Shunya's Notes

Behind the Beautiful Forevers

Katherine Boo, a journalist known for her perceptive writing about the poor and the voiceless, has just published a book about the people of the Annawadi slum in Mumbai. It is getting some really great reviews. Here is an excerpt from one by Thrity Umrigar:

And yet, despite such instances of human decency, the residents of Annawadi are not the saintly, noble poor of much fiction. There are no Tiny Tims or Tom Joads here. They cannot afford to be. Living on subsistence wages, beside sewer lakes and mud-cased pigs and goats, standing in line for hours for a trickle of water, facing the daily threat of the imminent razing of the illegal slum, battling their own superstitions and flaws, killing themselves to pay for a substandard education for their children doesn’t leave much time for human kindness.

This is not poverty porn. Rather, it is an unflinching, unsentimental portrait of the city’s poor - mean, envious, striving. There is no apotheosis in poverty, Boo reminds us. There is only humiliation and a kind of bewilderment.

Affluent Indians are deeply sensitive about the “negative’’ portrayal of their country, and I suppose Boo will come in for her share of criticism. This would be a mistake. “Beautiful Forevers’’ is an astoundingly honest, nonexploitative piece of journalism, a humane, powerful and insightful book that reveals how the world’s poor live, die, and hope in the age of globalization.

More here. Want more reviews? Check out the NY Times, The Caravan, and Bookforum.

Simon Leys on Liu Xiaobo

In the NYRB, Simon Leys reviews No Enemies, No Hatred: Selected Essays and Poems by Liu Xiaobo.

The award of the Nobel Peace Prize in 2010 brought the name of Liu Xiaobo to the attention of the entire world. Yet well before that, he had already achieved considerable fame within China, as a fearless and clearsighted public intellectual and the author of some seventeen books, including collections of poetry and literary criticism as well as political essays. The Communist authorities unwittingly vouched for the uncompromising accuracy of his comments. They kept arresting him for his views—four times since the Tiananmen massacre in June 1989. Now he is again in jail, since December 2008; though in poor health, he is subjected to an especially severe regime. As Pascal said, “Trust witnesses willing to sacrifice their lives,” and this particular witness happens to be exceptionally well qualified in other ways as well, both by the depth of his information and experience, and by his qualities of intelligence and moral fortitude. ...

At the Oslo ceremony, an empty chair was substituted for the absent laureate. Within hours, the words “empty chair” were banned from the Internet in China—wherever they occurred, the entire machinery of censorship was automatically set in motion.

Foreign experts in various intelligence organizations are trying to assess the growing strength of China, politically, economically, and militarily. The Chinese leaders are most likely to have a clear view of their own power. If so, why are they so scared of a frail and powerless poet and essayist, locked away in jail, cut off from all human contacts? Why did the mere sight of his empty chair at the other end of the Eurasian continent plunge them into such a panic?

More here.

Marglin on the Dismal Science

I spotted a recent book, The Dismal Science: How Thinking Like an Economist Undermines Community, by Harvard professor Stephen A. Marglin, who apparently writes from a socialist-communitarian point of view. The book jacket says the following: 

Economists celebrate the market as a device for regulating human interaction without acknowledging that their enthusiasm depends on a set of half-truths: that individuals are autonomous, self-interested, and rational calculators with unlimited wants and that the only community that matters is the nation-state. However, as Stephen Marglin argues, market relationships erode community. In the past, for example, when a farm family experienced a setback--say the barn burned down--neighbors pitched in. Now a farmer whose barn burns down turns, not to his neighbors, but to his insurance company. Insurance may be a more efficient way to organize resources than a community barn raising, but the deep social and human ties that are constitutive of community are weakened by the shift from reciprocity to market relations.

Marglin dissects the ways in which the foundational assumptions of economics justify a world in which individuals are isolated from one another and social connections are impoverished as people define themselves in terms of how much they can afford to consume. Over the last four centuries, this economic ideology has become the dominant ideology in much of the world. Marglin presents an account of how this happened and an argument for righting the imbalance in our lives that this ideology has fostered.

