Australia Podcasts
-
Relationen mellan Kina och Taiwan blir allt sämre. Hör om hur taiwaneserna förbereder sig för det värsta.
Lyssna på alla avsnitt i Sveriges Radio Play.
När Taiwans president träffar talmannen för representanthuset på plats i USA, reagerar Kina direkt. En tre dagar lång militärövning runt Taiwan inleds. Hör Sveriges Radios korrespondent i Peking, Björn Djurberg, om den pågående upptrappningen och om hur kriget i Ukraina blivit en vändpunkt för öriket Taiwan.
Nyhetspodden Dagens Eko ger dig en berättelse varje vardagsmorgon med programledaren Robin Olin och Sveriges Radios skarpaste journalister.
Programledare: Robin Olin
Gäst: Björn Djurberg, Kinakorrespondent
Producent: Katja Magnusson, Karl Kadhammar och Elin Roumeliotou
Med ljud från: CBC, CCTV, Bloomberg, NBC, BBC, NBC, ABC News Australia, Guardian News, AFP, Taiwan Plus, Inquirer, France24, Reuters samt Youtube-kanalerna Speaker Kevin McCarthy och All Things Old.
Kontakt: [email protected] -
Välkommen till Audiovideoklubben. En podcast om regissörer och filmserier med Viktor Estemar Landegren och Alexander Wahlgren.
I det andra avsnittet av miniserien om The Disney Renaissance pratar Alex och Viktor om The Rescuers Down Under.
Alex försöker få Viktor att sluta prata om nazister, Viktor vill ligga i ett rör och Becka har varit ute och dansat med Kenneth igen.
Det pratas även om den Black Adam för tredje veckan i rad, den djupaste Disneyfilmen hittills, att omvärdera Australia, Smallcore, Hugh Jackman, True Lies, musfilmer, Benka, nostalgi, CAPS, Disneys första officiella uppföljare, Atlanta, The Last of Us och Crocodile Dundee.
Borde man göra en remake på denna istället för Lejonkungen? Hör den här filmen hemma bland de andra i miniserien? Minns någon den här filmen?
Detta och mycket, mycket mer i veckans AVK.
Gilla, dela och sprid gärna våra inlägg. Det hjälper oss verkligen att nå ut till nya lyssnare i poddbruset!
Följ oss gärna på Instagram, Twitter och Facebook.
Hjälp oss nå våra mål genom att bli en Patreon på Audiovideonattklubben där du kan ta del av extramaterial som tack för ditt stöd.
Patreon.com/audiovideoklubben
Instagram.com/audiovideoklubben
Facebook.com/audiovideoklubben
Twitter.com/audiovideoklubb
Hosted on Acast. See acast.com/privacy for more information.
-
Vi reder ut detta med filmen "Kissin' Australia" och kopplingen till ABBA the Movie och vi berör KISS-konserten i Australien 2019 med enbart åtta åskådare. Roger's smörgåsbord bjuder på riktigt ovanliga saker ur KISS karriär.
Gäst: Roger Nilsson
Detta har vi pratat om:
Molipect, groupies, smörgåsbord, buffé, vän vän, varma händer, Eric Carr, Kiss Meets the Phantom, 1980 Unmasked turné, Kissin' Australia, Kiss utredda av FBI i USA och Tyskland, Melody Line, Dynasty Europaturné 1979, Olympen, Peter Ekelöv, Rammstein, Peter Criss, Ace Frehley, George Sewitt, Chris Laney, Spöktrummis, Ballroom Britz, Brian Connolly, You're All That I Want, Turn on the Night, Who Watts to Be Lonely, Let's Put An X in Sex, Smashes Thrashes & Hits, Semester, Dubai, ABBA the Movie, didgeridoo, Uluru (Ayers Rock), What Makes the World Go Around, Is That You?, Sidney, Kiss Globen 1996, Cadillac 1975, Naked City, Perth, Kiss på Island, Queen på Island, Bo Derek, 10, Blåst på konfekten, Bo Dereks flätor, Wellington Nya Zeeland, The Haka, Lydia Criss, Emil Örtmark, Roney Lundell, Sprägning i Vällingby och Nynäshamn.
-
Vi reder ut detta med filmen "Kissin' Australia" och kopplingen till ABBA the Movie och vi berör KISS-konserten i Australien 2019 med enbart åtta åskådare. Roger's smörgåsbord bjuder på riktigt ovanliga saker ur KISS karriär. Gäst: Roger Nilsson Detta har vi pratat om: Molipect, groupies, smörgåsbord, buffé, vän vän, varma händer, Eric Carr, Kiss Meets the Phantom, 1980 Unmasked turné, Kissin' Australia, Kiss utredda av FBI i USA och Tyskland, Melody Line, Dynasty Europaturné 1979, Olympen, Peter Ekelöv, Rammstein, Peter Criss, Ace Frehley, George Sewitt, Chris Laney, Spöktrummis, Ballroom Britz, Brian Connolly, You're All That I Want, Turn on the Night, Who Watts to Be Lonely, Let's Put An X in Sex, Smashes Thrashes & Hits, Semester, Dubai, ABBA the Movie, didgeridoo, Uluru (Ayers Rock), What Makes the World Go Around, Is That You?, Sidney, Kiss Globen 1996, Cadillac 1975, Naked City, Perth, Kiss på Island, Queen på Island, Bo Derek, 10, Blåst på konfekten, Bo Dereks flätor, Wellington Nya Zeeland, The Haka, Lydia Criss, Emil Örtmark, Roney Lundell, Sprägning i Vällingby och Nynäshamn.
-
Hello Interactors,
Happy 2023! Today we launch into a season on topics related to human behavior. So much of how we interact with people and place comes down to language. It shapes how we communicate with one another, but how much does language shape our behavior? And if one language dominates, how much does that domination shape our global society?
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
DO YOU SPEAK ENGLISH?
Last week I caught up with a friend of mine who left Microsoft soon after I did. He was a technology executive and is now pursuing a degree at Cambridge on ethics in artificial intelligence (AI). His coursework is very different from his engineering past and Taiwanese education. Fewer numbers, more words. He is reading multiple philosophy papers a week, sometimes 30 pages long. He must then write his own analytical essays. Predictably, these papers he is reading are written in English – his second language.
It can be challenging enough to read philosophy in a native language. When he encounters a word, he doesn’t understand, he often consults his Chinese dictionary to better understand the concept. But then when he compares that definition to the English dictionary definition, the meaning is sometimes different. The philosopher Ludwig Wittgenstein once wrote,
“Philosophy is a battle against the bewitchment of our intelligence by means of language.”
For my bi-lingual friend for whom English is his second language, it seems the language is the battle against intelligence by means of the bewitchment of philosophy.
This is an increasingly common phenomenon around the world as English is the dominant language of higher education. An estimated one in six people on this planet speak some form of English. While seemingly small, it is the largest population to speak a common language in the history of our species. Still, with over 7000 different languages spoken around the world language diversity dominates.
In the United States 80% of households speak English only at home. Those homes are likely to remain monolinguistic. But as immigrant populations in America grow and Indigenous languages resurface the number of bilingual or multilingual households is expected to increase. When the first wave of immigrants came to America in the late 1800s, many children were encouraged to drop their native language in favor of English. My American born Italian father-in-law was discouraged to speak Italian and thus never learned it. Meanwhile, the cost of learning English was too great for his mother, so she was discouraged to learn English. They never shared a richly common language.
Even though the United States has never declared English the official language, it is often assumed. As a result, there exists not only a monolingual bias, but an English bias. Given the last two global trotting colonizing superpowers have English as the dominant language, it follows the English language dominates. As a result, schools, including higher education replete with international bilingual diversity, is also dominated by the English language and all that comes with it. That includes the branches of the field of cognitive science intent on understanding how language affects how the brain works.
It was my father-in-law’s strict dad that insisted he speak English only. His attitude was ‘you’re an American, so you’re speaking English.’ It was common for immigrant parents during these times to attempt to erase their past in hopes of appearing more ‘American’. But this attitude may have been buoyed by a long-held belief there exists a cognitive cost of switching between two or more languages. A belief that was surely substantiated by the high cost of learning a second language proficiently. It seems advantageous to just pick one and stick with it. And for many of those early immigrant children in America, that choice would have been English.
