2005-10-27

Worldview versus religion.

An interesting story came out in The Journal of Religion and Society: "Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies."

The author, Gregory S. Paul, posits the following in his introduction:
  • "That radically differing worldviews can have measurable impact upon societal conditions is plausible according to a number of mainstream researchers (Bainbridge; Barro; Barro and McCleary; Beeghley; Groeneman and Tobin; Huntington; Inglehart and Baker; Putman; Stark and Bainbridge).
  • Agreement with the hypothesis that belief in a creator is beneficial to societies is largely based on assumption, anecdotal accounts, and on studies of limited scope and quality restricted to one population (Benson .; Hummer .; Idler and Kasl; Stark and Bainbridge).
  • The twentieth century acted, for the first time in human history, as a vast Darwinian global societal experiment in which a wide variety of dramatically differing social-religious-political-economic systems competed with one another, with varying degrees of success. A quantitative cross-national analysis is feasible because a large body of survey and census data on rates of religiosity, secularization, and societal indicators has become available in the prosperous developed democracies including the United States."

The conclusions highlight the following points:
  • The United States' deep social problems are all the more disturbing because the nation enjoys exceptional per capita wealth among the major western nations (Barro and McCleary; Kasman; PEW; UN Development Programme, 2000, 2004).
  • Spending on health care is much higher as a portion of the GDP and per capita, by a factor of a third to two or more, than in any other developed democracy (UN Development Programme, 2000, 2004). The U.S. is therefore the least efficient western nation in terms of converting wealth into cultural and physical health. Understanding the reasons for this failure is urgent, and doing so requires considering the degree to which cause versus effect is responsible for the observed correlations between social conditions and religiosity versus secularism.
  • Pressing questions include the reasons, whether theistic or non-theistic, that the exceptionally wealthy U.S. is so inefficient that it is experiencing a much higher degree of societal distress than are less religious, less wealthy prosperous democracies.
  • Conversely, how do the latter achieve superior societal health while having little in the way of the religious values or institutions?
  • There is evidence that within the U.S. strong disparities in religious belief versus acceptance of evolution are correlated with similarly varying rates of societal dysfunction, the strongly theistic, anti-evolution south and mid-west having markedly worse homicide, mortality, STD, youth pregnancy, marital and related problems than the northeast where societal conditions, secularization, and acceptance of evolution approach European norms (Aral and Holmes; Beeghley, Doyle, 2002).

Gregory S. Paul then concludes:
"It is the responsibility of the research community to address controversial issues and provide the information that the citizens of democracies need to chart their future courses."
  • the data examined in this study demonstrates that only the more secular, pro-evolution democracies have, for the first time in history, come closest to achieving practical "cultures of life" that feature low rates of lethal crime, juvenile-adult mortality, sex related dysfunction, and even abortion. The least theistic secular developed democracies such as Japan, France, and Scandinavia have been most successful in these regards.
  • The non-religious, pro-evolution democracies contradict the dictum that a society cannot enjoy good conditions unless most citizens ardently believe in a moral creator. The widely held fear that a Godless citizenry must experience societal disaster is therefore refuted.
  • Contradicting these conclusions requires demonstrating a positive link between theism and societal conditions in the first world with a similarly large body of data - a doubtful possibility in view of the observable trends.

I just discovered the following post If You're a Christian, Muslim or Jew - You are Wrong that illustrates the topic of this post. The comments are most interesting too.


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2005-10-15

Science imaging + philosophy = my personal approach in creating visual signs.

My last posts were illustrating the kinds of images that will most profoundly impact on the formation of the future worldview that will be shared around the global village in the coming future zooming-in the micro levels of reality, zooming-out into the macro levels of reality and zooming in abstraction, the pure abstraction of mathematical models.

My basic thesis in ARTSENSE is that the forming of that future truly global worldview will form out of the interaction between these 3 forms of zoomings and... with philosophic wisdoms from around the world that will help us to see from a distance the reality described by these 3 different forms of zooming and also will help us to see ourselves in all of that.

This thesis forms the content of my book ARTSENSE that just came out of the presses. It is available here presently and shall be available within a few weeks on Amazon, Borders and other.

Here follow some of my visual signs that I give as a trial at illustrating the coming global worldview that I'm speaking about:


Transformation from order to chaos.


Expansion and opportunities: many potential roads are arising but only one will materialize.


One road materialzes: life in the form of a first cell.


Nature's urge for more complexity or the strategic principle of the transformation of reality


Competitive growth or the tactical principle of the transformation of reality.


Coming out of 6 months of writing.


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2005-10-10

Science imaging: towards new patterns out of mathematical knowledge.

Our worldview is clearly being shaken under the impact of evolving scientific understanding but I think that more than scientific discoveries, the science images in direction of the infinite and those in the direction of the infinitesimal are having a more direct telling impact upon our psyche. Scientific discoveries remain rather abstract but eventually gain in visual strength at the contact of what we make out of those pictures from space and from the infinitesimal.
"Day by day, in a world beyond human vision, we explore fascinating forms and structures write the members of Eye of Science. Space imaging is thus going to directly impact upon humanity's conscience of the interconnectedness and interdependence of life on Earth with the Universe.

The Frenchman Mandelbrot became convinced that a common theme of structures runs through all of these real-world problems. In 1975 he coined the term fractal to describe these structures, and published his ideas in "Les objets fractals, forme, hasard et dimension" (translated into English as Fractals: form, chance and dimension in 1977). He emphasized the use of fractals as realistic and useful models of many natural phenomena and he held the view that fractals were, in many ways, more intuitive and natural than the artificially smooth objects of traditional Euclidean geometry.

