Monday, 15 August 2011
A Clockwork Thing (or a Beautiful Orange)
Saturday, 30 July 2011
Merthyr Tydfil
Over a couple of hours there we enjoyed passing the time, and Kimb'uh made friends with an eleven year-old girl whose father left her alone in the pub (to speak to strange adults, apparently) and tried to convince her to go to university rather than get pregnant as a teen. Her brother's 17 and has two kids, and she's a gypsy, so her chances of being unwed and childless come 20 are pretty low.
Tuesday, 14 June 2011
[The Life of Shaun #433] SF leads the way (again)
Time to ban male circumcision?
If passed, article 50 will ban genital cutting for boys in San Francisco, with profound religious implications for Jews and Muslims. But isn't it time to oppose all circumcision?
- Neil Howard and Rebecca Steinfeld
- guardian.co.uk, Tuesday 14 June 2011 14.46 BST
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San Francisco voters will decide later this year whether, like its female counterpart, male infant circumcision should be outlawed. If passed, article 50 — the "Genital Cutting of Male Minors" — would make it unlawful to circumcise, cut, or mutilate the foreskin, testicles, or penis of another person aged under 18. The bill includes an exemption for cases of medical necessity, but not for custom or ritual, which has profound implications for the many Jews and Muslims who consider it an essential part of their religious or cultural practice.
Unsurprisingly, the bill has attracted considerable controversy. Some regard it as a modern manifestation of western antisemitism, while certain feminist groups consider the idea of comparing male and female genital cutting to be both offensive and unsubstantiated.
Neither the World Health Organisation nor the UN oppose male circumcision, and given that the procedure is so unquestioned that 33% of American boys still undergo it, one might think that they have a point. But is it really so simple? And are the differences between male and female circumcision really so straightforward?
According to research, the sexual damage caused by female and male genital cutting can be extensive. Female genital cutting, which can involve removal of the clitoris, may reduce the likelihood of orgasm and cause complications during childbirth. Similarly, male circumcision can result in excruciating pain, nerve destruction, infection, disfigurement and sometimes death. Like the clitoris, the foreskin serves a sexual purpose, and it protects the "head" of the penis from outside elements.
Both male and female genital cutting can have profound psychological consequences. Circumcised women often experience trauma, stress and anxiety, and can have relationship problems. Some circumcised men describe feelings of loss, anger, distrust, and grief, while others have reported problems with subsequent intimacy, long-term post-traumatic stress disorder, and a sense of powerlessness.
With female genital cutting, the desire to control female sexuality remains key: believed to reduce a woman's libido, the practice is said to help her resist "illicit" sexual acts, thus aiding the maintenance of premarital virginity and marital fidelity.
Male circumcision has similarly been associated with managing sexuality.Maimonedes, the great Jewish sage, believed it counteracted "excessive lust", while as a secular practice in the US, it was first promoted as a means of preventing "harmful" masturbation. Now, the discourse of cleanliness is crucial – and one frequently hears that "a cut man is a cleaner man".
In Judaism, male circumcision, carried out eight days after birth, is essential, according to religious law; male circumcision is also practised in Islam, though the necessity of female genital cutting is contested among Muslims.
Clearly, significant similarities exist between male and female genital cutting, and the question asked by those behind article 50 is: why the legal difference between boys and girls?
What about the health argument, that male circumcision is "cleaner" and prevents HIV transmission? There is a body of research that claims a correlation between circumcision and reduced transmission rates, and this is not to be taken lightly, since it represents the strongest case for male genital cutting – at least in Aids-ravaged regions. But such research is heavily contested. A 2007 study by Dowsett and Couchasserted that insufficient evidence exists to believe that circumcision does reduce transmission, while Gregorio et al's later analysis cast doubt on correlations between circumcision and transmission of HIV and STI's more generally.
