Assortative Mating

Assortative mating is a nonrandom mating pattern in which individuals with similar genotypes and/or phenotypes mate with one another more frequently than would be expected under a random mating pattern.

Babushka Burka Dolls Art Work Protest Ballarat

2 September, 2010 3:28PM AEST
Babushka dolls encourage thought about the burka
By Margaret Burin

A collection of Russian matryoshka dolls recently acquired by the Art Gallery of Ballarat delves into the burka's impact on the identity of women.

Penny Byrne came up with the idea for her artwork titled Swat when reading an article about the Taliban moving across the Afghanistan border and enforcing Sharia Law - the code of law based on the Koran - in Pakistan's Swat Valley.

After more than a year of insurgency, the Taliban started taking control of the Swat Valley in August 2008 and in February 2009 Pakistan agreed to introduce Sharia Law as part of a peace deal.
"The day that that happened, women just disappeared off the streets," Penny says.
"Sharia Law is quite prescriptive about the way women can behave and also what women are expected to wear and one of the things is that they are supposed to wear full burkas."
She says she was horrified by stories of women being shot for not wearing the burka.
"The work I guess for me was responding to that article and imagining how it would be if it happened here for instance, that women just suddenly were not visible in society anymore.
"That's why it starts from the biggest doll, still being able to see her face and then as they get smaller and smaller and smaller, and they get paler and paler and paler, right at the end they just disappear."

While Pakistan regained control of the Swat Valley in May 2009 and women returned have since returned to school and work, there are fears the Taliban will regain power amid the Pakistan flood disaster. 

Penny says she follows the topical burka debate right across the world. "I guess women and the burka is an issue worldwide."

Penny Byrne grew up in Mildura and went to boarding school at Ballarat Grammar for a short period in the mid-1980s. She is now a Melbourne-based ceramics conservator and artist.
Swat is on display in the Art Gallery of Ballarat's Recent Acquisitions exhibition.

The Tragedy of the Commons

If an individual adds one more cow to an already full commons, the individual gets the benefit of the extra cow while the cost associated with the extra cow being on the commons is shared by all (e.g. if 5 people share the cost of the commons and the cost of an extra cow is -1 then each will lose -0.2 whereas the individual who adds the cow ends up with +0.8 being +1 for the extra cow -0.2 for his share of the cost of the extra cow). The tragedy is that everyone sees the logic of adding an extra cow and so begins the "solemnity of the remorseless working of things" (Whitehead).

If an individual decides to dump his rubbish rather than pay to have it collected he saves the full amount it would have cost to have the rubbish collected while the cost of the clean up is shared by all.



The Tragedy of the Commons is a 1968 paper by biologist Garrett Hardin. The paper was meant to focus attention on the lack of technical solutions to arrest overpopulation, but its explanation for why commonly-held resources such as groundwater, grazing land, and fisheries are prone to inevitably degrade has influenced the development of environmental and economic policies for resource management.

Garret Hardin's Essay

The Tragedy of the Commons addresses competing viewpoints about how to deal practically with overpopulation. Hardin's explanation of why commonly-held resources degrade was used in the paper as an intellectual exercise to refute the "invisible hand theory" of population control. Hardin wanted to disprove the contention of economist Adam Smith and his disciples that rational decisions made to promote one's self-interest will inevitably be what is best for the common good.

Hardin used cattle grazing on common property as an example of a situation where the cumulative effects of individual decisions result in degradation. Because each cattleman benefits from increasing the size of his herd on the lot, and he feels only a fraction of the negative effects of overgrazing, any rational cattleman would increase the size of his herd. Hence, overgrazing is inevitable, and freedom of the commons in a world that is limited "brings ruin to all."

It should be noted that the theory is relatively simplistic and abstract and it would be difficult to find any resource, be it fisheries or forests, that is completely unregulated in any part of the world. However, the theory depicts what is likely to happen should regulations be ineffective in controlling the behavior of rational individuals who choose to promote their self-interest.

Modern Commons

The logic presented in the tragedy of the commons applies to nearly every commonly held property. Below are some common examples.


Air and Water Pollution
Each acting unit, be it a person, company, or factory, receives one hundred percent of the benefits of easy disposal of waste into air or bodies of water but only incurs a fraction of the negative effects of the pollution. When governments do not place limits on an acting unit's pollution releases, the actor benefits economically from free disposal of waste. It is therefore necessary for governments to regulate pollution, providing appealing incentives to prevent pollution or imposing penalties should pollution occur.

National Parks
The parks are open to everyone without limits on visitation, but the parks themselves are a limited common resource. As the number of visits increases, degradation of the parks becomes more probable. The finite number of parks, coupled with increasing visitation and population growth, makes conservation efforts difficult.

