2019/03/14

Podolinsky 1989 AGRI-CULTURE

AGRI-CULTURE

ALEX PODOLINSKY 1989

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AGRI-CULTURE

Largely due to awakening consumer awareness: Agriculture is faced with change. Bio-Dynamic and organic farming organizations, old and new, have contributed. But for decades they were not considered by Government authorities, were even hindered – and still are in some regards – by unnecessary regulations.

Consumers demand nutritious[1] and unpoisoned food. Votes are at stake. Political parties in power take notice. Ministers press the scientific establishment of their Department.

There has, however, been no new recognition pertaining to a change of scientific agricultural method within the agricultural establishment. Government Departments have no expertise in advising conventional broad-acre farmers on land dependent on fertilizer and chemical inputs on how to farm naturally and without undesirable chemicals. The appointment of a staff member to act as “organic adviser” may be politically opportune, but does not mean that this person has the experience to so act.

Long term new Research Schemes, comparing organic with conventional methods, await results.

However, similar trials were undertaken earlier this century by people conversant with organic methods.

The Victorian Agriculture Department may be one step ahead by enlisting some co-operation with natural farming organizations. This also awaits proof by results.

What is Agri-Culture actually about?

Is it to produce wholesome food or is it to establish scientific theories and to prove these by costly and time consuming statistical evidence?

A history of this evidence would disclose how little notice has often been taken of results, whereas other “proven” results and consequent farm advice has then been contradicted in later years. Furthermore, can this current science method approach be so entirely trusted? It did, amongst many others, pronounce DDT and Thalidomide as safe. Of course, such system exerts a powerful hold and has to continue increasing – to justify itself.

Who is the Expert of Agri-Culture?

Is it the Farmer, able to produce healthy food, or the agricultural scientist and his system?

In Art, who is of prime importance, Rembrandt or the art critic?

In earlier times, according to culture and bio-geography, many old countries had a highly developed agriculture, producing nutritious and unpoisoned food. There was no manure or anything else introduced onto the farms. The farms produced to the optimum of the particular conditions. The production level was quite high. Production depended on the skill, knowhow and work input of each peasant. There was considerable variation of performance even between peasant neighbors.

Ancient peasant skills and wisdom, often reflected in bygone peasant magazines or calendars, were passed through the generations, from grandfather to grandson. This enabled our ancestors to retain the health of soils and produce. Green manuring was not specifically, in use. It would have been considered an irreverent waste of God given plants. Peasants undersowed crops with legumes and fed this off. Stable manure and urine was expertly used. Most of these skills and this wisdom have vanished, even in the old countries, whereas in so new a country as Australia, such never really developed.

Peasants worked physically even harder than the well equipped farmer of today. Consequently their bodies moved slowly and they had no spare breath to talk cleverly. Their skill and wisdom was valued by poets and artists, while others deemed them “stupid”. In class conscious England they were also known as “villains”.

Last century modern science began to develop, and a special science of agriculture started. The activators were mainly specialist chemists. Highly interesting factors became known, like Justus von Liebig’s discovery that plants can utilize minerals only in water soluble form. (Much evolved in Russia and has never been fully assimilated in the West.) The resulting, chemically induced, water soluble fertilizers were first used on large estates and produced bigger crops. Eventually peasants also had to use the modern fertilizers to compete. Older peasants, even then, lamented the change in food quality and the increase of disease in plant and animal, brought on by the use of fertilizers.

Plants were now no longer dependant on the soil biology to free insoluble elements in a gradual, natural process. In time, no-one remembered the food quality of naturally grown produce, as virtually only fertilizer forced produce was available. And, of course, money came into it. Bigger crops paid better, at least initially.

The artificially[2] fed plants were prone to pests and an ever increasing range of pesticides appeared on the market to combat the equally increasing pests, fungi and weed problems affecting these unnatural plants.

Simultaneously soils deteriorated, lost structure, compacted – became “sand” or “a bog” – and because of resultant lack of biological activity, were utterly dependant on further fertilizer input for the next crop. A continuing downhill spiral.

Thus the change to modern farming escalated, right to the point where, today, farmers are advised to be “with it” – more land, bigger, heavier (ground compacting) machinery. Loans from banks for “progress”. Possible bankruptcy.

Conventional agricultural educational institutions in the West discontinued meaningful teaching on soil and soil biology. “Plant health” became associated with chemicals. Soil analyses determined as to fertilizer input according to the hypothetical ideal of supposed plant requirements etc. Huge amounts of irreplaceable phosphate, alone, have been wasted. Future generations may well question.

Today we are beset by the chemical residue situation. Traditionally farmed soils, storages, road and rail trucks, are polluted with chemical residues. It is a worldwide problem.

Australia, dependant on agricultural export, is particularly affected. There is an increasing worldwide demand for pure food, even if some poorer importing nations may not yet be financially able to press this point. Neither the overseas buyer nor the general public trust national or World Health organization’s “safety levels” of pollutants. They have had to be lowered all too often. Furthermore, the existing safety levels are geared to adult bodies. Children have not the adult bodies resistance level and are therefore more vulnerable to the effects of residues. There should be a review of safety levels for this reason alone.

Agricultural science has of course contributed considerably to modern knowledge in many areas. But a major problem with all sciences is the inevitable and ever increasing specialization. Gradually a “system” evolves.

Since the advent of computers, “systems” can increase at a horrific rate. A bureaucracy of knowledge data is created, which via the use of statistics, can become a “creative” machine running amok. Very few individuals are able to overview their particular science. Most are sucked into this rich and powerful system, they become bureaucrats of their science.

Today little distinction is made between science and modern technological achievement. The essential base of epistemology has become forgotten in modern science cognition.

In some sciences this may matter less. In Agriculture it matters a lot. Agricultural practice requires a total approach, a total base in Nature.

Valuable contributions come from entomologists and other specialists, but none of these can totally advise a farmer. And a “passing on” of valuable specialist research via a farm advisor, who has no hands-on experience of the research, and has never farmed a property, is often all too theoretical.

In medicine, the Health Department doctor, who has not seen a patient in 30 years is not trusted as a medical expert. The practitioner with hands-on experience is sought. In Agriculture this situation is reversed. The man with a degree is regarded as the expert, although he may never have farmed.