But I’m reminded of another friend who grew up in Malaysia learning English and Malay while speaking her native cultural language and English at home. Malaysia’s population is a blend of Malay, Chinese, and Indian descendants, and the informal language, Manglish, blends words from English, Chinese, and Tamil. She is so comfortable jumping between these languages that when she and her sister talk, they sometimes use words from multiple languages in a single sentence. For her, there is no cognitive cost in switching. In fact, she may even benefit from using many languages at once.
YES, UH-HA, I AGREE
Some research in cognitive science points to a ‘bilingual advantage’. Multi-lingual speakers showed a greater “ability to plan, focus, and execute a wide array of tasks’ compared to single language speakers and the effect was pronounced among older adults. As a result, replicated studies show performance varies greatly depending on the task, age, language experience, and frequency of switching languages. Still, as cognitive research increases in parts of the world where bilingualism is more common, more is sure to be learned.
The bulk of knowledge in cognitive science comes from studying WEIRD people. They are predominantly White, Educated, Industrialized, Rich, and Democratic. The ‘E’ could just as well stand for ‘English-speaking’. The discipline is dominated by English-speaking researchers, studying a sliver of the English-speaking population, writing papers in English, and in countries that that are culturally Anglocentric. This flaw has been recognized for nearly a decade. But increasingly more research uses diverse sample populations, in more diverse locations, and is conducted by less Anglocentric researchers who use English as a second language.
In 2022, a group of scholars published a paper investigating how over-reliance on English may hinder cognitive science. It included a chart that illustrates a sampling of differences emerging from these more diverse studies. It shows how aspects of the written and spoken English language differ culturally, linguistically, and cognitively from certain other languages. For example, English speakers tend to frequently rely on words of gratitude to maintain healthy social relations. One study revealed English speakers were four times more likely to say ‘thank you’ than other languages. A language in Ecuador, Cha’palaa, doesn’t even have a word for ‘thank you’. Even ‘please’ is avoided without conflict. Thirsty? ‘Give me water’ is sufficient and considered polite.
Conversely, languages other than English tend to use words more frequently that promote and sustain social cohesion. One of the more extreme versions of this is Japanese where attention to social behavior is more closely monitored by all members of society. During conversation, the person whose ‘turn’ it is to speak is listening and looking for short affirmative confirmation, like ‘yes’, ‘uh-huh’, or head nods without losing their ‘turn’. Meanwhile the listener is listening and watching for breaks in phrasing to offer forms of affirmative confirmation. Linguists call this ‘back-channeling’ and can be found in cultures rich in social cohesion. Perhaps the English language and the American egocentric culture isn’t helping to heal our societal divisions.
The ordering of words in Japanese versus English has cognitive implications too. All languages have a linguistic ‘head’ that determines certain properties of a phrase. The Japanese language puts the head at the end of a phrase while English puts it at the beginning. This has implications for differences in working memory between Japanese and English speakers. When recalling a sequence of figures, like numbers, objects, plants, or animals, Japanese speakers have higher precision on the last item in the list and English speakers the first.
Cognitive differences in ordering arrangements can extend beyond listed figures to spatial reasoning. For example, English speakers use their own relational viewpoint as a frame of reference when describing spatial locations, like ‘left’ or ‘right’. In contrast, certain native languages in Australia and Namibia use cardinal directions like ‘west’ or ‘east’. These differences in linguistic encoding are shown to influence learning of spatial configurations, search and find tasks, and tracking moving objects. Again, the apparent egocentrism of English speakers is seemingly creeping into even how we see ourselves in the world.
ADVERSITY TO DIVERSITY
The ’left-right’ bias shows up not only in space, but also time. English speakers typically think of a timeline as going from left to right. This ‘left-to-right’ bias can be attributed to many factors, including the ordering of words in a sentence or a math equation. Solving a math problem or writing a sentence in English involves ‘starting’ on the left and over time ‘ending’ up on the right. Those taught to read and write or do math in English or similar languages thus have a linguistic coding in the brain that associates the past with the ‘left’ and the future with the ‘right’.
But those who have not been exposed to these encodings have no such associations. And given there are 7000 languages spoken in the world, that accounts for a lot of humans. As more humans gain access to the internet, more and more of these languages and cultures will be exposed to the 1.2 billion internet users speaking English. The fastest growing languages online are Chinese (0.9 billion), Spanish (0.4 billion), and Arabic (0.2 billion). More people in America speak Spanish than all of Spain.
Given this growing linguistic diversity, these researchers conclude cognitive science is not doing nearly enough “to live up to its original mission of developing an interdisciplinary exploration of ‘the mind’”. They say English language dominance may be the field’s “original sin” and call for a commitment “to research that seeks to systematically explore, generalize, and falsify our models of human cognition by exploring non-English-speaking peoples and societies.”
As we enter a new year, English speaking students, like my continuing adult education friend, will be returning to classes and campuses dominated by the English language. Others will be drawing that timeline planning the next quarter. Many spent this holiday season exchanging in culturally supported niceties perpetuated by language. Santa only delivered the presents if the child had been saying ‘please’ and ‘thank you’ all year. We will spend the next year looking to do the same as we all struggle to keep those new year’s resolutions.
The words ‘spent’ and ‘spend’ bring up another peculiarity of English – tenses. It turns out those living in countries using languages that don’t have an obligatory future tense like English may be better at keeping their resolutions. They tend to smoke less, practice safer sex, and are less obese. And, hey, tax time is also just around the corner in the United States. It turns out those not obliged to use future tense in their language also save more.
But these researchers admit these studies deserve scrutiny. There is much debate about how culture and history shape language and how language shapes culture and history. Teasing out language from cognition and culture will continue to confound scholars, researchers, and practitioners. However, advances in neuroscience and brain imaging together with increased diversity of research subjects, locations, and researchers are sure to yield more practicable results. These tools didn’t exist at the onset of the study of language.
In 1863, the linguist Wilhelm von Humboldt, and brother of the more famous naturalist Alexander von Humboldt, wrote three volumes on comparative linguistics after studying the Kawi language of Java. He noted then there “resides in every language a characteristic worldview.” One day we may be able to discern just what elements of worldview cognition are common to all human brains – and the brains of other animals – regardless of language and culture.
Until then, this is all that is left to write for today. In English. While my sentences have flowed from left to right, the beginning is at the top and the end is here at the bottom. I wish to ‘thank you’ for reading or listening and invite you to ‘please’ click ‘like’ or leave a nice comment. If you feel so obliged. It’s been my ‘turn’ to speak, now it’s yours.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
#Conversation: Dr Baro Keno Dheressa, an Oromo freedom fighter, human rights activist and a medical doctor by profession spoke to Dr Truman, who has been a human rights defender and leader of the Oromo Support Group – Australia (OSG) for more than three decades. They had an instructive and informative talk and in this discussion emphasized the current human rights abuses and the horrific expansion of the genocide against the Oromo nation by the tyrannical regime of #Bilxigina and its subordinates or perhaps the masterminds of all sufferings in the country, the #Amharas armed group called #Fano.
Listen, like and share our program to let the Oromo nation know what's going on in Oromia! Thanks for listening to us!
https://youtu.be/Hg-cGXfwCbcSupport the show
-
We dust of our English once more and welcome UK's finest; Rachel Turton. A fun talk about a little bit of this and a little bit of that. For instance we discuss St. Andrews, ultimate frisbee, EPT all-star, language, Prodigy, Australia and a lot more. Thank you for listening!
Hosted on Acast. See acast.com/privacy for more information.
-
36. I November 2022 migreras riksbankerna och bankernas system till ISO 20022 men vad kommer det här att innebära? Är det här den nya standarden för blockchain inom QFS? Guldstandard återinförs och guld ska förgöra FED.
The hunt is on- The Hunters become the hunted.