Watch this excellent interview with Marglin to get the flavor of his central arguments (62 mins), and read the first chapter of his book and some book reviews here (Guardian, Times Higher Education, etc.) and on Amazon.

Addendum to My Gita Essay

For many motivated readers, a favorite strategy for deflecting criticism of Krishna's dubious advice to Arjuna is to argue that, based on the events in the Mahabharata, the justification for the war is absolutely clear (in comments, one person saw it on par with the Allied case against Hitler!). I responded to this point in part 2 of my essay (Part 1, Part 2) but it's worth drawing attention to it again:

Some defend the Gita by saying that the Kauravas’ bad behavior made the war unavoidable and eminently justified. Perhaps, but that’s not the point. The point is about the quality of the arguments Krishna uses to persuade Arjuna to fight. If the best moral justifications for the war purportedly exist outside the Gita, and some of the worst inside it, what have we left? Given all the bad faith reasoning and the starkly instrumental view of human life in the Gita, which many saw through even in ancient times, what makes the Gita a work of wisdom? Why not get the Gita off its exalted pedestal in our minds and let it be an uncelebrated episode in the Mahabharata—an artful plot element in an epic work of literature?

However, the case for "just war" is not at all clear in the Mahabharata. It's debatable—and not black and white—which is exactly what makes the Mahabharata great. For starters, the standard rules of succession were inadequate for the situation at hand: Dhritarashtra is blind, so his younger brother, Pandu, is made the king. But then Pandu lands a curse and retreats to the forest with his two wives, leaving Dhritarashtra to rule instead. Yudhisthira is the oldest son in the family but he and the other four Pandavas are not really fathered by Pandu (due to his curse), rather Pandu's two wives find some "divine" lovers in the forest (!), raising questions about the royal Kuru lineage of the Pandavas. Nor did Pandu rule anytime during Yudhisthira's life. So as the first son of the long reigning and elder brother Dhritarashtra—who in his heart wants his son to be the king—doesn't Duryodhana, a warrior as skilled as any and an able administrator, have a claim to succession as well? I mean a reasonable case can be made, right?

Meanwhile Duryodhana's ambition grows and he wants the entire kingdom for the Kauravas, not just the better half of the Kuru kingdom that he will inherit. He loathes the Pandavas, partly because he saw them as uppity and mean to him in their youth, as princes are wont to be. So as an adult, Duryodhana is scheming and vicious to the Pandavas. But he can be kind to others, such as to the low-caste Karna. "Birth is obscure," he said, "and men are like rivers whose origins are often unknown." So while the Kauravas are not all-bad (it's worth noting that the elders, respected by both sides, end up supporting them, however reluctantly), the Pandavas are not all-good. The Pandavas spurn and insult Karna based on his caste; Arjuna's pride leads to Eklavya chopping off his thumb—and his hopes and livelihood. Draupadi taunts Duryodhana and his father's blindness. And why does Yudhisthira get so little flak for gambling and losing everything twice, including his half of the Kuru kingdom (after being forgiven the first time, he is foolish enough to play again), even wagering his own wife's body? What kind of man does that? Can we trust his judgment again with a kingdom? (And this when his real father is none other than the Lord of Judgment, Dharma.)

Is it any less obscene that while the Gita's Krishna goads Arjuna to fight the supposedly evil Kauravas, he has asked his own Yadava army to fight on the Kaurava side—because he wants to be officially neutral! Countless foot soldiers get killed—pawns in the dharmic imperatives of big men, which we are so eager to applaud. The Pandavas, too, break the protocols of war and we rationalize it, why? Further, was it, or was it not, in the public-interest to continue the 13 years of Kaurava rule? These are all legitimate readings, befitting great literature. I think people are too often blinded by their instinct to defend the side "God" is on, or they are too easily seduced by simple narratives of good vs. evil. Anyhow, that's my take this evening.
_________________________________

Image: Screen grab from Peter Brook's Mahabharata showing (L->R) Bhisma, Gandhari, Dhritarashtra, and Drona.

