Category Archives: Technology

Quick update: UNESCO Belgrade, and NYTimes

I am in Belgrade, my hometown, participating in the First SEE Regional Science Promotion Conference October 2nd and 3rd, Belgrade, Serbia and the UNESCO South East European (SEE) Science Journalism School. Longer blog post about it later, after it ends.

Also, if you missed it on social media, I was quoted in New York Times yesterday, in Comment Ban Sets Off Debate, about the value of comments on science news articles and blog posts, as this is a hot topic these days after PopSci closed comments (and was also hot topic back in January when I wrote this post about it). Short quote, but does not misrepresent what I said (and yes, we chatted for an hour, that’s how it works), and gave me a new nickname “Weed Wacker” among my bloggers ;-)

WCSJ2013 in Helsinki, a photo-tour

Flying directly from SciFoo in California to WCSJ2013 in Helsinki, Finland is a pretty long trip that requires a pretty big airplane. Those of you who know me well, know I am obsessed with airplanes, am an addict of FlightAlert, choose JetBlue on domestic flights in order to continuously monitor flight statistics, and my first requirement when someone else is booking my flights is “the biggest airplane you can get”. So I was quite pleased to be riding on this big bird, the original Jumbo Jet:

Boeing 747, ready to go from San Francisco to Heathrow, London.

Boeing 747, ready to go from San Francisco to Heathrow, London.

What I really liked, though, was something that is apparently banned on US air carriers, but both of Finnair flights (to and from London to Helsinki) had – a cockpit cam! While the screen shows many more different flight stats than JetBlue does, and one can also watch the view from a camera facing straight down (which is really nice when approaching the Land of 1000 Lakes), during the last few minutes of flight, during landing, everyone’s screen is automatically turned on to the cockpit cam. It feels like playing a video game, piloting the airplane down onto the runway!

Cockpit cam view, just seconds after landing at Heathrow from Helsinki.

Cockpit cam view, just seconds after landing at Heathrow from Helsinki.

Helsinki is gorgeous:

Plenty of water

Easy to relax on the square in front of the University

Cathedral in the middle of the day

Cathedral in the middle of the night, i.e., that two-hour period when it's not as bright as usual in the middle of the summer!

I checked in:

Of course, I added my Twitter handle to the nametag ;-)

And picked up the Program:

It's all there, black on white.

First morning plenary, by Hans Rosling “A fact-based world view – people, money & energy”

Hans Rosling

Hans Rosling, giving the first plenary

A Hans Rosling slide

A Hans Rosling slide

A Hans Rosling animation

Hans Rosling polled us, and we all failed miserably!

The first morning plenary panel was What about ethics?

Deborah Blum at the first morning plenary panel

Deborah Blum on Chemophobia

Deborah Blum on Chemophobia

Deborah Blum on Chemophobia

JAYFK makes an appearance

SA Guest Blog makes an appearance

Chemophobia

More Chemophobia

Even more Chemophobia

I went to many sessions, but did not take photos in each one. And those I took from the back row with my iPhone, as you can see, are not very clear, but OK….

What happens outside USA and UK?:

Nina Kristiansen, Chief Editor of ScienceNordic

Says who? – Challenging the experts on medical knowledge:

Mikael Fogelholm, Professor in Public Health Nutrition, University of Helsinki. (I think)

Wearing many hats? How to preserve independence was already covered in great detail by Kai Kupferschmidt and Anne Sasso.

The day ended with an evening at the National Archives of Finland:

City of Helsinki welcomes science writers

Second day’s morning plenary – Deborah Blum: “The Poisoner’s Guide to Life (And Communicating Chemistry).”

Deborah Blum communicates chemistry

Deborah Blum communicates chemistry

Then, there was a plenary panel, The Rise of the Science Blog Network: Lessons from All Corners of the World, organized by Deborah Blum, moderated by Lynne Smit, with panelists Betsy Mason, Alok Jha, Ed Yong and yours truly:

View of the panel while being on the panel.

Alokh Jha explaining something I agree with a moment later (perhaps we all agreed too much!).