Red october är snart slut och Ricardi Bossi från Australia one utfärdar en sista varning att kliva fram och erkänna. Tom McDonald trendar med sin nya låt Sheeple: https://youtu.be/JgFgnXtF9Cc
Stellar:
http://www.QSIResources.com
Ripple-XRP
https://ripple.com/insights/ripple-brings-the-benefits-of-on-demand-liquidity-to-france-and-sweden/
Riksbank
https://www.riksbank.se/sv/betalningar--kontanter/sa-betalar-svenskarna/sa-betalar-svenskarna-2020/3.-riksbanken-anpassar-sig-till-en-forandrad-varld/svenska-betalningar-integreras-med-omvarlden/iso20022--ett-nytt-gemensamt-sprak-for-betalningar/
Följ även Cornelia unfiltered på Rumble:
https://rumble.com/c/CorneliaunfilteredFölj Cornelia unfiltered på Youtube (ny kanal):
https://youtube.com/playlist?list=PLFZV2LwgKgu5t0r3-JR84tjf6dIpq3rfK
Följ Cornelia unfiltered på Telegram:
https://t.me/corneliaunfiltered17
Dokumenten från videon finns i dropboxen med gemensamma dokument: https://www.dropbox.com/sh/yklxnpgkep91ptm/AAC-iRyJEon1q3_KUyBv6-N7a?dl=0
Vid förfrågningar kontakta mig på: [email protected]
Tack för gåvor på Swish: +46763055789
eller Paypal: paypal.me/CorneliaGustafzon
-
Hello Interactors,
Last week my daughter showed us a glimpse of the Empire State Building from her friend’s dorm room. Every time I see that building, I think of the original black and white movie, King Kong. The image of that poor animal atop what was then world’s tallest structure getting pummeled by machine gun fire sticks with me for some reason. Maybe it’s because it was unfair. That creature was captured from his homeland and brought to America only to be gunned down? What kind of society does this?
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
FAREWELL TO THE KING
Merian C. Cooper got the idea of King Kong from the French-American explorer and anthropologist, Paul Du Chaillu. He was the first of European origin to confirm the existence of Central African gorillas in 1860. This made him a much sought-after speaker in the late 1800s, and his books were immensely popular. Cooper’s uncle gifted the then six-year-old nephew with one, Explorations and Adventures in Equatorial Africa. It tells of one gorilla locals noted for its “extraordinary size”:
“They believe, in all this country, that there is a kind of gorilla — known to the initiated by certain mysterious signs, but chiefly by being of extraordinary size — which is the residence of certain spirits of departed natives. Such gorillas, the natives believe, can never be caught or killed.”
And then, while Du Chaillu was out hunting with locals, an encounter occurred. As Du Chaillu recalls,
“When he saw our party he erected himself and looked us boldly in the face . . . with immense body, huge chest, and great muscular arms, with fiercely-glaring large deep gray eyes, and a hellish expression of face, which seemed to me like some nightmare vision: thus stood before us this king of the African forest.”
And so, they did what they believed to be impossible but predictable. Du Chaillu continues,
“[The gorilla] advanced a few steps— then stopped to utter that hideous roar again- advanced again, and finally stopped when at a distance of about six yards from us. And here, just as he began another of his roars, beating his breast in rage, we fired, and killed him.”
Cooper went on to call this creature King Kong and made a movie about him. He wanted King Kong to be portrayed as being 50-60 feet tall. After all, he was kidnapped from a fictional small island that was also home to dinosaurs.
It turns out a gorilla that size is biologically impossible. For every doubling of height comes a tripling of weight. The joints and bones of a creature of this size simply could not bear his weight. King Kong was also impossible to portray on the big screen. Animators and cinematographers had difficulties portraying an animal of that size in the 1930s. Consequently, King Kong ends up appearing much smaller. Instead of weighing a couple hundred tons, let’s assume this mythical beast was shorter and weighed something more like 15 tons.
Still huge, that would be about two times the mass of an elephant requiring about 12,000 watts of metabolism to survive. And that is just the energy required to keep the organs running and nothing else. Around the time the original King Kong was being released, a biologist named Max Kleiber was plotting various animals’ metabolic rate and mass on a graph. To his surprise, the dots on the graph loosely aligned along a straight line sloping upwards with a mouse near the origin and an elephant to the upper right.
Kleiber had discovered a scaling law in nature known now as Kleiber’s law. For most animals, their metabolic rate scales to the 3⁄4 power of the animal's mass. Put another way, for every doubling of size the energy needed to survive decreases by ¼. Theoretical physicist and former President of the Santa Fe Institute, Geoffrey West, and his colleagues, believe ¾ scaling occurs due to the nutrient distribution through the efficiency seeking fractal-like structures of the circulatory system. The ‘3’ in ¾ comes about, it is believed, because the particles needed to arrange these mechanisms exists in a three-dimensional geometric universe.
Animals observed in the wild maximize their energy to survive. Every bit of energy spent above and beyond what is required for their body to function only pushes their caloric needs into debt. GPS tracked tigers, for example, reveal highly optimized search strategies over space and time in their hunt for prey. A lounging cat may appear lazy to us, but their maximizing their energy.
Early human hunter-gatherers were seemingly not that different. For similar reasons, they had to be deliberate about the energy they used. However, as their cultures evolved, along with their brain, they became increasingly effective at harnessing that energy. They used some of their energy to fashion spears, arrows, and hooks out of wood, bones, and rocks. They also used wood to make fire for heating, cooking, and controlled grassland burns to promote plant harvest renewal. In doing so, they were not only expending their own energy, but also the energy stored in that wood and other forms of biomass.
The appropriation of elements of the ecosystem for energy to support biological and social well-being, like plant harvesting, animal domestication, or consumption of biomass like wood and coal, is called social metabolism or sociometabolism. The social metabolism of these early societies sometimes had small effects on the ecosystem, but other times catastrophic. For example, the misuse of fire could lead to imbalances in ecosystems with detrimental cascading effects on plant and animal populations.
The arrival of North America’s first homo sapiens, as another example, coincided with the extinction of 33 species of large animals. Similar extinctions occurred upon the arrival of humans in South America and Australia. It turns out even the earliest human colonizers had detrimental impacts on the environment.
PLOTTING THE PLODDING AND MARAUDING
By studying existing hunter-gatherer societies, scientists can estimate the social metabolism of ancient hunter-gatherers. Geographer Yadvinder Malhi analyzed this data and determined,
“The energy use per capita of a hunter-gatherer is about 300 W, and this is almost entirely in the process of acquiring food for consumption, and to a much lesser extent other materials and the use of fire. This sociometabolism is greater than the 80–120 W required for human physiological metabolism, because of the inefficiencies in both acquiring foodstuffs, and in human conversion of food into metabolic energy, and also in the use of biomass energy sources for fuel.”
Malhi then plotted where a hunter-gatherer would sit on a Kleiber plot relative to the biological metabolism of other animals. A typical hunter-gatherer’s combined biological and social metabolism puts them just between a human and a bull.
The social metabolism of homo sapiens continued to grow steadily, and along with it their capacity to harness nature for their lifestyle. And then, 5,000-10,000 years ago, during the Neolithic revolution, a simultaneous innovation occurred around the world – farming. The start of the Holocene witnessed the emergence of agriculture in Mesopotamia and Anatolia, the Yangtze valley, New Guinea, West Africa, Meso-America, and the Andes. The end of the ice age softened the earth, human language and communication had evolved and spread, and coincidently the colonization and exploitation of ecosystems.
Agriculture, the colonization of plants, allowed for geographically condensed energy to be grown which could support larger populations of people. This put a huge dependency on area of land needed to support and grow plants and animals. But these new densities of biomass reduced the amount energy required to roam large distances hunting and gathering. As a result, many hunter-gatherer societies could not compete, and Iron Age plant and animal farmers came to dominate. These clusters of agrarian societies grew around the world and with them languages and cultures. Soon the age of the agrarian came to dominate human existence. Using data from a well documented 18th century Austrian agrarian society, Malhi went to work to plot where a typical ‘agriculturist’ may fit on the Kleiber plot. He surmises:
“Compared to the hunter-gatherer sociometabolic regime, by the 18th century human sociometabolism per capita had increased by one to two orders of magnitude.” Given the population density such a society could support, the “per unit area energy consumption” grew “three to four orders of magnitude greater than that of a hunter-gatherer society.”
This plops the typical human agriculturalist below a rhino on the Kleiber plot. In other words, an active member of an 18th century agrarian society would have consumed as much energy as a resting animal nearly 10 times their mass. It seems over-consumptive human habits started early in our evolution.
Agrarian societies and hunter-gather societies were both constrained by land area. While agriculturalists were more efficient with land use than hunter-gatherers, they were nonetheless constrained by land. This is especially true for their primary source of fuel for heating and cooking – trees. That all changed with the birth of the Industrial age and the discovery of coal.