Australian farmers listen to lectures of experts, but are generally aware that the lecturer could not run their farm. Contrary to the subdued peasant of old countries, the Australian farmer is historically a new appearance. He farms large tracts of land and copes with climatic hardship. He is rugged and independent. He may have become affected by modern chemical farming trends, but to date he has competed on the world market against EEC and US farmers, subsidized to 65% of their annual gross product value. On top of this he has been slogged by paying the Australian Government a tariff for imported replacement parts. No other Australian market is thus imposed on.

However disagreeable it may be, the recognition must be faced. Chemical farming is a sunset operation.

The question arises: how to farm economically, and on a large scale, without fertilizers or chemicals? This, certainly, is totally beyond the established agricultural system. Also, the harsh Australian climate makes biological farming more difficult. In favor is that Australia has used less agricultural chemicals than other countries, where heavy soil and environmental pollution diminishes attempts at realistic natural farming.

Per acre production in Australia, cost wise, cannot afford the chemical acre input New Zealand, for instance, can afford, whilst European conditions require still higher applications.

Old country peasant farmers performed on biologically active, beautifully structured soils. Because of the crumbly structure there was no problem with drainage, neither with soil blowing away or bogging down,. Those soils were much less “fragile” than today’s. They were ploughed, slowly, by horse or cow drawn single furrow mould board ploughs in the hands of a skilled peasant. Although “cut”, the soil laid over and broke gently into a crumbly structure. There were no cut lumps, eventually drying to hard rocks, on top of ploughed ground, neither the “dust” a modern disc (or rotary hoe) chucks up.

The peasant had but to maintain this soil. If we had such soils today, any heavy tractor, harvester etc. wheel would immediately compact it and reduce it greatly in biological capacity.

To just copy what our ancestors did, to just follow some amateurs’ idealistic advice on “green manuring” etc. is not the answer in the prevailing Australian conditions in major farming areas, especially areas of low rain fall.

The problem is no longer soil maintenance, but soil redemption.

There may still be farmers who do not know how compacted and biologically dead their soils are[3]. Understandably – because there has been very little official reference to the subject and, generally, no material on the subject is available to farmers. Farmers have followed the advice of the Agriculture Departments and the current soil and pollution situation results – worldwide.

The agricultural establishment should accept this situation. It has currently not the expertise to advise on how to redeem dead soils. This cannot be remedied by quick “courses” for the conventionally trained staff, or by drawing from experienced natural farming organizations in order to issue information leaflets or booklets.

They should also attempt to view well developed, and practically proven, natural farming methods and results.

Agriculture deals with Life, Nature, Cosmic influences, the Elements. It goes beyond the conventional reliance on soluble elements, chemicals and the supposed necessity of replacing minerals. Natural farming results cannot be adequately judged from such a limited basis.

The need for a new direction in the purpose of Agriculture has to be accepted. Namely, the production of nutritious and unpoisoned food and the maintenance of soils for future generations. Man’s existence on Earth depends thereon.

Only 11% of Earth’s surface is suited to sustained agricultural production. In the last hundred years this very area has been the target of the worst ill treatment of any and this has been the major contributing factor to the current pollution situation of Earth. The redemption and consequent biological maintenance of this area is far more important than any other “preservation” issue.

The increasing salinity problem of Earth’s agricultural area is but a side issue to the ill treatment of this area. The planting of trees will not solve this salinity problem, unless the entire productive area be planted – with loss to practical agriculture. Increased salinity is caused by compacted soils of shallow root system.

It is conventionally accepted that it takes thousands of years to make one centimeter of topsoil. Fortunately this has been disproven by bio-dynamic experience in Australia[4]. We have, likewise, proven how saltation ceases as soon as a deep root system is established. Productive mixed pasture is the most suited to this purpose.

Once, the agriculturally productive area of Earth was high in organic matter. Today the organic matter levels are very low. The resulting increase of CO₂ in the air, as a major contributory factor to the current (greenhouse) CO₂ problem is, as yet, unrecognized.

On Australian bio-dynamic soils increases in organic matter from 0.9% to 11.4% have been registered in a few years in the top 4 inches and totally new organic matter levels were measured to a depth of 40 inches. The overall co₂ ratio in the soils increased from 10 to 586 tonnes per acre.

Even Australia has virtually run out of suitable farming areas which could be opened up and would be clean of pollutants. There may be some outback land which could produce one or two, new and clean, crops. This would certainly not be “organic” produce, although free of fertilizers and chemicals. It would be “mined out” produce and of short term agricultural sustainability. There are but few traditional, well established farming areas, where soils are so rich that some farms were never chemically treated. Few of these farms have received the care old time peasants gave their soils – a certain amount of “mining” has also occurred on them. But farmers who did not fall for chemicals on soil or stock are in a fortunate position.

The recent Dieldrin episode was a shock. The Dieldrin problem, as others of a kind, was long known. Suddenly it became financially significant. Farmers could half shut their eyes and decide to “reduce chemical sprays” etc. There are chemicals in use now which are potentially much more dangerous than DDT. As yet there are no practicably effective detection methods for these, but eventual detection must be expected.



The vast problem of how to redeem dead soils, especially in the harsh Australian climate, arises. There should be potential help for any farm of essential productive capacity.



The best method of agriculture is meaningless unless it is appropriately presented to farmers, and appropriately accepted, and consequently practiced by framers.

Experience indicates that a total re-education in Farming is necessary.

It is difficult to redeem a broad-acre farm, especially in the unreliable Australian climate – biological farming requires water – the inexperienced new man has to obtain a result from a dead soil. He cannot go broke. An experienced bio-dynamic farmer would achieve more soil and plant development in one year than many a new man in three. But, a beginning there has to be.

Totally new skills and understanding of soil cultivation have to be brought to consciousness. Likewise, every aspect of erstwhile farming and grazing practices has to be reconsidered. New husbandry, conducive to the modern labour acreage situation, has to be understood so that dead soil can be redeemed without financial net loss to the farmer. New equipment has to be developed to suit special conditions.

Artificial fertilizers have brainwashed to “big is desirable”, “the more feed the more nutrition”.

