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28 December 2005

Polar Bears Tread on Thin Ice by Pedro F Marcelino

Chaos effect (a.k.a. butterfly effect). More often than not, this basic theory involving one butterfly, a flap of wings and the wider world is used by environmentalists as the ultimate causal factor that should help international leaders decide on more sustainable forms of maintaining and improving the world’s economy and development. More often than not, the theory is overrated and makes little, if any, sense. Butterflies do make a point, however: they like democrat blue above all colors, followed by yellow and white. They are repulsed by purple and republican red. When a group of butterflies gather to eat rotten food and drink in a moist, soggy piece of land, scientists call the somewhat chaotic event a “puddle party”.

No place could be soggier than Montréal, over the last few weeks. As pre-Christmas snow thawed, the grainy soil of Québec’s major city soon grew to a full-fledged swamp, while George W. Bush and Australia’s Premier John Howard crashed the party and splashed the puddle, murkying the waters and making any negotiation almost impossible. With an early election on his doorstep, Canadian Prime Minister Paul Martin probably regrets having welcomed the United Nations Climate Change Conference to the country. With nearly ten thousand delegates present, the first significant post-Kyoto discussion on climate was on the verge of failing completely. Emotions ran high as Canada lead many other countries to a quasi-offensive thrust against the US and Australia, the only two heavy-weight nations that opted out of Kyoto. At the last minute, crucial decisions were made, including the Kyoto prolonguement beyond 2012, and the acceptance by US representatives of a non-binding negotiation of terms after that date. However fragile, it was the first time the United States accepted a negotiating position on climate change since George W. Bush was elected, thus strengthtening the case with developing nations like China and India, soon to represent a big chunk of the world’s emissions. The country’s position changed drastically and progressively as former President Bill Clinton was brought on the stand to strike a strong blow, calling the American position “flat wrong”, and prompting a standing ovation from the delegates, leaving the US to fend for itself.

Post-Montréal tensions were soon to be felt in Canada. In two aggressive speeches given just before Christmas, the American Ambassador to Ottawa clearly stated his Government’s impatience towards its northern neighbour, warning Paul Martin against blunt anti-Americanism as an electoral maneuvre. Overnight, Canadian national sensitivities surfaced, and the usual good neighbours sent harsh messages back and forth. George W. Bush is said to ignore where Canada is, or even what the nosy guy in Parliament Hill in Ottawa is called.

Canada has, in fact, taken a stand for the world, with very selfish interests. Being a member of the G8 and responsible for a considerable amount of emissions, the country is simultaneously one of the most vulnerable to climate change. While the Arctic Circle region remains one of the less polluted in the world, it is also the most sensitive to climate changes. The ozone layer is significantly depleted in this area; melting and drifting icecaps are growingly a danger for both nearby navigation and far away coastal communities; and fragile ecosystems are in jeopardy. In 1996, Canada pushed for the creation of the Arctic Council to address these issues, and the country is always at odds with its industrial character versus environmental conscience.

Yet, ironically speaking, Canada could use some climate change. Its wild and faintly populated northern territories are freezing beyond understanding for most of the year, while a year-round opening to navigation of an iceberg-free Arctic passage would bring extensive commercial profit and increased importance to the region. If temperature heights could change the Arctic forever, different ocean currents could bring change to coastal Canada. In fact, studies on global oceanic circulation suggest drastic alterations in climate patterns in the North Atlantic. With oceans flowing like enormous rivers, heat exchanges between the Arctic Stream and the Gulf Stream are an important factor in mantaining weather conditions in Europe and North America. From 1957 onwards, these heat exchanges dropped by 50%, and routes have also changed. If the trend persists, some defend, coastal Eastern Canada could have a temperate northern Mediterranean climate by 2050, while northwestern European winters would grow substantially colder within the same timeframe. This applies also to pollution. In 1997, scientists suggested (not without opposition) that the snow in remote Ny Ǻlesund, a Norwegian coal community in the Arctic archipelago of Svalbard – a short 500 km from the North Pole – could show signs of pollution at levels similar to those of England in the height of the Industrial Revolution. The revelation proved the point for oceanic circulation and the changes it had been suffering.

One blatant example of consequences of both climate changes and increased emissions is the threat on biodiversity. One iconic case: the polar bear population in Canada, the species' stronghold, risks a dramatic drop, according to recent studies. The big mammals dependance on ice-covered water surfaces to survive is an example of the urgency involved. Thin icecaps could make their migrations much more difficult: in Hudson Bay, the world’s southernmost polar bear community, they could be extinct by 2055, with all trends continuing on this path. They are literally walking on thin ice. Although polar bears are among the strongest swimmers in nature, icecaps breaking and floating into open sea leave them little chance of survival. In fact, life in the region could change all together, if icecaps are not there to be crossed in the winter. It is a problem related to habitat changes, a problem caused by climate change, and a matter for industrial nations to discuss. Yet, some refuse meaningful debate. Others (that could use some warmer climate), are on the forefront.

Walking past Mimico, on the shores of Lake Ontario, in a sunny but windy day of December, I for one lament the fact that Canada could one day be less cold. That Canada could lose its distinctively beautiful four seasons; that twenty degrees below and whipping, piercing wind on the face might not be an experience for future generations to have.

Christmas 2005 brought the memory of Southeast Asia’s tsunami. It was furthermore a year that saw an almost unprecedented increase on the coriolis effect, responsible for many hurricanes, tornadoes and typhoons. Arguably consequence of global warming, they created widespread havoc in many regions of the globe, and for many, it could not be any clearer that Nature is finally striking back. Call it butterfly effect, if you will. I call it getting what you asked for.