Graeber on the Origins of Money

David Graeber, in Debt: The First 5,000 Years, explains how money came about in human societies and how different the facts are from conventional accounts of it in economic textbooks (that money arose as the natural next stage of the barter system).

Let me begin by filling in some background on the current state of scholarly debate on this question, explain my own position, and show what an actual debate might have been like. First, the history:

1) Adam Smith first proposed in ‘The Wealth of Nations’ that as soon as a division of labor appeared in human society, some specializing in hunting, for instance, others making arrowheads, people would begin swapping goods with one another (6 arrowheads for a beaver pelt, for instance.) This habit, though, would logically lead to a problem economists have since dubbed the ‘double coincidence of wants’ problem—for exchange to be possible, both sides have to have something the other is willing to accept in trade. This was assumed to eventually lead to the people stockpiling items deemed likely to be generally desirable, which would thus become ever more desirable for that reason, and eventually, become money. Barter thus gave birth to money, and money, eventually, to credit.

2) 19th century economists such as Stanley Jevons and Carl Menger [1] kept the basic framework of Smith’s argument, but developed hypothetical models of just how money might emerge from such a situation. All assumed that in all communities without money, economic life could only have taken the form of barter. Menger even spoke of members of such communities “taking their goods to market”—presuming marketplaces where a wide variety of products were available but they were simply swapped directly, in whatever way people felt advantageous.

3) Anthropologists gradually fanned out into the world and began directly observing how economies where money was not used (or anyway, not used for everyday transactions) actually worked. What they discovered was an at first bewildering variety of arrangements, ranging from competitive gift-giving to communal stockpiling to places where economic relations centered on neighbors trying to guess each other’s dreams. What they never found was any place, anywhere, where economic relations between members of community took the form economists predicted: “I’ll give you twenty chickens for that cow.” Hence in the definitive anthropological work on the subject, Cambridge anthropology professor Caroline Humphrey concludes, “No example of a barter economy, pure and simple, has ever been described, let alone the emergence from it of money; all available ethnography suggests that there never has been such a thing.”

More here. Read an interview with Graeber and his related article on the topic, and a review of the book.

Top 10 Stories of 2011

Here are the top 10 stories of 2011 according to al-Jazeera. They include: (1) The Arab Spring (2) Japan's triple disasters (3) The killing of Bin Laden (4) Drought in the Horn of Africa (5) Europe's financial crisis (6) Occupy Wall Street (7) The birth of South Sudan (8) UK riots (9) The Palestine papers (10) Final US withdrawal from Iraq.  Suggest other stories if you don't agree with this list!

Seven Ways to Rescue Pakistan

An interesting conversation between Indian politician Mani Shankar Aiyar and Pakistani physicist and political commentator Pervez Hoodbhoy, hosted by NDTV's Barkha Dutt at Tehelka-Newsweek's THiNK 2011 on 'Seven Ways to Rescue Pakistan'." Also check out some additional videos.

On Change in India

An excerpt from Siddhartha Deb's portrait of contemporary India, The Beautiful and the Damned.

The highway out of Hyderabad towards Kothur village was still being worked on, with new overpasses and exits being constructed next to the lanes that were open to traffic. Vijay and I were halfway to our destination when we saw the man appear, standing in the middle of the road and waving us down. We were traveling fast, moving much too quickly to understand immediately what the man’s appearance meant. A few days earlier, on this same road, we had been stopped by two police constables. Assigned to guard duty at another point on the highway and left to fend for their own transportation, all the men had wanted was a lift. But the figure in front of us now was not in uniform, and his objective was far less clear, although I had the impression that he was part of the knotted confusion of people and cars that had sprung up suddenly on the smooth thread of the highway.

Vijay brought his tiny car to a halt, and the man loomed up in front of the windscreen, a dark, stocky figure dressed in a T-shirt and jeans. He put his right hand down on the bonnet of our car. In his left hand, he held an automatic pistol, its barrel pointing up at an acute angle.

More here. Read reviews of the book in the NYT and Himal.