The potential energy in trees is stored solar energy from the relatively recent past. Coal is solar energy stored in biomass that accumulated and fossilized over millions of years in the deep layers of the earth’s outer crust, the lithosphere. For the first time in history, humans could exploit energy stored in deep time. Coal could more easily be transported over great distances. In theory, this would reduce the need to further exploit land and wood, but instead their destruction increased.
The Industrial age brought new forms of locomotion and transportation networks accelerated the expansion of colonization, land development, and the destruction of grasslands, swamps, and wooded areas. Healthy, thriving ecosystems were sacrificed for new and expanding cities and farms. Coal powered machines extracted elements from nature to make fertilizers, sawed, split, and planed trees into lumber, and stamped, squeezed, and shipped goods around the world feeding growing economies and their consumers. Fossil fuels accelerated and intensified the destruction of the biosphere and continue to do so to this day. The energy use of the biomass past to support today’s social metabolism puts in question the biomass of the future, including its human consumers.
CAPITALIZING ON A MONSTER APPETITE
Malhi identifies two key factors of industrial social metabolism:
* The amount of biomass needed for biological metabolic survival (i.e. food) is small compared to fossil fuels and other high-density energy sources.
* Fossil fuels used for building transportation networks meant population centers need not be co-located with food and energy production.
So where does the typical ‘industrialist’ sit on the Kleiber plot? Just above an elephant. That is, the amount of metabolic energy needed for a human to lead a typical industrialized lifestyle today is the equivalent of a resting elephant. Imagine the streets of the most populated cities being roamed by humans the size and weight of an elephant. Streams of cars on the freeway being driven by a five-ton mammal with an insatiable appetite. That’s us. Well, many of us, anyway.
Those numbers are for the average ‘industrialist’ in the UK where Malhi teaches. American’s stereotypically love our exceptionalism, and we are certainly exceptional in this regard. Sorry, Canadians, you’re implicated too. North American’s are the King Kong’s of energy consumption. Our dot on the Kleiber plot sits where a mythical 15-ton mammal would sit. The typical human in the United States and Canada consumes energy like King Kong. That’s well over 100 times the mass and energy needed for basic survival and 10 times more than agriculturalists that existed just 200 years ago.
When Du Chaillu and his native guides shot the king of the forest, Du Chaillu did not exploit the energy of that innocent animal as food. He instead chose to eat the deer they also killed. But the local hunters, who allegedly had long pursued the so-called king of the jungle, did. Including his brain. Eating the brain from the skull of a gorilla, Du Chaillu reported, was believed to bring “a strong hand for the hunt…and success with the women.”
Perhaps this played into Cooper’s storyline in King Kong. After all, it was a native tribal king on Skull Island who offered to trade six tribal women for the attractive American blonde woman, Ann Darrow, accompanying the crew on their expedition. She is then captured by a band of natives and offered up to King Kong as a sacrifice. But King Kong is felled by a gas bomb by American explorers and shipped back to New York to be put on display. King Kong then breaks from his chains and hunts down Ann. That’s what leads to the iconic scene of King Kong getting massacred atop the Empire State Building. War pilots fire machine guns from their planes as King Kong swats at them like flies while intermittently fondling the captive heroin, Ann.
King Kong, the movie, has since been interpreted as a story of race (King Kong as a metaphor for a Black man stolen from his homeland in bondage), sex (a white blonde woman who, fetishized as a sexual object pursued by Indigenous and Black men, must be saved), and rebellion (King Kong, as a Black man, breaks from his shackles and must be violently subdued). He has rebelled and therefore must be killed.
But before this interpretation, King Kong was said to represent FDR’s ‘New Deal’. Cooper was a devote anti-communist and conservatives like him regarded the New Deal as a menace – an imprisoned import of a policy from a faraway land unleashed on society. Just like King Kong. It must be killed.
I’ll offer my own interpretation:
King Kong is an outsized mythical beast so absurdly huge that it can’t bear its own weight. When it does manage to move, it destroys the environment in its path. What is erected before us, since the dawn of the Anthropocene (or is it the Capitalocene), is an over exploitive and consumptive way of life that is off the charts. It has ‘an immense body, huge chest, and great muscular arms.’ It has ‘fiercely-glaring large deep gray eyes, and a hellish expression of face.’ It ‘seems to me like some nightmare vision.’ What stands before us is this king of environmental destruction. And it must be killed.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Hello Interactors,
I was interviewed!
Big thanks to my friend and former Wavefront colleague, Mark Sylvester, who is now the Curator, Host, and Executive Producer at TEDx Santa Barbara.
Check it out!
https://tedxsantabarbara.com/.../brad-weed-we-need.../
The unedited version that was streamed live is here on FB:
https://fb.watch/fz9nyudo5r/
Last week I left off Part I introducing a new science proposed by two scientists affiliated with my favorite multidisciplinary institution, and leader in studying complexity adaptive systems, The Santa Fe Institute. Today I draw from their paper published in August that includes links to a recent book that has shook the scientific academy. Science is adapting to a new world, a new climate, and new future. This proposed new scientific field aims to accelerate that adaptation.
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
EVOLVING FAST AND SLOW
“What until now has passed for ‘civilization’ might in fact be nothing more than a gendered appropriation – by men, etching their claims in stone – of some earlier system of knowledge that had women at its centre.”
These are the words of David Graeber and David Wengrow from their recent epic myth-busting book, The Dawn of Everything: a New History of Humanity. They paint a picture of human history that debunks many assumptions underlying the contributions of theoretical ‘great men’ that dominate recollections of history, scientific discovery, and human evolution. But two great women stepped forward in August to offer a new center for systems of knowledge that complements Graeber and Wengrow’s theories.
Recent technological and collaborative advances in anthropology, archeology, ecology, geography, and related disciplines are sketching new patterns of interactions of people and place. Complex webs of far-flung and slow growing networks of social interactions, spanning large swaths of the globe over millennia, are coming into focus.
Graeber and Wengrow claim “the world of hunter-gatherers as it existed before the coming of agriculture was one of bold social experiments, resembling a carnival parade of political forms.” This interpretation offers a radical counter to existing “drab abstractions of evolutionary theory.” Contrary to popular belief, they offer that
“Agriculture, in turn, did not mean the inception of private property, nor did it mark an irreversible step towards inequality. In fact, many of the first farming communities were relatively free of ranks and hierarchies. And far from setting class differences in stone, a surprising number of the world’s earliest cities were organized on robustly egalitarian lines, with no need for authoritarian rulers, ambitious warrior-politicians, or even bossy administrators.”
Graeber and Wengrow’s analysis offer an alternative understanding of the nearly 300,000 years of homo sapiens’ existence. And Stefani Crabtree and Jennifer Dunne, both affiliated with the Santa Fe Institute, wrote a recent opinion piece that builds on their position. “Towards a science of archeaoecology”, published in the journal, Trends in Ecology & Evolution, calls for integrating elements of archeology and ecology under the term archeaoecology to further understand these pasts.
By sharing approaches and data of related fields they hope to form a more complete picture of the unfolding of humanity and ecosystems so that both may continue to unfold into the future. They hope to intertwine two interrelated trends that emerged over the last 60,000 years of humanity. Some findings of which, were also highlighted by Graeber and Wengrow. These two trends are:
* The slow evident far-flung dispersal of homo sapiens across regions and around the globe.
* The increasingly rapid development of tools and technologies that enabled it.
Together these contributed to the gradual and pervasive spread of complex social networks fueled by the interaction of people and place – and other animal species. However, as Crabtree and Dunne remind us, “As humans spread to new places and their populations grew…their impacts on ecosystems grew commensurately.”
ARTIFACTS, ECOFACTS, AND SCALING MATH
The subfield of archeology that studies these impacts is environmental archeology. While much of this research focuses on a reconstruction of past climates, it doesn’t always consider the larger ecological context. But the combined fields of paleontology (the study of fossilized plants and animals) and ecology does, under the name of paleoecology. However, it misses human elements of archeology just as environmental archeology sometimes ignores aspects of ecology.
