty.
  • “Claiming dignity within this system of structural oppression,” Padilla has said, “requires full buy-in into its logic of valuation.” He refuses to “praise the architects of that trauma as having done right by you at the end.”
  • Last June, as racial-justice protests unfolded across the nation, Padilla turned his attention to arenas beyond classics. He and his co-authors — the astrophysicist Jenny Greene, the literary theorist Andrew Cole and the poet Tracy K. Smith — began writing their open letter to Princeton with 48 proposals for reform. “Anti-Blackness is foundational to America,” the letter began. “Indifference to the effects of racism on this campus has allowed legitimate demands for institutional support and redress in the face of microaggression and outright racist incidents to go long unmet.”
  • Padilla believes that the uproar over free speech is misguided. “I don’t see things like free speech or the exchange of ideas as ends in themselves,” he told me. “I have to be honest about that. I see them as a means to the end of human flourishing.”
  • “There is a certain kind of classicist who will look on what transpired and say, ‘Oh, that’s not us,’” Padilla said when we spoke recently. “What is of interest to me is why is it so imperative for classicists of a certain stripe to make this discursive move? ‘This is not us.’
  • Joel Christensen, the Brandeis professor, now feels that it is his “moral and ethical and intellectual responsibility” to teach classics in a way that exposes its racist history. “Otherwise we’re just participating in propaganda,”
  • Christensen, who is 42, was in graduate school before he had his “crisis of faith,” and he understands the fear that many classicists may experience at being asked to rewrite the narrative of their life’s work. But, he warned, “that future is coming, with or without Dan-el.”
  • On Jan. 6, Padilla turned on the television minutes after the windows of the Capitol were broken. In the crowd, he saw a man in a Greek helmet with TRUMP 2020 painted in white. He saw a man in a T-shirt bearing a golden eagle on a fasces — symbols of Roman law and governance — below the logo 6MWE, which stands for “Six Million Wasn’t Enough,
Javier E

How Zeynep Tufekci Keeps Getting the Big Things Right - The New York Times - 0 views

www.nytimes.com/...ting-the-big-things-right.html

role model intellectual independent critical thinking psychology bias

shared by Javier E on 24 Aug 20 - No Cached
  • When the Centers for Disease Control and Prevention told Americans in January that they didn’t need to wear masks, Dr. S. Vincent Rajkumar, a professor at the Mayo Clinic and the editor of the Blood Cancer Journal, couldn’t believe his ears.
  • “Here I am, the editor of a journal in a high profile institution, yet I didn’t have the guts to speak out that it just doesn’t make sense,” Dr. Rajkumar told me. “Everybody should be wearing masks.”
  • Ms. Tufekci, an associate professor at the University of North Carolina’s School of Information and Library Science with no obvious qualifications in epidemiology, came out against the C.D.C. recommendation in a March 1 tweetstorm before expanding on her criticism in a March 17 Op-Ed article for The New York Times.
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  • The C.D.C. changed its tune in April, advising all Americans above the age of 2 to wear masks to slow the spread of the coronavirus. Michael Basso, a senior health scientist at the agency who had been pushing internally to recommend masks, told me Ms. Tufekci’s public criticism of the agency was the “tipping point.”
  • Ms. Tufekci, a 40-something who speaks a mile a minute with a light Turkish accent, has none of the trappings of the celebrity academic or the professional pundit. But long before she became perhaps the only good amateur epidemiologist, she had quietly made a habit of being right on the big things.
  • In 2011, she went against the current to say the case for Twitter as a driver of broad social movements had been oversimplified. In 2012, she warned news media outlets that their coverage of school shootings could inspire more. In 2013, she argued that Facebook could fuel ethnic cleansing. In 2017, she warned that YouTube’s recommendation algorithm could be used as a tool of radicalization.
  • And when it came to the pandemic, she sounded the alarm early while also fighting to keep parks and beaches open.
  • “I’ve just been struck by how right she has been,” said Julia Marcus, an infectious disease epidemiologist at Harvard Medical School.
  • She told me she chalks up her habits of mind in part to a childhood she wouldn’t wish on anyone.
  • Mr. Goff was enthusing about the campaign’s ability to send different messages to individual voters based on the digital data it had gathered about them. Ms. Tufekci quickly objected to the practice, saying that microtargeting would more likely be used to sow division.
  • An international point of view she picked up while bouncing as a child between Turkey and Belgium and then working in the United States.
  • Knowledge that spans subject areas and academic disciplines, which she happened onto as a computer programmer who got into sociology.
  • A habit of complex, systems-based thinking, which led her to a tough critique in The Atlantic of America’s news media in the run-up to the pandemic
  • it began, she says, with growing up in an unhappy home in Istanbul. She said her alcoholic mother was liable to toss her into the street in the early hours of the morning. She found some solace in science fiction — Ursula K. Le Guin was a favorite — and in the optimistic, early internet.
  • Perhaps because of a kind of egalitarian nerd ideology that has served her well, she never sought to meet the rebels’ charismatic leader, known as Subcomandante Marcos.
  • “I have a thing that fame and charisma screws with your head,” she said. “I’ve made an enormous effort throughout my life to preserve my thinking.”
  • While many American thinkers were wide-eyed about the revolutionary potential of social media, she developed a more complex view, one she expressed when she found herself sitting to the left of Teddy Goff, the digital director for President Obama’s re-election campaign, at a South by Southwest panel in Austin in 2012
  • “A bunch of things came together, which I’m happy I survived,” she said, sitting outside a brick house she rents for $2,300 a month in Chapel Hill, N.C., where she is raising her 11-year-old son as a single parent. “But the way they came together was not super happy, when it was happening.”
  • “At a time when everybody was being stupidly optimistic about the potential of the internet, she didn’t buy the hype,” he told me. “She was very prescient in seeing that there would be a deeper rot to the role of data-driven politics in our world.”
  • Many tech journalists, entranced by the internet-fueled movements sweeping the globe, were slow to spot the ways they might fail, or how social media could be used against them. Ms. Tufekci, though, had “seen movement after movement falter because of a lack of organizational depth and experience, of tools or culture for collective decision making, and strategic, long-term action,” she wrote in her 2017 book, “Twitter and Tear Gas.”
  • One of the things that makes Ms. Tufekci stand out in this gloomy moment is her lack of irony or world-weariness. She is not a prophet of doom, having hung on to an early-internet optimism
  • Ms. Tufekci has taught epidemiology as a way to introduce her students to globalization and to make a point about human nature: Politicians and the news media often expect looting and crime when disaster strikes, as they did when Hurricane Katrina hit New Orleans in 2005. But the reality on the ground has more to do with communal acts of generosity and kindness, she believes.
  • Her March column on masks was among the most influential The Times has published, although — or perhaps because —  it lacked the political edge that brings wide attention to an opinion piece.
  • “The real question is not whether Zuck is doing what I like or not,” she said. “The real question is why he’s getting to decide what hate speech is.”
  • She also suggested that we may get it wrong when we focus on individuals — on chief executives, on social media activists like her. The probable answer to a media environment that amplifies false reports and hate speech, she believes, is the return of functional governments, along with the birth of a new framework, however imperfect, that will hold the digital platforms responsible for what they host.
Javier E