How Doctors Die

This thought-provoking article by Ken Murray, MD, asks: "How has it come to this—that doctors administer so much care that they wouldn’t want for themselves? The simple, or not-so-simple, answer is this: patients, doctors, and the system."

Years ago, Charlie, a highly respected orthopedist and a mentor of mine, found a lump in his stomach. He had a surgeon explore the area, and the diagnosis was pancreatic cancer. This surgeon was one of the best in the country. He had even invented a new procedure for this exact cancer that could triple a patient’s five-year-survival odds—from 5 percent to 15 percent—albeit with a poor quality of life. Charlie was uninterested. He went home the next day, closed his practice, and never set foot in a hospital again. He focused on spending time with family and feeling as good as possible. Several months later, he died at home. He got no chemotherapy, radiation, or surgical treatment. Medicare didn’t spend much on him.

It’s not a frequent topic of discussion, but doctors die, too. And they don’t die like the rest of us. What’s unusual about them is not how much treatment they get compared to most Americans, but how little. For all the time they spend fending off the deaths of others, they tend to be fairly serene when faced with death themselves. They know exactly what is going to happen, they know the choices, and they generally have access to any sort of medical care they could want. But they go gently. Of course, doctors don’t want to die; they want to live. But they know enough about modern medicine to know its limits. And they know enough about death to know what all people fear most: dying in pain, and dying alone.

On Improving Modern Capitalism

Here are two short articles worth reading. They illuminate two different aspects of what's wrong with modern capitalism:

Is Modern Capitalism Sustainable? by Kenneth Rogoff

I am often asked if the recent global financial crisis marks the beginning of the end of modern capitalism. It is a curious question, because it seems to presume that there is a viable replacement waiting in the wings. The truth of the matter is that, for now at least, the only serious alternatives to today’s dominant Anglo-American paradigm are other forms of capitalism....

Will capitalism be a victim of its own success in producing massive wealth? For now, as fashionable as the topic of capitalism’s demise might be, the possibility seems remote. Nevertheless, as pollution, financial instability, health problems, and inequality continue to grow, and as political systems remain paralyzed, capitalism’s future might not seem so secure in a few decades as it seems now.

Ethics and Inequality by Rob Reich and Debra Satz

Consider some facts: the 400 wealthiest Americans have more money than the bottom 50 percent of all Americans combined. Between 1979 and 2007, the incomes of the top 1 percent of the population grew by 275 percent while the incomes of the middle class rose only 40 percent. And according to newly released measures, a staggering one in three Americans, or 100 million people, suffer in poverty or near poverty.

These are startling facts, and the Occupy movement, with its references to “the 1 percent” and “the 99 percent,” has brought them to the fore of public consciousness. In response some critics have argued that the popular protest against inequality is inspired by mere envy, or an effort to inflame class warfare. We disagree. Inequalities can—in this case do—raise ethical concerns, and we think citizens are right to be outraged at the gap between the 1 percent and the 99 percent. We seek here to explain why these inequalities are so troubling.

Sørensen on World Order

An insightful talk by Georg Sørensen on the world order today, where he considers four dimensions: (a) war and peace, (b) global economy, (c) institutions and governance, and (d) global environment. Sørensen is distinguished professor of international politics and economics in Denmark and has written fifteen books "on international relations and development issues. His research areas include society and politics, international community, democracy and development, prospects for a liberal world order, transformations of the state and its effects on international relations." If you like this, check out another recent talk by him on Democracy and Democratization.

In his new book, A Liberal World Order in Crisis, Sørensen quotes me in his final chapter (from my essay, Being Liberal in a Plural World).

 

Growth is Not Development

Here is a great article by Jean Dreze and Amartya Sen on growth vs. development—how the two can feed each other but not in any automatic way, not without the right planning and investment—and why India, despite good economic growth has fared abysmally on human development when compared to other similar nations, especially in South Asia. Must read.