Artists sized with enthusiasm on Mendelbrot's approach and they are churning images out of their programs at the speed of breads baked in industrial baking factories. The profusion of fractal images available on the net is simply astounding.
Notwithstanding the popularity of fractals and other pixel manipulation programs artists digital works are still not generally recognized as being art works by the managers and the bureaucracy of the arts. But it makes no doubt in my mind that digital techniques are nothing more than the 21st century brush and pencil of the Middle-Age painter so I do not see how digital techniques could be held at the margins of what is considered art for much longer.

The cultural reassessment of the visual arts, that is engendered today under the pressure of the exponential rise in scientific imaging, is pulling humanity to awaken at the dawn of what will be seen a few centuries from now as the greatest of renaissances, as the unification of humanity under the banner of "citizens for an earth humanity".

In the past tribes have been unified under the banner of Nations and then States today we see the day pointing when Nations and States shall be unified at the level of the earth. How should we coin this new reality of the citizenry of the world, the cells of Gaia?

Some usefull links:
URL: The Fractal Art Manifesto (by Kerry Mitchell)
URL: Fractal Art Contests
URL: Software tools
URL: Fractal links page by Paul Lee

Some fractals.


Rotating Swirls. By Michael Trott, published by Wolfram Research, Inc.


Surface of Revolution of a Logarithmic Spiral. By Sándor Kabai, published by Wolfram Research, Inc.


Inverted Array of Spheres. By Michael Trott, published by Wolfram Research, Inc.


Inverted Periodic Surface. By Michael Trott, published by Wolfram Research, Inc.


Harmageddon. Fractal of the Day by Jim Muth


Mask - Rumored to be a celeb going incognito.



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2005-10-08

Science imaging: Towards the microcosm



Science gives us to see further than the first degree image that projects on our retinas and ... when it comes to seeing more, science holds a marvelous tool-chest of techniques. Science has indeed drastically demultiplied the potential of first degree images that our retinas can absorb. Basically science helps us enlarging our vision of reality in three directions:
  • towards the microscopic,
  • towards the macroscopic
  • towards the abstraction emerging out of mathematical formulas.

The visual imaging derived from scientific approaches is now transforming what has been our visual normality until very recently I mean this first degree image of reality projecting on our retina. It will gradually expands humanity's visual horizons towards the micro and macro infinites while giving us the tools that will allow us to dwell into the patterns of the real resulting from the non-ending changes that constitute the deep reality of our universe.

One thing is for sure we will more and more be inundated under visual signs and images that are not resulting directly from the direct projection of an "existing" on our retinas. I mean the proportion of images that are derived from environments not directly accessible to the human eye but made accessible through the intervention of some technological captioning device is become absolutely dominant and this will not go without dramatic consequences for the individuals and their societies.

It makes no doubt at all that such a multiplication of visual images of things that are so largely unknown today by the citizens of the world will have an incalculable impact upon the perception of reality and its understanding by future generations:
  • scientific imaging is bound to modify our perception of what reality is all about. Those images will be giving to all a visual innate understanding of aspects of reality that earlier were only accessible to highly educated and specialized people. Something as an innate basic understanding of the complexity of reality will be made possible from the systemic nature of our cosmos to the systemic nature of the microscopic.
  • scientific imaging will enlarge the scope of the visual forms and colors that are accepted by humans. Forms that were unknown earlier will gradually be "normalized" in the psyche of all on earth. This abundance and richness of forms and colors is bound to to have an immense effect on future visual representations in the arts and in design.
  • scientific imaging will enhance the sense that some "hard-wiring" must be at work deep inside the "mechanics" of change that, in the end, is resulting in the coating of reality under a surface layer made of patterns that are somehow giving us the harmony and rhythm of the lines forms colors and sounds found in our reality.

See here some examples about scientific imaging towards the microscopic. These are all images representing a snapshot of reality... albeit at a level that is inacessible to our naked eye. What is represented here is thus as much real as the face of a person represented in a portrait or a landscape brushed on a canvas.



1. From the "Microscopic Wood Anatomy of Central European species website". This site hosts a giant archive of high resolution images open to the public.

Radius section of Pinus Strobus L. White Pine

Radial section. Prunus armeniaca L. Stone Fruit: Apricot


2. From the site "Molecular expressions". The Molecular Expressions website features photo galleries that explore the fascinating world of optical microscopy offering one of the Web's largest collections of color photographs taken through an optical microscope (commonly referred to as "photo-micro-graphs").


Photomicrograph and digital image (photographs taken through an optical microscope) of the World's most famous beers: Budweiser (US).

Photomicrograph and digital image (photographs taken through an optical microscope) of the World's most famous beers: Busch (US).

Photomicrograph and digital image (photographs taken through an optical microscope) of the World's most famous beers: Becks (Germany)


Photomicrograph and digital image (photographs taken through an optical microscope) of the World's most famous beers: Fischer LaBelle Strasbourgeoise (France).



3. From "MicroAngela": a creation of Tina (Weatherby) Carvalho of the Biological Electron Microscope Facility, (BEMF), part of the Pacific Biomedical Research Center at the University of Hawaii at Manoa.


This is a house fly, Musca domestica. The mouthparts of the fly (the proboscis) are complex structures specially adapted for sucking up fluids. Its head is about half centimeter across. Check now a zoom on its mouth...




Cuticle Around Insect Gland
Insects often have intricately sculptured cuticles. This fly had a pretty smooth exoskeleton, except for this area around a pheromone gland. Probably the cuticle has this shape to provide for more surface area for the hormone that is secreted to flow and then evaorate. Pheremones are used to attract the other gender of the same species for mating.