You can watch the whole panel webcast here (You can watch webcasts of all the plenary talks and panels):

Next panel was “The ‘killer’ science journalists of the future.” But if you’ve ever been to my blog, you know I wrote a lot about it already, see: #sci4hels – ‘Killer’ science journalists of the future ready to take over the world!, and #sci4hels – the ‘killer’ science journalists of the future want your feedback, and #sci4hels – What makes one a “killer” (science) journalist of the future?. Of course, preparing for this for almost a year, they did an amazing job and were rightfully stars of the event (but also see this and this).

Last strategy meeting before the panel

It's about to start!

In front of a packed auditorium

Rose Eveleth introduces the panel

Lena Groeger demoes Cicada Tracker

Kathleen Raven tackles the tough questions from the audience.

Erin Podolak and Kathleen Raven, relaxed and happy during a break a little later.

A deserved outing:

On the island...

An old fortress

A church

Reindeer calf for dinner.

An old cannon

Geese and goslings

The third day started with the plenary talk “Mental preparation for a vulnerable world“:

Janne I. Hukkinen's slide

Late breaker session: Big data, big brother:

Dino Trescher (Germany), editor and founder of Constart Correspondent Network.

Making Sense of Uncertainty:

Making sense of uncertainty

Closing Plenary: New Horizons:

Ivan Oransky

Connie St.Louis

Barbecue dinner at Heureka, the Finnish Science Centre, was the last event:

Entrance to Heureka

The rainbow colors of the building

The Fire dance

Plenty to play with

Easy to roll a ball in the water

Phase space in sand. It's beautiful!

In the basement of Heureka, in the replica of a WWII bomb shelter, at the moment the bomb struck and lights went out.

Breakfast with Vesa Niinikangas, outgoing WCSJ President.

A sparrow at the Helsinki airport, at my gate.

Beautiful city, I hope to be back one day.

They eat horses, don’t they?

“Behave, or I’ll send you to Italy!”.

That’s a strange threat! Wouldn’t it be wonderful to go there to visit the wine country, see the art in Florence, learn some history in Rome, and enjoy the Adriatic beaches?

Not if you hear the above and you are a horse! Especially if you were a horse back in the day when I used to ride in my now-extinct homeland of Yugoslavia.

With total number of horses in the country small and dwindling after the cavalry was disbanded in 1948, with fast urbanization of the country reducing the number of horses working the fields, and before equestrian sports started taking off again in the late 1980s, there was no need for a dedicated horse slaughterhouse. Occasionally a really urgent case would be slaughtered in a cattle slaughterhouse. A horse in agony after an injury would be killed on the spot (e.g., on the racetrack) and its meat donated to the perennially strapped-for-cash Belgrade Zoo for lions and other carnivores, But most horses at the end of their lives ended up on trucks headed to the meat market of Italy (and probably a few also to Austria – but I don’t have access to any documents, just what everyone in the horse business at the time knew).

With all the horse meat ending up in Italy, there was not much left for domestic consumption. Thus whole generations grew up without ever tasting it. The culture gradually changed. A horse butcher had a store in Belgrade for about a decade in the 1960s, but had to close due to low demand. Later, in mid-1980s, another entrepreneurial butcher opened a horse-meat store, this time promoting it as a delicacy rather than utilitarian, cheap alternative to beef. That store did not last long, either.

While there is no taboo against eating horse in the Balkans, there are definitely cultural forces that prevent it from being as popular as it is for its neighbors to the West, And those forces are divided by generations.

According to the elders, especially those with clear memories of World War II, horse meat was a poor man’s food, only to be consumed in times of war or famine. If you can afford beef, pork, lamb and chicken, why should you stoop so low as to eat the tough, acidic horse meat?

On the other hand, youngsters saw horses in a much less utilitarian way. They did not remember thousands of cavalry horses, cart horses, and draft horses filling the countryside. They did not remember poverty and hunger. Every horse they met had a name, be it a nice riding school pony, or a stunningly beautiful sports horse.

