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“We may be sitting on a precipice of a major extinction event,”

Coral reefs, for example, have declined by 40 percent worldwide,

There are clear signs already that humans are harming the oceans to a remarkable degree, the scientists found. Some ocean species are certainly overharvested, but even greater damage results from large-scale habitat loss, which is likely to accelerate as technology advances the human footprint, the scientists reported.

But it was only after 1800, with the Industrial Revolution, that extinctions on land really accelerated.

Mining operations, too, are poised to transform the ocean. Contracts for seabed mining now cover 460,000 square miles underwater, the researchers found, up from zero in 2000.

ecosystems may seem impervious to change.

The fossil record indicates that a number of large animal species became extinct as humans arrived on continents and islands.

Fragile ecosystems like mangroves are being replaced by fish farms, which are projected to provide most of the fish we consume within 20 years.

Humans began to alter the habitat that wildlife depended on, wiping out forests for timber, plowing under prairie for farmland, and laying down roads and railroads across continents.

Over the past five centuries, researchers have recorded 514 animal extinctions on land

there has been an uptick in the online discussion on what roll emotion plays in the art and science of raising animals.

The old saying that “people don’t care how much you know until they know how much you care” applies to agvocacy just as much as anything else. Animal rights activists gained ground because, rather than lead with the facts and figures, they tell stories that tug at the heartstrings of those who don’t know better.

Dropping science from the discussion saves time. Think of all the time it takes to spout off some numbers and paste a link to a study. We can use that time to truly listen to our customers and answer them with our own personal stories.

sticking with just the science of what we do is simply not effective. When it comes to talking about how we care for our land and animals, cutting corners straight to the facts and playing it safe hasn’t been working for us. We must show the softer side of farming.

But nothing worked particularly well until they began an inspired public relations offensive that cast capitalism as the handmaiden of Christianity.The two had been described as soul mates before, but in this campaign they were wedded in pointed opposition to the “creeping socialism” of the New Deal

Accordingly, throughout the 1930s and ’40s, corporate leaders marketed a new ideology that combined elements of Christianity with an anti-federal libertarianism.

Powerful business lobbies like the United States Chamber of Commerce and the National Association of Manufacturers led the way, promoting this ideology’s appeal in conferences and P.R. campaigns. Generous funding came from prominent businessmen

In a shrewd decision, these executives made clergymen their spokesmen.

businessmen worked to recruit clergy through private meetings and public appeals. Many answered the call

The most important clergyman for Christian libertarianism, though, was the Rev. Billy Graham.

In his initial ministry, in the early 1950s, Mr. Graham supported corporate interests so zealously that a London paper called him “the Big Business evangelist.” The Garden of Eden, he informed revival attendees, was a paradise with “no union dues, no labor leaders, no snakes, no disease.” In the same spirit, he denounced all “government restrictions” in economic affairs, which he invariably attacked as “socialism.”

Dwight D. Eisenhower fulfilled that prediction. With Mr. Graham offering Scripture for Ike’s speeches, the Republican nominee campaigned in what he called a “great crusade for freedom.

Elected in a landslide, Eisenhower told Mr. Graham that he had a mandate for a “spiritual renewal.”

Although Eisenhower relied on Christian libertarian groups in the campaign, he parted ways with their agenda once elected. The movement’s corporate sponsors had seen religious rhetoric as a way to dismantle the New Deal state.

But the newly elected president thought that a fool’s errand. “Should any political party attempt to abolish Social Security, unemployment insurance, and eliminate labor laws and farm programs,” he noted privately, “you would not hear of that party again in our political history.”

Unlike those who held public spirituality as a means to an end, Eisenhower embraced it as an end unto itself.

Uncoupling the language of “freedom under God” from its Christian libertarian roots, Eisenhower erected a bigger revival tent, welcoming Jews and Catholics alongside Protestants, and Democrats as well as Republicans. Rallying the country, he advanced a revolutionary array of new religious ceremonies and slogans.

The rest of Washington consecrated itself, too. The Pentagon, State Department and other executive agencies quickly instituted prayer services of their own. In 1954, Congress added “under God” to the previously secular Pledge of Allegiance. It placed a similar slogan, “In God We Trust,” on postage that year and voted the following year to add it to paper money; in 1956, it became the nation’s official motto.

During these years, Americans were told, time and time again, not just that the country should be a Christian nation, but that it always had been one. They soon came to think of the United States as “one nation under God.” They’ve believed it ever since.

The trendlines are obvious: Asked the same questions at about the same points in their lives, Americans are, over time, experiencing worse and worse symptoms associated with anxiety and depression.

there’s an interesting recent wrinkle to this trajectory. In a paper published in 2014 in Social Indicators Research, Twenge tracked the results of the Monitoring the Future (MtF) survey, “a nationally representative sample of U.S. 12th graders [administered] every year since 1976,” between 1982 and 2013. Like the MMPI, the MtF asks students about symptoms in a manner that should be generally resistant to cultural change: The somatic items Twenge examined asked about trouble sleeping, remembering things, thinking/concentrating, and learning, as well as shortness of breath. An interesting recent pattern emerged on these measures:

All the items end up significantly higher than where they started, but for many of them most of the increase happens over the first half of the time period in question. From the late 1990s or so until 2013, many of the items bounce around a bit but ultimately remain flat, or flat-ish.

drugs — Prozac and Lexapro, among others — have been prescribed to millions of people who experience these symptoms, many of whom presumably saw some improvement once the drugs kicked in, so this explanation at least makes intuitive sens

there are likely other factors leading to the plateau as well, said Twenge. For one thing, the “crime rate is lower [today] than it was when it peaked in the early 1990s,” and dealing with crime can lead to anxiety and depression symptoms. Other indicators of youth well-being, like teen pregnancy, were also significantly higher back then, and could have accounted for the trajectory visible on the graphs.“For whatever reason,” said Twenge, “if you look at what was going on back then, the early 1990s were not a good time, particularly for young people.”