Insect Eye
Many insects have large compound eyes, made up of many six-sided compartments called ommatidia. Each ommatidium has a lens, a crystalline rod, and a collection of light-sensitive cells. Each ommatidium functions as a on/off and bright/dim detector. Insects with the best eyes can probably form a pretty good image, but they are best at detecting movement, for finding prey or for avoiding predators. Dragonflies may have as many as 36,000 ommatidia in each eye. Some insects, like bees and butterflies, can see colors well.




Over time the proliferation of images out of the treasure trove of scientific imaging will have a lasting impact on our perception of reality and thus also on the shaping of the future visual arts. The acceptance of scientific imaging will transform the knowledge behind it into a hegemonic culture and its values will be taken over as the common sense values of all. Thus a consensus culture will develop in which everybody will come to identify the knowledge of the men of knowledge with his own system of belief ...and the present-time culture sucker power-art triumvirate will not make his mea-culpa but will run to follow the worldview of the time.

The cultural reassessment of the visual arts, that is engendered today under the pressure of the exponential rise in scientific imaging, is pulling humanity to awaken at the dawn of what will be seen a few centuries from now as the greatest of renaissances, as the unification of humanity under the banner of "the citizenry of the earth".


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2005-10-06

Science imaging: Towards the macrocosm

The 20th century visual art world has been characterized by trials and essays at surpassing the limitations artists felt landscapes and portraits, those first degree images that project on the retina, were imposing on their creations. Different schools of thought and style succeeded one another presenting an evolving landscape of the visual arts and eventually the adventure concluded with the death of painting around the 1980th when the art world lost complete conscience of its historical functionality at diffusing the visual signs of the worldview of the day.

Coinciding with the death of painting an imaging revolution was slowly put in motion in the world of science:

- in the underground of university laboratories scientists coupling lenses light and cameras were trying to render in visual images the infinitely small in biology chemistry physics in order to advance their knowledge. The visuals of the infinitely small were so surprising that they appealed to the artistic sensitivity of scientists and artists alike.

- space endeavors, pursued in the footsteps of earlier observations by astronomers, returned to earth a myriad of photographic images from the macrocosm going back in earlier times. The farther the distances the longer those images take to reach earth and it ensues thus that the farther the images have to travel the older will be the reality they represent.

- visual representations are behind our thinking mechanism, deriving the idea that natural phenomena were ordered according to recurring patterns, scientists developed mathematical formulas to give visual representations of such patterns. The visuals resulting from those formulas were so appealing that a scientific tool was born for artists to play with.

Check the following pictures, are they not worldview-changing?



Photographer/University of Wisconsin-Madison.
URL: UWMadison


Nasa astronomy picture of the ady: 2005 October 6
Spiral Galaxy NGC 1350
Credit: H. Boffin, H. Heyer, E.Janssen (ESO), FORS2, European Southern Observatory


Beautiful barred spiral galaxy NGC 613, a mere 65 million light-years away in the southern constellation Sculptor.
URL: Nasa astronomy picture of the day 2005 October 1


Staring across interstellar space, the alluring Cat's Eye nebula lies three thousand light-years from Earth.
URL: Nasa's astronomy picture of the day. 2005 September 24


URL: 2005 September 18
M42: Wisps of the Orion Nebula
Credit & Copyright: John P. Gleason
Explanation: The Great Nebula in Orion, an immense, nearby starbirth region, is probably the most famous of all astronomical nebulas.

In the same vain as those stills, please view the following videos of Nasa... they are simply stunning and brimming with truth.
entering into our galaxy
leaving our galaxy



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2005-10-05

Some pictures of my exhibition at Vinciland Gallery in Beijing.


At the door of Vinciland Gallery.


With professor Sun of Beida University and Huo Xing a german businessman...


With my wife Sharon.


With Lao Wang a specialist of Chinese antiques and old paintings on the Chinese stock exchanges.


Four works about perception, the theory of complexity and the emergence of life. about the emergence of life.


Meditation is followed by the naming of things with signs and words






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2005-10-04

Back from Beijing (2)

We landed in Beijing on September the 8th and went straight to the Vinciland Gallery that is located in Zone A of the East-End Art district of Beijing. What followed were really hectic days shared between family, visitors to the exhibition and professionals of the Chinese art and auction world.

What I retained from those days are lively discussions that somehow comforted me in thinking that I'm on the right track. Those of you who have been reading my posts with some regularity know by now my vision of art and more particularly of the visual arts. The discussions that I refer to were dwelling into the arcanes of that vision.
In sumary I think that art is nothing more than an illustration of reality, as it is perceived by the men of knowledge of the day, at the attention of all the members of society.

My idea that modern science somehow confirms the underlying principles espoused by Chinese traditional philosophy generally came as a total surprise for my Chinese friends. But their surprise fast transformed into interest. They never had thought indeed that modern science would one day come back confirming the axioms of their civilization.
From that point our discussions focused mostly on the intersection between the visions of scientists and the visions of philosophers, more particularly the visions of traditional Chinese philosophers.

Basically the Chinese understand that reality is not the image that our eyes are given to see but well a vast ensemble made of a complex set of factors interacting upon themselves that in finale power a chain of events precipitating change. As such they understand reality as the principle of change itself... Xieyi painting, for thousands of years, has been an exercise at rendering in visual terms the internal mechanism of the process of change particular to their subjects. But change was understood in abstract philosophical terms (civilizational axioms) while nowadays science allows to understand the physical realities that underpin those abstract principles. Herein lies, I believe, the essential differentiation with the past in terms of our present capability at understand reality.

