Phillip Meylan in The Factual:

To mark 100 years since the Tulsa Massacre, President Biden recently visited Tulsa and decried the day’s tragic events. Beginning on May 31, 1921, groups of white men, reacting to a claim that a Black man attacked a white woman (later revealed to be false), began shooting Black residents and burning down businesses on Tulsa’s Black Wall Street. This led to some 300 deaths and the leveling of what had been the richest Black neighborhood in the U.S. Now, a century later, the area still shows scars, both from the massacre and from subsequent policies that frustrated the revitalization of the area.

The event has once more brought the question of reparations for Black Americans — both for slavery and for discriminatory policies long after abolition — to the forefront of public discussion, with many anticipating movement under the Biden administration to, at the very least, form a commission to formally study the situation and make recommendations. The question of whether reparations should be made, and how to make them, are both complex and contested. The idea remains fairly unpopular with Americans — 53% of Democrats support the idea, while just 6% of Republicans do; likewise, around three-quarters of Black respondents support reparations, compared to just 15% of white respondents.

More here.

Lisa Wong Macabasco in The Guardian:

Hippocrates, the founder of modern medicine, believed that women were controlled by their uteruses. The father of modern gynecology, James Marion Sims, in the mid-19th century experimented on enslaved black women without anesthesia, convinced that they felt less pain than white women. (Until its removal in 2018, his statue stood in New York’s Central Park for over a century.) Doctors claimed that women’s suffrage would cause injury to women’s fragile bodies and diminished minds. Such examples cast an abhorrent pall over “first, do no harm”.

The history of medicine is every bit as social and cultural as it is scientific, and male dominance is cemented in its foundations. But even the author Elinor Cleghorn, who spent the past year immersed in the history of women’s relationship to medicine, was surprised by “just how conscious and insidious it was”, she told the Guardian. “Biological theories about female bodies were used to reinforce and uphold constraining social ideas about women.”

Cleghorn’s new book, Unwell Women, enumerates a litany of ways in which women’s bodies and minds have been misunderstood and misdiagnosed through history. From the wandering womb of ancient Greece (the idea that a displaced uterus caused many of women’s illnesses) and the witch trials in medieval Europe, through the dawn of hysteria, to modern myths around menstruation, she lays bare the unbelievable and sometimes horrific treatment of women for millennia in the name of medicine.

More here.

The News Vendor

“POLIO ERADICATED
134,000 ACRES TURNED OVER TO PEASANTS
15,600 PLOTS AND HOMES FOR THE POOR
52,000 FAMILIES RECEIVE DRINKING WATER
13,000 MORE GET ELECTRICIITY
LAND USURPED IN THE PAST TO BE RETURNED TO MISKITOS
… AND SUMOS”

Night already
…… under the stoplight
…… his face yellow
red, green
…… and yellow again:

“THOUSANDS GO TO PICK COFFEE
A THOUSAND SOMOZA MEN ATTACK FROM HONDURAS
BLOOD OF SEVENTY-FIVE CHILDREN SHED IN THE MOUNTAINS
COFFEE HARVEST CONTINUES DESPITE ATTACKS”

With his plastic bag wrapping
the last papers of the day
…… and his shirt
like a sail flapping
…… over the frailness of his body:

“STOP AGGRESSION FROM HONDORAN TERRITORY
18 SOLDIERS FALLEN IN THE NORTH
DISTRIBUTION OF SOAP, OIL, FLOUR NATIONALIZED
TENANTS TO HAVE OWN HOMES
JOIN THE COTTON BRIGADES
COFFEE HARVEST, TRIUMPH OF THE PEOPLE”

A poor angel
proclaimer of history
…… eyes brilliant from lack of sleep:

“DRY YOUR TEARS TO IMPROVE YOUR AIM
JUSTICE WILL BE DONE
……………… AND IT WILL BE FINAL”

by Daisy Zamora
from Risking a Somersault in the air
…… Conversations with Nicaraguan Writers
by Margaret Randall
Solidarity Publications, 1984

Mary Dettloff in Phys.Org:

A research team from the University of Massachusetts Amherst has created an electronic microsystem that can intelligently respond to information inputs without any external energy input, much like a self-autonomous living organism. The microsystem is constructed from a novel type of electronics that can process ultralow electronic signals and incorporates a device that can generate electricity “out of thin air” from the ambient environment. The groundbreaking research was published June 7 in the journal Nature Communications.

