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Humans evolved to share beds – how your sleeping companions may affect you now

<div class="theconversation-article-body"> <p><em><a href="https://theconversation.com/profiles/goffredina-spano-2240566">Goffredina Spanò</a>, <a href="https://theconversation.com/institutions/kingston-university-949">Kingston University</a> and <a href="https://theconversation.com/profiles/gina-mason-2240569">Gina Mason</a>, <a href="https://theconversation.com/institutions/brown-university-1276">Brown University</a></em></p> <p><a href="https://www.cell.com/trends/ecology-evolution/fulltext/S0169-5347(24)00176-9">Recent research</a> on animal sleep behaviour has revealed that sleep is influenced by the animals around them. Olive baboons, for instance, sleep less as group sizes increase, while mice can synchronise their rapid eye movement (REM) cycles.</p> <p>In western society, many people expect to sleep alone, if not with a romantic partner. But as with other group-living animals, human co-sleeping is common, despite some <a href="https://www.sciencedirect.com/science/article/abs/pii/S1389945710000377">cultural</a> and <a href="https://www.sciencedirect.com/science/article/abs/pii/S2352721820303053?via%3Dihub">age-related variation</a>. And in many cultures, bedsharing with a relative is considered typical.</p> <p>Apart from <a href="https://www.sciencedirect.com/science/article/abs/pii/S1389945710000377">western countries</a>, caregiver-infant co-sleeping is common, with rates as high as <a href="https://www.sciencedirect.com/science/article/abs/pii/S1087079216000265">60-100%</a> in parts of South America, Asia and Africa.</p> <p>Despite its prevalence, infant co-sleeping is controversial. Some western perspectives, that value self-reliance, argue that sleeping alone promotes self-soothing when the baby wakes in the night. But <a href="https://www.tandfonline.com/doi/abs/10.1080/00221325.2021.1905599">evolutionary scientists argue</a> that co-sleeping has been important to help keep infants warm and safe throughout human existence.</p> <p><a href="https://www.sleephealthjournal.org/article/S2352-7218(22)00077-8/abstract">Many cultures</a> do not expect babies to self-soothe when they wake in the night and see night wakings as a normal part of breastfeeding <a href="https://www.sciencedirect.com/science/article/pii/S1389945713002220?via%3Dihub">and development</a>.</p> <p>Concerns about Sudden Infant Death Syndrome (Sids) have often led paediatricians to discourage bed-sharing. However, when studies control for <a href="https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0107799">other Sids risk factors</a> including unsafe sleeping surfaces, Sids risk does not seem to differ statistically between co-sleeping and solitary sleeping infants.</p> <p>This may be one reason why agencies such as the <a href="https://publications.aap.org/pediatrics/article/150/1/e2022057990/188304/Sleep-Related-Infant-Deaths-Updated-2022?autologincheck=redirected">American Academy of Pediatrics</a>, the <a href="https://www.nice.org.uk/guidance/qs37/chapter/Quality-statement-5-Safer-practices-for-bed-sharing">National Institute for Health and Care Excellence</a> and the <a href="https://www.nhs.uk/conditions/baby/caring-for-a-newborn/reduce-the-risk-of-sudden-infant-death-syndrome/">NHS</a> either <a href="https://publications.aap.org/pediatrics/article/150/1/e2022057990/188304/Sleep-Related-Infant-Deaths-Updated-2022">recommend that</a> infants “sleep in the parents’ room, close to the parents’ bed, but on a separate surface,” or, if bedsharing, to make sure that the infant <a href="https://www.nice.org.uk/guidance/qs37/chapter/Quality-statement-5-Safer-practices-for-bed-sharing">“sleeps on a firm, flat mattress”</a> without pillows and duvets, rather than discouraging co-sleeping altogether.</p> <p>Researchers don’t yet know whether co-sleeping causes differences in sleep or, whether co-sleeping happens because of these differences. However, experiments in the 1990s suggested that co-sleeping can <a href="https://onlinelibrary.wiley.com/doi/10.1002/ajpa.20736">encourage more sustained and frequent bouts of breastfeeding</a>. Using sensors to measure brain activity, this research also suggested that infants’ and caregivers’ sleep may be lighter during co-sleeping. But researchers speculated that this lighter sleep may actually <a href="https://www.tandfonline.com/doi/full/10.1080/00221325.2021.1905599">help protect against Sids</a> by providing infants more opportunities to rouse from sleep and develop better control over their respiratory system.</p> <p>Other advocates believe that co-sleeping <a href="https://www.sciencedirect.com/science/article/abs/pii/S0163638319301237">benefits infants’ emotional and mental health</a> by promoting parent-child bonding and aiding infants’ <a href="https://www.tandfonline.com/doi/full/10.3109/10253890.2012.742057">stress hormone regulation</a>. However, current data is inconclusive, with most studies showing <a href="https://www.sciencedirect.com/science/article/abs/pii/S0163638319301249?via%3Dihub">mixed findings</a> or <a href="https://www.tandfonline.com/doi/full/10.1080/14616734.2024.2380427">no differences</a> between co-sleepers and solitary sleepers with respect to short and long-term mental health.</p> <h2>Co-sleeping in childhood</h2> <p>Childhood co-sleeping past infancy is also fairly common according to <a href="https://www.sciencedirect.com/science/article/abs/pii/S1389945713011076?via%3Dihub">worldwide surveys</a>. A <a href="https://publications.aap.org/pediatrics/article-abstract/126/5/e1119/65347/Relationship-Between-Bed-Sharing-and-Breastfeeding">2010 survey</a> of over 7,000 UK families found 6% of children were constant bedsharers up to at least four years old.</p> <p>Some families adopt co-sleeping <a href="https://capmh.biomedcentral.com/articles/10.1186/s13034-023-00607-w">in response to</a> their child having trouble sleeping. But child-parent bedsharing in many countries, including some western countries <a href="https://onlinelibrary.wiley.com/doi/10.1111/j.1471-6712.2005.00358.x">like Sweden</a> where children often co-sleep with parents until school age, is viewed culturally as part of a nurturing environment.</p> <p>It is also common for siblings to share a room or even a bed. A <a href="https://www.tandfonline.com/doi/full/10.1080/00221325.2021.1916732">2021 US study</a> found that over 36% of young children aged three to five years bedshared in some form overnight, whether with caregivers, siblings, pets or some combination. Co-sleeping decreases but is still present among older children, with up to <a href="https://onlinelibrary.wiley.com/doi/10.1111/fare.12955">13.8% of co-sleeping parents</a> in Australia, the UK and other countries reporting that their child was between five and 12 years old when they engaged in co-sleeping.</p> <p>Two recent US studies using wrist-worn actigraphs (motion sensors) to track sleep indicated that kids who bedshare may have <a href="https://jcsm.aasm.org/doi/10.5664/jcsm.11352">shorter sleep durations</a> than children who sleep alone. But this shorter sleep duration <a href="https://www.tandfonline.com/doi/full/10.1080/00221325.2021.1916732">is not explained by</a> greater disruption during sleep. Instead, bedsharing children may lose sleep by <a href="https://www.tandfonline.com/doi/full/10.1080/00221325.2021.1916732">going to bed later than</a> solitary sleepers.</p> <p>The benefits and downsides of co-sleeping may also differ in children with conditions such as <a href="https://www.sciencedirect.com/science/article/abs/pii/S1389945717303842">autism spectrum disorder</a>, <a href="https://link.springer.com/article/10.1007/s10802-017-0387-1">mental health disorders</a> and <a href="https://onlinelibrary.wiley.com/doi/10.1111/dmcn.13300">chronic illnesses</a>. These children may experience heightened anxiety, sensory sensitivities and physical discomfort that make falling and staying asleep difficult. For them, co-sleeping can provide <a href="https://link.springer.com/article/10.1007/s11325-018-1710-y">reassurance</a>.</p> <h2>Adults sharing beds</h2> <p>According to <a href="https://www.sleepfoundation.org/wp-content/uploads/2018/10/NSF_Bedroom_Poll_Report_1.pdf">a 2018 survey</a> from the US National Sleep Foundation, 80-89% of adults who live with their significant other share a bed with them. Adult bedsharing has shifted over time from pre-industrial <a href="https://academic.oup.com/ahr/article-abstract/106/2/343/64370?redirectedFrom=fulltext">communal arrangements</a>, including whole families and other household guests, to <a href="https://academic.oup.com/jdh/article-abstract/23/3/275/359439?redirectedFrom=fulltext">solo sleeping</a> in response to hygiene concerns as germ theory became accepted.</p> <p>Many couples find that bedsharing boosts their <a href="https://pmc.ncbi.nlm.nih.gov/articles/PMC1978364/">sense of closeness</a>. Research shows that bedsharing with your partner can lead to <a href="https://onlinelibrary.wiley.com/doi/10.1155/2017/8140672">longer sleep times</a> and a <a href="https://academic.oup.com/sleep/article-abstract/17/4/308/2753131">feeling of better sleep</a> overall.</p> <p>Bedsharing couples also often <a href="https://www.frontiersin.org/journals/psychiatry/articles/10.3389/fpsyt.2020.00583/full">get into sync</a> with each other’s sleep stages, which can enhance that feeling of intimacy. However, it’s not all rosy. Some studies indicate that females in heterosexual relationships may struggle more with sleep quality when bedsharing, as they can be <a href="https://link.springer.com/article/10.1111/j.1479-8425.2007.00320.x">more easily disturbed</a> by their male partner’s movements. Also, bedsharers can have less <a href="https://pubmed.ncbi.nlm.nih.gov/27624285/">deep sleep</a> than when sleeping alone, even though they feel like their sleep is better together.</p> <p>Many questions about co-sleeping remain unanswered. For instance, we don’t fully understand the developmental effects of co-sleeping on children, or the benefits of co-sleeping for adults beyond female-male romantic partners. But, some work suggests that co-sleeping can <a href="https://link.springer.com/article/10.1007/s11325-018-1710-y">comfort us</a>, similar to other <a href="https://onlinelibrary.wiley.com/doi/full/10.1111/jsr.14174">forms of social contact</a>, and help to enhance <a href="https://onlinelibrary.wiley.com/doi/10.1002/ajpa.20736">physical synchrony</a> between parents and children.</p> <p>Co-sleeping doesn’t have a one-size-fits-all answer. But remember that western norms aren’t necessarily the ones we have evolved with. So consider factors such as <a href="https://www.sciencedirect.com/science/article/abs/pii/S1389945716301265">sleep disorders</a>, health and age in your decision to co-sleep, rather than what everyone else is doing.<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/241803/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/goffredina-spano-2240566">Goffredina Spanò</a>, Lecturer in Developmental Cognitive Neuroscience, <a href="https://theconversation.com/institutions/kingston-university-949">Kingston University</a> and <a href="https://theconversation.com/profiles/gina-mason-2240569">Gina Mason</a>, Postdoctoral Research Fellow in Psychiatry and Human Behaviour, <a href="https://theconversation.com/institutions/brown-university-1276">Brown University</a></em></p> <p><em>Image </em><em>credits: Shutterstock </em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/humans-evolved-to-share-beds-how-your-sleeping-companions-may-affect-you-now-241803">original article</a>.</em></p> </div>

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Humanising AI could lead us to dehumanise ourselves