Is India doing marvellously well, or is it failing terribly? Depending on whom you speak to, you could pick up either of those answers with some frequency. One story, very popular among a minority but a large enough group—of Indians who are doing very well (and among the media that cater largely to them)—runs something like this. “After decades of mediocrity and stagnation under ‘Nehruvian socialism’, the Indian economy achieved a spectacular take-off during the last two decades. This take-off, which led to unprecedented improvements in income per head, was driven largely by market initiatives. It involves a significant increase in inequality, but this is a common phenomenon in periods of rapid growth. With enough time, the benefits of fast economic growth will surely reach even the poorest people, and we are firmly on the way to that.” Despite the conceptual confusion involved in bestowing the term ‘socialism’ to a collectivity of grossly statist policies of ‘Licence raj’ and neglect of the state’s responsibilities for school education and healthcare, the story just told has much plausibility, within its confined domain.

But looking at contemporary India from another angle, one could equally tell the following—more critical and more censorious—story: “The progress of living standards for common people, as opposed to a favoured minority, has been dreadfully slow—so slow that India’s social indicators are still abysmal.” For instance, according to World Bank data, only five countries outside Africa (Afghanistan, Bhutan, Pakistan, Papua New Guinea and Yemen) have a lower “youth female literacy rate” than India (World Development Indicators 2011, online). To take some other examples, only four countries (Afghanistan, Cambodia, Haiti, Myanmar and Pakistan) do worse than India in child mortality rate; only three have lower levels of “access to improved sanitation” (Bolivia, Cambodia and Haiti); and none (anywhere—not even in Africa) have a higher proportion of underweight children. Almost any composite index of these and related indicators of health, education and nutrition would place India very close to the bottom in a ranking of all countries outside Africa.

So which of the two stories—unprecedented success or extraordinary failure—is correct? The answer is both, for they are both valid, and they are entirely compatible with each other.

Dharavi: India's Model Slum?

Dharavi, Asia's largest slum, is usually spoken of as a hell-hole and a shame for urban India. Here is a very different viewpoint. "Look beyond the stereotype," says urban development consultant Prakash M. Apte, "and you'll find a successful settlement with a vibrant community and economy. But developers want to raze it all and start again ... Dharavi is a model that should be replicated, not redeveloped."

The Indian megacity of Mumbai has an estimated population of about 14 million. Of those, only about 35% live in 'regular' permanent housing. The other 65% live in informal settlements, which for more than a third of those people means squatting on sidewalks and under bridges. The rest -- nearly 6 million people -- occupy settlements on private and public open lands, some of which are more than 50 years old. Dharavi is one of the most famous, but unlike all others and despite its common depiction as a "slum", it is actually a successful work-cum-residential settlement. Developers have been trying to redevelop the area for years, but Dharavi is a model settlement that needs to be replicated, not replaced.

Located in the heart of Mumbai, Dharavi has a population of more than 600,000 people residing in 100,000 makeshift homes, and one of the world’s highest population densities at more than 12,000 persons per acre. It is just across from the Bandra- Kurla Complex—a fast developing commercial center that has overtaken Nariman Point, the current downtown of Mumbai—and is also located close to Mumbai’s domestic and international airports. Despite its plastic and tin structures and lack of infrastructure, Dharavi is a unique, vibrant, and thriving 'cottage' industry complex, the only one of its kind in the world.

More here (browse the comments too). Below is a related TED Talk by Robert Neuwirth who finds "squatter cities—where a billion people now make their homes—to be thriving centers of ingenuity and innovation." Check out another TED Talk by Steward Brand on squatter cities.

Facebook vs. Google

An interesting account of the high-stakes rivalry between Facebook and Google for the future of the web:

Although Larry Page, Google's co-founder and its CEO since April, was born just 11 years before Mark Zuckerberg, his counterpart at Facebook, the two belong to different Internet generations with different worldviews. In Page's web, everything starts with a search. You search for news or for a pair of shoes or to keep up with your favorite celebrity. If you want to learn about a medical condition or decide which television to buy, you search. In that world, Google's algorithms, honed over more than a decade, respond almost perfectly. But in recent years the web has tilted gradually, and perhaps inexorably, toward Zuckerberg's world. There, rather than search for a news article, you wait for your friends to tell you what to read. They tell you what movies they enjoyed, what brands they like, and where to eat sushi.