Obviously, neither of the two age groups could be easily persuaded that horse meat is a delicacy.

I saw that generational divide myself one day, back in the 1980s. We grilled some horse steaks…at the barn, right after we finished riding, grooming and petting our horses. There were horses inside, happily munching their oats in their stalls. There were other horses outside, sliced and roasting on the grill. How conflicted everyone’s feelings were!

But that was an excellent opportunity for all of us to discuss and debate the ethical, utilitarian, economic, nutritional, ecological and other angles of horse consumption. Why older people found it easier to eat the meat than the younger folk? Why was it easier for men than for women? Why some found it delicious, while others hated its texture and taste? Many of the young, pony-obsessed girls wouldn’t touch it, while younger boys gave it a try despite obvious disgust.

In the end, it all came down to names. You cannot eat an animal whose name you knew when it was alive. Name gives it a personality. An animal whose name you know is also an animal you know well – its looks and behavior and personality. It’s a friend. Friends don’t eat friends.

The steaks we had came from a horse we knew nothing about. Not the name, not age, sex, breed, color, anything. Perhaps the previous owner really loved that horse, cried when loading it onto the slaughterhouse truck. Just like one day, certainly, someone in Italy was going to eat the flesh of our horses we loved, and could do it because of not knowing those horses personally.

But by buying and eating that horse’s meat, we helped that previous owner recover some of the financial loss. Perhaps it was a farmer who lost a horse essential for working his farm. Without taking the meat price for the old horse, the farmer would not be able to buy a new horse, and would not be able to work the farm and feed his family. The circle of life would have been broken, both the human one and the equine one.

That was the economy of individual horse ownership by regular people. Of course, if you are rich or live in a rich country, and if you can afford to keep all your horses out on pastures until they die the natural death, by all means do that. But most people cannot afford that. And yet they need to have horses for their livelihoods. Eating horse meat is an essential part of such an economy.

I can attest that this statement is true.

I can attest that this statement is true.

But then it got tricky. The problem became more complex. After all, it is relatively easy for an individual to decide not to eat horse meat because of ethical concerns. But that is the meat of a dead horse who died in order to provide that meat. So, how do you try to use ethical considerations to explain why you refuse to eat meat of the horse who is still alive? I am talking about marinated, delicious testicles of the stallion who is still prancing out in the paddock. In a country where offal is a perfectly normal part of everyday cuisine, and one can order sweetbreads in any decent restaurant. No harm was done to any animal. So, why not eat it? Not an easy question to answer. And it’s pretty obvious that the answer is not rooted in ethics, economics, ecology, nutrition or health concerns. It is psychological and aesthetic, thus it is rooted in culture.

And this is where we switch gears, as we need to start comparing cultures, in this case Balkans with America.

“Behaving or not, you’re going to Mexico!”

The question “shall we eat horse meat?” is coupled with the related question “shall we slaughter horses?”. In both countries, most of the horse slaughter (and consumption) is outsourced to other countries (Italy in the case of the Balkans, Mexico in the case of USA). Yet the attitudes are different. There, if there were more horses and there was more appetite for meat, there would be horse slaughter in place with almost nobody’s objection. Without too much emotional opposition to eating horses, economic forces would be allowed to dictate what happens on the ground.

Here, there is an overabundance of horses, but because there is no appetite for meat at all, slaughtering horses is considered a very bad idea. Hence such outcry when the slaughter of horses was recently made legal again after a long time (and opening a slaughterhouse is fraught with difficulties).

If unicorns were easier to catch, they would be a staple diet in at least some cultures.

If unicorns were easier to catch, they would be a staple diet in at least some cultures.

The shift in culture that I started observing in the 1980s there, already occurred much earlier here in the States. Horses are still used in agriculture there, especially in more mountainous regions where tractors are ineffective and uneconomical. Many small farmers cannot afford tractors, or have too little land to need one. Older people still remember the life on the farm, and even kids have seen horses working in the field. The movement from country to city happened too recently.