On the other hand, the theory might not be so silly afterall. On the first day of autumn, walking with an exotic friend in Hannover, Germany, I was approached by an environmental group whose name escapes me. We both looked very much like “global faces”, and were requested to stand and smile for a photograph, while holding a white card with messages to George W. Bush in English, German and Portuguese (reasonable doubt exists as to whether he speaks any of the two latter), to be delivered in Montréal earlier this month. That is perhaps why the chaos theory might not have been so wrong this time: an European and an African “flapped their wings” in Germany, and planted mayhem in Québec three months later. Chaos theory at its best. Touché.

25 December 2005

It's Not About Christmas Anymore by Daiana Vasquez

We wish you a merry Christmas
We wish you a merry Christmas
We wish you a merry Christmas
And a happy new year ♫

It is amazing to see how even those people who complain all year long that they do not have enough money to pay their bills are crowding the shops in December to buy Christmas gifts.

It is not about Christmas anymore.
It is all about consumption.

Talking about Christmas gifts, the available budget actually does not matter much; the important thing is not to frustrate the others expectations.

It is not about Christmas anymore.
It is all about habits.

Imagine all the disappointed little faces around the Christmas Trees if “He” has not positively answered their letters and come by with their presents...

It is not about Christmas anymore.
It is all about Santa Claus.

Not only is receiving gifts nice, so that you can increase your goods collection, but distributing them is also a powerful sign of status: a sign that you “can”, too.

It is not about Christmas anymore.
It is all about show off.

I have grown up hearing my parents say that what really matters is “being” as opposed to “having”. Within society though, this is absolutely not the spread message. When you buy a tiny Christmas gift “with all your heart” for your mother, you are pictured as telling her with your gesture how infinite your love is.

Besides, you are not only making your mother happy; at the same time you are being public spirited, helping economy grow and saving some jobs.

It is not about Christmas anymore.
It is all about “social responsibility”.

You help the economy, the economy helps you back. The advertising spots assist you not only to make the right choice, but also not to forget that old-fashioned coffee-machine of yours that urgently needs replacement.

It is not about Christmas anymore.
It is all about profit.

And the shops do a good job when it comes to adv(ert)ise you, for instance if you are looking for a Christmas Tree to buy. They quickly adapted to the new trend and are offering you a Holiday Tree instead.

By the way, an incident that occurred early this month illustrates this very well: Sonny Perdue, the Governor of Georgia (US), announced plans for a ceremony of lighting the “holiday tree” at the governor’s mansion. Half an hour later an embarrassing second press release followed: “It’s, in fact, a Christmas Tree.

It is not about Christmas anymore.
It is all about holidays.

Indeed, nowadays you should watch out when wishing your colleague a Merry Christmas or to speak of a Christmas Tree – at least in some US cities. This could mean a big offense towards your non-Christian fellows.

It is not about Christmas anymore.
It is all about “religious tolerance”.

The alternative is to wish them “Happy Holidays” or to go buy a “holiday tree”, as first suggested by Georgia’s Governor. This is compatible with other people’s beliefs and also comprises wishing them a Merry Hanukkah or a Merry Kwanzaa, for example- much more diplomatic, to say the least.

It is not about Christmas anymore.
It is all about political correctness.

And if you are planning to go to church on Christmas Sunday this year, be aware that you may come across a closed door, since some megachurches in the US are encouraging their members “to do a family worship” instead of going to church. They should all gather around the TV and watch a worship-video.

It is not about Christmas anymore.
It is all about entertainment.

I wonder if non-religious people know that we are (or we were supposed to be), in fact, celebrating Jesus Christ’s birth on Christmas. As a matter of fact, the term Christmas is related to Christ. This is NOT a coincidence. Nevertheless, Jesus certainly does not bother whether we wish each other a Merry Christmas or Happy Holidays, as he is most likely not that narcissistic. But as soon as Christmas begins meaning to us consumption, habits, Santa Claus, show off, “social responsibility”, profit, holidays, “religious tolerance”, political correctness, entertainment or whatever for good or bad makes it deviate from the religious spirit underlying this celebration, things get a little bit more problematic. Jesus probably wonders what we are celebrating, since with this behavior we neither follow His words nor do we show any sign that we know what they mean.

While I am singing to myself...

We wish you a merry Christmas
We wish you a merry Christmas
We wish you a merry Christmas
And a happy new year ♫

...sincerely wishing you a thoughtful Christmas Day, one question remains on my mind: Why are we still celebrating Christmas?

23 December 2005

The Burden of Moses by M.J. Ferreira

As a child, what I most loved at Easter time was to watch the films with biblical inspirations. Of course, 1956’s film, The Ten Commandments, (see also at IMDb.com) with Charlton Heston and Yul Brynner, was the masterpiece. I saw it year after year, but only recently have I begun to see it as a cultural interpretation of one of the most important events in the history of mankind. One particular detail of the film intrigued me very much. Each time Moses comes down from Mount Horeb (where he speaks to God), he appears to be older. His hair goes whiter and his face shows more signs of aging. This happens when he speaks to God for the first time and when he goes to Him a second time to receive the stone tablets with the Ten Commandments.

I looked for the Old Testament to try to find some clues that could help me understand why director Cecil B DeMille decided to follow such a path on his film. The Holy Bible does not contain any direct and explicit phrase that could be interpreted as a sign of Moses’ aging each time he contacts God. However, in the Book of Exodus, Chapter 20, where the moment that God dictates to Moses the Ten Commandments is described, the following episode can be read:

18 When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance
19 and said to Moses, "Speak to us yourself and we will listen. But do not have God speak to us or we will die."

20 Moses said to the people, "Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning."
21 The people remained at a distance, while Moses approached the thick darkness where God was.

This episode can be thought of as the manifestation of two ideas. Firstly, the grounds upon which the people concede this obedience to God is pure fear. The people are afraid to speak to God, for God is the supreme power. God is the judge of life and death. Secondly, the reference to “(…) the thick darkness where God was”, can be interpreted as the sign for the mystery of knowledge, for knowledge is held by God and by those which are chosen by Him.

