Author: Ophelia Benson

  • Tensions

    A UN representative says the UK government is breaching the United Nations convention on children’s rights by imposing a targets and testing regime in English schools that ignores their needs. This is an interesting notion, and one is tempted to mock it noisily. There is a right not to be tested? Who knew! If only that right had been discovered when I was twelve! How much more fun I would have had. But perhaps one ought to resist the temptation. But perhaps one still ought to point out some problems with that idea, without actually mocking.

    Of course, the whole question of tests and testing is a controversial, endlessly-debated one. There is much to be said for both sides, which is why the debate is endless. There are some inherent tensions in the issue, and all one can do in the end is bite the bullet and choose one or the other. But at least it helps to know what the tensions are.

    Article 29 says education should be “directed to the development of the child’s personality, talents and mental and physical abilities to their fullest potential”…”We should drive away from this competitive-oriented uniformity, that all children should be cookie-cutter test-takers.”

    Cookie-cutter. Well, possibly, but then again, possibly there simply are things that everyone ought to know, cookie-cutter-fashion? That’s the tension I’m looking at here. There is the educationist, progressive, Deweyish (or perhaps pseudo-Deweyish, because Dewey is notoriously over-simplified and misunderstood and paraphrased, and I in fact have read very little of him) school of thought that says each child is unique and has a unique set of talents and capacities that must be cherished and nourished etc. etc. We’ve all heard the rhetoric, I should think. And surely there is much truth in it. Different people do have different talents, and of course it does make sense to develop the talents people actually have. But then again there is also the school of thought that maintains there are some things that everyone should know, and that’s all there is to it. For reasons having to do with democracy, civic responsibility and participation, a full and adult human life, the value of understanding the world one lives in, the education of future generations, and so on, as well as the more drearily instrumental matter of job skills. So there is a point at which it is not helpful to say little Leslie would prefer to study drawing and football and simply skip math and science and history, thank you. I should know, I leaned on that way of thinking heavily when I was in school. Ooh, I’m a creative type, I read a lot, I’m deep, I don’t need to pay attention or work hard in math class. Huge mistake, and not one to urge on other people, in my opinion.

  • Do Tests Violate Children’s Rights?

    Emphasis on tests in UK ignores the needs of children, says UN envoy.

  • Post-post-post-postmodernism

    Shock-horror: Toby Litt says he’s not a postmodernist after all.

  • Fashionable Where, Exactly?

    One prince’s attack on fashionable views is another historian’s conservative agenda.

  • Government advisers and biotech links

    Do biotech industry links undermine the independence of scientific advice?

  • Silence is Lead

    Right. Here’s an Op-Ed piece by Daniel Dennett that gives one answer to Susan Greenfield’s notion that ‘science-religion ding-dongs’ are a complete waste of time. The anecdote he tells about taking part in a conference at which leading authors, artists and scientists talked to clever high school students, and he at the end of his talk mentioned that he is an atheist.

    Many students came up to me afterwards to thank me, with considerable passion, for “liberating” them. I hadn’t realized how lonely and insecure these thoughtful teenagers felt. They’d never heard a respected adult say, in an entirely matter of fact way, that he didn’t believe in God. I had calmly broken a taboo and shown how easy it was.

    This is what I keep saying. Majority opinion and rhetoric do have their effects, and do need to be countered (if one disagrees with them, that is). It’s no good just shrugging or sighing and saying as Greenfield says, ‘No one is going to change their views.’ Even apart from the fact that we can’t know that in advance (and Dawkins tells many a story of Bible-raised students thanking him for being the first to explain evolution to them so that they understood and were convinced), there are all the people who already are non-theists but are convinced by the relentless battering of public rhetoric that they’re in a minority of about six people four of whom are insane.

    Most brights don’t play the “aggressive atheist” role. We don’t want to turn every conversation into a debate about religion, and we don’t want to offend our friends and neighbors, and so we maintain a diplomatic silence. But the price is political impotence. Politicians don’t think they even have to pay us lip service, and leaders who wouldn’t be caught dead making religious or ethnic slurs don’t hesitate to disparage the “godless” among us.

    Just so. That diplomatic silence lets the undiplomatic aggressive god-botherers have it all their own way, with all sorts of sinister consequences for the quality of thought and debate. Counter-theism is not a waste of time.

  • The Anti-Monoculture Mania

    The critics of modern life never cease to amaze us. Everyday there is a new
    crisis of modernity that threatens our continued existence. Nowhere is this
    more evident than in agriculture. We’re told that the use of pesticides is generating
    soaring cancer rates, yet there is nothing in the statistics which confirms
    this alarmist rhetoric. It is claimed that the Green Revolution led to a decline
    in vegetable production. Never mind that in most areas where there were significant
    advances in the production of modern grain varieties, there were also the largest
    increases in non-grain consumption; and that the world’s population is eating
    a more diverse diet than ever before. And also, never mind that without the
    yield increases in Green Revolution grains, there simply would not be any land
    left for other crops (or for wildlife and habitat conservation), as farmers
    would plant every bit of land available with the crops that produced the highest
    yield of calories per unit of land.