<div class="theconversation-article-body"><em><a href="https://theconversation.com/profiles/raffaele-f-ciriello-1079723">Raffaele F Ciriello</a>, <a href="https://theconversation.com/institutions/university-of-sydney-841">University of Sydney</a> and <a href="https://theconversation.com/profiles/angelina-ying-chen-2230113">Angelina Ying Chen</a>, <a href="https://theconversation.com/institutions/university-of-sydney-841">University of Sydney</a></em></p> <p>Irish writer John Connolly <a href="https://www.goodreads.com/quotes/3147986-the-nature-of-humanity-its-essence-is-to-feel-another-s">once said</a>: "The nature of humanity, its essence, is to feel another’s pain as one’s own, and to act to take that pain away."</p> <p>For most of our history, we believed empathy was a uniquely human trait – a special ability that set us apart from machines and other animals. But this belief is now being challenged.</p> <p>As AI becomes a bigger part of our lives, entering even our most intimate spheres, we’re faced with a philosophical conundrum: could attributing human qualities to AI diminish our own human essence? Our <a href="https://www.researchgate.net/publication/375086411_Feels_Like_Empathy_How_Emotional_AI_Challenges_Human_Essence">research</a> suggests it can.</p> <h2>Digitising companionship</h2> <p>In recent years, AI “companion” apps such as Replika have attracted millions of users. Replika allows users to create custom digital partners to engage in intimate conversations. Members who pay for <a href="https://help.replika.com/hc/en-us/articles/360032500052-What-is-Replika-Pro#:%7E:text=Replika%20Pro%20gives%20you%20access,relationship%20status%20to%20Romantic%20Partner.">Replika Pro</a> can even turn their AI into a “romantic partner”.</p> <p>Physical AI companions aren’t far behind. Companies such as JoyLoveDolls are selling <a href="https://www.joylovedolls.com/collections/sex-robots">interactive sex robots</a> with customisable features including breast size, ethnicity, movement and AI responses such as moaning and flirting.</p> <p>While this is currently a niche market, history suggests today’s digital trends will become tomorrow’s global norms. With about <a href="https://www.statista.com/chart/31243/respondents-who-feel-fairly-or-very-lonely/">one in four</a> adults experiencing loneliness, the demand for AI companions will grow.</p> <h2>The dangers of humanising AI</h2> <p>Humans have long attributed human traits to non-human entities – a tendency known as anthropomorphism. It’s no surprise we’re doing this with AI tools such as ChatGPT, which appear to “think” and “feel”. But why is humanising AI a problem?</p> <p>For one thing, it allows AI companies to exploit our tendency to form attachments with human-like entities. Replika is <a href="https://replika.com">marketed</a> as “the AI companion who cares”. However, to avoid legal issues, the company elsewhere points out Replika isn’t sentient and merely learns through millions of user interactions.</p> <p>Some AI companies overtly <a href="https://www.space.gov.au/news-and-media/akin-assistive-ai-improve-life-space-and-earth">claim</a> their AI assistants have empathy and can even anticipate human needs. Such claims are misleading and can take advantage of people seeking companionship. Users may become <a href="https://theconversation.com/i-tried-the-replika-ai-companion-and-can-see-why-users-are-falling-hard-the-app-raises-serious-ethical-questions-200257">deeply emotionally invested</a> if they believe their AI companion truly understands them.</p> <p>This raises serious ethical concerns. A user <a href="https://www.researchgate.net/publication/374505266_Ethical_Tensions_in_Human-AI_Companionship_A_Dialectical_Inquiry_into_Replika">will hesitate</a> to delete (that is, to “abandon” or “kill”) their AI companion once they’ve ascribed some kind of sentience to it.</p> <p>But what happens when said companion unexpectedly disappears, such as if the user can no longer afford it, or if the company that runs it shuts down? While the companion may not be real, the feelings attached to it are.</p> <h2>Empathy – more than a programmable output</h2> <p>By reducing empathy to a programmable output, do we risk diminishing its true essence? To answer this, let’s first think about what empathy really is.</p> <p>Empathy involves responding to other people with understanding and concern. It’s when you share your friend’s sorrow as they tell you about their heartache, or when you feel joy radiating from someone you care about. It’s a profound experience – rich and beyond simple forms of measurement.</p> <p>A fundamental difference between humans and AI is that humans genuinely feel emotions, while AI can only simulate them. This touches on the <a href="https://www.researchgate.net/publication/375086411_Feels_Like_Empathy_How_Emotional_AI_Challenges_Human_Essence">hard problem of consciousness</a>, which questions how subjective human experiences arise from physical processes in the brain.</p> <p>While AI can simulate understanding, any “empathy” it purports to have is a result of programming that mimics empathetic language patterns. Unfortunately, AI providers have a financial incentive to trick users into growing attached to their seemingly empathetic products.</p> <h2>The dehumanAIsation hypothesis</h2> <p>Our “dehumanAIsation hypothesis” highlights the ethical concerns that come with trying to reduce humans to some basic functions that can be replicated by a machine. The more we humanise AI, the more we risk dehumanising ourselves.</p> <p>For instance, depending on AI for emotional labour could make us less tolerant of the imperfections of real relationships. This could weaken our social bonds and even lead to emotional deskilling. Future generations may become less empathetic – losing their grasp on essential human qualities as emotional skills continue to be commodified and automated.</p> <p>Also, as AI companions become more common, people may use them to replace real human relationships. This would likely increase loneliness and alienation – the very issues these systems claim to help with.</p> <p>AI companies’ collection and analysis of emotional data also poses significant risks, as these data could be used to manipulate users and maximise profit. This would further erode our privacy and autonomy, taking <a href="https://theconversation.com/explainer-what-is-surveillance-capitalism-and-how-does-it-shape-our-economy-119158">surveillance capitalism</a> to the next level.</p> <h2>Holding providers accountable</h2> <p>Regulators need to do more to hold AI providers accountable. AI companies should be honest about what their AI can and can’t do, especially when they risk exploiting users’ emotional vulnerabilities.</p> <p>Exaggerated claims of “genuine empathy” should be made illegal. Companies making such claims should be fined – and repeat offenders shut down.</p> <p>Data privacy policies should also be clear, fair and without hidden terms that allow companies to exploit user-generated content.</p> <p>We must preserve the unique qualities that define the human experience. While AI can enhance certain aspects of life, it can’t – and shouldn’t – replace genuine human connection.<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/240803/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/raffaele-f-ciriello-1079723">Raffaele F Ciriello</a>, Senior Lecturer in Business Information Systems, <a href="https://theconversation.com/institutions/university-of-sydney-841">University of Sydney</a> and <a href="https://theconversation.com/profiles/angelina-ying-chen-2230113">Angelina Ying Chen</a>, PhD student , <a href="https://theconversation.com/institutions/university-of-sydney-841">University of Sydney</a></em></p> <p><em>Image credits: Shutterstock </em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/humanising-ai-could-lead-us-to-dehumanise-ourselves-240803">original article</a>.</em></p> </div>

Technology

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"A wonderful human being": Tributes flow for George Negus

<p>Tributes have poured in for George Negus, a founding presenter of Nine's <em>60 Minutes</em> and ABC's <em>Foreign Correspondent, </em>following his death at age 82. </p> <p>News of the broadcaster's death was announced by his family in an emotional statement saying that he had <a href="https://www.oversixty.com.au/health/caring/george-negus-dies-at-age-82" target="_blank" rel="noopener">died peacefully</a> surrounded by loved ones after a "gracious decline" from Alzheimer's disease. </p> <p>His family also said while Negus would be celebrated for his "unique contribution to journalism, football, and the environment" he would also want to be remembered for the  "incredible family man he was". </p> <p>"To us, 'Negsy' was the greatest father, grandfather, and partner there ever was," they said in the statement. </p> <p>"We created a beautiful life together and we will miss him dearly.</p> <p>"We would ask for privacy and time to farewell George in our own way with family, and his and our closest friends."</p> <p>Now, tributes have poured in from fellow colleagues, with TV personality Ray Martin saying that Negus was "more than a colleague, he was a mate".</p> <p>"He was probably the strongest TV character I can remember on Australian television," Martin said.</p> <p>"He was outrageous, he was charismatic, he was loud, he was heavily opinionated, he was funny but he was just a great bloke."</p> <p>Fellow journalist Liz Hayes has honoured him for being a "trailblazer" in Australian journalism, and praised his  "larger than life" personality. </p> <p>"George always had an insatiable appetite for information, but he was a regular guy too," Hayes said.</p> <p>"This is a guy who loved the cooking segment on the <em>Today</em> show, this is a guy who enjoyed sport and he was a family man."</p> <p>Prime Minister Anthony Albanese also paid tribute to Negus, remembering him as "a giant of Australian journalism".</p> <p>"His courage, curiosity and integrity gave millions of Australians a sense of the big issues on <em>60 Minutes</em>, and a window to the world through<em> Foreign Correspondent</em>," he said.</p> <p>"George sought and served the truth with steely determination and a twinkle in his eye, and along the way, he made even the smallest TV screen feel that much bigger.</p> <p>"He was a wonderful human being and his loss will be deeply felt by so many Australians.</p> <p>"We offer his family the heartfelt condolences of our nation. May he rest in peace."</p> <p>Negus is survived by his partner Kirsty, his two sons Ned and Serge as well as the rest of his family. </p> <p><em>Images: Nine News</em></p>

Caring

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Making art is a uniquely human act, and one that provides a wellspring of health benefits

<div class="theconversation-article-body"><em><a href="https://theconversation.com/profiles/girija-kaimal-1486183">Girija Kaimal</a>, <a href="https://theconversation.com/institutions/drexel-university-1074">Drexel University</a></em></p> <p>When you think about the word “art,” what comes to mind? A child’s artwork pinned to the fridge? A favorite artist whose work always inspires? Abstract art that is hard to understand?</p> <p>Each of these assumes that making art is something that other people do, such as children or “those with talent.”</p> <p>However, as I explain in my book “<a href="https://global.oup.com/academic/product/the-expressive-instinct-9780197646229?q=the%20expressive%20instinct&amp;lang=en&amp;cc=ca">The Expressive Instinct</a>,” art is intrinsic to human evolution and history. Just as sports or workouts exercise the body, creating art exercises the imagination and is essential to mental as well as physical well-being.</p> <p>I am a <a href="https://scholar.google.com/citations?user=C8R2XOYAAAAJ&amp;hl=en">professor of art therapy</a> who studies how creative self-expression affects physical and emotional health. In our clinical research studies, my colleagues and I are finding that any form of creative self-expression – including drawing, painting, fiber arts, woodworking or photography – can <a href="https://doi.org/10.1080/08322473.2017.1375827">reduce stress</a>, improve mood and increase self-confidence.</p> <p>As a sickly child who needed to stay home from school a lot, I found that making art helped me cope. Today, creating art is my sanctuary. I use it as a sounding board to better understand myself and a way to recharge and learn from the challenges of life.</p> <h2>The uniquely human attribute of creativity</h2> <p>Although everyone has their own concept of what defines art, one thing is universally true: Creativity is a defining feature of the human species.</p> <p>How so? Well, human brains are not computers processing data. They are biological prediction machines that perceive the environment through memories and the senses, with the capacity to <a href="https://doi.org/10.3389/fnhum.2010.00025">use that information to imagine</a> plausible future scenarios.</p> <p>These inherent predictive and imaginative capacities are the wellspring of humanity’s abilities to survive and thrive – because self-expression is a safety valve that helps us cope with uncertainty. No one truly knows the future; they must live each day not sure of what will happen tomorrow. Art can help us all practice this imaginative muscle in a useful way.</p> <p>In our study examining brain activity while using virtual reality tools to create 3-D digital artwork, my team demonstrated that <a href="https://doi.org/10.1080/07421656.2021.1957341">creative expression is a natural state of being</a>. The brain naturally uses fewer cognitive resources to be expressive and creative, compared with the <a href="https://doi.org/10.1080/07421656.2021.1957341">brain power needed to do a rote task</a> that requires conscious effort.</p> <p>Seemingly ordinary everyday activities can provide opportunities to tap into one’s natural creativity and imagination: whipping up a meal from leftovers, figuring out an alternate route to work, dancing a little jig in response to hearing a song, or planting and tending a garden.</p> <p>We have repeatedly found in our studies that even a single session of real and honest self-expression can improve self-confidence and <a href="https://doi.org/10.1177/1534735420912835">reduce feelings of stress</a>, <a href="https://doi.org/10.1016/j.ejon.2019.08.006">anxiety and burnout</a>.</p> <p>This is partly because <a href="https://doi.org/10.1016/j.aip.2017.05.004">creativity activates reward pathways</a> in the brain. Using our hands and bodies to express ourselves activates dopamine pathways and helps us feel good. Dopamine is a neural messenger that is associated with feeling a <a href="https://doi.org/10.1016%2Fj.ajpath.2015.09.023">sense of hope, accomplishment or reward</a>. Our brains are wired to secrete <a href="https://theconversation.com/why-does-experiencing-flow-feel-so-good-a-communication-scientist-explains-173505">feel-good hormones whenever we move</a>, create something or engage in any type of expressive activity.</p> <p>Tapping into the creative resources within is <a href="https://theconversation.com/drawing-making-music-and-writing-poetry-can-support-healing-and-bring-more-humanity-to-health-care-in-us-hospitals-204684">one of the most underrated seeds of well-being</a> in the world.</p> <p>By comparison, bottling up or <a href="https://www.scientificamerican.com/article/why-the-secrets-you-keep-are-hurting-you/">denying these feelings can cause distress</a>, anxiety and fear because we have not processed and expressed them. This is probably one of the reasons why every community around the world has its own creative and expressive practices. Even our ancestors in Indigenous communities all around the world intuitively knew that <a href="https://doi.org/10.1016/j.aip.2021.101879">self-expression was essential</a> to emotional health and social connection.</p> <p>Being unable to share our lives, <a href="https://www.scientificamerican.com/article/why-the-secrets-you-keep-are-hurting-you/">keeping secrets</a> and feeling isolated and lonely tend <a href="https://doi.org/10.1016/j.neubiorev.2020.02.002">to worsen our health</a>. To our brains, social isolation feels like a chronic disease because it interprets this loneliness and inability to express as a threat to survival.</p> <p>Since creative expression can engage the senses, it can also be a body workout: a sensual as well as emotional and cognitive experience. Being active in expression – be it art, music, dance, drama, writing, culinary arts or working with nature – imparts a sense of confidence and hope that <a href="https://global.oup.com/academic/product/the-expressive-instinct-9780197646229?q=the%20expressive%20instinct&amp;lang=en&amp;cc=ca">challenges can be navigated and overcome</a>.</p> <h2>The role of art therapy</h2> <p>Given the integral role of art in our lives, it makes sense that making art can help people manage transitions, adversity and trauma, such as the stresses of puberty, the death of a loved one or <a href="https://doi.org/10.1016/j.ejon.2019.08.006">experiencing a serious illness</a>.</p> <p>According to a global study, 1 in 2 people will experience a <a href="https://doi.org/10.1016/S2215-0366(23)00193-1">mental-health-related challenge in their lifetime</a>, whether from life’s challenges, genetic predispositions or a combination of the two.</p> <p>This is where art therapy can come in. Art therapy is <a href="https://arttherapy.org/about-art-therapy/">a regulated mental health profession</a> in which clinical psychotherapists with extensive clinical training offer psychotherapy to patients with diagnosed mental health needs.</p> <p>The origins of art therapy go back to <a href="https://doi.org/10.1136/bmjopen-2017-021448">attempts to treat soldiers struggling with post-traumatic stress</a> during the 20th century’s two world wars. Today there is evidence that traumatic experiences tend to be stored as <a href="http://orcid.org/0000-0002-7316-0473">sounds, images and physical sensations</a> in the brain. When someone <a href="https://doi.org/10.1001/jama.2019.20825">lacks the words</a> to process these experiences through traditional talk therapy, art therapy can provide an indirect way to express and externalize those feelings and memories.</p> <figure><iframe src="https://www.youtube.com/embed/e-IiUcUVAwk?wmode=transparent&amp;start=3" width="440" height="260" frameborder="0" allowfullscreen="allowfullscreen"></iframe><figcaption><span class="caption">The process of making art can help people process feelings that they aren’t able to put into words.</span></figcaption></figure> <p>One of art therapy’s unique strengths is that it provides nonverbal ways of communicating, processing and eventually managing the symptoms of post-traumatic stress disorder, or PTSD. In fact, in a recent study, my team has found that a personal history of trauma is related to <a href="https://doi.org/10.3389/fpsyg.2024.1337927">how people react to evocative images</a>. Images of distress and pain resonate with us when we have known similar kinds of distress ourselves. This implies that our life stories make us sensitized to distress in others and even personalize it more.</p> <p>Creative self-expression is especially relevant in coping with trauma because it provides an outlet through which a person <a href="https://doi.org/10.1177/1534735420912835">can regain a sense of agency</a> and control.</p> <h2>How to bring creativity into daily life</h2> <p>For those new to exploring art as a creative pursuit or for well-being reasons, engaging in creative activities begins with letting go of unrealistic expectations. Being creative isn’t about becoming a famous artist or even a mediocre one. It is about allowing ourselves to flex the creative muscle that we all have and enjoying all the sensory and emotional aspects of imagining.</p> <p>Next, think about activities that made you feel free to explore when you were a child. Did you like singing, playing in the outdoors, dancing, making up pretend plays, or writing little tales? Allow yourself to indulge in any and all of these creative pursuits that made you feel relaxed and joyful.</p> <p>A <a href="https://doi.org/10.1016/j.aip.2021.101879">cultural tradition</a>, tinkering with electronics, making a gift for someone or simply paying attention to everyday beauty – any of these can be a creative activity. And just like any muscle, the more you exercise it, the stronger it becomes. Over time, you will notice yourself getting more confident and adventurous in your creative practices.</p> <p>Whatever it is, make time for this creative pursuit every week – which is possibly the hardest step of them all. If it seems “unimportant” compared with the demands of daily life, such as work or family, try thinking of it as another form of sustenance.</p> <p>Remember that creativity is just as critical to human health as <a href="https://theconversation.com/helping-children-eat-healthier-foods-may-begin-with-getting-parents-to-do-the-same-research-suggests-225157">eating nutritious meals</a> or <a href="https://theconversation.com/yoga-modern-research-shows-a-variety-of-benefits-to-both-body-and-mind-from-the-ancient-practice-197662">getting exercise</a> and <a href="https://theconversation.com/whats-the-best-diet-for-healthy-sleep-a-nutritional-epidemiologist-explains-what-food-choices-will-help-you-get-more-restful-zs-219955">good rest</a>. So as the Latin saying goes: “Plene vivere.” Live fully.</p> <p><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/girija-kaimal-1486183">Girija Kaimal</a>, Professor of Art Therapy Research, <a href="https://theconversation.com/institutions/drexel-university-1074">Drexel University</a></em></p> <p><em>Image credits: Shutterstock</em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/making-art-is-a-uniquely-human-act-and-one-that-provides-a-wellspring-of-health-benefits-219091">original article</a>.</em></p> </div>

