Copyright Bite

I received a warning when I logged into my YouTube account recently. I had openly and with attribution used a couple of popular tunes in some of my videos. Those have been flagged as violations of copyrights, my account to be reviewed, and the videos may be pulled, or my account suspended. Meanwhile, those videos sport pop-up ads to buy the tunes. The two offending videos use tunes that had their heydays in the 1930's and 1970's. Even the children of the original creator and performer of the older tune are all dead. Is it right that some corporation is making a fuss over my sharing this with a few friends? There have been less than 75 views in the year since it's been posted. I see no reason to fight this. I'd be quite content to have ads pop up for the tunes I use. I even wish there were a mechanism in place to request ads to pay for use of related content. It's not so much that I like ads, but that I respect content creators. But I don't respect any right in perpetuity for corporations to hold creative rights once a creator and his direct heirs are out of the picture. Like McCartney having to pay the estate of Michael Jackson to use his own songs.

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Real Progress

Colin Beavan ("No Impact Man") discusses progress:

2009 had cooler cell phones than 2008. 2010 has cooler cell phones than 2009. 2011 will have even cooler cell phones than 2010.

That won't be progress. Year in, year out, we have cooler cell phones. If it's the same year in, year out, how can it be progress? Because it's not actually progress. It's more of the same . . .

Far away from us, one billion people in the world have no access to clean drinking water. Because of this, far away from us, a child dies of diarrhea every 15 seconds . . .

Ask the average person: Do you want to watch TV on your cell phone or save the world's children from dying of diarrhea? I know what they'd say. People are good . . .

What would be real progress? . . .

When we find a way to concentrate on bringing clean drinking water to the billion people who don't have it instead of looking for a way to bring better TV reception to our cell phones.

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About good hair

Tonight, the parents of my children's school were given a chance to view and discuss the 2009 Chris Rock movie: "Good Hair." As you can see from the following YouTube trailer, the film is characterized as a "comedy," and there were certainly many lighthearted moments throughout the film. On the other hand, the subject of the film is also tragic, in that it is the story of millions of African-American women who have been convinced that their natural hair is not beautiful. Chris Rock documents the extreme lengths that many African-American women go to to cover up their African-American hair. The story starts when one of Rock's young daughters asked him, "Daddy, why don't I have good hair?" What can an African-American woman do when she wants to have "good hair"? The options include the use of highly caustic sodium hydroxide for straightening the hair (with its potential for painfully scalding the skin). I knew about that particular practice, but I had no idea that so many African-American women have actually covered up their own hair with "weaves," straight dark human hair grown by women from other cultures. Rock traces some of the most sought-after weave hair to India. Many Indian women periodically give up their hair (having their heads shaved completely bald) in religious ceremonies called "tonsure." From those temple rituals, that hair somehow ends up in the United States, where it is purchased by African-American women at prices ranging from $1,000 on up. It's even more amazing to consider that so many women of modest means work so hard to cover up their hair with weaves. Several of the women stated that an African-American woman simply cannot succeed in the business world without hair that has been straightened or covered with a weave. Many of the women featured in the film indicated that taking care of a weave is extraordinarily difficult--no swimming for these women, and many of them wouldn't dream of ever letting a man touch their delicate fake hair, even their lover. I had no idea that so many women would go to such extraordinary lengths to have "proper" hair, or that so many women consider it to be more "natural" to display hair that is not their own natural hair. Watching this film was a wonderful anthropological journey for me; this story is thoroughly about people and in the lengths to which they will go to display themselves in what they see to be culturally appropriate ways; it's not just about hair. I truly enjoyed viewing the delightful interviews of the many people Chris Rock artfully stirred into his vivid mosaic. The broader lesson is not about hair, or even about African-Americans. It seems to be about consumerism and the deep need of humans to display their traits to each other in expensive ways.

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Climate: OJ and the Haystack

Why Climate Change Denial Is Like the O.J. Trial is an interesting article. The essence is that the climate denialists are using the same techniques as the OJ defense team: Find anything resembling a needle in a vast haystack of data, then claim that the presence of the needle casts doubt on the character of the haystack itself. Because there is an overwhelming pile of evidence in support of anthropogenic global warming, there are bound to be occasional pieces of data that can appear to contradict the mass of affirmative information. The pile is overwhelming, especially to non-scientists. Therefore few have the patience to understand the whole thing. Those who want to spin the counter argument claim that, because the two sides are both represented, therefore the issue is in doubt. And, as in the OJ trial, if there is cause for doubt, then no action is to be taken.

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The ugliness and the hope

Jeremy Rifkin has a few things to say at Huffpo. First, the problem:

In a nation that has come to think of human nature as competitive, even predatory, self serving, acquisitive and utilitarian, is it any wonder that those very values have led to a "winner take all" syndrome in the marketplace in which the rich get richer while everyone else becomes marginalized, and the well-being of the larger community, including the biosphere, becomes eroded?
And then the hope:
If we listen very closely, we can hear the whisper of a new dream in the making, one based on what youth around the world are beginning to call "quality of life". In this new world, the American Dream seems almost provincial, even quaint, and entirely unsuited for a generation that is beginning to extend its empathic sensibility beyond national identities, to include the whole of humanity and the entirety of the planet as their extended community. If the American Dream served as the gold standard for the era of national markets and nation-state governments, the dream of "quality of life" becomes the standard for the emerging biosphere era. . . The empathic civilization looms on the horizon.

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