“Obviously there’s a lot of good things about societal and technological progress,” she said, “and in a lot of ways our lives are much easier than, say, our grandparents’ or great-grandparents’ lives. But there’s a paradox here that we seem to have so much ease and relative economic prosperity compared to previous centuries, yet there’s this dissatisfaction, there’s this unhappiness, there are these mental health issues in terms of depression and anxiety.

She thinks the primary problem is that “modern life doesn’t give us as many opportunities to spend time with people and connect with them, at least in person, compared to, say, 80 years ago or 100 years ago. Families are smaller, the divorce rate is higher, people get married much later in life.”

it may simply be the case that many people who lived in less equal, more “traditional” times were forced into close companionship with a lot of other people, and that this shielded them from certain psychological problems, whatever else was going on in their lives.

She was virtually never alone — and that can be a bad thing, clearly, but from a mental health perspective being surrounded by people is a good thing.”

the shift away from this sort of life has also brought with it a shift in values, and Twenge thinks that this, too, can account for the increase in anxiety and depression. “There’s clear evidence that the focus on money, fame, and image has gone up,

“and there’s also clear evidence that people who focus on money, fame, and image are more likely to be depressed and anxious.”

“It’s so tempting to say the world is going to hell in a handbasket and everything’s bad, but there are so many good things about modern life,” she said. So maybe the key message here is that while there’s no way to go back to family farms and young marriage and parenthood — and, from an equality standpoint,we wouldn’t want to anyway — modern life needs to do a better job of connecting people to one another, and encouraging them to adopt the sorts of goals and outlooks that will make them happy.

One thing that’s changed tremendously is the presence of women and the change in focus because of that. There’s a lot of interest in literature and philosophy, and using literature as a philosophical examination. It makes me so happy! Because I was seen as a hard-core analytic philosopher, and when I first began to write novels people thought, Oh, and we thought she was serious! But that’s changed entirely. People take literature seriously, especially in moral philosophy, as thought experiments. A lot of the most developed and effective thought experiments come from novels. Also, novels contribute to making moral progress, changing people’s emotions.

The other thing that’s changed is that there’s more applied philosophy. Let’s apply philosophical theory to real-life problems, like medical ethics, environmental ethics, gender issues. This is a real change from when I was in school and it was only theory.

here’s a lot of philosophical progress, it’s just a progress that’s very hard to see. It’s very hard to see because we see with it. We incorporate philosophical progress into our own way of viewing the world.

Plato would be constantly surprised by what we know. And not only what we know scientifically, or by our technology, but what we know ethically. We take a lot for granted. It’s obvious to us, for example, that individual’s ethical truths are equally important.

it’s usually philosophical arguments that first introduce the very outlandish idea that we need to extend rights. And it takes more, it takes a movement, and activism, and emotions, to affect real social change. It starts with an argument, but then it becomes obvious. The tracks of philosophy’s work are erased because it becomes intuitively obvious

The arguments against slavery, against cruel and unusual punishment, against unjust wars, against treating children cruelly—these all took arguments.

About 30 years ago, the philosopher Peter Singer started to argue about the way animals are treated in our factory farms. Everybody thought he was nuts. But I’ve watched this movement grow; I’ve watched it become emotional. It has to become emotional. You have to draw empathy into it. But here it is, right in our time—a philosopher making the argument, everyone dismissing it, but then people start discussing it. Even criticizing it, or saying it’s not valid, is taking it seriously

This is what we have to teach our children. Even things that go against their intuition they need to take seriously. What was intuition two generations ago is no longer intuition; and it’s arguments that change i

We are very inertial creatures. We do not like to change our thinking, especially if it’s inconvenient for us. And certainly the people in power never want to wonder whether they should hold power.

I’m really trying to draw the students out, make them think for themselves. The more they challenge me, the more successful I feel as a teacher. It has to be very active

Plato used the metaphor that in teaching philosophy, there needs to be a fire in the teacher, and the sheer heat will help the fire grow in the student. It’s something that’s kindled because of the proximity to the heat.

how can you make the case that they should study philosophy?

ches your inner life. You have lots of frameworks to apply to problems, and so many ways to interpret things. It makes life so much more interesting. It’s us at our most human. And it helps us increase our humanity. No matter what you do, that’s an asset.

What do you think are the biggest philosophical issues of our time? The growth in scientific knowledge presents new philosophical issues.

The idea of the multiverse. Where are we in the universe? Physics is blowing our minds about this.

The question of whether some of these scientific theories are really even scientific. Can we get predictions out of them?

And with the growth in cognitive science and neuroscience. We’re going into the brain and getting these images of the brain. Are we discovering what we really are? Are we solving the problem of free will? Are we learning that there isn’t any free will? How much do the advances in neuroscience tell us about the deep philosophical issues?

With the decline of religion is there a sense of the meaninglessness of life and the easy consumerist answer that’s filling the space religion used to occupy? This is something that philosophers ought to be addressing.

There is growing concern that as well as addicting users, technology is contributing toward so-called “continuous partial attention”, severely limiting people’s ability to focus, and possibly lowering IQ. One recent study showed that the mere presence of smartphones damages cognitive capacity – even when the device is turned off. “Everyone is distracted,” Rosenstein says. “All of the time.”

