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text:
Q: How to generate a labelled dendogram using agnes? Using the code from : http://en.wikibooks.org/wiki/Data_Mining_Algorithms_In_R/Clustering/Hierarchical_Clustering
Here is how to generate a dendogram :
# import data
x <- read.table("data.txt")

# run AGNES
ag <- agnes (x, false, metric="euclidean", false, method ="single")

# print components of ag
print(ag)

# plot clusters
plot(ag, ask = FALSE, which.plots = NULL)

I'm receiving an error on
ag <- agnes (x, false, metric="euclidean", false, method ="single")

The error is :
Error in agnes(x, false, metric = "euclidean", false, method = "single") :
  object 'false' not found

This implementation of agnes works but its generating numbered labels for the dendogram :
ag <- agnes (data, metric="euclidean")
# plot clusters
plot(ag, ask = FALSE, which.plots = NULL)

The dendogram :

The dendogram generated from http://en.wikibooks.org/wiki/Data_Mining_Algorithms_In_R/Clustering/Hierarchical_Clustering includes labels :

Here is the data file :
,ba,fi,mi,vo,rm,to
ba,0,662,877,255,412,996
fi,662,0,295,468,268,400
mi,877,295,0,754,564,138
vo,255,468,754,0,219,869
rm,412,268,564,219,0,669
to,996,400,138,869,669,0

How can generate a labelled hierarchical cluster based on above data which is same as labelled dendogram above ?
Update :
After following @sgibb suggestion I used this :
ag <- agnes(data, FALSE, metric="euclidean", FALSE, method ="single")

# plot clusters
plot(ag, ask = FALSE, which.plots = NULL)

The dendogram being generated is now :

This is an incorrect structure. Maybe its beacuse the column names of my dataset are appearing as 1,2,3,4,5,6 and are not labelled, if so how can I modify the import statement ?
the dataset imported :

A: My problem was an extra comma in the dataset.
running help(read.table) and taking note of this section helped me solve the issue :
If there is a header and the first row contains one fewer field than the number of columns, the first column in the input is used for the row names. Otherwise if row.names is missing, the rows are numbered.

This works :

*

*import the data vai the r gui
data to import :
ba,fi,mi,vo,rm,to
ba,0,662,877,255,412,996
fi,662,0,295,468,268,400
mi,877,295,0,754,564,138
vo,255,468,754,0,219,869
rm,412,268,564,219,0,669
to,996,400,138,869,669,0

*run the commands :
ag <- agnes(data, FALSE, metric="euclidean", FALSE, method ="single")
plot(ag, ask = FALSE, which.plots = NULL)
This generates this dendogram which looks correct :

redpajama_set_name: RedPajamaStackExchange


March 24, 2017 • The Nashville-based songwriter recorded a few tracks at this year's 30A Songwriters Festival in Florida, including this quietly hopeful love song.
March 23, 2017 • The Puerto Rican-born, Brooklyn-based duo plays sensual, salsa-inspired music it calls "the Caribbean music of the future."
March 21, 2017 • The Bay Area band embraced the excesses of rock 'n' roll in its performance at last summer's Pickathon festival just outside Portland, Ore.
March 16, 2017 • The band visited KCRW's studio for one of its first full-band performances behind the new album Heartworms.
March 14, 2017 • "How does the scar forgive the knife?" the singer-songwriter asks in this heart-wrenching live performance of "Heartache Is An Uphill Climb."
March 9, 2017 • Hear a session with the walking, talking, singing, guitar-slinging repository of American popular music in advance of his new album, Way Out West.
March 9, 2017 • The Aussie rock trio plays a standout track from its new self-titled EP.
March 8, 2017 • The country rocker plays the self-assured title track of her new album live at the 30A Songwriters Festival in Florida.
February 23, 2017 • One of the most promising artists of 2017 plays a song off his latest album, Jardín.
February 22, 2017 • The Texas native played his intense love song live at the 30A Songwriters Festival in Florida.
February 16, 2017 • The outspoken My Morning Jacket frontman plays a song from his second solo album, Eternally Even, live for KCRW.