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Boy accidentally smashes 3500-year old artefact

<p>A 3500-year old jar has been smashed to pieces after a four-year-old boy accidentally knocked it over during a trip to a museum in Israel. </p> <p>The Hecht Museum in Haifa told the BBC that the artefact dates back to the Bronze Age between 2200 and 1500BC - and was considered a rare find because it was so intact.</p> <p>It had been on display near the entrance of the museum without any protective glass around it, as the museum believes there is a  “special charm” in showcasing archaeological finds “without obstructions”.</p> <p>The boy's father, Alex, told the publication that his son had only "pulled the jar slightly" because he was "curious about what was inside", causing it to fall.</p> <p>He also said that he was "in shock" to see his son next to the ruined artefact and initially thought "it wasn't my child that did it".</p> <p>After calming his child down, he spoke to a security guard who confirmed what happened. </p> <p>The museum stated they would not be charging the family and they've even invited the child back to the exhibition for an organised tour after the incident occurred a few days ago. </p> <p>“There are instances where display items are intentionally damaged, and such cases are treated with great severity, including involving the police,” Lihi Laszlo from The Hecht Museum told the <em>BBC</em>. </p> <p>“In this case, however, this was not the situation. The jar was accidentally damaged by a young child visiting the museum, and the response will be accordingly.”</p> <p>A conservation specialist has also been brought on board to restore the jar, which will be returned to the museum "in a short time".</p> <p>The boy's father said they will feel "relieved" to see the jar restored but added they are "sorry" because "it will no longer be the same item". </p> <p>“Despite the rare incident” the museum told the publication that they intend to continue displaying items without barriers or glass walls, where possible. </p> <p>The ancient jar was likely originally used to carry local supplies like wine and olive oil and predates the time of the Biblical King David and King Solomon and is distinctive of the Canaan region on the eastern Mediterranean coast.</p> <p><em>Images: Hecht Museum</em></p> <p> </p>

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4 things ancient Greeks and Romans got right about mental health

<div class="theconversation-article-body"><em><a href="https://theconversation.com/profiles/konstantine-panegyres-1528527">Konstantine Panegyres</a>, <a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a></em></p> <p>According to the World Health Organization, about <a href="https://www.who.int/news-room/fact-sheets/detail/depression">280 million people</a> worldwide have depression and about <a href="https://www.who.int/health-topics/mental-health#tab=tab_2">one billion</a> have a mental health problem of any kind.</p> <p>People living in the ancient world also had mental health problems. So, how did they deal with them?</p> <p>As we’ll see, some of their insights about mental health are still relevant today, even though we might question some of their methods.</p> <h2>1. Our mental state is important</h2> <p>Mental health problems such as depression were familiar to people in the ancient world. Homer, the poet famous for the Iliad and Odyssey who lived around the eighth century BC, apparently <a href="https://www.loebclassics.com/view/LCL496/2003/volume.xml">died</a> after wasting away from depression.</p> <p>Already in the late fifth century BC, ancient Greek doctors recognised that our health partly depends on the state of our thoughts.</p> <p>In the Epidemics, a medical text written in around 400BC, an anonymous doctor <a href="https://www.loebclassics.com/view/LCL477/1994/volume.xml">wrote</a> that our habits about our thinking (as well as our lifestyle, clothing and housing, physical activity and sex) are the main determinants of our health.</p> <h2>2. Mental health problems can make us ill</h2> <p>Also writing in the Epidemics, an anonymous doctor <a href="https://www.loebclassics.com/view/LCL477/1994/volume.xml">described</a> one of his patients, Parmeniscus, whose mental state became so bad he grew delirious, and eventually could not speak. He stayed in bed for 14 days before he was cured. We’re not told how.</p> <p>Later, the famous doctor <a href="https://www.britannica.com/biography/Galen">Galen of Pergamum</a> (129-216AD) <a href="https://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&amp;tx_dlf%5Bid%5D=http%3A%2F%2Fcmg.bbaw.de%2Fepubl%2Fonline%2Fmets%2Fsuppl_or_05_03.xml&amp;tx_dlf%5Bpage%5D=1390&amp;cHash=a0a715a587fa4e89a8839ccb310b0734">observed</a> that people often become sick because of a bad mental state:</p> <blockquote> <p>It may be that under certain circumstances ‘thinking’ is one of the causes that bring about health or disease because people who get angry about everything and become confused, distressed and frightened for the slightest reason often fall ill for this reason and have a hard time getting over these illnesses.</p> </blockquote> <p>Galen also described some of his patients who suffered with their mental health, including some who became seriously ill and died. <a href="https://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&amp;tx_dlf%5Bid%5D=http%3A%2F%2Fcmg.bbaw.de%2Fepubl%2Fonline%2Fmets%2Fsuppl_or_05_03.xml&amp;tx_dlf%5Bpage%5D=1392&amp;cHash=c93bf32c31975103b100e918bee893d9">One man</a> had lost money:</p> <blockquote> <p>He developed a fever that stayed with him for a long time. In his sleep he scolded himself for his loss, regretted it and was agitated until he woke up. While he was awake he continued to waste away from grief. He then became delirious and developed brain fever. He finally fell into a delirium that was obvious from what he said, and he remained in this state until he died.</p> </blockquote> <h2>3. Mental illness can be prevented and treated</h2> <p>In the ancient world, people had many different ways to prevent or treat mental illness.</p> <p>The philosopher Aristippus, who lived in the fifth century BC, used to advise people <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">to focus on the present</a> to avoid mental disturbance:</p> <blockquote> <p>concentrate one’s mind on the day, and indeed on that part of the day in which one is acting or thinking. Only the present belongs to us, not the past nor what is anticipated. The former has ceased to exist, and it is uncertain if the latter will exist.</p> </blockquote> <p>The philosopher Clinias, who lived in the fourth century BC, <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">said</a> that whenever he realised he was becoming angry, he would go and play music on his lyre to calm himself.</p> <p>Doctors had their own approaches to dealing with mental health problems. Many <a href="https://books.google.com.au/books?id=KPHaAAAAMAAJ&amp;q=caelius+aurelianus+drabkin+on+acute+diseases&amp;dq=caelius+aurelianus+drabkin+on+acute+diseases&amp;hl=en&amp;newbks=1&amp;newbks_redir=0&amp;sa=X&amp;ved=2ahUKEwjpqszXwuSGAxUjamwGHS1yCuoQ6AF6BAgHEAI">recommended</a> patients change their lifestyles to adjust their mental states. They advised people to take up a new regime of exercise, adopt a different diet, go travelling by sea, listen to the lectures of philosophers, play games (such as draughts/checkers), and do mental exercises equivalent to the modern crossword or sudoku.</p> <p>For instance, the physician Caelius Aurelianus (fifth century AD) <a href="https://books.google.com.au/books?id=KPHaAAAAMAAJ&amp;q=caelius+aurelianus+drabkin+on+acute+diseases&amp;dq=caelius+aurelianus+drabkin+on+acute+diseases&amp;hl=en&amp;newbks=1&amp;newbks_redir=0&amp;sa=X&amp;ved=2ahUKEwjpqszXwuSGAxUjamwGHS1yCuoQ6AF6BAgHEAI">thought</a> patients suffering from insanity could benefit from a varied diet including fruit and mild wine.</p> <p>Doctors also advised people to take plant-based medications. For example, the herb <a href="https://www.psychiatriki-journal.gr/documents/psychiatry/30.1-EN-2019-58.pdf">hellebore</a> was given to people suffering from paranoia. However, ancient doctors recognised that hellebore could be dangerous as it sometimes induced toxic spasms, killing patients.</p> <p>Other doctors, such as Galen, had a slightly different view. He believed mental problems were caused by some idea that had taken hold of the mind. He believed mental problems could be cured if this idea was removed from the mind and <a href="https://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&amp;tx_dlf%5Bid%5D=http%3A%2F%2Fcmg.bbaw.de%2Fepubl%2Fonline%2Fmets%2Fsuppl_or_05_03.xml&amp;tx_dlf%5Bpage%5D=1396&amp;cHash=1697e4b73dd653092cd8398749f1989f">wrote</a>:</p> <blockquote> <p>a person whose illness is caused by thinking is only cured by taking care of the false idea that has taken over his mind, not by foods, drinks, [clothing, housing], baths, walking and other such (measures).</p> </blockquote> <p>Galen <a href="https://dfg-viewer.de/show?id=9&amp;tx_dlf%5Bid%5D=http%3A%2F%2Fcmg.bbaw.de%2Fepubl%2Fonline%2Fmets%2Fsuppl_or_05_03.xml&amp;tx_dlf%5Bpage%5D=1418">thought</a> it was best to deflect his patients’ thoughts away from these false ideas by putting new ideas and emotions in their minds:</p> <blockquote> <p>I put fear of losing money, political intrigue, drinking poison or other such things in the hearts of others to deflect their thoughts to these things […] In others one should arouse indignation about an injustice, love of rivalry, and the desire to beat others depending on each person’s interest.</p> </blockquote> <h2>4. Addressing mental health needs effort</h2> <p>Generally speaking, the ancients believed keeping our mental state healthy required effort. If we were anxious or angry or despondent, then we needed to do something that brought us the opposite of those emotions.</p> <p>This can be achieved, they thought, by doing some activity that directly countered the emotions we are experiencing.</p> <p>For example, Caelius Aurelianus <a href="https://books.google.com.au/books?id=KPHaAAAAMAAJ&amp;q=caelius+aurelianus+drabkin+on+acute+diseases&amp;dq=caelius+aurelianus+drabkin+on+acute+diseases&amp;hl=en&amp;newbks=1&amp;newbks_redir=0&amp;sa=X&amp;ved=2ahUKEwjpqszXwuSGAxUjamwGHS1yCuoQ6AF6BAgHEAI">said</a> people suffering from depression should do activities that caused them to laugh and be happy, such as going to see a comedy at the theatre.</p> <p>However, the ancients did not believe any single activity was enough to make our mental state become healthy. The important thing was to make a wholesale change to one’s way of living and thinking.</p> <p>When it comes to experiencing mental health problems, we clearly have a lot in common with our ancient ancestors. Much of what they said seems as relevant now as it did 2,000 years ago, even if we use different methods and medicines today.</p> <hr /> <p><em>If this article has raised issues for you, or if you’re concerned about someone you know, call Lifeline on 13 11 14.</em><!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/232824/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/konstantine-panegyres-1528527">Konstantine Panegyres</a>, McKenzie Postdoctoral Fellow, researching Greco-Roman antiquity, <a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a></em></p> <p><em>Image credits: Shutterstock </em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/4-things-ancient-greeks-and-romans-got-right-about-mental-health-232824">original article</a>.</em></p> </div>

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Nude athletes and fights to the death: what really happened at the ancient Olympics