Drawing a straight line between addiction to social media and political earthquakes like Brexit and the rise of Donald Trump, they contend that digital forces have completely upended the political system and, left unchecked, could even render democracy as we know it obsolete.

Without irony, Eyal finished his talk with some personal tips for resisting the lure of technology. He told his audience he uses a Chrome extension, called DF YouTube, “which scrubs out a lot of those external triggers” he writes about in his book, and recommended an app called Pocket Points that “rewards you for staying off your phone when you need to focus”.

“One reason I think it is particularly important for us to talk about this now is that we may be the last generation that can remember life before,” Rosenstein says. It may or may not be relevant that Rosenstein, Pearlman and most of the tech insiders questioning today’s attention economy are in their 30s, members of the last generation that can remember a world in which telephones were plugged into walls.

One morning in April this year, designers, programmers and tech entrepreneurs from across the world gathered at a conference centre on the shore of the San Francisco Bay. They had each paid up to $1,700 to learn how to manipulate people into habitual use of their products, on a course curated by conference organiser Nir Eyal.

Eyal, 39, the author of Hooked: How to Build Habit-Forming Products, has spent several years consulting for the tech industry, teaching techniques he developed by closely studying how the Silicon Valley giants operate.

“The technologies we use have turned into compulsions, if not full-fledged addictions,” Eyal writes. “It’s the impulse to check a message notification. It’s the pull to visit YouTube, Facebook, or Twitter for just a few minutes, only to find yourself still tapping and scrolling an hour later.” None of this is an accident, he writes. It is all “just as their designers intended”

He explains the subtle psychological tricks that can be used to make people develop habits, such as varying the rewards people receive to create “a craving”, or exploiting negative emotions that can act as “triggers”. “Feelings of boredom, loneliness, frustration, confusion and indecisiveness often instigate a slight pain or irritation and prompt an almost instantaneous and often mindless action to quell the negative sensation,” Eyal writes.

The most seductive design, Harris explains, exploits the same psychological susceptibility that makes gambling so compulsive: variable rewards. When we tap those apps with red icons, we don’t know whether we’ll discover an interesting email, an avalanche of “likes”, or nothing at all. It is the possibility of disappointment that makes it so compulsive.

Finally, Eyal confided the lengths he goes to protect his own family. He has installed in his house an outlet timer connected to a router that cuts off access to the internet at a set time every day. “The idea is to remember that we are not powerless,” he said. “We are in control.

But are we? If the people who built these technologies are taking such radical steps to wean themselves free, can the rest of us reasonably be expected to exercise our free will?

Not according to Tristan Harris, a 33-year-old former Google employee turned vocal critic of the tech industry. “All of us are jacked into this system,” he says. “All of our minds can be hijacked. Our choices are not as free as we think they are.”

Harris, who has been branded “the closest thing Silicon Valley has to a conscience”, insists that billions of people have little choice over whether they use these now ubiquitous technologies, and are largely unaware of the invisible ways in which a small number of people in Silicon Valley are shaping their lives.

“I don’t know a more urgent problem than this,” Harris says. “It’s changing our democracy, and it’s changing our ability to have the conversations and relationships that we want with each other.” Harris went public – giving talks, writing papers, meeting lawmakers and campaigning for reform after three years struggling to effect change inside Google’s Mountain View headquarters.

He explored how LinkedIn exploits a need for social reciprocity to widen its network; how YouTube and Netflix autoplay videos and next episodes, depriving users of a choice about whether or not they want to keep watching; how Snapchat created its addictive Snapstreaks feature, encouraging near-constant communication between its mostly teenage users.

The techniques these companies use are not always generic: they can be algorithmically tailored to each person. An internal Facebook report leaked this year, for example, revealed that the company can identify when teens feel “insecure”, “worthless” and “need a confidence boost”. Such granular information, Harris adds, is “a perfect model of what buttons you can push in a particular person”.

Tech companies can exploit such vulnerabilities to keep people hooked; manipulating, for example, when people receive “likes” for their posts, ensuring they arrive when an individual is likely to feel vulnerable, or in need of approval, or maybe just bored. And the very same techniques can be sold to the highest bidder. “There’s no ethics,” he says. A company paying Facebook to use its levers of persuasion could be a car business targeting tailored advertisements to different types of users who want a new vehicle. Or it could be a Moscow-based troll farm seeking to turn voters in a swing county in Wisconsin.

It was Rosenstein’s colleague, Leah Pearlman, then a product manager at Facebook and on the team that created the Facebook “like”, who announced the feature in a 2009 blogpost. Now 35 and an illustrator, Pearlman confirmed via email that she, too, has grown disaffected with Facebook “likes” and other addictive feedback loops. She has installed a web browser plug-in to eradicate her Facebook news feed, and hired a social media manager to monitor her Facebook page so that she doesn’t have to.

Harris believes that tech companies never deliberately set out to make their products addictive. They were responding to the incentives of an advertising economy, experimenting with techniques that might capture people’s attention, even stumbling across highly effective design by accident.

It’s this that explains how the pull-to-refresh mechanism, whereby users swipe down, pause and wait to see what content appears, rapidly became one of the most addictive and ubiquitous design features in modern technology. “Each time you’re swiping down, it’s like a slot machine,” Harris says. “You don’t know what’s coming next. Sometimes it’s a beautiful photo. Sometimes it’s just an ad.”

The reality TV star’s campaign, he said, had heralded a watershed in which “the new, digitally supercharged dynamics of the attention economy have finally crossed a threshold and become manifest in the political realm”.

“Smartphones are useful tools,” he says. “But they’re addictive. Pull-to-refresh is addictive. Twitter is addictive. These are not good things. When I was working on them, it was not something I was mature enough to think about. I’m not saying I’m mature now, but I’m a little bit more mature, and I regret the downsides.”