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text:
Information, preferences, knowledge and belief
By Brian Davey, originally published by Feasta
Note: This is a chapter from a book which Brian Davey is currently working on. The book, based on an expanded version of lectures previously given for a course on environment, economics and ethics, will consist of a wide ranging critique of mainstream economics in the context of the ecological crisis.
Standard textbooks of economics see the provision of information as essentially unproblematic. People have the information they need to form their preferences and they are able to form "rational expectations" of what is going to happen in the future to guide their choices.
In recent years it has been recognised that this simplifying assumption is too far from reality and needs to be rethought. A whole school of economic thinking has been built up around the need to better understand information in economic activity.
The problem of information, is connected to the issue, again mostly ignored by economists, of how people actually form their preferences. This is particularly relevant in the economics of the environment. If we follow standard economic approaches to the environment then the appropriate way to protect it is to elicit the strength of people's preferences for nature (or its different attributes). This is done by finding out how much they are prepared to pay to maintain it – or how much money they are prepared to accept in compensation for its destruction for economic purposes. It is all a matter of finding the right price.
However, this implies that people have already formed preferences and that, in turn, implies that they actually know about the environment, or aspects of the environment that are being threatened. In practice "Most people have limited experience in assigning monetary values to environmental goods, because this requirement does not occur in everyday life. One may also question whether people have preferences for all environmental goods. For example, can we have preferences for a species threatened by extinction, if we never knew it existed? If we have preferences for the species, they must have been created rather quickly and are likely to be far from stable over time. Therefore it is important to take the process of preference formation seriously" [1]
In this chapter it is my intention to explore what ought to be blindingly obvious – that the everyday life of many people precludes getting much information about ecological systems and nature, or forming deep "preferences" that would mean that they would seek to protect it. For billions of people nature and the eco-system have become "out of sight and out of mind". The evolution of market society has progressively cut them off from the possibility of knowledge about the environment and nature. It has evolved institutions and practices that actively try to prevent them being adequately informed about the perilous state of the ecological system, actively try to mislead them about how dangerous things are, and actively encourages participation in a system of consumption that uses resources without considering ecological consequences. This is a system intent on shaping peoples' values in an anti-ecological way.
While the economist priesthood tell us that what makes a market society so wonderful is that it caters to peoples' preferences, allocating resources according to the signals in market valuations, the deeper reality is that the most powerful players seeks to shape what value we place on things in their own interests and in ways that are ecologically destructive.
Looking at these issues means we have to explicitly recognise that we are in the realms of religion, society, culture, psychology and human personality. Neo-classical economic theory wants to say that humans can be conceptualised as calculating machines taking decisions based on "rational expectations" in market dealings – using available information which will usually be sufficient for their purposes. The problem with this view is patently obvious once one begins to look at the ecological crisis. Huge numbers of people are ignorant and utterly unconcerned about the health of the ecological system and that is a large part of the problem.
If we then ask who are concerned about the environment the answer is largely people in the least developed societies, the indigenous populations, or the remnants of them, tribal societies and first nations in Canada. As Noam Chomsky has pointed out these are the societies trying to do something about the environmental crisis.
"In fact, all over the world – Australia, India, South America – there are battles going on, sometimes wars. In India, it's a major war over direct environmental destruction, with tribal societies trying to resist resource extraction operations that are extremely harmful locally, but also in their general consequences. In societies where indigenous populations have an influence, many are taking a strong stand. The strongest of any country with regard to global warming is in Bolivia, which has an indigenous majority and constitutional requirements that protect the "rights of nature." [2]
Why is this the case? To give an answer is to describe what disappeared, what was forgotten, when economics developed. It is to describe the culture and belief systems that economics has claimed to replace. To think about people's relationship to the ecological system, as economists do, primarily as being about 'preferences' about how "clean" these people want the environment to be, will not help us resolve environmental problems. On the contrary, this mentality is a sure indicator of why we have an ecological crisis in the first place. It is a symptom of a dislocated and displaced culture. In a quite literal sense it is the pathological world view of a non indigenous society, whose members are not rooted in a place, who are almost entirely blind to nature and quite unaware of their own ignorance of it, as well as their dependence on it.
Contrast the aboriginal mentality in which land care is the main purpose of life.
"No English words are good enough to give a sense of the links between an aboriginal group and its homeland. Our word 'home' does not match the aboriginal word that may mean 'camp', 'hearth', 'country' 'everlasting home' 'totem place' 'life source' 'spirit centre' and much else all in one. Our word 'land' is too spare and meagre" [3]
This is a society permeated by ecology, just as ours is a society, chiefly characterised by it absence.
Aboriginal people in Arnhem land in Australia "classified country as accurately as any ecologist, and they are able to state without hesitation what food supply, animal and vegetable, each association will yield…The accuracy with which an Arnhem Land Hunter could name and give an association according to its botanical composition, and the food supply, woods for spears and other purposes, as well as resins and fibre plants that it would yield at any season of the year, was astonishing." [4]
In this kind of relationship to "land" (meant in an expanded sense) the indigenous person can be described as "belonging" to a homeland. The concept of home is not fixed at an exact location but covers an area of landscape.
"Another very great advantage on the part of the natives is, the intimate knowledge they have of every nook and corner of the country they inhabit; does a shower of rain fall, they know the very rock where a little water is most likely to be collected, the very hole where it is longest retained…Are there heavy dews at night, they know where the longest grass grows, from which they may collect the spangles, and water is sometimes procured thus in great abundance…" [5]
Note again the remark that English words are not good enough to express the relationship between aboriginal people and homeland. There is a "lexical void" – a lack of words to express an idea – because the largely European cultures, both in Europe and in those continents to which the Europeans migrated, produced "economics" with missing cultural components – all those features of thought which occur when a people belong to a place but which are missing in the thought of a dis-located culture.
What is being expressed here is the profound difference between when we describe people who belong to a place – as compared to the economic understanding of landed property which is of places that belong to people (and to corporations.)
The difference can be illustrated by some quotes:
"I fought nine years to obtain property titles for my community. Bureaucrats and ranchers showed me papers and more papers to demonstrate that our lands were privately owned. I did not care because in that land our grandparents are buried. They showed me papers. I showed them bones. When I received the titles to our lands, the bureaucrats and the ranchers who had laughed at me asked, 'How did you obtain the land?' 'With the bones of my ancestors' I replied
– Bruno Barras [6]
"When Canadian government surveyors first ran across Gitskan people in their traditional territory, the Gitskan asked, 'What are you doing here?'
'Surveying our land,' answered the surveyors.
Incredulous, the Gitksan responded: 'If this is your land, where are your stories?'"
– Derek Rasmussen [7]
Economics by contrast is the product of a non-indigenous culture. Belonging to places did not always mean belonging to an egalitarian society – in the European middle ages belonging to a place would mean a set of obligations to a feudal lord who imposed duties on serfs and very little knowledge of anywhere except ones immediate locality. Many people had good reason to run away and the medieval period ended as multiple geographical and mental boundraries dissolved. A process of "deterritorisation" took place in which people found a relative freedom from feudal exactions by living in towns, or by travelling to faraway places as the trade routes opened up.
This process of change was one in which places came to belong to people instead of the other way round – particularly via the enclosure of the commons. Land grabbing by people who wanted to explore the new mercantile connections, people who mostly lived in the towns and who were well connected politically, took place over several centuries and completed the shift. Many of the people thus expelled from the land ended up as vagabonds and were either herded into the new factories, or into punitive workhouses. They either migrated voluntarily or through transportation. A European diaspora began and took a colonial form.
Now, several centuries after enclosure, people in towns and cities get their water through a tap and food from a supermarket, while the supermarkets jointly manage the countryside in many countries with global agri-business corporations and the financial markets. Meanwhile many people in the cities change their location ever few years in order to keep themselves in paid work.
Economics is a theory developed by and for people who feel themselves as belonging nowhere in particular…..although they may, opportunistically, pretend to belong in tax havens.
Economists claim that, in order to protect "land" or eco-systems (the living network of beings in a place and the community that lives there) it has to be owned as private property. The United Nations Environment Programme tells us that protect nature we must give it a price and "hardwire it into financial markets" – whose actors are global and who buy and sell assets often in minutes.
The truth of the matter is the other way round. To protect a natural environment a community must belong there, be rooted there, have understood and know all the details of that place for generations and intend to pass that place, with all their knowledge, down to their descendants.
Most indigenous communities have a variation of the axiom that one must consider one's actions up to the seventh generation – that is the generation after one's grandchildren's grandchildren. That is what it means to belong to a community that belongs to a place – and it is not an idea compatible with the economist's assumption that all people take long term decisions using an interest rate with which they discount the future in favour of the present.
"….those who are embedded tend to look after a place; those who are dissembedded do not. A non-indigenous civilization is a complete rupture with the entire arc of human history. By the way, that doesn't mean all indigenous civilizations were saintly or nice. It just means they were rooted. They may have uprooted others, enslaved peoples, created empires, but every human civilization—Inuit, Roman, Egyptian, Mayan, Haudenosaunee, Anishinaabeg, and so on—has had a homeland somewhere. Every civilization has had a particular place on earth that generation upon generation felt beholden to…….Until now."
(Rasmussen )
We are now in a much better position to answer the question: how does it come about that it is indigenous and tribal peoples who are the ones who are fighting to save the environment? In theory much scientific and ecological information is available to the people in "developed societies" but these are societies made up of non-indigenous people. We, non-indigenous people live a life which we take for granted and do not see it as at all peculiar. But we are dis-placed and "belong no-where". Aboriginal culture and land care in Australia lasted at least 8,000 years and possibly as much as 50,000 years. In that time the possibilities for getting to know the ecological system were infinitely greater than anything that was possible after the agriculture developed to feed the towns where the intellectuals developed the knowledge system and theorised for the merchants in the emerging age of commerce.
What we are describing here in the contrast between indigenous and non-indigenous world views is something that is a lot deeper than different "paradigms" of the world. What we are describing are different conditions of possibility for knowledge, different "epistemes" – a term suggested by Foucault, in his 1970 book, 'The Order of Things', to describe the different foundations for the way different societies think, that creates the "conditions of possibility" for knowledge. An episteme is "that which makes knowledge possible". [8]
In recent years there has been a recognition by some economists and academics (who are mostly from dominant non-indigenous communities) of what is called "traditional environmental knowledge" or TEK for short). There has been a dawning realisation that indigenous cultures that were before barely given any attention by economists actually possess valuable information relating to local eco-systems. An example of this occurred when it dawned on economists and policy makers that it would be valuable to construct "vulnerability indices" for so called "less developed" societies, like "New Caledonia". This was in order to get a better understanding given the greater rate with which natural disasters are being visited on those societies. Such vulnerability indices are an innovation in economics because they admit the existence of natural limits on economic activity and represent a movement away from a concern for growth, and development, to a concern for resilience and sustainability. Significantly when this occurred researchers suddenly discovered that indigenous people were a rich source of knowledge and information.
"The context and importance [of the practical activities of] villagers had not been understood". Whole areas of knowledge had previously been unknown to the colonising outsiders – traditional medicines, control of pests and diseases, and the agricultural calendar where decisions about timing 'was one of the most important aspects of Melanesian life.' "The research survey concluded that while New Caledonian's (Kanak) knowledge of nature and the environment was very large indeed little of that rich heritage had been recorded…." [9]
A convergence of concerns and purposes produced the discovery of knowledge by people whose experience had not been recognised or been found interesting to researchers. This knowledge in turn led to researchers recognising that "they had to reform the standard terminology of GDP in order to accommodate their focus on risk, vulnerability and its alternatives" [10].
It is important to make clear, however, that "Traditional Environmental Knowledge" is the way that non-indigenous thinkers (like economists) conceptualise the knowledge of indigenous people. For indigenous people the knowledge is not understood in the same way. It is framed differently and arises from a different "episteme".
"When the government people talk about land, I find it very funny, talking about all the things we use, all the things we survive on, like animals and caribou and those things. When I talk about land, I think of the Great Spirit"
"The term 'Land' ….is not restricted to the physical environment only. It has a much broader meaning, used by indigenous people to refer to the physical, biological and spiritual environments fused together. The closest scientific equivalent of the 'Land', taken without its spiritual component, is 'ecosystem' "
"Traditional knowledge is practical common sense, good reasoning, and logic based on experience. It is an authority system (a standard of conduct), setting out rules governing the use and respect of resources, and an obligation to share. For example, it tells people that they do not have the right to hunt all animals of a species, as in wolf kill programmes. The wisdom comes in using the knowledge and ensuring that it is used in a good way. It involves using the head and the heart together Traditional knowledge is dynamic, yet stable and is usually shared in stories, songs, dances and myths."
Indigenous people not only do NOT see the earth as a resource store that belongs to them – they see themselves as part of the earth, they are walking and living pieces of the earth. They do not have an anthropocentric world view with humans as the peak of creation and its owner – their view is nature centric with humans merely participants and parts in this world.
This is not homo-economicus style thinking. It bears no comparison to preference utilitarianism. The difference in mentalities between people belonging to the land and the land belonging to people is much deeper. When people belong to the land, then the land has a spiritual dimension for them, they carry responsibilities in a way that private property owners do not. This different way of being includes the other living species as non human persons, it involves deep practical knowledge and acts as a guide.
Traditional environmental knowledge comes, therefore, out of a different episteme. The economist lives in a world where, if s/he recognises nature at all, this recognition consists of thinly understood species that are either crops or weeds, livestock or pests and general wildlife – in other words species already classified as to their market significance, as resources, or even as "eco-system services", assessed in relation to their use for humans. "Information" is framed in economics speak – which is absent of any sense of responsibility, any spiritual content, any loyalty, any feeling for other species.
By contrast a large proportion of the poorest people on the planet are struggling to keep it alive because they experience and know it as being alive – who know and experience the eco-system as communities of human and non human beings, each of which is actively interpreting their environment where this largely means interpreting each other and acting on their interpretations.
In his writings about the Nunavut and Greenland Inuit Peter Harries-Jones compares the perspectives of scientifically trained ecologists and hunters. The Inuit regard animals as 'non human persons' who are able to build up knowledge about their environment so that skilled hunters can rely not only on their own interpretations of the environment but that of animals interpreting other animals in interaction with the environment. "The behaviour of fish and seals not only gives signs about the location of fish and seals to Inuit hunters in Greenland but indicates the behaviour of whales, glaciers, winds, water temperatures and other physical aspects of the environment….Greenland Inuit are able to observe and account for animal movements and other aspects of behaviour in a systematic way because they believe that animals have their own semiotic interpretation of their environment." [12]
This sense of nature as being animated, as being alive, of being a place of 'inter-being' by 'selves' of different species is not compatible with the neoDarwinistic/neoliberal bioeconomic vision of selfish genes, or of biology as competing survival machines that underpins much of non-indigenous economic thinking.
The Inuit view is, however, compatible with the emerging thinking in biology which envisages the biological world as organisms which, as feeling, interpreting and intentional selves, are involved in a process of self creation or autopoiesis.
According to biologist Andreas Weber "natural history should no longer be viewed as the unfolding of an organic machine, but rather as the natural history of freedom, autonomy and agency. Reality is alive: It is full of subjective experience and feeling; subjective experience and feeling are the prerequisites of any rationality. The biosphere consists of a material and meaningful interrelation of selves." [13]
If the biosphere – and the economy too – are made up if an "interrelation of selves" that have a degree of autonomy, freedom and agency it makes sense to grasp and understand this kind of world through stories. There is, to be sure, a place to understand things through science based on measurement and mathematics but stories and narrative give a different kind of understanding (which is why telling the story of economics, the people who dreamed it up and the conditions in which they did so, gives us a different perspective on it from reading a textbook written as if economics was a finished product).
There are some mysteries we cannot ever understand. The Tao that can be told is not the eternal Tao. The Great Spirit is the Great Mystery.
It should be remembered that stories as explanations and as guides for living are often the creation of peoples whose cultures are non literate – and there is a danger for literate people to assume that the non-literate must be ignorant as it is assumed that knowledge must be stored somewhere external, on paper, or in digital form, "to count" and to be taken into account. However an oral tradition has its own features and possibilities of knowing and of passing on knowleedge. It has other ways of people remembering together while, at the same time, bestowing significance to what is importance, anchored into the rhythms of life .
A practice repeated, perhaps on a seasonal basis by a community, becomes a ritual. Other ways in which people can synchronise their feelings and thoughts are through ceremonies. These help ideas and practices to be remembered.
The point about such rituals and ceremonies is that they create continuity and stability – they fix things. In this context it is understandable that a community can come to believe that the failure to perform a ritual, or the failure to perform it correctly, will throw the world into chaos. It will become formless and void again. To the Australian Aborigines, it was when the creator ancestors did these things for the first time that the world was created out of the void.
To remember how to cross a landscape safely without maps and service stations a community evolves songlines. I express this in non-indigenous thought – to the Aboriginal people the landscape was created by the creator ancestors who sang the landscape into existence.
"Songlines show the Dreaming's grounding in the land and its creatures. In depicting the country it passes through and naming the creatures in it, a songline states its ecological associations……sites along a red kangaroo songline…coincided with the most favourable habitat for the species…where range washouts grew the best grass…they were describing the landscape from a red kangaroo perspective…The songline decreed a clear conservation imperative: they banned hunting at its major sites…in bad seasons roos have refuges, when in good seasons their numbers build up and some move out they can be hunted…." [14]
Proximity to animals and species that one has a need to understand creates more than conceptual involvement – it engages emotions. It creates identification and involvement which are inconceivable to people who connect to animals as packaged meats or to plants tinned and on a shelf.
Totems are thus more than badges and labels – they are allegiances. Once again we must grasp the right direction meant when the word 'belonging' is used. Gammage comments that in English a totem can simply be a badge but "for aborigines it is a life force stemming from and part of a creator ancestor. An emu man does not have an emu as a mere symbol: he is emu, of the same soul and the same flesh. He must care for emu and its habitat, and it must care for him. He is of its totem, not the reverse…"
This is nothing like an "environmental preference" in a utilitarian sense, symbolised with a badge. With different members of the community having different totems, and those community members knowing everything about their totem species in great detail, the community has biodiversity protection built into the belief system and into the social structure.
"All must care for the land and its creatures, all must be regenerated by care and ceremony, no soul musty be extinguished, no totem put at risk, no habitat too much reduced. That mandate made…land care purposeful, universal and predicable. That is true of every part, even what must seem like untouched wilderness, and even where ecologists today can't see why." (Gammage p117)
In their book "Ecological Economics" Joshua Farley and Herman Daly point out that we are all born ignorant and that knowledge can be lost over time as well as gained. What I have sought to show in the preceding discussion is where there has been such a huge loss, and indeed, a degeneration of the possibility of knowing in the emergence of non-indigenous cultures. This has been brought about by a mindset that focuses on the measurable above all else, a mindset that makes count what can be counted only and above all counted by money. This was a mindset that thinks in economics terms, in terms of what can be traded on national and global markets – a mindset of the 'Age of Commerce' that unthinkingly destroyed indigenous communities.
This is a process that is continuing. Although there are hopeful signs in the biological sciences that some of the possibility of knowing can be recovered it is useful to explore why it will be such an uphill struggle and how and why non-indigenous knowing is now so detached from incredibly threatening ecological realities.
In the rest of this chapter I ask how it comes about that that competent scientists can publish peer reviewed studies saying that the environmental crisis (eg in the form of the climate crisis) represents a life threatening global emergency for humanity and yet most people do not accept or are even unaware of the magnitude of the threat. Also, how billions of people are reluctant to look at the "inconvenient truths" thrown up by environmentalists – but, instead of building these truths into their "rational expectations" for themselves and their children, turn instead to "reassuring lies" created for them by the public relations industry. It is necessary to look to how it is possible for a number of ultimately futile corporate agendas to capture the mass discourse about sustainability and turn them to their short run financial advantage – for example by forming coalitions around fruitless approaches that waste time and valuable resources.
Economists are fond of telling us that they describe the world as it is, and not as one might wants it to be. So let's describe the world as it is in regard to how public attitudes are shaped. As we have just seen, in a world where people gathered, hunted, cultivated and harvested from the landscapes and waterscapes around them, places that they were managing as natural commons, people would have an intimate daily knowledge of the natural environment. They feel responsible for that landscape – indeed they love and care for it. This direct knowledge can be contrasted to "mediated knowledge" – where knowledge is taken in from written texts, from televisions and computer screens.
