Televising The Drug War

GettyImages_107190581_jpg_470x276_q85 Lilia M. Schwarcz over at the NYRB blog:

[T]he drug war in Rio does not explain the rapid spread of the public fear that has become a central theme in national and international depictions of the country. Movies such as News from a Personal War (João Salles, 1999), Central Station (Walter Salles, 1998), City of God (Fernando Meirelles’s 2002 movie based on Paulo Lins’s 1997 book), and the recent Elite Squad 1 and 2 (José Padilha, 2007 and 2010)—the latter, by the way, has become the biggest box-office success in the history of Brazilian cinema—have had an impact both at home and abroad, and have ensured that the subject of violence is never far from the lips of Brazilians. The more recent movies, in particular, which seem to be produced as quickly as TV series, seek to shock audiences with their graphic depictions of turf wars between drug gangs in the favelas, places ordinary Brazilians would not imagine visiting.

These movies, each with their own aesthetic of violence, are immediately exported, disseminating a feeling of fear and terror that fires the foreign imagination and troubles the local population. For those wishing to get a bit closer to the ground, there is a growing industry of “favela tours” that promise visitors the “thrill” of going into a real favela and finding out what life is like there and experiencing the danger first-hand—all in precise, measured doses, of course.

There is also the endless TV coverage of the chaos in the favelas. In recent days, we have been confronted with a veritable avalanche of images of the anti-drug offensive, a 24/7 reality show, with audiences glued to their front-row seats in their living-rooms, ignoring the evidence of the relatively peaceful streets outside. While Rio’s northern zone was experiencing something like a military invasion, in the south, life went on as normal, apart from hotels and restaurants, whose doors remained cautiously shut—just in case.

Most of this reality show leaves no room for nuance or interpretation: the good guys are on one side and the bandits on the other. I’m not defending drug-trafficking or the violence practiced by its participants—it is certainly true that gang warfare and the wars between the police and the traffickers have become an increasingly worrying and invasive part of everyday life in our major cities. But the prevailing black-and-white logic—according to which the drug trade is exclusive to favela life and doesn’t have implications for the police, politicians, or the population as a whole—is nonsense. It is now clear that drug-trafficking has been as omnipresent among certain corrupt police squads as it has in the favelas.

The trouble is that the ugly reality lives right next door; this is particularly ironic given a long history in Rio of attempts to segregate the poor from the rich.

Redoing Student-Teacher Evaluations with Teacher-Student Evaluations, A Modest Proposal

Rob Weir in Inside Higher Ed [for Maeve Adams and Kara Wittman]:

I've just had one of those semesters in which one of my classes had just enough rotten eggs to jeopardize the barrel. You probably know the eggs in question, the ones suffering from SBS (Spoiled Brat Syndrome). Love that term. It was given to me by one of my students who got tired of hearing from peer whiners. SBS students are those who occasionally come to class, voice a few complaints about how (they’ve heard) you conduct it, insist that you personally take responsibility for improving their grades, register moral outrage when told that you intend to hold them to the same standards as lesser-deserving students, and then disappear for several more weeks.

I get through this kind of class because I’ve learned not to waste my time on SBS sufferers. (Seriously, there’s little you can do to please them, so don’t bother trying.) The end-of-semester problem is that our campuses practice the same one-person/one-vote democratic practices that muddy our civic lives. Everyone gets to fill out a class evaluation, whether they're Einstein or the campus idiot, a perfect attendee or a ghost, a hard worker or an SB. Alas, it only takes a few SBs to pull down your class evaluation scores. I’ve written before about what you should and should not take away from student evaluations. My relaxed views on these notwithstanding, this semester’s brush with SBS students aroused my sense of justice. It's just not fair that students get to evaluate us, but we don’t get to say our piece about them. In theory, of course, our grades are their evaluations, but as many on this site have noted, professors who break the institutional curve do so at their own peril. Let’s just say that C has become the new F and B is now the new C. I say it’s time to give profs parallel rights and allow them to evaluate their students. Distribute machine-scored bubble sheets and make the results on each student available campus wide. Heck, let’s even set up a Rate My Students website.