Orchardists and market gardeners (less so the modern consumer) look for “big” trees and cabbages. Plants are blown-up bags of salt and water[5] and quite unhealthy. Until they return to their natural shape they continue to be sick and require chemicals.

New seed varieties have been bred to produce exactly such unnatural plant giants, requiring heavy fertilization and chemical inputs to grow. And the recent attempts at genetic breeding as the savior of the prevailing problems will only further compound the issue, even if a temporary recession of an isolated problem is achieved.

The redemption of a farm is a gradual process coupled with the conscious development of the farmer himself. There is no “foolproof” changeover method to natural farming per se. Farmers have, alike, been brainwashed to “easy counters” – a chemical spray to rid plants of a pest, or to get rid of weeds in a crop. Weeds become a major problem on soils of low biology.[6]

There are no such easy and quick methods in natural farming. The farmer must find courage to newly perceive. As soil and plant health gradually rise, pests do less damage, sheep cope with worms etc. He must find courage to reduce the use of chemicals, which negatively affect the new soil life he is trying to develop.

A great responsibility lies with those who have experience in advising. There is no “standard” method to exactly suit every farm. Every farmer and farm is different. Insight, based on experience, is required to advise safely and usefully. Take the conventional farmer who has hung his fortune on the advice offered over decades by his Agriculture department. A man under bank pressure perhaps. Considerable courage is required to step out of this system into the apparent uncertainty of natural farming. Yet, success depends on courage. We have at times rebuffed a BD applicant and do not “advocate” BD. We give each farmer the opportunity to thoroughly make up his own mind. Then there is a chance for the success we have registered. This farmer can then meet the very considerable demand made on the converting farmer: a new and higher professional standard.

In Bio-Dynamics in Australia we have the largest naturally farmed area in any country. We have developed the newly required skills to commercially produce virtually all types of produce – even cane sugar – without fertilizers and chemicals, and it could be stated that, in general, the net income of our farmers is at least as good, mostly better, than that of conventional neighbours . They are happier farmers – they are not using poisons – they have a healthy soil based future on the farm for their children.

In Denmark, and now also West Germany, the Government subsidizes farmers to convert to BioDynamic or biological farming. It is expected that the EEC food mountain will thus reduce because of lower gross production, also the food will contain less or no chemicals. In the Australian situation, the Australian Government cannot be expected to fund such, but it would certainly be preferable to any further bounty on super phosphate.

Current Problems Relevant to Wider Development of Natural Farming.

Government appointed marketing boards hold monopolies. Earlier on we had to battle with them to be permitted to market and export bio-dynamic products. Now they are entering the export markets we established at the very considerable financial advantage of up to $70 or $80 per ton which the Board retains from our payment. The grain to be exported by them reportedly comes from relatively newly opened inland country… the US.., our other major competitor, has no similar Board, they are also ahead on us financially with lower transport costs and less wharf problems.

Some of the alternative agricultural organizations trying to establish their authority “officially” are led by people “qualified” in the conventional establishments. Sometimes they too lack hands-on farming experience. The danger of a new bureaucracy looms. For instance, overkill in the establishment of “standards”.

Not one alternative organization, including IFOAM, has, to date, in their standards the requirement that the plant be fed naturally via the soil structure-root-humus organization[7] . Plants can be fed excessively even in an organic system. Raw organic manure, even green manure, can become available to plants, as soluble NPK, directly through the water of the soil – without first being built into humus colloids. Only an examination of the root-soil-humus structure organizations can ascertain whether the plant was fed naturally. The sun should decree how much the white feeder roots absorb[8].

It would be good if experienced natural farmers took a major share in guiding natural farming organizations, and that committed, practical wholesalers and executives of reputable consumer organizations, assisted in the supervision of marketing.

To be hoped for: Re-direction of agricultural education.

Basic education in agricultural science should be less institutional and more farm based and take place under full commercial pressure, with continuous work experience of students on farms for at least one year. Students to have choice of conventional or naturally farmed properties.

Co-operation between natural farming organizations and Government establishments.

1. Co-operation is a necessity and a responsibility. It would require openness and respect of achievement.

2. There are areas of research totally out of observation of systems trained western scientists. Natural farming organizations should have an input into research direction.

3. Co-operation in Education. Currently, students at Australian Agricultural Colleges enquiring after alternative methods are told that commercial broad acre farming is not possible without use of fertilizers and chemicals.



[1] See A. Podolinsky ‘Organic-biodynamic Outlook’, reasons for Demeter registration; Vol Ib.d. lntroductory lectures, lecture 3.
[2] See A. Podolinsky. BD introductory lectures Vol I – lectures 1 & 2 and “Organic-Bio-Dynamic outlook”
[3] See A. de Podolinsky Introductory BD Lectures – Vol I photos pg 81 & 82 and “Organic – Bio-dynamic Outlook”.
[4] Vol I – Soil photos pg 81 & 82
[5] Lectures I & II Vol I – “Organic-biodynamic outlook”
[6] Vol I – Introductory BD Lectures, last lecture
[7] See A. de Podolinsky – Vol I – 1 & 2 – “Organic-Biodynamic Outlook”
[8] See A. de Podolinsky – Vol I – 1 & 2 – “Organic-Biodynamic Outlook”

2019/03/13

Hell Yes: The 7 Best Reasons for Swearing | Psychology Today Australia



Hell Yes: The 7 Best Reasons for Swearing | Psychology Today Australia




Hell Yes: The 7 Best Reasons for Swearing
Swearing may be frowned upon, but can have many unexpected benefits.

Posted May 19, 2012

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[Article updated on 24 February 2019]

To swear, except when necessary, is becoming to an honorable man. —Quintilian
Source: Pixabayarticle continues after advertisement


Our parents and teachers did their best to stop us from swearing. Yet, even as adults, nearly all of us resort to foul language, often several times a day. And our parents and teachers probably did too, albeit (mostly) under their breath or behind our backs.

Here are the 7 reasons why:

1. Pain relief — Swearing activates the 'fight or flight' response, leading to a surge of adrenaline and corresponding analgesic effect. Richard Stephens of Keele University found that people who swear are able to hold their hands in ice-water for twice as long. But this only held for people who swear a few times a day, not 'chain-swearers'. Presumably chain-swearers are desensitized to their swearing and no longer aroused by it. It remains unclear whether some swear words are more effective than others, though it does seem very likely, and we each have our own personal gradation of swear words.

