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Monthly Archives: April 2020
How the Chinese Government Undermined the Chinese People’s Attempts to Prevent and Respond to COVID-19 – Heritage.org
Posted: April 9, 2020 at 7:01 pm
The novel coronavirus (COVID-19) has become a global pandemic. The number of infections has now reached close to 1,275,542 globally with over 69,000 recorded deaths as of this writing.REF The first cases of the disease were identified in Hubei province in the Peoples Republic of China (PRC).REF
Initially, the Chinese Communist Party (CCP) silenced whistleblowers like Dr. Li Wenliang, who tried to limit the spread of the disease domestically and abroad. The government subsequently repressed the freedom of speech of bloggers who tried to share accurate information about the spread of the disease, the mortality rate, and the challenges faced by medical professionals.
The CCPs ongoing, systematic repression of both freedom of association and freedom of religion has stunted civil societys capacity to respond to crises like infectious diseasesand the government has cracked down on private citizens attempts to help each other, including the donation of medical supplies. The CCPs onerous requirements for international nongovernmental organizations and its current policies have also prevented international humanitarian aid from reaching the Chinese people in their time of need.
The experience and capacity of international humanitarian aid organizations is tremendous. Both secular and faith-based aid charities have developed professional expertise, experience, and rapid response capacity through years of responding to outbreaks of infectious diseases. Organizations like Doctors Without Borders/Medicins Sans Frontiers, Oxfam International, and Save the Children, as well as faith-based organizations (FBOs) like Samaritans Purse, Caritas, Catholic Relief Services, and World Vision, were on the frontlines of fighting the Ebola and SARS epidemics.REF Dr. Ken Brantley was named one of Time magazines people of the year for his work fighting Ebola on behalf of Samaritans Purse.REF These groups are now combatting COVID-19 throughout Asia and in Europe.REF Their medical personnel are setting up field hospitals, and they are providing information about the disease to vulnerable populations in other countries.
However, because the Chinese Communist Party sought to maintain a positive public image by centralizing control while managing the outbreak, it sidelined and undermined its own citizens attempts to limit the number of victims of COVID-19. The CCPs systematic repression of citizens freedom of speech and association is especially pernicious in the face of the spread of a highly infectious disease.REF
If the Chinese government genuinely seeks to address the health and financial impacts of COVID-19 on its people, then it should rely on its people to help in appropriate ways. Nongovernmental, international and domestic, faith-based and non-faith-based organizations not only offer their medical skills, knowledge, and supplies, they also can provide much needed social and financial support to individuals who are struggling.
To aid the Chinese people and to mitigate the global impact of COVID-19 and any future infectious diseases, the U.S. government should press the Chinese government to respect freedom of speech, freedom of association, and freedom of religion so that citizens and nongovernmental organizations (NGOs) can contribute their information, expertise, and resources. The U.S. is already the top single-country donor to China to counter the spread of COVID-19.REF As such, it should also press for better access for the U.S. Centers for Disease Control (CDC), as well as international aid organizations, including faith-based NGOs.
As reports of a new virus began trickling in at the start of 2020, they were accompanied by stories of the Chinese government severely restricting freedom of information about the virus. The most stark example was the case of Chinese doctor and whistle blower, Li Wenliang.REF Dr. Li quietly sounded the alarm in a private WeChat message between himself and other doctors, alerting them to wear proper protective gear because he was witnessing the rise of a highly contagious, as-of-yet unknown pneumonia-like virus that is now known as COVID-19 or the novel coronavirus.REF
Dr. Li was called in for questioning and forced to recant his previous statements. He later died from the coronavirus. His death sparked outrage in China and an unofficial national period of mourning.
Restrictions on freedom of speech created challenges from the start. In shutting down Dr. Lis (and likely others) early warnings about the disease, the CCP may have enabled the disease to spread more quickly, as people did not know to take precautionary measures. In the same way, ongoing restrictions on speech will likely be obstacles to managing the disease going forward.
Other cases in which the Chinese government restricted free speech were reported, including the disappearances of outspoken individuals like businessman Fang Bin, human-rights-lawyer-turned-citizen-journalistREF Chen Qiushi, and citizen-journalist Li Zehua.REF Their reporting provided on-the-ground evidence of over-crowded hospital conditions and the dead and dying on the streets of China, revealing the initial inadequate response by the Chinese government to COVID-19.REF
Even free speech that does not reflect poorly on the Chinese government is being restricted. On January 31, after the World Health Organization declared the coronavirus a global emergency, Sun Feng, a Christian in Shandong province, sent an urgent message to his WeChat group urging them to begin nine days of prayer and fasting for the victims and their families. On the seventh day of the fast, local police from the Public Security Bureau detained Mr. Sun for 24 hours. They ordered him to stop unauthorized prayers. Instead, he announced an additional day of fasting and prayer as a form of nonviolent form of protest.The police confiscated his cell phone and computers.REF There are other instances in which persons of faith are being persecuted.Pastor Li Wanhua was summoned by State Security for re-sharing posts by Dr. Li originally warning of COVID-19; other congregants from pastor Li Wanhuas church have also been called in for questioning.REF
Concerns have been raised about the means the Chinese government has used to implement its quarantines.REF When people are considered for quarantine, their standing with the CCP and their social credit scoresREF are reportedly taken into consideration.REF Chinese authorities have rolled out a new application called the Alipay Health Code that issues citizens a green, yellow, or red flag that determines the extent to which they are permitted to travel, based on the apps perceived risk about the individuals likelihood to contract the coronavirus.REF According to The New York Times, the app may have its utility during the coronavirus, but its far reach erodes personal privacy by sharing personal data, like location, with local law enforcement. The apps use after COVID-19 is over may prove a threat to the liberty of ordinary Chinese citizens in the future. For example:
There are other indicators that highlight the draconian nature of the Chinese governments response to COVID-19. Video footage showed families being roughly, sometimes violently, dragged from their homes in order to comply with quarantine.REF And the individuals who disappeared, like the citizen journalists, have, in most cases, not yet reappeared. Additionally, drones, some purportedly operated by private citizens and others used by traffic police, have been deployed to harass people on the street and instruct them to wear masks.REF Chinas checkered history with the use of surveillance technology casts this in a more sinister light.REF
The draconian application of surveillance technology is unnecessary, counterproductive, and judging by its scope, likely motivated by political concerns beyond any response to COVID-19.
The Chinese authorities overarching failure to safeguard freedom of speech has been coupled with restrictions on freedom of association and freedom of religion. These limits, as well as the governments increasing digital surveillance, severely limit civil society engagement, including during the coronavirus outbreak. From the outset of his tenure, Chinese President Xi Jinping began increasing the existing labyrinth of government regulations to exercise greater control over civil society.
The 2016 Charity Law, 2017 Regulations on Religious Affairs, and the 2016 Foreign NGO law have had several notable impacts on Chinas response to the coronavirus.
GONGOs. Government-organized nongovernmental organizations (GONGOs) are favored to the exclusion of grassroots groups. The Chinese Governments 2016 Charity Law governs organizations with the charitable purpose of relief from damage caused by public health incidents. But the law makes it extremely difficult for an organization without sponsorship by a Chinese government entity to register.REF At the end of 2018, the Ministry of Civil Affairs (MCA) reported that it had 816,027 registered social organizations, many of which are GONGOs.REF NGOs that lack a government sponsor do not register and, therefore, risk punishment for their charitable activities. Others register as business entities even though they do not seek profit. In 2018, the government began clamping down on unregistered social organizations.