But new sensing technologies, increased computing power, advances in ecological modelling, and a growing corpus of digitized archeological records is providing bridges between these disciplines. Now scientists can construct integrated understandings of how people interacted with place through deep time. Instead of fragments of artifacts, ecofacts, and trash deposits uncovered through disparate stages of time amidst localized climatic conditions, a more thorough and dynamic representation emerges.
How do the interactions of people and place impact ecosystems and cultures and in turn influence their respective evolutions? It’s questions like this that led Crabtree and Dunne to call on earth and human researchers to “confront pressing questions about the sustainability of current and future coupled natural-human systems” under the banner of archeoecology.
It was archaeologists and paleoecologists who first coined this term. It described scientists or studies that relied on varieties of data, like geological morphology or climatology, to form interpretations of the archeological past. But they weren’t intent on necessarily forming a systematic understanding of historic dynamic interactions of natural-human systems. Moreover, they weren’t, as Crabtree and Dunne propose, providing an “intellectual home” for a new integrative science bridging these three disciplines:
* Archaeology: the study of past societies by reconstructing physical non-biological environments.
* Palaeoecology: the reconstruction of past ecosystems based on fossil remains but often excluding humans.
* Ecology: considerations of the living and nonliving interactions among organisms, mostly non-human, in existing ecosystems.
The new home they suggest is filled with a growing assortment of tools and technologies which can be shared among them. They range in scale from the microscopic analysis of plants, animals, and tree rings to vast ecological and social networks through the distribution of species amidst cascading patterns of extinction. Computer models can represent everything from cellular structures that mimic behavior of biology to modelling individual and group behaviors based on quantitative data found across a range of space and time.
In May I wrote about how this kind of modeling, led by another Santa Fe affiliate, Scott Ortman, uncovered new findings regarding the Scaling of Hunter-Gatherer Camp Size and Human Sociality in my Interplace essay called City Maps and Scaling Math.
This array of interdependent tools conspires to generate the Crabtree and Dunne definition of archeocecology:
“The branch of science that employs archaeological, ecological, and environmental records to reconstruct past complex ecosystems including human roles and impacts, leveraging advances in ecological analysis, modeling, and theory for studying the earth’s human past.”
NATURE OR NURTURE
The aim of this new science is to reconstruct interdependent networks of human mediated systems that mutually depend on each other for survival. This offers clues, for example, into just how many plants and animals may have migrated and propagated on their own through earth’s natural systems versus being transported and nurtured by highly mobile, creative humans amidst networks of seemingly egalitarian bands. Crabtree and Dunne offer one such example from Cyprus where scientists used archeoecological approaches to discover how that area’s current ecosystem came to be.
Using species distribution models and food webs the research showed how settlers in the later part of the Stone Age (Neolithic period)
“brought with them several nondomesticated animals and plants, including fox (Vulpes vulpes indutus), deer (Dama dama), pistachios (Pistacia vera), flax (Linum sp.), and figs (Ficus carica), to alter the Cyprian ecosystem to meet their needs. These were supplemented with domestic einkorn [early forms of wheat] (Triticum monococcum) and barley (Hordeum vulgare), as well as domesticated pigs (Sus scrofa), sheep (Ovis sp.), goat (Capra sp.), and cattle (Bos sp.).”
The coincidental dating of these human settlers, plants, and animals suggests not only the introduction of new species to the area, but the intention to create a niche ecosystem on which they could survive. Elements of that Neolithic ecosystem are alive in Cyprus to this day. Crabtree’s own research into the ecological impacts of the removal of Aboriginal populations in Australia corroborates these theories.
Her work highlights the need to marry the high-tech scientific approaches of archeoecology with Traditional Ecological Knowledge…otherwise known as Indigenous Knowledge or Indigenous Science. As I wrote last week in Part I, stitching together past and present Western science requires collaborations with Indigenous people, their knowledge, culture, and traditions.
To strategize the survival of the natural world, of which we humans are linked – amidst a changing and increasingly volatile climate – requires honoring, respecting, and collaborating with people and cultures as varied and complex as the ecosystems on which we coexist.
Crabtree and Dunne show how archeoecology can reveal “how humans altered, and were shaped by, ecosystems across deep time.” By collaborating, sharing, and synthesizing diverse bodies of knowledge across artificial academic and cultural boundaries and beliefs we can “explore implications for the future sustainability of anthropogenically modified landscapes.” This is particularly imperative “given scenarios such as changing climate, land-use intensification, and species extinctions.”
This treatise on archeoecology by Crabtree and Dunne offers a set of tools necessary to present “a new history of humankind.” Much like Graeber and Wengrow set out to do, it also encourages “a new science of history, one that restores our ancestors to their full humanity.”
Collaborative science, like collaborative music and sports, spawns unexpected, serendipitous discovery through systems of human tension, tolerance, intimacy, and cumulative joy and sorrow, setbacks, and steps forward. This is the nature of unbridled egalitarian play observed among young people unaltered by prejudice, politics, fright, and might.
It’s felt in us all through lifetime acts of negotiation and negation, rejoice and reproach, exaltation and anguish, or creation and destruction. It is the nature of humankind. And it is, like our ecosystems, in constant mutualistic flux.
As is the work of Crabtree, Dunne, Graeber (RIP), Wengrow, and others like them. But as they have already shown,
“The answers are often unexpected, and suggest that the course of human history may be less set in stone, and more full of playful possibilities, than we tend to assume.”
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Hello Interactors,
I’m back from planting our kids at college. Now we watch our not-so-little Weed’s grow from a distance. I had a recent visit from a plant scientist friend last week that inspired me to dig into the blending of traditional Western science and Indigenous knowledge. Each have a lot to offer human adaptation strategies to the effects of climate change, but to do so will require new approaches and increased sensitivities to generations of abuse, neglect, and disrespect. This is part one of a two-part series that starts with a grounding in what integration exists today and why it’s important.
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
TEARS OF JOY AND SORROW
It was cause for celebration, but hers were not tears of joy. It was the ten-year anniversary of the largest dam removal in United States history. The Elwha Dam was completed in 1921 to dam the 45-mile-long Elwha River for electricity generation under the settler colonial banner of “Power and Progress.” A second larger dam was built in 1927. The Elwha is the fourth largest river on the Olympic Peninsula that sits on the western most Pacific coast of Washington State. It was once home to the country’s second largest salmon run behind Alaska. After the dams were built, they robbed these fish of 40 miles of habitat.
They also robbed the Lower Elwha Klallam Tribe - ʔéʔɬx̣ʷaʔ nəxʷsƛ̕áy̕əm̕ – “The Strong People” of their food source and economy while submerging their spiritual land and identity in 21 million cubic yards of sediment. That’s over one million dumpsters full of rocks and sand. If you stacked them, they’d reach over 700 miles into the air. Placed end to end they’d stretch over 3000 miles across America coast to coast.
And now, ten years later, the salmon are running again, habitat is getting restored, and the sediment is redistributing. So why the tears? For scientists to accurately measure the successes of dam removal – and further justify the removal of more dams worldwide – the federal, state, and tribal governments agreed to a moratorium on fishing the returning salmon. It seemed a worthwhile compromise to the tribal community, but after over one hundred years of suffering their losses – and seeing the fish run as their elders had once seen – their yearning for a return to their cultural heritage has intensified over the last decade. Recent years of healthy salmon runs have tested their patience with colonial powers continuing to dictate their way of life – even as they simultaneously celebrate their joint successes.
It was the U.S. Congress who passed the Elwha River Ecosystem and Fisheries Restoration Act in 1992 to restore dwindling salmon populations, but it was the Lower Elwha Klallam Tribe who had fought to have those dams removed even as they were being built. They also helped fund the research necessary for successful removal. And now they want to live as they once did – in a self-determined and self-sustaining autonomous but integrated coexistence with their neighbors.
A friend of mine is a plant scientist for the project who attended the celebration event in Port Angeles, Washington last week. The early economic growth of this city depended on the electricity generated by those dams. He told me the words and subsequent tears by the woman representing the tribe was the most gripping and poignant moment of the event. It left many scientists conflicted about the proper path forward.
Continued research will help with planning of future dam removal projects, including what would displace the Elwha project as the largest dam removal effort in history on the Klamath River. This project involves the removal of four dams that stretch across the Oregon and California border.