<div class="theconversation-article-body"> <p><a href="https://theconversation.com/profiles/konstantine-panegyres-1528527">Konstantine Panegyres</a>, <em><a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a></em></p> <p>The first recorded victor at the Olympics was <a href="https://anastrophe.uchicago.edu/cgi-bin/perseus/citequery3.pl?dbname=GreekNov21&amp;getid=1&amp;query=Paus.%205.8.8#:%7E:text=This%20I%20can%20prove%3B%20for%20when%20the%20unbroken%20tradition%20of%20the%20Olympiads%20began%20there%20was%20first%20the%20foot%2Drace%2C%20and%20Coroebus%20an%20Elean%20was%20victor.%20There%20is%20no%20statue%20of%20Coroebus%20at%20Olympia%2C%20but%20his%20grave%20is%20on%20the%20borders%20of%20Elis.">Coroebus of Elis</a>. A cook by profession, Coroebus won the event called the “stadion” – a footrace of just under 200 metres, run in a straight line.</p> <p>Coroebus was victorious in the year 776 BC, but this was probably not the year of the first Olympic games.</p> <p>A few ancient writers, such as the historian <a href="https://quod.lib.umich.edu/m/moa/acl3129.0001.001/320">Aristodemus of Elis</a> (who lived in the 2nd century AD or earlier), <a href="https://www.attalus.org/translate/eusebius2.html#:%7E:text=Aristodemus%20of%20Elis,in%20between%20them.">believed</a> there had been as many as 27 Olympic contests prior to 776 BC, but the results had never been recorded because people before that time did not care about recording the names of the winners.</p> <p>The games were held every four years at <a href="https://www.britannica.com/place/Olympia-ancient-site-Greece">Olympia</a>, a site in Western Greece that had a famous temple to the god <a href="https://www.britannica.com/topic/Zeus">Zeus</a>.</p> <p>The games started in mid-August and were part of a religious festival dedicated to Zeus.</p> <figure><iframe src="https://www.youtube.com/embed/VdHHus8IgYA?wmode=transparent&amp;start=25" width="440" height="260" frameborder="0" allowfullscreen="allowfullscreen"></iframe><figcaption><span class="caption">The Olympics began as part of a religious festival honouring the Greek god Zeus.</span></figcaption></figure> <h2>Competing for glory</h2> <p>In the early days of the Olympics, there was only one event (the “<a href="https://www.britannica.com/sports/stade-footrace#:%7E:text=ancient%20Olympic%20Games&amp;text=The%20race%2C%20known%20as%20the,the%20diaulos%2C%20roughly%20similar%20to%E2%80%A6">stadion</a>”) and one victor.</p> <p>Over the centuries, other events were added, like chariot races, wrestling, long-distance running and boxing. The Roman emperor <a href="https://www.britannica.com/biography/Nero-Roman-emperor">Nero</a> (37-68 AD) even “introduced a musical competition at Olympia”, as the biographer <a href="https://www.oxfordreference.com/display/10.1093/acref/9780198606413.001.0001/acref-9780198606413-e-6117">Suetonius</a> (1st/2nd century AD) <a href="https://www.loebclassics.com/view/LCL038/1914/volume.xml">informs</a> us.</p> <p>Victors at Olympia won a wreath of wild olive. Unlike today, there were no prizes for second or third.</p> <p>The athlete <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DI%3Aentry+group%3D2%3Aentry%3Diccus-bio-1">Iccus of Tarentum</a>, who lived in the 5th century BC and won victory in the pentathlon at the Olympics of 476 BC, apparently <a href="https://www.loebclassics.com/view/LCL448/1959/volume.xml">said</a> that for him “the prizes meant glory, admiration in his lifetime, and after death an honoured name”.</p> <p>Mostly men competed for the prizes but some women took part.</p> <p><a href="https://www.jstor.org/stable/43610326">Cynisca</a>, daughter of King <a href="https://www.britannica.com/biography/Archidamus-II">Archidamus II of Sparta</a>, was the first woman to achieve an Olympic victory. She got the prize because the horses she trained won the chariot racing event in the year 396 BC, as the traveller <a href="https://www.britannica.com/biography/Pausanias-Greek-geographer">Pausanias</a> (2nd century AD) <a href="https://www.loebclassics.com/view/LCL188/1926/volume.xml">writes</a>:</p> <blockquote> <p>Cynisca was exceedingly ambitious to succeed at the Olympic games and was the first woman to breed horses and the first to win an Olympic victory. After Cynisca, other women have won Olympic victories but none of them was more distinguished for their victories than her.</p> </blockquote> <p>But competing in the games could be dangerous.</p> <p><a href="https://www.oxfordreference.com/display/10.1093/oi/authority.20110803100454522">Lucius Annaeus Seneca</a> (c. 50 BC-c. 40 AD) <a href="https://www.loebclassics.com/view/LCL463/1974/volume.xml">describes</a> how a father lost both sons in the “<a href="https://www.britannica.com/sports/pankration">pancration</a>”, a type of combat sport that was a violent mixture of boxing and wrestling:</p> <blockquote> <p>A man trained his two sons as pancratists, and presented them to compete at the Olympic games. They were paired off to fight each other. The youths were both killed together and had divine honours decreed to them.</p> </blockquote> <h2>Going to the games</h2> <p>People travelled far to see the athletes competing in the famous games.</p> <p>The rhetorician <a href="https://www.oxfordreference.com/display/10.1093/acref/9780198606413.001.0001/acref-9780198606413-e-4094">Menander</a> (3rd/4th century AD) <a href="https://www.loebclassics.com/view/LCL539/2019/volume.xml">said</a> of the Olympic games: “the journey there is very difficult but nevertheless people take the risk”.</p> <p>In 44 BC, the Roman statesman <a href="https://www.britannica.com/biography/Cicero">Cicero</a> (106-43 BC) <a href="https://books.google.com.au/books?id=BzJsGtpNTwMC&amp;pg=PA125&amp;dq=%22A+winter+voyage+is+disagreeable,+and+that+is+why+I+asked+you%22&amp;hl=en&amp;newbks=1&amp;newbks_redir=0&amp;sa=X&amp;ved=2ahUKEwjd5ca9m62HAxXKSWwGHf13DPEQ6AF6BAgKEAI#v=onepage&amp;q=%22A%20winter%20voyage%20is%20disagreeable%2C%20and%20that%20is%20why%20I%20asked%20you%22&amp;f=false">wrote</a> a letter to his friend Atticus about planning a trip to Greece to see the games:</p> <blockquote> <p>I should like to know the date of the Olympic games […] of course, as you say, the plan of my trip will depend on chance.</p> </blockquote> <p>Cicero never made it to the Olympics – he was interrupted by other business. If he had gone, the trip would have involved a voyage by sea from Italy to Greece, then a carriage ride to Olympia.</p> <p>Once at Olympia, travellers stayed at lodging houses with other travellers. There they mixed with strangers and made new friends.</p> <p>There is a famous story about what happened when the philosopher <a href="https://www.britannica.com/biography/Plato">Plato</a> (428/427-348/347 BC) stayed at Olympia for the games.</p> <p>Plato lived there with others who did not realise he was the celebrated philosopher and he made a good impression on them, as the Roman writer <a href="https://www.britannica.com/biography/Aelian#:%7E:text=Aelian%20(born%20c.,%22Honey%2Dtongued%22).">Claudius Aelian</a> (2nd/3rd century AD) <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">recalled</a>:</p> <blockquote> <p>The strangers were delighted by their chance encounter […] he had behaved towards them with modesty and simplicity and had proved himself able to win the confidence of anyone in his company.</p> </blockquote> <p>Later on, Plato invited his new friends to Athens and they were amazed to find out he was in fact the famous philosopher who was the student of <a href="https://www.britannica.com/biography/Socrates">Socrates</a>.</p> <p>It’s unclear how many people actually visited the ancient games each time they were held, although some modern scholars <a href="https://olympics.com/ioc/ancient-olympic-games/spectators">think</a> the number could have been as high as 50,000 in some years.</p> <h2>Watching the games</h2> <p>The Greek writer <a href="https://www.britannica.com/biography/Chariton-Greek-author">Chariton</a> (1st century AD) in his novel Callirhoe <a href="https://www.loebclassics.com/view/LCL481/1995/volume.xml">wrote</a> how athletes – who had often also made a long journey to get to the games – arrived at Olympia “with an escort of their supporters”.</p> <p>Athletes competed naked, and women were usually not permitted to watch.</p> <p>But there were some exceptions. For example a woman called Pherenice, who lived in the 4th century BC, was permitted to attend the Olympics as a spectator. As Claudius Aelian <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">explains</a>:</p> <blockquote> <p>Pherenice brought her son to the Olympic festival to compete. The presiding officials refused to admit her as a spectator but she spoke in public and justified her request by pointing out that her father and three brothers were Olympic victors, and she was bringing a son who was a competitor. She won over the assembly and she attended the Olympic festival.</p> </blockquote> <p>As the contest was held in the middle of summer, it was usually extremely hot. According to Claudius Aelian, some people <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">thought</a> watching the Olympics under “the baking heat of the sun” was a “much more severe penalty” than having to do manual labour such as grinding grain.</p> <p>The site at Olympia also had problems with freshwater supply. According to the writer <a href="https://www.britannica.com/biography/Lucian">Lucian of Samosata</a> (2nd century AD), visitors to the games sometimes <a href="https://www.tertullian.org/rpearse/lucian/peregrinus.htm#:%7E:text=Coming%20at%20last,that%20same%20water!">died of thirst</a>. This problem was fixed when <a href="https://www.britannica.com/biography/Herodes-Atticus">Herodes Atticus</a> built an <a href="http://www.perseus.tufts.edu/hopper/artifact?name=Olympia%2C+Nymphaeum&amp;object=Building">aqueduct</a> to the site in the middle of the 2nd century AD.</p> <p>The atmosphere of the crowd was electric.</p> <p>The Athenian general and politician <a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Themistocles*.html">Themistocles</a> (6th/5th century BC) apparently <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">said</a> the most enjoyable moment of his life was “to see the public at Olympia turning to look at me as I entered the stadium”.</p> <p>They praised him when he visited the games at Olympia because of his recent victory against the Persians at the <a href="https://www.britannica.com/event/Battle-of-Salamis">battle of Salamis</a> (480 BC).</p> <p>When the games were over, winning athletes returned home to a hero’s welcome.</p> <p>According to Claudius Aelian, when the athlete <a href="https://ia801308.us.archive.org/18/items/PWRE09-10/Pauly-Wissowa_V1_1151.png">Dioxippus</a> (4th century BC) <a href="https://www.loebclassics.com/view/LCL486/1997/volume.xml">returned to Athens</a> after being victorious in the pancration at Olympia, “a crowd collected from all directions” in the city to celebrate him.</p> <h2>The end of the ancient games</h2> <p>The Roman historian <a href="https://www.oxfordreference.com/display/10.1093/oi/authority.20110803115406219">Velleius Paterculus</a> (born 20/19 BC) <a href="https://www.loebclassics.com/view/LCL152/1924/volume.xml">called</a> the Olympic games “the most celebrated of all contests in sports”.</p> <p>Current research <a href="https://www.cambridge.org/core/books/end-of-greek-athletics-in-late-antiquity/DF60B2B859B4F1A7FE7549B17B61E9A1">suggests</a> the ancient games probably ended in the reign of the Roman emperor Theodosius II (reigned 408-450 AD).</p> <p>There may have been a number of reasons for the demise but some ancient sources specifically <a href="http://ancientolympics.arts.kuleuven.be/sourceEN/D219EN.html#:%7E:text=Scholia%20in%20Lucianum%2041.9.42%2D46%3A%0AThe%20Olympic%20games%20%C3%AF%C2%BF%C2%BD%20existed%20for%20a%20long%20time%20until%20Theodosius%20the%20younger%2C%20who%20was%20the%20son%20of%20Arcadius.%20After%20the%20temple%20of%20Olympian%20Zeus%20had%20been%20burnt%20down%2C%20the%20festival%20of%20the%20Eleans%20and%20Olympic%20contest%20were%20abandoned.">say</a> it was caused by a fire that destroyed the temple of Zeus at Olympia during Theodosius II’s reign:</p> <blockquote> <p>After the temple of Olympian Zeus had been burnt down, the festival of the Eleans and the Olympic contest were abandoned.</p> </blockquote> <p>The Olympics were not revived again until 1896, the year of the first <a href="https://olympics.com/en/olympic-games/athens-1896">modern Olympics</a>.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/234912/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /></p> <p><a href="https://theconversation.com/profiles/konstantine-panegyres-1528527">Konstantine Panegyres</a>, McKenzie Postdoctoral Fellow, <em><a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a></em></p> <p><em>Image: Shutterstock</em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/nude-athletes-and-fights-to-the-death-what-really-happened-at-the-ancient-olympics-234912">original article</a>.</em></p> </div>

International Travel

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It may be macabre, but dark tourism helps us learn from the worst of human history

<div class="theconversation-article-body"><em><a href="https://theconversation.com/profiles/dr-neil-robinson-1312179">Dr Neil Robinson</a>, <a href="https://theconversation.com/institutions/university-of-salford-878">University of Salford</a></em></p> <p>Dark tourism has become a much more well-covered pasttime in recent years, in which a macabre fascination lead tourists to travel to various places not served by Thomas Cook: the sites of battles and genocides, war cemeteries, prisons, and even <a href="http://www.theatlantic.com/international/archive/2014/07/the-rise-of-dark-tourism/374432/">current warzones such as Syria</a>.</p> <p>The 20th century alone has provided such a <a href="http://www.therichest.com/expensive-lifestyle/location/10-great-places-to-visit-for-dark-tourism/">long list of places</a> at which catastrophes or great loss of life and suffering has occurred. Sites visited range from the spot from which JFK was assassinated, to prisons such as Alcatraz in San Francisco, through to battlefields of the World Wars, or the vestiges of genocides such at Auschwitz in Poland or Tuol Sleng in Phnom Penh, Cambodia. It’s not everybody’s cup of tea, but we shouldn’t condemn those for whom this is an interest.</p> <p>Dark tourism appears to be a manifestation of our media-rich society through which information found online may persuade us to see historical sites in person. But its origins can be traced back much further than the fascination with death and disasters of the 19th and 20th century. In the 11th century, people and pilgrims often visited places with religious significance such as Jerusalem, where the location of Christ’s crucifixion is a popular attraction; tourists visited Gettysburg, the site of the bloodiest battle of the American Civil War in 1863; and in more recent centuries, the Grand Tour offered an opportunity for the wealthy to experience Europe, with sites such as the classical ruins of the Colosseum in Rome – which in the name of entertainment saw execution, torture and death – one of the must-see attractions.</p> <p>Today, in parallel with the growth in popularity of dark tourism is the enormous growth of social media and the 24-hour news economy. The ease of access to such blanket coverage through the web, Facebook and Twitter has increased people’s awareness of, and fascination for, these historical sites of war, conflict and catastrophe. For example, the last decade has brought a surge in visitor numbers to <a href="https://theconversation.com/from-fiction-to-gallows-humour-how-chernobyl-survivors-are-still-coping-with-trauma-57923">Chernobyl</a>, where guides take visitors around the abandoned city of Pripyat (radiation levels permitting) which has been deserted since the nuclear power plant explosion on April 26, 1986. The 30th anniversary this year has in itself <a href="http://www.dailymail.co.uk/travel/travel_news/article-3526271/Chernobyl-tourists-pose-photos-eerie-sites.html">added to interest in visiting</a> the overgrown and crumbling city.</p> <p>As with tourism of any kind, this greater footfall brings benefits. In this case, not just the economic boost but also as a tool of education and even conflict resolution. For example, the <a href="http://www.belfasttours.com/package/belfast-political-mural-tour">taxi tours of Belfast’s murals</a>, which document Northern Ireland’s Troubles, offer visitors a way to understand the history and provide the communities involved a means to reflect and move on from the conflict. This model is <a href="http://www.h-net.org/reviews/showpdf.php?id=25852">viewed with interest</a> and hope by moderates on both sides of the Arab-Israeli divide searching for a peaceful solution for the long term.</p> <p>The tours of <a href="http://whc.unesco.org/en/list/916">Robin Island prison</a> in South Africa, where Nelson Mandela spent 18 years incarcerated among many others, starkly present how those imprisoned by a corrupt and discriminatory political regime can later engage in peace and reconciliation. The <a href="http://www.bruisedpassports.com/africa/5-reasons-you-must-go-for-a-township-tour-in-south-africa">Soweto township tours</a> in Johannesburg have acted in part as a means through which generations of South Africans can better understand their country’s dark past and help to establish truth and reconciliation for the future.</p> <p>Dark tourism should not in my opinion by viewed as unethical, repugnant or even a self-indulgent activity. Certainly some dark tourists may engage in their pursuits for all the wrong reasons, seeing death and destruction as a commodity to be consumed with little thought for those who caught up in its wake. But others visit such sites to pay their respects, to better understand the magnitude of death and destruction, and to inform the outside world of the details of terrible events – even in some case offering to help. These are positive effects that may come from so much pain and suffering.</p> <p>We should strive to better understand the origins of the terrible events of human history to be more able to prevent us repeating them. In this regard, that more people visit sites associated with dark tourism and learn about them should be seen as a positive.<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/60966/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/dr-neil-robinson-1312179">Dr Neil Robinson</a>, Lecturer in Business, <a href="https://theconversation.com/institutions/university-of-salford-878">University of Salford</a></em></p> <p><em>Image credits: Shutterstock </em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/it-may-be-macabre-but-dark-tourism-helps-us-learn-from-the-worst-of-human-history-60966">original article</a>.</em></p> </div>