    Critics resort to unbounded imagination when the facts of the Green Revolution
    don’t support their case: they now claim that increased production is achieved
    at the expense of the nutritional value of the crop we consumed in the past.
    One activist, Alex Wijeratna of ActionAid, generalizes the nutritional
    attack against the Green Revolution by claiming that: “Two billion people now
    have diets less diverse than 30 years ago. The Green Revolution stripped out
    the micro nutrients and encouraged monocropping” (Wrong 2000). Where he gets
    his evidence for this assertion is not mentioned, which is appropriate since
    there isn’t any. The number of people deemed to be in hunger (i.e. as having
    less than adequate nutrition) as measured by every reputable international agency
    has been falling steadily over the last decades, even as the world population
    is increasing. Despite this, somehow there has been an otherwise undetected
    two billion increase in the number suffering from malnutrition – that is to
    say, not detected by those who lack an anti-technology agenda that they wish
    to promote. How then do we explain the fact that in the areas in which the Green
    Revolution technologies have most effectively taken hold, there have been spectacular
    decreases in infant mortality, and increases in life expectancies and disability
    adjusted lifeyears (DALYs), resulting from a variety of factors including improved
    nutrition.


    Anyone who has traveled in Asia over the last decades cannot have failed to
    notice the increases in height not only across generations but often within
    them. When one observes as I have, a consistent pattern where younger children
    are taller than their older siblings, it indicates that there was a significant
    improvement in the family diet between the birth of the two children which led
    to the increased height of the younger child. (A note of clarification: taller
    does not necessarily mean healthier within a group, particularly when conditions
    of nutrition and illness are comparable. Taller is very definitely an indicator
    of nutrition and overall health when it is a measure of the change in the average
    height of a group through time.) Nowhere has this been more evident than in
    China. The particularly dramatic increase in height in the population of China
    over the decade and a half following the Deng Xiaoping-led reforms is documented
    in an article titled – “Richer and Taller: Stature and Living Standards in China,
    1979-1995” (Morgan 2000). The introduction of the “responsibility” system in
    agriculture in China in the late 1970s led to China’s becoming the world’s leading
    wheat producer by the early 1980s. It quickly yielded this position as farmers
    found it more profitable to turn to vegetable and other production to satisfy
    the increased demands of an economically better-off population and of international
    trade. China could do this because it could meet its wheat needs by importing
    from areas of monoculture production.


    The dangers of monoculture?


    The “dangers” of monoculture prompted a Newsweek cover story (June 9,
    2003). Once again we are told that there is a crisis in agriculture because
    crop monocultures are failing to prevent pests and disease. The irony of this
    claim is that just when much of the world has seen the elimination of the devastating
    famines from crop losses that were once the scourge of humankind, the shrill
    cry against the agricultural system that has made this possible grows ever louder.
    That only Africa, which was tragically passed over by the Green Revolution,
    has experienced near total crop losses is truly the exception that proves the
    rule of the benefits that modern agronomy brings to crop stability. Polycultures
    in African agriculture have not prevented the periodic outbreak of famine. Needless
    to say, the products of monocultures are what provide the famine relief.


    Apparently the lead reporter on the Newsweek story, Matt Margolis, does
    not find it strange that critics continually hark back to the southern corn-leaf
    blight in the U.S. in 1970, since they cannot come up with any comparable loss
    in the last half century in corn or wheat or rice, the staples which provide
    about two-thirds of the world’s food production. The $1 billion in losses, amounting
    to about 15 to 25% of the crop, was substantial, but these loses should be considered
    against the fact that corn yields had more than doubled over the previous two
    decades, and that the crop year following the blight was one of record yields.
    When not citing the corn blight, the critics go back more than 150 years to
    the Irish potato famine.


    Monoculture and “nature”


    There remain those who consider monoculture to be unnatural, as if anything
    involving agriculture could be totally unnatural or anything involving humans
    could be totally natural (whatever that may mean). Ironically, it can be argued
    that humans developed agriculture in what could well be considered an era of
    “monocultures.” In the transition from the Pleistocene to the Holocene, “climatic
    changes in seasonal regimes decreased diversity, increased zonation of plant
    communities, and caused a shift in net antiherbivory defense strategies” (Guthrie
    1984, 260). The ecological richness of late Pleistocene in many of the areas
    where humans were first to develop agriculture, gave way to “relative ecological
    homogeneity during the succeeding Holocene” (Guilday 1984, 251).


    The warming climate meant that areas in many latitudes began once again to
    experience spring thaws and run-off, which frequently caused erosion. These
    areas were often colonized by single strands of hardy weeds with nutrient rich
    seeds whose botanical weediness required aerated soils which the erosion created.
    The fact that there were monodominant stands of these grasses meant that humans
    could form small clusters of relatively permanent habitation as they regularly
    harvested nature’s monoculture seed crop. In many respects, this close association
    with the plant precursors to wheat meant that humans were domesticating the
    crop even before agriculture, as the periodic harvesting of the seeds gave an
    evolutionary advantage to those seeds that adhered most closely to the stalk.
    It allowed for the development of a variety of technologies for harvesting and
    utilizing the crop. And it gave so many points of observation of the plant cycle
    that by the time agriculture became necessary, humans already possessed its
    basic instruments and knowledge.


    Nobody is going to start the laborious process of cropping a plant if it is
    freely available in the environment, so it is likely that humans had the ability
    to engage in agriculture before they took the trouble to engage in it. The intensive
    harvesting of the monodominant crop led to population increase, and eventually
    some of the population had to move into other areas. They took their “domesticated”
    seeds, their technology and their knowledge with them. The early agricultural
    staples originated as monodominant strands in harsh or marginal conditions.
    Storing energy underground in tubers or producing energy rich seeds for wide
    dispersal are competitive survival mechanisms for plants in marginal growing
    conditions, and became a source of food for humans. One would hesitate to go
    so far as to argue that agriculture would not have occurred had it not been
    for nature’s monoculture, but it would seem that it was clearly a major contributing
    factor.