The Cancel Culture Checklist - Persuasion - 0 views

www.persuasion.community/...e-cancel-culture-checklist-c63

psychology bias language social media cancel culture criticism

shared by Javier E on 28 Aug 20 - No Cached
  • a third of Americans say that they are personally worried about losing their jobs or missing out on career opportunities if they express their real political opinions.
  • Cancel culture now poses a real threat to intellectual freedom in the United States.
  • Americans in all walks of life have been publicly shamed, pressured into ritualistic apologies or summarily fired
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  • But critics of the critics of cancel culture make a powerful retort. Accusing others of canceling can, they claim, be a way to stigmatize legitimate criticism. As Hannah Giorgis writes in the Atlantic, “critical tweets are not censorship.”
  • So what, exactly, does a cancellation consist of? And how does it differ from the exercise of free speech and robust critical debate?
  • At a conceptual level, the difference is clear. Criticism marshals evidence and arguments in a rational effort to persuade.
  • Canceling, by contrast, seeks to organize and manipulate the social or media environment in order to isolate, deplatform or intimidate ideological opponents
  • its intent—or at least its predictable outcome—is to coerce conformity and reduce the scope for forms of criticism that are not sanctioned by the prevailing consensus of some local majority.
  • In practice, however, telling canceling apart from criticism can be difficult because both take the form of criticizing others.
  • The more signs you see, the more certain you can be that you are looking at a cancel campaign.
  • A better approach might therefore be diagnostic. Like the symptoms of cancer, the hallmarks of a cancellation are many. Though not all instances involve every single characteristic, they all involve some of its key attribute
  • Six warning signs make up my personal checklist for cancel culture.
  • Punitiveness
  • A critical culture seeks to correct rather than punish. In science, the penalty for being wrong is not that you lose your job or your friends. Normally, the only penalty is that you lose the argument
  • Canceling, by contrast, seeks to punish rather than correct—and often for a single misstep rather than a long track record of failure
  • Deplatforming
  • A critical culture tolerates dissent rather than silencing it. It understands that dissent can seem obnoxious, harmful, hateful and, yes, unsafe.
  • Canceling, by contrast, seeks to shut up and shout down its targets. Cancelers often define the mere act of disagreeing with them as a threat to their safety or even an act of violence
  • Organization
  • Critical culture relies on persuasion. The way to win an argument is to convince others that you are right.
  • By contrast, it’s common to see cancelers organize hundreds of petition-signers or thousands of social media users to dig up and prosecute an indictment.
  • Secondary Boycotts
  • With its commitments to exploring a wide range of ideas and correcting rather than coercing the errant, a critical culture sees no value in instilling a climate of fear
  • But instilling fear is what canceling is all about. By choosing targets unpredictably (almost anything can trigger a campaign), providing no safe harbors (even conformists can get hit), and implicitly threatening anyone who sides with those who are targeted, canceling sends the message: “you could be next.”
  • Moral Grandstanding
  • Precisely because speech can be hurtful, critical culture discourages extreme rhetoric. It encourages people to listen to each other, to use evidence and argumentation, to behave reasonably and to avoid personal attacks.
  • Cancel culture is much more invested in what philosophers Justin Tosi and Brandon Warmke call “moral grandstanding”: the display of moral outrage to impress one’s peer group, dominate others, or both
  • Truthiness
  • Concern for accuracy is the north star of a critical culture. Not everyone gets every fact right, nor do people always agree on what is true; and yet people in a critical culture try to present their own and others’ viewpoints honestly and accurately.
  • canceling is not about seeking truth or persuading others; it is a form of information warfare, in which truthiness suffices if it serves the cause.
  • Those are my six warning signs. If you spot one or two, you should fear that a canceling may be happening; if you see five or six, you can be sure.
  • Though our critics like to claim that those of us who worry about cancel culture just don’t like being criticized on the internet, cancel culture is all too real. And though it may at times bear a superficial resemblance to critical culture, the two are diametrically opposed—and not so very difficult to tell apart.
Javier E

A Coded Word From the Far Right Roils France's Political Mainstream - The New York Times - 0 views

www.nytimes.com/...vagement-far-right-racism.html

language bias france

shared by Javier E on 05 Sep 20 - No Cached
  • As with many things in France, an unresolved colonial history lies below the surface of the battle over the word ensauvagement.
  • The word is a direct outgrowth of France’s colonial and slave-trading past, a history that the French have yet to come to terms with and that they have often preferred to ignore, said Pascal Blanchard, a historian on French colonialism and its enduring impact on French society.
  • More than any other imperial power, France justified colonialism by describing it as a “civilizing mission,” Mr. Blanchard said.
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  • “The idea of guiding savages out of the darkness into the light was omnipresent in France’s discourse,” he said. “The idea of the savage is still deeply rooted in French society.”
  • “The word benefits from ambiguity and works in France’s collective consciousness by letting the person using it avoid being directly called a racist,
  • “Césaire goes further by saying that Nazism was the product of the ensauvagement of Europe,” said Pap Ndiaye, a historian who led efforts to establish Black studies in France, adding that a genocide committed by Germans in their former African colony in what is now Namibia in the early 20th century is widely regarded as a precursor of the Holocaust.
  • But stripped of its historical meaning, ensauvagement can literally mean, in French, the state of becoming wild.
  • Aimé Césaire, the anticolonial writer from Martinique, even tried to turn the word ensauvagement against Europe in the 1950s. In “Discourse on Colonialism,” he wrote that Europeans had dehumanized themselves through the brutality of colonialism in Africa and that they themselves had turned into savages.
  • “It is necessary to stop the ensauvagement of a certain part of the society,” Mr. Darmanin, the interior minister, told the newspaper Le Figaro in late July.
  • That is why the word appeared to have slipped into the mainstream recently, he said.
  • “There are no savages in France,” Sacha Houlié, a lawmaker, told the minister in Parliament. “There are only citizens.”
  • The minister defended himself, saying that his use of the word had nothing to do with immigration or ethnicity, adding, “I’m miles away from that.”
  • In an interview this week, Mr. Houlié said that Mr. Macron and his party came to power in 2017 promising to reconcile the French. But by using ensauvagement, he said, “We recreate divisions, we create new fractures.”
  • The justice minister, Eric Dupont-Moretti, told a French radio station on Monday that he would not use the term because “ensauvagement is a word that fuels the feeling of insecurity.”
  • The very same day, Marlène Schiappa, a junior minister for equality, said, “It doesn’t bother me to talk about an ensauvagement of society, because it’s a reality, quite simply.”
  • Mr. Darmanin hardened his position by insisting its usage was legitimate — a stance considered especially significant because he oversees the national police as interior minister
  • “Ensauvagement is coded language to mean young, violent youths of sub-Saharan or North African origin,” Mr. Ndiaye said. “And that opens the door to policies on immigration, police checkpoints, and it could be used to justify police violence.”
  • “If police officers are dealing with savages, well, then, it’s legitimate that they use violent means to control these so-called savages,” he said
Javier E

Is Facebook Bad for You? It Is for About 360 Million Users, Company Surveys Suggest - WSJ - 0 views