As Xieyi painters needed to be well versed in philosophy modern painters do too, but they can not escape the necessity to be well versed also in science, for, out of science they exclude themselves from the worldview of the leading men of knowledge of the day, the scientists.
My Chinese friends generally came to agree with me, unfortunately, I can not say as much of my Western friends!

Keywords: art modern art art theory visual art power society

2005-08-08

2005-07-20

Exhibition of Laodan's works at the VINCILAND Gallery in Beijing

My works will be exhibited at the VINCILAND Art Gallery in Beijing from September 17 till October 25.

Galleries are a relatively new phenomenon in China and the art market is thus in an early stage of development where the un-substantial reigns. Among the proliferation of galleries some pearls emerge and the VINCILAND is decidedly one of those pearls.
More on the subject later.

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Back from Beijing.

The plans that I layed out in my last post have been derailed by exceptional circumstances that occured in my private life.
My father in law passed away in Beijing on June 29th while I was there and I was shortly later informed through my webmail that my mother had passed away in Belgium 5 hours earlier than my father in law. So after a private funeral in Beijing we rushed to Belgium where we stayed for a week before coming back to Beijing where we had to terminate discussions about a soon to come exhibition of my works.

2005-06-15

To Beijing for a month...

I'm leaving this night for Beijing and will interrupt my daily clippings on "In the air of our times" and my irregular posts on CRUCIAL TALK. I'll be back by July 15th when I'll restart my daily selections and ruminations.

In the meantime, I plan to post photos of my daily trips in Beijing and eventually some commentaries on my FLICKR site:
RSS
URL
I'll try to relay my postings on FLICKR to CRUCIAL TALK... hoping that it works.

Best,
Laodan


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2005-06-12

Answers for contemporary visual arts.
Part 4: The economic road to religion.

In a nutshell:


We only have a vague understanding of the shift from "animist knowledge-power" to the later "military-political-religious power" and I posit that what happened during this foundational moment in the emergence of civilizations is what drives our societies till this very day.
From that time dates the shift in the function of art from "a societal tool for sharing the worldview of the men of knowledge under anismism" towards "a societal tool for imposing the worldview of the men of power under military-political-religious power".
It is my understanding that to comprehend what's going on in the art-world today, we have to understand this shift from animism to centralized power. The reason for this is quite simple I should say. We are indeed assisting nowadays at the disintegration of the model of society based on centralized power that governed societies for the last 5,000 years... but we experience difficulties trying to discover where all that is leading us and this is causing much confusion in late-modern societies and particularly all around the art-world. This temporary hole in societal consciousness is unfortunately shamelessly exploited by market vultures who, under the spell of the logic of capital, are totally blinded from any artistic or societal concerns.

What we know for a sure fact is that everywhere on earth two determining factors were at work for thousands of years whose interactions eventually unleashed the unifying of tribes under a central military-political leadership:

- .. the gradual emergence of agriculture allowing for larger concentrations of populations.

-.. the evolution of animist thoughts towards:

* or the creation of gods

* or secular philosophical systems.

Those two factors followed their specific ways in different geographic and climatic conditions and it follows thus that their interactions led to many variations on the themes of:

-.. tribal unification by force under centralized power

-.. adoption of religious / philosophical worldviews.

-.. adoption of societal cohesion building tools: language, laws, education, art,...



THE GRADUAL EMERGENCE OF AGRICULTURE.

The first signs of agricultural activities date some 10-11,000 years ago which is long after the appearance of anatomically modern humans and the attempt to explain why hunter/gatherers began to cultivate plants and raise animals have generated very few answers that resist scrutiny.
In "The origins of agriculture - a biological perspective and a new hypothesis", published in Australian Biologist 6: 96 - 105, June 1993, Greg Wadley & Angus Martin write: "Climatic change, population pressure, sedentism, resource concentration from desertification, girls' hormones, land ownership, geniuses, rituals, scheduling conflicts, random genetic kicks, natural selection, broad spectrum adaptation and multicausal retreats from explanation have all been proffered to explain domestication. All have major flaws ... the data do not accord well with any one of these models. '
Recent discoveries of potentially psychoactive substances in certain agricultural products - cereals and milk - suggest an additional perspective on the adoption of agriculture and the behavioural changes ('civilisation') that followed it."

At this stage of our understanding of history, we have to accept the fact that there is no generally accepted explanation for the origin of agriculture.


Our general belief in the idea of progress ingrained deeply in all of us the belief that agriculture placed humans squarely on the road of progress but some inescapable facts suggest that humans were far worse off after they took up full-scale agriculture than when they were foraging:

  • life expectancy: In "The worst mistake in the history of the human race"Jared Diamond writes that "Studies by George Armelagos and his colleagues then at the University of Massachusetts show these early farmers paid a price for their new-found livelihood. Compared to the hunter-gatherers who preceded them, the farmers had a nearly 50 percent increase in enamel defects indicative of malnutrition, a fourfold increase in iron- deficiency anemia (evidenced by a bone condition called porotic hyperostosis), a threefold rise in bone lesions reflecting infectious disease in general, and an increase in degenerative conditions of the spine, probably reflecting a lot of hard physical labor. "Life expectancy at birth in the pre-agricultural community was about twenty-six years," says Armelagos, "but in the post- agricultural community it was nineteen years. So these episodes of nutritional stress and infections... affecting their ability to survive."