    Moving “domesticated crops” out of their harsh original environments into ones
    with richer, wetter soils allowed them to thrive. In time, civilization emerged,
    but agriculture needed considerable investment in labor, and it required the
    crops to be protected because they had been moved into environments replete
    with competitors. The necessity for crop protection emerged with agriculture
    not because of any practice of monoculture but because crops were now being
    grown in areas outside where they originated. And contrary to “organic” agriculture
    mythology, crops have had to be protected ever since agriculture got started,
    frequently with very highly toxic “all-natural” compounds such as various forms
    of arsenic.


    Ecological stability and lack of diversity


    Plant breeding, synthetic fertilizers and irrigation are a part of the complex
    of agronomy that has allowed humans to bring agriculture back into harsh agroclimatic
    spheres which were dominated by a very narrow array of vegetation. The agriculture
    of the high plains of western North America typifies the monoculture that critics
    deem to be in “crisis.” But rather than replacing diverse agricultural or diverse
    natural systems, modern agriculture on the High or Great Plains has probably
    added to the diversity.


    It would be hard to imagine an area less diverse than the Great Plains during
    the Holocene. If one had taken a journey of several thousand miles, from the
    Great Plains in the heart of what is now West Texas north into modern Canada,
    for half that distance one could have walked every step of the way (except to
    cross rivers and creeks), on just two different species of Great Plains short
    grass, and then the rest of the way into the Prairie Province of Canada on two
    other varieties of short grass (Bailey 1976 and Küchler 1966). Even today,
    “productive grasslands are usually lower in plant diversity than less fertile
    ones” (Moore 2003, see also Grime 2001). This was a condition that lasted for
    more than ten thousand years, until the arrival of the settlers with European
    agriculture. It replaced a very rich and diverse ecosystem that crashed with
    the climatic change of the late Pleistocene. Diverse ecosystems are no more
    or less a protection against population crashes brought about by major climatic
    changes than are mono or duodominant systems.


    As the ecological mosaic shifted “from plaids to stripes,” creating zones of
    greatly reduced plant species diversity, the animal life that the habitat supported
    was similarly transformed. “As the plant communities became more zoned, there
    were fewer optimal ‘plaid’ mixtures of plants for the species requiring nutritional
    diversity in their diet” (Guthrie 1984, 282). This opened a niche for the dominance
    of “large ruminants such as bison” which can “flourish on a monotonous summer
    range of just a few plant species” because of the ability of their “rumen to
    synthesize a balanced diet of amino acids, fatty acids and vitamins” (Guthrie
    1984, 277). In addition, the bison ranged from the Eastern Woodlands, where
    they could be found in small numbers in clearings, to more mountainous areas
    west of the Great Plains. As a consequence, they would have come in contact
    with a vast array of other animals at the periphery of their habitat, which
    conceivably could have transferred a disease contagion to the great herds of
    the plains. That this ecosystem lasted ten thousand years would indicate that
    diversity is but one of many factors of sustainability in natural and in human
    created ecosystems.


    While the short grass of the Great Plains was creating an ecological niche
    for a ruminant like the Bison, the taller grasses of Eurasia allowed for more
    diverse animal life including horses and humans. “Grass seeds which tend to
    be destroyed in the rumen composting process are usually isolated high on the
    undigestible coarse stems of mature plants. This coarse stem is avoided by most
    ruminants because it clogs the rumen with relatively undigestible fiber.” Horses
    feed on the grass seeds while the coarse stem passes “quickly through the gastrointestinal
    tract in essentially undigested form. At the same time, horses can ingest, masticate,
    and digest the seeds which are high in nutrient quality and easily assimilated”
    (Guthrie 1984, 285).


    In contrast to the gorilla with a large hind gut which can hold and extract
    what little nutrient fibrous vegetable matter has, humans, like horses, pass
    the fiber quickly, utilizing very little of its nutrient. Thus today a diet
    high in fiber (relative to our current diets) facilitates moving food more quickly
    through the intestines with a variety of benefits including absorption of fewer
    plant toxins. However, such a digestive system, combined with an energy demanding
    brain, requires a nutritionally energetically-dense diet of which grass seeds
    were to become a major component (DeGregori 2001, 77-81). The poor in the world
    today may get the benefits of a high fiber diet, but unfortunately this is more
    than offset by being nutritionally deficient. “Hunger” is not necessarily a
    function of a quantitative lack of food but of its qualitative deficiencies.
    In fact, the poor may well be eating more and passing larger quantities of it
    as waste than those on richer diets. According to Feachem, the daily per capita
    production of human waste is about 100 to 200 grams of solid waste in developed
    countries compared 130 to 520 grams in developing countries (Feachem 1983, 4).


    Monoculture: the cause of crop losses?


    It is interesting to note that the 1970s corn blight resulted from an attempt
    to introduce an element of diversity to the corn plant. In the corn blight case,
    “susceptibility to blight is conditioned by the mitochondrial genome” (Parrott).