The MCA and the Ministry of Public Security investigated 5,845 unregistered social organizations.REF Because unregistered NGOs are barred from publicly raising funds, their ability to operate or grow is severely limited. The Chinese government directs the public to fund GONGOs like the Chinese Red Cross. The Red Cross is the countrys biggest charity. But while it is a member of the International Federation of Red Cross and Red Crescent Societies (IFRC), unlike in most other countries, the Red Cross in China is government-controlled and gets most of its funding from the state. The Red Cross in China is not just the Red Crossits a quasi-government organization, said Dali Yang, a political scientist at the University of Chicago. So the problems with the Red Cross undermine the trust, the confidence in the government.REF
The public distrusts the Chinese Red Cross because of revelations of its employees buying extravagant luxury goods with the publics donations.REF The publics mistrust is well-placed. The New York Times recently reported that the Chinese Red Cross failed to distribute supplies to fight COVID-19 to medical workersand gave them to government agencies instead.REF
Registration and Personal Information. Registration for religious groups is conditioned on loyalty to the CCP. In 2018, the Chinese government launched a campaign to pressure unregistered religious groups to register with the State Administration for Religious Affairs (SARA) and the MCA under the 2017 Regulations on Religious Affairs (RRA).REF Government officials essentially only accept the registration applications of groups that are affiliated with one of the five state-sanctioned patriotic religious associations (PRAs).REF Most house churches do not affiliate with the Three-Self Patriotic Movement (TSPM) because of the requirement that they assist the CCP in carrying out its work of Sinicizing religious beliefs.REF
In addition to affiliation with the TSPM, authorities also demand that house churches provide personal information about their members. In January 2019, the SARA and MCA issued a joint notice stating that religious groups must provide information on finances from an authorized accounting firm and provide the social credit scores of group leaders.REF House churches lack of legal status prevents them from formally organizing relief efforts. Only faith-based organizations that have a close relationship with the PRAs, like the Protestant Amity Foundation or Catholic Jinde Charities, have limited freedom to respond to COVID-19.REF The state media and PRAs actively tout these groups workwhile affirmatively excluding other groups from joining in relief efforts.REF
International Registration. Onerous registration requirements discourage international NGOs from providing assistance. The 2016 Peoples Republic of China Law on the Management of Overseas Non-Governmental Organizations Activities requires them to register with the Ministry of Public Security and conditions their work (including humanitarian aid) on vague terminology about spreading rumors, obtaining state secrets, and endanger[ing] Chinas national unity.REF After the law passed, many international NGOs, including humanitarian groups, left the country. According to the Congressional-Executive Commission on Chinas 2019 Annual Report, the Chinese government intensified efforts to eliminate illegal overseas NGOs through Internet surveillance and mobilizing citizens to report on them.REF
Recent history further supports the supposition that the Chinese government will continue to punish whistleblowers and box out civil society organizations in favor of a heavy-handed CCP response to the COVID-19 crisis. Examples abound.
The 2003 Severe Acute Respiratory Syndrome (SARS) Virus. The SARS virus was another novel coronavirus that surfaced in China in 2002; similar to COVID-19, it was viewed by the Chinese government as a threat to the CCPs leadership. Cases were reported as early as November and December of 2002, but the Chinese government did not make the public aware of the disease until February 2003and the international community did not become aware of the extent of the disease until April 2003, when whistleblower, Dr. Jiang Yanyong, released a letter to international media.REF
Like with COVID-19, whistleblowers were quickly silenced. Dr. Jiang was the chief physician at a Beijing hospital and a senior member of the Communist Party. His leaked letter revealed that six people had already died, and another 60 were infected with the virus.REF It also led to the resignations of the Minister of Public Health and the mayor of Beijing.REF Some public health experts credit his open letter to the media with helping to contain the virus and prevent a pandemic. The government has intermittently detained Dr. Jiang, who has been under house arrest, most recently since April 2019, after he reiterated his calls for the CCP to admit responsibility for the crimes he bore witness to in Tiananmen Square in 1989.REF
By Chinese law, it is illegal for any entity other than the Ministry of Health to break the news about a health-related issue. The Implementing Regulations of the Law of the Peoples Republic of China on Guarding State Secrets actually classifies such information as a state secret.REF According to Jennifer Bouey at Rand Corporation, this law, coupled with Chinas lack of a center for disease control (at the time) or a reporting mechanism for health crises, contributed to the lack of information about the SARS epidemic.REF
The Chinese governments response to COVID-19 leaves the impression that history is, in fact, repeating itself. Apart from some notable improvements in the Chinese governments response to COVID-19, such as its reporting about the disease more quickly and its decision to share COVID-19s gene sequencing with the international community,REF the Chinese governments suppression of civil society is almost a copy-paste of the PRCs response to SARS.
The 2008 Wenchuan Earthquake and 2010 Qinghai Earthquake. When the eighteenth-deadliest earthquake in recorded history hit the Southwestern city of Wenchuan, killing more than 70,000 people, there was an unprecedented outpouring of grassroots citizen support.REF Both local religious congregations and congregations from other parts of China sent volunteers and delivered financial aid and supplies. Then-President Hu Jintao faced strong criticism for his mishandling of the earthquakes aftermath.REF After a brief period of freedom, the Politburo Standing Committee (the top leadership of the CCP) member and former Minister of Public Security Zhou Yongkang urged the local government to maintain stability, and they limited the grassroots groups ability to provide aid.REF Two years later when a strong earthquake hit Qinghai province, the government required all donations to be handed over to local officials, causing what has been described as the Death of Charity.REF Since then, there has been no comparable level of civil society response to a disaster.
Although responding to earthquakes is different than responding to a pandemic, they pose similar challenges to Chinese political leaders. Floods, earthquakes, and pestilence were once viewed as signs that an emperor had lost the mandate of heaven. Today, they are seen as a direct reflection of the regimes broader fitness for governing. Rebecca Lee, a law professor at the University of Hong Kong, wrote that natural disastersand the Wenchuan earthquake in particularbrought the shortcomings of the bureaucratic government starkly into focus, creating the opportunity, and indeed the necessity, for the charitable sector to thrive.REF
Today, COVID-19 poses an unprecedented threat to President Xi Jinpings legitimacy. His government has gone into crisis management mode, with videos of him greeting hospital workers while wearing a face mask and relentless praise from state media seemingly doing little to stem the peoples criticism.REF Until that point, President Xi had been absent from media and the public for several weeks.
The Chinese governments impulse to centralize is simple: It wants the CCP to be seen as the sole provider for its people. If carried out successfully, the Chinese governments response to COVID-19 enhances the legitimacy of President Xi and the CCPs leadership. On the flipside, however, a failure to successfully contain the virus poses a serious threat to the Chinese governments legitimacywhich is why control has been so tight during the crisis.
In free societies, the little platoonscharitable organizationsare often the first to show up and the last to leave in a crisis. A shining light among those little platoons are FBOs. There are at least three types of faith-based organizations: (1) congregations; (2) national networks, which include national denominations, their social service arms (for example, Catholic Charities), and networks of related organizations (such as the YMCA and YWCA); and (3) freestanding service organizations, which are incorporated separately from congregations and national networks.REF
The unique strengths of faith-based organizations include a high level of public trust, ability to build the capacity of local leaders, access to human and financial capital, a holistic view of service, roots in local communities, and a higher calling that creates tenacity.REF In a pandemic, faith-based organizations can augment the work of other civil society organizations by providing access to food, medical care (through faith-based hospitals), and social and economic support. A 2003 analysis of a World Bank survey found that no other organisations are more firmly rooted or have better networks in poor communities than the religious ones.REF
In the U.S., both federal and state governments have long-standing relationships with FBOs. President George W. Bush created offices of faith-based and community initiatives at the White House and in federal agencies to coordinate the governments efforts to incorporate FBOs into the U.S.s broader efforts to supply aid domestically and abroad.REF American religious institutions, such as universities, charities, and health systems, have a $303 billion socio-economic impact annually.REF
Among FBOs are a nations religiously affiliated medical networks. In America,17 percent of hospitals are faith-based.REF One in every six beds is at a Catholic hospital.REF Advent Health (sponsored by the Seventh-Day Adventist Church) operates one of the largest nonprofit health systems in the nation and serves more than 5 million patients annually.REF Americas capacity to treat infectious diseases would be significantly reduced without their existence.
In stark contrast, the Chinese governments politicized registration requirements and draconian restrictions have prevented FBOs from developing the capacity and receiving the necessary training to provide aid in a professional manner, as they do in other countries. Before the Communist Revolution in 1949, missionary hospitals provided the most advanced treatments for the sick. Of the 500 hospitals in China in 1931, 235 were run by Protestant missions and 10 by Catholic missions.REF The mission hospitals accounted for 61 percent of Western-trained doctors, 32 percent of nurses, and 50 percent of medical schools.REF Although religious denominations opened the first modern clinics and hospitals and launched modern medical education in China, the CCP now excludes both non-patriotic international and domestic religious communities from health care.
While the response to a pandemic should be primarily government-led, civil society can fill in the gaps where governments cannot. In China it is hard to envision what a robust civil society response to COVID-19 would look likeprecisely because these little platoons are largely absent from the landscape due to poor Chinese government laws and policies that fail to put the good of Chinese citizens above the desire for the CCPs power and control.
FBOs development has been stunted, despite the massive growth of faith in China. According to the CCPs own estimate, there are at least 200 million religious believers in the country whose total population is estimated at 1.4 billion.REF
In a country with hundreds of millions of religious believers there are fewer than a handful of legally registered FBOs, like Amity Foundation and Jinde Charities. Forced underground by the requirement of loyalty to the CCP through affiliation with a PRA and registration with the local religious affairs bureau, the majority of religious believers seek to perform good deeds without attracting the ire of a government that wants to be seen as the sole source of help.