Facebook is squarely at the center of this new universe, and much of what people do online these days starts there. But Facebook's masterstroke has been to spread itself across the web and allow others to tap your network of friends. As a result, thousands of websites and apps have essentially become satellites that orbit around Facebook. You can now go to Yelp to find out what your Facebook friends say about the new coffeehouse down the street, visit Spotify to let them pick music playlists for you, or play Zynga games with them. To make matters worse for Page, much of this social activity can't be seen by Google's web-trolling algorithms, so every day they (and by extension, Google) become a little bit less accurate and relevant.

More here. If you are curious about Mark Zuckerberg's personality, check out this interview with the man (Dec 2010).

Peace in the Favelas

Here is a success story from the favelas, or shantytowns, of Rio de Janeiro. Plagued for years by violent crime, the favelas were awash in gangs, drug dealers, and high-end automatic weapons that even the local police didn't have; thousands were killed during shootouts. The police were afraid to go in; kids growing up in the favelas idolized gang leaders; fear ruled the streets. The horrifying movie City of God, based on a true story, captured all this brilliantly well. However, with the soccer world cup and the Olympics coming up, the government recently adopted a whole new approach to addressing this problem and it is working out really well. Check out this report by Al Jazeera.

An Indian-American in China

By Usha Alexander

In a large mausoleum on Tiananmen Square, Beijing, lies a crystal sarcophagus containing the mortal remains of Mao Zedong. Every day, masses of Chinese citizens line up on this largest of the world’s public squares to view and pay tribute to him. An immense, framed portrait of Mao gazes beatifically upon them from the high walls of the once Forbidden City, a palace fortress at the edge of the square. A few years ago, I too had arrived hoping for a glimpse of the man—the spectacle of Mao’s refrigerated body held for me nearly as much morbid fascination as my interest in his legacy and place in the Chinese imagination.

As it happened, the mausoleum was closed for renovation. Disappointed, I mused that perhaps the real reason for closing the mausoleum was to hide the evidence that Mao had been turning in his grave of late: watching China grind from feudalism to communism to capitalism in a mere half century cannot be good for his repose. If “communism” means a classless society with a centrally planned economy in which the state owns the primary means of production, then poor old Mao—as the man who fought for it, forged it, and upheld it for decades—became irrelevant long ago. And though the frozen Mao may still be revered, the pulse of China throbs now to a different beat. 

For some years now, the zeitgeist in China has been closer to what Deng Xiaoping, a successor to Mao, neatly voiced in 1993: “To get rich is glorious.” And today it seems that the only thing still communist about China is the name of the party that continues to rule it with an iron hand; for while China’s communist leaders have embraced capitalism with an astonishing zeal, they have not allowed the free flow of ideas and information within China. Ordinary citizens are actively kept in the dark even about the 1989 protests in Tiananmen Square. As I stood on the square, among the crowds of locals and holiday makers, flying kites or striking “I was there!” poses in front of Mao’s portrait, it struck me that most of the people around me—and most Chinese nationals under the age of 35—do not even know about the event that transpired there.

Satz on the Limits of Markets

I attended a lecture yesterday by Debra Satz, Stanford Professor of Ethics in Society. It was titled "Why Shouldn't Everything be for Sale?" Satz began by acknowledging that free markets, in general, promote greater efficiency and freedom of exchange than other systems. But markets do a lot more, and there is considerable debate over what limits should exist on markets and their intrusion into certain areas of life. Even many diehard libertarians have qualms about letting the market dictate some transactions, such as those involving child labor, organ trade, surrogate motherhood, life saving medicines, weapons trade, narcotic drugs, or exporting toxic waste to poor nations.