    Maize with one genotype of mitochondria, called T cytoplasm (Texas male sterile),
    turned out to be susceptible to the blight fungus. Prior to the introduction
    of the T cytoplasm, all the maize had N (normal) cytoplasm. In this case,
    switching from one cytoplasm genotype grown throughout the country to two
    cytoplasm genotypes is what allowed the disease to develop: increased cytoplasmic
    diversity allowed disease to develop (Parrot 2003).

    Wayne Parrott adds: “Needless to say, we are back to the one cytoplasm which
    has been stable for centuries.” From the first work on wheat in Mexico, it was
    clear that the yield increases of the Green Revolution depended both on increases
    in plant production and on decreases in crop losses. Since then, some of the
    most important and widely planted high-yielding varieties (HYVs) were bred from
    a multiplicity of varieties from different countries, creating varieties that
    were multiple-disease resistant, and that were also better able to withstand
    other forms of stress.


    While attempting to build more resistance into maize actually made it more
    susceptible to corn blight, many of the wheat and rice varieties of the Green
    Revolution have successfully built in multiple resistances for a variety of
    forms of stress including disease (Rosegrant and Hazell 2000, 311-312). For
    both wheat and rice “components of genetic diversity other than spatial diversity
    have improved over time.” This includes:

    “temporal diversity (average age and rate of replacement of cultivars); polygenic
    diversity (the pyramiding of multiple genes for resistance to provide longer
    lasting protection from pathogens); and pedigree complexity (the number landraces,
    pureline selections, and mutants that are ancestors of a released variety)”
    (Rosegrant and Hazell 2000, 311-312).

    The argument that the Green Revolution crops have led to a diminution of genetic
    diversity, with a potential for a disease or pest infestation engendering a
    global crop loss catastrophe, is taken as axiomatic in many circles as one more
    threat that modern science imposes upon us. In fact, there is a sizeable and
    growing body of solidly based, scientific, peer-reviewed research that finds
    the exact opposite of the conventional wisdom (CIMMYT 1996, Evenson and Gollin
    1994 & 1997, Gollin and Smale 1998, Rice et al. 1998, Smale 1997 & 1998,
    Smale et al. 1996 & 2002 and Wood and Lenné, 1999). Findings for
    wheat for example, “suggest that yield stability, resistance to rusts, pedigree
    complexity, and the number of modern cultivars in farmers’ fields have all increased
    since the early years of the Green Revolution” (Smale and McBride 1996).


    The conclusion that the “trends in genetic diversity of cereal crops are mainly
    positive” is warranted by the evidence. Moreover, this diversity does more than
    “just protect against large downside risk for yields.” It was “generated primarily
    as a byproduct to breeding for yield and quality improvement and provides a
    pool of genetic resources for future yield growth.” Consequently, the “threat
    of unforeseen, widespread, and catastrophic yield declines striking as the result
    of a narrow genetic base must be gauged against this reality” (Rosegrant and
    Hazell 2000, 312).


    Most critics do not seem to realize that the Green Revolution was not a one-shot
    endeavor for wheat and rice, but an ongoing process of research for new varieties
    and improved agricultural practices. There is an international network of growers,
    extension agents, local, regional, national and international research stations,
    often linked by satellite, that has successfully responded to disease outbreaks
    which in earlier times could well have resulted in a global crisis. Historically,
    the farmer had access to only a limited number of local varieties of seeds.
    Today, should there be a disease or other cropping problem, the farmer can be
    the beneficiary of a new variety drawn from seed bank accessions that number
    into the hundreds of thousands for major crops like rice. With transgenic technology,
    the options for the cultivators are becoming vastly greater. Monoculture today
    is in fact not only consistent with an incredible diversity of means for crop
    protection, it is the sine qua non for them, because it is not possible
    to have such resources for all the less widely planted crops.


    In a world of 6 billion people, with over 2 billion of them in agriculture,
    it is not difficult to cherry-pick instances of major crop disease outbreaks,
    but the issue is how representative are these examples, and what should our
    response to them be? Too often, narratives such as that in Newsweek are
    used to condemn the Green Revolution, which has increased food production by
    2.7 times on about the same land under cultivation, accommodating a doubling
    of the population over the last 40 years, while creating more stable food production
    in areas that have been historically most prone to crop failures and famine.


    Monoculture and crop protection


    Even protected plants produce some chemical defenses, though fewer than the
    same plant unprotected. Those plants that have survived in nature have done
    so because of the successful chemical and other defenses they have evolved.
    Domesticated plants that have long been removed from the habitat of their origin
    and the predators therein, often lose the ability to produce specific chemical
    and other defenses, since the defenses would not have any survival value and
    would likely be wasteful of energy. This explains why farmers and plant breeders
    seek plants from the original habitat for crossbreeding for resistance, when
    a new disease or predator invades their domain. Given this process of developing
    resistance, followed by new forms of attack, followed by new resistance and
    new means of attack, in a seemingly never-ending process, it is understandable
    that with human intervention in the form of domestication, there is the same
    process of chemical or biological defense against insects and micro-organisms,
    followed by the evolution of means of overcoming these defenses in an ongoing
    process. Critics of modern agronomy, in recognizing this process, offer a perverse
    form of Luddite logic in concluding that no defense should ever have been tried
    since the insects or micro-organisms would eventually evolve means of overcoming
    them. How we would be better off by never having tried to protect the crop is
    never fully explained.


    Contrary to the doomsayers, some of the modern commercial plant varieties which
    have had resistance genes bred into them have maintained this resistance for
    long periods of time – up to 50 years in some cases – and are still functioning
    well.