www.wsj.com/...nts-facebook-files-11636124681

facebook research psychology addiction harmful

shared by Javier E on 07 Nov 21 - No Cached
  • Facebook FB 1.57% researchers have found that 1 in 8 of its users report engaging in compulsive use of social media that impacts their sleep, work, parenting or relationships, according to documents reviewed by The Wall Street Journal.
  • These patterns of what the company calls problematic use mirror what is popularly known as internet addiction. They were perceived by users to be worse on Facebook than any other major social-media platform
  • A Facebook team focused on user well-being suggested a range of fixes, and the company implemented some, building in optional features to encourage breaks from social media and to dial back the notifications that can serve as a lure to bring people back to the platform.
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  • Facebook shut down the team in late 2019.
  • “We have a role to play, which is why we’ve built tools and controls to help people manage when and how they use our services,” she said in the statement. “Furthermore, we have a dedicated team working across our platforms to better understand these issues and ensure people are using our apps in ways that are meaningful to them.”
  • They wrote that they don’t consider the behavior to be a clinical addiction because it doesn’t affect the brain in the same way as gambling or substance abuse. In one document, they noted that “activities like shopping, sex and Facebook use, when repetitive and excessive, may cause problems for some people.”
  • In March 2020, several months after the well-being team was dissolved, researchers who had been on the team shared a slide deck internally with some of the findings and encouraged other teams to pick up the work.
  • The researchers estimated these issues affect about 12.5% of the flagship app’s more than 2.9 billion users, or more than 360 million people. About 10% of users in the U.S., one of Facebook’s most lucrative markets, exhibit this behavior
  • In the Philippines and in India, which is the company’s largest market, the employees put the figure higher, at around 25%.
  • “Why should we care?” the researchers wrote in the slide deck. “People perceive the impact. In a comparative study with competitors, people perceived lower well-being and higher problematic use on Facebook compared to any other service.
  • Facebook’s findings are consistent with what many external researchers have observed for years,
  • said Brian Primack, a professor of public health and medicine and dean of the College of Education and Health Professions at the University of Arkansas
  • His research group followed about a thousand people over six months in a nationally representative survey and found that the amount of social media that a person used was the No. 1 predictor of the variables they measured for who became depressed.
  • In late 2017, a Facebook executive and a researcher wrote a public blog post that outlined some of the issues with social-media addiction. According to the post, the company had found that while passive consumption of social media could make you feel worse, the opposite was true of more active social-media use.
  • Inside Facebook, the researchers registered concern about the direction of Facebook’s focus on certain metrics, including the number of times a person logs into the app, which the company calls a session. “One of the worries with using sessions as a north star is we want to be extra careful not to game them by creating bad experiences for vulnerable populations,” a researcher wrote, referring to elements designed to draw people back to Facebook frequently, such as push notifications.
  • Facebook then made a switch to more heavily weigh “meaningful social interactions” in its news feed as a way to combat passive consumption. One side effect of that change, as outlined in a previous Journal article in The Facebook Files, was that the company’s algorithms rewarded content that was angry or sensational, because those posts increased engagement from users.
  • Facebook said any algorithm can promote objectionable or harmful content and that the company is doing its best to mitigate the problem.
  • “Every second that I wasn’t occupied by something I had to do I was fooling around on my phone scrolling through Facebook,” Ms. Gandy said. “Facebook took over my brain.”
  • “Actively interacting with people—especially sharing messages, posts and comments with close friends and reminiscing about past interactions—is linked to improvements in well-being,” the company said.
  • The well-being team, according to people familiar with the matter, was reshuffled at least twice since late 2017 before it was disbanded, and could get only about half of the resources the team requested to do its work.
  • In 2018, Facebook’s researchers surveyed 20,000 U.S. users and paired their answers with data about their behavior on Facebook. The researchers found about 3% of these users said they experienced “serious problems” in their sleep, work or relationships related to their time on Facebook that they found difficult to change. Some of the researchers’ work was published in a 2019 paper.
  • According to that study, the researchers also said that a liberal interpretation of the results would be that 14% of respondents spent “a lot more time on Facebook than they want to,” although they didn’t label this group problematic users.
  • In 2019, the researchers had come to a new figure: What they called problematic use affects 12.5% of people on Facebook, they said. This survey used a broader definition for the issue, including users who reported negative results on key aspects of their life as well as feelings of guilt or a loss of control, according to the documents.
  • The researchers also asked Facebook users what aspects of Facebook triggered them most. The users said the app’s many notifications sucked them in. “Red dots are toxic on the home screen,” a male young adult in the U.S. told the researchers, referring to the symbol that alerts a user to new content.
  • One entrepreneur came up with his own solution to some of these issues. In 2016, software developer Louis Barclay manually unfollowed all the people, pages and groups he saw on Facebook in an attempt to be more deliberate about how he used technology. The process, which isn’t the same as unfriending, took him days, but he was happy with the result: an empty newsfeed that no longer sucked him in for hours. He could still visit the profile pages of everyone he wanted to connect with on Facebook, but their content would no longer appear in the never-ending scroll of posts.
  • Thinking other people might benefit from a similar experience on Facebook, he built a tool that would enable anyone to automate the process. He created it as a piece of add-on software called a browser extension that anyone could download. He called it Unfollow Everything and made it available on Chrome’s web store free of charge.
  • In July, Facebook sent Mr. Barclay a cease-and-desist letter, which the inventor earlier wrote about for Slate, saying his tool was a breach of its terms of service for automating user interactions. It also permanently disabled Mr. Barclay’s personal Facebook and Instagram accounts.
  • Ms. Lever, the company spokeswoman, said Mr. Barclay’s extension could pose risks if abused, and said Facebook offers its own unfollow tool that allows users to manually unfollow accounts.
peterconnelly

Debunking 3 Viral Rumors About the Texas Shooting - The New York Times - 0 views

www.nytimes.com/...s-shooting-misinformation.html

rumors shooting new york times

shared by peterconnelly on 01 Jun 22 - No Cached
  • Here are three of the most prominent rumors that have spread on online platforms such as Twitter, Gab, 4chan and Reddit.
  • Among their unfounded claims were that the shooting had been orchestrated to draw local law enforcement away from the border, allowing criminals and drugs to cross into the United States, and that gun-control advocates had organized the tragedy to stoke public outrage.
  • he conspiracy theorist and broadcaster Alex Jones of Infowars has lied for years that the 2012 massacre at Sandy Hook Elementary School in Newtown, Conn., was staged by the federal government, with people pretending to be survivors and victims’ parents. Last year, Mr. Jones lost four defamation lawsuits filed by victims’ families, many of whom have been harassed by his believers.
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  • Hours after the attack, a post on the fringe online message board 4chan circulated claiming that the gunman was transgender.
  • where people falsely claimed that the shooting was a result of hormone therapy undertaken by the gunman.
  • “There is an overwhelming number of individuals who are posting images of this person, who was the shooter, and information about the nature of them being transgender,”
  • On Tuesday, a transgender artist said on Reddit that people online “just took my photos and used it to spread misinformation.”
  • False claims that the gunman was born outside the United States began to circulate within hours of the shooting. Spread largely on white nationalist Telegram channels and Gab accounts, the claims alleged that he was an undocumented immigrant in the United States, even after authorities including Roland Gutierrez, a Texas state senator, confirmed that the gunman was born in North Dakota.
  • “Did he cross the border illegally?” Code of Vets, a veterans organization, posted on Twitter. “Our nation has a serious national security crisis evolving.”
peterconnelly

6 Podcasts About the Dark Side of the Internet - The New York Times - 0 views

www.nytimes.com/...dark-web-podcasts.html

new york times podcasts

shared by peterconnelly on 02 Jun 22 - No Cached
  • Online life is no longer optional for most people. The pandemic only accelerated a shift already underway, turning the internet into our school, office and social lifeline.
  • the internet’s tightening grip on every aspect of life isn’t without costs
  • These six shows tap into some of those dangers, exploring cybercrime, cryptocurrency and the many flavors of horror that lurk on the dark web.
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  • Recent episodes have focused on mainstream tech stories — the crypto crash, the Netflix bubble bursting — but others go down truly weird rabbit holes, like the mysterious world of Katie Couric CBD scams on Facebook.
  • Begun during the early days of quarantine in March 2020, this affable show feels like eavesdropping on a conversation between two internet-savvy friends
  • “One Click” explores the stories of other young DNP victims, whose deaths were all caused by a combination of predatory marketing, toxic diet culture and unregulated online pharmacies. It’s upsetting but vital listening.
  • Delving into the deepest recesses of the dark web, “Hunting Warhead” follows a monthslong investigation by Einar Stangvik, the hacker, and Hakon Hoydal, the journalist, that ultimately led to the downfall of a local politician.
  • In a bizarre twist, the hack turned out to be motivated by the impending release of a movie named “The Interview,” (starring Seth Rogen and James Franco), which depicted a fictional plot to assassinate Kim Jong-un of North Korea.
  • This wry, richly reported podcast from the BBC World Service chronicles every twist and turn of the saga and its implications far beyond Hollywood.
  • Ben Brock Johnson and Amory Sivertson, told stories inspired specifically by the quixotic virtual communities Reddit creates and the everyday mysteries it spotlights. (One classic episode focuses on a Reddit thread about a man who stumbled on a huge, inexplicable pile of plates in rural Pennsylvania.)
  • Cybercrime has snowballed so rapidly that the world has been caught off guard; last year’s ransomware attack on a major U.S. pipeline highlighted just how vulnerable many of our institutions are, not to mention our individual data.
  • The hosts, Dave Bittner and Joe Carrigan, are cybersecurity experts who emphasize solutions as they unfurl tales of social engineering, phishing scams and online con artists of every stripe.
Javier E