All of it, he says, is reward-based behaviour that activates the brain’s dopamine pathways. He sometimes finds himself clicking on the red icons beside his apps “to make them go away”, but is conflicted about the ethics of exploiting people’s psychological vulnerabilities. “It is not inherently evil to bring people back to your product,” he says. “It’s capitalism.”

He identifies the advent of the smartphone as a turning point, raising the stakes in an arms race for people’s attention. “Facebook and Google assert with merit that they are giving users what they want,” McNamee says. “The same can be said about tobacco companies and drug dealers.”

McNamee chooses his words carefully. “The people who run Facebook and Google are good people, whose well-intentioned strategies have led to horrific unintended consequences,” he says. “The problem is that there is nothing the companies can do to address the harm unless they abandon their current advertising models.”

But how can Google and Facebook be forced to abandon the business models that have transformed them into two of the most profitable companies on the planet?

McNamee believes the companies he invested in should be subjected to greater regulation, including new anti-monopoly rules. In Washington, there is growing appetite, on both sides of the political divide, to rein in Silicon Valley. But McNamee worries the behemoths he helped build may already be too big to curtail.

Rosenstein, the Facebook “like” co-creator, believes there may be a case for state regulation of “psychologically manipulative advertising”, saying the moral impetus is comparable to taking action against fossil fuel or tobacco companies. “If we only care about profit maximisation,” he says, “we will go rapidly into dystopia.”

James Williams does not believe talk of dystopia is far-fetched. The ex-Google strategist who built the metrics system for the company’s global search advertising business, he has had a front-row view of an industry he describes as the “largest, most standardised and most centralised form of attentional control in human history”.

It is a journey that has led him to question whether democracy can survive the new technological age.

He says his epiphany came a few years ago, when he noticed he was surrounded by technology that was inhibiting him from concentrating on the things he wanted to focus on. “It was that kind of individual, existential realisation: what’s going on?” he says. “Isn’t technology supposed to be doing the complete opposite of this?

That discomfort was compounded during a moment at work, when he glanced at one of Google’s dashboards, a multicoloured display showing how much of people’s attention the company had commandeered for advertisers. “I realised: this is literally a million people that we’ve sort of nudged or persuaded to do this thing that they weren’t going to otherwise do,” he recalls.

Williams and Harris left Google around the same time, and co-founded an advocacy group, Time Well Spent, that seeks to build public momentum for a change in the way big tech companies think about design. Williams finds it hard to comprehend why this issue is not “on the front page of every newspaper every day.

“Eighty-seven percent of people wake up and go to sleep with their smartphones,” he says. The entire world now has a new prism through which to understand politics, and Williams worries the consequences are profound.

g. “The attention economy incentivises the design of technologies that grab our attention,” he says. “In so doing, it privileges our impulses over our intentions.”

That means privileging what is sensational over what is nuanced, appealing to emotion, anger and outrage. The news media is increasingly working in service to tech companies, Williams adds, and must play by the rules of the attention economy to “sensationalise, bait and entertain in order to survive”.

It is not just shady or bad actors who were exploiting the internet to change public opinion. The attention economy itself is set up to promote a phenomenon like Trump, who is masterly at grabbing and retaining the attention of supporters and critics alike, often by exploiting or creating outrage.

All of which has left Brichter, who has put his design work on the backburner while he focuses on building a house in New Jersey, questioning his legacy. “I’ve spent many hours and weeks and months and years thinking about whether anything I’ve done has made a net positive impact on society or humanity at all,” he says. He has blocked certain websites, turned off push notifications, restricted his use of the Telegram app to message only with his wife and two close friends, and tried to wean himself off Twitter. “I still waste time on it,” he confesses, “just reading stupid news I already know about.” He charges his phone in the kitchen, plugging it in at 7pm and not touching it until the next morning.

He stresses these dynamics are by no means isolated to the political right: they also play a role, he believes, in the unexpected popularity of leftwing politicians such as Bernie Sanders and Jeremy Corbyn, and the frequent outbreaks of internet outrage over issues that ignite fury among progressives.

All of which, Williams says, is not only distorting the way we view politics but, over time, may be changing the way we think, making us less rational and more impulsive. “We’ve habituated ourselves into a perpetual cognitive style of outrage, by internalising the dynamics of the medium,” he says.

It was another English science fiction writer, Aldous Huxley, who provided the more prescient observation when he warned that Orwellian-style coercion was less of a threat to democracy than the more subtle power of psychological manipulation, and “man’s almost infinite appetite for distractions”.

If the attention economy erodes our ability to remember, to reason, to make decisions for ourselves – faculties that are essential to self-governance – what hope is there for democracy itself?

“The dynamics of the attention economy are structurally set up to undermine the human will,” he says. “If politics is an expression of our human will, on individual and collective levels, then the attention economy is directly undermining the assumptions that democracy rests on.”

Leaders of the effort said that teachers may well wind up covering fewer subjects, but digging more deeply into the ones they do cover. In some cases, traditional classes like biology and chemistry may disappear entirely from high schools, replaced by courses that use a case-study method to teach science in a more holistic way.

the standards are meant to do for science what a separate set of guidelines known as the Common Core is supposed to do for English and mathematics: impose and raise standards, with a focus on critical thinking and primary investigation.

“This is a huge deal,” said David L. Evans, the executive director of the National Science Teachers Association. “We depend on science in so many aspects of our lives. There’s a strong feeling that we need to help people understand the nature of science itself, as an intellectual pursuit.”

a group called Citizens for Objective Public Education, which lists officers in Florida and Kansas, distributed a nine-page letter attacking them. It warned that the standards ignored evidence against evolution, promoted “secular humanism,” and threatened to “take away the right of parents to direct the religious education of their children.”