In the new complex urban societies where land is private property and people have no intimate relationship with it the connection that generates vernacular knowledge of the land is broken. Knowledge is now mediated knowledge – someone else has provided the knowledge and there are two choices before this knowledge is taken in. First of all there is the choice of someone to write and publish information about something in the hope, the belief, or the expectation that it will capture the attention of an audience, a readership or viewers. Secondly there are the choices of readers, viewers, or listeners to decide to devote attention to the information being provided.
To be sure there are still stories, rituals, ceremonies and people wear badges and uniforms to signals their allegiances but these dimensions of knowledge are increasingly detached from land based natural processes and increasingly colonised by the marketing industry and used to generate wants where none existed before.
Furthermore economic processes are happening on a vast scale with global consequences – where the information about these processes is generated by experts in a technical language that is difficult to fathom unless one has the relevant expertise. This will often add yet another link in the chain between information provider and general public – a journalist who acts as a simplifier, a populariser.
What is often not appreciated is that human attention is also a scarce good.[15]
When we are awake we can devote our attention to only so much and we must choose what to devote attention to (and/or who to devote attention to/'spend' attention on). In this connection, attention is not only to be regarded with metaphors from consumer behaviour, as if we were allocating it between people and topics, like we allocate our money between goods on supermarket shelves. What we devote our attention to can often be regarded as more like an obligatory activity of the type that occurs in wage labour – and sometimes even as citizenship duty. For example, children must give their attention to their teacher, now and then I must give my attention to the tax office by filling in their forms. Also we have to give our attention to our supervisors at work. We can, if we are so minded, decide to devote some of our attention to political tasks, like the green movement, out of a sense of community and collective responsibility, if you like, out of a sense of citizenship.
For most people, everyday life means that they must routinely devote most of their attention to their domestic tasks, maintaining the house, looking after the children and other dependents, to getting the shopping in, and to their work. What they allocate their attention to is therefore partly "drilled". Much of the corresponding personal relationships therefore have a rather automatic, routine, character. At the end of the working day most people are often tired. They are not really able to devote their attention to highly complicated issues. Because so much is asked from them in their work, and also in their consumption and domestic activities, and in the raising of children, they are continually under time pressure. That has the consequence that they have often no more mental energy to do other than sit at the TV and give themselves over to the simplifications that the mass media "gives" them.
This business of "allocating attention" therefore happens everywhere in society. Naturally the print, and even more the electronic mass media function as attention capturing, directing and channelling agencies. The radio and TV media are the attention capturers and channels of our society par excellence. There is a huge interplay between them and politics and economics. One might even say that political power is the power to have priority access to the mass media to set the agenda for policy and to frame political debates. Political and economic activity are sub sets of a bigger process of allocating focused attention – alongside attention given to various diversions, sports, game shows, celebrity gossip, dramatic entertainment and so on.
The politics of attention in our society has therefore become rather like a one way street. The power structures want people to devote this "scarce good", that measures up the units in which our lives are measured, exclusively to themselves. They want us to devote our attention to their agendas. They oblige people in their jobs to devote their attention in a particular direction, and in their free time too they make what is a theft of their time – through bombardment with advertisements and the domination of the mass media discourse. They spread sweet dreams or broadcast programmes which function to tranquilise, to reassurance and to escape. (Hollywood as a dream factory).
In the circumstances it is not really surprising that people are vulnerable to having their opinions and understandings shaped by campaigns planned in the public relations industry which, together with the advertising agencies, work closely with the media organisations.
By and large conventional economic theory does not consider where people get their information and ideas – it is just assumed that people have fixed, not malleable, tastes, that they act individualistically and rationally with all the information that they need, that they are not swayed by the influence of others. The notion that opinion, values and tastes are shaped collectively by a mediated and selective presentation of reality, by the framing issues in the media and that all of these are shaped to the interest of powerful people in society is not really compatible with economic models or the ruling ideology that "the voter" and "the consumer" are really taking the ultimate decisions.
One of the few economists to take this on board was John Kenneth Galbraith, whose book The Affluent Society, first published in 1958, argued that, for much of the modern economy, production preceded wants rather than, as economic theory assumes, the other way round. "The even more direct link between production and wants is provided by the institution of modern advertising and salesmanship. These cannot be reconciled with the notion of independently determined desires, for their central function is to create desires – to bring into being wants that previously did not exist. A broad empirical relationship exists between what is spent on the production of consumer goods and what is spent on synthesizing the desires for it."[16]
So how do the advertisers do this? Often it is by an astute manipulation which forms motivations through the use of stories, rituals, ceremonies and culture. The moral of the stories told by the advertisers is that the audience is lacking in something that possession of the brand will give them. For example, to be attractive, to be tune with the American grand narrative of rugged individualism, personified by the cowboy, one needs to buy Marlboro cigarettes and participate in the social ritual of smoking them. By contrast to a totem identification with a creature, or plant, based on deep knowledge and loyalty to part of the natural world, one defines oneself by ones brand loyalty. The consumer 'totems' are the designer labels that fashionistas wear – a sign of their discrimination, knowledge and affluence as consumers.
Perhaps economists rarely venture into these fields because we can see that advertising, marketing and public relations employ methodologies which, if taken seriously, undermine the credibility of their approach of "methodological individualism", as well as the simplicities of "utility theory". For example, in order to construct market demand curves economists have a methodology that just adds together the demand curves of individual people. Their approach implies that people do not influence each other. Yet this assumption that people do not influence each other is difficult to square with the very existence of a fashion industry and the efforts that marketing departments work on to create collective consumption trends. These marketing approaches actively foster disutility because they 'work' by creating dissatisfaction. They seek to put in people's minds the idea that their intended purchasers cannot live without some new product. They are also intended to be disruptive of relationships because they are based on fostering rival status display.
Sales departments, advertisers and public relations companies do not take people's preferences as given. They are a big part of the economy and mostly, economists ignore them. The sales departments and the marketers do not use ideas from "utility theory" – they take ideas from group psychological dynamics, crowd psychology and approaches from psychotherapy theory which explores the interplay between human emotion and cognition. We need to do this too in order to understand advertising and PR on its own terms – and hence its usefulness to the people who pay for it, and its ability to influence the political process.
To understand the mechanisms by which non-indigenous 'homo economicus' are trashing the planet we need to escape from the facile idea that consumers have independently formed innate preferences – preferences that also inform their political thinking. A good start to understanding what happens in the real world is to take a quote from Edward Bernays. He was a nephew of Sigmund Freud and drew on his uncle's ideas, and those of other psychologists interested in group psycho-dynamics and crowd psychology, to establish the 'propaganda industry' in the 1920s. This was later renamed "Public Relations" to disassociate it from the successes that Dr Goebbels had had using the same techniques to enrol mass support for the Nazis in Germany.
"If we understand the mechanism and motives of the group mind, is it not possible to control and regiment the masses according to our will without their knowing about it? The recent practice of propaganda has proved that it is possible, at least up to a certain point and within certain limits." Edward Bernays, "Propoganda" (1928)
Crucial to this control of the group mind and the regimentation of the masses is the ability to create and manipulate what has been called "the consensus trance". According to psychologist Charles Tart groups agree on which of their perceptions should be admitted to awareness (hence, consensus), then they train each other to see the world in that way and only in that way (hence trance). The emperor without any clothes is an example of this idea.
What sustains the trance is the fear of ostracism.
With their "methodological individualism" economists have no way of making sense of "the group mind" – and the "group mind" is here being maintained by people's desire to belong of which we have spoken already – only in this case the desire to belong has no underpinning ecological rationality.
The operations of the PR industry are crucial to understanding mass ignorance and mass values of the environment. In 2010 science historians Naomi Oreskes and Erik M Conway published a book called "Merchants of Doubt" which drew parallels between what has been happening in the discussion of climate change and other public policy debates about smoking, acid rain and the hole in the ozone layer. A number of contrarian scientists were working with conservative think tanks and private corporations to 'keep the controversy alive' on these issues and challenging the scientific consensus. The PR industry was at work.
There is a certain irony in all of this as conservative economists like to claim the superiority of the market because it is supposed to best produce what corresponds to the aggregation of individual preferences. How these preferences are formed is supposed to be of no business of economists. Yet here we have a lucrative market served by companies and foundations that seek to shape the preferences of the public by creating doubt where the scientific consensus is that no such doubt exists. In other words this is a market sector that exists to distort the accurate formation of preferences….
….or perhaps, to these people, since the market is the optimal way of organising resource allocation, if any problem arises which the market cannot resolve without some kind of intervention from outside, then it must follow, inevitably, that the problem is not real.
What we might be witnessing here is an ideological consequence of market fundamentalism – a sort of collective denial of aspects of reality by a group of people to avoid cognitive dissonance. What suggests this is the fact that the past of a number of these contrarian scientists. Earlier in their lives they were fierce anti-communists involved in research on the atomic bomb or on rockets to deliver atomic bombs. To a mentality prepared to contemplate fighting a thermonuclear war, climate catastrophe is probably a price worth paying in order to retain a market economy uncomplicated by state enforced mitigation policies.
I don't suppose there will be many neo-classical economists reading this book because the response of neo-classical economists to their critics – and there have been lots of cogent critics over the last two centuries – is to ignore them and just go on repeating the same message.
Even when prominent neo-classical economists are forced to admit that a key part of their thinking is in error, the textbooks still reproduce the error and not the criticism…. However, were a neo-classical economist to be reading this piece then I would imagine that they would say that this is all about politics, social psychology and not economics.
This way of putting reality into boxes that protect something by splitting off the difficulties into another box is familiar to therapists. Bankers do it too – things that might damage a company's reputation, or are particularly risky, are placed in another company, "a special purpose vehicle", registered in an offshore tax haven, so they "don't really count" as a part of the bank that set them up.
However, the problem of acquiring accurate information cannot be expelled from economics as if the insights of other subject disciplines don't count. Since information is heavily mediated by agencies that select and shape it for their clients there is no way around the fact that information and its twin brother "misinformation" arises in a field distorted by power structures. (An analogy would be the way that the path of light is bent by the gravitation of objects of great mass in physics). Finding the truth to make economic decisions is problematic because interests are at stake.
The fact is that, in order to take decisions as to whether or not to buy a commodity consumers need to know about that good. If they are environmentally aware, or concerned about social issues, they will, for example, want to know about the so-called "external costs" which, to repeat, are all pervading. That will make it in someone's interest to try to control that information.
Managers too will want to know about many things and it will often be in someone's interest to mislead them. For example a business purchasing drilling rights will want to know the likelihood that the well will turn out dry or how quickly it will deplete. This information is likely to be subject to distortion. A company that knows that a gas field that they bought is not as productive as they had originally hoped, and that depletion rates are quick, will probably want to get out if they can – but to liquidate their investment they will want other suckers to believe that the gas field is productive, and worth paying money for. The same logic applied when Goldman Sachs traders offloaded securities that they privately labelled as "toxic waste" while misleading those buying them to believe that they were valuable.
Governments too will want accurate information. It is their job to know when production processes are risky, dirty and costly to keep serviced if they are to take rational decisions about public infrastructure. But it will frequently not be in the interests of companies to be fully upfront about these things. The fact that a quiet small town is going to be subject to an onslaught of heavy trucks passing through it, or the fact that jobs promised by a development will be taken by staff back at their HQ thousands of miles away, or what chemicals are being used in an industrial process, may be things that companies would rather the politicians and the public did not know.
Instead of a fairy story that economic decisions are taken by people appraising all the available information in conditions of "rational expectations", realism demands that we acknowledge that decisions are likely to be taken in a variety of "states of knowing/unknowing":
– Known unknowns – things/situations that you know you don't know about;
– delusions and wishful thinking – errors in which you (and perhaps your group) have an emotional investment which are thus difficult to shift
– denials – things which are too painful to know so you ignore information that confirms them
– informational assymetry – unknowns for some people that are known to others (vested interests blocking information flow);
– costly information – situations where getting to know costs so much so that that partial or innaccurate knowing or even ignorance may be chosen instead
– deception and secrecy – hiding knowns from others and/or fostering errors or delusions (by using secrecy jurisdictions and tax havens for example)
– technical information – information that is difficult for lay people without a specific competence to interpret
– Taboos – things/situations that a peer group/the law/ company business culture think you should not try to get to know
– paranoias – hypotheses about the nature of unknowns that impute motives by others that are to be feared
(Some things will be 'unknown unknowns' – but by definition we cannot articulate them until 'after the event' as this information emerges during the course of activity)
In each case the information needed will probably need to be actively researched, will often be available only from and through media(ted) sources and information will be open to distortions by vested interests. Information may turn out to be "misinformation". "Rational decisions" are only going to be made in the light of adequate information that is properly interpreted in a process that is fair to all the actors and affected parties.
This will often not be straightforward – and not only because of crude manipulation by spin doctors. Mass opinion is also formed by the taken for granted way that the media and "experts" present and prevent real deliberation by pre-supposing the conceptual frames in which information about issues are chosen, researched and presented. Academic discourse is a powerful force for affecting the way that issues are framed – and in the case of the environment and climate change the issues are typically framed using concepts adapted from mainstream economics.
For example, by framing issues to do with climate change in economics language a powerful taboo is implicitly imported into any discourse, a taboo that does not have to be made explicit, because it is "understood" as self evident: on no account can any options be considered that do not involve continued economic growth.
Using economic theory as the concept system imposes a set of presumptions that limit democratic deliberation of issues. Economists enforce a view in which a mathematical procedure gives us the answer to what to do about questions like climate change or biodiversity loss, not debate and contestation of different views and value systems. Because it is supposed to be a calculation of what people people are prepared to pay is all that counts it automatically follows that the money perspective wins. As Professor of ethics, Clive Hamilton puts it
"This is perhaps the ultimate conceit of mainstream economics, the equation of market behaviour with democracy itself"
What happens then is that all the control over the decision making process is effectively grabbed by economists on behalf of people of wealth. The key information used to assess an environmental issue takes the form of measurements which economists make, of variables that economists decide are the relevant ones, using financial measuring rods that economists decide are the right ones to use, in a research procedure that takes for granted value systems and processes of judging things on behalf of the public that are preference
utilitarian – i.e. does not necessarily reflect and respect the widely different ethical systems used by the public which are not all utilitarian at all – eg rights based ethics.
Having destroyed democratic debate in the framing of the issues the economists then frame the allowable solutions. Business and other "economic actors" (eg consumers) must be incentivised to behaviours that protect the environment. This is achieved by "giving nature (or its attributes like 'eco-system services') a price" and "hardwiring it into financial markets" (UNEP).
The critique of this way of doing things is found elsewhere in this book. Suffice it to say here that this situation allows what is called "environmental policy" to be colonised by corporate agendas which have very little to with saving the world from environmental destruction and everything to do with corporations gaining strategic control of value chains – for example in genetic and technical information, in production processes and resources in energy, biomass, water and land. A techno-innovation juggernaut is constructed with the help of the state…the destruction of the environment continues and economists give their blessing.
In conclusion, the emergence of non-indigenous market based societies has powerfully undermined the very possibility of acquiring the kind of adequate knowledge, connected to the necessary purposes and belief systems, that are needed to protect nature and the environment. Indigenous societies are fighting back, desperately. However, the global economic system that is destroying the environment has not just lost access to knowledge known in earlier centuries, it has evolved institutions whose role is to actively block the population from knowing and to lead them away from the knowledge that they need to protect themselves from the perilous state of the ecological system.
[1] Olof Johnsson-Stenman "What should we do with inconsistent, non-welfaristic, and undeveloped preferences" in Bromly D and Paavola J Economics, Ethics and Environmental Policy Blackwell 2002, p112-113
[2] Noam Chomsky , "How to Destroy the Future" London Guardian, 4th June 2013 http://www.guardian.co.uk/commentisfree/2013/jun/04/us-disaster-race-noam-chomsky
[3] Bill Stanner, quoted in Gammage, page 145
[4] quoted in Gammage p 145
[5] Eyre, quoted in Gammage p 146
[6] Bruno Barras, 'Life Projects: Development our Way' in In The Way of Development Blaser, Feit and McCrae eds. Zed Books 2004, p 50
[7] 'Non-Indigenous Culture': Implications of a Historical Anomaly", Resilience.org https://www.resilience.org/stories/2013-07-23/non-indigenous-culture-implications-of-a-historical-anomaly
[8] Frank Birkin and Thomas Polesie, "The relevance of epistemic analysis to sustainability economics and the capability approach" Ecological Economics, May 2013
[9] Peter Harries-Jones, "The 'Risk Society': Tradition, Ecological Order and Time-Space Acceleration" in In the Way of Development Blaser, Feit and McCrae eds. Zed Books 2004 p 290 to 291
[10] Ibid p 291
[11] Quotes cited in Deborah McGregor's article "Traditional Ecological Knowledge and Sustainable Development" in Blaser. Feir and McCrea pp 78 and 79.
[12] Harries-Jones, op cit p 291
[13] Andreas Weber, "Enlivenment. Towards a fundamental shift in the concepts of nature, culture and politics" Heinrich Boell Foundation, Publication Series Ecology, 2013 available for download at http://www.autor-andreas-weber.de/downloads/Enlivenment_web.pdf
[14] Gammage
[15] George Franck, Oekonomie der Aufmerksamkeit ISBN 3-446-19348-0
[16] Quoted in John Kenneth Galbraith The Essential Galbraith Houghton Mifflin 2001 p 34
Featured image: Signs. Author: Chris Coolen Source: http://www.sxc.hu/browse.phtml?f=view&id=5186
Tags: advertising, Consumerism, information, traditional indigenous knowledge
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Home NEWS Lord Mayor to lead city Holocaust Memorial Day event
Lord Mayor to lead city Holocaust Memorial Day event
LEEDS STAR
Lord Mayor of Leeds Councillor Jane Dowson with young dancers from the Northern School of Contemporary Dance
A city civic commemoration event marking Holocaust Memorial Day will be held on Sunday 28 January at Leeds Town Hall from 2pm.
The event will be hosted by the Lord Mayor, Councillor Jane Dowson and will remember those who were persecuted and died during the Holocaust and other genocides.
Also attending the event as a special guest will be the Cambodian Ambassador, Her Excellency Dr. Rathchavy Soeung, who will give a speech which explores this year's theme 'The Power of Words'.
Music will be played by the Clothworkers Consort of Leeds and the Northern School of Contemporary Dance's Youth Dance Company will perform 'Shoes on the Danube' based on the sculpture by the same name.
Situated on the banks of the Danube, the sculpture is a moving tribute to the innocent people who lost their lives on the river's banks during WWII. As is tradition, candles will also be lit to commemorate all those who have been affected by the Holocaust and more recent genocides in Cambodia, Bosnia, Rwanda and Darfur.
The aftermath of the Holocaust and of subsequent genocides continue to raise challenging questions for individuals, communities and nations, and this will be explored through this year's theme. The vision of Holocaust Memorial Day is to learn from the past in order to create a safer, better future.
Members of the public are invited to join the Lord Mayor at Leeds Town Hall for the commemoration service.
The Lord Mayor of Leeds, Councillor Jane Dowson said: "I feel very humbled to be part of this year's commemoration service at Leeds Town Hall. My heart breaks that people continue to suffer oppression, persecution and genocides and that the lessons from the past are not being heeded in some areas of the world.
It is important that we look back and remember all those who have suffered, that we learn the lessons from the past and work even harder to make sure that it never happens again.
"This year's theme 'The Power of Words' prompts us to think about how spoken and written words from individuals, corporations, community organisations or the state can have a huge impact, whether good or bad."
Tom Bowes, Youth Company Leader-Learning and Participation Coordinator at Northern School of Contemporary Dance said: "This Holocaust Memorial Day commission has challenged and supported our young dancers to understand the impact of these past atrocities on communities.
"Our youth company has worked with sensitivity throughout the process to produce an engaging and thoughtful piece, using the body, spoken word and film. Both the dancers and I are honoured to be a part of such an important commemorative event for the city."
The event is coordinated in Leeds by Leeds City Council's Arts Development team and the Holocaust Memorial Day steering group. To find out more, please visit: http://www.leeds.gov.uk/leisure
About Holocaust Memorial Day: Holocaust Memorial Day on 28th January 2018 is the day for everyone to remember the millions of people murdered in the Holocaust, under Nazi Persecution and in the subsequent genocides in Cambodia, Rwanda, Bosnia and Darfur.
About the Holocaust Memorial Day Trust: The Holocaust Memorial Day Trust is the charity established by the Government to promote and support Holocaust Memorial Day, encouraging and inspiring individuals and organisations across the UK to play their part in learning lessons from the past and creating a safer, better future www.hmd.org.uk
Her Excellency Dr. Rathchavy Soeung: Her Excellency Dr. Rathchavy Soeung is Ambassador of the Kingdom of Cambodia to the United Kingdom of Great Britain and Northern Ireland, and Ambassador-designated to the Kingdom of Denmark, Republic of Finland, the Kingdom of Norway, Kingdom of Sweden, the Republic of Ireland, the Republic of Ethiopia, and the Permanent Representative to the African Union.
Dr. Rathchavy Soeung is a career diplomat. She joined the Ministry of Foreign Affairs and International Cooperation of Cambodia in 1998 and has held many roles including; Secretary of State and Senior Official of Cambodia to ASEAN (ASEAN SOM Leader), Ministry of Foreign Affairs and International Cooperation, from 2010 to April 2017.
Northern School of Contemporary Dance Youth Dance Company: The NSCD Youth Dance Company is the youth performance company of Northern School of Contemporary Dance. This open-level group are aged 12-17 years old. Led by Tom Bowes, the group meet weekly to participate in creative workshops and choreograph dance works.
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The Leeds Star is your news, sport, business and entertainment website. We provide you with the latest news, events and information straight from the Leeds City Council.