  • average height: paleopathologists have learned from skeletons that agriculture is directly linked to changes in human height. In "The worst mistake in the history of the human race" Jared Diamond writes that "Skeletons from Greece and Turkey show that the average height of hunter-gatherers toward the end of the ice ages was a generous 5' 9" for men, 5' 5" for women. With the adoption of agriculture, height crashed, and by 3000 B.C. had reached a low of only 5' 3" for men, 5' for women. By classical times heights were very slowly on the rise again, but modern Greeks and Turks have still not regained the average height of their distant ancestors". I always had wondered how it was possible that the many mommies found in the desert of Xinjiang in the Western part of China were of people of 6 and often over 7 feet tall. (180, 210 cm) I guess that Diamond gave me the answer.

Jared Diamond gives "three sets of reasons lo explain the findings that agriculture was bad for health:
First, hunter- gatherers enjoyed a varied diet, while early farmers obtained most of their food from one or a few starchy crops. The farmers gained cheap calories at the cost of poor nutrition. (Today just three high-carbohydrate plants - wheat, rice, and corn - provide the bulk of the calories consumed by the human species, yet each one is deficient in certain vitamins or amino acids essential to life.)
Second, because of dependence on a limited number of crops, farmers ran the risk of starvation if one crop failed.
Finally, the mere fact that agriculture encouraged people to clump together in crowded societies, many of which then carried on trade with other crowded societies, led to the spread of parasites and infectious disease. (Some archaeologists think it was crowding, rather than agriculture, that promoted disease, but this is a chicken-and-egg argument, because crowding encourages agriculture and vice versa.) Epidemics couldn't take hold when populations were scattered in small bands that constantly shifted camp. Tuberculosis and diarrheal disease had to await the rise of farming, measles and bubonic plague the appearance of large cities".


So why in the world would humanity so uniformly around all the world have adopted a system that made it so much worse off than before?

Notwithstanding the limitations of the science of history we dispose nonetheless of some certainties:

1. Archaeological records indicates that plant and animal domestication arose independently in at least 7 to 9 separate locales: excavated millingstones indicate the use of small seeds and the find of cereal grains reported in archaeological diggings indicate the initial appearance of low level food production in the period going roughly from 10000 to 5000 years ago.


2. Detailed studies of Greenland ice cores & deep-sea mud cores suggest that climate change occurred regularly during the evolution of the human species from 2 million years ago to approximately 12,000 years ago and climatic fluctuations could be extremely abrupt on very short time scales. As R. Alley, P. Mayewski and B. Stauffer state in an article titled "Twin Ice Cores From Greenland Reveal History of Climate Change" Vol. 9, No. 2, October 1996, pp. 12-13. © 1996 American Geophysical Union: "Locked within two cores of ancient ice is evidence of unprecedented swings in Earth's climate throughout the ages. These icy archives tell us that large, rapid, global change is more the norm for the Earth's climate than is stasis." they then go on to conclude that "In short, the ice cores tell a clear story: humans came of age agriculturally and industrially during the most stable climatic regime recorded in the cores " See the graph here under from "The Science of Abrupt Climate Change" by Dr Jeffrey M. Masters.

Glaciologist Lonnie Thompson from Ohio State University and his research team have undertaken similar studies of ice cores from ice fields and glaciers in Peru, Bolivia, Antarctica, Greenland, Kurgyzstan, China, Africa and the Russian Arctic during the last quarter-century. Their studies found a similar cooling period, at the Younger Dryas, as seen on the graph here above from Greenland ice cores followed by a global warming. "These glaciers are very much like the canaries once used in coal mines. They're an indicator of massive changes taking place . . .in the tropics" says Thompson.

The global warming that started some 11-10,000 years ago was accompanied by monumental changes in the fauna and flora that led to an increase in the size of grains and also the concentration in certain areas of wild cereals in profusion. The argument then goes that pressed by other factors (population growth, drug addiction,...) humans took the presence of large quantities of cereals around them as an opportunity to source food.

The process took thousands of years to go from initial low level food harvesting to the appearance of full blown agriculture with settlement-subsistence systems centered around farming. Initially patches of land endowed with profusion of wild cereals were protected and harvested. Gradually seeds were sown and later land was cleared and tilt to increase the quantity and reliability of supply. It has to be noted that farming fully substituted hunting and plucking only in the last centuries... In "The transition to agriculture in Northwestern China" Bettinger, Barton, Elston, Madson, Brantingham, Oviatt, Wang and Choi argue that "... the interval between the initial appearance of (low level) food production and the appearance of full blown agriculture, as denoted by settlement-subsistence systems centered around food production, is perhaps 5500 years in Mesoamerica, 4000 years in eastern North America, and (arguably) 3000 years in the Near East".

Along the same line of massive global change or to be more accurate as a consequence of global warming some botanists suggest that increased levels of atmospheric carbon dioxide acted as fertilizer on the fauna.

In an article titled "Origins of Agriculture" Robert C. Balling writes that

  • "Rowan Sage of the University of Toronto's Department of Botany presented an opinion article in which he developed the idea that low atmospheric CO2 levels during the late Pleistocene era (the last great glacial advance, which ended about 12,000 years ago) did not allow agriculture to develop. Toward the end of that glacial era, CO2 levels had fallen below 200 ppm. As the earth began to pull out of the Ice Age, CO2 concentrations increased from roughly 200 ppm 15,000 years ago to more than 250 ppm 12,000 years ago.

  • ... A rise in atmospheric CO2 levels would have increased productivity of many plants by up to 50 percent, as hundreds of studies show. Further, the water efficiency of domesticated plants increased, so they developed a competitive advantage over many weeds".