Travel Trouble

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Hope: A double-edged sword in the human experience

<p>Hope has long been cherished as a source of strength in times of adversity. Yet, as explored in this edited extract from his new book <em>The Human Condition</em> by author Tony Grey, this fundamental emotion is not without its complexities and potential pitfalls.</p> <p>---</p> <p>As in the host of challenges explored in <em>The Human Condition</em>, the feeling of expectation and desire for something beneficial to happen, which we call hope, is as fundamental to the human condition as the will to survive; they’re linked within the evolutionary imperative. As Cicero pointed out, “dum spiro spero” (while I breathe I hope). Hope is a rolling prayer to life as time moves on, a whisper to the soul that things will turn out all right. </p> <p>The sentiment is generally unchallenged. Why should it be? In times of trouble, we need the balm of hope. Samuel Johnson said, “Hope is a species of pleasure, and perhaps, the chief pleasure this world affords.”</p> <p>While usually positive about hope, Greek philosophers were sometimes ambivalent about it, citing its propensity, through wishful thinking, to encourage indolence or actually cause harm. In Sophocles’ play Antigone, the Chorus sings, “Hope whose wanderings are so wide is to many men a comfort, but to many a false lure of giddy desires.” Plato observes that hope breeds a confidence which can exacerbate a precondition of arrogance in the powerful, leading to serious wrongdoing. “It is among these men that we find the ones who do the greatest evils.” </p> <p>Napoleon and Hitler are examples. And so is the Japanese government responsible for the Pearl Harbour attack.  At the World War Two surrender on the deck of the USS Missouri, a Japanese general was heard to say when he looked at the sky blackened by Allied aircraft flying past and the sea bursting with warships, “How did we ever hope we could win?”</p> <p>On the other hand, Plato stressed the motivational properties of hope when directed towards a good aim. And Aristotle links hope with the virtue of megalopsychia (high-mindedness) resulting from its inspirational role.</p> <p>I have an experience of this in my family. My nephew was born to my sister with intellectual disability, and other difficulties. His condition seemed hopeless. Nevertheless, from the first, hope was my sister’s support; it gave her the energy to carry on. Through the gloom it afforded a glimpse into the future where progress beckoned. And all along she demonstrated that hope is ineluctably linked to love.</p> <p>Aided by her husband, the father, she worked day and night teaching and inspiring the boy. When old enough he went to a special needs school and gradually progressed, indefatigably supported at home. Over time his condition improved so that eventually he could take and keep a simple job, cook food, and have friends (similarly disabled), a state absolutely unforeseeable at his early stage of life. Throughout all the difficulties, frustrations and threats of despair, hope sustained my sister and guided her to the wonderful achievement of saving a human life.</p> <p>In most instances, hope is personal in the sense that something specific to the individual or those who are close is wanted. However, it can range far beyond that into areas involving others such as team sports, politics, economic activity, justice, national and tribal identity, international relations – notably war, and pandemics like Covid. Within these fields, hope calls out for the survival and well-being of humanity and its prospects for moral and material progress. Such hope embraces faith in something bigger than the individual. If human beings have a purpose, its linked to that, and its fulfillment is somehow bound up in hope.</p> <p>This approach cries out for exploring a whole array of other challenges inherent in the human condition.</p> <p><strong>ABOUT THE AUTHOR</strong></p> <p>Tony Grey is an accomplished author residing in Sydney. His latest book, <em>The Human Condition</em>, ambitiously explores the hurly burly of human existence, and is available now for purchase through Halstead Press Publishers. Tony is the founder of Pancontinental Mining, a former director of Opera Australia and the Conservatorium of Music, and a former trustee of the Art Gallery of New South Wales. Other books by Tony Grey include <em>Jabiluka</em>, <em>East Wind</em> and <em>Seven Gateways</em>. His writings have featured in the <em>Australian</em> <em>Financial Review</em>, <em>Quadrant</em> and the <em>Australian</em>. </p> <p><em>Image: Getty Images</em></p>

Mind

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"An insult to human dignity": Mother of Bondi stabbing victim hits out at the media

<p>The mother of Bondi stabbing victim Jade Young has hit out at how social media and major news outlets reported on her daughter's death. </p> <p>Jade Young, 47, was one of six people fatally stabbed by Joel Cauchi during his violent rampage at Bondi Junction Westfield on April 13th. </p> <p>Following the tragedy, graphic videos and images of the attacks were circulated online.</p> <p>Now, Jade's mother Elizabeth Young, writing in the <a href="https://www.smh.com.au/national/nsw/my-daughter-was-killed-in-the-bondi-junction-attack-how-my-family-found-out-is-shameful-20240429-p5fnbw.html" target="_blank" rel="noopener">Sydney Morning Herald</a> on Wednesday, said it was “shameful” how her family found out about Jade’s death.</p> <p>“Members of my family recognised Jade and her husband Noel in uncensored vision being played on a mainstream TV news feed, with vision of Jade lying on the ground at the shopping centre, receiving CPR,” she wrote.</p> <p>“The vision, shared on social media and picked up — and used by — multiple news media programs shared my daughter’s final moments with millions. Finding out that a loved one has been murdered is a horror that I do not wish on anyone. But seeing the vision of their last moments and knowing it has been broadcast to millions of people is an appalling breach of privacy and an insult to human dignity.”</p> <p>Ms Young went on to say how some of the major media organisations that shared violent images of the Bondi stabbing “approached our family within hours of the attack, offering their condolences … and the opportunity to share our family’s story”.</p> <p>“These same media organisations reported the failure of a certain popular social media platform to take down videos, without acknowledging their own complicity,” she said.</p> <p>“I am not surprised at their hypocrisy, but I am angry.”</p> <p>“Sharing violent images or personal material from the lives of victims of crime is not free speech — it is enormously profitable for some but it’s speech with a steep price for the victims,” she said.</p> <p>“Those who run social media platforms are remote from the pain inflicted by their uploads and the dystopia they have helped create. It is the victims who bear the cost.”</p> <p>Last week, hundreds of mourners attended a public memorial for Ms Young, an acclaimed architect and mother-of-two, where mourners were encouraged to wear colourful clothing “in memory of Jade”.</p> <p><em>Image credits: Getty Images / Facebook </em></p>

Family & Pets

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Elephant tourism often involves cruelty – here are steps toward more humane, animal-friendly excursions

<div class="theconversation-article-body"><em><a href="https://theconversation.com/profiles/michelle-szydlowski-1495781">Michelle Szydlowski</a>, <a href="https://theconversation.com/institutions/miami-university-1934">Miami University</a></em></p> <p>Suju Kali is a 50-year-old elephant in Nepal who has been carrying tourists for over 30 years. Like many elephants I encounter through my <a href="https://doi.org/10.1080/10888705.2022.2028628">research</a>, Suju Kali exhibits anxiety and can be aggressive toward strangers. She suffers from emotional trauma as a result of prolonged, commercial human contact.</p> <p>Like Suju Kali, many animals are trapped within the tourism industry. Some venues have no oversight and little concern for animal or tourist safety. Between 120,000 and 340,000 animals are used globally in a variety of wildlife tourism attractions, including <a href="https://doi.org/10.1371/journal.pone.0138939">endangered species</a> like elephants. Over a quarter of the world’s <a href="https://www.iucnredlist.org/species/7140/45818198">endangered elephants</a> reside in captivity with little oversight.</p> <p>Wildlife tourism – which involves viewing wildlife such as primates or birds in conservation areas, feeding or touching captive or “rehabilitated” wildlife in facilities, and bathing or riding animals like elephants – is <a href="https://doi.org/10.1080/14724049.2022.2156523">tricky business</a>. I know this because I am <a href="https://scholar.google.com/citations?user=YbweA2MAAAAJ&amp;hl=en">a researcher studying human relationships with elephants</a> in both tourism and conservation settings within Southeast Asia.</p> <p>These types of experiences have long been an <a href="https://kathmandupost.com/money/2021/06/17/tourism-is-nepal-s-fourth-largest-industry-by-employment-study">extremely popular and profitable</a> part of the <a href="https://journals.plos.org/plosbiology/article?id=10.1371/journal.pbio.1002074">tourism market</a>. But now, many travel-related organizations are urging people not to participate in, or <a href="https://www.usatoday.com/story/travel/destinations/2018/04/27/animal-welfare-travelers-how-enjoy-wildlife-without-harming/544938002/">calling for an outright ban on, interactive wildlife experiences</a>.</p> <p>Tourism vendors have started marketing more “ethical options” for consumers. Some are attempting to truly improve the health and welfare of wildlife, and some are transitioning captive wildlife into touch-free, non-riding or lower-stress environments. In other places, organizations are attempting to <a href="https://www.fao.org/documents/card/es/c/b2c5dad0-b9b9-5a3d-a720-20bf3b9f0dc2/">implement standards of care</a> or create manuals that outline good practices for animal husbandry.</p> <p>This marketing, academics argue, is often simply “<a href="https://doi.org/10.1016/j.gecco.2017.11.007">greenwashing</a>,” <a href="http://dx.doi.org/10.1080/13683500.2023.2280704">applying marketing labels to make consumers feel better</a> about their choices without making any real changes. Worse, research shows that some programs marketing themselves as ethical tourism may instead be widening economic gaps and harming both humans and other species that they are meant to protect.</p> <h2>No quick fix</h2> <p>For example, rather than tourist dollars trickling down to local struggling families as intended by local governments, many tourism venues are owned by nonresidents, <a href="http://dx.doi.org/10.3126/japfcsc.v2i1.26746">meaning the profits do not stay in the area</a>. Likewise, only a small number of residents can afford to own tourism venues, and venues do not provide employment for locals from lower income groups.</p> <p>This economic gap is especially obvious in Nepalese elephant stables: Venue owners continue to make money off elephants, while elephant caregivers continue to work 17 hours a day for about US$21 a month; tourists are led to believe they are “<a href="https://www.cabidigitallibrary.org/doi/book/10.1079/9781800624498.0000">promoting sustainability</a>.”</p> <p>Yet, there are no easy answers, especially for elephants working in tourism. Moving them to sanctuaries is difficult because with no governmental or global welfare oversight, elephants may end up in worse conditions.</p> <p>Many kindhearted souls who want to “help” elephants know little about their biology and mental health needs, or what it takes to keep them healthy. Also, feeding large animals like Suju Kali is pricey, <a href="https://doi.org/10.3390/ani14010171">costing around $19,000 yearly</a>. So without profits from riding or other income, owners – or would-be rescuers – can’t maintain elephants. Releasing captive elephants to the jungle is not a choice – many have never learned to live in the wild, so they cannot survive on their own.</p> <h2>Hurting local people</h2> <p>Part of the problem lies with governments, as many have marketed tourism as a way to fund conservation projects. For example in Nepal, a percentage of ticket sales from elephant rides are given to community groups to use for forest preservation and support for local families.</p> <p>Increasing demand for <a href="https://www.routledge.com/Tourism-and-Animal-Ethics/Fennell/p/book/9781032431826">wildlife-based tourism</a> may increase traffic in the area and thus put pressure on local governments to further limit local people’s access to forest resources.</p> <p>This may also lead to <a href="https://www.worldanimalprotection.org/latest/news/un-world-tourism-organisation-urged-create-better-future-animals/">increased demands on local communities</a>, as was the case in Nepal. In the 1970s, the Nepalese government removed local people from their lands in what is now Chitwan National Park as part of increasing “conservation efforts” and changed the protected area’s boundaries. Indigenous “Tharu,” or people of the forest, were forced to abandon their villages and land. While some were offered access to “buffer zones” in the 1990s, many remain poor and landless today.</p> <p>In addition, more and more desirable land surrounding conservation areas in Nepal is being developed for tourist-based businesses such as hotels, restaurants and shops, <a href="http://dx.doi.org/10.3126/japfcsc.v2i1.26746">pushing local poor people farther away</a> from central village areas and the associated tourism income.</p> <p>Some activists would like humans to simply release all wildlife back into the wild, but <a href="https://www.cabidigitallibrary.org/doi/book/10.1079/9781800624498.0000">there are multiple issues</a> with that. Elephant habitats throughout Southeast Asia have been transformed into croplands, cities or train tracks for human use. Other problems arise from the fact that tourism elephants have <a href="https://doi.org/10.4324/9781315457413">never learned</a> how to be elephants in their natural elements, as they were <a href="https://www.pugetsound.edu/sites/default/files/file/8342_Journal%20of%20Tourism%20%282009%29_0.pdf">separated from their herds</a> at an early age.</p> <p>So tourism may be vital to providing food, care and shelter to captive elephants for the rest of their lives and providing jobs for those who really need them. Because elephants can live beyond 60 years, this can be a large commitment.</p> <h2>How to be an ethical tourist</h2> <p>To protect elephants, tourists should check out reviews and photos from any venue they want to visit, and look for clues that animal welfare might be impacted, such as tourists allowed to feed, hold or ride captive wildlife animals. Look for healthy animals, which means doing research on what “healthy” animals of that species should look like.</p> <p>If a venue lists no-touch demonstrations – “unnatural” behaviors that don’t mimic what an elephant might do of their own accord, such as sitting on a ball or riding a bike, or other performances – remember that the behind-the-scenes training used to achieve these behaviors can be <a href="https://doi.org/10.21832/9781845415051-014">violent, traumatic or coercive</a>.</p> <p>Another way to help people and elephant is to to use small, local companies to book your adventures in your area of interest, rather than paying large, international tourism agencies. Look for locally owned hotels, and wait to book excursions until you arrive so you can use local service providers. Book homestay programs and attend cultural events led by community members; talk to tourists and locals you meet in the target town to get their opinions, and use local guides who provide wildlife viewing opportunities <a href="https://nepaldynamicecotours.com/">while maintaining distance from animals</a>.</p> <p>Or tourists can ask to visit <a href="https://www.americanhumane.org/press-release/global-humane-launches-humane-tourism-certification-program/">venues that are certified</a> by international humane animal organizations and that <a href="https://www.su4e.org/">do not allow contact</a> with wildlife. Or they can opt for guided hikes, canoe or kayak experiences, and other environmentally friendly options.</p> <p>While these suggestions will not guarantee that your excursion is animal-friendly, they will help decrease your impact on wildlife, support local families and encourage venues to stop using elephants as entertainment. Those are good first steps.<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/219792/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><em><a href="https://theconversation.com/profiles/michelle-szydlowski-1495781">Michelle Szydlowski</a>, Visiting Assistant Professor, Department of Biology, Project Dragonfly, <a href="https://theconversation.com/institutions/miami-university-1934">Miami University</a></em></p> <p><em>Image credits: Getty Images </em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/elephant-tourism-often-involves-cruelty-here-are-steps-toward-more-humane-animal-friendly-excursions-219792">original article</a>.</em></p> </div>