According to the Financial Industry Regulatory Authority (FINRA) on April 11, 2019, the regulator has barred former financial advisor Gary A. Forest from associating with any FINRA member at any time.
FINRA states in a Letter of Acceptance, Wavier & Consent, that between September 2016 and November 2016, Forest allegedly solicited investors to purchase promissory notes relating to the Woodbridge Group of Companies LLC, a purported real estate investment fund.
Forrest purportedly sold $826,986 in Woodbridge promissory notes to 15 investors, 13 of whom were American Portfolio customers. Forrest received $25,905 in commissions in connection with these transactions, according to FINRA. The Firm's written supervisory procedures specifically required registered representatives to request and obtain approval prior to engaging in private securities transactions including the offer of promissory notes. Although Forrest sought approval to sell Woodbridge promissory notes, American Portfolio denied his request. Despite this denial, Forrest reportedly sold Woodbridge promissory notes while associated with the Firm.
For FINRA's full findings see FINRA case number 2018059400801.
The White Law Group is investigating potential claims involving Gary A. Forest and the liability his former employers may have for failing to properly supervise him.
We represent investors in FINRA arbitration claims in all 50 states, including Michigan. Our attorneys have recovered millions of dollars from many brokerage firms in the past.
If you are concerned about your investments with Gary A. Forest, the securities attorneys at The White Law Group may be able to help you.