Based on my university's instructor evaluation form, here is a working draft of what one might look like.

Not Exactly Rocket Science’s 11 Lists of Top 10 Science Stories

BeerEd Yong's wonderful lists:

This is the final part of my review of the year, with a more light-hearted look at the past 12 months. But first, here are parts 1-10.

IgNobel tribute awards

First up, a selection of posts that, in the words of the award creators, first make people laugh, and then make them think.

Beer makes humans more attractive to malarial mosquitoes

The good news: beer makes some people much more attractive. The bad news: it makes them more attractive to mosquitoes. Anopheles gambiae (the mosquito that transmits malaria) finds the body odour of beer drinkers to be quite tantalising. The authors even suggest (very speculatively and with tongue somewhat planted in cheek) that mosquitoes might have evolved a preference for the smell of beer-drinkers, “possibly due to reduced host defensive behaviours”.

Why is Rape Different?

Jo3270_thumb3 Naomi Wolf's round II, in Project Syndicate:

As Swedish prosecutors’ sex-crime allegations against WikiLeaks founder Julian Assange play out in the international media, one convention of the coverage merits serious scrutiny. We know Assange by name. But his accusers – the two Swedish women who have brought the complaints against him – are consistently identified only as “Miss A” and “Miss W,” and their images are blurred.

News organizations argue that the policy is motivated by respect for the alleged victims. But the same organizations would never report charges of, say, fraud – or, indeed, non-sexual assault – against a suspect who has been named on the basis on anonymous accusations. In fact, despite its good intentions, providing anonymity in sex-crime cases is extremely harmful to women.

The convention of not naming rape accusers is a relic of the Victorian period, when rape and other sex crimes were being codified and reported in ways that prefigure our own era. Rape was seen as “the fate worse than death,” rendering women – who were supposed to be virgins until marriage – “damaged goods.”

Virginia Woolf called the ideal of womanhood in this period “The Angel in the House”: a retiring, fragile creature who could not withstand the rigors of the public arena. Of course, this ideal was a double-edged sword: their ostensible fragility – and their assigned role as icons of sexual purity and ignorance – was used to exclude women from influencing outcomes that affected their own destinies. For example, women could not fully participate under their own names in legal proceedings.

Indeed, one of the rights for which suffragists fought was the right to be convicted of one’s own crimes.

spirit duplicator


Every technology is a metaphor. That much is clear. The difficult matter is to sort out whether this is a primary or secondary function. Which is to say, did we initially make this universe of instruments, machines, tools, and devices as a way of talking about our condition, only then to discover, post hoc, that all the amassed hardware also proved useful for solving various practical problems (washing dishes, killing neighbors, etc.)? Or did it work the other way around? Did we set out to kill our neighbors, say, and then notice that the sword was a lovely way to say “violence”? At first glance, the latter may seem much more likely. But presumably the sword said “violence” before it was swung. If the question feels abstruse, remember that the stakes are high: Are we apes who learned to talk, or angels who learned to kill?

more from Yara Flores at Cabinet here.



‘Now we will live!’… the hungry little boy liked to say … but the food that he saw was only in his imagination.” So the little boy died, together with three million fellow Ukrainians, in the mass starvation that Stalin created in 1933. “I will meet her … under the ground,” a young Soviet man said about his wife. Both were shot in the course of Stalin’s Great Terror of 1937 and 1938, which claimed 700,000 victims. “Two hundred thousand Polish citizens were shot by the Soviets or the Germans at the beginning of World War II.” “Only Tania is left,” a little Russian girl wrote in her diary in besieged Leningrad, where the rest of her family and nearly one million other Leningraders starved to death. “I am saying good-bye to you before I die. I am so afraid of this death because they throw small children into the mass graves alive,” a twelve-year-old Jewish girl in Belarus wrote to her father. “She was among the more than five million Jews gassed or shot by the Germans.” So begins Bloodlands, a genuinely shattering report on the ideology, the political strategy, and the daily horror of Soviet and Nazi rule in the region that Timothy Snyder calls the bloodlands. In 1933, when the murderous madness began, the bloodlands were made up of independent Poland, Estonia, Latvia, and Lithuania, as well as (within the Soviet Union) Belarus, Ukraine, and some of Soviet Russia’s western provinces. A glance at a map of the same area in 1941 shows that in the intervening years the bloodlands had become two countries: the German Reich and the Soviet Union. Acting in harmony, these two countries swallowed the region’s other countries.