How Climate Change Is Changing Therapy - The New York Times - 0 views

www.nytimes.com/...climate-anxiety-therapy.html

climate change therapy mental health adaptation role psychology

shared by Javier E on 22 Oct 23 - No Cached
  • Andrew Bryant can still remember when he thought of climate change as primarily a problem of the future. When he heard or read about troubling impacts, he found himself setting them in 2080, a year that, not so coincidentally, would be a century after his own birth. The changing climate, and all the challenges it would bring, were “scary and sad,” he said recently, “but so far in the future that I’d be safe.”
  • That was back when things were different, in the long-ago world of 2014 or so. The Pacific Northwest, where Bryant is a clinical social worker and psychotherapist treating patients in private practice in Seattle, is a largely affluent place that was once considered a potential refuge from climate disruption
  • “We’re lucky to be buffered by wealth and location,” Bryant said. “We are lucky to have the opportunity to look away.”
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  • starting in the mid-2010s, those beloved blue skies began to disappear. First, the smoke came in occasional bursts, from wildfires in Canada or California or Siberia, and blew away when the wind changed direction. Within a few summers, though, it was coming in thicker, from more directions at once, and lasting longer.
  • Sometimes there were weeks when you were advised not to open your windows or exercise outside. Sometimes there were long stretches where you weren’t supposed to breathe the outside air at all.
  • Now lots of Bryant’s clients wanted to talk about climate change. They wanted to talk about how strange and disorienting and scary this new reality felt, about what the future might be like and how they might face it, about how to deal with all the strong feelings — helplessness, rage, depression, guilt — being stirred up inside them.
  • As a therapist, Bryant found himself unsure how to respond
  • while his clinical education offered lots of training in, say, substance abuse or family therapy, there was nothing about environmental crisis, or how to treat patients whose mental health was affected by it
  • Bryant immersed himself in the subject, joining and founding associations of climate-concerned therapists
  • could now turn to resources like the list maintained by the Climate Psychology Alliance North America, which contains more than 100 psychotherapists around the country who are what the organization calls “climate aware.”
  • Over and over, he read the same story, of potential patients who’d gone looking for someone to talk to about climate change and other environmental crises, only to be told that they were overreacting — that their concern, and not the climate, was what was out of whack and in need of treatment.
  • “You come in and talk about how anxious you are that fossil-fuel companies continue to pump CO2 into the air, and your therapist says, ‘So, tell me about your mother.’”
  • In many of the messages, people asked Bryant for referrals to climate-focused therapists in Houston or Canada or Taiwan, wherever it was the writer lived.
  • his practice had shifted to reflect a new reality of climate psychology. His clients didn’t just bring up the changing climate incidentally, or during disconcerting local reminders; rather, many were activists or scientists or people who specifically sought out Bryant because of their concerns about the climate crisis.
  • Climate change, in other words, surrounds us with constant reminders of “ethical dilemmas and deep social criticism of modern society. In its essence, climate crisis questions the relationship of humans with nature and the meaning of being human in the Anthropocene.”
  • It had been a challenging few years, Bryant told me when I first called to talk about his work. There were some ways in which climate fears were a natural fit in the therapy room, and he believed the field had coalesced around some answers that felt clear and useful
  • But treating those fears also stirred up lots of complicated questions that no one was quite sure how to answer. The traditional focus of his field, Bryant said, could be oversimplified as “fixing the individual”: treating patients as separate entities working on their personal growth
  • Climate change, by contrast, was a species-wide problem, a profound and constant reminder of how deeply intertwined we all are in complex systems — atmospheric, biospheric, economic — that are much bigger than us. It sometimes felt like a direct challenge to old therapeutic paradigms — and perhaps a chance to replace them with something better.
  • In one of climate psychology’s founding papers, published in 2011, Susan Clayton and Thomas J. Doherty posited that climate change would have “significant negative effects on mental health and well-being.” They described three broad types of possible impacts: the acute trauma of living through climate disasters; the corroding fear of a collapsing future; and the psychosocial decay that could damage the fabric of communities dealing with disruptive changes
  • All of these, they wrote, would make the climate crisis “as much a psychological and social phenomenon as a matter of biodiversity and geophysics.”
  • Many of these predictions have since been borne out
  • Studies have found rates of PTSD spiking in the wake of disasters, and in 2017 the American Psychological Association defined “ecoanxiety” as “a chronic fear of environmental doom.”
  • Climate-driven migration is on the rise, and so are stories of xenophobia and community mistrust.
  • eventually started a website, Climate & Mind, to serve as a sort of clearing house for other therapists searching for resources. Instead, the site became an unexpected window into the experience of would-be patients: Bryant found himself receiving messages from people around the world who stumbled across it while looking for help.
  • Many say it has led to symptoms of depression or anxiety; more than a quarter make an active effort not to think about it.
  • A poll by the American Psychiatric Association in the same year found that nearly half of Americans think climate change is already harming the nation’s mental health.
  • In June, the Yale Journal of Biology and Medicine published a paper cautioning that the world at large was facing “a psychological condition of ‘systemic uncertainty,’” in which “difficult emotions arise not only from experiencing the ecological loss itself,” but also from the fact that our lives are inescapably embedded in systems that keep on making those losses worse.
  • According to a 2022 survey by Yale and George Mason University, a majority of Americans report that they spend time worrying about climate change.
  • This is not an easy way to live.
  • Living within a context that is obviously unhealthful, he wrote, is painful: “a dimly intuited ‘fall’ from which we spend our lives trying to recover, a guilt we can never quite grasp or expiate” — a feeling of loss or dislocation whose true origins we look for, but often fail to see. This confusion leaves us feeling even worse.
  • When Barbara Easterlin first started studying environmental psychology 30 years ago, she told me, the focus of study was on ways in which cultivating a relationship with nature can be good for mental health
  • There was little or no attention to the fact that living through, or helping to cause, a collapse of nature can also be mentally harmful.
  • the field is still so new that it does not yet have evidence-tested treatments or standards of practice. Therapists sometimes feel as if they are finding the path as they go.
  • Rebecca Weston, a licensed clinical social worker practicing in New York and a co-president of the CPA-NA, told me that when she treats anxiety disorders, her goal is often to help the patient understand how much of their fear is internally produced — out of proportion to the reality they’re facing
  • climate anxiety is a different challenge, because people worried about climate change and environmental breakdown are often having the opposite experience: Their worries are rational and evidence-based, but they feel isolated and frustrated because they’re living in a society that tends to dismiss them.
  • One of the emerging tenets of climate psychology is that counselors should validate their clients’ climate-related emotions as reasonable, not pathological
  • it does mean validating that feelings like grief and fear and shame aren’t a form of sickness, but, as Weston put it, “are actually rational responses to a world that’s very scary and very uncertain and very dangerous for people
  • In the words of a handbook on climate psychology, “Paying heed to what is happening in our communities and across the globe is a healthier response than turning away in denial or disavowal.”
  • But this, too, raises difficult questions. “How much do we normalize people to the system we’re in?” Weston asked. “And is that the definition of health?
  • Or is the definition of health resisting the things that are making us so unhappy? That’s the profound tension within our field.”
  • “It seems to shift all the time, the sort of content and material that people are bringing in,” Alexandra Woollacott, a psychotherapist in Seattle, told the group. Sometimes it was a pervasive anxiety about the future, or trauma responses to fires or smoke or heat; other times, clients, especially young ones, wanted to vent their “sort of righteous anger and sense of betrayal” at the various powers that had built and maintained a society that was so destructive.
  • “I’m so glad that we have each other to process this,” she said, “because we’re humans living through this, too. I have my own trauma responses to it, I have my own grief process around it, I have my own fury at government and oil companies, and I think I don’t want to burden my clients with my own emotional response to it.”
  • In a field that has long emphasized boundaries, discouraging therapists from bringing their own issues or experiences into the therapy room, climate therapy offers a particular challenge: Separation can be harder when the problems at hand affect therapist and client alike
  • Some therapists I spoke to were worried about navigating the breakdown of barriers, while others had embraced it. “There is no place on the planet that won’t eventually be impacted, where client and therapist won’t be in it together,” a family therapist wrote in a CPA-NA newsletter. “Most therapists I know have become more vulnerable and self-disclosing in their practice.”
  • “If you look at or consider typical theoretical framings of something like post-traumatic growth, which is the understanding of this idea that people can sort of grow and become stronger and better after a traumatic event,” she said, then the climate crisis poses a dilemma because “there is no afterwards, right? There is no resolution anytime in our lifetimes to this crisis that we nonetheless have to build the capacities to face and to endure and to hopefully engage.”
  • “How,” she asked, “do you think about resilience apart from resolution?”
  • many of her patients are also disconnected from the natural world, which means that they struggle to process or even recognize the grief and alienation that comes from living in a society that treats nature as other, a resource to be used and discarded.
  • “I’m so excited by what you’re bringing in,” Woollacott replied. “I’m doing psychoanalytic training at the moment, and we study attachment theory” — how the stability of early emotional bonds affects future relationships and feelings of well-being. “But nowhere in the literature does it talk about our attachment to the land.”
  • Torres said that she sometimes takes her therapy sessions outside or asks patients to remember their earliest and deepest connections with animals or plants or places. She believes it will help if they learn to think of themselves “as rooted beings that aren’t just simply living in the human overlay on the environment.” It was valuable to recognize, she said, that “we are part of the land” and suffer when it suffers.
  • Torres described introducing her clients to methods — mindfulness, distress tolerance, emotion regulation — to help them manage acute feelings of stress or panic and to avoid the brittleness of burnout.
  • She also encourages them to narrativize the problem, including themselves as agents of change inside stories about how they came to be in this situation, and how they might make it different.
  • then she encourages them to find a community of other people who care about the same problems, with whom they could connect outside the therapy room. As Woollacott said earlier: “People who share your values. People who are committed to not looking away.”
  • Dwyer told the group that she had been thinking more about psychological adaptation as a form of climate mitigation
  • Therapy, she said, could be a way to steward human energy and creative capacities at a time when they’re most needed.
  • It was hard, Bryant told me when we first spoke, to do this sort of work without finding yourself asking bigger questions — namely, what was therapy actually about?
  • Many of the therapists I talked to spoke of their role not as “fixing” a patient’s problem or responding to a pathology, but simply giving their patients the tools to name and explore their most difficult emotions, to sit with painful feelings without instantly running away from them
  • many of the methods in their traditional tool kits continue to be useful in climate psychology. Anxiety and hopelessness and anger are all familiar territory, after all, with long histories of well-studied treatments.
  • They focused on trying to help patients develop coping skills and find meaning amid destabilization, to still see themselves as having agency and choice.
  • Weston, the therapist in New York, has had patients who struggle to be in a world that surrounds them with waste and trash, who experience panic because they can never find a place free of reminders of their society’s destruction
  • eston said, that she has trouble with the repeated refrain that therapist and patient experiencing the same losses and dreads at the same time constituted a major departure from traditional therapeutic practice
  • she believed this framing reflected and reinforced a bias inherent in a field that has long been most accessible to, and practiced by, the privileged. It was hardly new in the world, after all, to face the collapse of your entire way of life and still find ways to keep going.
  • Lately, Bryant told me, he’s been most excited about the work that happens outside the therapy room: places where groups of people gather to talk about their feelings and the future they’re facing
  • It was at such a meeting — a community event where people were brainstorming ways to adapt to climate chaos — that Weston, realizing she had concrete skills to offer, was inspired to rework her practice to focus on the challenge. She remembers finding the gathering empowering and energizing in a way she hadn’t experienced before. In such settings, it was automatic that people would feel embraced instead of isolated, natural that the conversation would start moving away from the individual and toward collective experiences and ideas.
  • There was no fully separate space, to be mended on its own. There was only a shared and broken world, and a community united in loving it.
Javier E