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Since 1983, Roseneath Theatre has been touring high quality professional theatre for young audiences. As a not-for-profit registered charity, we rely on donations to reach approximately 100,000 children and youth each year. Your gift directly supports our touring productions and is fully tax deductible.
Donate to support the art.
Donate to support social justice and equity.
Donate to support education.
Donate to support Roseneath Theatre.
ABOUT ROSENEATH THEATRE
A Tradition in Excellence and Accessibility
Roseneath Theatre is one of the country's leading producers of award-winning theatre for theatre for young audiences. Our plays address issues that resonate with today's youth, encouraging them to reflect on themselves and their place within the community. Our commitment to excellence has earned us many accolades, including 37 Dora nominations and a total of 14 Awards. Roseneath was also a recent finalist for the Ontario Premier's Award for Excellence in the Arts.
Roseneath gives up to 300 performances per year to approximately 100,000 young people, making us the largest professional touring theatre company in Ontario. We are the only professional touring company to have visited every English speaking school district in Ontario, and our shows are offered to schools at a low-cost, which averages out to less than $3 per student.
Our plays tour for 6-8 weeks; each run includes 5 performances at inner-city designated schools in the City of Toronto and 5 under-served schools in smaller Ontario communities, reaching 12,000 at-risk children and youth (approximately 12% of our annual audience).
Why We Create Theatre for Young Audiences:
We believe that young people have as rich an emotional life as adults.
We believe that children are as deserving, if not more, as adult audiences of high quality, professional theatre that speaks to their life experience and enriches their imaginations.
We encourage playwrights to explore themes and situations that express as much of that complex life as possible and then distill it into an accessible theatrical form.
David S. Craig, Co-Founder, Roseneath Theatre: "Creating theatre for young people has huge challenges and joys. The biggest challenge is to create a dramatic literature that reflects all the complexity and nuance of contemporary life in a way that can be understood by a child… It has to be simple but not simplistic; A pure colour for the child that provokes a catalyst of colours for adults. The biggest joy is the children themselves. They are the best audience. Young people feel emotions with huge intensity. They will eat fast food if that's all they are given, but they are hungry, starving even, for theatrical feasts."
In creating a dramatic literature that compares with the best of adult theatre, Roseneath Theatre challenges the way that the public and theatre professionals in North America view Theatre for Young Audiences. The plays we develop are produced by theatres across Canada (in French and English), as well as the United States, the UK, Germany, Switzerland, Austria, Turkey and Israel.
Some of the theatres and festivals where we have performed include the National Arts Centre, Young People's Theatre, The Belfry Theatre, Tarragon Theatre, The Manitoba Theatre for Young People (MTYP), Charlottetown Festival, Persephone Theatre, the Unicorn Theatre (UK), The Kennedy Centre (DC), the Brooklyn Academy of Music (NY), The New York International Arts Festival (NY), The New Jersey Performing Arts Centre (NJ), all major festivals for children in Canada and at theatres and festivals in the United States, Scotland, England, Ireland and Singapore.
We gratefully acknowledge the following individuals for digging deep in support of Roseneath Theatre. BIG THANKS from our Staff and Board of Directors.
Anonymous, Anonymous
Nazgol Afsahi
Daune Campbell
Zoe Carpenter
Dan Cremasco
David S. Craig
Dave Deveau
Doug Archand
Scott Dermody
Benny di Zitti
Paul Dunn
Jacqueline Francisco
Matt David Gorman
Marnie Grona
Margie Marmor
Jack Grinhaus
J Gardner Hodder
John Goddard
Randall Howard
Marilyn Johnston
Adam Kirkham
Aaron Lamb
Heather Landon
Frances & Harvey Lamb
Jani Lauzon
Lisa Logan
Allen MacInnis
Rebecca Marcoux
Arlene Mazerolle
Lee Milliken
Madryn McCabe
Naomi McNeill
Miriam Newhouse
Cam Ngo
Dana Paul
Adam Peer
Rebecca Perry
Rick Sacks
Niki Poirier
Kaitlyn Riordan
Alex Stamp
Nicole Stamp
Meghan Speakman
Sigrid Velis
Annemieke Wade, Cameron, & Vesper Johnston
Charlene Wiseman
Peter Wismath
Lauren Vandervoort
Lidia Volpe
In memory of: Giovanna Dragonieri
In memory of: RHODA