Here, agriculture has long ago moved from small farmers to gigantic agribusiness. Very few people have any personal experience with a horse working the land. Most horses are used for pleasure and sport – they have names and are treated as pets, rather than as beasts of burden.

Also, there is an overproduction of horses here. So many horses are bred, often of poor quality, that many never get to be ridden at all – they go straight to Mexico while still young. It is not that just old, sick or lame horses get slaughtered, it’s healthy foals! It’s not just a natural circle of life, it’s production of horses directly for slaughter.

Then, there is the issue of food safety. There is a reason Europe does not allow import of American horsemeat, no matter how much demand there may be there (and demand is dropping there as well). One never knows if the meat came from a racehorse (or if it’s horse meat at all). The rules for drug use (from steroids to painkillers) in racehorses in the USA are so lax compared to other countries, that it is almost certain that the meat of an American racehorse is unfit for human consumption. And how can one know if the steak or sausage came from a draft horse or a racehorse? With eating horse in America being potentially dangerous, it’s not strange that people don’t do it, and the cultural tradition of eating horses quickly dies out. If your parents never ate horse meat, you won’t either. Cultural food habits start at home.

But there are other reasons why American culture is so strongly against eating (and thus slaughtering) horses. I vaguely alluded to some of those already, but now need to be more explicit. And for this, we need to go back to the old master, anthropologist Marshall Sahlins and his 1976 essay La Pensee Bourgeoise: Western Society as Culture, in which he takes a close look as to why Americans eat cows and pigs, but don’t eat horses and dogs.

Manly Men in the Feed Lot.

True, “in most parts of the world, people are grateful to eat whatever is available to them.” Vast areas of the planet have scant vegetation. Plant agriculture is impossible due to poor soil. People need and want to live there anyway, at least as nomads if not settlers, but cannot sustain themselves on an occasional root or berry. They have to carry their food with them, but that also takes up energy. So the best way to survive in such harsh environments is to have the food walk along with them. Cattle, goats, sheep, camels, donkeys, mules, asses and yes, horses, are the sources of daily nourisment, both meat and dairy.

In places of plenty, in times of plenty, one can afford to have culture, rather than necessity, dictate what foods are deemed OK and what foods are not:

Yet the point is not only of consuming interest; the productive relation of American society to its own and the world environment is organized by specific valuations of edibility and inedibility, themselves qualitative and in no way justifiable by biological, ecological, or economic advantage.

There is no nutritional reason not to eat horse. If anything, horse meat may have some advantages over beef. If production of horse meat was a viable, large industry due to high demand, it would have similar environmental impact as beef industry has now, and the economics would be the same as well. Low demand is due to culture, which determines even how food taste is perceived. It is not surprising that food preferences then become deeply ingrained, and offers of locally unusual foods elicit strong negative responses based entirely on emotions, rather than rational calculations. So even during times of crisis and famine, those cultural and emotional obstacles prevent the population from taking advantage of available food sources, regardless of governmental, corporate, scientific or media efforts to help enlighten the population about it. The angry reactions are based entirely on cultural norms and emotional sense of disgust. Sahlins uses this example from the Honolulu Advertiser of 15 April 1973:

“Horses are to be loved and ridden,” Gallagher said. “In other words, horses are shown affection, where cattle that are raised for beef … they’ve never had someone pet them or brush them, or anything like that. To buy someone’s horse up and slaughter it, that, I just don’t see it. “

Sahlins again:

In a crisis, the contradictions of the system reveal themselves. During the meteoric inflation of food prices in the spring of 1973, American capitalism did not fall apart-quite the contrary; but the cleavages in the food system did surface. Responsible government officials suggested that the people might be well-advised to buy the cheaper cuts of meat such as kidneys, heart, or entrails-after all, they are just as nutritious as hamburger. To Americans, this particular suggestion made Marie Antoinette seem like a model of compassion (see fig. 10). The reason for the disgust seems to go to the same logic as greeted certain unsavory attempts to substitute horsemeat for beef during the same period.