2. Power and control — Swearing can give us a greater sense of power and control over a bad situation. By swearing, we show, if only to ourselves, that we are not passive victims but empowered to react and fight back. This can boost our confidenceand self-esteem and motivate and mobilize us to take corrective action. As Mark Twain put it, "When angry, count to four; when very angry, swear."

3. Non-violent retribution — Swearing enables us to get back at bad people or situations without having to resort to violence. Instead of punching someone in the face or worse, we channel and disarm our anger by swearing instead. True, swearing can also be hurtful, but better a few sharp words than a cold dagger. Swearing can also serve as a warning signal or marker of rank and authority, a bit like an animal's growl says: "Watch out. Stop it. Or you're damn well going to pay the price."article continues after advertisement


4. Humor — When among friends, swearing can be a source of mirth. In such circumstances, it represents a release from normal social constraints or, like play-fighting, makes light of a potentially threatening person or situation, and, to some extent, also of ourselves. In that much, swearing, and humour in general, can help to restore perspective on a certain person or situation.

5. Peer and social bonding — Swearing can show that we belong in a certain group, that we are able to be ourselves and wholly comfortable and secure with the members of that group. If done correctly, it can also signal that we are open, honest, self-deprecating, easygoing, and fun-loving.

6. Self-expression — Swearing can be a way of signalling that we really mean something, or that it is really important to us. That's why swearing is so much a part of any sport. It also broadens our register and makes us more lively and interesting, being used, for example, to add emphasis or 'punch' to our speech. Shakespeare often used foul language, albeit more inventively than most: "Away, you starvelling, you elf-skin, you dried neat’s-tongue, bull’s-pizzle, you stock-fish!” Inversely, swearing can also be a way of showing that something really means something to us. The philosopher Paul Feyerabend made this point very profoundly: "...when sophistication loses content then the only way of keeping in touch with reality is to be crude and superficial."

7. Improved psychological and physical health — The health benefits of swearing include increased circulation, elevated endorphins, and an overall sense of calm, control, and well-being. The key is to do it sparingly and not to get angry at the same time, which would be very bad for you — as well as terribly vulgar.

If you can think of any other good reasons for swearing, please be sure to add them in the comments section.

Neel Burton is author of Heaven and Hell: The Psychology of the Emotions and other books.

Find Neel Burton on Twitter and Facebook


References


Stephens, R. & Umland, C. (2011). Swearing as a response to pain – effect of daily swearing frequency. Journal of Pain, 12, 1274-1281.



About the Author



Neel Burton, M.D., is a psychiatrist, philosopher, and writer who lives and teaches in Oxford, England.



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The psychology of why we swear — and how to do it properly in different languages



The psychology of why we swear — and how to do it properly in different languages




The psychology of why we swear — and how to do it properly in different languages


ldodgson@businessinsider.com (Lindsay Dodgson)
7/16/2018

Swearing has a bad reputation. It's considered unprofessional to swear in a job interview, for example. But in reality it's something pretty much all of us do on a daily basis. In fact, we speak about 10 swear words a day on average, and children start swearing by the age of six or younger.


Swearing could actually be a sign of a high IQ, according to psychologist Richard Stephens, and it could help us be better at things like lifting weights, and dealing with pain.

In one paper by Stephens and his team at Keele University, volunteers were asked to hold their hand in icy water for as long as they could stand it.

"When participants repeated a swear word, they were able to hold their hand in ice-cold water for, on average, some 40 seconds longer compared with when they repeated a non-swear word," Stephens said.

According to Niels Eek, a psychologist and cofounder of mental health and self development platform Remente, swear words may be associated with older parts of the brain. Most language, he said, is located in the cortex and specific language areas in the left hemisphere.

"Aphasics, or people that have suffered a stroke or other damage to the parts of the brain that deal with language control, can sometimes still sing songs or swear fluently, because of the disconnect between swearing and language," he told Business Insider. "People with mental health syndromes, such as Tourette's, can sometimes have nervous tics that involve swearing, suggesting that it is associated with a more basic brain structure called the basal ganglia."

Swear words can also show sentiment, and allow emotions and passion to shine through what we say, said Eek.

"I don't recommend using swear words often, but if you do, I feel it is important to use light and descriptive swearing words instead of harsher ones, so that you do not end up offending anyone," he said. "Swearing can sometimes also allow us to talk about taboo subjects, such as sex and religion, that we would otherwise be uncomfortable discussing."

Linguist Steven Pinker explains in his book "The Stuff of Thought," that humans swear in five basic ways: descriptively, when a curse word takes the place of a noun, verb, or adjective; idiomatically, when a curse word is used in an informal setting as part of a common phrase or expression; abusively, when you hurl an expletive at someone; emphatically, when you use bad language to underscore a point; and cathartically, when you stub your toe or get a parking ticket.

What constitutes as swearing varies a lot in different countries. For example, in the Philippines, there's a special anger vocabulary. Many words have alternatives that refer to the same thing, but it means you're cross when you say it.

A normal way of saying "Who ate my chicken?" is "Isáy nagkaón ku manók ko?" while the angry version is "Isáy naggutók ku maltók ko?"

In Brazil, the "OK" symbol we use in Europe and America is incredibly rude, and is the equivalent — or worse — to giving the middle finger. A fist slapped on top of one's other hand once or twice means "screw you."

Spanish people may say "¿Eres tonto o tiras piedras a los aviones?" Which means "Are you stupid or do you throw stones at planes?"

The "eres tonto o" prefix is a bit like saying "your mum" as an insult in English, according to language experts at Babbel.

In France, the f-word is their vulgarity of choice. French people use this word as often as English people, if not more. Meanwhile, in Mandarin, it is insulting to say "Cào nǐ zǔzōng shíbā dài’" or "F*** your ancestors to the eighteenth generation."

The Psychological Benefits of Swearing



The Psychological Benefits of Swearing



SCIENCE OF US DEC. 26, 2017

Should I Forking Force Myself to Swear More?
By Danielle Friedman


A few months ago I was on the phone with the editor-in-chief of a women’s health magazine — she was interviewing me for a short-term editing job — and I was feeling good. We had never spoken before, but were around the same age and working in the same corner of journalism, and we seemed to get each other. We clicked. And then, just as I was silently congratulating myself on not coming across as socially inept, it happened.