Jun Yao, an assistant professor in the electrical and computer engineering (ECE) and an adjunct professor in biomedical engineering, led the research with his longtime collaborator, Derek R. Lovley, a Distinguished Professor in microbiology. Both of the key components of the microsystem are made from protein nanowires, a “green” electronic material that is renewably produced from microbes without producing “e-waste.” The research heralds the potential of future green electronics made from sustainable biomaterials that are more amenable to interacting with the human body and diverse environments. This breakthrough project is producing a “self-sustained intelligent microsystem,” according to the U.S. Army Combat Capabilities Development Command Army Research Laboratory, which is funding the research.

Tianda Fu, a graduate student in Yao’s group, is the lead author. “It’s an exciting start to explore the feasibility of incorporating ‘living’ features in electronics. I’m looking forward to further evolved versions,” Fu said.

More here.

Morgan Meis in The New Yorker:

In 2013, a philosopher and ecologist named Timothy Morton proposed that humanity had entered a new phase. What had changed was our relationship to the nonhuman. For the first time, Morton wrote, we had become aware that “nonhuman beings” were “responsible for the next moment of human history and thinking.” The nonhuman beings Morton had in mind weren’t computers or space aliens but a particular group of objects that were “massively distributed in time and space.” Morton called them “hyperobjects”: all the nuclear material on earth, for example, or all the plastic in the sea. “Everyone must reckon with the power of rising waves and ultraviolet light,” Morton wrote, in “Hyperobjects: Philosophy and Ecology After the End of the World.” Those rising waves were being created by a hyperobject: all the carbon in the atmosphere.

Hyperobjects are real, they exist in our world, but they are also beyond us. We know a piece of Styrofoam when we see it—it’s white, spongy, light as air—and yet fourteen million tons of Styrofoam are produced every year; chunks of it break down into particles that enter other objects, including animals. Although Styrofoam is everywhere, one can never point to all the Styrofoam in the world and say, “There it is.” Ultimately, Morton writes, whatever bit of Styrofoam you may be interacting with at any particular moment is only a “local manifestation” of a larger whole that exists in other places and will exist on this planet millennia after you are dead.

More here.

Katherine Eban in Vanity Fair:

Gilles Demaneuf is a data scientist with the Bank of New Zealand in Auckland. He was diagnosed with Asperger’s Syndrome ten years ago, and believes it gives him a professional advantage. “I’m very good at finding patterns in data, when other people see nothing,” he says.

Early last spring, as cities worldwide were shutting down to halt the spread of COVID-19, Demaneuf, 52, began reading up on the origins of SARS-CoV-2, the virus that causes the disease. The prevailing theory was that it had jumped from bats to some other species before making the leap to humans at a market in China, where some of the earliest cases appeared in late 2019. The Huanan wholesale market, in the city of Wuhan, is a complex of markets selling seafood, meat, fruit, and vegetables. A handful of vendors sold live wild animals—a possible source of the virus.

That wasn’t the only theory, though. Wuhan is also home to China’s foremost coronavirus research laboratory, housing one of the world’s largest collections of bat samples and bat-virus strains.

More here.

Mallika Kaur in Guernica:

Thirty years have passed since journalists were cut off from Punjab, and Punjab from the world. In June of each year, Sikhs throng to gurudwaras to observe one of the most significant of their religious holidays. On this day, when even the less observant find their way to gurudwaras, the Indian Army attacked Darbar Sahib—the Golden Temple, the Sikh Vatican —and dozens of other gurudwaras across the state.

An estimated ten thousand never returned to claim their shoes from the entrance to the Darbar Sahib. That the exact number of civilian casualties remains unknown signifies precisely why June 1984 is relevant today. More so, in light of India’s May 2014 election and the fierce debates it raised about the status of India’s minority communities.

The army’s operation, code named “Blue Star,” began with the forced eviction of all foreign journalists from Punjab. This, coupled with a state-wide curfew enforced by soldiers, limited the documentation of the civilian experience. However, the people’s memory of these events has been preserved successfully.

More here.

George Packer in The Atlantic:

Nations, like individuals, tell stories in order to understand what they are, where they come from, and what they want to be. National narratives, like personal ones, are prone to sentimentality, grievance, pride, shame, self-blindness. There is never just one—they compete and constantly change. The most durable narratives are not the ones that stand up best to fact-checking. They’re the ones that address our deepest needs and desires. Americans know by now that democracy depends on a baseline of shared reality—when facts become fungible, we’re lost. But just as no one can live a happy and productive life in nonstop self-criticism, nations require more than facts—they need stories that convey a moral identity. The long gaze in the mirror has to end in self-respect or it will swallow us up.

Tracing the evolution of these narratives can tell you something about a nation’s possibilities for change. Through much of the 20th century, the two political parties had clear identities and told distinct stories. The Republicans spoke for those who wanted to get ahead, and the Democrats spoke for those who wanted a fair shake. Republicans emphasized individual enterprise, and Democrats emphasized social solidarity, eventually including Black people and abandoning the party’s commitment to Jim Crow. But, unlike today, the two parties were arguing over the same recognizable country. This arrangement held until the late ’60s—still within living memory.