Why do people have these qualms? What moral intuitions might be behind our discomfort in letting the market govern such exchanges? And how might we devise social policy for such markets, knowing that prohibition at times can produce pathological side effects (e.g., banning child labor can increase child prostitution)? In her most recent book, Why some things should not be for sale, Satz tackles such questions. In her lecture, she presented four parameters that can make certain market-based transactions deeply problematic to us:

(a) The weak agency of a party, for instance, due to a significant lack of autonomy or knowledge (e.g., child labor, subprime lending, and organ trade; Satz cited a survey in which 75 percent of the kidney donors in Tamil Nadu—in the so-called "kidney belt"—did not even know how many kidneys they had left).
(b) The vulnerability and inequality of a party (e.g., prostitution, surrogacy, and organ trade).
(c) The likelihood of extreme individual harm to a party (e.g., surrogacy, drugs, and weapons trade).
(d) The likelihood of extreme societal harm (e.g., child labor and weapons trade).

Here is a review of her book that is worth reading:

Debra Satz’s book is a very welcomed addition to the growing engagement of philosophers with questions of morality, ethics and markets. Some of this engagement is well publicised such as Michael Sandel‘s whose BBC’s Reith Lecture on Markets and Morals remains a good introduction to the topic.

Debra Satz does not write to popularize the theme although Why Some Things Should Not Be for Sale is written in a very engaging style, capturing complex arguments in a few crisp paragraphs. The starting point for Satz is that one-dimensional view of markets prevalent in both economics and political philosophy prevents us from appreciating that markets are more than mechanisms for the efficient allocation of resources. Markets can also shape our politics and our civic culture. Particular types of markets – what she terms “noxious markets” – may restrain or subvert the development of desirable human qualities, shape preferences in undesirable ways or promote objectionable social relationships. The contrast with the approach taken by economists such as Alvin Roth to repugnant markets, which takes repugnance as a barrier to the expansion of markets that can be overcome by focusing on trade-offs, should be noted.

More here.

Another Pakistan

Christopher Lydon, host of Radio Open Source, has just done a valuable series of interviews with South Asians, nearly all Pakistanis. Called Another Pakistan, the people he speaks to about the state of the region include novelists, artists, singers, journalists, historians, activists, and others. Though they all seem to come from the region's English-speaking upper crust, a lot of their perspectives and many-layered stories still find little or no room in the cramped narrative of Pakistan in the West, including on the pivotal role of the Partition in shaping so many of the pathologies in the region. The interviews run for many hours but a condensed two-hour version with selections from the longer interviews is a good place to start (I'm just starting to work my way through some others).

One interview I enjoyed for the most part was with Ashis Nandy. He “has just made his own study, in 1500 interviews, of the wounds of the 1947 Partition of India and Pakistan — among the searing and decisive memories of his own boyhood in Calcutta. The snippet that leaps out at him now is that 40 percent of his sample called up stories of themselves and others being helped through that orgy of blood and death by “somebody from the other side.” In no other genocide, Nandy says, can he find a comparable measure of mercy. “There is that part of the story, too,” he is saying. “That is South Asia.” Click below to listen (via 3QD).

The Skin Trade

Chloe Schama's review of Pricing Beauty by Ashley Mears offers startling insights into the fashion industry and the road to supermodeldom. 

What does it take to succeed in an intensely competitive, cutting-edge industry? You need to show ambition, clearly, while never exuding unbecoming eagerness. For the right kind of exposure, you may have to work for free—even go into debt. You need to be calculating with your acquaintances, but avoid close connections with possible competitors. Above all, you need to stay beholden to the unlikely dream of success and the rare moments of magic, building calluses and erecting blinders to the unpleasant and grueling realities.

Such self-steeling is required for a career in any number of creative fields: journalism, novel-writing, acting, design, singing, dancing. But the world in which such demands come into perhaps the sharpest relief is that of the fashion model. The modeling world, with increased intensity in recent decades, has become one of freakish and outsized expectations—professionally and physically. Look no further than the apex of the industry, the high-end catwalk model, for the starkest example: she is often a size 00, with a waist that compares to a seven-year-old girl’s. For all the beauty it regularly displays, there is something deeply twisted about this industry. In her new book, the former-model and current professor of sociology Ashley Mears untangles just how crazy the fashion industry can be.