Wouldn't a mass information campaign represent better public health policy than widespread pre-emptive circumcision? If we favour removal of body parts to reduce risk of disease, why not remove breasts to prevent breast cancer? Or pull teeth, in the name of cleanliness, to ward off plaque? Though health and hygiene are important, less intrusive and equally successful means clearly exist to ensure them.
What about religious freedom? Certainly, the ability to freely practise one's religionremains a vital component of any liberal democracy. But should this trump an individual's right to their bodily integrity? And shouldn't such a principle be extended to all those who, by virtue of their age, are too young to decide on which body parts they would or would not like to keep?
Some may point to state overreach here, suggesting that a ban on child ear-piercing will be next. But it is the irreversibility of circumcision that invalidates such comparisons. Instead of dismissing article 50 as either antisemitic or anti-feminist, therefore, we suggest that it should perhaps be considered as no more than the consistent application of legal principles to both sexes.
Article 3 of the European Convention on Human Rights outlaws the kind of "harm" that circumcision can cause; article 14 forbids the discrimination that prevents baby boys from enjoying the same protection of their genitalia as baby girls. In the 21st century, it is time to remember that men, too, can be victims of unjust hegemonic systems tolerated in the name of tradition, culture or religion. If we oppose female genital mutilation, has the time not come for us also to oppose male genital mutiliation?
Neil Howard and Rebecca Steinfeld are doctoral students at Oxford University, specialising on issues related to gender in West Africa and the Middle East respectively
- guardian.co.uk © Guardian News and Media Limited 2011
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Monday, 9 May 2011
[The Life of Shaun #432] Babel or babble?
The evolution of language
Languages all have their roots in the same part of the world. But they are not as similar to each other as was once thought
Apr 14th 2011 | from the print edition
WHERE do languages come from? That is a question as old as human beings' ability to pose it. But it has two sorts of answer. The first is evolutionary: when and where human banter was first heard. The second is ontological: how an individual human acquires the power of speech and understanding. This week, by a neat coincidence, has seen the publication of papers addressing both of these conundrums.
Quentin Atkinson, of the University of Auckland, in New Zealand, has been looking at the evolutionary issue, trying to locate the birthplace of the first language. Michael Dunn, of the Max Planck Institute for Psycholinguistics in the Netherlands, has been examining ontology. Fittingly, they have published their results in the two greatest rivals of scientific journalism. Dr Atkinson's paper appears in Science, Dr Dunn's in Nature.
The obvious place to look for the evolutionary origin of language is the cradle of humanity, Africa. And, to cut a long story short, it is to Africa that Dr Atkinson does trace things. In doing so, he knocks on the head any lingering suggestion that language originated more than once.
One of the lines of evidence which show humanity's African origins is that the farther you get from that continent, the less diverse, genetically speaking, people are. Being descended from small groups of relatively recent migrants, they are more inbred than their African forebears.
Dr Atkinson wondered whether the same might be true of languages. To find out, he looked not at genes but at phonemes. These are the smallest sounds which differentiate meaning (like the "th" in thin; replace it with "f" or "s" and the result is a different word). It has been known for a while that the less widely spoken a language is, the fewer the phonemes it has. So, as groups of people ventured ever farther from their African homeland, their phonemic repertoires should have dwindled, just as their genetic ones did.
To check whether this is the case, Dr Atkinson took 504 languages and plotted the number of phonemes in each (corrected for recent population growth, when significant) against the distance between the place where the language is spoken and 2,500 putative points of origin, scattered across the world. The relationship that emerges suggests the actual point of origin is in central or southern Africa (see chart), and that all modern languages do, indeed, have a common root.
That fits nicely with the idea that being able to speak and be spoken to is a specific adaptation—a virtual organ, if you like—that is humanity's killer app in the struggle for biological dominance. Once it arose, Homo sapiens really could go forth and multiply and fill the Earth.
The details of this virtual organ are the subject of Dr Dunn's paper. Confusingly, though, for this neat story of human imperialism, his result challenges the leading hypothesis about the nature of the language organ itself.