When I came to the States, I understood that I would not be eating horse here at all. Which is fine with me – I tried a steak once and a sausage once, and while they were OK, I can totally live without them. But when we castrated a couple of colts at the barn, none of the whites would touch the testicles. But they were expertly prepared by an African American friend and we ate them with great appreciation.

Salome serves roasted unicorn head, which inludes cheecks, lips, tongue and brain.

As I wrote at length a few years ago, one of the specifics of American cuisine, due to culture, lies in its history. When we talk about Balkans food preferences, we are covering pretty much everyone who lives there – the class divisions and cultural divisions were always quite miniscule there. But when we talk about American food preferences, we tend to forget a big chunk of American culture. Whites prefer beef to other species, and will almost universally not eat offal. But there is a whole parallel culture, often unmentioned. The soul food, the Southern food, all the offal and innards and roadkill and strange foods that were cooked, and recipes perfected into delicacies by generations of African Americans, descendant of slaves who fixed steaks for the white masters and learned how to utilize everything else from the slaughtered animals. They have no problem with offal – or horse – as that is an intergral component of that subdivision of the American culture. Sahlins:

The poorer people buy the cheaper cuts, cheaper because they are socially inferior meats. But poverty is in the first place ethnically and racially encoded. Blacks and whites enter differentially into the American labor market, their participation ordered by an invidious distinction of relative “civilization.” Black is in American society as the savage among us, objective nature in culture itself. Yet then, by virtue of the ensuing distribution of income, the “inferiority” of blacks is realized also as a culinary defilement. “Soul food” may be made a virtue. But only as the negation of a general logic in which cultural degradation is confirmed by dietary preferences akin to cannibalism, even as this metaphorical attribute of the food is confirmed by the status of those who prefer it. I would not invoke “the so-called totemism” merely in casual analogy to the pensee sauvage. True that Levi-Strauss writes as if totemism had retreated in our society to a few marginal resorts or occasional practices (I 963a; 1966). And fair enough-in the sense that the “totemic operator,” articulating differences in the cultural series to differences in natural species, is no longer a main architecture of the cultural system. But one must wonder whether it has not been replaced by species and varieties of manufactured objects, which like totemic categories have the power of making even the demarcation of their individual owners a procedure of social classification. (My colleague Milton Singer suggests that what Freud said of national differentiation might well be generalized to capitalism, that it is narcissism in respect of minor differences.)

Marshall Sahlins then delves into the question of words and names. As he reminds us, Red Queen said, “It isn’t etiquette to cut anybody you’ve been introduced to.” Horses (and dogs) have names. Most cows (and pigs) don’t.

Muscles of accepted food animals have cute monikers that hide what parts of the animal and which animal they came from. There is beef and pork and mutton. There are steaks and t-bones and round and chuck. But un-acceptable species don’t have such cutesy names for their muscles. Horse meat is called horsemeat. Dog’s would be dog-meat. Nothing to hide. Likewise, names for innards are not cutesy, hiding the obvious source: liver is liver, tongue is tongue, kidneys are kidney (though intestines become tripe, and testicles, probably due to puritanism, become whitebreads). Sahlins again:

Edibility is inversely related to humanity. The same holds in the preferences and common designations applied to edible portions of the animal. Americans frame a categorical distinction between the “inner” and “outer” parts which represents to them the same principle of relation to humanity, metaphorically extended. The organic nature of the flesh (muscle and fat) is at once disguised and its preferability indicated by the general term “meat,” and again by particular conventions such as “roast,” “steak,” “chops,” or “chuck”; whereas the internal organs are frankly known as such (or as “innards”), and more specifically as “heart,” “tongue,” “kidney,” and so on-except as they are euphemistically transformed by the process of preparation into such products as “sweetbreads.”The internal and external parts, in other words, are respectively assimilated to and distinguished from parts of the human body-on the same model as we conceive our “innermost selves” as our “true selves”-and the two categories are accordingly ranked as more or less fit for human consumption. The distinction between “inner” and “outer” thus duplicates within the animal the differentiation drawn between edible and tabu species, the whole making up a single logic on two planes with the consistent implication of a prohibition on cannibalism. It is this symbolic logic which organizes demand. The social value of steak or roast, as compared with tripe or tongue, is what underlies the difference in economic value. From the nutritional point of view, such a notion of “better” and “inferior” cuts would be difficult to defend. Moreover, steak remains the most expensive meat even though its absolute supply is much greater than that of tongue; there is much more steak to the cow than there is tongue. But more, the symbolic scheme of edibility joins with that organizing the relations of production to precipitate, through income distribution and demand, an entire totemic order, uniting in a parallel series of differences the status of persons and what they eat.