Nevertheless, there are prominent examples of faith-based groups stepping up in the midst of humanitarian crises in Chinaoftentimes only to be later shut down. One such example was Early Rain Covenant Church, formerly run by Pastor Wang Yi. His church offered aid to earthquake victims and advocated on behalf of parents whose children died when their schools collapsed on them during the 2008 earthquake. Ten years after the earthquake, police arrested Pastor Wang Yi and 200 members of the Early Rain Covenant Church when they were preparing to hold a memorial service for the victims of the earthquake.REF
In spite of these restrictions and crackdowns, religious communities and individuals are determined to help. The patriotic religious associations have stepped in with financial assistance equivalent to more than $30 million.REF But after seven house churches in Beijing donated $10,000 in face masks and disinfectants to the people of Wuhan, police called their leaders in for questioning.REF
Reverend Huang Lei, a Wuhan church leader, believes that local officials rejected donations out of fear of angering Beijing officials who would accuse them of cooperating with illegal organizations. He said, In China, the government likes to control all channels for donating money. They dont like civil society to participate, and especially not faith-based organizations.REF Another pastor in Wuhan expressed the churchs desire for peaceful coexistence with the government: We are to seek peace for this city, peace for those who are afflicted with this illness, peace for the medical personnel struggling on the front lines, and peace for every government official at every level.REF
In a public health crisis, governments need to show their citizens strong leadership and a well-thought-out plan of action. That plan of action should include appropriate civil society responses, and even partnerships between the government and civil society actors. Chinas history of violating human rights norms and suppressing civil society to centralize control in order to shore up its own legitimacy has exacerbated the harms of natural disasters and infectious diseases.
China should relax restrictions that sideline domestic civil society organizations and allow them to build capacity so they can respond when possible to alleviate suffering. China should also allow international humanitarian aid organizations to register without imposing onerous political requirements on them so they can respond to crises and help build the capacity of Chinese civil society.
The U.S. obviously does not have the power to direct the Chinese government response to crises like COVID-19. It should, however, seek to create greater space for civil society to organize and operate. As the top government donorhaving donated nearly $1.3 billion in aid to assist in the alleviation of COVID-19 as of March 10, 2020REFthe U.S. should press the Chinese government to improve access for international humanitarian aid and to expand freedom for domestic humanitarian groups to contribute to the response to this and future crises.
Specifically, the U.S. government should:
As the world continues to grapple with the life-threatening effects of COVID-19, the U.S. government should use its influence to urge the Chinese government to expand freedom for both secular and religious civil society organizations and allow them to contribute their considerable assets to bear on crisis management. The growth of both the charitable and religious impulses among the Chinese people can provide tremendous benefits to civil society, especially in times of crisis.
But by silencing whistleblowers and sidelining charitable service, the Chinese government exacerbated the human toll of SARS, earthquakesand now COVID-19. The Chinese people are clamoring for the government to allow greater freedom for doctors and citizen journalists to respond to COVID-19not because they desire to overthrow the government, but because they are desperate to obtain life-saving information. Meanwhile, as the Chinese government criticizes the international community for not offering enough medical supplies and donations, it is simultaneously preventing its own people from meeting each others needs.
When Dr. Jiang Yanyong was recognized with an international award for his role in preventing SARS from becoming a global pandemic, he said, I am a doctor. If I see a human life at stake, I will intervene.REF Today, many Chinese citizens share Dr. Jiangs desire to preserve human life. As the Chinese government seeks to demonstrate that it can govern well and meet the challenges that this crisis presents, it can do so by embracing a greater role for its own people.
Olivia Enos is a Senior Policy Analyst in the Asian Studies Center, of the Kathryn and Shelby Cullom Davis Institute for National Security and Foreign Policy, at The Heritage Foundation.
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ACLJ to File Amicus Brief with Supreme Court in Pro-Life Speech Case Battling the Abortion Distortion – American Center for Law and Justice
Posted: at 7:01 pm
The ability to speak ones one mind in an effort to persuade others of the truth of your position is a critical component in the workings of politics, academia, the courtroom . . . almost any area of public or private concern. Few personal liberties are therefore more cherished in this country than the right to free speech.
George Washington said it powerfully: For if Men are to be precluded from offering their Sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind, reason is of no use to us; the freedom of Speech may be taken away, and, dumb and silent we may be led, like sheep, to the Slaughter.
Though it may have a checkered past on the issue, the Supreme Court has been an important guardian of the First Amendments guarantee of free speech. Recently, and positively, the Court has held that the state cannot compel pro-life pregnancy centers to advertise government-subsidized abortions. It has held that the government cannot treat Church signs advertising places of worship less than it treats non-religious directional signs.
Unfortunately, as with other rights, the right to free speech often falls prey to abortion distortion, where courts contort the meaning of well-established free speech principles to silence pro-life speakers. While the Supreme Court has made important and encouraging strides in the past decade to safeguard free speecheven in the abortion contextJustice Scalia once spoke of the Courts troubling tendency to bend the rules when any effort to limit abortion, or even to speak in opposition to abortion, is at issue.
Sadly, the abortion distortion doctrine continues to rear its ugly head in the lower courts.
For years, the City of Pittsburgh has tried to keep pro-life speakers away from the very place where their message matters most: close to the entrance of abortion clinics. Similar to the City of Englewood ordinance we are challenging in federal court, Pittsburgh adopted a buffer zone prohibiting persons from congregating, patrolling, picketing, or demonstrating within 15-feet of an abortion clinics entrance.
Despite the Supreme Courts 2014 decision in McCullen v. Coakley, which unanimously struck down a buffer zone abortion law in Massachusetts, both the district court and the Third Court of Appeals upheld Pittsburghs ordinance. Contrary to how the City interpreted its own ordinance, the Court of Appeals narrowed its scope by holding that the ordinance doesnt cover sidewalk counseling.
While laudably permitting the speech of pro-life sidewalk counseling, there are two critical problems with the courts ruling: (1) its not the role of federal courts to construe narrowly state and local laws in order to save them from a constitutional challenge, and (2) even if the ordinance does not apply to some pro-life speakers, it still sweeps within its ambit classic forms of free speech activity (including pro-life speech activity), such as demonstrating and picketing.
The Third Circuits decision shouldnt be allowed to stand. And well soon be filing an amicus brief with the Supreme Court in support of the pro-life speakers in Pittsburgh. Its time for the Supreme Court to put an end to abortion distortion in the realm of free speech once and for allboth in this case and in another pro-life speech case out of Chicago that the Court is still considering whether to accept and decide (we also filed an amicus brief in this case).
The right to free speech is not a luxury or perk. When the government impermissibly seeks to squelch or limit that right, courts should be vigilant in striking down those restrictions. And when lower courts wrongly uphold those restrictions, as did the Third Circuit here, the Supreme Court needs to step in and reverse them.
You can sign on to our Supreme Court brief below.
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The PBS documentary The Gene showcases genetics promise and pitfalls – Science News
Posted: at 7:00 pm
The genetic code to alllife on Earth, both simple and complex, comes down to four basic letters: A, C,T and G.
Untangling the role thatthese letters play in lifes blueprint has allowed scientists to understandwhat makes everything from bacteria to people the way they are. But as researchershave learned more, they have also sought ways to tinker with this blueprint,bringing ethical dilemmas into the spotlight. The Gene, a two-part PBS documentary from executive producer Ken Burnsairing April 7 and 14, explores the benefits and risks that come withdeciphering lifes code.
The film begins with oneof those ethical challenges. The opening moments describe how biophysicist HeJiankui used the gene-editing tool CRISPR/Cas9 to alter the embryos of twin girls who were born in China in 2018 (SN: 12/17/18). Worldwide, criticscondemned the move, claiming it was irresponsible to change the girls DNA, asexperts dont yet fully understand the consequences.
This moment heraldedthe arrival of a new era, narrator David Costabile says. An era in whichhumans are no longer at the mercy of their genes, but can control and evenchange them.
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The story sets the stagefor a prominent theme throughout the documentary: While genetics holdsincredible potential to improve the lives of people with genetic diseases,there are always those who will push science to its ethical limits. But thedriving force in the film is the inquisitive nature of the scientistsdetermined to uncover what makes us human.
The Gene, based on the book of the same name by Siddhartha Mukherjee (SN:12/18/16), one of the documentarys executive producers, highlights many ofthe most famous discoveries in genetics. The film chronicles Gregor Mendels classicpea experiments describing inheritance and how experts ultimately revealed inthe 1940s that DNA a so-called stupid molecule composed of just four chemicalbases, adenine (A), thymine (T),cytosine (C) and guanine (G) is responsible for storing geneticinformation. Historical footage, inBurns typical style, brings to life stories describing the discovery of DNAshelical structure in the 1950s and the success of the Human Genome Project indecoding the human genetic blueprint in 2003.