The message is clear: the contact with God is a burden for the simple mortals. God is understood and portrayed as the source of both power and knowledge. He decides to share them with Moses, but the costs are heavy for the Prophet. He becomes older, for knowledge and power are very heavy weights.

In a 1975’s RAI television production, called Moses, where the main role is interpreted by Burt Lancaster, the same aging signs are present but in a more discrete manner. When compared with the motion picture, the TV show gives a completely different description of the life of the Prophet. Whereas in The Ten Commandments, Moses is described as the link between God and the People, in Moses, the Prophet is portrayed as the “Lawgiver”. What the film stresses is the relationship between God and Moses. The TV show gives emphasis to the relationship between the Prophet and its People. In The Ten Commandments, Moses gets older each time he speaks to God. In Moses, the Prophet gets older due to his specific task: to give order to Israel, to apply God’s rules and foremost to explain to the People the logic and the fairness of such rules. Let’s not forget that God endowed the People with free judgement. Although, if we think that God remains the main source of power and knowledge, the free judgement that is given to the People of Israel is devoid of meaning. It is this kind of pressure that wearies Moses and eventually kills him.

The relationship between power and knowledge is a fundamental issue in social sciences. Can knowledge be free of power influences? To what extent does knowledge nurture power? On what grounds can authority be established through the possession of a knowledge monopoly? Dating back to the work of Max Horkheimer (Frankfurt School) in the 1930’s, critical theory authors have tried to demonstrate that the claim to knowledge lies beneath all power relations. Following Foucault’s archaeology of knowledge, statements are reified into truths. Power tends to mystify its nature, concealing the source of its acquaintance and giving only to elites the access to information. Only few can penetrate “the thick darkness” where law is made.

However, in the end, all sources of authority, all Moses(es), become weary and tired and eventually die without seeing the “promised land”, since the critical judgement of the People is not compatible with mystifications of Power. That explains why democracy is an exhausting but very rewarding political regime. Amen.


21 December 2005

A Gaikokujin's Portrait of Japan by Angelo Meneses *

For many years closed in its own cocoon, making it easy for the world to tell stories about it, Japan is often a source of myths and misconception. After severing contacts with Portuguese merchants and reducing Dutch influence to the artificial island of Dejima, Japan went back to its own course, to its own way of living, amidst elite fears of a spreading Christianity (but not of colonization).

Japan’s own culture, however, survived in an ever increasingly globalized world. Until now. It is easy for a foreigner to feel thrilled and amazed at Japan. It is, after all, the high-tech country by definition, the proud land of the rising sun, the country with a unique sense of ethics. But the myths and misconceptions should be closely revised. It is true that, in Japan, people are as nice as it gets. Being courteous is not a way of behaving, but the only way of socializing. How customers are dealt with in a shop, for example, has no relation to the European attitude. In Japan, the customer receives a smile, is always right. He or she is king or queen in the high-profile shops as in the grocery shop around the corner.

Being corteous is, foremost, a way of social behaviour in the country. So important is it that the language comprises different levels of courtesy. And this courtesy is co-related to the social hierarchy. As a teacher, one should address one’s superiors with a specific vocabulary, different from the one to be used while addressing one’s students.

Many wonder if all these good manners are truly honest or not. It is often said about Japanese that one never knows their true emotions. And that much is true. While Japanese can be seen crying as any normal human being, in daily life and dealing with the normal everyday things, Japanese do not show their emotions as most Westerners would. Albeit absolutely frustrated with his job, the worker will perform to the best of its abilities (while in the West one falls into a clearly depressive state). It is abnegation versus fulfillment. It is the good for the whole versus the best for the individual.

Nowadays, Japan is out of its cocoon while remaining inside. It is out there. It is hip. If Japanese metropolises like Tokyo or Osaka may differ in many aspects from the rest of the country, it is still possible to see how fashionable men and women are outside these cities. Side by side in the streets walk fully decorated goths, office clerks wearing knee-high stockings, young teenagers in school uniforms, typical salary men with plucked eyebrows and ladies clad in traditional kimonos.

Many of them will reputedly be wearing high-end clothing labels from head to toe, in a show of near-obsession for the way of dressing common in Japan. It is the combination of a sense for fashion and what foreign trends have to offer with the importance of appearance and perfection in this culture.

In many ways, Japan became really American, after the occupation following the war. Or maybe not. While, metaphorically speaking, it is a fact that football is called soccer, Japan has embedded the international trends in its culture, creating something new out of it and, above all, making these trends extreme, turning them into features unique in the world.

As extreme and unique as Japan’s seeming ability to produce the biggest, most original high-technology items and item inventors. New technologies reach Japan first, and any shop around the city will always carry the latest in computer or home cinema technologies utilities. Any school will have an automatic pencil sharpener or a machine to wash clean blackboard erasers from chalk dust. Japan brings alien features in, expanding its cocoon to enclose them, making them Japanese. In a fiercely competitive world, however, is that enough?

Japan will surely survive as it is in the ever more globalized world we live in. And more foreign ideas or experts are all but needed. Japan needs not a change in its culture but the self-realization of how buried in red-tape it is and how easy it could be to get rid of it. But – and here is the million dollar question – how can it burn all the paperwork without endangering the premise of “a job for everyone”. Solutions are sought for as you read.

* Gaijokujin is the Japanese word for "a person from outside the country" - Ângelo is one.