Of course, there are cultural (and language) differences between nations as to how they name the animals and how they name edible body parts. French is quite different from English in that regard, for instance. In Serbian, the words for muscle-meats from various animals are not cutesy but directly derived from the names of those species: govedo=govedina (cattle=beef), tele=teletina (calf=veal), ovca=ovcetina (sheep=mutton). Where eating animals is both an economic and a cultural necessity, where there is no taboo or even mild unease about eating meat, there is no need to come up with linguistic camouflage.

But what I find most interesting in Marshall Sahlins’ article is this passage:

The exploitation of the American environment, the mode of relation to the landscape, depends on the model of a meal that includes a central meat element with the peripheral support of carbohydrates and vegetables-while the centrality of the meat, which is also a notion of its “strength,” evokes the masculine pole of a sexual code of food which must go back to the Indo-European identification of cattle or increasable wealth with virility. The indispensabilitty of meat as “strength,” and of steak as the epitome of virile meats, remains a basic condition of American diet (note the training table of athletic teams, in football especially). Hence also a corresponding structure of agricultural production of feed grains, and in turn a specific articulation to world markets-all of which would change overnight if we ate dogs. By comparison with this meaningful calculus of food preferences, supply, demand, and price offer the interest of institutional means of a system that does not include production costs in its own principles of hierarchy. The “opportunity costs” of our economic rationality are a secondary formation, an expression of relationships already given. by another kind of thought, figured a posteriori within the constraints of a logic of meaningful order. The tabu on horses and dogs thus renders unthinkable the consumption of a set of animals whose production is practically feasible and which are nutritionally not to be despised.

The American meal – a big juicy beef steak surrounded by a little bit of vegetables mainly as decoration – as a manly man’s meal. The meal of the pioneer, the cowboy, the self-sustained, survivalist, rugged individualist. The beef steak as a descendant of the steak a hunter hunted in the past. Beef steak as a product of the hard work in the harsh environment in the vast expanses of the American West. Only the toughest need apply. The cultural mythology that led to placing beef at the pinnacle, that led to distaste for eating any other species (not for macho men!), that led to taboo against eating horses (companions and co-workers in the difficult production of beef), and that eventually led to hyperproduction of beef for the growing population by consolidating it from small farms into huge feed lots owned by large agribusiness. So, both the illogical, uneconomical, and environmentally damaging food instructure in the States AND the taboo against eating horse may stem from the same cultural source – the early self-sufficient pioneer man.

But that was centuries ago. Surely we have progressed since then. Remember when Michael Pollan made the full circle, from feed lot (symbolic hunt) through a series of organic and local small operations back to the non-symbolic, real hunt, he had difficulty pulling the trigger. We are more civilized now.

In his book A Primate’s Memoir, Robert Sapolsky relates how he adjusts his own diet depending on where he is. Earlier in his career he used to split his year in half. During the half spent teaching neuroscience at Sanford, he was a vegetarian. In America, one has that choice. But in the other half of the year, studying baboons in the field in Africa, he ate what the locals fixed. Yes, a zebra leg. Not just that he would have insulted the hosts by refusing, but if he refused it would incur additional expense and effort of the hosts – they would have to find nutritious plant food every day for him, something that is not as easy to do in that region. There are good reasons why local diet is mainly based on hunted animals.

Thus, the deep roots of the American culture may prevent us from ever eating horse. Although it makes no economical, health, nutritional or environmental sense, that is OK as it makes cultural sense and we can afford this taboo.