“There’s just so fucking much we have to deliver, and we could really use some help.”

In that moment, I knew that whatever easy rapport we had enjoyed was about to get weird. Not because I was offended in any way — but because of my forking inability to swear.

For as long as I can remember, I’ve been unable to convincingly curse. If I attempt to curse around people who know me well, they either lovingly laugh in an oh, honey kind of way or seem genuinely concerned about my mental health. And if I’m chatting with a new friend or colleague and theystart dropping F-bombs, I freeze up like I’m Steve Carell’s character in The 40-Year-Old Virgin being asked about his sexual escapades — I know I won’t be able to reciprocate, and I fear I will be found out. It’s like I’m in high school all over again.


The rest of the call went fine, I guess, but as I heard the self-assurance drain out of my voice, it occurred to me: Was I paying a price — personally and professionally — for talking like Ned Flanders?

*

In her new book Swearing Is Good for You: The Amazing Science of Bad Language, author Emma Byrne makes a strong case that, at least to some extent, the answer is yes. The British scientist writes in the book’s introduction that swearing is “socially and emotionally essential” and “beneficial to us both as individuals and as a species.” Swearing is so fundamental to human expression, she reveals, that even people with neurological conditions that cause them to lose the ability to speak regular words are still able to swear. Swearing can offer emotional catharsis and improve productivity. Her hope, she writes, is that we “might give it the respect it fucking deserves.”
Get unlimited access to The Cut and everything else New York. Learn More »Research has linked cursing to everything from intelligence to authenticity to a greater ability to withstand pain.

Byrne’s book is just the latest evidence that we’re moving toward a more cursing-positive culture. Over the past few years, a growing body of pro-swearing research has suggested cursing can be linked to everything from intelligence to authenticity to a greater ability to withstand pain. (What the fuck?, said me, never.) When Democratic senator Kirsten Gillibrand sworeduring a speech in June, she was applauded for capturing her supporters’ rage. A slew of recent books with curse words in their title have hit best-seller lists, from The Subtle Art of Not Giving a F*ck and The Life-Changing Magic of Not Giving a F*ck to You Are a Badass and the phenomenon that was Go the F**k to Sleep. Even the notoriously curse-averse New York Times recently ran a piece that made “the case for cursing.”


But the development that intrigues me most, and that Byrne discusses in colorful detail in her book, is a series of studies showing how swearing can fuel intimacy and bonding — and make you more likable. Byrne, who works by day in a male-dominated tech job, says that for her, swearing is a “necessary rite of passage” when she joins a new company. And she’s not alone. “From the factory floor to the operating theatre, scientists have shown that teams who share a vulgar lexicon tend to work more effectively together, feel closer, and be more productive than those who don’t,” she writes. One study, based out of New Zealand, explored how factory workers exchange “fucks” in a complex code of politeness. A study published earlier this year backs up this and other research, suggesting swearing with colleagues can help create “a sense of belonging, mutual trust, group affiliation … and cohesion.”

Of course, I’ve observed firsthand how swearing can be a powerful tool for signaling to someone, I feel you. “Swearing allows us to demonstrate this sort of wider emotional repertoire in our language,” Byrne told me when we spoke. (She was sympathetic to my reservations.) “When you’re not swearing at someone, when you’re not being abusive toward them, you’re sending a very subtle signal about your emotional state.” And when you don’t return a friendly swear, Byrne said, “It’s weirdly like not reciprocating a hug, isn’t it?”

When I spoke with Michael Adams, author of the 2016 book In Praise of Profanity and an English professor at Indiana University, he confirmed that swearing can be a “powerful interpersonal bonding tool,” in part because it does still carry some social risk — it’s still a little bit taboo — so it imparts a feeling of trust in whomever you’re swearing with. People often swear to fit in or show solidarity, he says — and it works. “It reassures people that you are thinking the way they’re thinking.”
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So why is swearing so freaking difficult for me? According to Byrne, every person’s individual comfort level with swearing can be attributed to a complex cocktail of personality and environment. My discomfort runs so deep that when my editor suggested I try casually cursing around friends and family for this article, the very thought of it made my entire body tense up with anxiety. When I finally succeeded in dropping some “fucks” into a conversation with my husband (I did have some fucks to give), he gently told me I sounded like I was auditioning for a part in a play. It’s just not me.


I grew up in the South, in a conservative community where swearing in public was a serious offense. One time in the fourth grade, a kid said the f-word during recess and someone tattled on him. To determine his guilt, our teacher asked everyone who overheard the crime to write down the word on a scrap of paper. The message was clear: The word was so offensive we couldn’t dare utter it out loud.

There wasn’t much swearing in my house, either. On top of all this, I’m a pretty measured person who, I’ve been told, presents pretty wholesomely. I feel things passionately, but I express myself carefully. I don’t feel like I’m repressing anything, but I wouldn’t blame someone for assuming that. The boldest thing about my presentation is an occasional “bold lip.” Perhaps this is why, when I told my mom I was writing this article, she confessed that, knowing I’m not a swearer, she had been holding her tongue around me my entire adult life.

*

Our swearing styles are deeply influenced by our particular circumstances, Byrne told me — “by time and place and class and gender and all the rest of it.”

Oh, right — there’s also my gender.

Perhaps more than swearing’s power to help one withstand pain or even bond, it’s Byrne’s revelations about swearing and gender that make me want to try just a little bit harder to curse: Thanks to a long and sexist history, researchers told Byrne, for women, swearing is still somehow seen as a “gender transgressive act.”


For centuries, men and women both swore with abandon. But the early 18th century saw a major cultural shift in gender-based expression, writes Byrne, during which men were conditioned to communicate with power and women with purity. “Influential commentators at the time encouraged women to adopt a ‘clean’ style of language, shunning taboo words — especially those that related to bodily functions — on pain of social exclusion and the threat of an eternity in hell.” But by holding onto the right to swear, Byrne writes, “men also held on to the power to express a much wider range of emotional states.” Meanwhile, “those insisting that women’s language should be pure managed to rip the most powerful linguistic tool out of [our] hands (and mouths and minds).”