19 December 2005

The Long Distance Parable by Pedro F Marcelino

As social relations change in a global world, so do personal relations and professional networks. Some in reality, in this case, fiction. One day, during one of those multiple corporate conferences, the travelling Hungarian diplomat and author meets the Uruguayan journalist in a hotel lobby bar in Singapore. They hit it off. Later that week, the Hungarian must return to his post in Vancouver. The Uruguayan must go back to her desk in Montevideo. They exchange e-mail addresses and telephone numbers. Although technically in the same hemisphere (depending on the point of view), their busy schedules do not allow them the 18-hour long haul via Toronto and Buenos Aires. They swap intellectually challenging e-mails back and forth, use messenging services and VoIP, the occasional late-night phone call. They discuss world affairs, laugh together, ask each other about the next business travel. Perhaps they could meet somewhere. Eventually, they realise that no conference will bring them together for over one year, and decide to meet halfway. In Panama City, they travel around for five days, hike in the jungle, bathe in the Caribbean and in the Pacific. Then he gets on a flight back to Vancouver, and she flies back to Uruguay.

They do not meet for more than fifteen months. Eventually, their correspondence subsides, sunk amidst paper work, business trips, local friends and acquaintances. He receives a Christmas card stamped in Córdoba, Argentina, and wonders why. She receives none.

In spring, a new corporate conference happens in Tessaloniki, Greece. She is sent to report on it. He is sent as a speaker. His Croatian wife flies from their holiday home in Split, to watch him, sitting in one of the front rows. He comes across the Uruguayan, introduces both in a very awkward moment. She leaves him a note at the hotel’s front desk by the end of the conference, to which he replies one month later, in a short letter stamped in Budapest. It's a crushing letter, even if he did not intend it to.

The redemption letter is ever so complicated. One never knows well how to support it from the very start. She had no idea why, but she needed to tell him things. As she writes that redemption letter now, her present quest is for words, for the right ones, the ones left unsaid in so many other occasions because other less important words took their place. Human nature, she reckoned, often forces one to take action in a way that is simultaneously predictable and unnavoidable. Thus the momentary cut in their correspondence; thus the return to written word; thus the fewer, lesser, bitter e-mails they exchanged from that point on.

He crossed (perhaps without noticing he had done so) the imaginary boundary of a relationship - in this case, of a post-relationship. For it was, or so she called it, a relationship they both lived. A long-distance one, certainly, but one of a very rare brand. A special l.d.r., as the world would nowadays brand that new global aspect of love. One of those relationships few people are entitled to live, but more do than ever before - most dream not of it, for they wish it not; and if they ever dreamt of such, they are too afraid to venture into unchartered waters, even if they wish they'd be brave enough. But what is love but peril?, she thought. One does yearn for it, intimately wishing one can also face every horrible metaphorical monster on this Earth and the next. Because everyone knows quite well that one needs that dodgy feeling of walking on the limb every now and then, that one needs that sense of facing the abyss and loving every second of it, every second of one’s bravery, one needs the thrill of walking one more step into the edge of the abyss, uncertain of whether the time will be available to draw the last step back, in case the cliff colapses. Yes, their kind loved that danger, she thought. One steps over every warning sign, ignores past experiences, one’s own and others’, doomed to sail into void areas of the mind when certain moments are reached - and they are always reached, just after one wakes up thinking of something as odd as walking alone on a wintery beach. Such is human nature, and it includes every single human being. So, he crossed that line, she gathered, perhaps not knowing he had. The line that establishes the limits of pain and sorrow. Relationships end, or if they do not, they sometimes dive into deep valleys of loneliness, and face the obstacles of those dark locations. Their relationship – if he ever looked at it that way – faced extra challenges. Time, distance, culture. They persevered for a while, and then were as predictable as any normal human being. The difference might have been that both had the somewhat rare ability to consider the facts and weigh them over again, under the new light of a new time zone.

His last letter was the black and white flag of a race, waved with energy in front of them, a race that had no finish line, since there was no prior objective to it but to unite minds. They started a new period, as every relationship starts different periods. As he posed it, they never finished whatever they had, for they never had what they could call something; therefore, they were still free to proceed with the normal development of it - the thing they did not had. Whatever curious, erotic, adventuring moments, lines of communication and bonding, whatever threads of spiritual endeavour, highways of artistic and literary understanding once existed, they all were there still, ready to be driven into the depths of a character in any book.

Logically their intercontinental love would not be erased neither from their memories, nor the memories of those who happened to read the one such book (his, for instance), where several parts of it, in bigger or smaller slices, would be portrayed. It was comfortable to think that one day those books would bring her images back. Maybe that scene where two people, somewhere in the world, dine at a cosy, wood-panelled Greek restaurant, the slow sound of rebetika mingling with their thoughts; maybe a scene where a character suddenly feels claustrophobic whilst walking up a narrow stairway - or maybe a scene where he collapses, causing an unforgettable fear in the person with him; perhaps a more intimate one, where a person touches the arm of the other, and the slow motioned thrills dash up both persons' spines; or maybe an intense love situation, one of the sensual kind, described in ten different ways, either soft and romantic or sexual and energetic, either proudly erotic or discreetly ecstatic. Those moments would be part of it. And, nonetheless, he would always have so much more to say about everything, as she would too, and both would never run out of subject, as it would grow with them. And so would separation.

She assumed the risk of ridiculity, the risk of writing the l.d.r. redemption letter, or a letter about the not thing, as he would put it. She assumed it because she could find only this way to say the same: he would always be her fondest memory, albeit so far away in time and space. If that was not the most important letter she ever sat down to write to him, it surely was close.

Years later, she travels to Agadir, Morocco, to report on a new conference. Her Argentinean husband does not travel with her. The Hungarian is one of the speakers, and she discreetly waves at him from the crowd when he sits, vanishing before the event is over. Love in the global world is illusive at best, sporadic at worse. We find her later that night, lounging in her beach-side hotel bar, Martini in hand, flirting with a Tunisian reporter. She never attended any other event with the Hungarian diplomat again, nor did she see him elsewhere.