    “In the United States, the T gene in barley has held up against stem rust
    for over 50 years; similarly, in wheat the Hope gene has kept stem rust in
    check for over 40 years and the LR34 gene has limited leaf rust for more than
    20 years” (Sanders 2001).

    To Sanders, “multiple-gene resistance and other techniques are preferable when
    they are available” but we “use what we have if it works, and we anticipate
    breakdowns” (Sanders 2001). Not only is this pragmatic process of breeding-in
    plant protection vital for agriculture; there is no alternative to using a variety
    of modern crop protection strategies.


    Biotechnology, monoculture and crop protection


    Modern biotechnology has given us new means of crop protection. As would be
    expected, some of the earliest work has been done on the most widely grown crops
    such as corn or soybeans which are often grown as monocultures. The most famous
    and controversial is the splicing of a gene from the bacterium, Bacillus thuringiensis
    (Bt) into corn to produce a plant resistant to the corn borer. When two research
    reports and a News of the Week article on the development of resistance
    to the Bt toxin were posted online in Science (August 2001), anti-biotechnology
    groups almost instantly picked on the recognition of Bt resistance and were
    online with it in their campaign against genetically modified food before most
    subscribers even had the hard copy in hand. The online postings were quickly
    followed by news stories strikingly similar to the anti-GM postings. A close
    examination of the articles (or even a cursory one) would have indicated that
    an understanding of them would not advance the cause of those against the use
    of biotechnology in agriculture.


    First, the Bt “resistant strains of at least 11 insect species have been documented
    in the laboratory” while only “Bt resistant variants of the diamondback moth
    have been identified in the field” (Griffitts et al. 2001). Checking the article
    footnotes for resistant strains found in the field indicates that they occurred
    before 1994, the date of the cited article, which was also before the first
    Bt modified varieties were released (Griffitts et al. 2001). In fact, resistance
    to live Bt spray by the Diamondback moths emerged in the field as early as 1989
    (Palumbi 2001). “Some populations of diamondback moths, a devastating pest of
    cabbage and related crops, are no longer bothered by sprays of Bt bacteria used
    by organic farmers” (Stokstad 2001). In other words, the use of the live Bacillus
    has the same potential of creating resistant strains as does the use of the
    toxin engineered into the plant, though obviously more extensive use of the
    Bt toxin in any form will likely accelerate the development of this resistance.
    But note again, the only resistant strains that were actually found in fields,
    were found in those involving “organic” agriculture.


    Those in the environmental movement who oppose the patenting of life forms
    somehow believe that “organic” farmers have an exclusive absolute property right
    to use and prevent others from using not only the live Bacillus but also the
    protein toxin that it produces. The three articles in Science reveal
    a critical difference between the use of science in agriculture and those who
    would favor some other method. Modern agronomy, monoculture or otherwise, provides
    a variety of strategies for agriculturalists to employ, in addition to Bt, such
    as chemical pesticides and refuges to maintain a population of insects that
    do not develop a resistance to the Bt toxin. The articles demonstrate that modern
    biotechnology provides the ability to identify and monitor “resistance allele
    frequencies in field populations,” so that farmers will have a “direct test
    of whether the highdose/refuge strategy is succeeding.” This “may allow enough
    time for the strategy to be adjusted to reverse the increase” if the existing
    strategy “starts to fail” (Gahan et al. 2001, see also Ferre and Van Rie, 2002).
    The articles indicated that insects were evolving defensive mechanisms which
    presented a challenge to create new strategies to combat them.


    Those who read the online environmentalist postings would never have surmised
    that the authors of one of the articles were defining ways of facilitating the
    long-term use and expected benefits of Bt engineered crops. This is clear in
    the following concluding reference to “the opportunity to make informed modifications
    to a strategy that could sustain the use of Bt transgenics and prolong their
    environmental benefits of reducing dependency on conventional insecticides”
    (Gahan et al. 2001). Once again note that thus far, the greatest success in
    bioengineered crops has been in those identified as monoculture, though other
    crops have also been engineered and in time many other crops will be improved
    by this technology.


    Those who oppose all uses of biotechnology in agriculture, deeming it to be
    inherently evil, lack any realistic options to counter the growth of resistance
    to live Bt spray. Biotechnology and agronomy, like all scientific inquiry, are
    processes of inquiry (the scientific method) and problem solving. They are in
    search of best solutions to problems, not ultimate solutions. In some cases,
    such as that of live Bt spray and the T gene in Barley, the solution works for
    a long time. In others, the time frame is much shorter. The critical difference
    between science and the presumed alternatives is that science has a way of moving
    forward to find solutions and even to anticipate a need for them (Mokyr 2002,
    38). From the way that the opponents of Bt corn have been characterizing its
    threat to “organic” farmers, one might surmise that the “organic” farmers could
    continue using live Bt spray in perpetuity were it not for the intrusion of
    the bioengineered Bt serpent into their Edenic preserve.


    Specialization in nature, like other forms of specialization, limits the options
    of the organism but gives it an advantage in exploiting the environment to which
    it has adapted. A plant or insect subject to attack by a specific insect or
    parasite will tend to develop resistance to it. In the “struggle for survival”
    in nature, the emergence of a trait that improves the ability to resist predation
    or to prey on others, will spread through the species, becoming dominant.