While research suggests the percentage of women who swear is on the rise, these attitudes persist even today. “There is still this belief that an important part of womanhood — an important feminine value — is our purity, our innocence, our lack of worldliness. Which, when you think about it, is really fucked up,” says Bryne. “And it’s just so pervasive … When a woman swears, when a woman loses her temper, when a woman demonstrates aggression, she somehow loses woman points.”

Probably more than I realize, I’ve absorbed the cultural message that, as a woman, I should be “nice” and “polite.” That I should tone myself down. That “good” girls don’t use “bad” words. But I now know that when women swear — when Kirsten Gillibrand says “fuck” at a conference or Sarah Silverman sings the word “cunt” — we’re using the words for the same entirely human reasons everyone else does. We swear to bond, we swear to show support and feel supported, we swear to feel emotional release and better withstand pain.

Perhaps I really should force myself to swear more. But if there’s one lesson I’ve learned from Byrne, it’s that for swearing to be effective, for it to truly help you win friends and influence people and experience catharsis and come across as authentic, it has to actually be authentic. “Trying to swear for swearing’s sake — the empathy may be real, but it will come across as totally fake,” says Byrne. That, I know well. So friends, future employers, Mom — please (please!) don’t hold back around me. Know that I feel you. I’m still learning how to use my curse words. And in the meantime, I just can’t forking fake it.

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The Science of Swearing | Science | Smithsonian



The Science of Swearing | Science | Smithsonian



The Science of Swearing
A new book explains the neuroscience of why we swear—and how it can sway our listeners

image: https://thumbs-prod.si-cdn.com/o-6DPP8MxTrTNgsRfE_ghqoCRwo=/800x600/filters:no_upscale()/https://public-media.si-cdn.com/filer/72/69/726930c8-14c0-40db-a8e0-1ff97d9fa281/swearbook2.jpgImage from the cover of Emma Byrne's new book, Swearing is Good For You. (Norton)
By Claire Luchette
SMITHSONIAN.COM
JANUARY 30, 2018
2.8K46111373.9K


Donald Trump swore he wouldn’t do it.



In February 2016, then-candidate Trump explained his penchant for profanity. "Well, you know, I've always done it just as a way of emphasis and had fun doing it," he told CBS’ “Face the Nation”. “But running in politics, we can’t do it.” The USA Today headline declared: “Donald Trump insists he will eliminate profanity.”




Since taking office, however, President Trump hasn’t managed to stick to that resolution in his public and private remarks. And he certainly isn’t the first politician to swear—Vice President Joe Biden and President George W. Bush let loose with the occasional profanity, and White House recordings reveal Richard Nixon cursed regularly.



In her new book, Swearing is Good for You: The Amazing Science of Bad Language, London-based artificial intelligence researcher and writer Emma Byrne dives into the science of why we curse – and how it can best help us achieve rhetorical effect. Through highlighting the work conducted by psychologists and sociologists, Byrne explains the psychological reasons we spit out swears and explores the positive impact foul language can have on an audience.




image: https://thumbs-prod.si-cdn.com/AQaRRPMBnoWftMZisOt39Jvn8cQ=/fit-in/300x0/https://public-media.si-cdn.com/amazon/amazon_image_9eaf62d48113ec4a7417ff8c8c679cb63c3f6600.jpg

Swearing Is Good for You: The Amazing Science of Bad Language

An irreverent and impeccably researched defense of our dirtiest words.BUY

In some cases, she concludes, peppering our language with dirty words can actually help us gain credibility and establish a sense of camaraderie. Given the latest news, she says, her research may have more political implications than she initially intended.




In the book, Byrne cites one study that examined the rhetorical effects of swearing on an audience that was already sympathetic to the speaker’s message. For the study, psychologists Cory Scherer of Penn State University and Brad Sagarin from Northern Illinois University showed videotaped speeches to 88 undergraduate students. Participants listened to one of three different versions of a speech about lowering tuition rates at a university—one with no swearing, one that had a “damn” thrown in the middle, and one that opened with a “damn.” The rest of the speech was unchanged.



“The students who saw the video with the swearing at the beginning or in the middle rated the speaker as more intense, but no less credible, than the ones who saw the speech with no swearing,” Byrne summarizes in her book. “What’s more, the students who saw the videos with the swearing were significantly more in favor of lowering tuition fees after seeing the video than the students who didn’t hear the swear word.”




Byrne delineates between what she calls propositional swearing, which is deliberate and planned, and non-propositional swearing, which can happen when we’re surprised, or among friends or confidants. Trump’s most recent swear, she suspects, is of the latter category. Among his supporters,President Trump’s profanity is often considered a sign of honesty – e.g. “he tells it like it is.” A leader’s coarse choice of words can be an instance of deliberate use of profanity as a rhetorical device, says Byrne. “As with rehearsed gestures and well-orchestrated photo opportunities, swearing can be used instrumentally to give an impression of passion or authenticity,” she says.



But, as Byrne writes, “if you ask people what they think about swearing, they tend to insist that it diminishes the speaker’s credibility and persuasiveness—especially if the speaker is a woman.” This is another finding of her book: that gender greatly influences how we interpret cursing.

image: https://thumbs-prod.si-cdn.com/0pb5nA2Oz0po-dN2xWtUwxTJInI=/fit-in/1072x0/https://public-media.si-cdn.com/filer/11/1c/111c0cd2-6a4c-459d-baa7-8abbc86b7df0/swearbook.jpg

In a 2001 study, Robert O’Neil of the Louisiana State University showed 377 men and women transcripts of speeches containing multiple instances of the word “f*ck.” “If he told the volunteers that the speaker was a woman, they consistently rated the swearing as more offensive than when they were told that the speaker was a man,” Byrne writes. When Byrne asked him why he thought this was the case, O’Neil told her, “Men are expected to be aggressive, tough, self-reliant, always looking for sex, and most importantly, not effeminate.”




Last June, New York Senator Kirsten Gillibrand dropped two “f*ck”s in one speech—one scripted, one not. Her supporters defended her language as honest and unfiltered, while Kimberly Guilfoyle, host of Fox News talk show “The Five,” quipped it was evidence that Gillibrand was “unhinged, losing it.”