16 December 2005

Excuse me, do you match this stereotype? by Dirk Salowsky

Meet the scourge of political correctness and individualist aspirations: the stereotype. It often, but not always comes in company of its brother and sister, prejudice and discrimination. It is by far not only a word to make the blood of minorities freeze, it is also the teasing paradox for the style-aware post-pop-cultural individual (“be different, but in-style, please!”) and a nuisance for anyone who would simply like to be taken for who they really are. Most probably thanks to its negative flavor it is part of the well-researched domain of cognitive biases within sociology and social psychology. But stereotypes can serve useful purposes. So I set out to explore the term, and made interesting observations.

First, beyond cultural implications – why do stereotypes work? And how do we use them?

The etymology of this term is very telling. A stereotype originally was “[…] a duplicate impression of an original typographical element, used for printing instead of the original.“ It was a practical innovation that enabled a faster processing of prints. If we take the metaphor as being quite true to its origin, this tells us a lot about the actual function of our abstract stereotypes, namely a faster processing of information.

Here, categorization comes in as a helpful concept to further approach the term. Since a stereotype helps the mind to categorize:

Stereotypes, like other generalizations, frequently serve as mental shortcuts and are especially likely to be applied when people are busy or distracted (Gilbert & Hixon, 1991).” (S.Plous)

Furthermore,

Stereotypes are selective filters. Supporting data is hoarded and information to the contrary is ignored.” (S.Vaknin)

Categories are a necessity for information processing as they provide storage units for information. In the case of stereotyping, the drawers within a defined unit (e.g. rednecks, Elvis imitators, the nerd next door, a snake) are labeled with outstanding content descriptions (e.g. do not behave, believe that “the King is alive”, always wears unfashionable T-Shirts, is poisonous). Plous points out that “when we observe the environment, we do not give equal weight to every element; instead, we are highly selective. Without even being aware of it, we automatically filter what we see in a way that gives greatest weight to whatever is most salient. […] Just as with categorical thinking, our focus on salient stimuli allows us to process a large amount of information efficiently. Yet also like categorical thinking, our focus on salient stimuli can lead to systematic distortions in perception [...]

Plous’s quotes easily draw attention to the negative nature of stereotypes. But before we have a look at the problematic issues, a summary of the basic function can be made: a stereotype is a rough categorization of objects in an individual’s environment that is used for all members of that category until more specific information is available or required. Stereotyping per se is an economically organizing function of the brain.

This definition is neutral for a reason: a certain moral flavor was prevalent in my research results on this term.

The perception of stereotypes

Plous is not the only one approaching the topic from the concerned and problem-aware side, even many definitions stigmatize stereotype. Sam Vaknin and Lee, Jussim and McCauley, the authors of the 1995 psychological publication Stereotype Accuracy: Toward Appreciating Group Differences do also mention positive examples of it. They refer to the basic psychological function, e.g. “’nutshell stereotypes’” that “encapsulate information compactly and efficiently”(Vaknin) to ease the burden of an “information overload” (see above). Lee, among others, differentiate between positive/negative and accurate/inaccurate, stating that most research has been conducted on inaccurate negative stereotypes. (The article that provided this source should be handled with care. While the overtly conservative – and self-indulgent – author praised this book, I have limited myself to the scientific information displayed.)

During my research, it has been interesting to see how, albeit by respective framing, the spectrum of attitudes or subtexts ranged from “stereotypes are a bad thing” (Plous) to “what’s all the fuss, everyone knows when to discard them” (Derbyshire), via “they can be helpful if handled with care”(Vaknin). How sensible are such statements?

It looks like everyone will use a stereotype on several occasions as it serves a cognitive purpose and thus cannot be avoided. Consequently, making a stereotypical assumption is not necessarily something despicable. Becoming aware of when we actually use a stereotype is the only way to become able to reflect its validity. That very step is on the crossroads between economical storage and the various motivations for forming prejudice. (Think about it!)

Understanding and Handling

Keeping in mind the social implications of stereotypes, it is obvious why inaccurate stereotypes receive the greatest attention. Stereotyping is labeling. Labeling may ease judgments; judgments (of whatever type) may be used to make decisions or create an attitude. Beyond accuracy, it is the social stereotype that deserves careful consideration. My favorite chilly fingers phrase is “The So-and-sos always do this-and-that.” Or better even: “The So-and-sos are …”. A whole treatise can be written about social biases, which provide an insight into the psychological mechanisms at work in stereotyping and prejudicing.

(I recommend having a look at them, as they do help grasping the topic.)

As for stereotype awareness, there is reason to relax. Everyone knows some version of the categorical imperative. One should not hesitate to remind other people of it. And the next time I am about to utter a statement about someone, I will imagine going up to them and ask: “Excuse me, do you match this stereotype...?

Read more on stereotypes in Felix Schuermann's article Race difference.

13 December 2005

I Think I Saw Palm Trees in Norway by M.J. Ferreira

Human beings usually think by associating ideas. The link between ideas is often portrayed as natural and automatic and although we make an effort to question our own established thoughts about all sorts of things, it is impossible not to reify mentally cultural traditions. However, the beauty of life is that, if we keep our eyes and minds open, our old concepts can crumble, as easily as a sand castle. Does this seem common sense to you? To me too! But common sense also needs to be explained. Academics deplore common sense. They say it is an anti-scientific way to approach the world. They forget that perhaps there is no science in the social realm, because the study of human beings cannot be customised in strict scientific hypothesis. Everything is just too uncommon. That is why we need common sense. We need it for it gives sense to an uncommon world. How awkward is that?

Common sense is built through experience. The experience of many people forms a general idea about something. But experiences are never neutral. There are no two human beings alike, so experience is never an independent variable. It is always dependent on the mental background of those who feel it.