  • "the remarkable synchrony of agricultural development around the world. Wheat, barley, lentils, and chickpeas were all domesticated in the Middle East by 10,000 years ago. In eastern Asia, rice and millets were domesticated 9,000 years ago. A thousand years earlier beans and chili peppers were "farmed" in Mesoamerica. Sugarcane in Southeast Asia, potatoes in the Andes, squash and sunflower in eastern North America, millet and sorghum in central Africa, and sesame and eggplant in India were all independently domesticated at about this same time".

  • "Compared with the length of time of human existence, the period of initial plant domestication all around the world took place in the blink of an eye".

  • "The conditions during the Pleistocene simply did not allow plant domestication and the successful establishment of agriculture—low carbon dioxide levels certainly could have played a major role".


3. Greg Wadley & Angus Martin, from the Department of Zoology of the University of Melbourne,
write in "The origins of agriculture – a biological perspective and a new hypothesis" (published in Australian Biologist 6: 96 – 105, June 1993) that "
The ingestion of cereals and milk, in normal modern dietary amounts by normal humans, activates reward centres in the brain. Foods that were common in the diet before agriculture (fruits and so on) do not have this pharmacological property. The effects of exorphins are qualitatively the same as those produced by other opioid and / or dopaminergic drugs, that is, reward, motivation, reduction of anxiety, a sense of wellbeing, and perhaps even addiction. Though the effects of a typical meal are quantitatively less than those of doses of those drugs, most modern humans experience them several times a day, every day of their adult lives"
.

Their argument goes as follows:

  • Studies by "Zioudrou (1979) and Brantl (1979) found opioid activity in wheat, maize and barley (exorphins), and bovine and human milk (casomorphin), as well as stimulatory activity in these proteins, and in oats, rye and soy".

  • "... researchers have measured the potency of exorphins, showing them to be comparable to morphine and enkephalin (Heubner et al. 1984), determined their amino acid sequences (Fukudome &Yoshikawa 1992), and shown that they are absorbed from the intestine (Svedburg et al.1985) and can produce effects such as analgesia and reduction of anxiety which are usually associated with poppy-derived opioids (Greksch et al.1981, Panksepp et al.1984). Mycroft et al. estimated that 150 mg of the MIF-1 analogue could be produced by normal daily intake of cereals and milk, noting that such quantities are orally active, and half this amount 'has induced mood alterations in clinically depressed subjects' (Mycroft et al. 1982:895)".

  • "cereals and dairy foods are not natural human foods, but rather are preferred because they contain exorphins. This chemical reward was the incentive for the adoption of cereal agriculture in the Neolithic. Regular self-administration of these substances facilitated the behavioural changes that led to the subsequent appearance of civilisation".


4. For over a million years human ancestors have derived their subsistence from hunting animals and gathering fruits, roots, leaves and seeds. The same division of labor is invariably observed around the world: men go hunting, women gather they take care of the food, the medicine, the roof, the dress and the children.

Agriculture was thus typically an extension of women's gathering of seeds.

It should thus not come as a surprise that women took central stage in the socio-economic structures that emerged with the adoption of agriculture. This economic process has to be seen expanding gradually over thousands of years giving way to enlarged socio-political groupings that gradually abandon their nomadic migrating ways.


In summary:


With retreating glaciers by the end of the ice age some 12,000 years ago the world got warmer and wetter than before. Greater rainfall and a higher concentration of CO2 in the air nourished grasses like wild wheat and barley that in some areas thus spread like wild fires. This attracted large concentrations of grazing animals followed by hunter-gatherers who gradually abandoned their nomadic ways and settled down in villages. The individuals continued to share an animist worldview while women were asserting their centrality through an increased recourse to cereals. All early agriculturalist societies seem indeed to have been matriarchal...


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2005-05-16

Answers for contemporary visual arts (Part 3: religion)

Animism, that lasted for tens of thousands of years as humanity's exclusive worldview, privileged knowledge over power thus concentrating societal cohesion building in the hands of the men of knowledge. This stands in sharp contrast with the later religious worldview that privileged power and the use of physical force to assure societal cohesion.

How did such a tectonic shift in humanity's worldview take place ?

First and foremost we have to recognize that there is no simple answer to that question:

- This shift has taken place unevenly geographically over time.

- This shift did even not occur everywhere. Some forty percent of the world population are still sharing a largely animist worldview to this very day.


The traditional, eurocentric view of history, held that civilization started in the middle-east somewhere at the mouth of the Euphrates and Tigris rivers on the territory of modern day Irak some 7000 years ago (BC 5000) and gradually spread out to the East (India and China) and the West (Europe). This view is still largely unquestioned nowadays in the Western world but in academic circles specialized in the study of history some voices have started to reject this theory as being no more than an ideological expression of nineteenth century beliefs in Europe's and more particularly British centrality in the world.
How indeed to account for the American civilizations ? (Olmecs, Toltecs, ...).
But the last and most serious blow to this eurocentric view comes from China. China only started to study and seriously finance its archaeological studies in 1996-1997 and within the short time span since then major discoveries have already been made that permitted to date the existence some 8000 years ago of the written Chinese language which is 1000 years before the early start of Sumer !


We only have a vague understanding of this shift from animist knowledge to military-political power and I should say that this foundational moment in the emergence of civilizations is largely ignored by historical research.
What we know for a sure fact is that everywhere two determining factors were at work for thousands of years whose interactions eventually unleashed the unifying of tribes under a central military-political leadership:

-.. the evolution of animist thoughts towards:

* or the creation of gods

* or secular philosophical systems.

- .. the gradual emergence of agriculture allowing for larger concentrations of populations.



Those two factors followed their specific ways in different geographic and climatic conditions and it follows thus that their interactions led to many variations on the themes of:

-.. tribal unification by force under centralized power

-.. adoption of religious / philosophical worldviews.