More here.

Alan Burdick in The New York Times:

In a recent study, Dr. Deroy and her neuroscientist colleagues set out to understand why that is. The researchers paired human subjects with unseen partners, sometimes human and sometimes A.I.; each pair then played one in an array of classic economic games — Trust, Prisoner’s Dilemma, Chicken and Stag Hunt, as well as one they created called Reciprocity — designed to gauge and reward cooperativeness.

Our lack of reciprocity toward A.I. is commonly assumed to reflect a lack of trust. It’s hyper-rational and unfeeling, after all, surely just out for itself, unlikely to cooperate, so why should we? Dr. Deroy and her colleagues reached a different and perhaps less comforting conclusion. Their study found that people were less likely to cooperate with a bot even when the bot was keen to cooperate. It’s not that we don’t trust the bot, it’s that we do: The bot is guaranteed benevolent, a capital-S sucker, so we exploit it. That conclusion was borne out by reports afterward from the study’s participants. “Not only did they tend to not reciprocate the cooperative intentions of the artificial agents,” Dr. Deroy said, “but when they basically betrayed the trust of the bot, they didn’t report guilt, whereas with humans they did.” She added, “You can just ignore the bot and there is no feeling that you have broken any mutual obligation.”

This could have real-world implications. When we think about A.I., we tend to think about the Alexas and Siris of our future world, with whom we might form some sort of faux-intimate relationship. But most of our interactions will be one-time, often wordless encounters. Imagine driving on the highway, and a car wants to merge in front of you. If you notice that the car is driverless, you’ll be far less likely to let it in. And if the A.I. doesn’t account for your bad behavior, an accident could ensue.

More here.

Poignant Moment, listening to “Lakes” played by
the Pat Metheny Group. Sunset Beach, Summer,
1984

The song comes over me like a wheatfield. my face
…… brushed by golden stalks

My spirit moves forth like a blind one and when
……things touch me…I see them

How could I know there was so much tenderness
……hidden in things, in my flesh?

How could I know the love of white paint for
……the porch of the house where it clings
……and flakes? How could I know my daughter
……would come back?

How could I know about the air of the inquiring,
……efficient blood, returning to its cells?

I see the love of the pale blue wind for our clothes,
……blown out from the line,

The wind loves our house, whistling through tiny
……cracks, blowing steadily toward us.

There is something in me that listens and stirs.
……Everything flows, grasping. Everything is
……a kind of attachment, a music; time aching
……through us.

It is too much to feel. I put down my pad. Even
……breathing is a kind of ceaseless music.

I see we cannot rest, ever. We seek for love.
……continually, carried along like dust, swept
……across lakes. How did I ever come to be
……here, to know these people, to love them?

Our need for love exceeds us, reaching ahead,
……dark hair blowing like a torch in the halls
……of the old castle. It goes ahead, looking
……for signs, listening, searching.

And then the wind catches it suddenly and lifts it,
……swift and beautiful, carries it far out over
……the lakes—sail without a boat, banner,
……of our incorrigible longings.

by Lou Lipsitz
from Seeking the Hook
Signal Books, 1997

Justin E. H. Smith in his Substack Newsletter:

In a speech to the First All-Union Congress of Soviet Writers in Moscow in 1934, Central Committee secretary Andreï Zhdanov reminded those assembled of Comrade Stalin’s recent declaration that, in the Soviet Union, writers are now “the engineers of the human soul”.

What obligations does this appellation entail? Most importantly, Zhdanov says, reality must be depicted “neither ‘scholastically’ nor lifelessly, nor simply as ‘objective reality’, but rather as reality in its revolutionary development. The truthfulness and historical exactitude of the artistic image must be linked with the task of ideological transformation, of the education of the working people in the spirit of socialism. This method in fiction and literary criticism is what we call the method of socialist realism.”

Literature in this vein “is a fundamentally optimistic literature, since it is the literature of the rising proletarian class, today the only progressive and advanced class. Our Soviet literature is strong because it serves a new cause — the cause of socialist construction.” Literature from the bourgeois imperialist nations, by contrast —excluding that small number of Western authors who had thrown in their lot with the global proletariat, a handful of whom were in attendance at the All-Union Congress— is, Zhdanov thinks, “a riot of mysticism, religious mania and pornography… characteristic of the decline and decay of bourgeois culture. The ‘celebrities’ of that bourgeois literature which has sold its pen to capital are today thieves, detectives, prostitutes, pimps and gangsters.”

More here.