The film also touches ona few of the ethical violations that came from these discoveries. The eugenicsmovement in both Nazi Germany and the United States in the early 20th century aswell as the story of the first person to die in a clinical trial for genetherapy, in 1999, cast a morbid shadow on the narrative.
Interwoven into thistimeline are personal stories from people who suffer from genetic diseases.These vignettes help viewers grasp the hope new advances can give patients asexperts continue to wrangle with DNA in efforts to make those cures.
In the documentarysfirst installment, which focuses on the early days of genetics, viewers meet a family whose daughter is grappling with arare genetic mutation that causes her nerve cells to die. The family searchesfor a cure alongside geneticist Wendy Chung of Columbia University. The secondpart follows efforts to master the human genome and focuses on AudreyWinkelsas, a molecular biologist at the National Institutes of Health studyingspinal muscular atrophy, a disease she herself has, and a family fighting tosave their son from a severe form of the condition.
For science-interested viewers, the documentary does not disappoint. The Gene covers what seems to be every angle of genetics history from the ancient belief that sperm absorbed mystical vapors to pass traits down to offspring to the discovery of DNAs structure to modern gene editing. But the stories of the scientists and patients invested in overcoming diseases like Huntingtons and cancer make the film all the more captivating.
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Few clinical trials are done in Africa: COVID-19 shows why this urgently needs to change – The Conversation Africa
Posted: at 6:59 pm
The World Health Organisation (WHO), in its quest to find efficacious therapies to treat COVID-19, plans to conduct a multi-arm, multi-country clinical trial. The trials have yet to begin, but ten countries have already signed up. Only one of them, South Africa, is on the African continent.
Of course, the WHO isnt the only organisation trying to find treatments or even a vaccine for COVID-19. The United States National Institutes of Health maintains an online platform that lists all registered, ongoing clinical trials globally. On March 26, a quick search of the platform using the term coronavirus revealed 157 ongoing trials; 87 of these involve either a drug or a vaccine, while the rest are behavioural studies. Only three are registered in Africa all of them in Egypt.
This low representation of African countries in clinical trials is not unusual. Poor visibility of existing sites, limited infrastructure and unpredictable clinical trial regulatory timelines are some of the key issues hindering investments in this area.
Africas virtual absence from the clinical trials map is a big problem. The continent displays an incredible amount of genetic diversity. If this diversity is not well represented in clinical trials, the trial findings cannot be generalised to large populations.
The same goes for the outcomes of the COVID-19 studies. They too may not be relevant for people in African countries unless conducted locally. This is because responses to drugs or vaccines are complicated and can be influenced by, among other things, human genetics: different people will respond differently to different drugs and vaccines.
More countries on the African continent must urgently get involved in clinical trials so that the data collected will accurately represent the continent at a genetic level.
Time is of the essence. The usual approach, of developing site or country specific protocols, wont work. Instead, African governments need to look at ways to harmonise the response towards COVID-19 across the continent. Now, more than ever, African countries need to work together.
Africa does have clinical trial infrastructure and capabilities. But the resources remain unevenly distributed. The vast majority are in Egypt and South Africa. Thats because these countries have invested more heavily in research and development than others on the continent.
Traditionally, clinical trials are conducted at centres of excellence, which are sites that have the appropriate infrastructure and human skills necessary to conduct good quality trials. These can be located at a single university or research organisation, or work can be split between a few locations. But setting up these centres requires significant time and financial investment. Most that I am aware of on the continent have developed over the years with heavy support from external partners or sponsors. In many cases, African governments have not been involved in these efforts.
Once such centres are set up, the hard work continues to maintain these centres and to ensure theyre able to attract clinical trial sponsors. They require continuous funding, the establishment of proper institutional governance and the creation of trusted, consistent networks.
Usually African scientists leading clinical trial sites can apply for funding to conduct a trial; if the site is well known the scientists may be approached by a sponsor such as a pharmaceutical company interested in conducting a trial.
Clearly this approach takes time and usually benefits well-known sites or triallists. So what alternatives are available in the face of an epidemic thats moving as fast as COVID-19?
Key stakeholders should work together to expedite the rollout of trials in different countries. This would include inter-country collaborations such as working with different governments and scientists in co-designing trials; and providing harmonised guidelines on patient management, sample collection and tracking and sharing results in real time.
African governments, meanwhile, should provide additional funding to clinical research institutions and clinical trial sites. This would allow the sites to pull resources together and rapidly enrol patients to answer various research questions.
Because of the uneven distribution of skills and resources the continent should also adopt a hub-and-spoke model in its efforts. This would involve countries that dont have much capacity being able to ship samples easily across borders for analysis in a centralised well-equipped laboratory, which then feeds back data to the country of sample origin.
Governments should also form a task force to quickly engage with key pharmaceutical companies with drug candidates for COVID-19. This team should establish the companies appetite for collaborations in conducting relevant trials on the continent.
Through all of this, it is necessary for stakeholders to identify and address key ethical issues that may arise. Ethics should not be compromised by haste.
Every countrys epidemic preparedness kit should contain funds set aside for clinical trials during epidemics or pandemics.
This would require governments on the continent to evaluate their role and level of investment in the general area of clinical trials. This will augment the quality and quantity of clinical trials in the face of the constant challenge of emerging and re-emerging infectious diseases as well as a steady rise in non-communicable diseases.
On top of this, clinical trial centres, clinical research institutions and clinical triallists on the continent should strive to increase their visibility in the global space. This will make them easy to find in times of crisis, and enhance both south-south and north-south collaborations.
The African Academy of Sciences is currently building an online platform to facilitate this visibility and encourage greater collaboration.
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UCLA web app will enlist publics help in slowing the spread of COVID-19 – Newswise
Posted: at 6:59 pm
Leticia Ortiz |April 7, 2020
Newswise A team of UCLA researchers has launchedStop COVID-19 Together, a web-based app that will enable the public to help fight the spread of the coronavirus.
Through the site, anybody can take a brief survey that covers basic demographics, whether they have symptoms and their possible exposure to COVID-19. The system aggregates users responses to help the UCLA team find ways to reduce the spread of the virus, and to try to protect the health system from being overloaded.
The key contributors to Stop COVID-19 Together are the members of the public who contribute data to the effort, which is designed to predict the spread of COVID-19 throughout the community and to assess the effectiveness of current measures in that community, including physical distancing, said Dr. Vladimir Manuel, a clinician, medical director of urgent care at UCLA Health and one of the projects leaders. We are extremely grateful to everyone who is contributing.
The app was created by UCLA experts from a range of fields, including engineering, data science, clinical medicine, epidemiology and public health. The project is an initiative of the AI in Medicine program at theUCLA Department of Computational Medicine, which is part of UCLA Health.
One of the most pressing challenges with the coronavirus pandemic is the lack of information, said Eran Halperin, a UCLA professor of computational medicine, computer science, human genetics and anesthesiology, and another leader of the project. We do not have a clear understanding of how many people are infected, where they are or how effective the measures that we are taking to slow the spread have been. And we dont know how much strain the virus will put on our local hospitals in the near and more distant future.
The system will build a map of possible hotspots where there may be a higher risk for accelerated spread of the disease. Identifying hotspots will be critical for helping hospitals and medical centers reduce the risk of becoming overloaded as the number of people with COVID-19 increases. The system will also inform the public where hotspots are located, and it is using artificial intelligence to predict where and when the disease will spread. That information could be useful to public officials letting them know, for example, how effective physical distancing is in slowing the spread.
Our system will use machine learning tools to answer these questions and make predictions that will help us as a society be more prepared to fight this disease, said Jeff Chiang, a data scientist on the team.
Follow #TeamLA and #stopcovid19together on social media.
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UCLA web app will enlist publics help in slowing the spread of COVID-19 - Newswise
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Why does the new coronavirus kill some people and barely affect others? – Wilkes-Barre Citizens Voice
Posted: at 6:59 pm
GINA FERAZZI / LOS ANGELES TIMES Riverside County medical personnel administer a coronavirus test to a motorist at a drive-thru testing facility at Diamond Stadium in Lake Elsinore, California, on March 21. Those tested have symptoms or have had a risk of exposure.
SAN JOSE, Calif. Monica and Adrian Arima both were infected by COVID-19 at the same time on the same Nile River cruise, probably during a shared dinner buffet between the Egyptian cities of Aswan and Luxor. As they traveled home to Palo Alto, California, the couples early symptoms body aches and low-grade fever were identical.