In many states, extensive scientific instruction does not begin until high school. The guidelines call for injecting far more science into the middle grades, with climate change being one among many topics. In high school, students would learn in more detail about the human role in generating emissions that are altering the planetary climate.

While thousands of schools in the United States already teach climate change to some degree, they are usually doing it voluntarily, and often in environmental studies classes. In many more schools, the subject does not come up because students are not offered those specialized courses, and state guidelines typically do not require that the issue be raised in traditional biology or chemistry classes.

Outlining how the standards might change science classrooms, educators said they foresaw more use of real-world examples, like taking students to a farm or fish hatchery — perhaps repeatedly, over the course of years — to help them learn principles from biology, chemistry and physics.

These are all considered signs of heat stress. Once it sets in, cows will produce less milk. They may have trouble getting and staying pregnant, and in severe cases may die.

These strategies help cows regulate their body temperature, but use large quantities of water and electricity. The average California dairy farm spends US$140,000 annually on utilities. Furthermore, these systems may be insufficient during extreme heat waves.

Our first cooling technology uses mats buried approximately 4 inches underneath the sand bedding where cows lie down. Water flows through the mats and absorbs heat from the cows through conduction.

The second technology uses targeted direct evaporative cooling, sometimes referred to as a “swamp cooler,” and fabric ducts to blow cool air on the cows in the areas where cows eat and rest.

During our first test phase, we tested all four treatments on 32 cows at UC Davis and collected data on their respiration rates, body temperature, milk yield and behavior, as well as weather, water use and energy use. Data analysis is underway. We anticipate that we will identify at least one option that will cool cows as effectively as current options, but will also save water, energy or both.

These communities, with generations of experience successfully protecting nature, have strong track records of guarding the forest, according to the report. They generally favor smaller-scale, more diverse farming, which extracts far less from the land than industrial operations do. 

“The forest provides us food, water and gives us a roof. It’s not something alien to us, but another living being,” said Rivas, who’s also been working to promote gender equality in the agroforestry sector. “We only take what we need, nothing more.”

“We need to center and take direction from Indigenous and tribal earth defenders in order to protect forests’ biodiversity and even prevent the next pandemic,”

“This scientific consensus [in the report] gives our world’s leaders a mandate to defend the rights of Indigenous and tribal communities,” said Recinos. “Otherwise, sensitive biomes and rainforests, such as the Amazon, will remain under threat or, worse, reach an irreversible tipping point.” 

The National Academies plan, if implemented, would at least double the total research funding for solar geoengineering to date, and would represent the largest government-led effort anywhere in the world.

The proposal calls for a federal research program initially funded with $100 million to $200 million over five years, earmarking roughly 20% for public outreach and ethical governance.

“The U.S. solar geoengineering research program should be all about helping society make more informed decisions,”

“Spending this money dangles this possibility that there’s this technology out there that might save us, so it diminishes the value of doing the real systemic changes that are needed to address the climate crisis,” said Jennie Stephens, the director of Northeastern University’s School of Public Policy and Urban Affairs. “I don’t think the federal government should be doing this research.” 

Shigir Idol

Dug out of a peat bog by gold miners in 1890, the relic, or what’s left of it, is carved from a great slab of freshly cut larch.

Scattered among the geometric patterns (zigzags, chevrons, herringbones) are eight human faces, each with slashes for eyes that peer not so benignly from the front and back planes.

“Whether it screams or shouts or sings, it projects authority, possibly malevolent authority. It’s not immediately a friend of yours, much less an ancient friend of yours.”

In archaeology, portable prehistoric sculpture is called “mobiliary art.”

The statue’s age was a matter of conjecture until 1997, when it was carbon-dated by Russian scientists to about 9,500 years old, an age that struck most scholars as fanciful.

The statue was more than twice as old as the Egyptian pyramids and Stonehenge, as well as, by many millenniums, the first known work of ritual art.

A new study that Dr. Terberger wrote with some of the same colleagues in Quaternary International, further skews our understanding of prehistory by pushing back the original date of the Shigir Idol by another 900 years, placing it in the context of the early art in Eurasia.

“During the period of rapid cooling from about 10,700 B.C. to 9,600 B.C. that we call the Younger Dryas, no beavers should have been around in the Transurals,” he said.)

Written with an eye toward disentangling Western science from colonialism, Dr. Terberger’s latest paper challenges the ethnocentric notion that pretty much everything, including symbolic expression and philosophical perceptions of the world, came to Europe by way of the sedentary farming communities in the Fertile Crescent 8,000 years ago.

“It’s similar to the ‘Neanderthals did not make art’ fable, which was entirely based on absence of evidence,

Likewise, the overwhelming scientific consensus used to hold that modern humans were superior in key ways, including their ability to innovate, communicate and adapt to different environments.

Nonsense, all of it.”

makes it clear that arguments about the wealth of mobiliary art in, say, the Upper Paleolithic of Germany or France by comparison to southern Europe, are largely nonsensical and an artifact of tundra (where there are no trees and you use ivory, which is archaeologically visible) versus open forest environments

The Shigir Idol, named for the bog near Kirovgrad in which it was found, is presumed to have rested on a rock base for perhaps two or three decades before toppling into a long-gone paleo-lake, where the peat’s antimicrobial properties protected it like a time capsule.

“It was not a scientific construction,”

“The rings tell us that trees were growing very slowly, as the temperature was still quite cold,”

Dr. Terberger respectfully disagrees.