Travel Tips

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Olympic flame is lit at birthplace of ancient games

<p>The flame for the 2024 Paris Olympics was lit on Tuesday at the site of the ancient games in Ancient Olympia, southern Greece. </p> <p>Despite the gloomy weather which prevented the traditional lighting<span style="font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen, Ubuntu, Cantarell, 'Open Sans', 'Helvetica Neue', sans-serif;">- which involves an ancient Greek priestess using the sun to ignite the torch after offering a prayer to Apollo, the ancient Greek sun god - actress Mary Mina, used a back up flame to kickstart the epic torch relay. </span></p> <p><span style="font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen, Ubuntu, Cantarell, 'Open Sans', 'Helvetica Neue', sans-serif;">Normally, the </span>group of priestesses would use a parabolic mirror to light the torch using the sun's rays, but because of the cloudy skies, they had to use a back up flame that was kept in a copy of an ancient Greek pot and lit on the same spot during their final rehearsals on Monday. </p> <p>International Olympic Committee President Thomas Bach said the flame lighting combined "a pilgrimage to our past in ancient Olympia, and an act of faith in our future."</p> <p>A relay of torchbearers will carry the flame along a 5,000-kilometre route through Greece, including several islands, until the handover to Paris Games organisers in Athens on April 26.</p> <p>"In these difficult times ... with wars and conflicts on the rise, people are fed up with all the hate, the aggression and negative news," Bach said. </p> <p>"We are longing for something which brings us together; something that is unifying; something that gives us hope."</p> <p>Thousands of spectators from all over the world packed Olympia for the event, amid the ruins of temples and sports grounds where the ancient games were held from 776 BC - 393 AD.</p> <p>The first torchbearer was Greek rower Stefanos Douskos, who was a gold medalist in 2021, followed by Laure Manaudou, a French swimmer who won three medals at Athens in 2004. </p> <p>Manaudou then handed it over to a Greek senior European Union official, Margaritis Schinas. </p> <p>From Greece, the Olympic flame will travel from Athens' port of Piraeus on the Belem, a French three-masted sailing ship built in 1896 - the year that the first modern games began in Athens. </p> <p>On May 8, it's due in the southern French port of Marseille, a city founded by Greek colonists around 2600 years ago. </p> <p><em>Images: Getty</em></p> <p> </p>

International Travel

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Aussies lament the end of ancient "Beers for Garbos" tradition

<p>Here in Australia, where rubbish collectors are celebrated annually with a frosty brew (or six), a cherished tradition is facing its untimely demise.</p> <p>Yes, you guessed it right – the legendary "Beers for Garbos" tradition, where grateful locals adorn their wheelie bins with a six-pack of beer as a token of appreciation, is disappearing faster than a cold beer on a scorching summer day.</p> <p>For generations, Aussies have upheld this festive practice, a heartwarming exchange between citizens and their garbage collectors during the most wonderful time of the year. But alas, the tides are turning, and it seems the days of beer-topped bins are numbered.</p> <p>The alarm was sounded when a concerned citizen took to the virtual streets of Reddit to lament the decline of this time-honoured tradition. "I've been doing this for 20 years, only the last two years they don't seem interested. Is this a tradition we are losing?" cried out the desperate Redditor, faced with the heartbreaking prospect of having their VB left unwanted and <span style="font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen, Ubuntu, Cantarell, 'Open Sans', 'Helvetica Neue', sans-serif;">unclaimed</span><span style="font-family: -apple-system, BlinkMacSystemFont, 'Segoe UI', Roboto, Oxygen, Ubuntu, Cantarell, 'Open Sans', 'Helvetica Neue', sans-serif;">.</span></p> <p>Speculations ran wild in the digital realm, with theories ranging from light-fingered neighbours to the outrageous notion that beer might not be as popular as it once was. However, Veolia, the giant among waste management companies in Australia, quickly extinguished the fiery speculations.</p> <p>Veolia's chief operating officer of environment, Tony Roderick, delivered the crushing blow, confirming that the "Beers for Garbos" tradition had taken its last bow. The culprit? Health and safety concerns, the perennial party poopers of workplace festivities. Roderick explained, "Packages of beer become missiles in the cabin of the truck under emergency braking."</p> <p>Picture this: a garbage truck hurtling down the suburban streets, emergency brakes screeching, and inside, a symphony of exploding beer bottles. It's a hazardous scenario that even the most seasoned garbage collector might find hard to navigate. Moreover, Veolia has a company-wide dry workplace policy, dashing hopes of a beer-fuelled trash pickup.</p> <p>But fear not, for Roderick is not entirely Ebenezer Scrooge. He encourages alternative forms of gift-giving. "Should people want to leave a small gift for their local driver, it is possible to leave it at the local depot where the driver can collect it at the end of the shift."</p> <p>So, instead of a six-pack perched on the bin, envision a quaint scene of a garbage collector picking up a thoughtful gift basket at the depot – the stuff of modern Aussie holiday magic.</p> <p>As we bid adieu to the "Beers for Garbos" era, let's raise a glass in fond remembrance. May your wheelie bins be forever adorned with the spirit of giving, even if the contents are now strictly non-alcoholic. Cheers to a new era of sober, yet equally heartfelt, expressions of gratitude for our unsung garbage heroes!</p> <p><em>Images: Facebook</em></p>

Home & Garden

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Tiny ancient Christmas tree sells for thousands

<p>One of the world's first mass-produced Christmas trees has sold at auction for a whopping 56 times higher than its original purchase price. </p> <p>The tree was first bought in 1920 for just six pence, and was snapped up at the auction in England by an anonymous buyer for £3,400, or $6,433 AUD. </p> <p>The tree was described by the auctioneer as “the humblest Christmas tree in the world”, measuring just 79cm in height, boasting 25 branches, 12 berries and six mini candle holders.</p> <p>The tree sits in a small, red-painted wooden base with a simple decorative emblem.</p> <p>The Christmas tree was first bought by the family of eight-year-old Dorothy Grant in 1920, with Dorothy using it as her tree until she passed away at the age of 101. </p> <p>The tree is believed to have been bought from Woolworths, with Grant decorating the tree as a child with cotton wool to mimic snow, given that baubles were considered a luxury at the time.</p> <p>After Grant's passing in 2014, the charming tree was passed down to her daughter Shirley Hall, who was "parting with the tree now to honour her mother's memory and to ensure it survives as a humble reminder of 1920s life". </p> <p>It was expected to sell for between £60 and £80 (between $110 and $150 AUD) but was bought for the astonishing price of £3,411 when it went under the hammer at Hansons auctioneers on Friday.</p> <p>Charles Hanson, the owner of Hansons and a regular guest on the BBC’s <em>Bargain Hunt</em> said, “This is one of the earliest Christmas trees of its type we have seen. The humblest Christmas tree in the world has a new home and we’re delighted for both buyer and seller … I think it’s down to the power of nostalgia. Dorothy’s story resonated with people.”</p> <p>He added, “As simple as it was, Dorothy loved that tree. It became a staple part of family celebrations for decades. The fact that it brought such joy to Dorothy is humbling in itself. It reminds us that extravagance and excess are not required to capture the spirit of Christmas. For Dorothy it was enough to have a tree."</p> <p>“Some of the first artificial Christmas trees utilised machinery which had been designed to manufacture toilet brushes. The waste-not, want-not generations of old are still teaching us an important lesson about valuing the simple things and not replacing objects just for the sake of it."</p> <p><em>Image credits: Hansons Auctioneers</em></p>

Money & Banking

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If the world were coming to an end, what would be the most ethical way to rebuild humanity ‘off planet’?

<p><em><a href="https://theconversation.com/profiles/evie-kendal-734653">Evie Kendal</a>, <a href="https://theconversation.com/institutions/swinburne-university-of-technology-767">Swinburne University of Technology</a></em></p> <p>Last week, scientists announced that for the first time on record, Antarctic ice has failed to “substantially recover” over winter, in a “once in 7.5-million-year event”. Climate change is the <a href="https://theconversation.com/antarctica-is-missing-a-chunk-of-sea-ice-bigger-than-greenland-whats-going-on-210665">most likely culprit</a>.</p> <p>Petra Heil, a sea ice physicist from the Australian Antarctic Division, <a href="https://www.abc.net.au/news/2023-07-24/antarctic-sea-ice-levels-nosedive-five-sigma-event/102635204">told the ABC</a> it could tip the world into a new state. “That would be quite concerning to the sustainability of human conditions on Earth, I suspect.”</p> <p>And in March, a senior United Nations disarmament official <a href="https://press.un.org/en/2023/sc15250.doc.htm">told the Security Council</a> the risk of nuclear weapons being used today is higher than at any time since the end of the Cold War.</p> <p>Both warnings speak to concerns about Earth’s security. Will our planet be able to support human life in the future? And if not, will humanity have another chance at survival in space?</p> <h2>‘Billionauts’ and how to choose who goes</h2> <p>Over the past few years, we’ve witnessed the rise of the “billionaut”. The ultra-wealthy are engaged in a <a href="https://theconversation.com/billionaire-space-race-the-ultimate-symbol-of-capitalisms-flawed-obsession-with-growth-164511">private space race</a> costing billions of dollars, while <a href="https://www.forbes.com/sites/oliverwilliams1/2021/12/21/billionaire-space-race-turns-into-a-publicity-disaster/?sh=79056f7e5e4d">regular citizens often condemn</a> the wasted resources and contribution to global carbon emissions.</p> <p>Space – described in the <a href="https://www.unoosa.org/oosa/en/ourwork/spacelaw/treaties/introouterspacetreaty.html">Outer Space Treaty</a> as being the “province of all mankind” – risks instead becoming the playground of the elite few, as they try to escape the consequences of environmental destruction.</p> <p>But if we have to select humans to send into space for a species survival mission, how do we choose who gets to go?</p> <p>In Montreal last month, the <a href="https://irg.space/irg-2023/">Interstellar Research Group</a> explored the question: how would you select a crew for the first interstellar mission?</p> <p>A panel led by <a href="https://www.erikanesvold.com/">Erika Nesvold</a>, a co-editor of the new book <a href="https://global.oup.com/academic/product/reclaiming-space-9780197604793?cc=au&amp;lang=en&amp;">Reclaiming Space</a>, discussed the perspectives of gender minorities, people with disabilities and First Nations groups regarding the ideal composition for an off-world crew.</p> <p>I was on the panel to discuss my contribution to the book, which explores how we can promote procreation in our new off-world society, without diminishing the reproductive liberty of survivors.</p> <h2>The ultra-wealthy and reproductive slavery</h2> <p>The first step in deciding how to allocate limited spaces on our “lifeboat” is identifying and rejecting options that are practically or ethically unacceptable.</p> <p>The first option I rejected was a user-pay system, whereby the wealthy can purchase a seat on the lifeboat. A 2022 Oxfam report showed the investments of just 125 billionaires collectively contribute 393 million tonnes of carbon dioxide equivalent per year: <a href="https://www.oxfam.org/en/press-releases/billionaire-emits-million-times-more-greenhouse-gases-average-person#:%7E:text=Recent%20data%20from%20Oxfam's%20research,%C2%B0C%20goal%20of%20the">a million times more</a> than the average for most global citizens.</p> <p>If the ultra-wealthy are the only ones to survive an environmental apocalypse, there’s a risk they would just create another one, on another planet. This would undermine the species survival project.</p> <p>The second option I rejected was allowing a reproductive slave class to develop, with some survivors compelled to populate the new community. This would disproportionately impact cis-gender women of reproductive capacity, demanding their gestational labour in exchange for a chance at survival.</p> <p>Neither a user-pay system nor reproductive slave labour would achieve the goal of “saving humanity” in any meaningful way.</p> <p>Many would argue preserving human values - including equality, reproductive liberty, and respect for diversity - is more important than saving human biology. If we lose what makes us unique as a species, that would be a kind of extinction anyway.</p> <p>But if we want humanity to survive, we still need to build our population in our new home. So what other options do we have?</p> <h2>Reproduction and diversity</h2> <p>How can we avoid discrimination on the basis of reproductive capacity – including age, sexuality, <a href="https://theconversation.com/infertility-through-the-ages-and-how-ivf-changed-the-way-we-think-about-it-87128">fertility status</a> or personal preference?</p> <p>We could avoid any questions about family planning when selecting our crew. This would align with <a href="https://www.seek.com.au/career-advice/article/illegal-interview-questions-what-employers-have-no-right-to-ask">equal opportunity policies</a> in other areas, like employment. But we would then have to hope enough candidates selected on other merits happen to be willing and able to procreate.</p> <p>Alternatively, we could reserve a certain number of places for those who agree to contribute to population growth. Fertility would then become an inherent job requirement. This might be similar to taking on a role as a <a href="https://theconversation.com/surrogacy-laws-why-a-global-approach-is-needed-to-stop-exploitation-of-women-98966">surrogate</a>, in which reproductive capacity is essential.</p> <p>But what if, after accepting such a position on the mission, someone changed their mind about wanting children? Would they be expected to provide some sort of compensation? Would they be vulnerable to retaliation?</p> <p>The more we focus on procreation, the less diversity we will preserve in the species as a whole – especially if we deliberately select against diverse sexualities, disabilities and older people.</p> <p>A lack of diversity would also threaten the long-term viability of the new society. For example, even if we exclude all physiologically or socially infertile people from the initial crew, these traits will reappear in future generations.</p> <p>The difference is: these children would be born into a less accepting community. Cooperation will be essential for the new human society – so promoting hostility would be counterproductive.</p> <p>So, what options are left? Using a random global sample to select travellers might alleviate concerns about equity and fairness. But the ability of a random sample to maximise our survival as a species would depend on how large the sample can be.</p> <p>A global sample would minimise bias. But there’s a risk it might yield a crew without doctors, engineers, farmers or other essential personnel.</p> <h2>Random selection versus a points-based system</h2> <p>The best balance between competing needs might be a stratified random sampling method, involving randomly selecting survivors from predetermined categories. Reproductive potential might be one category. Others might focus on other elements of practical usefulness or contribution to human diversity.</p> <p>Another option is a points-based system, whereby different skills and characteristics are ranked in terms of their desirability. In this system, an elderly person who speaks multiple languages may score higher than a physiologically fertile young person, due to their ability to substantially contribute to language preservation and education.</p> <p>This does not entirely eliminate the potential for discrimination, of course. Someone would need to decide which traits are most desirable and valuable to the new human society.</p> <p>However we determine our lifeboat candidates, it should be carefully considered. In our attempt to “save humanity”, we must avoid sacrificing the very things that make us human.</p> <hr /> <p><em>Evie Kendal is a contributor to <a href="https://global.oup.com/academic/product/reclaiming-space-9780197604793?cc=au&amp;lang=en&amp;">Reclaiming Space: Progressive and Multicultural Visions of Space Exploration</a> (Oxford University Press)<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/210647/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></em></p> <p><em><a href="https://theconversation.com/profiles/evie-kendal-734653">Evie Kendal</a>, Senior lecturer of health promotion, <a href="https://theconversation.com/institutions/swinburne-university-of-technology-767">Swinburne University of Technology</a></em></p> <p><em>Image credits: Getty Images</em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/if-the-world-were-coming-to-an-end-what-would-be-the-most-ethical-way-to-rebuild-humanity-off-planet-210647">original article</a>.</em></p>