But we should re-analyze why outdated machismo is still guiding the way our food instructure works in damaging ways and perhaps do something constructive about it to bring it along into the 21st century, somewhat away from beef and gigantic feed lots and toward a more sustainable, environmentally friendly, public-health reasonable, nutritionally balanced food system.

~~~~~

References:

Marshall Sahlins, La Pensee Bourgeoise: Western Society as Culture, in Culture and Practical Reason (Chicago: University of Chicago Press, 1976) (pp. 166 – 179)

Images:

Photo of me: original photo by Russ Creech, photoshop by Mindy Weisberger.

Unicorn on the grill and on the platter, original art from Taymouth Hours, 14th century, at British Library, additional photoshop by Sarah J Biggs. Originally posted on April Fool’s Day by Julian Harrison at Medieval manuscripts blog of the British Library.

ScienceWriters2013 – great program in Gainsville in November.

ScienceWriters 2013 conference, organized jointly by National Association of Science Writers (NASW) and the Council for the Advancement of Science Writing (CASW), will be held this year on November 1-5, 2013, on the campus of The University of Florida in Gainesville.

You can follow the event on Twitter by following @sciencewriters and the hashtag #sciwri13.

The official Schedule was just released, and it is, as usual, a fantastic lineup of lectures, workshops and panels. Just check out the list of speakers!

As I have been over the past few years, I will be involved this year as well. I am a co-organizer of two sessions during the NASW professional development day:

On Saturday, November 2nd, 11:00 am to 12:15 pm:

A view from the future

In our new, rapidly changing media ecosystem, it is easier than ever to write about science — but harder than ever to be heard above the din, to build a reputation, and to make a living. How are science writers and journalists adapting to these shifting rules? Links, documents, data and transcripts, in addition to quotes, are expected by readers. How do today’s science writers use these ingredients to establish trust with online-only readers? How important is the brand name of the media organization vs. the byline of the writer? With researchers now able to directly communicate with the public, how has the role of the writer changed? These panelists, who occupy different niches within the Web-based media ecosystem, have successfully adapted to the new “rules,” and are helping shape the future of science communication. Twitter hashtag for this session is #vftf13.

Organizers:

Bora Zivkovic, Blogs editor, Scientific American.
Deborah Blum, Author; professor, University of Wisconsin-Madison

Moderator:

Nadia Drake, Reporter, Wired

Speakers:

Mollie Bloudoff-Indelicato, Editor, EverydayHealth
Kelly Poe, Reporter, Greensboro News & Record
Cassie Rodenberg, Freelance, blogger at Scientific American
Julianne Wyrick, Student, UGA Program for Health and Medical Reporting

==========

On Saturday, November 2nd, 3:45 pm to 5:00 pm:

Rising above the noise: Using statistics-based reporting

Science writers must produce written, audio or visual stories that capture and hold the attention of a reader/listener/viewer. With so much information just one “swipe” away, editors and consumers are demanding stories that stay fresh and relevant long after the initial post. The one-word solution to such predicaments? Statistics. In this session, science writers with deep backgrounds in mathematics will provide key takeaways attendees can use immediately to help their stories rise above the noise. The takeaways will include: necessary vocabulary for talking about statistics, a framework for understanding how numbers can be manipulated, a checklist to ensure quality data, and, not least, examples of stories built solidly with statistics. Statistics is not a “catch-phrase” for serious journalism. It is key for better reporting and better story-telling.

Organizers:

Kathleen Raven, Freelance journalist,
Bora Zivkovic, Blogs editor, Scientific American.

Moderators:

Kathleen Raven, Freelance journalist

Speakers:

Hilda Bastian, Blogger & editor, National Center for Biotechnology Information (NCBI) at the National Institutes of Health
Evelyn Lamb, Mathematician & writer, Scientific American
Regina Nuzzo, Freelance journalist & associate professor of statistics, Gallaudet University
John Allen Paulos, Author & mathematics professor, Temple University

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FtBCON: Science Communication

Earlier today I was on Google Hangouts, with the host P.Z. Myers, discussing science communication, the changing media ecosystem, how to push back against anti- and pseudo-science, and more. Take a look:

Bring science and health journalism to #ONA13