Fisheries
In 1992, the Canadian Government issued a moratorium on cod fishing in the once preeminent cod waters off the coast of Newfoundland. Nearly 40,000 jobs had been lost due to overfishing by a variety of fishing enterprises from many countires (Mason, 2002). The government had placed few restrictions and individual actors had little short-term interest in lowering fish catches. The fishery was devastated and is still under the moratorium. Please see the articles below for details on the collapse.

Unfortunately, mismanagement and overfishing is prevalent in numerous fisheries. Over 90% of the original stock of large predator fish including bluefin tuna, shark, and cod have disappeared (Conservation International). The global fishing fleet is two and a half times greater than what waters can realistically support, with 52% of the world's fisheries fully exploited and 24% overexploited, depleted, or recovering from depletion (WWF).

Forests
Forests throughout the world are overexploited and in many countries, especially those lacking resources to make forest protection a priority, the authorities are unable to manage them sustainably.

Modern Solutions

Privatizing Property
By making resources private property, owners will have an incentive to keep others off their property, which would limit the number of users, and to use the property sustainably so they can benefit from it in the future. This approach is plausible as long as the property is not too large, which makes it difficult to control trespassing (Feeny, et al, 1990).

Regulating Public Property
Another theoretical solution to avoid degradation of resources is to "keep them as public property, but allocate the right to enter them" (Hardin, 1968). Hardin allows that there are many ways to allocate access - basis of merit, first come first serve, auction system - and while these may not be perfect or even desired, they are necessary to ensure the resources' sustainability.

Holding Property Communally
For smaller resources, such as inshore fisheries, shellfish beds, range lands, and some forests, holding the property communally and allocating use through the community can be feasible (Feeny, et al, 1990). This was not considered by Hardin and communal property is rare around the world. If everyone in a community has an equal right to the resource and the community's population grows, the resource will be brought under increasing strain.

References to the Greek classics


Thucydides (ca. 460 B.C.-ca. 395 B.C.) stated: "[T]hey devote a very small fraction of time to the consideration of any public object, most of it to the prosecution of their own objects. Meanwhile each fancies that no harm will come to his neglect, that it is the business of somebody else to look after this or that for him; and so, by the same notion being entertained by all separately, the common cause imperceptibly decays." (Thucydides (ca. 460 B.C.-ca. 395 B.C.), History of the Peloponnesian War, Book I, Sec. 141; translated by Richard Crawley (London: J. M. Dent & Sons; New York: E. P. Dutton & Co., 1910)) .

Aristotle (384 B.C.-322 B.C.) similarly argued against common goods of the polis of Athens: "That all persons call the same thing mine in the sense in which each does so may be a fine thing, but it is impracticable; or if the words are taken in the other sense, such a unity in no way conduces to harmony. And there is another objection to the proposal. For that which is common to the greatest number has the least care bestowed upon it. Every one thinks chiefly of his own, hardly at all of the common interest; and only when he is himself concerned as an individual. For besides other considerations, everybody is more inclined to neglect the duty which he expects another to fulfill; as in families many attendants are often less useful than a few." (Aristotle (384 B.C.-322 B.C.), Politics, Book II, Chapter III, 1261b; translated by Benjamin Jowett as The Politics of Aristotle: Translated into English with Introduction, Marginal Analysis, Essays, Notes and Indices (Oxford: Clarendon Press, 1885), Vol. 1 of 2.).

External Links

* Elliot, Herschel. "A General Statement of Hardin's Tragedy of the Commons".

* Hardin, Garrett. "Tragedy of the Commons". Science 162: 1243-1248.

* Hardin, Garrett. ["Extensions of 'The Tragedy of the Commons'"]. Science 1998.

* The Garrett Hardin Society

* OnTheCommons.org: the Tragedy of the Commons. On the Commons (formerly Tomales Bay Institute) is a network of citizens and organizations exploring new ways to achieve social justice, environmental harmony and democratic participation at all levels of soc

References

De Young, R. (1999). "Tragedy of the Commons." In D. E. Alexander and R. W. Fairbridge [Eds.], Encyclopedia of Environmental Science. Hingham, MA: Kluwer Academic Publishers.

Feeny, David Fikrit Berkes, Bonnie J. McCay, and James M. Atcheson. "The Tragedy of the Commons: Twenty-Two Years Later." Human Ecology 18, 1990.

Hardin, Garrett. ["Tragedy of the Commons"]. Science 162: 1243-1248.

Hardin, Garrett. Exploring New Ethics for Survival: The Voyage of the Spaceship Beagle, The Viking Press, New York, 1972.

Conservation International. Accessed 1-17-07.