Travel Trouble

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Human remains found in search for missing teenager

<p>Tasmanian Police have discovered human remains in their search for missing 14-year-old Shyanne-Lee Tatnell.</p> <p>After a huge ground and air search, the remains were found on a bush track at Nabowla, in the north-east of Tasmania. </p> <p>While police have yet to confirm the remains are those of the missing teen, they have notified Shyanne-Lee's parents of the discovery. </p> <p>Shyanne-Lee went missing almost three months ago on April 30th, and was last seen on a main road in Launceston. </p> <p>Northern District Commander Kate Chambers said a crime scene had been declared where the remains were found. </p> <p>"It is with a heavy heart that I can confirm that remains were located late this afternoon during our extensive search. While these have not yet been forensically confirmed, they are believed to be human remains," Chambers said.</p> <p>"We have been in regular contact with Shyanne-Lee's family throughout the investigative process, and have notified them about this latest development." </p> <p>"Our thoughts continue to be with them and Shyanne-Lee's loved ones during this difficult time."</p> <p>Police went on to confirm that no arrests have been made, but declared that the investigation into Shyanne-Lee's disappearance now likely had a “criminal element” as they are “following a specific line of inquiry".</p> <p>Tasmania Police, with the assistance of NSW Police, the Australian Federal Police, SES and community volunteers, launched what’s believed to be Northern Tasmania’s largest police operation on Wednesday in the search for clues as to Shyanne-Lee’s whereabouts.</p> <p><em>Image credits: Facebook / Tasmania Police</em></p>

Legal

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10 reasons humans kill animals – and why we can’t avoid it

<p><em><a href="https://theconversation.com/profiles/benjamin-allen-100036">Benjamin Allen</a>, <a href="https://theconversation.com/institutions/university-of-southern-queensland-1069"><em>University of Southern Queensland</em></a></em></p> <p>As long as humans have existed, they’ve killed animals. But the necessity of some types of animal killing are now questioned by many. So can humans ever stop killing animals entirely? And if not, what’s the best way forward?</p> <p><a href="https://www.sciencedirect.com/science/article/pii/S0048969723039062">New research</a> I led investigates these questions. My colleagues and I identified the ten main reasons why humans kill animals. We found the need for some types of animal killing is questionable, but several forms are inescapable – a necessary part of humanity’s involvement in a single, functioning, finite global food web.</p> <p>But the debate doesn’t end there. Even if humans must kill animals in some cases, they can modify their behaviours to improve the welfare of animals while they are alive, and to reduce an animal’s suffering when it is killed.</p> <p>Doing so may improve the lives of animals to a greater extent than efforts to eliminate human killing entirely.</p> <h2>Why humans kill animals</h2> <p>Critics of animal-killing come from a variety of perspectives. Some oppose it on <a href="http://refhub.elsevier.com/S0048-9697(23)03906-2/rf0005">moral grounds</a>. Others claim animals should have <a href="https://conbio.onlinelibrary.wiley.com/doi/10.1111/cobi.13494">rights equal</a> to humans, and say animal killing is a criminal act. Many people view any animal killing as <a href="https://conbio.onlinelibrary.wiley.com/doi/10.1111/cobi.13126">cruel</a>, regardless of whether the animal suffers.</p> <p>But as valid and important as these views might be, they largely fail to address <em>why</em> humans kill animals – and why in many cases, it can’t be avoided. Our research sought to shed light on this.</p> <p>We focus our discussion on vertebrate animals which are almost universally recognised as “sentient” (or able to perceive and feel things). We identified ten main reasons humans kill animals:</p> <p><strong>1. Wild harvest or food acquisition:</strong> such as killing wild animals for meat</p> <p><strong>2. Human health and safety:</strong> such as reactively killing an animal when it attacks you</p> <p><strong>3. Agriculture and aquaculture:</strong> such as killing that occurs in the global meat industries, or killing required to produce crops</p> <p><strong>4. Urbanisation and industrialisation:</strong> such as clearing bushland to build homes</p> <p><strong>5. Wildlife control:</strong> such as programs that eradicate introduced animals to stop them killing native ones</p> <p><strong>6. Threatened species conservation:</strong> such as unintentionally killing animals when relocating them</p> <p><strong>7. Recreation, sport or entertainment:</strong> such as trophy hunting or bull fighting, and animal killing required to feed domestic pets</p> <p><strong>8. Mercy or compassion:</strong> such as euthanasing an animal hit by a car</p> <p><strong>9. Cultural and religious practice:</strong> such as animal sacrifice during the Islamic celebration of <a href="https://www.theguardian.com/world/2023/jul/01/sydney-muslims-take-eid-al-adha-livestock-sacrifice-into-their-own-hands">Eid al-Adha</a>, or those associated with the <a href="https://www.jstor.org/stable/1594756">Yoruba</a> religion of West Africa</p> <p><strong>10. Research, education and testing:</strong> such as the laboratory use of rodents or primates.</p> <h2>Understanding human killing behaviour</h2> <p>So how best should we understand the above types of animal killing? Our research considers them in ecological terms – as behaviours consistent with our predatory and competitive roles in the global food web. Such behaviours are intended to improve human prospects for acquiring food or to protect and enhance life. These are innate life objectives for any sentient animal.</p> <p>Maintenance of all life on Earth requires obtaining, using, disposing of and recycling chemical elements. Ecosystems can be thought of as a “battleground” for these elements.</p> <p><a href="https://theconversation.com/peter-singers-fresh-take-on-animal-liberation-a-book-that-changed-the-world-but-not-enough-205830">Some people argue</a> that directly killing animals is unacceptable, or that adopting certain lifestyles or diets, such as veganism, can eliminate or greatly reduce animal killing. But in our view, achieving a no-killing lifestyle is a physical and ecological impossibility.</p> <p>For instance, most plant foods come from crops grown on land where animals have been <a href="https://www.mdpi.com/2076-2615/11/5/1225">killed or displaced</a>. And while an animal-free diet for humans might temporarily reduce the number of animals killed, this won’t last forever. As human populations continue to grow, more land will eventually be needed to meet their food requirements. At that point, humans will have to directly or indirectly kill animals again or risk dying themselves.</p> <p>Humans also need space to live, which <a href="https://www.sciencedirect.com/science/article/pii/S0048969723039062?ref=pdf_download&amp;fr=RR-2&amp;rr=7e2e8f44ae1aaae3#bbb1045">results in</a> animal killing when habitat is razed.</p> <p>Of course, in rare cases an individual human may live without killing animals directly. Perhaps they live in a cave in the forest, and get sustenance from wild berries and mushrooms. But that human still lives inside the food web, and is competing against other animals for finite resources. In these cases, other animals may suffer and die because the human’s use of berries and caves leaves less food and space for them.</p> <p>Even if that human could do no harm at all to any animal, it’s still impossible for societies at large to live in this way.</p> <p>Some forms of animal killing are certainly not essential for human existence. Good examples are recreational hunting, euthanasia or keeping pets (which requires killing animals to feed them). And we certainly do not condone direct human participation in all forms of animal killing.</p> <p>It’s also important to note that in many cases, current levels of animal killing are <a href="https://www.opsociety.org/stop-unsustainable-fishing/">unsustainable</a>. Human populations have increased to the point where animals must be killed on enormous scales to feed, house and protect ourselves. If this continues, animal <a href="https://www.sciencedirect.com/science/article/pii/S0048969723039062?ref=pdf_download&amp;fr=RR-2&amp;rr=7e2e8f44ae1aaae3#bbb0905">populations</a> will <a href="https://www.sciencedirect.com/science/article/pii/S0048969723039062?ref=pdf_download&amp;fr=RR-2&amp;rr=7e2e8f44ae1aaae3#bbb0910">crash</a> – and with them, human populations.</p> <p>Nevertheless, we maintain that the overall necessity of animal killing is an unavoidable reality for humanity as a whole. A variety of direct and indirect forms of animal killing will undoubtedly remain an ongoing human endeavour.</p> <h2>Taking responsibility</h2> <p>So what are the implications of all this? We hope our research leads to a constructive dialogue, which starts with accepting that human existence on Earth is dependent on animal killing. It should then focus on the nuances of animal welfare and sustainability.</p> <p>Humans are the only known animals with an ethical or moral conscience. That means we have <a href="https://www.sciencedirect.com/science/article/pii/S0048969723039062?ref=pdf_download&amp;fr=RR-2&amp;rr=7e2e8f44ae1aaae3#bbb0650">a responsibility</a> to assume a stewardship role over all other animals, to resolve negative interactions between them as best as possible, and to ensure good welfare for as many animals as we can.</p> <p>Directing our attention in this way is likely to improve the lives of animals to a greater extent than trying to prevent humans from killing animals altogether – efforts my colleagues and I believe will ultimately be in vain.<!-- Below is The Conversation's page counter tag. Please DO NOT REMOVE. --><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/209218/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /><!-- End of code. If you don't see any code above, please get new code from the Advanced tab after you click the republish button. The page counter does not collect any personal data. More info: https://theconversation.com/republishing-guidelines --></p> <p><a href="https://theconversation.com/profiles/benjamin-allen-100036"><em>Benjamin Allen</em></a><em>, Wildlife ecologist, <a href="https://theconversation.com/institutions/university-of-southern-queensland-1069">University of Southern Queensland</a></em></p> <p><em>Image credits: Getty Images</em></p> <p><em>This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/10-reasons-humans-kill-animals-and-why-we-cant-avoid-it-209218">original article</a>.</em></p>

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"Possibly carcinogenic to humans": WHO's dire warning over common ingredient

<p dir="ltr">The World Health Organisation (WHO) has called for one of the world’s most popular artificial sweeteners to be declared a possible carcinogen. </p> <p dir="ltr">The push will be led by the WHO’s research team for the International Agency for Research on Cancer (IARC), pitting it against the food industry and regulators.</p> <p dir="ltr">The sweetener, known as Aspartame, is used in products from Coca-Cola diet drinks, such as Diet Coke and Coke Zero, to Mars’ Extra chewing gum and some Snapple drinks.</p> <p dir="ltr">Later this month, the IARC will list Aspartame for the first time as “possibly carcinogenic to humans”</p> <p dir="ltr">The ruling from the IARC has assessed whether the sweetener is hazardous to humans or not, although it does not stipulate how much of the product a person can safely consume. </p> <p dir="ltr">This advice for individual consumers comes from a different organisation, known as JECFA (the Joint WHO and Food and Agriculture Organisation’s Expert Committee on Food Additives), who make consumption guidelines alongside national regulators. </p> <p dir="ltr">Despite the claims from the WHO, since as early as 1981 JECFA has said aspartame is safe to consume within accepted daily limits.</p> <p dir="ltr">An adult weighing 60kg would have to drink between 12 and 36 cans of diet soft drink, depending on the amount of aspartame in the beverage, every day to be at risk.</p> <p dir="ltr">Its view has been widely shared by national regulators, including in the United States and Europe.</p> <p dir="ltr">These conflicting reports have angered some regulators and consumers alike, with Japan’s Ministry of Health, Labour and Welfare official Nozomi Tomita writing to the WHO, “kindly asking both bodies to coordinate their efforts in reviewing aspartame to avoid any confusion or concerns among the public.”</p> <p dir="ltr"><em>Image credits: Getty Images</em></p>

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Human remains found in search for missing actor