More here. Also check out this related article by Ashley Mears on 3 Quarks Daily.

India's Silent War

From Imran Garda of Al Jazeera comes this rare, insightful, and truly heartrending report on the plight of the Adivasis. "A 40-year long civil war has been raging in the jungles of central and eastern India. It is one of the world's largest armed conflicts but it remains largely ignored outside of India. Caught in the crossfire of it are the Adivasis, who are believed to be India's earliest inhabitants. A loose collection of tribes ... about 84 million of these indigenous people, which is about eight per cent of the country's population. ... The uprising by Maoist fighters and its brutal suppression by the Indian government, has claimed more than 10,000 lives since 1980, and displaced 12 million people." But numbers do not reveal the larger tragedy, stories like this do, which we hardly ever find in the Indian media. (Via Usha.)

Miss Representation

Go see the very well put together documentary film, Miss Representation, which explores "the media’s limited and often disparaging portrayals of women and girls." While not in theaters (yet?), click on the movie website to locate a screening near you (trailer below). 

Gary Gutting on Corporations

Gary Gutting, professor of philosophy at Notre Dame, has an incisive piece on how to think about corporations. Must read, especially for leftists and liberals who tend to see corporations as evil, rather than as dangerous—a distinction that is really important to understand.

Far more important than questions about what corporations are [i.e., whether they are "people" or not] is the question of what attitude we should have toward them.  Should we, as corporate public relations statements often suggest, think of them as friends (if we buy and are satisfied with their products) or as family (if we work for them)?  Does it make sense to be loyal to a corporation as either a customer or as an employee?  More generally, even granted that corporations are not fully persons in the way that individuals are, do they have some important moral standing in our society?

My answer to all these questions is no, because corporations have no core dedication to fundamental human values.  (To be clear, I am speaking primarily of large, for-profit, publicly owned corporations.)  Such corporations exist as instruments of profit for their shareholders.  This does not mean that they are inevitably evil or that they do not make essential economic contributions to society.  But it does mean that their moral and social value is entirely instrumental.   There are ways we can use corporations as means to achieve fundamental human values, but corporations do not of themselves work for these values. In fact, left to themselves, they can be serious threats to human values that conflict with the goal of corporate profit.

More here.

The Chinese are Coming

This breezy BBC documentary (early 2011) explores the nature and impact of China's rising influence around the world, especially in Africa, Brazil, and the U.S., and how China is reshaping the balance of power among nations.

Over a million Chinese now live and work in Africa, running high-yield chicken farms to giant mining operations, selling goods, lending money, building infrastructure. Inevitably, they have also brought with them a range of cultural values and economic practices that cause friction at times. Pop pundit Tom Friedman says of the chinese: "what's most unsettling to most Americans is not their communism, it's their capitalism". That said, you can also see this two-hour documentary as a series of human stories from a rapidly changing world—from Angola, Zambia, Congo, Tanzania, Brazil, and the U.S.—and ponder the role each of us plays in the unfolding of the world as it does.

The State of Solar Energy

An encouraging report on the current state and outlook for the solar energy industry. "The cost of solar panels has dropped significantly. Thanks to that and to new financing, the rooftop solar business is going gangbusters." Listen to the audio report, or read the transcript.

Recent reports of solar companies going bankrupt and stories about alleged federal loan scandals have cast long shadows on the entire solar industry. But the sun is far from setting on photovoltaics. In fact, in 2010 - solar panels that could generate 17 gigawatts of energy - that's equal to about 17 nuclear power plants - were sold worldwide. And this year, the US industry expects to double its production, and companies are growing fast to meet the demand for roof top panels. Living On Earth's Ingrid Lobet reports.

Battling Bad Science

"Every day there are news reports of new health advice, but how can you know if they're right? Doctor and epidemiologist Ben Goldacre shows us, at high speed, the ways evidence can be distorted, from the blindingly obvious nutrition claims to the very subtle tricks of the pharmaceutical industry." If you like this, check out another related performance by Goldacre from last year.