“We judge women as being excessively emotional compared to men whenever they use strong language,” says Byrne. “As O'Neill discovered in his research, women's curses are rated as more offensive than men’s, even when they're used in exactly the same fashion.”



Nixon himself had opinions on gender and public swearing. In secret tapes of a White House conversation in 1971, the President discussed the topic with Chief of Staff Bob Haldeman:


Nixon: I mean, you’ve got to stop [public swearing] at a certain point. Why is it that the girls don’t swear? Because a man, when he swears, people can’t tolerate a girl who is a—

Haldeman: Girls do swear.

Nixon: Huh?

Haldeman: They do now.

Nixon: Oh, they do now? But, nevertheless, it removes something from them. They don’t even realize it. A man drunk, and a man who swears, people will tolerate and say that’s a sign of masculinity or some other damn thing. We all do it. We all swear. But you show me a girl that swears and I’ll show you an awful unattractive person. . . . I mean, all femininity is gone. And none of the smart girls do swear, incidentally.




What is the long-term effect of all this presidential swearing on Americans who are absorbing the media broadcasts, again and again? Byrne isn’t positive, but she has some ideas.



First, she worries about the news media focus on the words themselves, rather than their meaning. “One of the dangers of our emotional response to strong language is that we often pay more attention to tone than content,” she says. “I think it's likely that, had Trump expressed those exact same sentiments in blander language, it wouldn't have garnered anything like the same amount of coverage.”




Byrne also has a purely lexicographic perspective on presidential profanity. The more we drop four-letter words, she says, the more permissible they become in casual conversation—clearing the way for previously “unsayable” things to become mainstream. Take the “damn” of the study mentioned earlier – it’s now a relatively *mild* curse, but decades ago would have made most Americans blush. As she writes in her book: “Swearing needs to maintain its emotional impact in order to be effective.”

Read more: https://www.smithsonianmag.com/science-nature/science-swearing-180967874/#kEZ0bWIhBgvb3jQk.99

백승종 - “동학에서 미래를 배운다.”



백승종 - 시작하며 강좌의 이름을 이렇게 정했지요. “동학에서 미래를 배운다.” 이제부터 제가 여러분을 어디론가...




백승종
31 mins ·



시작하며

강좌의 이름을 이렇게 정했지요. “동학에서 미래를 배운다.” 이제부터 제가 여러분을 어디론가 인도를 해야 할 텐데요. 동학을 통해서 제가 여러분을 설마 과거로 데려갈 수야 있겠습니까. 그럴 수는 없겠지요.

그럼 동학을 통해서 우리 사회의 현실적인 문제를 해결하겠습니까. 그것은 청소년인 여러분과 학자인 저로서는 아무래도 할 수 없는 일이겠지요.

결국 우리가 여기서 할 수 있는 일이란 동학을 통해서 미래의 길을 여는 것이지요. 물론 쉬운 일이 아닐 것입니다. 저는 여러 모로 많이 부족한 사람이지요. 그래서 여러분에게 특별한 지혜의 말씀을 선사할 입장은 못되고요. 여러분과 함께 지난 역사를 더듬는 가운데 지난 세기에 우리사회에 찬란한 빛을 뿜었던 동학으로부터 무엇인가 중요한 가르침을 얻을 수 있다고 믿고 있습니다.

그래서 이 강좌를 저는 다음과 같이 설계했어요. 첫 번째 강좌에서는 동학의 중요한 가르침이나 정치사회 운동으로 들어가지 않아요. 19세기 후반 동학이 처음 등장하게 될 때까지의 사회 문화적 배경을 살피려는 거지요. 그래서 제1강은 ‘<정감록>에서 신종교로’ 라는 제목을 붙여보았어요. 결국 조선 후기의 역사를 새로운 시각에서 살펴보자는 것입니다. 동학이라고 하는 새로운 사상이 움트기 전에 한국 사회에서 어떠한 문화적 태동이 있었는가, 하는 점을 짚어볼 필요가 있을 것입니다.

다음으로, 제2강에서는 동학사상의 핵심으로 파고들 것입니다. 우선 동학을 일으킨 최제우라는 분이 누구인가를 알아봐야겠지요. 이어서 그 후계자였던 최시형의 사상을 점검할 것입니다. 흔히 말하기로, 최시형은 까막눈이었다고 말합니다. 한자도 제대로 모르는 순수한 평민이었다는 이야기지요. 그런데 이 까막눈 최시형이 실로 대단하였던 것입니다. 바로 그 해월 최시형과 수운 최제우에게서 동학의 근본정신을 듣는 것이 둘째 강의입니다.

세 번째 강의에서는 동학이 동학답게 사회적으로 벌인 운동에 관해 알아볼 것입니다. 그렇지요, 1894년에 일어난 동학농민운동 또는 동학혁명의 본질을 검토하자는 것이죠. ‘새야 파랑새야 녹두밭에 앉지 마라’라는 구절로 시작하는 동요가 생각나지 않으세요. 동학을 이해할 때 가장 중요한 것은 가르침의 실천이었어요. 바로 그 실천적 운동을 혁명이라고 부르는 이도 있고, 또 한 쪽에서는 농민전쟁이라고도 하지요.

저는 ‘운동’이라고 부르고 싶어요. 영어로는 무브먼트(movement)라고 하지요. 동학농민들이 무슨 전쟁이나 혁명을 치렀다기보다는 사회문화적으로 대대적으로 혁신운동을 벌였다고 보는 것이 제 관점이지요. 제가 강조하고 싶은 것은 이 운동의 주체가 소농이었다는 사실입니다.

끝으로, 네 번째 강의에서는 동학의 현재적 의미를 따져보고 싶어요. ‘동학에서 미래를 배운다’고 제가 그랬는데, 그것은 실상 동학의 과거와 현재를 통찰할 때 가능한 거겠지요. 사실 이 강의의 가장 큰 목적이 그 점에 있습니다. 물론 과거란 이미 지나가 버린 것이지마는, 바로 그 과거가 있었기에 현재가 있는 것이고요. 우리가 꿈꾸는 미래는 과거로부터 현재를 통해 형성된 유장한 역사적 흐름의 귀결점이 아닐까 합니다. 과거나 현재가 우리의 미래를 완전히 구속하는 것은 물론 아니죠. 때로 우리는 역사의 흐름을 완전히 뒤바꿀 수도 있어요.