more from Istvan Deak at TNR here.

the bellovian mind


In 1961, Saul Bellow wrote to Susan Glassman, who would become his third wife: “Have you ever visited a clothing factory, heard the sewing machines rrrrhhhahhrrr with the loudness in the middle of the phrase? I feel like that myself, like the operator sliding in the cloth. Only the machinery is internal and the seams never end”. If you had to pick a single passage from Saul Bellow: Letters, so richly characteristic on every page, to capture the writer’s essence, this would be it. That roar is the key signature of his inner life, which he bestows on every one of his fictional surrogates. The first step in creating a character, for Bellow, is not to imagine what he looks like or what will happen to him, but to set moving the vibration, the agitation, the turbulence (there is no more Bellovian word than “turbulent”) that constitutes consciousness. It is audible in Joseph, from Dangling Man: “if I had as many mouths as Siva has arms and kept them going all the time, I still could not do myself justice”. In Henderson of Henderson the Rain King: “Now I have already mentioned that there was a disturbance in my heart, a voice that spoke there and said, I want, I want, I want! It happened every afternoon, and when I tried to suppress it it got even stronger”. In Ravelstein: “one of those large men . . . whose hands shake when there are small chores to perform. The cause was not weakness but a tremendous eager energy that shook him when it was discharged”.

more from Adam Kirsch at the TLS here.

Friday Poem

Auld Lang Syne

Should auld acquaintance be forgot,Robert Burns
and never brought to mind?
Should auld acquaintance be forgot
and days of auld lang syne?

For auld lang syne, my dear,
For auld lang syne,
We'll take a cup o' kindness yet
For auld lang syne

We twa hae run aboot the braes
And pou'd the gowans fine;
we've wander'd mony a weary foot
Sin' auld lang syne

We two hae paidled i' the burn,
Frae mornin' sun till dine;
But seas between us braid hae roar'd
Sin' auld lang syne

And here's a hand, my trusty friend,
And gie's a hand o' thine;
We'll take a cup o' kindness yet
For auld lang syne

Should auld acquaintance be forgot,
and never brought to mind?
Should auld acquaintance be forgot
and days of auld lang syne?

For auld lang syne, my dear,
For auld lang syne,
We'll take a cup o' kindness yet
For auld lang syne

by Robert Burns

Old long since

Read more »

Gaming the Emotions

From Harvard Magazine:

Game Video games may have a reputation for being violent and overly stimulating, but in a new study led by Harvard psychiatry professors, one video game appears to help kids with severe anger problems gain control of their emotions. The pilot study at Children’s Hospital Boston tests an intervention that features a video game based on the 1980s arcade favorite Space Invaders. Players shoot down space aliens, but with an important modification: they wear a monitor on one pinkie that tracks heart rate as they play. If that indicator rises above resting levels—signaling that they’re overexcited—players lose the ability to shoot.

More here.

The truth about tolerance

From Spiked:

Ramadan709854 Tariq Ramadan’s The Quest for Meaning is very much a ‘spirit of the age’ book. One of the most influential intellectual trends today is to seek refuge in nature, to search for meaning not in the human-made world but in the natural or biological world. This can be seen in the current fashion for evolutionary psychology, neuroscience, behavioural economics and environmentalism. Another powerful intellectual trend is what we might call a twenty-first-century version of perspectivism, which one-sidedly emphasises the intuitive and contingent aspects of human experience. And The Quest for Meaning tightly embraces both of these fashionable approaches to the world.