The originator of that hypothesis is Noam Chomsky, a linguist at the Massachusetts Institute of Technology. Dr Chomsky argues that the human brain comes equipped with a hard-wired universal grammar—a language instinct, in the elegant phrase of his one-time colleague Steven Pinker. This would explain why children learn to speak almost effortlessly.
The problem with the idea of a language instinct is that languages differ not just in their vocabularies, which are learned, but in their grammatical rules, which are the sort of thing that might be expected to be instinctive. Dr Chomsky's response is that this diversity, like the diversity of vocabulary, is superficial. In his opinion grammar is a collection of modules, each containing assorted features. Switching on a module activates all these features at a stroke. You cannot pick and choose within a module.
For instance, languages in which verbs precede objects will always have relative clauses after nouns; a language cannot have one but not the other. A lot of similar examples were collected by Joseph Greenberg, a linguist based at Stanford, who died in 2001. And, though Greenberg himself attributed his findings to general constraints on human thought rather than to language-specific switches in the brain, his findings also agree with the Chomskyan view of the world. Truly testing that view, though, is hard. The human brain cannot easily handle the connections that need to be made to do so. Dr Dunn therefore offered the task to a computer. And what he found surprised him.
To find out which linguistic features travel together, and might thus be parts of Chomskyan modules, means drawing up a reliable linguistic family tree. That is tricky. Unlike biologists, linguists do not have fossils to guide them through the past (apart from a few thousand years of records from the few tongues spoken by literate societies). Also, languages can crossbreed in a way that species do not. English, for example, is famously a muddle of German, Norse and medieval French. As a result, linguists often disagree about which tongues belong to a particular family.
To leap this hurdle, Dr Dunn began by collecting basic vocabulary terms—words for body parts, kinship, simple verbs and the like—for four large language families that all linguists agree are real. These are Indo-European, Bantu, Austronesian (from South-East Asia and the Pacific) and Uto-Aztecan (the native vernaculars of the Americas). These four groups account for more than a third of the 7,000 or so tongues spoken around the world today.
For each family, Dr Dunn and his team identified sets of cognates. These are etymologically related words that pop up in different languages. One set, for example, contains words like "night", "Nacht" and "nuit". Another includes "milk" and "Milch", but not "lait". The result is a multidimensional Venn diagram that records the overlaps between languages.
Which is fine for the present, but not much use for the past. To substitute for fossils, and thus reconstruct the ancient branches of the tree as well as the modern-day leaves, Dr Dunn used mathematically informed guesswork. The maths in question is called the Markov chain Monte Carlo (MCMC) method. As its name suggests, this spins the software equivalent of a roulette wheel to generate a random tree, then examines how snugly the branches of that tree fit the modern foliage. It then spins the wheel again, to tweak the first tree ever so slightly, at random. If the new tree is a better fit for the leaves, it is taken as the starting point for the next spin. If not, the process takes a step back to the previous best fit. The wheel whirrs millions of times until such random tweaking has no discernible effect on the outcome.
When Dr Dunn fed the languages he had chosen into the MCMC casino, the result was several hundred equally probable family trees. Next, he threw eight grammatical features, all related to word order, into the mix, and ran the game again.
The results were unexpected. Not one correlation persisted across all language families, and only two were found in more than one family. It looks, then, as if the correlations between grammatical features noticed by previous researchers are actually fossilised coincidences passed down the generations as part of linguistic culture. Nurture, in other words, rather than nature. If Dr Dunn is correct, that leaves Dr Chomsky's ideas in tatters, and raises questions about the very existence of a language organ. You may be sure, though, that the Chomskyan heavy artillery will be making its first ranging shots in reply, even as you read this article. Watch this space for further developments.
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Thursday, 14 April 2011
[The Life of Shaun #431] Taxes and surcharges
Fare excluding taxes : £42.00
Taxes and surcharges : £232.02
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Tuesday, 5 April 2011
[The Life of Shaun #430] Desde Madrid, al Cielo
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