    Biotechnology and monoculture: future possibilities


    Plant biotechnology is not simply a luxury but increasingly a necessity. Once
    again, the crops that are rightly drawing the most attention are those like
    rice which are widely cultivated, often in a regimen defined as monoculture.
    Though rice yields have tripled over the last 30 years, we are now “fast approaching
    a theoretical limit set by the crop’s efficiency in harvesting sunlight and
    using its energy to make carbohydrates” (Surridge 2002, 576). According to John
    Sheehy, plant ecologist at IRRI, “the only way to increase yields and reduce
    the use of nitrogen fertilizers is to increase photosynthetic efficiency” (quoted
    in Surridge 2002, 577). Plant evolution has shown us an improved pathway for
    photosynthesis.

    On at least 30 separate occasions, different plant lineages have evolved
    to use the Sun’s energy more efficiently, making sugars in a two stage process
    known as C4 photosynthesis (Surridge 2002, 578).

    Surridge adds:

    About 10 million years ago, falling concentrations of carbon dioxide in the
    atmosphere gave plants using C4 photosynthesis an important selective advantage.
    The ancestors of maize were among these plants (Surridge 2002, 578).

    Conventional C3 photosynthesis is used by rice, wheat and most other cereals.
    Simply stated, the work to transform stable C3 crops to C4 is going ahead with
    a major monoculture crop, as this is a crop which feeds billions of people and
    whose improvement will feed hundreds of millions more. The need in agricultural
    plant breeding is for a variety of different types of research technologies,
    including biotechnology as well as the technologies of longer standing which
    have brought us to where we are today (Powell 2002 and Terada et al. 2002).
    The sequencing of the genome of two varieties of rice will be an important new
    tool in creating rice varieties with genes that express the C4 enzyme (Ronald
    and Leung 2002, Goff et al. 2002 and Yu et al. 2002). It is also likely to provide
    valuable insights for work on wheat, maize and other grains which, along with
    rice, provide two-thirds of the world’s calories (Cantrel and Reeves 2002, and
    Serageldin 2002). Biotechnology engineering in iron-rich rice is likely to be
    an important factor in fighting iron deficiency anemia which affects about 30%
    of the world’s population, mostly women, and is the most important nutritional
    deficiency (Lucca et al. 2002).


    Improving the photosynthetic efficiency of rice has the potential both of increasing
    its nutritional value and enhancing its ability to withstand environmental stress.
    The harnessing of solar

    energy by photosynthesis depends on a safety valve that effectively eliminates
    hazardous excess energy and prevents oxidative damage to the plant cells.
    Many of the compounds that protect plant cells also protect human cells. Improving
    plant resistance to stress may thus have the beneficial side effect of also
    improving the nutritional quality of plants in the human diet. The pathways
    that synthesize these compounds are becoming amenable to genetic manipulation,
    which may yield benefits as widespread as improved plant stress tolerance
    and improved human physical and mental health (Demmig-Adams and Adams 2002).

    Demmig-Adams and Adams add that things like vitamins,

    antioxidants, and phytochemicals are not mutually exclusive. Major groups
    of phytochemicals (produced by photosynthetic organisms) include isoprenoids,
    phenolic compounds, sulfur compounds, and essential fatty acids. … Enhancing
    the photosynthesizers’ own protective systems may also improve the nutritional
    quality of foods, because fundamental cellular signaling processes and protective
    mechanisms are highly conserved (Demmig-Adams and Adams 2002).

    Photosynthesis involves “collection of solar energy and its efficient conversion
    into chemical energy,” a process susceptible “to damage by any excess solar
    energy.” Because of the “parallel functions of antioxidants in plants and humans,
    new mechanistic hypotheses should incorporate information from both plant physiology
    and human physiology” (Demmig-Adams and Adams 2002).

    Protecting photosynthesis in the face of environmental stress as well as
    protecting human health against environmental or pathological stress requires
    improved understanding of molecular functions and the intersection between
    stress, disease, and physiology for both plants and humans (Demmig-Adams and
    Adams 2002).

    Informed, intelligent criticism is essential to keep agricultural research
    operating to the benefit all of humankind. Opposition based on clever slogans
    and misinformation can drown out the voices of those with legitimate concerns,
    who might be hesitant to speak out, for fear of being identified with those
    whose knowledge and agenda is suspect. Critics of modern agronomy – biotechnology
    and monoculture – would gain greater credibility if they were better informed
    and could demonstrate substantial experience in helping to feed people.


    To critique or not to critique


    One would not wish to stifle criticism by demanding that every critic provide
    a responsible alternative before voicing concerns. This is particularly true
    when the criticism is intended to be constructive, seeking to bring improvement
    to an ongoing process. But when the criticism reaches the level of that against
    modern agriculture and the critics are actively seeking radical if not complete
    transformation of it, then we have the right if not the duty to demand that
    they state how they propose that we feed the world’s population. If they speak
    about diversifying the crop production, we have a right to ask what crops they
    going to take out of production to free up the land for greater diversity of
    production, and who will supply the added labor for a more complex system.


    This last question is vitally important for those opposed to Vitamin A enhanced
    rice who blandly state the need for greater crop diversity. Fine! Very fine
    in fact! Who is opposed to the families of poor subsistence rice farmers eating
    more mangoes and fruits and vegetables of various kinds, and even some meat
    or fish? Do the critics really believe that the poor families need their activist
    saviors to tell them that such dietary diversity would be nutritionally beneficial
    as well as desirable in every other way? If the critics have ways of bringing
    about this changed pattern of cropping, why don’t they simply do it, and stop
    wasting their time attacking a system that by their reckoning is a failure?
    If there are ways of doing agriculture that require fewer inputs but provide
    the same if not greater yields per unit of land, then why are they not out there
    showing the farmers how to do it? Farmers the world over may be on the conservative
    side, but in the modern era they have been one of the most world’s responsive
    groups when it comes to producing a better crop.