For me, it was common sense that the Scandinavian countries had typical features that set them apart from other European countries. That is why I pictured Norway as a cold and distant country with an equally cold and distant people. For me, it was common sense that Scandinavian countries had intense kinds of methodical societies, as opposed to the usual disarray of the Mediterranean ones. A combination of intrinsic forms of regulation with a particular sense of group belonging. That is why I pictured Norway as an orderly and mostly tidy country. I pictured Norway as a book shelf, alphabetically ordered, where nothing can be out of place.

I was wrong. My common sense failed. I’ll try to explain why.

During the second day of my visit to Oslo I went to the National Gallery. I wanted to go to the museum shop so I asked where it was. A nice gentleman told me it was closed because the person who was supposed to be in charge overslept and simply had not appeared at work. Overslept!!! The shop didn’t open because the person overslept! This event was presented to me as a natural thing. Like if it was usual. In that moment, I thought that incident did not fit in the model of a methodical, ordered and organised society that I imagined I would find in Norway. And then, something even more curious happened. I went to see the Gallery and the rooms were not organised by art periods. Modern Art was mixed with Renaissance and with Impressionism. The order was thematic. So visitors cannot choose which art period they want to see. They can only choose themes. Again, I thought that this simply did not fit.

The concept of order is one of the most complex you can find in social sciences. Is order only the absence of chaos? Is order equilibrium between conflicting elements? Is order logical and mathematical? Is order a linear progression of events? Or is order the existence of an underlying justification for human actions? In this sense, an orderly society is perhaps one where people can find a proper sense for their lives. A proper sense does not mean a common sense. A society where people can “live as they think, without thinking too much on the way they live”. It was this kind of order I found in Norway. A simple underlying and non-linear set of justifications. The man in the Gallery shop did not show up because he was tired. Who cares? People do not go to museums to buy things. They go there because they want to see art. And if they go, it is only natural that they have to see everything, for the “all” is not understandable without the articulation of its parts.

Expectations shape our understanding of the world around us. Expectations ground us and lead us to misconceptions. Later that same day, I went to a religious ceremony in the Oslo Cathedral. Nine out of ten Norwegians are members of the State Church of Norway based on the Evangelical-Lutheran tradition. During the ceremony, I could observe in loco the importance of the religious innovations the
Protestant Revolution brought to the practice of the Christian cult in the 16th century, namely the centrality of the readings from the Bible, the communitarian singings of all those who are present and mainly the direct liturgy of the minister. The community applauded the speech of the minister and participated in the ceremony in an active way. The myth of the cold people died in my mind, although I did not understand one single word of that ceremony.

The main Protestant dogma is predestination. Predestination means that human beings are not free to choose their path. Human life is predetermined. This doctrine shaped the development of science in the 18th, 19th and 20th centuries. Modern science is based on the belief that every event can be understood by a mechanic cause-effect relationship. Mechanic causality together with the equivalence between natural and social sciences are the foundations of the positivist epistemology. Positivism is still today the general framework for the study of social sciences. This kind of epistemology dismisses the need for the analysis of social motivations, since everything can be traced back to a cause-effect relationship. Just like predestination dismisses the need for human reasoning, since everything is predetermined. Order is logic and linear.

However, that was not the kind of order I found in Norway.
Again, it did not fit. But it matters not.
That is why I think I saw palm trees in Norway.


08 December 2005

Street Spirit by Andrea Medrado

It’s a gray, rainy day in Berkeley. Many people dislike days like this. Not Vanessa. “People get nicer to us on rainy days… oh yeah, and of course on Christmas and Thanks Giving.” It was on a rainy day that Vanessa made 50 bucks by singing “Raindrops are falling on my head”. “I started singing and dancing, and everybody started buying the paper.

43-year-old Vanessa lives on the streets with her husband and her two dogs Ebony and Ninja. Shattuck Avenue—one of the town’s busy streets—is her home and her office. She has a spot right next to Tikkun Magazine, where she works as a vendor for the Street Spirit, an independent newspaper about “justice news & homeless blues”, published by the American Friends Service Committee. More than 100 homeless vendors now sell the Street Spirit in Berkeley and Oakland, receiving 50 papers a day for free, and earning income without having to panhandle. “When I get something, I like to give something back. I’m not begging, I’m asking. You can’t be embarrassed to ask anything.

Vanessa also explains to me the rules behind being a vendor for the Street Spirit: get an I.D, attend the meetings run by a program with the uninviting name of BOSS (Building Opportunities for Self-Sufficiency), and (write down this one, she tells me) respect other vendors’ spots. The rules do not stop here, as she hands me her badge with the following series of “don’ts” written on the back: “Don’t sell under the influence of alcohol or drugs; don’t ask for donations beyond the $1.00 selling price; don’t sell without proper ID; don’t fight with other vendors, don’t obstruct the public way; don’t sell other products; don’t supply papers to non-badged; don’t use racial, sexist, foul language while vending; don’t verbally or physically harass.”

I read the last instruction out loud, and Vanessa stands up from her basket-turned-into-a-chair and does a convincing impersonation of a breaking-the-rules vendor. She runs into a skinny, dreamy guy, and starts screaming on his nose: “street spirit, street spirit, help me out, I’m hungry, man, I got nothing to eat!”. Vanessa’s newly formed small audience, whom she calls her “street peers” and I laugh it off. The harassed customer laughs too. She continues: "I am serious, girl! You can’t do that! That’s why everyone likes me around here. They want me to be here. They call me a neighbor. They were wonderful for my birthday. The owner of the restaurant gave me a free meal, the people at the bar gave me cocktails.

Then, Vanessa reveals to me the secret of keeping a good reputation with street peers: “The thing is you should be invisible, 6:30, 7:00, you should be packed up a long time ago. People don’t want to have to step on you on their early coffee. When I go, I pick up everything, nobody even knows I was here.” Vanessa’s belongings accompany her everywhere on a stroller, though sometimes she and her husband have to hide a few things here and there. “I always carry a roll of toilet paper, a change of clothes, some clean panties. There ain’t no excuse to be stinking on the streets, girl. You can go to the shelters and they’ll let you shower, give you soap and towel.