“The landscape changed, and the art — figurative designs and naturalistic animals painted in caves and carved in rock — did, too, perhaps as a way to help people come to grips with the challenging environments they encountered.”

And what do the engravings mean? Svetlana Savchenko, the artifact’s curator and an author on the study, speculates that the eight faces may well contain encrypted information about ancestor spirits, the boundary between earth and sky, or a creation myth.

The temple’s stones were carved around 11,000 years ago, which makes them 1,500 years younger than the Shigir Idol.

One could wonder how many similar pieces have been lost over time due to poor preservation conditions.”

The similarity of the geometric motifs to others across Europe in that era, he added, “is evidence of long-distance contacts and a shared sign language over vast areas. The sheer size of the idol also seems to indicate it was meant as a marker in the landscape that was supposed to be seen by other hunter-gatherer groups — perhaps marking the border of a territory, a warning or welcoming sign.”

“What do you think is the hardest thing to find in the Stone Age archaeology of the Urals?”A pause: Sites?“No,” he said, sighing softly. “Funding.”

I didn’t yet know their names; I mourned them as Daughter, Big Sister, Mother, Aunt.

As a child I asked my parents why we did this. They explained that who we are is inseparable from who loves us and whom we love.

Who are you? Where are you from? What do you believe? To move through this world as an Asian who is American is to exist under the gaze of white supremacy.

In other words, we have to constantly give an accounting of ourselves to justify and explain why we are here.

I walked through the world in a kind of haze of anger and despair.

So we learned early on the name of the alleged murderer.

Was it racism? Was it deep-rooted misogyny? Was it a fetishization of Asian women in particular? Was it toxic theology — an extreme fear of God and an equally extreme self-loathing?

Race, gender, religion and culture are all implicated

The Asian who is American is an accessory — the one you want for your group projects, or the one who makes your farms yield more.

And the Asian woman who is American is simultaneously translucent, a mirror and a looking glass; she is a ghost, invisible, unknowable, stripped of her identity, making her both desirable and expendable. How else to explain how easily she is attacked?

We learned that he is white. We learned that he is a Southern Baptist, but not his motivation.

All the moments I’d kept hidden for years suddenly rushed to the surface: the attacks, the looks, the vandalism, the endless stream of questions

The long history of anti-Asian racism is rooted in the history of American expansionism amid wide-ranging legal, cultural and military projects across the Pacific.

These colonial projects hypersexualized Asian women, through forced sex and sex work, casting them as docile creatures that brought comfort

They also shaped Asian men as submissive and feminine, objects to be conquered, dominated and consumed.

Even the humanitarian interventions and the religious outreach that helped to shape much of white imagination about Asian women’s bodies overseas were then continuously reproduced here in America.

But churches are imperfect, man-made institutions, burdened by ego and fear

I grew up never seeing a woman preach from the pulpit.

Later I discovered stories that centered on people on the margins — Black, queer, women and others.

These theologies radicalized my faith; I saw myriad possibilities of God in the world.

When I looked in the mirror, I saw the divine in myself and in the faces of those around me. This changed everything. The God of grace I proclaim from the pulpit lives in us, loves every single one of us, and this was liberation.

But fear is not so easily uprooted, and shame is not limited to one culture or religion.

Absolute moral ideals of virginity or marital sex have long been linked to conservative white Christian attempts at what is sometimes called “sexual containment” or more popularly known as purity culture.

Though more and more people of faith have questioned the psychological impact of purity culture, shame around sex persists.

The Asian women murdered in Atlanta were an explicit threat to the purported ideal; their perceived entanglement with sex work justified this violence.

“I just don’t see you as Asian.” Proximity to whiteness is seen as our saving grace, but we are still dying.

Xiaojie Tan, Delaina Ashley Yaun Gonzalez, Daoyou Feng, Paul Andre Michels, Soon Chung Park, Hyun-Jung Grant, Yong Ae Yue, Suncha Kim

Sister, daughter, mother, cousin, aunt, grandmother, child of God.

many who work in meatpacking, farm work and other front-line industries don’t have the option to work from home, and their employers don’t provide them with paid sick leave. 

Biden and Harris’ platform includes a commitment to work with Congress to pass legislation to create a path to citizenship for all undocumented immigrants in the U.S.  

As the coronavirus surges, Latinx and Black people are around four times as likely to be hospitalized as white people, and nearly three times as likely to die,

Last month, France fast-tracked citizenship processes for hundreds of immigrant front-line workers, including health care workers, garbage collectors, housekeepers and cashiers. 

Undocumented immigrants are among those hardest hit by the pandemic since they are disproportionately represented among workers deemed “essential” — from farmworkers to building cleaners — who are risking their lives while millions of Americans stay home.

Patrice Lawrence, co-director of the immigrant group UndocuBlack Network, said legislation recognizing immigrants’ “humanity and our contributions to this country is long overdue” and that a bill protecting undocumented essential workers is “the bare minimum this country can do.”

“Privacy is really about being able to define for ourselves who we are for the world and on our own terms,”

“hyperobjects,” a concept so all-encompassing that it is impossible to adequately describe

invite skepticism because their scale is so vast and sometimes abstract.

When technology governs so many aspects of our lives — and when that technology is powered by the exploitation of our data — privacy isn’t just about knowing your secrets, it’s about autonomy

“Privacy” is an impoverished word — far too small a word to describe what we talk about when we talk about the mining, transmission, storing, buying, selling, use and misuse of our personal information.

not a choice that belongs to an algorithm or data brokerEntities that collect, aggregate and sell individuals’ personal data, derivatives and inferences from disparate public and private sources. Glossary and definitely not to Facebook.”

privacy is about how that data is used to take away our control

real-time data, once assumed to be protected by phone companies, was available for sale to bounty hunters for a $300 fee

ICE officials partnered with a private data firm to track license plate data.