Mordechai Rorvig in Quanta:

In the 1950s, four decades before he won a Nobel Prize for his contributions to game theory and his story inspired the book and film “A Beautiful Mind,” the mathematician John Nash proved one of the most remarkable results in all of geometry. Among other features, it implied that you could crumple a sphere down to a ball of any size without ever creasing it. He made this possible by inventing a new type of geometric object called an “embedding,” which situates a shape inside a larger space — not unlike fitting a two-dimensional poster into a three-dimensional tube.

There are lots of ways of embedding a shape. Some preserve the shape’s natural form — like rolling the poster into a cylinder — while others crease or tear it to make it fit in different ways.

Nash’s technique unexpectedly involved adding twists to all of a shape’s curves, making its structure springy and its surface ruffled. He proved that if you added infinitely many such twists, you could crumple the sphere down to a tiny ball. The result shocked mathematicians who previously had thought that crisp folds were required to crumple the sphere in this way.

Since then, mathematicians have sought to gain a precise understanding of the limits of Nash’s pioneering techniques.

More here.

Fabienne Lang in Interesting Engineering:

On June 2 ,Bill Gates’ advanced nuclear reactor company TerraPower, and Warren Buffett’s PacifiCorp announced that they’ve chosen Wyoming as the state to launch their Natrium advanced nuclear reactor project.

Small, modular advanced nuclear reactors run on different fuels than traditional reactors, and the hope is that they will help lower carbon emissions all while supporting intermittent power sources like wind and solar, ultimately helping to curb climate change, reported Reuters.

As Chris Levesque, president and CEO of TerraPower, said “The Natrium technology was designed to solve a challenge utilities face as they work to enhance grid reliability and stability while meeting decarbonization and emissions-reduction goals.”

The precise site of the Natrium reactor demonstration plant has yet to be decided, but the team expects to have found a site by the end of the year.

More here.

Benjamin Moser in Urubuquaquá:

Five years ago this month, I attended the Palestine Festival of Literature, an initiative of the Egyptian writer Ahdaf Souief. She is one of the people I admire the most in this world—a kind woman, a wonderful writer, and someone who has found a way to do something many artists wish we could do, or wish we could do better: make some impact in the “real world,” which is to say: in real people’s lives.

Because here’s the thing. Compared to the real world of banks and armies and governments, your little novel, your evocative sculpture, your lachrymose ballad, will never really feel that important.

It’s true that we do these things because, in a way we can’t quite articulate, we feel that books and paintings and songs are more important than banks or armies or governments: that in some mysterious way, art and ideas move the world. We believe this, but it always feels grandiose, since the results are so hard to see.

I don’t know any writer who has devoted as much of her time and energy to activism as Ahdaf has. At PalFest, international writers—mainly from the English-speaking world—come together with Palestinian and Arab writers. That could happen in Lyon or Berkeley or Milan or, these days, on Zoom. But what’s unique about PalFest is that it shows you the situation. And the situation is very hard to see, even for people who want to.

More here.

Adam Bradley in The New York Times:

I first saw Ralph Ellison when I was 19 years old and he had already passed away. On a summer evening in 1994, he appeared to me in the attic of an old manor house on the campus of a small college in the Pacific Northwest. I had encountered him — just as I had Langston Hughes and Jane Austen and Geoffrey Chaucer — by more conventional means the year prior, as an attentive reader of his published work. I read Ellison’s 1952 novel, “Invisible Man,” for the first time as part of a class on African American literature and was drawn to his wise-foolish protagonist with whom, looking back now, I shared more than a passing resemblance: a young Black college student with vague aspirations for leadership who stumbles upon writing as a means of illuminating his identity. Nonetheless, Ellison — like Hughes and Austen and Chaucer — remained intangible to me, aloof, distanced both by time and by achievement.

That could have been the end of it. But, as Ellison was fond of saying, “it’s a crazy country” — by which he meant that the diversity of the American experience often occasions unexpected confluences of people and circumstance. Soon after Ellison’s death, on April 16, 1994, at the age of 80, or perhaps 81 (evidence uncovered after his passing suggests he was born in 1913, not 1914, as he always claimed), Ellison’s wife, Fanny, called on their longtime friend John F. Callahan, my professor, to assume the literary executorship of his estate. Callahan asked me to be his assistant — to help him gather research, photocopy documents and sort materials — which explains why I ended up carrying shipments arriving from the Ellisons’ Riverside Drive address up a creaky staircase to the manor house attic on my college campus. My first task was to unpack the boxes and array the pages contained within across a long mahogany conference table, preparing them for Callahan’s inspection. Among the papers were drafts of Ellison’s unpublished second novel, around 40 years in progress; dot-matrix printouts from his computer, some with penciled edits; and handwritten notes scrawled on scraps of paper and on the backs of used envelopes.

More here.