Wait a minute: invisible is almost inaudible. The word comes out of Vanessa’s mouth so naturally that the reaction to it takes a few minutes to strike me, just like a TV show with a delay in sync. I stop to think about it. In the Bay Area, the homeless are more visible than in most American cities I’ve been to. Yet being invisible is a key strategy for survival. As a kid, being invisible would be my favorite super-hero power… maybe not.

From the top of my sheltered body and mind, I attempt to understand what it’s like to be invisible like Vanessa. She suggests I read some of the poems in Street Spirit. “Some deep stuff”. Not being much of a poetry fan, I still manage to find a valuable verse on O.V Michaelsen’s “A Cast-Off in Throwaways”:

He carries his wealth in a makeshift bed.
Misfortune has always found him.

His home is where he lays his head,
as life goes on around him.


Misfortune did find Vanessa. Misfortune punched the economy on the stomach so that Vanessa could no longer make profit out of the jewelry she used to sell, losing her vendor license. Misfortune played cupid, hooking Vanessa up with an abusive boyfriend who beat her up badly back in Las Vegas. Misfortune convinced Vanessa to leave her four children with her sister. And then, convinced her sister to send the youngest daughter away to an equally violent ex-husband. For that, Vanessa cannot forgive misfortune.

But life goes on. Just like the constant flow of people walking their way to work through Shattuck Avenue, Vanessa keeps on loving her children who are no longer children, even if they no longer love her back. She keeps on hoping she’ll be soon prepared to go back to them and to the way she used to be. She keeps packing up and leaving at the end of the day, making sure no one steps on her on their early coffee, coming back to the same spot in the morning. Free Spirit, have a nice day! Nice day after nice day after nice day.

People get nicer on rainy days, reminds me Vanessa smiling as raindrops are falling on my head. Unlike Vanessa, I don’t like rainy days. It’s my turn to pack up and leave. But I obey the rainy day rationale and give Vanessa a donation for the Street Spirit and for her time. Then, I ask her: what would you guys like for me to bring you? SOCKS.

04 December 2005

Modern Pirates Looting the Seas by Pedro F Marcelino

For both younger and older nostalgic boys dreaming of Emilio Salgari’s adventures of corsairs, piracy might seem like a Sunday afternoon Movie Network feature. Long kept astray of this manly universe, also women now venture into deep waters, admiring outrageous Johnny Depp and Keira Knightley in Pirates of the Caribbean (2, 3). Mildly, funnily and entertainingly as this latter movie approaches the theme, however, piracy is far from being just children’s tales. While thousands of fathers read Robert Louis Stevenson’s Treasure Island to their sons as bed time stories, a scaring number of people see themselves swept by likewise events in real life, nearly every week.

According to International Chamber of Commerce's UN-endorsed piracy watchdog International Maritime Bureau, the period ranging between January and September 2005 registered 192 reports of piracy and armed robbery in the sea. Brazilian waters, the Caribbean, Central America’s Pacific coast, the Red Sea region, the lawless Somalian waters, as well as those of neighbouring countries and big areas of West Africa's Gulf of Guinea are among the most dangerous regions of the globe to navigate in. However, the real statistic risk concentrates in the Malacca and Singapore Straits, in much of Indonesian and Philippine waters, as well as in the South China Sea and off the coasts of India and Bangladesh. Perhaps for that reason, the IMB’s piracy reporting center is located in Malaysia.

The Hijacking of the Aquille Lauro, portrayed on television in 1989, came across as a terrorism case in a world that had then to deal with issues in Palestine or Lebanon, and elsewhere today. Three years later, in 1992, this organization had acquired an observer status at the United Nations General Assembly, along with Interpol, and started monitoring piracy cases, fighting for safer navigation from its permanent surveillance outpost in centrally located Kuala Lumpur. It was not until then that the world came to terms with the fact that pirates, buccaneers and filibusters were far from being a 17th century romantic story.

Early in October 2005, Mombasa-registered MV Torgelow, a chartered ship with a cargo of tea, oil and fuel was hijacked off the Somali coast, only a week after its sister-ship MV Semlow had been taken by assault by heavily armed pirates. The MV Semlow carried mostly UN aid for Somalia.

The Kenyan Government formally accused both Somali warlords and the Interim Government of involvement in these and other cases that make this region the deadliest in recent piracy maps (19 freighter seizures since March, among other attacks). After more than one month and the intervention of local elders, the vessels were freed. The crew members seemed to be shaken but well.


However, in early November, a new report landed in the newspapers headlines in the West, when luxury cruise ship Seabourn Spirit came under attack – again near Somali waters, but 100 miles offshore – while heading for the Seychelles. At least two fast boats chased the vessel, firing automatic weapons and rockets. A skilled crew managed to maneuver the boat out of trouble, without shooting back (which is by now a common event in such cases). All the 302 passengers were unharmed. This is, however, rarely the case. Most vessels are bigger and difficult to maneuver, have less skilled crews and can easily be overpowered by smaller, faster boats.

Part of the problem, in fact, is deeply related to a major maritime safety issue, including lack of appropriate institutional control and actual lenience in matters such as the existence and increasing popularity of flags of convenience (FOCs), an usual resource for maritime cargo companies. It is not at all uncommon to come across a modern cruise ship owned by a Norwegian company, registered in the port of Monrovia, Liberia, and flying a Mongolian flag (when Mongolia is miles away from any sea). Although lucky enough to escape alive, the crew in the Seabourn Spirit made the difference. As for the rest, Seabourn Cruises is a Miami-based company, but the ship used a Bahamian flag. For the matter, the proud Commonwealth of the Bahamas commercializes its flag via a company in the City of London. More up-to-date pirates reccur to hi-tech sonars and specialize on hunting down vessels flying a flag of convenience, once they are less likely to offer the same amount of resistance or even to have the same networked security measures in place.