It means reckoning with private surveillance databases armed with dossiers on regular citizens and outsourced to the highest bidder

“Years ago we worried about the N.S.A. building huge server farms, but now it’s much cheaper to go to a private-service vendor and outsource this to a company who can cloak their activity in trade secrets,

“It’s comparable to asking people to stop using air conditioning because of the ozone layer. It’s not likely to happen because the immediate comfort is more valuable than the long-term fear.

The genes of the oldest known residents of the Caribbean link them with the earliest populations that settled in Central and South America.

Part of the problem is that scientists have yet to find ancient DNA in the Caribbean that is more than 3,000 years old

The other problem is that ancient DNA is still scarce on the Caribbean coast of the mainland.

About 2,500 years ago, the archaeological record shows, there was a drastic shift in the cultural life of the Caribbean. People started living in bigger settlements, intensively farming crops like maize and sweet potatoes. Their pottery became more sophisticated and elaborate. For archaeologists, the change indicates the end of what they call the Archaic Age and the start of a Ceramic Age.

The skeletons from the Ceramic Age largely shared a new genetic signature. Their DNA links them to small tribes still living today in Colombia and Venezuela.

We don’t know a lot about these languages, although some words have managed to survive. Hurricane, for example, comes from hurakán, the Taino name for the god of storms.

The people bearing Ceramic Age ancestry came to dominate the Caribbean, with almost no interbreeding between the two groups.

These words bear a striking resemblance to words from a family of languages in South America called Arawak. The DNA of the Ceramic Age Caribbeans most closely resembles that of living Arawak speakers.

the new DNA findings had surprised him in many ways, giving him a host of new questions to investigate.

Over the course of the Ceramic Age, for example, strikingly new pottery styles emerged every few centuries. Researchers have long guessed that those shifts reflect the arrival of new groups of people in the islands. The ancient DNA doesn’t support that idea, though. There’s a genetic continuity through those drastic cultural changes. It appears that the same group of people in the Caribbean went through a series of major social changes that archaeologists have yet to explain.

Dr. Reich and his fellow geneticists also discovered family ties that spanned the Caribbean during the Ceramic Age. They found 19 pairs of people on different islands who shared identical segments of DNA — a sign that they were fairly close relatives. In one case, they found long-distance cousins from the Bahamas and Puerto Rico, separated by over 800 miles.

“The original idea was that people start in one place, they establish a colony someplace else, and then they just cut all ties to where they came from,” Dr. Keegan said. “But the genetic evidence is suggesting that these ties were maintained over a long period of time.”

Rather than being made up of isolated communities, in other words, the Caribbean was a busy, long-distance network that people regularly traveled by dugout canoe. “The water is like a highway,”

The genetic variations also allowed Dr. Reich and his colleague to estimate the size of the Caribbean society before European contact. Christopher Columbus’s brother Bartholomew sent letters back to Spain putting the figure in the millions

The DNA suggests that was an exaggeration: the genetic variations imply that the total population was as low as the tens of thousands.

now, with a population of about 44 million people, the Caribbean may contain more Taino DNA than it did in 1491.

Dr. Aviles and his colleagues have uploaded the ancient Caribbean genomes to a genealogical database called GEDMatch. With the help of genealogists, people can compare their own DNA to the ancient genomes. They can see the matching stretches of genetic material that reveal their relatedness.

Blacks and Hispanics are nearly five times more likely to be hospitalized with COVID-19 than whites are, and death rates among African Americans are more than double those of whites.

it’s hard to escape the conclusion that the majority of America has concluded that these groups—the poor, the minority, the imprisoned, and the elderly—are the “acceptable” losses. Were the situation reversed and the white, middle aged, and middle/upper classes the primary victims of the pandemic—one of the features of the 1918 influenza—COVID-19 would be a true national emergency and there would be far less complaining about disrupted schools, work, and social life brought about by social distancing requirements and economic shutdowns.

If you’ve got as little as 30 seconds and a decent internet connection, you can help combat the deforestation of the Amazon. 

to build an artificial intelligence model that can recognize signs of deforestation. That data can be used to alert governments and conservation organizations where intervention is needed and to inform policies that protect vital ecosystems. It may even one day predict where deforestation is likely to happen next.

To monitor deforestation, conservation organizations need an eye in the sky.

WRI’s Global Forest Watch online tracking system receives images of the world’s forests taken every few days by NASA satellites. A simple computer algorithm scans the images, flagging instances where before there were trees and now there are not. But slight disturbances, such as clouds, can trip up the computer, so experts are increasingly interested in using artificial intelligence.

Inman was surprised how willing people have been to spend their time clicking on abstract-looking pictures of the Amazon.

Look at these nine blocks and make a judgment about each one. Does that satellite image look like a situation where human beings have transformed the landscape in some way?” Inman explained.

It’s not always easy; that’s the point. For example, a brown patch in the trees could be the result of burning to clear land for agriculture (earning a check mark for human impact), or it could be the result of a natural forest fire (no check mark). Keen users might be able to spot subtle signs of intervention the computer would miss, like the thin yellow line of a dirt road running through the clearing. 

SAS’s website offers a handful of examples comparing natural forest features and manmade changes. 

users have analyzed almost 41,000 images, covering an area of rainforest nearly the size of the state of Montana. Deforestation caused by human activity is evident in almost 2 in 5 photos.