    It is one thing for critics to state a utopian alternative without ever having
    to show how it works. It is another thing to be out in the field where new problems
    regularly arise and new solutions have to be found. What counts is raising crops
    and feeding people and trying through time to do a better job of both. From
    the earliest agricultural systems to the present, protecting the crop has always
    been a central issue of agriculture, and never have farmers been more successful
    at it than at the present time.


    For the defense of modern agricultural ecosystems, Wayne Parrot has the right
    “take-home message.”

    [B]uilt-in disease resistance is the most reliable and economical method
    to achieve stable crop yields, be it under monoculture or polyculture conditions.
    These resistances can be bred in from wild relatives or obtained via recombinant
    DNA technology (Parrott 2003).

    Parrot wisely adds:

    Ultimately though, evolution is a dynamic process, so the job of resistance
    is never done. We may achieve disease protection which will last anywhere
    from a few years to several centuries, but ultimately, I would not consider
    anything as permanent (Parrott 2003).

     


    Thomas R. DeGregori is a Professor of Economics at the University of Houston
    and the author of the forthcoming book,
    Origins of the Organic Agriculture
    Debate Iowa State Press: A Blackwell Publishing Company -http://store.yahoo.com/isupress/0813805139.html
    – which formed the basis of much of the material in this paper.


    *I am indebted to my colleague in Anthropology, Randolph Widmer for his
    valuable assistance for the sections on domestications and the conditions that
    preceded it.


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  • The End of Section 28

    Thatcherite law that outlawed ‘promotion’ of homosexuality in schools has been abolished.

  • You and What Army?

    Science and Religion again. I happened on this odd little item at SciTech Daily. I haven’t read it yet – when I have, perhaps I will comment further – but just on the front page there is a somewhat absurd quotation.

    Science can tell us how chemicals bond but only religion can answer the why questions, why do we have a universe like this at all?

    Excuse me? Only religion can answer those questions? Er…doesn’t that rather presuppose that religion can answer those questions? And isn’t that a fairly ridiculous presupposition? Answer them how? By making assertions? By telling stories? By making stuff up? At that rate, I can answer those questions too, and so can science, and so can anyone at all. As Hotspur says in Henry IV Part One when Glendower announces ‘I can call spirits from the vasty deep,’ ‘Why, so can I, and so can any man, but will they come when you do call for them?’

    No, sorry, that kite just doesn’t fly. Naturally science can’t answer the why questions, because there is no answer. It’s childish to pretend there is, and even more childish to pretend that religion has some expertise in the matter.

    Update: I’ve read it now, and I should tell you: don’t waste your time. The religious people don’t say anything remotely convincing. Can’t they do any better than that?

  • GM Explained

    Useful Guardian background article on the debate over genetically modified crops.

  • War With the Fuzzy-Wuzzies

    Imperialism is bad, yes, but we still like all the violence. So, do a revisionist version.

  • Epistemology is not the Only Subject

    Anglophone analytic philosophers got it wrong by disregarding the history of philosophy.

  • Abused Child Makes Good

    Despite sexual abuse, imprisonment and religious persecution, Elizabeth I was no slouch as a queen.

  • Islamists Against ‘Vulgar’ Literature

    Jews, pro-Indians, lesbians…’we have been tolerant too long.’

  • The Other Side

    And as long as we’re on the subject, why not add a few words from the Simonyi Professor of the Public Understanding of Science, as well? Especially since it was his kind of atheism (as well as her husband’s) that Susan Greenfield was taking issue with in that interview.

    There is ‘Snake Oil and Holy Water’ for instance, in which he quotes a classic bit of Wool in which a psychiatrist says that traditional African healers

    are able to tap that other realm of negative entropy–that superquantum velocity and frequency of electromagnetic energy–and bring them as conduits down to our level. It’s not magic. It’s not mumbo jumbo. You will see the dawn of the 21st century, the new medical quantum physics really distributing these energies and what they are doing.

    Or the classic ‘Dolly and the Cloth-Heads’, which gives one cogent answer to this question of whether or not it’s a waste of time to attempt to convince religious believers that they’re wrong: consider all the time that is wasted in public discussions of ethical issues because of the convention of including one or several religious leaders to address subjects in which they have no sort of expertise or knowledge.

    This has the incidental effect of multiplying the sheer number of people in the studio, with consequent consumption, if not waste, of time. It also, I believe, often has the effect of lowering the level of expertise and intelligence. This is only to be expected, given that these spokesmen are chosen not because of their own qualifications in the field, or as thinkers, but simply because they represent a particular section of the community.

    Or there’s this debate or rather discussion between Dawkins and Steven Pinker, which is more interesting than any religious discussion I’ve ever read or heard (not that I’ve heard many, you’ll have gathered it’s not the kind of occasion I rush to attend). Really, it’s an act of kindness to try to explain to religious people that they’re not only deluded, they’ve cut themselves off from a lot of fascinating material. And kindness is a virtue, after all.

  • Inclusion and Wishful Thinking

    Liberals and conservatives put aside their differences to come up with a terrible idea.