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Honestly, I hate filing just like you do.
Last week I realized my personal stack of insurance papers, receipts, etc…. needed filing. So I had to practice what I preach: I wrote it on my calendar to do Saturday morning. If I hadn't made that commitment, I would have kept letting the stack get bigger.
Next I figured out a way to eliminate the boredom and the pain of doing it. I timed the filing so I was listening to one of my favorite radio programs. In fact, to finish listening to the program, I even cleaned out the drawer of a desk I was letting my daughter use.
What do you do to take the pain out of filing?
Organizing Tip 1. Write filing project on your calendar.
Organizing Tip 3. Reward yourself with a walk, dark chocolate kiss or something enjoyable.
Previous Snow Day – No Car Day!


text:
Boogiepop and Others to air on ANIPLUS Asia
ANIPLUS Asia has announced on Monday that it will simulcast the highly anticipated psychological action thriller Boogiepop and Others for the upcoming Winter 2019 season.
Boogiepop and Others will premiere on Friday, January 4 at 11:00 PM with the premiere episode as a 1-hour special.
The all-new anime adaptation is in commemoration of the 20th anniversary of the light novel masterpiece by Kohei Kadono. The television anime is directed by Shingo Natsume, the mastermind behind the worldwide popularity of One Punch Man.
This is ANIPLUS Asia's fourth simulcast anime for Winter 2019 apart from Kemono Friends 2, B-Project ~Zeccho*Emotion~ and The Promised Neverland.
ANIPLUS Asia is available in the Philippines on Skycable Channel 139, EASY TV digital top box Channel 10 and over-the-top video streaming site Sky-on-Demand.