But what is more important? More data collection and academic papers supporting future dam removals or resuming the human rights of an abused and afflicted Klallam community? The answer won’t come from the scientists, but from deliberations between multiple levels of governments, agencies, and departments strewn across many jurisdictions.
BRIDGING BARRIERS
The Elwha dams are representative of countless ecological discontinuities brought on by colonial expansion and attempted erasure and conversion of Indigenous cultures and populations around the world. The Elwha dam removal indeed created a precedent that inspired ecological restoration projects worldwide. And while the collaboration between members of the Klallam people and U.S. government officials, volunteers, and scientists has largely been healthy, the tension that spawned the removal in the first place still remains – competition for fishing rights.
These dams posed an immediate threat to the Klallam people and their way of living, as they still do for the Klamath people and others like them. But a greater compounding threat grows more imminent every day – the effects of climate change. Despite minimal contributions to causes of climate change, Indigenous populations suffer the greatest risks of the effects. This is most apparent and acute right now in Pakistan as one third of that country remains flooded.
Pakistanis are indeed in need of outside help. But too often Western aid swoops in with relief and then disappears leaving them with little support for how to survive the next disaster. Just as profit seeking colonists left the Klallam people with little support for survival. But instead of resorting to fatalistic language and traditional paternalistic hero mentalities that portray Indigenous communities as helpless and hopeless, some scientists and activists are shifting toward community-based adaptation strategies. These efforts start by first experiencing and understanding how these communities are affected, but then recognizing many of them also have deep ancestral knowledge and history of how to adapt to a changing climate.
To strike a healthy balance between Western government aid and scientific knowledge and local needs and culture will require increased sensitivities to historical traumas inflicted by colonization, extreme capitalism, and forced acculturation. There is a myriad of language, linguistic, and cultural gaps that challenge the documentation, translation, and integration of Western scientific approaches with Indigenous ecological and cultural knowledge so that it is accurate, complete, and fair. Meanwhile, the planet is warming, the environment is shifting, and the pressure for adaptation systems and mechanisms is mounting.
To bridge these knowledge gaps requires a concerted effort around the globe to establish consistent approaches to Indigenous knowledge integration in scientific literature. In 2020 a group of researchers started by asking this fundamental question:
“How is evidence of indigenous knowledge on climate change adaptation geographically and thematically distributed in the peer-reviewed literature?”
What they found is the number of publications per year focusing on Indigenous knowledge and climate change adaptation has grown considerably over the last ten or so years. Between 1994 and 2008 their search yielded just six scientific publications that included evidence of Indigenous knowledge. There were that many in 2009 alone. Ten years later, in 2019, the number grew sevenfold to 42.
The majority, 133 of the 236 sampled, came from the field of Environmental Science. Social Sciences (97) and Earth and Planetary Sciences (50) had the second and third most publications respectively. Then came Agriculture and Biological Sciences (36), Medicine (22), and Health Professions (14). The word-cloud they generated from the corpus ranked these as the most common words: ‘vulnerability’, ‘resilience’, ‘drought’, ‘community’, ‘perception’, ‘impact’, ‘food security’, ‘agriculture’, and ‘adaptive capacity’. Given the most repeated words all relate to health and survival, researchers in the health and human services academy and industry have some work to do.
In terms of geographic distribution, a large proportion of publications study regions in Africa and Asia. The most studied countries are India, Zimbabwe, and Canada. There is no worldwide count of Indigenous populations and most studies don’t mention tribal names, so it’s hard to determine fair distribution. However, based on the data available, the authors suggest the biggest gaps may be in central Africa, northern Asia, Greenland, Australia, parts of South America and Polynesia.
Of the attributes of Indigenous knowledge represented, most publications (170) included “Factual knowledge about the environment and environmental changes” like precipitation, temperature, ice thickness, and wind speed. Two of the least represented attributes were:
* “Cultural values and worldviews (61) like relationship to land, stewardship, values of reciprocity, collectiveness, equilibrium, and solidarity.
* “Governance and social capital” (61) like food sharing and social networks as well as informal social safety nets.
These seem to me to be valuable sets of knowledge in the face of worldwide human ‘vulnerability’, ‘resilience’, and ‘capacity to adapt’ to the effects of climate change. Some scientists are shifting from describing the facts of climate change toward better understanding of human mitigation, migration, and adaptation.
BLENDING BARRIERS
One of the reasons Indigenous communities are so helpful is their cultural lineage and oral history traditions include solutions, strategies, and innovations of past human adaptations to a changing climate. This all despite past attempts by evil colonizers to suppress and destroy their knowledge, traditions, and even their existence. But these people and civilizations gained and sustained through generations of ecological experimentation. They benefited from innovations in grassland growth, fire management, and crop alteration.
Over decades and centuries, they evolved countless trials of seed germination, hybridization, and dispersal to achieve maximal crop yields. (e.g., symbiotic ‘Three Sisters’ crop clustering). They also developed predator management schemes enabling them, and their crops, to survive and thrive. Their mediation of the environment provided a mutualistic food web rooted in natural forms of ecological reciprocity. But this knowledge was not and is not static.
They had to endure and adapt to environmental dynamism at varying scales of time and space. Change occurred at a local level with daily shifts in the weather but also at a regional level from sudden climatic and geological perturbations like earthquakes, floods, droughts, and volcanoes. All of which had effects lasting decades and centuries.
These events led some populations to hunker down and innovate new methods of survival amidst a changed but familiar environment, while others migrated near and far to survive. For those who didn’t make it, their knowledge is lost. However, some traces of their existence, their paths of migration, shelter, and food habits do, and we rely on archeologists to bring those facts and interpretations to light.
But even in the best of situations, as evidenced with the Elwha project, balancing hard quantitative science with qualitative humanitarianism while in search of adaptation and survival strategies poses a host of challenges. Not the least of which is the fact that within these works exist many gaps in human and environmental knowledge across the spectrum of global space and time.
But a new approach in archaeology and ecology is emerging called ‘archaeoecology. It strives for a more robust intellectual understanding of the interaction of people and place that spans the globe and the past 60,000 years of existence. It’s a proposed blending of ecological and archaeological research that, when augmented with Traditional Ecological Knowledge, can fill gaps of the past so that plans can be made now for how humans can survive in the future. And as the Klallam people have reminded us, regardless of the past, the time for healthy adaptation to a changed environment needs to start now.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Välkommen till Audiovideoklubben. En podcast om regissörer och filmserier med Viktor Estemar Landegren och Alexander Wahlgren.
I det fjärde avsnittet av miniserien om Baz Luhrmann pratar Alex och Viktor om Australia.
Viktor berättar om gången han nästan besökte Australien, Alex kommer med ofärdiga tankar om landets framtid och bägge har har svårt att uttala aboriginer.
Det pratas om Hugh Jackmans svettdoft, Thor: Love and Thunder, att bajsa i havet, hur gör man Wolverine rätt, Animal Kingdom och romerska statyers penisar.
Är Nicole Kidmans karaktär en kolonialist? Dödades filmen av sina reshoots? Finns Arnold Schwarzenegger på riktigt?
Detta, och mycket mycket mer i veckans urspårade avsnitt av AVK.
Gilla, dela och sprid gärna våra inlägg. Det hjälper oss verkligen att nå ut till nya lyssnare i poddbruset!
Följ oss gärna på Instagram, Twitter och Facebook.
Hjälp oss nå våra mål genom att bli en Patreon på Audiovideonattklubben där du kan ta del av extramaterial som tack för ditt stöd.
Patreon.com/audiovideoklubben
Instagram.com/audiovideoklubben
Facebook.com/audiovideoklubben
Twitter.com/audiovideoklubb
Hosted on Acast. See acast.com/privacy for more information.
-
Berättelsen om världens mest streamade artist. Hur han blev både enormt älskad och hatad - och anklagad för att ha plagierat andras musik.
Lyssna på alla avsnitt i Sveriges Radio Play.
Det är den 8 mars 2022 utanför rättssalen i London. Ut från den grå bilen med tonade fönsterrutor hoppar dagens huvudperson. Han som vanligtvis klär sig i jeans och en t-shirt har idag en svart kostym och vit skjorta under. Solen och kamerablixtarna reflekteras i de svarta rutorna på bilen. Ed Sheeran går rakt in mot den stora byggnaden och dörrarna bakom honom stängs. Varken kameror eller inspelningsutrustning är tillåtet inne i rättsalen. Ingen kommer därför att filma när Ed ställer sig i vittnesbåset och sjunger.