<p>Californian hikers have discovered human remains in the wilderness area where actor Julian Sands disappeared more than five months ago, according to authorities.</p> <p>Officials have not yet identified the victim.</p> <p>The remains were transported to the coroner’s office for confirmation, which is expected to be completed next week, <em>The New York Post</em> reported.</p> <p>Sands was reported missing on January 13 after he failed to return from a hiking trip in Mount Baldy, located about 72 kilometres east of Los Angeles.</p> <p>The search – consisting of 80 volunteers and officials – resumed on June 12 after a temporary suspension.</p> <p>Police have conducted eight ground and air searches since the actor's disappearance on the mountain.</p> <p>“Despite the recent warmer weather, portions of the mountain remain inaccessible due to extreme alpine conditions. Multiple areas include steep terrain and ravines, which still have 10-plus feet [about 16 metres] of ice and snow,” San Bernardino County Sheriff’s Office said.</p> <p>Sands’ family spoke publicly for the first time since he vanished, releasing a statement on June 23 to express their gratitude for the ongoing search and rescue efforts.</p> <p>“We are deeply grateful to the search teams and co-ordinators who have worked tirelessly to find Julian,” the family said.</p> <p>“We continue to hold Julian in our hearts, with bright memories of him as a wonderful father, husband, explorer, lover of the natural world and the arts, and as an original and collaborative performer.”</p> <p>Sands is known for starring in films such as Arachnophobia, A Room with a View, Warlock and Leaving Las Vegas.</p> <p>Mt. Baldy is renowned for being one of the most dangerous peaks to climb in California.</p> <p>According to the<em> Los Angeles Times</em>, six people have died with crews conducting over 100 searches as daredevils and avid hikers alike are drawn to the daunting challenge of the more-than-16,000 metre climb.</p> <p>In January, officials found hiker Jin Chung, 75, who had become lost on Mount Baldy and was hospitalised with a leg injury and other weather-related injuries.</p> <p>Before Chung’s brief disappearance, a mother of four fell more than 500 to 700 feet to her death.</p> <p>Crystal Paula Gonzalez, renowned as a “hiking queen”, slipped on the steep icy hillside and later died from her injuries, officials reported.</p> <p><em>Image credit: Facebook / Getty</em></p>

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A brief history of the mortgage, from its roots in ancient Rome to the English ‘dead pledge’ and its rebirth in America

<p>The average interest rate for a new U.S. <a href="https://www.cbsnews.com/news/home-loan-mortgage-interest-rate-7-percent-highest-since-2001/">30-year fixed-rate mortgage topped 7% in late October 2022</a> for the first time in more than two decades. It’s a sharp increase from one year earlier, when <a href="https://www.valuepenguin.com/mortgages/historical-mortgage-rates">lenders were charging homebuyers only 3.09%</a> for the same kind of loan. </p> <p>Several factors, including <a href="https://www.nerdwallet.com/article/mortgages/fed-mortgage-rates">inflation rates and the general economic outlook</a>, influence mortgage rates. A primary driver of the ongoing upward spiral is the <a href="https://abc7chicago.com/fed-interest-rate-decision-today-hike-federal-reserve-meeting-november/12408055/">Federal Reserve’s series of interest rate hikes</a> intended to tame inflation. Its decision to increase the benchmark rate by <a href="https://www.federalreserve.gov/newsevents/pressreleases/monetary20221102a.htm">0.75 percentage points on Nov. 2, 2022</a>, to as much as 4% will propel the cost of mortgage borrowing even higher.</p> <p>Even if you have had mortgage debt for years, you might be unfamiliar with the history of these loans – a subject I cover <a href="https://scholar.google.com/citations?user=KVv47noAAAAJ&amp;hl=en&amp;oi=ao">in my mortgage financing course</a> for undergraduate business students at Mississippi State University.</p> <p>The term dates back to <a href="https://www.english-heritage.org.uk/learn/story-of-england/medieval/">medieval England</a>. But the roots of these legal contracts, in which land is pledged for a debt and will become the property of the lender if the loan is not repaid, go back thousands of years.</p> <h2>Ancient roots</h2> <p>Historians trace the <a href="https://www.kingjamesbibleonline.org/Nehemiah-5-3/">origins of mortgage contracts</a> to the reign of King Artaxerxes of Persia, who ruled modern-day Iran in the fifth century B.C. The Roman Empire formalized and documented the legal process of pledging collateral for a loan. </p> <p>Often using the <a href="https://www.biblegateway.com/passage/?search=John%202%3A13-16&amp;version=NIV">forum and temples as their base of operations</a>, mensarii, which is derived from the word mensa or “bank” in Latin, would set up loans and charge <a href="https://www.biblegateway.com/passage/?search=John%202%3A13-16&amp;version=NIV">borrowers interest</a>. These government-appointed public bankers required the borrower to put up collateral, whether real estate or personal property, and their agreement regarding the use of the collateral would be handled in one of three ways. </p> <p>First, the <a href="https://www.merriam-webster.com/dictionary/fiducia">Fiducia</a>, Latin for “trust” or “confidence,” required the transfer of both ownership and possession to lenders until the debt was repaid in full. Ironically, this arrangement involved no trust at all.</p> <p>Second, the <a href="https://www.merriam-webster.com/dictionary/pignus">Pignus</a>, Latin for “pawn,” allowed borrowers to retain ownership while <a href="https://scholarship.law.upenn.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&amp;httpsredir=1&amp;article=1684&amp;context=penn_law_review">sacrificing possession and use</a> until they repaid their debts. </p> <p>Finally, the <a href="https://legaldictionary.lawin.org/hypotheca/">Hypotheca</a>, Latin for “pledge,” let borrowers retain both ownership and possession while repaying debts. </p> <h2>The living-versus-dead pledge</h2> <p><a href="https://www.britannica.com/biography/Claudius-Roman-emperor">Emperor Claudius</a> brought Roman law and customs to Britain in A.D. 43. Over the next <a href="https://www.english-heritage.org.uk/learn/story-of-england/romans/">four centuries of Roman rule</a> and the <a href="https://www.english-heritage.org.uk/learn/story-of-england/early-medieval/">subsequent 600 years known as the Dark Ages</a>, the British adopted another Latin term for a pledge of security or collateral for loans: <a href="https://worldofdictionary.com/dict/latin-english/meaning/vadium">Vadium</a>.</p> <p>If given as collateral for a loan, real estate could be offered as “<a href="https://www.merriam-webster.com/dictionary/vadium%20vivum">Vivum Vadium</a>.” The literal translation of this term is “living pledge.” Land would be temporarily pledged to the lender who used it to generate income to pay off the debt. Once the lender had collected enough income to cover the debt and some interest, the land would revert back to the borrower.</p> <p>With the alternative, the “<a href="https://www.merriam-webster.com/dictionary/mortuum%20vadium">Mortuum Vadium</a>” or “dead pledge,” land was pledged to the lender until the borrower could fully repay the debt. It was, essentially, an interest-only loan with full principal payment from the borrower required at a future date. When the lender demanded repayment, the borrower had to pay off the loan or lose the land. </p> <p>Lenders would keep proceeds from the land, be it income from farming, selling timber or renting the property for housing. In effect, the land was <a href="https://www.jstor.org/stable/pdf/1321129.pdf">dead to the debtor</a> during the term of the loan because it provided no benefit to the borrower. </p> <p>Following <a href="https://www.royal.uk/william-the-conqueror">William the Conqueror’s victory</a> at the Battle of Hastings in 1066, the English language was heavily influenced by <a href="https://blocs.mesvilaweb.cat/subirats/the-norman-conquest-the-influence-of-french-on-the-english-language-loans-and-calques/">Norman French</a> – William’s language.</p> <p>That is how the Latin term “Mortuum Vadium” morphed into “Mort Gage,” Norman French for “dead” and “pledge.” “<a href="https://www.etymonline.com/word/mortgage">Mortgage</a>,” a <a href="https://ia600201.us.archive.org/1/items/cu31924021674399/cu31924021674399.pdf">mashup of the two words</a>, then entered the English vocabulary.</p> <h2>Establishing rights of borrowers</h2> <p>Unlike today’s mortgages, which are usually due within 15 or 30 years, English loans in the 11th-16th centuries were unpredictable. <a href="https://www.jstor.org/stable/pdf/1323192.pdf">Lenders could demand repayment</a> at any time. If borrowers couldn’t comply, lenders could seek a court order, and the land would be forfeited by the borrower to the lender. </p> <p>Unhappy borrowers could <a href="https://www.law.cornell.edu/wex/chancery">petition the king</a> regarding their predicament. He could refer the case to the lord chancellor, who could <a href="https://www.britannica.com/topic/Chancery-Division">rule as he saw fit</a>. </p> <p><a href="https://www.britannica.com/biography/Francis-Bacon-Viscount-Saint-Alban">Sir Francis Bacon</a>, England’s lord chancellor from 1618 to 1621, <a href="https://www.jstor.org/stable/752041">established</a> the <a href="https://www.law.cornell.edu/wex/equity_of_redemption">Equitable Right of Redemption</a>.</p> <p>This new right allowed borrowers to pay off debts, even after default.</p> <p>The official end of the period to redeem the property was called <a href="https://www.law.cornell.edu/wex/foreclosure">foreclosure</a>, which is derived from an Old French word that means “<a href="https://www.etymonline.com/word/foreclose">to shut out</a>.” Today, foreclosure is a legal process in which lenders to take possession of property used as collateral for a loan. </p> <h2>Early US housing history</h2> <p>The <a href="https://www.loc.gov/classroom-materials/united-states-history-primary-source-timeline/colonial-settlement-1600-1763/overview/">English colonization</a> of what’s now <a href="https://themayflowersociety.org/history/the-mayflower-compact/">the United States</a> didn’t immediately transplant mortgages across the pond. </p> <p>But eventually, U.S. financial institutions were offering mortgages.</p> <p><a href="https://www.huduser.gov/publications/pdf/us_evolution.pdf">Before 1930, they were small</a> – generally amounting to at most half of a home’s market value.</p> <p>These loans were generally short-term, maturing in under 10 years, with payments due only twice a year. Borrowers either paid nothing toward the principal at all or made a few such payments before maturity.</p> <p>Borrowers would have to refinance loans if they couldn’t pay them off.</p> <h2>Rescuing the housing market</h2> <p>Once America fell into the <a href="https://www.history.com/topics/great-depression">Great Depression</a>, the <a href="https://www.stlouisfed.org/news-releases/2008/05/02/does-the-great-depression-hold-the-answers-for-the-current-mortgage-distress">banking system collapsed</a>. </p> <p>With most homeowners unable to pay off or refinance their mortgages, the <a href="https://www.federalreservehistory.org/essays/great-depression">housing market crumbled</a>. The number of <a href="https://www.encyclopedia.com/education/news-and-education-magazines/housing-1929-1941">foreclosures grew to over 1,000 per day by 1933</a>, and housing prices fell precipitously. </p> <p>The <a href="https://www.fhfaoig.gov/Content/Files/History%20of%20the%20Government%20Sponsored%20Enterprises.pdf">federal government responded by establishing</a> new agencies to stabilize the housing market.</p> <p>They included the <a href="https://www.hud.gov/program_offices/housing/fhahistory">Federal Housing Administration</a>. It provides <a href="https://www.consumerfinance.gov/ask-cfpb/what-is-mortgage-insurance-and-how-does-it-work-en-1953/">mortgage insurance</a> – borrowers pay a small fee to protect lenders in the case of default. </p> <p>Another new agency, the <a href="https://sf.freddiemac.com/articles/insights/why-americas-homebuyers-communities-rely-on-the-30-year-fixed-rate-mortgage">Home Owners’ Loan Corp.</a>, established in 1933, bought defaulted short-term, semiannual, interest-only mortgages and transformed them into new long-term loans lasting 15 years.</p> <p>Payments were monthly and self-amortizing – covering both principal and interest. They were also fixed-rate, remaining steady for the life of the mortgage. Initially they skewed more heavily toward interest and later defrayed more principal. The corporation made new loans for three years, tending to them until it <a href="https://content.time.com/time/subscriber/article/0,33009,858135,00.html">closed in 1951</a>. It pioneered long-term mortgages in the U.S.</p> <p>In 1938 Congress established the Federal National Mortgage Association, better known as <a href="https://www.fanniemae.com/about-us/who-we-are/history">Fannie Mae</a>. This <a href="https://www.financial-dictionary.info/terms/government-sponsored-enterprise/">government-sponsored enterprise</a> made fixed-rate long-term mortgage loans viable <a href="https://www.investopedia.com/terms/s/securitization.asp">through a process called securitization</a> – selling debt to investors and using the proceeds to purchase these long-term mortgage loans from banks. This process reduced risks for banks and encouraged long-term mortgage lending.</p> <h2>Fixed- versus adjustable-rate mortgages</h2> <p>After World War II, Congress authorized the Federal Housing Administration to insure <a href="https://www.govinfo.gov/content/pkg/CPRT-108HPRT92629/html/CPRT-108HPRT92629.htm">30-year loans on new construction</a> and, a few years later, purchases of existing homes. But then, the <a href="https://files.stlouisfed.org/files/htdocs/publications/review/69/09/Historical_Sep1969.pdf">credit crunch of 1966</a> and the years of high inflation that followed made adjustable-rate mortgages more popular.</p> <p>Known as ARMs, these mortgages have stable rates for only a few years. Typically, the initial rate is significantly lower than it would be for 15- or 30-year fixed-rate mortgages. Once that initial period ends, <a href="https://www.investopedia.com/terms/a/arm.asp">interest rates on ARMs</a> get adjusted up or down annually – along with monthly payments to lenders. </p> <p>Unlike the rest of the world, where ARMs prevail, Americans still prefer the <a href="https://sf.freddiemac.com/articles/insights/why-americas-homebuyers-communities-rely-on-the-30-year-fixed-rate-mortgage">30-year fixed-rate mortgage</a>.</p> <p>About <a href="https://data.census.gov/cedsci/table?q=DP04&amp;t=Housing">61% of American homeowners</a> have mortgages today – with <a href="https://doi.org/10.1080/15214842.2020.1757357">fixed rates the dominant type</a>.</p> <p>But as interest rates rise, demand for <a href="https://www.corelogic.com/intelligence/interest-rates-are-up-but-arm-backed-home-purchases-are-way-up/">ARMs is growing</a> again. If the Federal Reserve fails to slow inflation and interest rates continue to climb, unfortunately for some ARM borrowers, the term “dead pledge” may live up to its name.</p> <p><em>Image credits: Getty Images</em></p> <p><em>This article originally appeared on <a href="https://theconversation.com/a-brief-history-of-the-mortgage-from-its-roots-in-ancient-rome-to-the-english-dead-pledge-and-its-rebirth-in-america-193005" target="_blank" rel="noopener">The Conversation</a>. </em></p>

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