The Online News Association Conference is one of the most popular events in the field these days, where prestigious ONA awards are also given to innovators in online journalism. The ONA13 will be held in Atlanta this year, on October 17-19th.

Unfortunately, there is rarely anything on the program that specifically touches on science or health journalism, despite it being a somewhat different – and difficult – area of journalism with some very specific challenges.

Luckily you, the community of science and health readers, can help out. The Program is, at least partially, built through community vote. You can see all the session proposals here. You can ‘vote’ for any of them by clicking on the little heart icon (the “Like” on Tumblr) and/or by reblogging it on your own Tumblr.

If you scroll down again and again and again, you will finally reach the only science-related proposal: Science and Health Go Social: What Journalists Need to Know. You can help this session become a part of the official program by liking and reblogging it, perhaps adding your own commentary.

The session was proposed by Patricia Thomas who runs the excellent Grady Health and Medicine Journalism program at the University of Georgia in Athens.

The proposed panelists are:

- Maryn McKenna, blogger at Wired, frequent contributor to Scientific American, and the author of Superbug and Beating Back the Devil.

- Barbara Glickstein, Health journalist, public health nurse and the Co-Director of The Center for Health, Media & Policy at Hunter College City of New York.

- and me.

So, just click here and ‘heart’ the proposal and help us get there and start a discussion on challenges specific to science and health reporting in the rapidly evolving new media ecosystem.

#SciFoo in pictures

Yes, I was at Science Foo Camp ten days ago, returning to the event after six years (you can see my posts from the 2007 event here). As before, this was an energy-filled event, and a great opportunity to meet creative people who do interesting stuff, and not just to schmooze with old friends. As the sessions’ topics are decided at the last minute and the conversations in sessions are very informal, it is hard to ‘report’ from them in a straight-forward, journalistic manner. From a very constructive session on women in STEM, and another one on dealing with denialist online commenters, through insightful discussion on use of animals in research, to several sessions on citizen science, there was definitely plenty of stuff to learn and to make one think.

Instead, I’ll just post pictures and add some of the story in the captions. New iPhones have decent cameras, I take lots of pictures, so why not use them to tell the story about the trip and convey some of the atmosphere there.

On the way there I was stuck at Denver airport for a couple of hours. Southwest's computer system went down so they grounded the entire fleet. Half of my plane was already boarded, but my bad boarding number left me at the comfortable, air-conditioned gate instead where Southwest served us our pretzels, peanuts and drinks.

Thus, I arrived in California very late. This is why the hotel is called "Wild Palms".

The same hotel where we all stayed back in 2007...

Unfortunately, no time this year for a dip in the pool....

....or to enjoy the scenery...

...because the buses were already waiting...

...yes, Google buses....

...and this is how one knows this...

...they brought us to Google campus...

...where many arrive by bike....

....yes, Google bike.

Googleplex has waterfalls....

...and wildlife...

...and a statue of Sylvia Earle....

...and more wildlife...

...and a smart car....

...and a statue of the fish-eat-fish world...

...and some more wildlife.

I registered...

...got a cool t-shirt...

...had some famous Google food for breakfast...

...and tried to make tough decisions which of many proposed sessions to attend.

....after which we had some more of the famous Google food...

...but if that wasn't enough, there's lots of food around at all times...

...that one can sample....

...before the next meal comes...

Of course, it's not all about food. It's also about explaining science with cats!

Like this...

...and this (there's much more, this is just a tiny sample).

One can find interesting things even in the bathroom!

...and on the display tables.

One could use the DNA Lego code...

...to put together sentences...

....including this one that reads "I met Bora".

But Scifoo is really about the people....

...and more people...

...and more people...

...and even more people.

That is, until one spots the Farewell Chocolate Table...

And, of course, chocolate is essential as the Fifth Food Group.

Until it's time to say goodbyes and go off to the airport and a long flight to Helsinki - about which, next time!