The researchers hope to use historical images of these new geographies to create a predictive model that could identify areas most at risk of future deforestation. If they can show that their AI model is successful, it could be useful for NGOs, governments and forest monitoring bodies, enabling them to carefully track forest changes and respond by sending park rangers and conservation teams to threatened areas. In the meantime, it’s a great educational tool for the citizen scientists who use the app

Users simply select the squares in which they’ve spotted some indication of human impact: the tell-tale quilt of farm plots, a highway, a suspiciously straight edge of tree line. 

we have still had people from 80 different countries come onto the app and make literally hundreds of judgments that enabled us to resolve 40,000 images,

In her new book, “Saving Us,” which comes out in September, Hayhoe sets out to answer these questions. Chapter by chapter, she lays out effective strategies for communicating about the urgency of climate change across America’s political divide.

She breaks out categories—originally defined by her colleague Anthony Leiserowitz, at the Yale Program on Climate Change Communication, and other researchers—of attitudes toward global warming: alarmed, concerned, cautious, disengaged, and doubtful. Only the remaining eight per cent of Americans fall into the final category, dismissive.

In the past decade, though, as the scope of the crisis became clear, Democrats began pressing for policies to cut U.S. reliance on fossil fuels, and Republicans were reluctant to commit. Energy companies stepped into the stalemate and began aggressively lobbying politicians, and injecting doubt into the public discourse, to stop such policies from taking effect. “Industry swung into motion to activate the political system in their favor,” Hayhoe said.

“In a study of fifty-six countries, researchers found people’s opinions on climate change to be most strongly correlated not with education and knowledge, but rather with ‘values, ideologies, worldviews and political orientation,’ ”

One salient problem is an aspect of human behavior that researchers have termed “solution aversion.” Solving the climate crisis will require ending our reliance on fossil fuels, which people believe would involve major sacrifice.

“If there’s a problem and we’re not going to fix it, then that makes us bad people,” Hayhoe said. “No one wants to be a bad person.” So instead people are happy to seize on excuses not to take action.

Most are what she calls “science-y sounding objections, and, in the U.S., religious-y sounding objections.”

Hayhoe often hears that the Earth has always heated and cooled according to its own intrinsic cycle, or that God, not humanity, controls the fate of the planet. These objections can then harden into aspects of our political identity.

Hayhoe eschews the term “climate denier,” saying that she has “seen it applied all too often to shut down discussion rather than encourage it.”

So much of this is not about the facts,” Leiserowitz told me later. “It’s about trusting the person the facts come from.”

research has shown her that dismissives are nearly impossible to influence. They are also few enough that it should be possible to build political will around fighting climate change by focussing on others.

“It’s not about the loudest voices,” Hayhoe told me. “It’s about everyone else who doesn’t understand why climate change matters or what they can do about it.”

Leiserowitz told me. His work has revealed, for example, that conversations about the climate tend to be more effective if both speakers share a core value or an aspect of their identity. The most effective climate communicators to conservatives are often people of faith, members of the military, and Republicans who are nevertheless committed to the climate.

“That’s why it’s so important to seek out like-minded groups: winter athletes, parents, fellow birders or Rotarians, or people who share our faith.”

There is a long history within evangelicalism of advocating “creation care,” the belief that God charged humanity with caring for the earth. The Evangelical Environmental Network, which Hayhoe advises, argues that evangelicals should follow a “Biblical mandate to care for creation,”

Hayhoe believes that emphasizing the care of plants and animals is less effective than highlighting the potential dangers for our fellow human beings. “It’s not about saving the planet—it’s about saving us,”

One of her communication strategies is to talk to people about their own observations, which help them connect the realities of their lives to the abstraction of climate change.

With farmers, Hayhoe avoids using the term “climate change,” since the phenomenon is frequently seen as a liberal hoax. “We use the words ‘climate variability’ and ‘long-term trends,’ ” she said.

Scott’s work served another purpose. By showing success with his climate-conscious farming techniques, he might persuade other farmers to join in, potentially becoming the center of what Hayhoe calls a cluster. “I preach to my friends about how well it’s doing,” he said.

I don’t accost people in diners,” she wrote me, later. “I wait until they come to me.”

“As recently as 2008, former speaker of the house Newt Gingrich, a Republican, and current House speaker Nancy Pelosi, a Democrat, cozied up on a love seat in front of the U.S. Capitol to film a commercial about climate change,”

She then directed the conversation to Republican-led free market initiatives to combat climate change by putting a price on carbon emissions. Companies passed their costs onto the rest of us by putting the carbon into the atmosphere, she told Dale, “but what if they had to pay for it? What if, when someone’s house burned down because of a forest fire, the companies making money from selling carbon had to pay a homeowner back?” Dale responded, “Well, I’m in favor of that.”

“It’s so important to educate kids about what’s going on, not to frighten them but to show them they can have a hand in solutions.”

Through the years, she’s developed a system to manage trolls. “It’s been trial and error, error, error,” she said. She now responds once, offering a link to resources.

Most fire back with gendered insults, often plays on her last name, after which she blocks the sender.

ayhoe doesn’t urge guilt on her listeners. She only urges that we change our trajectory. “That’s all repentance means,” she said. “To turn.”

the most important aspect of fighting climate change is pushing for policies that will cut our reliance on fossil fuels. She urges the alarmed to get involved in politics, beginning with lobbying politicians at the local and state level.

she’d come across a book, “Scientists as Prophets: A Rhetorical Genealogy,” that examined the role of prophets in society, beginning with the oracle at Delphi, stretching through the Old Testament, and culminating in the work of modern-day scientists.

Studies show that early adopters help shift the norms of their communities.

By Eliza GriswoldSeptember 16, 2021