-.. adoption of societal cohesion building tools: language, laws, education, art

In my next posts I'll try to put some meat on this bony sketch.


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2005-05-15

Answers for contemporary visual arts (Part 2: animism)

1. In animist times.

Animism is a worldview that was generally shared in early tribal societies and that is still prevalent nowadays for a significant portion of the world population. Those societies are assemblings of small quantities of people, small groups of a few hundred families at most that we came to describe as tribal societies. Anthropologists describe such societies as having no state, no authority, no religion and so on.
But does it make sense trying to understand the tribal world through our modern lenses? Reality for tribesmen is simply "other" than our modern reality and saying that they don't have the institutional or cultural attributes of our modern world in no way helps us understanding how those societies were functioning.

The term "Animism", derived from the Latin word "anima" meaning breath or soul, was coined by British anthropologist Sir Edward Burnett Tylor in his "Religion in Primitive Culture" (1871) . He defined Animism as "the doctrine of Spiritual Beings" : "Animism, in its full development, includes the belief in souls and in a future state, in controlling deities and subordinate spirits, . . . resulting in some kind of active worship".

Animists identify with an "Absolute truth" that they call "the One" which they conceive of as the energy, the force, the power, the mind, the divine being (later concept) that tribal groups worshiped as the ENERGY that nourishes the movement of change within the whole of reality.
One of the best descriptions of this idea is expressed by HOBHOUSE, L. T., in "Morals in Evolution", published in New York in 1907 : "I would describe (primitive man's) mental attitude as a piecemeal conception of the universe as alive, just as he looks upon his fellow man as alive without analyzing him into the two distinct entities of body and soul."
This citation leaves an after taste of irony in our minds, to us late-moderns, HOBHOUSE's judgment appears indeed as the negative judgment of a pesky narrow-minded Euro-centric and in the end it's the primitive man whose description he intended to be degrading that appears to be resonating better in our modern ears.

Individuals sharing an animist worldview thought and continue to think that many powers are in charge of the management of "the one" and so the decisions of some of those powers might be contrary to their own personal interests. Early humans were pragmatists and believed that they could use, or to be more accurate, that they could manipulate moments, instants, of reality in such a way that the powers to be might be incited to take decisions more favorable for their interests. In consequence they desperately searched for information to ward off any negativities and manipulate the present in order for the powers to be to do their bidding at favors the moment after. Manipulation was meant indeed to bring changes in some constitutive elements of the present that would induce a more favorable outcome in the future.
Manipulation was also meant, in a more direct sense, as tricking or as cheating the powers to be into other decisions than the ones they would have otherwise taken. There is a Chinese popular story that illustrates admirably this kind of direct manipulation of the powers to be. During one of my first Chinese new-year celebrations in Beijing with my wife's family I was offered "guang tong sticky candy" that I liked for its resemblance with a candy that was customarily offered during my childhood in Flanders. I inquired why one could not find this kind of candy out of the spring festival period and my wife's grand-mother told me a story that remains as vivid in my mind today as when I heard it for the first time some fifteen years ago. "Guang Tong" is the Chinese "stove god". His mission is to observe the family's behavior along the year and coming "Spring Festival" he goes reporting to the "heavenly emperor" about the family's conduct. "We Chinese" she told me "make an offering of sticky candy to 'Guang Tong' before his departure for heaven in the hope that his teeth will be glued in the candy when he meets the /heavenly emperor'..."

Pragmatic and lucid the tribesmen did not fail to recognize that they were largely ignorant so they naturally favored the emergence of specialists, who would be devoting all their time inquiring about the workings of reality and would then help them in case of necessity.
They thus vested permanently recognized power exclusively on the shaman, their "man of knowledge", who was kind of the tribe's reader and interpreter of reality, its diviner who predicted the future course of events, its medicine men who helped the sick and hurt to recover and more generally its master of ceremonies and feasts.
The shaman or whatever the tribal "men of knowledge" are called, from place to place, garner their knowledge through initiation by their "benefactor", elder shaman, into the body of observations of the natural cycles as transmitted by the line of their predecessors that they then confirm through their personal observation of those same cycles. The observation of the natural cycles and elements is what grounded their knowledge, it should thus not come as a surprise that tribal knowledge was and remains fairly identical all over the world: the presence of men or women of knowledge, visions, trances, dances, sacred items, sacred spaces for worship and the trial at connecting with the spirits of ancestors, the spirits of animals and plants those are indeed general characteristics of animistic societies. Animals, plants, stars were "deified" but not much thought was expressed about a "creator god" only about the "spirits" inhabiting the gods within those animals, plants and stars that can help or hurt and that sometimes were called "gods", "demons" or even simply a "lie".

There is no trial, in animism, at establishing abstract models out-of the exercise of the mind, no stories that personify the energy or the power of the one or of the spirits.
In an animist worldview humans are conceived of as atoms of a larger body that remains mostly inaccessible through human sensors. Wikipedia gives this excellent summary: "This can be stated simply as everything is alive, everything is conscious or everything has a soul". So the mind in an animist environment focuses on what the sensors (senses) give to perceive in the hope to SEE the living ONE and the spirits operating its parts. And what does the mind see ?

The night follows the day; winter comes after summer, spring and autumn being no more than their gradual passage from the one to the other, as daybreak or dawn signals the passage from night to day and dusk from day to night.
Those natural rhythms are the foundational signs upon which animist "men of knowledge" built their understanding of reality. They understood, and still understand where they survive, that there is simply no escape from those rhythms and that humans have to move and act in humility and acceptance of the "whole one" or reality. For them plants, animals and trees have been considered sacred because they were thought to be home to spirits that were taking part in regulating the works of the one. This formed the base of an attitude of deep respect for nature that can be found in all tribal societies.