Mason, Fred. ["The Newfoundland Cod Stock Collapse"]. The Electronic Green Journal, 2002.

Myers, Ransom A., Jeffery Hutchings, and Nicholas Barrowman. ["Why do Fish Stocks Collapse? The Example of Cod in the Atlantic]. Ecological Applications 1, p91-106, 1997.

Roy, Noel. "The Atlantic Canada Resource Management Catastrophe: What Went Wrong and What Can We Learn?". The Canadian Journal of Economics 29, pS139-S144, 1996.http://www.panda.org/about_wwf/what_we_do/marine/problems/problems_fishing/index.cfm

WWF. Accessed 1-17-07.

////// Excerpt /////

Tragedy of Freedom in a Commons

The rebuttal to the invisible hand in population control is to be found in a scenario first sketched in a little-known Pamphlet in 1833 by a mathematical amateur named William Forster Lloyd (1794-1852). We may well call it "the tragedy of the commons," using the word "tragedy" as the philosopher Whitehead used it: "The essence of dramatic tragedy is not unhappiness. It resides in the solemnity of the remorseless working of things." He then goes on to say, "This inevitableness of destiny can only be illustrated in terms of human life by incidents which in fact involve unhappiness. For it is only by them that the futility of escape can be made evident in the drama."

The tragedy of the commons develops in this way. Picture a pasture open to all. It is to be expected that each herdsman will try to keep as many cattle as possible on the commons. Such an arrangement may work reasonably satisfactorily for centuries because tribal wars, poaching, and disease keep the numbers of both man and beast well below the carrying capacity of the land. Finally, however, comes the day of reckoning, that is, the day when the long-desired goal of social stability becomes a reality. At this point, the inherent logic of the commons remorselessly generates tragedy.

As a rational being, each herdsman seeks to maximize his gain. Explicitly or implicitly, more or less consciously, he asks, "What is the utility to me of adding one more animal to my herd?" This utility has one negative and one positive component.

1. The positive component is a function of the increment of one animal. Since the herdsman receives all the proceeds from the sale of the additional animal, the positive utility is nearly +1.

2. The negative component is a function of the additional overgrazing created by one more animal. Since, however, the effects of overgrazing are shared by all the herdsmen, the negative utility for any particular decision­making herdsman is only a fraction of - 1.

Adding together the component partial utilities, the rational herdsman concludes that the only sensible course for him to pursue is to add another animal to his herd. And another.... But this is the conclusion reached by each and every rational herdsman sharing a commons. Therein is the tragedy. Each man is locked into a system that compels him to increase his herd without limit -- in a world that is limited. Ruin is the destination toward which all men rush, each pursuing his own best interest in a society that believes in the freedom of the commons. Freedom in a commons brings ruin to all.

W. F. Lloyd, Two Lectures on the Checks to Population (Oxford University Press, Oxford, England, 1833).
A. N. Whitehead, Science and the Modern World (Mentor, New York, 1948), p. 17.

//////////////////////////////////

The Gregor Effect - (from Kafka's The Metamorphis)

From Gregor Samsa - protagonist in The Metamorphosis - referring to how people respond to those with serious illness.

Refers to the relationships of patients with those around them, the ''Gregor Effect'' (first postulated by Preston (1979) more recently popularised by Howard Brody (2002)) is a reference to German author Franz Kafka's 1915 short story The Metamorphosis. In the story, the protagonist Gregor Samsa turns into an insect. His family and friends, although at times empathetic and still loving, find ways to avoid him, to distance themselves from his ''illness''. Psychologists ascribe this ''Gregor effect'' to how some view the terminally ill. The ''Gregor effect'' can make people uncomfortable, scared, and at times present a challenge to their own mortality.

The Gregor effect implies that the diagnosis of disease becomes a stigma, a mark that impinges on all other social roles and affects all other relationships and interactions.

Ronald Preston (1979) used Kafka's analogy (he referred to the impact on others of serious illness or bodily deformity as the "Gregor effect") to study the reactions of nurses caring for the chronically ill and aged. He was interested specifically in reactions to people whom he labelled "acutely ambigious" in that they are like us and yet not like us (Preston 1979:37-46).

Preston observed a range of reactions in hospital wards to people in these catagories:

• impulsive reactions (startle, flight)
• prejudiced reactions (based on preconceived social values rather than emotion)
• obscenity reactions (attempt to resolve ambiguity through identification with deformed or disabled)
• ritual separation (banishment or sequestration of the sick as a prelude to the separation of death)
• humanitarian (observor broadens perspective and expands what it is to be human to resolve the ambiguity the condition causes, embracing the patient as fully human - often can become superficial attempt to do good rather than sincere)
• spiritual transcendence (often tied to religion has a firmer basis than humanitarian to resolve ambiguity)
• normalisation (conceptualises the the sick and disabled as just like us thereby deflecting any threat)
• diversionary tactics (such as using black humour)
• induration (may develop gradually and result in diminished perception of the ambiguity (Preston 1979:47-84))

Books
Howard Brody (2002) Stories of Sickness. Oxford University Press.