Natalie Shapero is the Professor of the Practice of Poetry at Tufts University and an editor at large of the Kenyon Review. Her first poetry collection, No Object, was published by Saturnalia Books in 2013. Natalie's writing has appeared in publications such as The Nation, The New Republic, The New Yorker, Poetry, and The Progressive. She holds degrees in creative writing and in law and has worked as a litigation fellow with Americans United for Separation of Church and State. Her awards include a National Endowment for the Arts Fellowship, a Ruth Lilly Fellowship, a Kenyon Review Fellowship, and a Great Lakes College Association New Writers Award.
makes her muscle known to every statue.
our whole world is dead and so can do you no harm.
The following are links to other Web sites with information about poet Natalie Shapero.
Have you read Hard Child by Natalie Shapero? Add your comments to this page and let us know what you think.


The Java Service Wrapper implements a series of Permissions which can be used to fully control access to the Wrapper API using the standard Java Security Model.
Controlling another service from within a Java Application.
The Wrapper makes it possible to start, stop, interrogate, and perform other operations on any service on a system by sending the appropriate control codes. This can be very powerful, but if used incorrectly can also open up some severe security problems on a server. For this reason, access to the WrapperManager.sendServiceControlCode(...) method is disabled by default. To make use of it requires that a Security Manager be installed in the JVM and that specific permissions be granted.
The first system property, java.security.manager (J2SE 5.0) (JavaSE6), tells Java that a security manager should be created when the JVM is created.
The second system property, java.security.policy (J2SE 5.0) (JavaSE6), then tells the location of a file which will describe the permissions that should be granted within your application.
The policy file is a simple text file.
The first block lets the classes wrapper.jar have full permissions to do anything. This is advised as the Wrapper needs to be able to launch your entire application meaning that anything your application does is originating from the Wrapper.
The second block means that any other classes in jars in your lib directory are able to make calls to interrogate, start, and stop the "myservice" service via the Wrapper. If this is not there, then the calls will result in SecurityExceptions being thrown.
In Wrapper version 3.5.8, the ability to call user defined events through the WrapperManager API has been added. While this is a powerful feature to ease the use of user events for developers, it may also cause security concerns if a program should be allowed to call all user events from itself.
To provide a solution for this concerns, the API makes use of the WrapperUserEventPermission Class which can be defined in the SecurityManager's policy file.
"-10" : if the start number of a range is not specified, it means the sequence starts with its first value, i.e. "1"
"555-" : all numbers between 555 up to the upper limit of available event numbers, i.e. 32767.
For consistency, the numbers must be sorted, this means following would be invalid: "5, -4", "1, 8-10, 7", "9-, 7", etc. Any misconfigurations will cause access denied error.


supervision of parolee Phillip Garrido.
It is important to note, as stated in an Associated Press article, that as a parolee, Garrido wore a GPS-linked ankle bracelet that tracked his every movement, met with his parole agent several times each month and was subject to routine surprise home visits and random drug and alcohol tests, according to the Department of Corrections and Rehabilitation.
Phillip Garrido's parole supervision was on a 40 to 1 ratio (40 parolees to 1 parole agent).
Below is a summary of the findings from the report.
·Failed to use GPS information.
future uses of GPS monitoring.
Garrido was violating the terms of his parole.
year old female during a home visit.
To view the executive summary of the report click here.
To view the response to the report from CDCR Secretary Matt Cate click here.


text:
Former Canadian judges, justice ministers and scholars decry Iran's abuse of Baha'is
Steven ChaseSenior parliamentary reporter
This article was published more than 1 year ago. Some information may no longer be current.
More than 40 prominent members of Canada's legal community have signed an open letter to Chief Justice of Iran, Ebrahim Raisi, photographed here at a ceremony in Tehran, on Jan. 1, 2021.Ebrahim Noroozi/The Associated Press
More than 40 prominent members of Canada's legal community, including former Supreme Court judges and justice ministers, have penned an open letter in order to draw attention to what they call "an alarming new chapter" in Iran's state-sanctioned persecution of its Baha'i religious minority.
They're taking aim at two Iranian courts that issued judgments in 2020 justifying the seizure and sale of land belonging to dozens of Baha'is on the grounds their religion denies them the right to own property. The dominant clerics in Iran regard the Baha'i faith as heresy and an insult to the teachings of Islam.
The group of Canadians has written an open letter to Chief Justice of Iran Ebrahim Raisi, calling on authorities to remedy this "new judicial abuse."
Signatories include four former Supreme Court judges: Ian Binnie, Frank Iacobucci, Louis LeBel and Marshall Rothstein as well as three ex-federal justice ministers: Irwin Cotler, Allan Rock and Jody Wilson-Raybould. Dozens of Canadian legal scholars and practising lawyers have also added their names.
Canada was a leader in accepting Baha'is fleeing persecution in Iran, following the 1979 revolution. About 2,300 Baha'is were resettled in about 220 communities across Canada immediately after and thousands more have arrived as refugees since.
The federal government has a history of speaking out on Iran's persecution of the Baha'i faith. There are more than 35,000 adherents in Canada and close to 20 per cent of the community is Indigenous.
Canada and Iran have not had formal diplomatic relations since 2012 and ties were further exacerbated in 2020 when Iran's military shot down a civilian aircraft, Ukraine International Airlines Flight 752, in an incident that claimed the lives of 176 people, including 55 Canadian citizens and 30 permanent residents in this country. Iran says the plane was mistakenly attacked.
Mr. Cotler, a renowned human-rights champion, and Mr. Rock, now president emeritus of the University of Ottawa, say they do not expect Iran's judiciary will pay them heed but they believe many Canadians want the Baha'i to know they are not forgotten.
"The importance, more than anything else, is to remind those who are being persecuted in Iran that someone is paying attention – that they are not alone," Mr. Rock said in an interview.
Iran's diplomatic mission to the United Nations in New York could not be immediately reached for comment.
The land seizures in question took place in the village of Ivel decades ago but the court rulings in 2020 represent the culmination of legal proceedings on the matter. In one of the judicial decisions, using an article of the Iranian constitution that permits confiscation of illegitimately-obtained property, the judge declared Baha'is have "a perverse ideology" and therefore no "legitimacy in their ownership" of any property.
These court rulings have raised fears of more land seizures. Last November, according the Voice of America, Iranian government agents raided the homes of 50 Baha'i families and ordered them to produce lists of assets and property deeds as well as explanations of how they obtained these assets.
The Canadian signatories say they fear the Iranian rulings have established a dangerous constitutional precedent of judicially-sanctioned confiscation which erases legitimate property rights based on religious affiliation. They warn this departs not only from international human rights standards but also the "text and intent of the Iranian constitution itself."
Ms. Wilson-Raybould, one of the signatories, said the oppression of the Baha'is is one example where the rule of law is being trampled "and legal systems are used to undermine rather than uphold basic rights."
The Baha'is have been under persistent persecution for many decades but the tactics of repression have evolved over time, according to Human Rights Watch researcher Tara Sepehri Far.
In the years after the 1979 revolution, hundreds of Baha'is were killed or executed while others were tortured or imprisoned. They have been denied jobs or access to education and other rights because of their beliefs. In recent years there have been more reports of the closure of Baha'i businesses and confiscation of properties.
Mr. Cotler said what's so alarming for Canadian legal community is how Iran "seeks to criminalize the very existence" of the Baha'is.
Asked for comment, Global Affairs echoed the concerns of the former judges and justice ministers. Spokesman Grantly Franklin said Canada is also concerned by the court rulings that would allow seizure of Baha'i land "due to their religious beliefs," adding "We call on the Iranian authorities to eliminate all forms of discrimination on the basis of religion or belief."
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text:
"""
Test breakpoint conditions with 'breakpoint modify -c <expr> id'.
"""

from __future__ import print_function

import os
import time
import re
import lldb
from lldbsuite.test.decorators import *
from lldbsuite.test.lldbtest import *
from lldbsuite.test import lldbutil

class BreakpointConditionsTestCase(TestBase):

    mydir = TestBase.compute_mydir(__file__)