From such simple and basic facts of reality the shaman, animist "men of knowledge", conceived fairly identical worldviews the whole world over.
Described with modern concepts the animist worldview is seen as "pantheist" : a mountain is god, a rock, an animal, a planet, and even a cockroach can be a god or a spirit, you can be god so you can also be a spirit. From all this is thus also derived that animism is "polytheist" : there are thousands of gods thus the concept of 333 million deities. But pantheism and polytheism are later concepts that have been derived as opposites of the recognized and accepted concepts of religious and modern times; as such they generate negative images in our minds and are blinding us from the substance of animist daily life practice.

The observation of those natural rhythms led early Chinese to derive the abstractions of full line and broken line ( _______ , ___ ___ ) as the visual signs of the polarities of the cycles that they observed and conceived of as natural rhythms or repeating time units: day/night, summer/winter that were easily associated with warm/cold and so on. Those signs illustrating the polarities within single-units, or ensembles, were then further refined into ever more complex systems of understanding of the forces at play inside the cycles of change. Such signs can be seen on recently excavated carved stones finding their origin some BC 6000 years or 8000 years ago according to the dating results obtained with "carbon 14" techniques. What is even more remarkable, I think, is that those visual signs are the foundation, the roots, upon which the Chinese built their written language that survives to this day. It's as if their early understandings about reality had been inscribed once and for all in their written language.

Abstract signs are found in all animist societies. They decorate textiles, daily use objects, totems and other. Those "visual signs" are the "writing-down", at the attention of all the members of the group, of the meaning of what is going on in the reality encompassing it. Visual signs don't need many words they are accessible to all so they diffuse uniformly through the whole of the body-social and bind it, glue it, together. The creation of visual signs is thus conceived of as a technique for gluing the individual social atoms and solidifying the body collective, the group, the tribe.

Tribes had no equivalent of kings, emperors nor prime ministers, their small groups had simply no need for those kinds of power symbols and institutions. Any individual tribesman was known by the others and all families had a very strong consciousness of their survival being in the hands of the group. There was thus no functional need for a permanent military or political power structure. When a situation of conflict arose with another tribe the strongest man of the tribe, kind of naturally, was endorsed with leading the defense of the group and when the conflict subsided he returned to his normal activities within the group. The same process of recoursing to the most able must have been at work as well in other situations than military conflict.
The notable exception to such a temporary exercise of a power-function remains with the "man of knowledge" who was given by the tribe his entire time, freed from all domestic chores, to read reality and to give to all an understandable visual representation of it. It appears to me that the shaman or "man of knowledge" is the first personification in history of a societal function that has been "remunerated" by the collectivity or to say this otherwise, for the first time in history, has society taken in charge to supply for the material needs of a specialized function that was considered to being exercised in the benefit of all.

The organization of tribal small groups was quite straightforward. They were basically an assembling of individuals glued together by a shared worldview. The shaman was in charge of telling to his fellow tribesmen a credible and simple story that would unify their vision of the world and of the reality around them. Story telling was thus an important component of living in a tribe. Stories were what constituted the shared knowledge of all the tribesmen and their content would then be visually illustrated in drawings and paintings that were directly accessible to all even to small children.

Those visual signs, that can be seen in what European thinkers by the end of the nineteenth century, came to call "primitive art" are humanity's first systematization of ideas about the rhythm of time, about space and the cosmic circus. Those ideas were recorded in abstract symbols and signs that amount to a symbolic writing about our distant ancestors' understanding of reality, how they perceived the main phenomena and properties of a complex world. For us moderns those signs are an enigma. Though the visual signs are visible the meaning of the stories behind those signs remains largely hidden to us.

Three themes reappear, from place to place around the world, showing what our ancestors were concerned about, showing how they perceived reality or themselves within the one:
- fertility (reproduction of the family, the group, the specie): The pronounced female forms of the "Venus of Willendorf" established it as an animist icon of fertility. It has been dated BC 22 - 24,000.
- wild animals and the ritual of hunting (the satisfaction of the individuals' "objective needs" and more particularly feeding):
- the eternal questions of the workings of the universe.

The earliest of those animist visual signs come from the Paleolitic, or Old Stone Age period, about BC 40,000. But the level of refinement of those signs suggests a much earlier beginning, about which we unfortunately have practically no knowledge. Most material predating 40,000 years ago reflect utilitarian concerns but an article from the Encyclopedia of Columbia University indicates that "there is now scattered African archaeological evidence from before that time (in one case as early as 90,000 years ago) of the production by H. sapiens of beads and other decorative work, perhaps indicating a gradual development of the aesthetic concerns and other symbolic thinking characteristic of later human societies".

Early hominids (from 2 million to 30,000 years ago) and modern homo sapiens, until 10,000 years ago approximately, lived exclusively as hunters and gatherers taking their food directly from the environment rather than producing it by tilting the land. Our knowledge of the life of our ancestors is very limited and we can only conclude that their worldview was animistic at least in the last phase of their history from 30,000 to 10,000 years ago. We also know that the economic revolution that took place with the emergence of agriculture did not displace animism. The worldview continued to prosper, unabashed, fashioning the attitudes of small tribal agricultural societies around the world for thousands more years.
Only the political revolution that ensued after the unification of tribes into kingdoms/empires eventually created the conditions for displacing animism in favor of religions but we'll see in the next post that this political unification did not engender a unified response around the world.


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