Although Ramadan’s book is presented as a spiritual meditation on the problems of existence, it is actually an eclectic mixture of current intellectual prejudices and old-fashioned appeals to revelation and dogma. What is fascinating about the book is the manner in which it leaps from discussing clusters of neurons to issuing poetic homilies about the nature of meaning. Statements such as ‘We are heading for the realm of consciousness and mind where all wisdoms remind us that it is shores that make the ocean one, and that it is the plurality of human journeys that shapes the common humanity of men’ sound like first drafts of the script for Lost. However, while Ramadan’s musings are elliptical, they nonetheless convey a clear message: that truth is very relative, or, as he puts it, ‘we have to begin humbly, by admitting that we have nothing more than points of view’. The only thing we share, he says, is our difference and diversity.

More here.

Forget a Theory of Everything; The New Game in Town, A Simulation of Everything

_50460838_008270723-1 Gareth Morgan in the BBC:

An international group of scientists are aiming to create a simulator that can replicate everything happening on Earth – from global weather patterns and the spread of diseases to international financial transactions or congestion on Milton Keynes' roads.

Nicknamed the Living Earth Simulator (LES), the project aims to advance the scientific understanding of what is taking place on the planet, encapsulating the human actions that shape societies and the environmental forces that define the physical world.

“Many problems we have today – including social and economic instabilities, wars, disease spreading – are related to human behaviour, but there is apparently a serious lack of understanding regarding how society and the economy work,” says Dr Helbing, of the Swiss Federal Institute of Technology, who chairs the FuturICT project which aims to create the simulator.

Knowledge collider

Thanks to projects such as the Large Hadron Collider, the particle accelerator built by Cern, scientists know more about the early universe than they do about our own planet, claims Dr Helbing.

What is needed is a knowledge accelerator, to collide different branches of knowledge, he says.

“Revealing the hidden laws and processes underlying societies constitutes the most pressing scientific grand challenge of our century.”

The result would be the LES. It would be able to predict the spread of infectious diseases, such as Swine Flu, identify methods for tackling climate change or even spot the inklings of an impending financial crisis, he says.

But how would such colossal system work?

See also this discussion on “Why Do We Need Predictions?” in the NYT.

Political Views ‘Hard-Wired’ Into Your Brain

Brain_1786424c Richard Alleyne in The Telegraph:

Scientists have found that people with conservative views have brains with larger amygdalas, almond shaped areas in the centre of the brain often associated with anxiety and emotions.

On the otherhand, they have a smaller anterior cingulate, an area at the front of the brain associated with courage and looking on the bright side of life.

The “exciting” correlation was found by scientists at University College London who scanned the brains of two members of parliament and a number of students.

They found that the size of the two areas of the brain directly related to the political views of the volunteers.

However as they were all adults it was hard to say whether their brains had been born that way or had developed through experience.

Prof Geraint Rees, who led the research, said: “We were very surprised to find that there was an area of the brain that we could predict political attitude.

Making sense of Modernism

Josipovici_full Tim Black reviews Gabriel Josipovici’s Whatever Happened to Modernism?, in Spiked:

Despite his gain in knowledge and power, Christopher Marlowe’s sixteenth-century Doctor Faustus strikes an increasingly saturnine pose. His freedom from Christian authority, bought at such great cost from Mephistopheles, comes to be experienced as loss: not just loss of grace, but loss of meaning and of purpose, too. At the last, as we hear him here, he strives once more for the re-enchantment of the world. He can even see that symbol of the sacramental universe, ‘Christ’s blood’, ‘stream[ing] in the firmament’. But it’s too late; God has departed. In his wake, modern Faustian man is free, but rootless, liberated but cut adrift from the resources that had once furnished his life with meaning.

Such is the similarly plaintive refrain that runs through Professor Gabriel Josipovici’s Whatever Happened to Modernism?. Not that you would know this, given the silly-season furore that greeted the author’s much-publicised criticism of the greats of contemporary Anglo-American literature. Martin Amis, Julian Barnes, Ian McEwan, even Philip Roth – all are, admittedly, the recipients of Josopivici’s critical sting. ‘Reading Barnes’, Jospovici writes – and the Guardian gleefully quoted – ‘like reading so many of the other English writers of his generation, Martin Amis, Ian McEwan, Blake Morrison, or a critic from an older generation who belongs with them, John Carey, leaves me feeling that I and the world have been made smaller and meaner’. If these ‘precise’, ‘cynical’, and unrelentingly ‘ironical’ writers, having snuck out from under ‘Philip Larkin’s overcoat’, clearly annoy Josopivici, then at least he finds Philip Roth, a man frequently and perhaps unthinkingly hailed as ‘our greatest living writer’, funny and thought-provoking. ‘[B]ut only as good journalism can be funny and thought-provoking’, Jospivici adds, just in case his personal enjoyment be mistaken for objective literary praise.