The UN’s International Maritime Organization has attempted to tackle these issues, making clear that lawlessness inland and lawlessness at the sea are a deadly combination. Carrying a FOC, a ship manages to avoid taxes and stricter labour regulations. With maritime law and safety memorandums on the increase in both the EU and North America, many of their own companies opt for such expedients, saving on tax money, routine safety controls and also on their crews. Instead of qualified, well-paid professionals, it is not at all uncommon to come across freighters with a qualified Captain from the UAE and a medley-cast of Philipino, Bangladeshi, Indian and Peruvian seamen performing their tasks with minimum know-how, and minimum rights. In most cases, the labour conditions (including but not limited to pay check and length of shifts) are poor. While the International Transport Workers Federation frequently blows the whistle on such cases, its power is almost null, unless hard law is enforced by Governments of developed countries. The fact is, even law-abiding Germany uses a rather unique German International Ship Register (GIS), its very own flag of convenience among countries the likes of Tuvalu, Myanmar or Tonga. But so do Malta, English Gibraltar, the Isle of Man or the Dutch Antilles – all under the European Union’s own jurisdiction.

This situation also enables the international transference of ships, sold by Western-based companies to, say, Indian ones, at age 30, hardly afloat. Once there, the hull is repaired, and the ship navigates to a port of convenience, such as Freetown, Sierra Leone, where it is “dismantled” in the records, but painted anew in reality. Next thing you know, it is owned by a company registered in the Cayman Islands and is docking in Europe under a new name, as a "safe" ship.

The Prestige catastrophe in Galicia, Spain, in 2002, as well as other oils spills, would have been avoided, had the European Maritime Safety Agency been created before and made to work. However, its proposal came only after the disaster, and it has been based in Brussels temporarily, waiting for its settlement and full start in Lisbon, Portugal, as an outpost for maritime law enforcement in the EU space. However, as many other issues in Europe, much happens between the declaration of intentions and the actual events conducting to a more acceptable state of affairs, all the while legislation in place lacking actual enforcement. The Prestige
was operated by a Greek company, owned by a Liberian one, under assignment for a Russian oil company based in Switzerland… and flying a Bahamian flag. Regardless of all other facts, Bahamas' doubtful law prevails in most cases, and responsibility is not easy if at all traceable. That makes the case for flags of convenience quite blatant.

Which brings us back to piracy. While Western governments and institutions urge less developed countries to put a hold to acts of piracy in their waters, they themselves tacitly accept a corrupt, sketchy status quo that offers larger profit margins to their own companies. A government that is unscrupulous enough to allow the use of its own flag, aloof of international advisory boards, is more often than not likely to rebuff accusations of piracy in its territorial waters, or starting on its ports.

When, in 1995, French explorer and adventurer Jean-Louis Etienne received me aboard his unique research vessel Antarctica, during the Wintering in Spitsberg expedition (Hivernage au Spitzberg), I felt lucky for the unique opportunity. So much so, that the it disturbed me to find out years later that she had been sold and re-baptized as Seamaster.

The new owner, New Zealand’s hero seafarer and explorer Sir Peter Blake, kept the usage of the boat faithful to the intentions of its maker in the port of Brest. For some time, he conducted the famous Blakexpeditions, a lighthouse of environmental awareness prowesses that skilfully gathered the media’s attention to those issues. On November 30th 2001, Sir Peter bothered the wrong group of people while working with BBC in the production of a documentary about deforestation in the Brazilian rain forest. The Seamaster, a flat-hull ship able to navigate in iced waters as well as in shallow rivers had been collecting evidence in the depths of the Amazon River, and had just returned to the Atlantic shores of Amapá, where it had to wait for a permit to sail up the coast to meet her sister ship in the Orinoco River. At 10 p.m. on December 1st, eight pirates armed with sword-like knifes and automatic assault weapons boarded the vessel, easily seizing control and overpowering the crew, the skipper and a couple reporters. The cameraman filmed from the plexiglass-clad living-room, the last footage showing signs of distress and sounds of gun shots, while he describes in disbelief how a pirate had just taken control of the deck and bridge. Two members of the crew had been injured by then. Blake, apparently the first to understand what was going on, suddenly ran out of his cabin, holding a shotgun and shouting “Not on my boat!”. The crew recalls he looked enraged. The pirate in the bridge ran out, chased by the explorer, who was shot twice on the back, as soon as he went out on the deck.
The thugs fled in rapid semi-rigid power boats, taking only the ship’s spare, an engine and a few watches.

Although the crew tried to save his life, Blake died shortly after, as the BBC reporter filmed the aftermath of the attack. Word in Amapá was, at the time, that Blake had been executed under the orders of local wood merchants. Days later, seven members of the Sea Rats gang (Ratos do Mar) – an organized piracy group – were arrested. The leader escaped. All the men were convicted, the killer to 36 years in jail. New Zealand mourned and presented an official complaint to a wobbly and ashamed Brazilian Government, that issued an official apology.

Despite Lady Pippa Blake’s efforts, neither Greenpeace nor the Jacques Cousteau Society could maintain the Seamaster, and the boat ended up bought by ‘prêt-a-porter entrepeneur Etienne Bourgeois, owner of the agnés b. house. Lady Pippa has ever since become an advocate against piracy. New Zealand’s sailing champion was perhaps the first famous victim of modern piracy, and the publicity that this case generated embarrassed the Brazilian Government into taking more severe measures for coastal control. However, international efforts are far from having put an end to this anachronic danger. While the Western world worries about a terrorist threat and container monitoring, elsewhere on the globe both commercial vessels and private yachts fall prey to sophisticated, violent and well-armed lacuns, corsairs and other pirates.