But then, mysteriously, their experiences suddenly diverged. Monica spent 13 days at Stanford Hospital; Adrian was there for just three days. She needed extra oxygen and an experimental drug; he didnt.
Now, weeks later, she still has a cough. He is fully recovered, healthy enough to go food shopping and do other errands. Meanwhile, two of their traveling companions in their 70s and 80s tested positive but never suffered symptoms.
Their experience illustrates one of the many puzzling questions raised by the lethal new disease: Why is COVID-19 so inexplicably and dreadfully selective? The difference between life and death can depend on the patients health and age but not always.
To understand, scientists are scrutinizing patients medical histories, genomes and recoveries for any clues to explain this mystery.
Why are some people completely asymptomatic, some have mild disease, others have severe disease but recover and others have fatal disease? We are still trying to figure this out, said Dr. Brian Schwartz, vice chief for clinical affairs in UC San Franciscos Division of Infectious Diseases.
For most, not severe
It is a small subset of people that will go on to develop serious disease. Most will not, he said. We want to learn how to prevent people from developing serious disease and if they do, figure out how to treat it the right way.
Its well-known that death rates are higher among older people. Only 0.2% of people younger than 19 die. But for people between the ages of 60 and 69, the death rate is 3.6%. It jumps to 8% to 12.5% for those between ages 70 and 79, and 14.8% to 20% for those older than 80.
But theres more to it than that. Monica Arima is age 64; her husband, Adrian, is 70. But she has asthma and diabetes, while his underlying health is good.
Emerging U.S. data confirms trends seen in China and Italy: Rates of serious COVID-related symptoms are higher in those with other medical problems and risk factors, such as diabetes, hypertension, chronic obstructive pulmonary disease, coronary artery disease, cerebrovascular disease, chronic renal disease and smoking. In a U.S. Centers for Disease Control report released Tuesday, higher percentages of patients with underlying conditions were admitted to the hospital and to an ICU than patients without other health issues.
There may also be a genetic influence.
One of the things that weve learned from human genetics is that there are extremes at the human phenotype distribution, and pathogen susceptibility is no different, Stanford geneticist Carlos Bustamante told the journal Science. Stanford is part of a COVID-19 Host Genetics Initiative, a Finnish effort to link genetic variants associated with COVID-19 susceptibility and severity.
There are going to be people who are particularly susceptible, and there are going to be those who are particularly resistant, he said.
At the cellular level
Biologically, whats going on?
One leading theory is focused on the doors of a cell that permit the virus to enter. We know that the virus enters the body through epithelial cells in the respiratory tract. To get inside the cell, the virus uses a door a receptor called ACE-2 (angiotensin converting enzyme 2) on the cells surface.
Individual variations in this receptor could make it harder or easier for the virus to enter, cause infection and burrow deep into the lungs. In some of us, the cell door may open easily; in others, it may stay closed.
Or perhaps some people simply have more of these receptors on their cells. With more doors, the virus may enter more readily, so patients suffer worse infection and more serious disease, said Schwartz.
Theres an abundance of this ACE-2 receptor in cells in the lower lung, which may explain the high incidence of pneumonia and bronchitis in those with severe COVID-19 infection.
Once someone is infected, their immune systems response to that infection is likely the next big decider of their fate.
Doctors are discovering that nine or 10 days into the illness, theres a fork in the road. In most people, the immune system launches a carefully calibrated and effective response, so they recover. But in others, the immune response is too aggressive, triggering massive inflammation in whats called a cytokine storm. Immune cells are overproduced and flood into the lungs, making it hard to breathe and leading to often fatal acute respiratory distress syndrome. Those people develop sepsis, then acute kidney and heart damage. By day 20, they may be dead.
Why does the immune system misbehave? One reason may be age. As we get older, our immune response grows less accurate. It doesnt respond as effectively, and it is not as well-regulated. Genetics may also play a role.
Finally, other preexisting illnesses seem to elevate our risk, although the precise mechanisms arent known.
There may be something about these illnesses that causes them to have an abundance of ACE-2 open doors on the cell surface, Schwartz speculated.
Or perhaps the viral infection worsens the underlying diseases.
Not just the lungs
While typically considered a threat to the lungs, the virus also presents a significant threat to heart health, according to recently published research.
Cardiovascular disease, for example, is an inflammatory condition; so is COVID-19, said cardiologist Dr. Michelle A. Albert of UC San Francisco and president of the Bay Area American Heart Associations board of directors.
New research shows that the inflammatory response of a cytokine storm can lead to heart failure.
The circulating cytokines released during a severe systemic inflammatory stress can lead to atherosclerotic plaque instability and rupture. And infections can trigger an increase in myocardial demand.
Against the backdrop of existing inflammation, it could set off a cascade that results in a worsened underlying biological system, she said.
Some cancer treatments including chemotherapy, targeted therapies, immunotherapy and radiation can weaken the immune system, making a patient more vulnerable.
And if the airways of the lungs already are impaired by illnesses such as cystic fibrosis, asthma, emphysema or surgery, that person is much more susceptible to a pathogen that enters and infects the injured tissue.
People living with cystic fibrosis particularly need to be cautious because they already have compromised lung function and are susceptible to chronic infections, said Ashley Mahoney of the Cystic Fibrosis Foundation.
That likely explains the different courses of illness experienced by singer songwriter John Prine and his wife, Fiona, both infected during a recent tour in Europe. Fiona has recovered. But Prine, a survivor of lung cancer surgery, is hospitalized and critically ill.
Also at risk is anyone who must take medication to suppress their immune systems, such as organ transplant recipients.
Viral infections are always hard on people with diabetes, according to the American Diabetes Association. Thats because infection can cause the body to produce higher levels of certain hormones, such as adrenaline or cortisol, which counter the effects of insulin. Patients may develop a dangerous condition called diabetic ketoacidosis.
Patients come in all different kinds, said Monica Arima.
Some, like my husband, recover at home, without much help, she said. But I got knocked down.
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‘Behavioral suppression’ needed to decrease coronavirus infections in Japan: experts – The Mainichi
Posted: at 6:59 pm
People walk along Harajuku's famous Takeshita Street in Tokyo's Shibuya Ward, on March 28, 2020. (Mainichi/Kimi Takeuchi)
Experts in Japan have been simulating how the spread of the novel coronavirus can be tamped down, but in areas where the national government has declared a state of emergency, people's behavior must be firmly restricted, which is a task that, realistically speaking, is extremely difficult.
Akihiro Sato, a professor of data science at Yokohama City University, analyzed the numbers of 15 prefectures, including the seven where the state of emergency was declared. Based on the number of newly infected people announced by local governments, and the proportion of people who recover after being infected and showing symptoms, Sato calculated the shift in the numbers of people who were infected. Setting behavior before the period in which newly infected people increased by a large margin at 100%, Sato calculated the target percentage at which people must refrain from direct contact with others in the following two weeks for no new infections to be detected in the long term.
The results showed that in the case of Tokyo, every individual would have to cut back on the time spent on public transportation and the people they meet by 98%. For example, if one person rides on trains and buses for a total of seven hours per week, and has direct contact with a total of 100 people through work and leisure activities, that person must cut back their time on public transport to 8.4 minutes and their contact to two people per week to prevent new infections from being detected in the long term.
Fukuoka Prefecture requires the greatest behavioral restrictions, at 99.8%. Professor Sato emphasized, "Similar to evacuating from floods and tsunami, the current infection requires behavior that avoids people."
Meanwhile, Jun Ohashi, an associate professor at the University of Tokyo who specializes in human genetics, took particular note of the behavior of those infected with the new coronavirus who have symptoms and those who do not. Based on global infection data, Ohashi postulated that one person infects, on average, 2.5 people. He then calculated that in a city of 100,000 people, when there is one person who tests positive for the virus, the number of newly infected people in a day will reach 15,700 people at its peak. However, if the person who tests positive for the virus reduces their contact frequency with others by 55% of their usual behavior, newly infected people would drop to 430 people per day.
"Unless everyone, including those who are asymptomatic and those who are not infected, suppress the frequency with which they come into contact with people, the number of people who are infected will continue to rise, possibly causing the collapse of the health care system," Ohashi said. "Until we come up with vaccines and therapeutic medications, a long-term vision is essential, and it is important to change the awareness of each and every individual.
Hiroshi Nishiura, a professor specializing in theoretical epidemiology at Hokkaido University, has also calculated that if person-to-person contact can be reduced by 80%, the number of newly infected people would decline.