Opinion | Do You Live in a 'Tight' State or a 'Loose' One? Turns Out It Matters Quite a... - 0 views

www.nytimes.com/...ed-blue-tight-loose-state.html

shared by Javier E on 30 Mar 23 - No Cached
  • Political biases are omnipresent, but what we don’t fully understand yet is how they come about in the first place.
  • In 2014, Michele J. Gelfand, a professor of psychology at the Stanford Graduate School of Business formerly at the University of Maryland, and Jesse R. Harrington, then a Ph.D. candidate, conducted a study designed to rank the 50 states on a scale of “tightness” and “looseness.”
  • titled “Tightness-Looseness Across the 50 United States,” the study calculated a catalog of measures for each state, including the incidence of natural disasters, disease prevalence, residents’ levels of openness and conscientiousness, drug and alcohol use, homelessness and incarceration rates.
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  • Gelfand and Harrington predicted that “‘tight’ states would exhibit a higher incidence of natural disasters, greater environmental vulnerability, fewer natural resources, greater incidence of disease and higher mortality rates, higher population density, and greater degrees of external threat.”
  • The South dominated the tight states: Mississippi, Alabama Arkansas, Oklahoma, Tennessee, Texas, Louisiana, Kentucky, South Carolina and North Carolina
  • states in New England and on the West Coast were the loosest: California, Oregon, Washington, Maine, Massachusetts, Connecticut, New Hampshire and Vermont.
  • Cultural differences, Gelfand continued, “have a certain logic — a rationale that makes good sense,” noting that “cultures that have threats need rules to coordinate to survive (think about how incredibly coordinated Japan is in response to natural disasters).
  • “Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire the World” in 2018, in which she described the results of a 2016 pre-election survey she and two colleagues had commissioned
  • The results were telling: People who felt the country was facing greater threats desired greater tightness. This desire, in turn, correctly predicted their support for Trump. In fact, desired tightness predicted support for Trump far better than other measures. For example, a desire for tightness predicted a vote for Trump with 44 times more accuracy than other popular measures of authoritarianism.
  • The 2016 election, Gelfand continued, “turned largely on primal cultural reflexes — ones that had been conditioned not only by cultural forces, but by a candidate who was able to exploit them.”
  • Gelfand said:Some groups have much stronger norms than others; they’re tight. Others have much weaker norms; they’re loose. Of course, all cultures have areas in which they are tight and loose — but cultures vary in the degree to which they emphasize norms and compliance with them.
  • In both 2016 and 2020, Donald Trump carried all 10 of the top “tight” states; Hillary Clinton and Joe Biden carried all 10 of the top “loose” states.
  • The tight-loose concept, Gelfand argued,is an important framework to understand the rise of President Donald Trump and other leaders in Poland, Hungary, Italy, and France,
  • cultures that don’t have a lot of threat can afford to be more permissive and loose.”
  • The gist is this: when people perceive threat — whether real or imagined, they want strong rules and autocratic leaders to help them survive
  • My research has found that within minutes of exposing study participants to false information about terrorist incidents, overpopulation, pathogen outbreaks and natural disasters, their minds tightened. They wanted stronger rules and punishments.
  • Gelfand writes that tightness encourages conscientiousness, social order and self-control on the plus side, along with close-mindedness, conventional thinking and cultural inertia on the minus side.
  • Looseness, Gelfand posits, fosters tolerance, creativity and adaptability, along with such liabilities as social disorder, a lack of coordination and impulsive behavior.
  • If liberalism and conservatism have historically played a complementary role, each checking the other to constrain extremism, why are the left and right so destructively hostile to each other now, and why is the contemporary political system so polarized?
  • Along the same lines, if liberals and conservatives hold differing moral visions, not just about what makes a good government but about what makes a good life, what turned the relationship between left and right from competitive to mutually destructive?
  • As a set, Niemi wrote, conservative binding values encompassthe values oriented around group preservation, are associated with judgments, decisions, and interpersonal orientations that sacrifice the welfare of individuals
  • She cited research thatfound 47 percent of the most extreme conservatives strongly endorsed the view that “The world is becoming a more and more dangerous place,” compared to 19 percent of the most extreme liberals
  • Conservatives and liberals, Niemi continued,see different things as threats — the nature of the threat and how it happens to stir one’s moral values (and their associated emotions) is a better clue to why liberals and conservatives react differently.
  • Unlike liberals, conservatives strongly endorse the binding moral values aimed at protecting groups and relationships. They judge transgressions involving personal and national betrayal, disobedience to authority, and disgusting or impure acts such as sexually or spiritually unchaste behavior as morally relevant and wrong.
  • Underlying these differences are competing sets of liberal and conservative moral priorities, with liberals placing more stress than conservatives on caring, kindness, fairness and rights — known among scholars as “individualizing values
  • conservatives focus more on loyalty, hierarchy, deference to authority, sanctity and a higher standard of disgust, known as “binding values.”
  • Niemi contended that sensitivity to various types of threat is a key factor in driving differences between the far left and far right.
  • For example, binding values are associated with Machiavellianism (e.g., status-seeking and lying, getting ahead by any means, 2013); victim derogation, blame, and beliefs that victims were causal contributors for a variety of harmful acts (2016, 2020); and a tendency to excuse transgressions of ingroup members with attributions to the situation rather than the person (2023).
  • Niemi cited a paper she and Liane Young, a professor of psychology at Boston College, published in 2016, “When and Why We See Victims as Responsible: The Impact of Ideology on Attitudes Toward Victims,” which tested responses of men and women to descriptions of crimes including sexual assaults and robberies.
  • We measured moral values associated with unconditionally prohibiting harm (“individualizing values”) versus moral values associated with prohibiting behavior that destabilizes groups and relationships (“binding values”: loyalty, obedience to authority, and purity)
  • Increased endorsement of binding values predicted increased ratings of victims as contaminated, increased blame and responsibility attributed to victims, increased perceptions of victims’ (versus perpetrators’) behaviors as contributing to the outcome, and decreased focus on perpetrators.
  • A central explanation typically offered for the current situation in American politics is that partisanship and political ideology have developed into strong social identities where the mass public is increasingly sorted — along social, partisan, and ideological lines.
  • What happened to people ecologically affected social-political developments, including the content of the rules people made and how they enforced them
  • Just as ecological factors differing from region to region over the globe produced different cultural values, ecological factors differed throughout the U.S. historically and today, producing our regional and state-level dimensions of culture and political patterns.
  • Joshua Hartshorne, who is also a professor of psychology at Boston College, took issue with the binding versus individualizing values theory as an explanation for the tendency of conservatives to blame victims:
  • I would guess that the reason conservatives are more likely to blame the victim has less to do with binding values and more to do with the just-world bias (the belief that good things happen to good people and bad things happen to bad people, therefore if a bad thing happened to you, you must be a bad person).
  • Belief in a just world, Hartshorne argued, is crucial for those seeking to protect the status quo:It seems psychologically necessary for anyone who wants to advocate for keeping things the way they are that the haves should keep on having, and the have-nots have got as much as they deserve. I don’t see how you could advocate for such a position while simultaneously viewing yourself as moral (and almost everyone believes that they themselves are moral) without also believing in the just world
  • Conversely, if you generally believe the world is not just, and you view yourself as a moral person, then you are likely to feel like you have an obligation to change things.
  • I asked Lene Aaroe, a political scientist at Aarhus University in Denmark, why the contemporary American political system is as polarized as it is now, given that the liberal-conservative schism is longstanding. What has happened to produce such intense hostility between left and right?
  • There is variation across countries in hostility between left and right. The United States is a particularly polarized case which calls for a contextual explanatio
  • I then asked Aaroe why surveys find that conservatives are happier than liberals. “Some research,” she replied, “suggests that experiences of inequality constitute a larger psychological burden to liberals because it is more difficult for liberals to rationalize inequality as a phenomenon with positive consequences.”
  • Numerous factors potentially influence the evolution of liberalism and conservatism and other social-cultural differences, including geography, topography, catastrophic events, and subsistence styles
  • Steven Pinker, a professor of psychology at Harvard, elaborated in an email on the link between conservatism and happiness:
  • t’s a combination of factors. Conservatives are likelier to be married, patriotic, and religious, all of which make people happier
  • They may be less aggrieved by the status quo, whereas liberals take on society’s problems as part of their own personal burdens. Liberals also place politics closer to their identity and striving for meaning and purpose, which is a recipe for frustration.
  • Some features of the woke faction of liberalism may make people unhappier: as Jon Haidt and Greg Lukianoff have suggested, wokeism is Cognitive Behavioral Therapy in reverse, urging upon people maladaptive mental habits such as catastrophizing, feeling like a victim of forces beyond one’s control, prioritizing emotions of hurt and anger over rational analysis, and dividing the world into allies and villains.
  • Why, I asked Pinker, would liberals and conservatives react differently — often very differently — to messages that highlight threat?
  • It may be liberals (or at least the social-justice wing) who are more sensitive to threats, such as white supremacy, climate change, and patriarchy; who may be likelier to moralize, seeing racism and transphobia in messages that others perceive as neutral; and being likelier to surrender to emotions like “harm” and “hurt.”
  • While liberals and conservatives, guided by different sets of moral values, may make agreement on specific policies difficult, that does not necessarily preclude consensus.
  • there are ways to persuade conservatives to support liberal initiatives and to persuade liberals to back conservative proposals:
  • While liberals tend to be more concerned with protecting vulnerable groups from harm and more concerned with equality and social justice than conservatives, conservatives tend to be more concerned with moral issues like group loyalty, respect for authority, purity and religious sanctity than liberals are. Because of these different moral commitments, we find that liberals and conservatives can be persuaded by quite different moral arguments
  • For example, we find that conservatives are more persuaded by a same-sex marriage appeal articulated in terms of group loyalty and patriotism, rather than equality and social justice.
  • Liberals who read the fairness argument were substantially more supportive of military spending than those who read the loyalty and authority argument.
  • We find support for these claims across six studies involving diverse political issues, including same-sex marriage, universal health care, military spending, and adopting English as the nation’s official language.”
  • In one test of persuadability on the right, Feinberg and Willer assigned some conservatives to read an editorial supporting universal health care as a matter of “fairness (health coverage is a basic human right)” or to read an editorial supporting health care as a matter of “purity (uninsured people means more unclean, infected, and diseased Americans).”
  • Conservatives who read the purity argument were much more supportive of health care than those who read the fairness case.
  • “political arguments reframed to appeal to the moral values of those holding the opposing political position are typically more effective
  • In “Conservative and Liberal Attitudes Drive Polarized Neural Responses to Political Content,” Willer, Yuan Chang Leong of the University of Chicago, Janice Chen of Johns Hopkins and Jamil Zaki of Stanford address the question of how partisan biases are encoded in the brain:
  • society. How do such biases arise in the brain? We measured the neural activity of participants watching videos related to immigration policy. Despite watching the same videos, conservative and liberal participants exhibited divergent neural responses. This “neural polarization” between groups occurred in a brain area associated with the interpretation of narrative content and intensified in response to language associated with risk, emotion, and morality. Furthermore, polarized neural responses predicted attitude change in response to the videos.
  • The four authors argue that their “findings suggest that biased processing in the brain drives divergent interpretations of political information and subsequent attitude polarization.” These results, they continue, “shed light on the psychological and neural underpinnings of how identical information is interpreted differently by conservatives and liberals.”
  • The authors used neural imaging to follow changes in the dorsomedial prefrontal cortex (known as DMPFC) as conservatives and liberals watched videos presenting strong positions, left and right, on immigration.
  • or each video,” they write,participants with DMPFC activity time courses more similar to that of conservative-leaning participants became more likely to support the conservative positio
  • Conversely, those with DMPFC activity time courses more similar to that of liberal-leaning participants became more likely to support the liberal position. These results suggest that divergent interpretations of the same information are associated with increased attitude polarizatio
  • Together, our findings describe a neural basis for partisan biases in processing political information and their effects on attitude change.
  • Describing their neuroimaging method, the authors point out that theysearched for evidence of “neural polarization” activity in the brain that diverges between people who hold liberal versus conservative political attitudes. Neural polarization was observed in the dorsomedial prefrontal cortex (DMPFC), a brain region associated with the interpretation of narrative content.
  • The question is whether the political polarization that we are witnessing now proves to be a core, encoded aspect of the human mind, difficult to overcome — as Leong, Chen, Zaki and Willer sugges
  • — or whether, with our increased knowledge of the neural basis of partisan and other biases, we will find more effective ways to manage these most dangerous of human predispositions.
Javier E