Ronald Preston (1979). The dilemmas of care: social and nursing adaptations to the deformed, the disabled, and the aged.

The Cult of the Expert - Brian J Ford

The Cult of The Expert

The Cult of the Expert is a highly entertaining and ingenious attack on the Experts who blind us with science, confuse us with jargon, frustrate us with bureaucracy, intimidate us with superiority - and yet - precisely because they are so successful at all this - have the power to appropriate huge shares of public funds and to make decisions which fundamentally affect our daily lives.

Author's Website:
http://www.brianjford.com/wcult01.htm

Bureaugamy

In 1999 Lionel Tiger (born 5 Feb 1937 Montreal, Quebec, Professor of Anthropology, Rutgers University) coined the word “bureaugamy” to refer to the relationship between officially impoverished mothers of illegitimate children and the government.

The resources that husbands traditionally have been able to contribute to reproduction and marriage -- financial support, protection, and socialization of their children -- have been supplanted, and sometimes replaced, by what Tiger terms government "bureaugamy" (women's dependency on the government, or the "government-as-husband").

While medical reproductive technology has had the effect of marginalizing men reproductively, the state's "bureaugamy" has marginalized the importance of men's marital and parental contributions. Women are often encouraged to live independently (as evidenced by the feminist slogan: "A woman needs a man about as much as fish needs a bicycle"). The bureaugamy supports the superfluousness of husbands by assuring a woman that it will provide what historically a husband did -- with government help she can live independently and generally without fear of hunger, lack of shelter, attack, or lack of socialization and education of her children.

Book:
Tiger, Lionel (1999). The Decline Of Males (sometimes subtitled: The First Look at an Unexpected New World for Men and Women)
http://www.amazon.com/The-Decline-Males-Lionel-Tiger/dp/1582380147
Book Review:
http://www.drmillslmu.com/publications/tiger-review.htm

Flannelette Curtain

The "Flannelette Curtain" (also known as the "Flannel Curtain") is the imaginary socioeconomic division between north and south of the greater Hobart area running along Creek Rd Moonah so named because of the alleged propensity of those living north of the curtain to wear flannelette shirts relative to the degree of flannelette shirt-wearing south of the curtain, with flannelette shirt-wearing considered by some to be a signifier that the wearer might be more likely to belong to a lower socioeconomic demographic.

Flannelette shirts found north of the flannelette curtain

"Bio: We come from the northern suburbs of Hobart, yeah! That’s right! The place pretentious snobs call “beyond the flannelette curtain” Where all those poor people live that have shit clothes and no taste." (P T White - MySpace)

The good people living north of the 'Flannelette Curtain' must pass through the 'Latte Line' as they head south into Hobart.

Coffee drinker found south of the Latte Line

"Every community has its wit, those who give as good as they get, and so little goes unanswered. Hobart dwellers venturing North must pass the mythical Flannelette Curtain at Creek Road, and here southbound visitors must transgress the retaliatory Latte Line."

http://www.utas.edu.au/sociology/HACRU/Stigma%20Research%20Laboratory.pdf

"Driving a Subaru. I’ve been told that Tasmania has the highest per capita Subaru ownership in the world. I don’t know if that’s true but I wouldn’t be surprised – they’re everywhere, especially south of the flannel curtain in Hobart."

http://mattbowditch.wordpress.com/2010/04/26/thats-so-tasmanian/


View Larger Map

"I've updated a map of churches in the greater Hobart area I posted a few months ago. It's nearing completion, although its a very protestant map with no Eastern Orthodox or Roman Catholic churches. It's interesting that the "flannelette curtain" remains a barrier of sorts"

http://mtstas.blogspot.com.au/2009/09/church-geography.html


"Have been looking at the events gallery, the 'flannelette curtain' is steadily moving northward. Was a time not so long ago when no-one past Risdon Rd would be invited or seen in an art gallery.
Posted by: loco 02:44pm Tuesday 20th July 2010"

http://www.themercury.com.au/article/2010/07/12/158315_real-estate-news.html

"tassie_gal said...   Nellie - Dont bother coming out to Glenorchy way for brekky - AFAIK (and I live the wrong side of the flannel curtain) there is NOTHING out here."   10:43 PM  Wednesday, November 22, 2006   http://hobartbreakfast.blogspot.com.au/2006/11/too-much-of-good-thing.html