(Japanese original by Ryo Watanabe and Ayumu Iwasaki, Science & Medical News Department)
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COVID-19: Few Clinical Trials are Done in Africa. This Needs to Change ASAP. – The Wire
Posted: at 6:59 pm
The World Health Organisation (WHO), in its quest to find efficacious therapies to treat COVID-19, plans to conduct a multi-arm, multi-country clinical trial. The trials have yet to begin, but ten countries have already signed up. Only one of them, South Africa, is on the African continent.
Of course, the WHO isnt the only organisation trying to find treatments or even a vaccine for COVID-19. The United States National Institutes of Health maintains an online platform that lists all registered, ongoing clinical trials globally. On March 26, a quick search of the platform using the term coronavirus revealed 157 ongoing trials; 87 of these involve either a drug or a vaccine, while the rest are behavioural studies. Only three are registered in Africa all of them in Egypt.
This low representation of African countries in clinical trials is not unusual. Poor visibility of existing sites, limited infrastructure and unpredictable clinical trial regulatory timelines are some of the key issues hindering investments in this area.
Africas virtual absence from the clinical trials map is a big problem. The continent displays an incredible amount of genetic diversity. If this diversity is not well represented in clinical trials, the trial findings cannot be generalised to large populations.
The same goes for the outcomes of the COVID-19 studies. They too may not be relevant for people in African countries unless conducted locally. This is because responses to drugs or vaccines are complicated and can be influenced by, among other things, human genetics: different people will respond differently to different drugs and vaccines.
More countries on the African continent must urgently get involved in clinical trials so that the data collected will accurately represent the continent at a genetic level.
Time is of the essence. The usual approach, of developing site or country specific protocols, wont work. Instead, African governments need to look at ways to harmonise the response towards COVID-19 across the continent. Now, more than ever, African countries need to work together.
Centres of excellence
Africa does have clinical trial infrastructure and capabilities. But the resources remain unevenly distributed. The vast majority are in Egypt and South Africa. Thats because these countries have invested more heavily in research and development than others on the continent.
Traditionally, clinical trials are conducted at centres of excellence, which are sites that have the appropriate infrastructure and human skills necessary to conduct good quality trials. These can be located at a single university or research organisation, or work can be split between a few locations. But setting up these centres requires significant time and financial investment. Most that I am aware of on the continent have developed over the years with heavy support from external partners or sponsors. In many cases, African governments have not been involved in these efforts.
Once such centres are set up, the hard work continues to maintain these centres and to ensure theyre able to attract clinical trial sponsors. They require continuous funding, the establishment of proper institutional governance and the creation of trusted, consistent networks.
Also read: COVID-19: What Are Serological Tests, and How Can They Help India?
Usually African scientists leading clinical trial sites can apply for funding to conduct a trial; if the site is well known the scientists may be approached by a sponsor such as a pharmaceutical company interested in conducting a trial.
Clearly this approach takes time and usually benefits well-known sites or triallists. So what alternatives are available in the face of an epidemic thats moving as fast as COVID-19?
How to change direction
Key stakeholders should work together to expedite the rollout of trials in different countries. This would include inter-country collaborations such as working with different governments and scientists in co-designing trials; and providing harmonised guidelines on patient management, sample collection and tracking and sharing results in real time.
African governments, meanwhile, should provide additional funding to clinical research institutions and clinical trial sites. This would allow the sites to pull resources together and rapidly enrol patients to answer various research questions.
Because of the uneven distribution of skills and resources the continent should also adopt a hub-and-spoke model in its efforts. This would involve countries that dont have much capacity being able to ship samples easily across borders for analysis in a centralised well-equipped laboratory, which then feeds back data to the country of sample origin.
Governments should also form a task force to quickly engage with key pharmaceutical companies with drug candidates for COVID-19. This team should establish the companies appetite for collaborations in conducting relevant trials on the continent.
Through all of this, it is necessary for stakeholders to identify and address key ethical issues that may arise. Ethics should not be compromised by haste.
Beyond COVID-19
Every countrys epidemic preparedness kit should contain funds set aside for clinical trials during epidemics or pandemics.
This would require governments on the continent to evaluate their role and level of investment in the general area of clinical trials. This will augment the quality and quantity of clinical trials in the face of the constant challenge of emerging and re-emerging infectious diseases as well as a steady rise in non-communicable diseases.
On top of this, clinical trial centres, clinical research institutions and clinical triallists on the continent should strive to increase their visibility in the global space. This will make them easy to find in times of crisis, and enhance both south-south and north-south collaborations.
The African Academy of Sciences is currently building an online platform to facilitate this visibility and encourage greater collaboration.
Jenniffer Mabuka-Maroa isProgramme Manager, African Academy of Sciences.
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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COVID-19: Few Clinical Trials are Done in Africa. This Needs to Change ASAP. - The Wire
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The secret call of the wild: how animals teach each other to survive – The Guardian
Posted: at 6:59 pm
Sam Williams Macaw Recovery Network in Costa Rica rewilds captivity-hatched fledgling scarlet and great green macaws. But introducing young birds into a complex forest world bereft of the cultural education normally provided by parents is slow and risky.
For 30 years or so scientists have referred to the diversity of life on Earth as biological diversity, or just biodiversity. They usually define biodiversity as operating at three levels: the diversity of genes within any particular species; the diversity of species in a given place; and the diversity of habitat types such as forests, coral reefs, and so on. But does that cover it? Not really. A fourth level has been almost entirely overlooked: cultural diversity.
Culture is knowledge and skills that flow socially from individual to individual and generation to generation. Its not in genes. Socially learned skills, traditions and dialects that answer the question of how we live here are crucial to helping many populations survive or recover. Crucially, culturally learned skills vary from place to place. In the human family many cultures, underappreciated, have been lost. Culture in the other-than-human world has been almost entirely missed.
We are just recognising that in many species, survival skills must be learned from elders who learned from their elders. Until now, culture has remained a largely hidden, unrecognised layer of wild lives. Yet for many species culture is both crucial and fragile. Long before a population declines to numbers low enough to seem threatened with extinction, their special cultural knowledge, earned and passed down over long generations, begins disappearing. Recovery of lost populations then becomes much more difficult than bringing in a few individuals and turning them loose.
Many young birds learn much by observing their parents, and parrots probably need to learn more than most. Survival of released individuals is severely undermined if there are no free-living elder role models. Trying to restore parrot populations by captive breeding is not as easy as training young or orphaned creatures to recognise what is food while theyre in the safety of a cage then simply opening the door. In a cage, Williams says, you cant train them to know where, when and how to find that food, or about trees with good nest sites. Parents would normally have done exactly that.
A generational break in cultural traditions hampered attempts to reintroduce thick-billed parrots to parts of south-west America, where theyd been wiped out. Conservation workers could not teach the captive-raised parrots to search for and find their traditional wild foods, skills they would have learned from parents.
Landscapes, always complex, are under accelerated change. Culture enables adaptation far faster than genes alone can navigate hairpin turns in time. In some places, pigeons and sparrows have learned to use motion-sensors to get inside enclosed shopping malls and forage for crumbs. Crows have in some locales learned to drop nuts on the road for cars to crack. In at least one area they do this at intersections, so they can safely walk out and collect their cracked prizes when the light turns red and the cars stop. Theyve developed answers to the new question: How can we survive here, in this never-before world?
Because the answers are local, and learned from elders, wild cultures can be lost faster than genetic diversity. When populations plummet, traditions that helped animals survive and adapt to a place begin to vanish.
In a scientific article on the vocabulary of larks living in north Africa and Spain titled, Erosion of animal cultures in fragmented landscapes, researchers reported that as human development shrinks habitats into patches, isolation is associated with impoverishment. They write: Song repertoires pass through a cultural bottleneck and significantly decline in variety.
Unfortunately, isolated larks are not an isolated case. Researchers studying South Americas orange-billed sparrow found that sparrow song complexity the number of syllables per song and song length deteriorated as humans continued whittling their forests into fragments. When a scientist replayed 24-year-old recordings of singing male white-crowned sparrows at the same location shed recorded them, they elicited half the responses they had when first recorded. The birds responses show that changes in the dialect lead to changes in listener preference, a bit analogous to pop music. And as with humans, preferences can affect whether a particular bird will be accepted as a mate. White-crowned sparrows singing a local dialect become fathers of more offspring than do singers of unfamiliar dialects, indicating females prefer a familiar tune.
Im not just talking about a few songs. Survival of numerous species depends on cultural adaptation. How many? Were just beginning to ask such questions. But the preliminary answers indicate surprising and widespread ways that animals survive by cultural learning. Regionally different vocalisations are sometimes called song traditions but the more commonly used word is dialects. More than a hundred studies have been published on dialects in birds. And its not just birds but a wide array of animals Including some fish.