  • Postmodernism and ‘Vedic Science’

    Meera Nanda on the repackaging of Hindu obscurantism as ‘science’.

  • People Do Change Their Views

    I found a rather odd interview with Susan Greenfield the other day. The site is some sort of Christian one, but some of Greenfield’s answers are still a bit strange.

    My husband, Peter Atkins, is an atheist of the Dawkins stamp and so I’ve sat through many science-religion ding-dongs, and they strike me as a complete waste of time. No one is going to change their views. The Atkins-Dawkins stance treats science almost as though it were a religion, and evangelically try to convert other people. Meanwhile, the religious person can’t articulate why they believe what they do: they just do.

    But people do change their views. Of course they do. Not all people of course, and not every time anyone tries to persuade them to, but some people some of the time. That’s what teaching does, isn’t it, it gets people to change their views. Going from ignorance about something to some knowledge to more knowledge, that’s a change of views right there. And people do indeed change their views about religion, quite often precisely because of reading a book or talking to someone. Ideas do that. And as for the fact that religious people can’t articulate why they believe what they do, they just do…well what of it? If I ‘just believe’ that the sun travels around the earth, what’s wrong with someone teaching me that it doesn’t? Religion isn’t just a vague emotion, it’s a set of truth claims; what’s wrong with scientists and skeptics pointing out the lack of evidence for those truth claims?

    So, I don’t believe in God but that is a belief, not some thing I know. I believe I love my husband, but I couldn’t prove it to you one way or the other. How could I? I just know I do. My particular belief is that there is no Deity out there, but I can’t prove it and therefore I would not have the temerity to tell other people they’re wrong. The coinage of proof is not appropriate for belief ­ and Dawkins thinks it is.

    But it’s not about proof, it’s about evidence. Naturally it’s not possible to prove there is no Deity out there, just as it’s not possible to prove there’s not an intangible invisible scentless and every other way undetectable by the human senses dragon in my living room – but that doesn’t mean I’m required to believe there is one, or that there are four trillion of them. Yes, I can choose simply to go ahead and believe it. But these ‘science-religion ding-dongs’ are generally about religion as a public matter, and there surely evidence is highly relevant. Religions don’t just sit back nicely and let people believe whatever they ‘just do’, they tell them what to believe, and how to act as well; they go into schools, they publish magazines and books, they go on tv and radio and write for the newspapers, they’re called in to give their opinions on ethical issues. So it seems perfectly reasonable and indeed very useful, in fact vitally necessary, for people who notice the non-existence of evidence for their beliefs, to point that out. And the analogy with loving someone seems to me to be a terrible analogy. People used to ask Carl Sagan that in a truculent manner, too. ‘Do you love your wife? Yes? Well how can you prove that? Can you see it? Huh?’ But what’s that got to do with anything? Again – religions are not just emotions, they make truth claims, claims about the world. Truth claims about the world can and should be tested and queried, surely.

  • Other People’s Rhetoric

    Let’s revisit Deborah Cameron’s article yet again, because judging by the comments on my comments, I didn’t make myself clear. Or perhaps I did and people disagree anyway, or perhaps I’m just dead wrong. But I want to try to clarify one or two points all the same. The disagreement is with what I said about the different value we place (the culture we live in places) on thoughts and feelings. I do think that difference exists, I do think there is a seldom-examined or -questioned assumption that feelings are good, authentic, spontaneous, real, honest, natural, and for all those reasons and perhaps more, better than thoughts. Some readers point out that the distinction between thoughts and feelings is not clear-cut – and I agree with that, I realize it’s not. But I’m talking about the rhetoric rather than the reality. It seems to me it doesn’t really matter for the purposes of this particular discussion whether it makes sense to separate and oppose thoughts and feelings, because the point is that that’s what the rhetoric does, that’s what the culture does, that’s what other people do. Tell them to stop opposing feelings and thoughts, heart and head; don’t bother telling me, I already know.

    For example, a quotation in Cameron’s book Good to Talk?, from ‘Circle Time’, a bit of advice on ‘teaching interpersonal and communication skills that is used in some British schools’:

    Within the circle children are encouraged to talk about their feelings and about problems that may have arisen at school…

    Pure boilerplate, of course, and that’s my point. People are always encouraged to talk about feelings, full stop, not about feelings and thoughts. Now, granted, and here is where we probably just have to agree to differ, if I do have to choose one to talk about and say is better than the other, I will choose thoughts. I do think that when the two are separated there is an entrenched cultural habit (blame D.H. Lawrence, if you like) to say and believe that feelings are better, and I would reverse that if I could. But even leaving that aside, even without that disagreement, I still think there is room to notice and ponder and question the complete omission of thoughts. I think that is part of the subtext of Cameron’s article, and I think it’s worth making supertext, that is to say, explicit.

    Here is part of that quotation from the article again:

    The main premise of the ‘Mars and Venus’ literature is exactly the one restated by BT—that men are far less at ease than women with self-revelation and the verbalizing of emotional states.

    Again. There is a whole set of implicit assumptions there. That self-revelation equates to verbalizing emotional states and not cognitive ones. Yes, the two bleed into each other and overlap, of course they do, but then why is emotional the only word used there? If both are involved, why are both not mentioned?

    Oh dear, I ought to write a book myself, no doubt, but it would be such an effort.

  • A Book With Everything, Even Classy Prose

    Alas poor Joe McCarthy, martyr to the com-symp liberals and Ed Murrow.