För fyra år sen blev den anspråkslösa rödhåriga killen från England, den absolut just nu största artisten i världen. Hans låt ”Shape of you” är den första låten att streamas över 2 miljarder gånger på Spotify - det gör den till decenniets mest streamade låt. Men så står han nu också, återigen, anklagad för låtstöld. Den här gången har Ed bestämt sig för att inte ge med sig.
Han vill bevisa att han inte är nån låttjuv utan snarare att alla ackordföljder vid det här laget redan använts i någon låt där ute - och att det därför inte kan räknas som stöld. Det är därför han nu tar ton i vittnesbåset den här tisdagen i London.
Men det finns de som inte tror på honom. Det finns de som menar att Ed Sheeran har satt i system att plagiera.
P3 Musikdokumentär om Ed Sheeran handlar om en av världens absolut mest spelade artister - han som har jobbat hårdare än dom flesta för att ta sig dit. Artisten som världen både älskar och älskar att hata - och som flera gånger anklagas för plagiat.
Dokumentären är gjord av Hanna Frelin våren 2022.
Producent är Anna Johannessen.
Tekniker Fredrik Nilsson.
Programmet görs av produktionsbolaget Tredje Statsmakten Media.Som research för det här avsnittet har vi använt oss av Sean Smiths biografi om Ed Sheeran.
Ljudklipp i dokumentären kommer från Sveriges Radio, Skavlan i SVT, Jonathan Ross Talkshow, dokumentären om Britannia High, Graham Nortons talkshow, The Music 411, Watchmojo.com, 60 minutes Australia, Young turks på Youtube, Clevver News och BBC.
-
Mitt i natten flyger ett plan över sydkinesiska havet. Ett sista meddelande från piloten "Goodnight", sedan är det plötsligt försvunnet. Hur kan ett plan med 239 människor ombord gå upp i rök? Här är berättelsen om ett av världens största flygmysterium.
Lyssna på alla avsnitt i Sveriges Radio Play.
10 minuter om mysteriet med det försvunna flygplanet MH370I det här avsnittet av Stora händelser hör du om när ett flygplan på väg från Malaysia till Kina försvinner mystiskt från flygledningens radar. Det är 2014 och nyheten om det försvunna planet sprider sig världen över, samtidigt som anhöriga till de som var ombord vill ha svar på vad som hänt. En enorm sökinsats drar igång men ju mer man nystar i vad som hände planet MH370, desto konstigare verkar försvinnandet bli...
Om Stora Händelser i BarnradionStora händelser är en podd i Barnradion med 10 minuter om nyhetshändelserna som förändrat världen.
Podden passar för 9-13 år ungefär.
Frågor till avsnittet:Hur märkte man att flygplanet var borta?
Har man någonsin hittat något från flygplanet?
Vad är flygplanets svarta låda för något och varför vill man hitta den?
Varför var det svårt att leta efter planet?
Varför tror du man fortfarande pratar om den här händelsen idag?
Programledare: Niklas Jonsson, Barnradion
Producent: Klara Askerup, Barnradion
Exekutiv producent: Beatrice Dalghi, BarnradionMed ljud från: Sveriges Radio, 60 minutes Australia, SBS, ABC News, NBC News, 7News, ABC Australia.
-
I sin första dokumentärfilm; Väninnor – berättelser från garderoben som gjordes tillsammans med Nina Bergström 1996 porträtterade Sander C. Neant Falk lesbiska i åldrarna 60 till 85 år. Filmen blev den första lesbiska dokumentären som gick upp på svenska biografer. I nästa dokumentär satte Sander videokameror i händerna på queera tonåringar som filmade sina liv. Det blev guldbaggebelönade Du ska nog se att det går över. En pärla till film, som numera går att se via bibliotekens streamingsajt Cineasterna.Ytterligare några år senare gjorde Neant Falk den meditativa konstfilmen Your Mind is Bigger than All the Supermarkets in the World, efter att ha studerat på Konstfack.
I det här avsnittet av SAQMI Play möter vi Sander C. Neant Falk, dokumentärfilmare, klippare, konstnär och pedagog verksam sedan 90-talet efter utbildning på filmskolan ESRA i Paris och dokumentärfilm på Biskops Arnö Nordens Folkhögskola i ett samtal med Malin Holgersson och Anna Linder.Avsnittet har fått stöd av Göteborgs Stads kulturnämnd - Projektstöd Pronto
Biografi:Sander C. Neant Falk är dokumentärfilmare, klippare, konstnär och pedagog verksam sedan 90-talet efter utbildning på filmskolan ESRA i Paris, dokumentärfilm på Nordens Biskops Arnö och Konstfack. Neant Falk har regisserat, producerat och till stor del fotat och klippt sina tre långa dokumentärer som visats på biograf, SVT och vunnit flera priser på internationella filmfestivaler. Filmen Du ska nog se att det går över belönades med en Guldbagge för bästa dokumentär och fick hedersomnämnande av internationella filmkritikerförbundet FIPRESCI. Filmen Väninnor – berättelser från garderoben hyllades av kritiker och var den första lesbiska dokumentärfilmen som gick upp på svenska biografer. Båda filmerna ingår i Svenska Filminstitutets satsning på viktig svensk film som digitaliseras under 2021. 2005-08 studerade Neant Falk som filmare på Konstfack för att utforska ett mer experimentellt förhållningssätt till film, foto, video och klippning. Resultatet blev konstfilmen Your Mind is Bigger than All the Supermarkets in the World som fick fina recensioner och visades i fullsatta salonger på Folkets Bio. Sedan 2017 varvar Neant Falk egna konst och kortfilmsprojekt med arbete som terapeut med fokus på skapande processer och arbete som värd och konstpedagog på Konsthall C i Stockholm.
Filmografi: 1996 – Väninnor - berättelser från garderoben - dokumentärfilm, 2003 - Du ska nog se att det går över, dokumentärfilm, 2010 - Your Mind is Bigger than All the Supermarkets in the World, dokumentärfilm, 2011 - Nine Speeches on Violence by Three Wise Men, konstfilm, The Cleansing Ceremony med Nya Konstnärsklubben, 2018-Om filmerna:
Väninnor - berättelser från garderoben, 1996, 53 minDe är fem kvinnor i åldrarna 60 till 85 år och de är lesbiska. De har levt med rädslan att vara annorlunda och med risken att förskjutas av vänner, släktingar och arbetskamrater.I åratal har de smugit med sina känslor; dubbelliv har varit deras vardag. Någon av dem har aldrig tidigare talat om sin homosexualitet ens med sina närmaste. Med stark närvaro och sprängkraft berättar de fem kvinnorna om sina liv och om sin förbjudna kärlek. Tidstypisk musik, pressklipp, arkivbilder och privata fotografier illustrerar deras berättelser i denna varmt innerliga dokumentärfilm.Väninnor hyllades av kritikerkåren när den fick sin premiär under mitten av 90-talet, men har sedan dess varit otillgänglig för publiken. Nu har filmen äntligen digitaliserats och får lov att återta den framskjutna plats i queerhistorien den så väl förtjänar.Regissör: Sander C. Neant Falk & Nina BergströmMedverkande: Abbe Österberg, Boel Matthis, Ellen Lindström, Frieda Lööv och Kerstin HammarstenFilmfotografer: Lisa Hagstrand och Maria Hammar TurosProducent: Anna G MagnúsdottírBiografpremiär: Zita, Folkets Bio i Stockholm, 25 oktober 1996. Land: Sverige, barntillåten. Språk: Svenska. Längd: 53 minFestivaler i urval:1997: 13 Festival Internacional de Cine de mar del Plata, Argentina, Verzaubert Film Festival, Germany, Vancouver International Film Festival, Canada, Images et Nations – Montreal Lesbian & Gay Film Festival, Canada, 21 st san Francisco International L&G Film Festival, USA, OUTFEST- Los Angeles Gay & Lesbian Film Festival, USA, Seattle International Film Festival USA, New York Lesbian & Gay Film Festival, USA, Boston Lesbian & Gay Film Festival, USA, Skeive Filmer – Oslo Lesbian & Gay Film Festval, Norway, Gothenburg Film Festival, Sweden.