Cod particularly, said Steve Simpson of the University of Exeter, have very elaborate calls compared with many fish. You can easily hear differences in recorded calls of American and European Atlantic cod. This species is highly vocal with traditional breeding grounds established over hundreds or even thousands of years. Many fish follow elders to feeding, resting and breeding areas. In experiments, introduced outsiders who learned such preferred locales by following elders continued to use these traditional routes after all the original fish from whom they learned were gone.
Cultural survival skills erode as habitats shrink. Maintaining genetic diversity is not enough. Weve become accustomed to a perilous satisfaction with precariously minimal populations that not only risk genetic viability of populations but almost guarantee losing local cultural knowledge by which populations have lived and survived.
In all free-living parrots that have been studied, nestlings develop individually unique calls, learned from their parents. Researchers have described this as an intriguing parallel with human parents naming infants. Indeed, these vocal identities help individuals distinguish neighbours, mates, sexes and individuals; the same functions that human names serve.
Williams tells me that when he studied Amazon parrots, he could hear differences between them saying, essentially, Lets go, Im here, where are you? and Darling, I just brought breakfast. Researchers who develop really good ears for parrot vocalisation and use technology to study recordings show that parrot noise is more organised and meaningful than it sounds to beginners like me. In a study of budgerigars, for instance, birds who were unfamiliar with each other were placed together. Groups of unfamiliar females took a few weeks for their calls to converge and sound similar. Males copied the calls of females. Black-capped chickadees flock members calls converge, so they can distinguish members of their own flock from those of other flocks. The fact that this happens, and that it takes weeks, suggests that free-living groups must normally be stable, that groups have their own identity, and that the members identify with their group.
Group identity, we see repeatedly, is not exclusively human. Sperm whales learn and announce their group identity. Young fruit bats learn the dialects of the crowds theyre in. Ravens know whos in, whos out. Too many animals to list know what group, troop, family or pack they belong with. In Brazil, some dolphins drive fish toward fishermens nets for a share of the catch. Other dolphins dont. The ones who do, sound different from the ones who dont. Various dolphin groups who specialise in a food-getting technique wont socialise with other groups who use different techniques. And orca whales, the most socially complex non-humans, have layered societies of pods, clans and communities, with community members all knowing the members of all their constituent pods, but each community scrupulously avoiding contact with members of another community. All this social organisation is learned from elders.
Elders appear important for social learning of migratory routes. Various storks, vultures, eagles and hawks all depend on following the cues of elders to locate strategic migration flyways or important stopover sites. These could be called their migration cultures. Famously, conservationists have raised young cranes, geese and swans to follow microlight aircraft as a surrogate parent on first migrations. Without such enculturation, they would not have known where to go. The young birds absorbed knowledge of routes, then used them in later seasons on their own self-guided migrations. Four thousand species of birds migrate, so Andrew Whiten of the University of St Andrews in Scotland speculates that following experienced birds may be an underappreciated but very significant realm of cultural transmission.
When you look at free-living animals, you dont usually see culture. Culture makes itself visible when it gets disrupted. Then we see that the road back to reestablishing cultures the answers to the questions of how we live in this place is difficult, often fatal.
Young mammals too moose, bison, deer, antelope, wild sheep, ibex and many others learn crucial migration routes and destinations from elder keepers of traditional knowledge. Conservationists have recently reintroduced large mammals in a few areas where theyve been wiped out, but because animals released into unfamiliar landscapes dont know where food is, where dangers lurk, or where to go in changing seasons, many translocations have failed.
Williams describes his procedure with the macaws as very much a slow release. First his team trains the birds to use a feeder. With that safety net, they can explore the forest, gain local knowledge, begin dispersing and using wild foods.
Some rescue programmes declare success if a released animal survives one year. A year is meaningless for a bird like a macaw that doesnt mature until its eight years old, says Williams.
I ask what theyre doing for those eight long years.
Social learning, Williams replies immediately. Working out whos who, how to interact, like kids in school.
To gain access to the future, to mate and to raise young, the birds Williams is releasing must enter into the culture of their kind. But from whom will they learn, if no one is out there? At the very least they must be socially oriented to one another. Ex-pets are the worst candidates for release; they dont interact appropriately with other macaws, and they want to hang around near humans.
To assess the social abilities of 13 scarlet macaws who were scheduled for release, Williams and his crew documented how much time they spent close to another bird, how often they initiated aggression, things like that. When the bird scoring lowest for social skills was released, he flew out the door and was never seen again. The next-to-lowest didnt adapt to the free-living life and had to be retrieved. The third-lowest social scorer remained at liberty but stayed alone a lot. The rest did well.
All of the above adds up to this: a species isnt just one big jar of jellybeans of the same colour. Its different smaller jars with differing hues in different places. From region to region, genetics can vary. And cultural traditions can differ. Different populations might use different tools, different migration routes, different ways of calling, courting and being understood. All populations have their answers to the question of how to live where they live.
Sometimes a group will be foraging in a tree, Williams says. A pair will fly overhead on a straight path. Someone will make a contact call, and the flying birds will loop around and land with the callers. They seem to have their friends. Bottom line, said Williams, there is much going on in the social and cultural lives of his macaws and other species, much that they understand but we dont. We have a lot of questions. The answers must lurk, somewhere, in their minds.
As land, weather and climate change, some aspects of cultural knowledge will be the tickets necessary for boarding the future. Others will die out. Across the range of chimpanzees, cultures vary greatly, as do habitats. All populations but one use stick tools. Some use simple probes, others fashion multi-stick toolsets. Only one population makes pointed daggers for hunting small nocturnal primates called bush-babies hiding in tree holes. Only the westernmost chimpanzees crack nuts with stones.
As researchers have noted, distinctive tool-using traditions at particular sites are defining features of unique chimpanzee cultures. Whiten wrote: Chimpanzee communities resemble human cultures in possessing suites of local traditions that uniquely identify them A complex social inheritance system that complements the genetic picture.
Some chimpanzee populations have learned to track the progress of dozens of specific trees ripening in their dense forests. Others live in open semi-savannah. Some are more aggressively male-dominated, some populations more egalitarian. Some almost never see people; some live in sight of human settlements and have learned to crop-raid at night. For a long, long time chimpanzees have been works in progress. Weve learned, writes Craig Stanford, not to speak of The Chimpanzee. Chimpanzees vary and chimpanzee culture is variable at every level.
Its not just the loss of populations of chimps that worries me, Cat Hobaiter emphasised when I spent several weeks with her studying chimpanzees in Uganda. I find terrifying the possibility of losing each populations unique culture. Thats permanent.
Diversity in cultural pools perhaps more crucially than in gene pools will make species survival more likely. If pressures cause regional populations to blink out, a species odds of persisting dim.
Williams goal is to re-establish macaws where they range no longer, in hopes that they, and their forests, will recover. (Most of the central American forests that macaws need have been felled and burned, largely so fast-food burger chains can sell cheap beef.) It often takes a couple of generations for human immigrant families to learn how to function effectively in their new culture; it may take two or three generations before an introduced population of macaws succeeds. In other words, macaws are born to be wild. But becoming wild requires an education.
So whats at stake is not just numbers. Whats at stake is: ways of knowing how to be in the world. Culture isnt just a boutique concern. Cultural knowledge is what allows many populations to survive. Keeping the knowledge of how to live in a habitat can be almost as important to the persistence of a species as keeping the habitat; both are needed. Cultural diversity itself is a source of resilience and adaptability to change. And change is accelerating.
This is an edited extract from Becoming Wild: How Animals Learn to be Animals by Carl Safina, which published in the UK by Oneworld on 9 April and in the US by Henry Holt and Co on 14 April
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The secret call of the wild: how animals teach each other to survive - The Guardian
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15 Important Pros and Cons of Ethical Egoism ConnectUS
Posted: at 6:58 pm
Ethical egoism is the acceptance of society for people to pursue their own self-interests. No one has an obligation to promote what anyone else tries to do because their personal views are the only thing that matters. That makes this theory prescriptive and normative in its application because it becomes concerned about how people behave.
It is essential to remember that the ethical version of egoism is different than the psychological form of it. The latter theory suggests that every action we take is ultimately with our self-interest in mind. That makes it more of a descriptive approach because that is a basic fact of human nature.
The argument for ethical egoism because famous in the poem The Fable of the Bees by Bernard Mandeville and The Wealth of Nations by Adam Smith. Both works describe an environment where people who single-mindedly pursue personal gratification benefit society as a whole. The reason for this outcome is that individuals are more motivated to work hard when personal benefits come from the outcome.