For Lee Tilghman, There Is Life After Influencing - The New York Times - 0 views

www.nytimes.com/...lee-tilghman-influencer.html

influencer social media lifestyle

shared by Javier E on 12 Apr 23 - No Cached
  • At her first full-time job since leaving influencing, the erstwhile smoothie-bowl virtuoso Lee Tilghman stunned a new co-worker with her enthusiasm for the 9-to-5 grind.
  • The co-worker pulled her aside that first morning, wanting to impress upon her the stakes of that decision. “This is terrible,” he told her. “Like, I’m at a desk.”“You don’t get it,” Ms. Tilghman remembered saying. “You think you’re a slave, but you’re not.” He had it backward, she added. “When you’re an influencer, then you have chains on.’”
  • In the late 2010s, for a certain subset of millennial women, Ms. Tilghman was wellness culture, a warm-blooded mood board of Outdoor Voices workout sets, coconut oil and headstands. She had earned north of $300,000 a year — and then dropped more than 150,000 followers, her entire management team, and most of her savings to become an I.R.L. person.
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  • The corporate gig, as a social media director for a tech platform, was a revelation. “I could just show up to work and do work,” Ms. Tilghman said. After she was done, she could leave. She didn’t have to be a brand. There’s no comments section at an office job.
  • In 2019, a Morning Consult report found that 54 percent of Gen Z and millennial Americans were interested in becoming influencers. (Eighty-six percent said they would be willing to post sponsored content for money.)
  • If social media has made audiences anxious, it’s driving creators to the brink. In 2021, the TikTok breakout star Charli D’Amelio said she had “lost the passion” for posting videos. A few months later, Erin Kern announced to her 600,000 Instagram followers that she would be deactivating her account @cottonstem; she had been losing her hair, and her doctors blamed work-induced stress
  • Other influencers faded without fanfare — teens whose mental health had taken too much of a hit and amateur influencers who stopped posting after an algorithm tweak tanked their metrics. Some had been at this for a decade or more, starting at 12 or 14 or 19.
  • She posted less, testing out new identities that she hoped wouldn’t touch off the same spiral that wellness had. There were dancing videos, dog photos, interior design. None of it stuck. (“You can change the niche, but you’re still going to be performing your life for content,” she explained over lunch.)
  • Ms. Tilghman’s problem — as the interest in the workshop, which she decided to cap at 15, demonstrated — is that she has an undeniable knack for this. In 2022, she started a Substack to continue writing, thinking of it as a calling card while she applied to editorial jobs; it soon amassed 20,000 subscribers. It once had a different name, but now it’s called “Offline Time.” The paid tier costs $5 a month.
  • Casey Lewis, who helms the After School newsletter about Gen Z consumer trends, predicts more pivots and exits. TikTok has elevated creators faster than other platforms and burned them out quicker, she said.
  • Ms. Lewis expects a swell of former influencers taking jobs with P.R. agencies, marketing firms and product development conglomerates. She pointed out that creators have experience not just in video and photo editing, but in image management, crisis communication and rapid response. “Those skills do transfer,” she said.
Javier E

'Meta-Content' Is Taking Over the Internet - The Atlantic - 0 views

www.theatlantic.com/...673739

social media internet meta content reflection reality technology performance influencer

shared by Javier E on 18 Apr 23 - No Cached
  • Jenn, however, has complicated things by adding an unexpected topic to her repertoire: the dangers of social media. She recently spoke about disengaging from it for her well-being; she also posted an Instagram Story about the risks of ChatGPT
  • and, in none other than a YouTube video, recommended Neil Postman’s Amusing Ourselves to Death, a seminal piece of media critique from 1985 that denounces television’s reduction of life to entertainment.
  • (Her other book recommendations included Stolen Focus, by Johann Hari, and Recapture the Rapture, by Jamie Wheal.)
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  • Social-media platforms are “preying on your insecurities; they’re preying on your temptations,” Jenn explained to me in an interview that shifted our parasocial connection, at least for an hour, to a mere relationship. “And, you know, I do play a role in this.” Jenn makes money through aspirational advertising, after all—a familiar part of any influencer’s job.
  • She’s pro–parasocial relationships, she explains to the camera, but only if we remain aware that we’re in one. “This relationship does not replace existing friendships, existing relationships,” she emphasizes. “This is all supplementary. Like, it should be in addition to your life, not a replacement.” I sat there watching her talk about parasocial relationships while absorbing the irony of being in one with her.
  • The open acknowledgment of social media’s inner workings, with content creators exposing the foundations of their content within the content itself, is what Alice Marwick, an associate communications professor at the University of North Carolina at Chapel Hill, described to me as “meta-content.”
  • Meta-content can be overt, such as the vlogger Casey Neistat wondering, in a vlog, if vlogging your life prevents you from being fully present in it;
  • But meta-content can also be subtle: a vlogger walking across the frame before running back to get the camera. Or influencers vlogging themselves editing the very video you’re watching, in a moment of space-time distortion.
  • Viewers don’t seem to care. We keep watching, fully accepting the performance. Perhaps that’s because the rise of meta-content promises a way to grasp authenticity by acknowledging artifice; especially in a moment when artifice is easier to create than ever before, audiences want to know what’s “real” and what isn’
  • “The idea of a space where you can trust no sources, there’s no place to sort of land, everything is put into question, is a very unsettling, unsatisfying way to live.
  • So we continue to search for, as Murray observes, the “agreed-upon things, our basic understandings of what’s real, what’s true.” But when the content we watch becomes self-aware and even self-critical, it raises the question of whether we can truly escape the machinations of social media. Maybe when we stare directly into the abyss, we begin to enjoy its company.
  • “The difference between BeReal and the social-media giants isn’t the former’s relationship to truth but the size and scale of its deceptions.” BeReal users still angle their camera and wait to take their daily photo at an aesthetic time of day. The snapshots merely remind us how impossible it is to stop performing online.
  • Jenn’s concern over the future of the internet stems, in part, from motherhood. She recently had a son, Lennon (whose first birthday party I watched on YouTube), and worries about the digital world he’s going to inherit.
  • Back in the age of MySpace, she had her own internet friends and would sneak out to parking lots at 1 a.m. to meet them in real life: “I think this was when technology was really used as a tool to connect us.” Now, she explained, it’s beginning to ensnare us. Posting content online is no longer a means to an end so much as the end itself.
  • We used to view influencers’ lives as aspirational, a reality that we could reach toward. Now both sides acknowledge that they’re part of a perfect product that the viewer understands is unattainable and the influencer acknowledges is not fully real.
  • “I forgot to say this to her in the interview, but I truly think that my videos are less about me and more of a reflection of where you are currently … You are kind of reflecting on your own life and seeing what resonates [with] you, and you’re discarding what doesn’t. And I think that’s what’s beautiful about it.”
  • meta-content is fundamentally a compromise. Recognizing the delusion of the internet doesn’t alter our course within it so much as remind us how trapped we truly are—and how we wouldn’t have it any other way.
Javier E

The new science of death: 'There's something happening in the brain that makes no sense... - 0 views