저는 이른바 역사적 결정론을 주장하지도 않아요. 뿐만 아니라. 그러한 역사주의가 널리 퍼지기기를 소망하는 사람도 아닙니다. 저에게 역사란 무엇인가요. 저는 그것이 우리의 모습을 비추는 거울이라고 생각해요. 여행자의 필수품인 지도와도 같은 것이라고 봐요.

앞으로, 네 번에 걸친 이 강의를 통해 여러분과 함께 동학을 통해 우리의 선조들이 이루고자한 꿈이 무엇이었는지를 정확히 알아보고 싶어요. 나아가 바로 그 연장선상에서, 우리가 가까운 미래에 무엇을 할 수 있을지를 검토해볼 생각이예요. 그것이 과연 바람직한 역사의 새 길인지도 여러분과 함께 토론해보고 싶답니다.

어때요. 첫 강의부터 마지막 강의까지 저와 함께 호흡하실 거지요. 아무쪼록 잘 부탁드립니다.

평택 석양재에서 백승종

출처: 현재 집필중인 제 책, <<동학에서 미래를 배운다>>의 서문. 어제 썼습니다.

New Rights of Nature book releases - The Rights of Nature



New Rights of Nature book releases - The Rights of Nature




NEW RIGHTS OF NATURE BOOK RELEASES
admin_garn April 11, 2011


Announcing the April 20 release of The Rights of Nature, The Case for a Universal Declaration on the Rights of Mother Earth. This brilliant new book is co-produced by Global Exchange, the Council of Canadians, The Pachamama Alliance, and Fundacion Pachamama.

“The Rights of Nature, The Case for a Universal Declaration on the Rights of Mother Earth begins to reveal the path of a movement that is driving the cultural and legal shift that is necessary to transform our human relationship with nature away from being property-based and towards a rights-based model of balance.

The book gathers the unique wisdom of indigenous cultures, scientists, environmental activists, lawyers, and small farmers in order to make a case for how and why humans must work to change our current structures of law to recognize that nature has inherent rights. It includes essays and interviews from esteemed thought leaders such as Maude Barlow, Vandana Shiva, Desmond Tutu, Cormac Cullinan, Edwardo Galleano, Nimo Bassey, Thomas Goldtooth, and Shannon Biggs.

… the book reveals the path of a movement driving the cultural and legal shift that is necessary to transform our human relationship with nature away from being property-based and towards a rights-based model of balance being driven from the grassroots up to the United Nations.”

Also being released for the first time in the US is theWild Law: A Manifesto for Earth Justice by Cormac Cullinan. Originally released in 2002, Wild Law has provided inspiration and momentum forwarding Rights of Nature around the world.

For more information on Rights of Nature, The Case for a Universal Declaration on the Rights of Mother Earth…


ARTICLES

Rights of Nature Articles

English:

Global Alliance for the Rights of Nature

International Rights of Nature Tribunal

Sample Existing Legal Structures

Global Exchange – Collections of articles about Rights of Nature

Table of Contents
  • Can Rights of Nature Help Us Rewrite Our Human Story? by Carleen Pickard
  • The Global Water Crisis Demands a Paradigm Shift By Maude Barlow and Meera Karunananthan
  • A New Paradigm for Nature – Turning our Values into Law By Shannon Biggs and Mari Margil
  • What are Rights, and how can Nature “have” Rights? By Ben Price
  • At the Crossroads Between Green Economy and Rights of Natureby Pablo Solón
  • Indigenous Sovereignty, “Green” Economy and the Rights of Mother Earth By Tom B.K. Goldtooth
  • I am the River and the River is Me – The Implications of a River as an Indigenous Legal Person By Brendan Kennedy
  • How the Recognition of the Rights of Nature Became a Part of the Ecuadorian Constitution By Dr. Mario Melo
  • The Nature of Farming and Farming with Nature, Interview with Anuradha Mittal
Table of Contents
    • Executive Summary: Rights of Nature Is System Change by Shannon Biggs
    • It’s Time for New Solutions By Maryam Adrangi and Carleen Pickard
    • At the Crossroads Between Green Economy and Rights of Nature by Pablo Solón
    • Changing the Terrain: The Significance of Rights of Nature for Environmental and Social Activism by Cormac Cullinan
    • Legal Rights for Nature – Local to National: How Do We Get there? By Mari Margi
    • Ecuador’s Challenge: Rights of Mother Earth or the Continued Colonization of Nature by Alberto Acosta
    • Rights of Nature: An Update on Ecuador By Natalia Greene
    • No Rights of Nature, No Reducing Emissions: REDD, el Buen Vivir, and the Standing of Forests By Jeff Conant and Anne Petermann
    • Indigenous Sovereignty, “Green” Economy and the Rights of Mother Earth By Tom B.K. Goldtooth
    • Earth Community Economy by Osprey Orielle Lake
    • The Global Water Crisis Demands a Paradigm Shift By Maude Barlow and Meera Karunananthan
    • Water in the Green Economy: “Legal Rights for Waterways” By Linda Sheehan
    • Beyond Fossilized Paradigms: Futureconomics of FoodBy Vandana Shiva
  • Food Sovereignty and Rights of Nature By Suzy Pinos
Table of Contents
  • Does Nature Have Rights?
  • We Must Stop Playing Deaf to Nature by Eduardo Galeano
  • The Heart of the World: U’Wa perspectives on Mother Earth Interview with Atossa Soltani
  • Building the Case for the Universal Declaration of The Rights of Mother Earth by Maude Barlow
  • The Universal Declaration of The Rights of Mother Earth: An overview by Cormac Cullinan
  • Universal Declaration of the Rights of Mother Earth Draft February 2010
  • A New Paradigm for Nature – Turning our Values into Law by Shannon Biggs and Mari Margil
  • Global Alliance for the Rights of Nature by Natalia Greene and Bill Twist

Navdanya Publications on Seed Freedom GMOs and Farmers Rights

Rights of Nature – general

Economics

Yasuni-ITT

Bolivia

Ecuador

Artículos en Español