1. Ethical egoism encourages self-awareness.If you can know yourself and what you need, then it is easier to stay productive in modern society. The benefits of having this trait in ones life include a higher level of emotional intelligence, greater listening and empathy skills, along with improved critical thinking. This combination of factors allows for better decisions to be made, which leads to stronger communication and better relationships.
Self-awareness enhances leadership capabilities so that your capacity for accomplishments becomes higher. You can have internal and external versions of this benefit, which involves how we see ourselves and how others see us.
2. There are more opportunities for personal improvement.If you focus on a path involving ethical egoism, then your self-interests become the top priority. Instead of striving to push others forward, youre working toward making yourself better in some way. There are six approaches that you can try with this advantage that can take your work to the next level, ranging from simple breathing exercises to delegating the work you hate to do to other people.
Everyone experiences this positive attribute of ethical egoism from a young age. You might be tempted to steal a candy bar from the store, but the external factor of getting into trouble with your parents or the police makes you decide to pursue greater needs instead. It is an approach that makes you think about your overall wellbeing first.
3. Everyone would have an opportunity to provide for themselves.Ethical egoism is an approach that says what you think or feel are the best motivators to keep you productive. Youre effectively the salesperson of your own life, earning what you believe is your full potential every day. It eliminates the idea of a safety net because the only person you can depend upon is yourself, but then society restructures itself so that every individual has opportunities to pursue their definition of success.
That doesnt mean we would eliminate poverty and hunger immediately by taking an approach that includes ethical egoism. Some people would choose to live a vagabond lifestyle where they would have few responsibilities placed on them. It does give each person a chance to take control of their lives so that they can do what they feel is right for themselves.
4. Ethical egoism allows people to implement self-care routines.When you start putting yourself first, then the first word in your vocabulary becomes no. That makes it a lot easier for you to begin working toward the goals you have in life because others are not directing your footsteps. When you eliminate the control of others, then it becomes easier to prioritize your to-do list each take. Knowing what tasks are the most essential to complete helps you to achieve a goal faster.
Ethical egoism promotes consistency in the facets of this advantage by encouraging people to build new habits. When you make a decision, then you stick to it. Youre conditioning others to accept you for who you are without judging them for being who they are.
5. No one can manipulate you when practicing ethical egoism.You become entirely immune to the idea of having someone take advantage of you when society practices ethical egoism. The people who use others to advance their personal agendas will no longer have the option to make others do favors for them that push their journey forward. Everyone will be taking that approach, so you stay in control of your circumstances at all times.
This advantage also means that others will no longer have the option to guilt you into taking actions that you dont want to do. Youre spending more time on the things in life that you enjoy doing.
6. It eliminates the autopilot approach that people take in life.Many people go through life without a cognitive awareness of their choices or themselves. This approach to life puts you on autopilot because youre allowing the routine to take control instead of your desires. If you have ever zoned out during your commute to or from work, then youve experienced this effect. Those routines can encompass years of your life without a specific direction beyond paying your bills or making enough money.
Ethical egoism pushes you toward a higher level of success. The people who find themselves stuck on autopilot tend to feel miserable and disengaged. Self-awareness is the cure that can clear your mind of the fog, making you feel like youve woken up from a long nightmare. Since society trains us on what our routines should be, a shift to ethical egoism could cause everyone to stop living in their routines.
7. Productivity would rise in society when ethical egoism is in control.When Adam Smith wrote The Wealth of Nations in the 18th century, he suggested that when individuals pursue gratification of their insatiable desires single-mindedly, then they unintentionally benefit society as a whole. It is as if they are led by an invisible hand, as he put it in his work. The idea is that people are usually the best judges of what is in their own best interest. Individuals have more motivation to work hard to benefit themselves than to achieve any other goal.
That means productivity levels rise because everyone has a focus on what their daily needs will be. When everyone is looking out for themselves, then the general good becomes achievable because most people are not going to let themselves be run over by others.
1. It is an approach that would create a self-centered society.One of the principal tenets of ethical egoism is that no one else looks after your personal needs except you. That means everyone, including people in families, is pursuing a reflection of their self-interest. Marriages wouldnt be warm or compassionate places they would become a means to an end. Relationships with children would become the same way.
The idea that communication would improve to create stronger relationships is plausible, but ethical egoism always focuses on self-interest. If those bonds that people form no longer help to push someone forward, then society would say in this structure that you can abandon those people without a second thought.
2. There would be a loss of empathy in society with ethical egoism.Implementing a society focused on ethical egoism would cause us to lose sight of our current culture of empathy. The benefits of understanding how others think or feel are numerous, and its absence is one of the hallmarks of psychopathy. We need this trait to establish friendships, have satisfaction in our intimate relationships, and see reductions of aggression in society. Increases in empathy reduce incidents of domestic violence.
If people pursue their self-interests more than they support each other, then society would become violent. Our loss of empathy would lead to more errors, worse health outcomes, and people would feel less satisfied because each effort would become more difficult to complete.
3. It would lead to a breakdown in workplace relationships.Ethical egoism suggests that employee relationships would become problematic in a society with this structure because the business would only serve its purpose as a means to an end. The relationships formed throughout a career are focusing on what others can do for you instead of being a mutually beneficial place where a rising tide lifts all boats. Everyone would forgo what others could accomplish because their benefits are always the top priority in this structure.
4. Ethical egoism eliminates the concept of objectivity from society.If each person in society were to follow the theory of ethical egoism, then there would no longer be objectivity. No one would care about what anyone else thought with regards to their actions or pursuits. The only drive toward thoughts, feelings, and decisions would be self-interest.
That doesnt mean altruism would disappear entirely. People would still help others if there was a beneficial reason to do so, such as helping a charity because it promotes a higher level of fame. The issue here is that caring for others would often become the action of last resort instead of being a top priority.
5. It would only work if everyone was practicing this theory.Ethical egoism is a theory that only works when everyone practices it. Since people will not associate with someone for long if your words or actions are a reflection of only caring for yourself, the need to be loved by others would eventually cause this approach to malfunction. If the first priority of everyone is to profit from someone else without regard to their status in life, then those effects will eventually fail. There is nothing wrong with the approach of wanting to live life on your own terms, but the idea is to treat others in the same way that you want to be treated.
6. There are no solutions offered when conflicts of interest arise.Ethical egoism doesnt provide a solution when issues arise that involve a conflict of interest. Since most ethical issues involve this sort of problem, the approach at a societal level could cause productivity to grind to a halt. Imagine that a sewage treatment facility wants to dump raw waste into the local river. The people who live downstream from the facility would naturally object to that behavior. This approach would cause both parties to actively pursue what they want.
Ethical egoism doesnt suggest any sort of compromise to the situation. It does not encourage you to arrive at a place of common-sense resolution. You are going to win or lose because there is nothing in between those options
7. Ethical egoism goes against the principle of impartiality.The basic assumption made by most moral philosophers is that we shouldnt discriminate against people for arbitrary reasons. That means a persons gender, sexual orientation, ethnicity, religion, or race shouldnt become part of the discussion because our diversity is what makes us stronger. Ethical egoism suggests that we shouldnt even try to be tolerant because it is more important to distinguish between ourselves and everyone else. Then we focus on offering preferential treatment internally or to our external factors.
Immanuel Kant argued over 200 years ago that the fundamental principle of morality is that we shouldnt make exceptions of ourselves. Thats what ethical egoism wants us to do. We shouldnt perform actions if we can honestly wish that everyone would behave in the same way under similar circumstances.
8. It isnt always in a persons best interest to pursue their own self-interest.Game theory uses the prisoners dilemma as an example of why ethical egoism is problematic. If you are in a hypothetical situation where a crime was committed and the police ask you to confess, the terms of the deal say that you get 6 months and your friend gets 10 years in prison. If your friend confesses and you do not, then the opposite result occurs. When both people confess, then you get five years, but if no one confesses, then you both get two years.
Regardless of what your friend does, the best thing to do is to confess because youll get a lighter sentence. Ethical egoism says both should pursue rational self-interest, but then the outcome is not the best possible one. It is an idea that shows how sacrificing your own interests for the good of others somethings denies the fundamental value of your own life.
Conclusion
The pros and cons of ethical egoism lead us to a place where morality becomes an individualized definition instead of a societal constraint. If killing someone was the action to take to improve ones status in society, then a refusal to commit violence would become the definition of an immoral act.
Thats why this approach, although theoretically a way to increase production and satisfaction, would ultimately create a place where no one would feel safe. It would be a chaotic environment where everyone focused on what their needs were first at the expense of everyone else.
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