But there is far more to Whatever Happened to Modernism? than a desire to right wrongful veneration. For a start, his barbs towards Amis and friends come in the penultimate chapter of 15. They are the result of a grand historico-philosophical perspective, not its starting point. And it is in this perspective, in this attempt to convey what modernism was and is, that this little book’s ambiguous value lies – ambiguous because its tremendous insight into the nature of Modernism reveals, and revels in, the most reactionary of sentiments: a disillusionment with Enlightenment, with reason, in short with the whole human-centricity of Western civilisation since Luther pinned up his 95 theses in Wittemburg in 1517.

Vanishing Act

Barbara4-thumb-250x451-1795 Paul Collins in Lapham's Quarterly:

In a New Hampshire apartment during the winter of 1923, this typewritten notice was fastened squarely against a closed door:



Through the door could be heard furious clacking and carriage returns: the sound, in fact, of an eight-year-old girl writing her first novel.

In 1923, typewriters were hardly a child’s plaything, but to those following the family of critic and editor Wilson Follett, it was a grand educational experiment. He’d already written of his daughter Barbara in Harper’s, describing a girl who by the age of three was consumed with letters and words. “She was always seeing A’s in the gables of houses and H’s in football goalposts,” he recalled. One day she’d wandered into Wilson’s office and discovered his typewriter.

“Tell me a story about it,” she demanded.

This was Barbara’s way of asking for any explanation, and after he demonstrated the wondrous machine, she took to it fiercely. A typewriter, her parents realized, could unleash a torrential flow of thoughts from a gifted child who still lacked the coordination to write in pencil.

“In a multitude of ways,” Wilson Follett reported, “we become more and more convinced of the expediency of letting the typewriter be, so far as a machine can, the center and genesis of the first processes.”

By five, Barbara was being homeschooled by her mother, and writing a tale titled The Life of the Spinning Wheel, the Rocking-Horse, and the Rabbit. Her fascination with flowers and butterflies bloomed from her typewriter into wild and exuberant poems and fairy tales. By 1922, at the age of seven, she was versifying upon music…

[H/t: Jennifer Ouellette]

Parallel Universes

Vijay_Iyer10229_span3 Vijay Iyer in Jazz Times:

Lately I’ve been pulled into discussions about three disparate issues, each with its own frame of reference: the dire economic climate and its effect on the arts, the abundance of jazz education programs, and the obvious significance of social networking sites in our lives. On the surface they don’t really have much to do with each other, but if we consider them together we might better understand America’s current jazz climate.

In summer 2009 I was enlisted to debate the conservative arts critic Terry Teachout about the supposed problem of declining “participation in the arts” among Americans. Some doomsday figures from the National Endowment for the Arts seemed to show that “jazz audiences” were getting both older and scarcer. Upon examination of the data, which, of course, was collected during a recession, Teachout still concluded that the problem was jazz’s fault. He speculated that we musicians had abandoned our audience in moving the music toward an esoteric art and away from populist entertainment. (I suppose he meant to include Charlie Parker, Thelonious Monk, John Coltrane, Charles Mingus, Sonny Rollins, Max Roach, Anthony Braxton and all those other culprits in his accusations.)

I saw this as a reactionary, blame-the-victim argument. The reality is that public and institutional support for the arts in the U.S. has systematically declined over the last 30 years. Meanwhile, as the top 1 percent of private earners amassed unprecedented amounts of increasingly tax-free wealth, they mostly failed to invest in the production, presentation, preservation and infrastructure of jazz.

Which brings us to today’s America: not enough gigs to go around and almost no jazz on television or radio or even onstage, if you don’t live in a major city.