www.theguardian.com/...iousness-near-death-experience

death science brain science research psychology

shared by Javier E on 04 Apr 24 - No Cached
  • Jimo Borjigin, a professor of neurology at the University of Michigan, had been troubled by the question of what happens to us when we die. She had read about the near-death experiences of certain cardiac-arrest survivors who had undergone extraordinary psychic journeys before being resuscitated. Sometimes, these people reported travelling outside of their bodies towards overwhelming sources of light where they were greeted by dead relatives. Others spoke of coming to a new understanding of their lives, or encountering beings of profound goodness
  • Borjigin didn’t believe the content of those stories was true – she didn’t think the souls of dying people actually travelled to an afterworld – but she suspected something very real was happening in those patients’ brains. In her own laboratory, she had discovered that rats undergo a dramatic storm of many neurotransmitters, including serotonin and dopamine, after their hearts stop and their brains lose oxygen. She wondered if humans’ near-death experiences might spring from a similar phenomenon, and if it was occurring even in people who couldn’t be revived
  • when she looked at the scientific literature, she found little enlightenment. “To die is such an essential part of life,” she told me recently. “But we knew almost nothing about the dying brain.” So she decided to go back and figure out what had happened inside the brains of people who died at the University of Michigan neurointensive care unit.
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  • Since the 1960s, advances in resuscitation had helped to revive thousands of people who might otherwise have died. About 10% or 20% of those people brought with them stories of near-death experiences in which they felt their souls or selves departing from their bodies
  • According to several international surveys and studies, one in 10 people claims to have had a near-death experience involving cardiac arrest, or a similar experience in circumstances where they may have come close to death. That’s roughly 800 million souls worldwide who may have dipped a toe in the afterlife.
  • In the 1970s, a small network of cardiologists, psychiatrists, medical sociologists and social psychologists in North America and Europe began investigating whether near-death experiences proved that dying is not the end of being, and that consciousness can exist independently of the brain. The field of near-death studies was born.
  • in 1975, an American medical student named Raymond Moody published a book called Life After Life.
  • Meanwhile, new technologies and techniques were helping doctors revive more and more people who, in earlier periods of history, would have almost certainly been permanently deceased.
  • “We are now at the point where we have both the tools and the means to scientifically answer the age-old question: What happens when we die?” wrote Sam Parnia, an accomplished resuscitation specialist and one of the world’s leading experts on near-death experiences, in 2006. Parnia himself was devising an international study to test whether patients could have conscious awareness even after they were found clinically dead.
  • Borjigin, together with several colleagues, took the first close look at the record of electrical activity in the brain of Patient One after she was taken off life support. What they discovered – in results reported for the first time last year – was almost entirely unexpected, and has the potential to rewrite our understanding of death.
  • “I believe what we found is only the tip of a vast iceberg,” Borjigin told me. “What’s still beneath the surface is a full account of how dying actually takes place. Because there’s something happening in there, in the brain, that makes no sense.”
  • Over the next 30 years, researchers collected thousands of case reports of people who had had near-death experiences
  • Moody was their most important spokesman; he eventually claimed to have had multiple past lives and built a “psychomanteum” in rural Alabama where people could attempt to summon the spirits of the dead by gazing into a dimly lit mirror.
  • near-death studies was already splitting into several schools of belief, whose tensions continue to this day. One influential camp was made up of spiritualists, some of them evangelical Christians, who were convinced that near-death experiences were genuine sojourns in the land of the dead and divine
  • It is no longer unheard of for people to be revived even six hours after being declared clinically dead. In 2011, Japanese doctors reported the case of a young woman who was found in a forest one morning after an overdose stopped her heart the previous night; using advanced technology to circulate blood and oxygen through her body, the doctors were able to revive her more than six hours later, and she was able to walk out of the hospital after three weeks of care
  • The second, and largest, faction of near-death researchers were the parapsychologists, those interested in phenomena that seemed to undermine the scientific orthodoxy that the mind could not exist independently of the brain. These researchers, who were by and large trained scientists following well established research methods, tended to believe that near-death experiences offered evidence that consciousness could persist after the death of the individua
  • Their aim was to find ways to test their theories of consciousness empirically, and to turn near-death studies into a legitimate scientific endeavour.
  • Finally, there emerged the smallest contingent of near-death researchers, who could be labelled the physicalists. These were scientists, many of whom studied the brain, who were committed to a strictly biological account of near-death experiences. Like dreams, the physicalists argued, near-death experiences might reveal psychological truths, but they did so through hallucinatory fictions that emerged from the workings of the body and the brain.
  • Between 1975, when Moody published Life After Life, and 1984, only 17 articles in the PubMed database of scientific publications mentioned near-death experiences. In the following decade, there were 62. In the most recent 10-year span, there were 221.
  • Today, there is a widespread sense throughout the community of near-death researchers that we are on the verge of great discoveries
  • “We really are in a crucial moment where we have to disentangle consciousness from responsiveness, and maybe question every state that we consider unconscious,”
  • “I think in 50 or 100 years time we will have discovered the entity that is consciousness,” he told me. “It will be taken for granted that it wasn’t produced by the brain, and it doesn’t die when you die.”
  • it is in large part because of a revolution in our ability to resuscitate people who have suffered cardiac arrest
  • In his book, Moody distilled the reports of 150 people who had had intense, life-altering experiences in the moments surrounding a cardiac arrest. Although the reports varied, he found that they often shared one or more common features or themes. The narrative arc of the most detailed of those reports – departing the body and travelling through a long tunnel, having an out-of-body experience, encountering spirits and a being of light, one’s whole life flashing before one’s eyes, and returning to the body from some outer limit – became so canonical that the art critic Robert Hughes could refer to it years later as “the familiar kitsch of near-death experience”.
  • Loss of oxygen to the brain and other organs generally follows within seconds or minutes, although the complete cessation of activity in the heart and brain – which is often called “flatlining” or, in the case of the latter, “brain death” – may not occur for many minutes or even hours.
  • That began to change in 1960, when the combination of mouth-to-mouth ventilation, chest compressions and external defibrillation known as cardiopulmonary resuscitation, or CPR, was formalised. Shortly thereafter, a massive campaign was launched to educate clinicians and the public on CPR’s basic techniques, and soon people were being revived in previously unthinkable, if still modest, numbers.
  • scientists learned that, even in its acute final stages, death is not a point, but a process. After cardiac arrest, blood and oxygen stop circulating through the body, cells begin to break down, and normal electrical activity in the brain gets disrupted. But the organs don’t fail irreversibly right away, and the brain doesn’t necessarily cease functioning altogether. There is often still the possibility of a return to life. In some cases, cell death can be stopped or significantly slowed, the heart can be restarted, and brain function can be restored. In other words, the process of death can be reversed.
  • In a medical setting, “clinical death” is said to occur at the moment the heart stops pumping blood, and the pulse stops. This is widely known as cardiac arrest
  • In 2019, a British woman named Audrey Schoeman who was caught in a snowstorm spent six hours in cardiac arrest before doctors brought her back to life with no evident brain damage.
  • That is a key tenet of the parapsychologists’ arguments: if there is consciousness without brain activity, then consciousness must dwell somewhere beyond the brain
  • Some of the parapsychologists speculate that it is a “non-local” force that pervades the universe, like electromagnetism. This force is received by the brain, but is not generated by it, the way a television receives a broadcast.
  • In order for this argument to hold, something else has to be true: near-death experiences have to happen during death, after the brain shuts down
  • To prove this, parapsychologists point to a number of rare but astounding cases known as “veridical” near-death experiences, in which patients seem to report details from the operating room that they might have known only if they had conscious awareness during the time that they were clinically dead.
  • At the very least, Parnia and his colleagues have written, such phenomena are “inexplicable through current neuroscientific models”. Unfortunately for the parapsychologists, however, none of the reports of post-death awareness holds up to strict scientific scrutiny. “There are many claims of this kind, but in my long decades of research into out-of-body and near-death experiences I never met any convincing evidence that this is true,”
  • In other cases, there’s not enough evidence to prove that the experiences reported by cardiac arrest survivors happened when their brains were shut down, as opposed to in the period before or after they supposedly “flatlined”. “So far, there is no sufficiently rigorous, convincing empirical evidence that people can observe their surroundings during a near-death experience,”
  • The parapsychologists tend to push back by arguing that even if each of the cases of veridical near-death experiences leaves room for scientific doubt, surely the accumulation of dozens of these reports must count for something. But that argument can be turned on its head: if there are so many genuine instances of consciousness surviving death, then why should it have so far proven impossible to catch one empirically?
  • The spiritualists and parapsychologists are right to insist that something deeply weird is happening to people when they die, but they are wrong to assume it is happening in the next life rather than this one. At least, that is the implication of what Jimo Borjigin found when she investigated the case of Patient One.
  • Given the levels of activity and connectivity in particular regions of her dying brain, Borjigin believes it’s likely that Patient One had a profound near-death experience with many of its major features: out-of-body sensations, visions of light, feelings of joy or serenity, and moral re-evaluations of one’s life. Of course,
  • “As she died, Patient One’s brain was functioning in a kind of hyperdrive,” Borjigin told me. For about two minutes after her oxygen was cut off, there was an intense synchronisation of her brain waves, a state associated with many cognitive functions, including heightened attention and memory. The synchronisation dampened for about 18 seconds, then intensified again for more than four minutes. It faded for a minute, then came back for a third time.
  • n those same periods of dying, different parts of Patient One’s brain were suddenly in close communication with each other. The most intense connections started immediately after her oxygen stopped, and lasted for nearly four minutes. There was another burst of connectivity more than five minutes and 20 seconds after she was taken off life support. In particular, areas of her brain associated with processing conscious experience – areas that are active when we move through the waking world, and when we have vivid dreams – were communicating with those involved in memory formation. So were parts of the brain associated with empathy. Even as she slipped irre
  • something that looked astonishingly like life was taking place over several minutes in Patient One’s brain.
  • Although a few earlier instances of brain waves had been reported in dying human brains, nothing as detailed and complex as what occurred in Patient One had ever been detected.
  • In the moments after Patient One was taken off oxygen, there was a surge of activity in her dying brain. Areas that had been nearly silent while she was on life support suddenly thrummed with high-frequency electrical signals called gamma waves. In particular, the parts of the brain that scientists consider a “hot zone” for consciousness became dramatically alive. In one section, the signals remained detectable for more than six minutes. In another, they were 11 to 12 times higher than they had been before Patient One’s ventilator was removed.
  • “The brain, contrary to everybody’s belief, is actually super active during cardiac arrest,” Borjigin said. Death may be far more alive than we ever thought possible.
  • “The brain is so resilient, the heart is so resilient, that it takes years of abuse to kill them,” she pointed out. “Why then, without oxygen, can a perfectly healthy person die within 30 minutes, irreversibly?”
  • Evidence is already emerging that even total brain death may someday be reversible. In 2019, scientists at Yale University harvested the brains of pigs that had been decapitated in a commercial slaughterhouse four hours earlier. Then they perfused the brains for six hours with a special cocktail of drugs and synthetic blood. Astoundingly, some of the cells in the brains began to show metabolic activity again, and some of the synapses even began firing.
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