Awards:OUTstanding Documentary Feature Award 1997Award from the Grand Jury of OUTFEST Los Angeles Gay & Lesbian Film Film Festival, The RFSU Award 1997RFSU; the National Swedish Organisation for Health and Sexual Education, Tupilak Culture Award 1997, Tupilak; the Association for Scandinavian Homosexual Culture, The Pink Room Prize 1997 Award given by the Swedish National Lesbian & Gay Association The Homosexual Rose of 1996, Award from Gothenburg Lesbian & Gay Association.
Du ska nog se att det går över, 2003, 74 minDet var när My blev kär i Scully i Arkiv X som hon förstod att hon gillade tjejer. Ingen annan fick veta så klart. För hur ska man som 14-åring berätta för hela släkten och kompisarna att man är lesbisk? Fast hur ska man kunna låta bli?
"Finns du tjej som dras till både killar och tjejer?" Som fjortonåring satte regissören Cecilia Neant-Falk in en kontaktannons i tidningen OKEJ 1985. Det kom svar från hela landet. Femton år senare satte hon in samma annons igen. My, Joppe och Natalie var tre av de 80 tjejer som svarade...
"Du ska nog se att det går över" har spelats in under 4 år och är resultatet av ett unikt projekt med material direkt från tonårsgarderobens dunklaste vrår. My, Joppe och Natalie har låst dörren, slagit på kameran och berättat allt. Om mamma och pappa som inget vet, om NO-läraren som säger att det är fel i generna på homosexuella, om att bo i ett samhälle där alla vet allt om alla. Om Fucking Åmål, fast på riktigt! Om att växa upp som homoagent i en heterovärld.
Filmen är ett djärvt collage av tekniker och medier som DV-cam, gamla arkivbilder och Super 8 vilka ackompanjeras av ett digert soundtrack med artister som Stina Nordenstam, Ani Di Franco och Eva Dahlgren. Åskådaren bjuds in i ett brokigt tonårs-landskap av rädsla, ilska, utanförskap, men framförallt av mod och lust. Det handlar om att våga lita till sin egen vilja och känsla. Att ta den på allvar även när det betyder att trotsa omgivningen och dess konventioner.IDE MANUS REGI: Cecilia Neant-Falk MEDVERKANDE: Natalie Durbeej, Johanna "Joppe" Svensson, My Sörensson REGIASSISTENTER: Joakim Rindå, Åsa Ekman, Jenny Sahlström FOTO: Cecilia Neant-Falk & Camilla Hjelm, Astrid Askberger KLIPP: Josef Nyberg & Cecilia Neant-Falk FINKLIPPNING: Berit Ljungstedt LJUD: Marcus Sötterman GRAFISK FORM: David Giese PRODUCENT: Cecilia Neant-Falk / Riot Reel AB I SAMPRODUKTION MED: Mette Heide / Team Production ApS (Danmark), Ulla Simonen / Kinotar OY (Finland), SVT Dokumentär, Film i Värmland, YLE TV1 MED STÖD AV: Svenska Filminstitutet / Filmkonsulent Göran Olsson / Hjalmar Palmgren, Det Danske Filminstitut, Konstnärsnämnden, Folkhälsoinstitutet, AVEK, Nordisk Film- & TV Fond LÄNGD OCH FORMAT: 74 min, 35 mm(1:1.33), VHS, färg, Dolby SR LJUD: Dolby SR DISTRIBUTION: Folkets bio COPYRIGHT RIOT REEL 2003Festivaler i urval:2003: Gothenburg Film Festival, Sweden, Outfest, Los Angeles, USA, Kombat Queer & Feminist Film Festival, Stockholm, Sweden, Berlin Lesbian Film Festival, Germany, Hamburg Lesbian & Gay Film Festival, Germany, Bergen Film Festival, Norway, Nordische Filmtage Lübeck, Germany, Mix Brasil, Brazil 2004: Melbourne Queer Film Festival, Australia, Festival International de Films de Femmes de Créteil, France, London Lesbian & Gay Film Festival, UK, Hot Docs, Toronto, Canada, Queer Zagreb, Croatia, Brussels Pink Screens, Belgium, Inside Out Toronto Lesbian and Gay Film and Video Festival, Canada, Barcelona International Women's Film Festival, Spain.
Awards:Guldbagge Award for Best Documentary 2003 (Swedish national film award), FIPRESCI Special Mention, Sydney Film Festival, 2003, Prix AFJ (Association des Femmes Journalistes), Festival International de Films de Femmes de Créteil, 2004, Torino Audience Award 2004, Torino Gay & Lesbian Film Festival, Italy, Torino Jury´s Special mention 2004 Torino Gay & Lesbian Film Festival, Italy, FIPRESCI (Fédération Internationale de la Presse Cinématographique), Awarded A Special Mention to: Don’t You Worry It Will Probably Pass/ Du Ska Nog se att Det Går Över by Cecilia Neant-Falk (Sweden 2003) "For its fresh vision of adolescence and its generosity in granting the right of authorship to its subjects". / Jury member B. Ruby Rich
YOUR MIND IS BIGGER THAN ALL THE SUPERMARKETS IN THE WORLD - Some guidance for a lost Westerner, 2010, 73 minCecilia: Åh, jag har stora frågor till dig!Upul: Hur stora? Som Mount Everest?Cecilia: Ska jag ta den största förstUpul: Ja, ja…Cecilia: Vad är meningen med livet?Upul: Oj…!
2004 reser regissören och konstnären Cecilia Neant Falk till Nilambe Buddhist Meditation Centre på Sri Lanka, där hon möter meditationsläraren Upul Nishanta Gamage. Sedan dess har Cecilia återvänt till Nilambe varje år, alltid med kamera och mikrofon. Det pågående samtalet mellan Cecilia och Upul, som äger rum varje eftermiddag kl. 16.30 tar oss med på en existentiell resa.
Här får Cecilias frågor – om rastlöshet, tid, minne, relationer, lycka, depression, Upuls jordnära svar från ett buddhistiskt filosofiskt perspektiv. Deras röster ackompanjeras av det tropiska landskapets fåglar och insekter i en rofylld filmsekvens med en skog, ett berg och en trädgård.
Your Mind is Bigger than all the Supermarkets in the World är en 73 minuters stillsam resa där den största dramatiken är de tankegångar som sätts igång inom betraktaren. En film som ger energi och öppnar sinnet för nya tankebanor.
"Som i en själslig dusch kliver jag in i salongen där Neant Falks film visas, låter ögat vila mot den grönskande bergssluttningen. Jag hör vindens sus och ser ett grässtrå beröras av en pust, i fjärran en bil som letar sig fram längs bergets fot. Genom Upul Nishantas lugna ord hör jag snart också något mer: mina egna djupa andetag, påminns om min egen puls. Tillsammans med den övriga publiken delar jag en stunds vila och med ny höjd i tankarna möter jag världen utanför igen.” Joakim RindåPremiärdatum: 7 mars 2010 Regissör & manus: Cecilia Neant Falk Land: Sverige (inspelad på Sri Lanka) Produktionsår: 2010 Produktionsbolag: Riot Reel & Bokomotiv AB Medverkande: Medtiationsläraren Upul Nishanta Gamage & Regissören Cecilia Neant Falk Längd: 73 min Producenter: Cecilia Neant Falk & Freddy Olsson Foto: Johan Rydberg & Cecilia Neant Falk Ljudmix: Owe Svensson Copyright: Cecilia Neant Falk Genre: Experimentell dokumentär Bildformat: 16:9, Färg Ljudformat: 5.1 Språk: engelska Textningsspråk: svenska & engelsk Översättning: Agneta Wirberg Textmakarna Distribution: Folkets Bio AB
Extra material:Trailer: Your Mind is Bigger than all the Supermarkets in the World
Sveriges Radio - Människor och tro: Kvartsamtal med Cecilia Neant Falk. Publicerat fredag 5 februari 2010 kl 15.48.
Credits SAQMI Play:Producenter: Anna Linder och Malin HolgerssonDesign och kod: Vincent OrbackKomposition: Amanda LindgrenKlipp och mix: Malin HolgerssonAnsvarig utgivare: Anna LinderSAQMI Play produceras med stöd avKulturrådet och Göteborgs stad.
- Visa fler