    # Requires EE to support COFF on Windows (http://llvm.org/pr22232)
    @skipIfWindows
    def test_breakpoint_condition_and_run_command(self):
        """Exercise breakpoint condition with 'breakpoint modify -c <expr> id'."""
        self.build()
        self.breakpoint_conditions()

    # Requires EE to support COFF on Windows (http://llvm.org/pr22232)
    @skipIfWindows
    def test_breakpoint_condition_inline_and_run_command(self):
        """Exercise breakpoint condition inline with 'breakpoint set'."""
        self.build()
        self.breakpoint_conditions(inline=True)

    # Requires EE to support COFF on Windows (http://llvm.org/pr22232)
    @skipIfWindows
    @add_test_categories(['pyapi'])
    def test_breakpoint_condition_and_python_api(self):
        """Use Python APIs to set breakpoint conditions."""
        self.build()
        self.breakpoint_conditions_python()

    # Requires EE to support COFF on Windows (http://llvm.org/pr22232)
    @skipIfWindows
    @add_test_categories(['pyapi'])
    def test_breakpoint_invalid_condition_and_python_api(self):
        """Use Python APIs to set breakpoint conditions."""
        self.build()
        self.breakpoint_invalid_conditions_python()

    def setUp(self):
        # Call super's setUp().
        TestBase.setUp(self)
        # Find the line number to of function 'c'.
        self.line1 = line_number(
            'main.c', '// Find the line number of function "c" here.')
        self.line2 = line_number(
            'main.c', "// Find the line number of c's parent call here.")

    def breakpoint_conditions(self, inline=False):
        """Exercise breakpoint condition with 'breakpoint modify -c <expr> id'."""
        exe = self.getBuildArtifact("a.out")
        self.runCmd("file " + exe, CURRENT_EXECUTABLE_SET)

        if inline:
            # Create a breakpoint by function name 'c' and set the condition.
            lldbutil.run_break_set_by_symbol(
                self,
                "c",
                extra_options="-c 'val == 3'",
                num_expected_locations=1,
                sym_exact=True)
        else:
            # Create a breakpoint by function name 'c'.
            lldbutil.run_break_set_by_symbol(
                self, "c", num_expected_locations=1, sym_exact=True)

            # And set a condition on the breakpoint to stop on when 'val == 3'.
            self.runCmd("breakpoint modify -c 'val == 3' 1")

        # Now run the program.
        self.runCmd("run", RUN_SUCCEEDED)

        # The process should be stopped at this point.
        self.expect("process status", PROCESS_STOPPED,
                    patterns=['Process .* stopped'])

        # 'frame variable --show-types val' should return 3 due to breakpoint condition.
        self.expect(
            "frame variable --show-types val",
            VARIABLES_DISPLAYED_CORRECTLY,
            startstr='(int) val = 3')

        # Also check the hit count, which should be 3, by design.
        self.expect("breakpoint list -f", BREAKPOINT_HIT_ONCE,
                    substrs=["resolved = 1",
                             "Condition: val == 3",
                             "hit count = 1"])

        # The frame #0 should correspond to main.c:36, the executable statement
        # in function name 'c'.  And the parent frame should point to
        # main.c:24.
        self.expect("thread backtrace", STOPPED_DUE_TO_BREAKPOINT_CONDITION,
                    #substrs = ["stop reason = breakpoint"],
                    patterns=["frame #0.*main.c:%d" % self.line1,
                              "frame #1.*main.c:%d" % self.line2])

        # Test that "breakpoint modify -c ''" clears the condition for the last
        # created breakpoint, so that when the breakpoint hits, val == 1.
        self.runCmd("process kill")
        self.runCmd("breakpoint modify -c ''")
        self.expect(
            "breakpoint list -f",
            BREAKPOINT_STATE_CORRECT,
            matching=False,
            substrs=["Condition:"])

        # Now run the program again.
        self.runCmd("run", RUN_SUCCEEDED)

        # The process should be stopped at this point.
        self.expect("process status", PROCESS_STOPPED,
                    patterns=['Process .* stopped'])

        # 'frame variable --show-types val' should return 1 since it is the first breakpoint hit.
        self.expect(
            "frame variable --show-types val",
            VARIABLES_DISPLAYED_CORRECTLY,
            startstr='(int) val = 1')

        self.runCmd("process kill")

    def breakpoint_conditions_python(self):
        """Use Python APIs to set breakpoint conditions."""
        exe = self.getBuildArtifact("a.out")

        # Create a target by the debugger.
        target = self.dbg.CreateTarget(exe)
        self.assertTrue(target, VALID_TARGET)

        # Now create a breakpoint on main.c by name 'c'.
        breakpoint = target.BreakpointCreateByName('c', 'a.out')
        #print("breakpoint:", breakpoint)
        self.assertTrue(breakpoint and
                        breakpoint.GetNumLocations() == 1,
                        VALID_BREAKPOINT)

        # We didn't associate a thread index with the breakpoint, so it should
        # be invalid.
        self.assertTrue(breakpoint.GetThreadIndex() == lldb.UINT32_MAX,
                        "The thread index should be invalid")
        # The thread name should be invalid, too.
        self.assertTrue(breakpoint.GetThreadName() is None,
                        "The thread name should be invalid")

        # Let's set the thread index for this breakpoint and verify that it is,
        # indeed, being set correctly.
        # There's only one thread for the process.
        breakpoint.SetThreadIndex(1)
        self.assertTrue(breakpoint.GetThreadIndex() == 1,
                        "The thread index has been set correctly")

        # Get the breakpoint location from breakpoint after we verified that,
        # indeed, it has one location.
        location = breakpoint.GetLocationAtIndex(0)
        self.assertTrue(location and
                        location.IsEnabled(),
                        VALID_BREAKPOINT_LOCATION)

        # Set the condition on the breakpoint location.
        location.SetCondition('val == 3')
        self.expect(location.GetCondition(), exe=False,
                    startstr='val == 3')

        # Now launch the process, and do not stop at entry point.
        process = target.LaunchSimple(
            None, None, self.get_process_working_directory())
        self.assertTrue(process, PROCESS_IS_VALID)

        # Frame #0 should be on self.line1 and the break condition should hold.
        from lldbsuite.test.lldbutil import get_stopped_thread
        thread = get_stopped_thread(process, lldb.eStopReasonBreakpoint)
        self.assertTrue(
            thread.IsValid(),
            "There should be a thread stopped due to breakpoint condition")
        frame0 = thread.GetFrameAtIndex(0)
        var = frame0.FindValue('val', lldb.eValueTypeVariableArgument)
        self.assertTrue(frame0.GetLineEntry().GetLine() == self.line1 and
                        var.GetValue() == '3')

        # The hit count for the breakpoint should be 1.
        self.assertTrue(breakpoint.GetHitCount() == 1)

        # Test that the condition expression didn't create a result variable:
        options = lldb.SBExpressionOptions()
        value = frame0.EvaluateExpression("$0", options)
        self.assertTrue(value.GetError().Fail(),
                        "Conditions should not make result variables.")
        process.Continue()

    def breakpoint_invalid_conditions_python(self):
        """Use Python APIs to set breakpoint conditions."""
        exe = self.getBuildArtifact("a.out")

        # Create a target by the debugger.
        target = self.dbg.CreateTarget(exe)
        self.assertTrue(target, VALID_TARGET)

        # Now create a breakpoint on main.c by name 'c'.
        breakpoint = target.BreakpointCreateByName('c', 'a.out')
        #print("breakpoint:", breakpoint)
        self.assertTrue(breakpoint and
                        breakpoint.GetNumLocations() == 1,
                        VALID_BREAKPOINT)

        # Set the condition on the breakpoint.
        breakpoint.SetCondition('no_such_variable == not_this_one_either')
        self.expect(breakpoint.GetCondition(), exe=False,
                    startstr='no_such_variable == not_this_one_either')

        # Now launch the process, and do not stop at entry point.
        process = target.LaunchSimple(
            None, None, self.get_process_working_directory())
        self.assertTrue(process, PROCESS_IS_VALID)

        # Frame #0 should be on self.line1 and the break condition should hold.
        from lldbsuite.test.lldbutil import get_stopped_thread
        thread = get_stopped_thread(process, lldb.eStopReasonBreakpoint)
        self.assertTrue(
            thread.IsValid(),
            "There should be a thread stopped due to breakpoint condition")
        frame0 = thread.GetFrameAtIndex(0)
        var = frame0.FindValue('val', lldb.eValueTypeVariableArgument)
        self.assertTrue(frame0.GetLineEntry().GetLine() == self.line1)

        # The hit count for the breakpoint should be 1.
        self.assertTrue(breakpoint.GetHitCount() == 1)

redpajama_set_name: RedPajamaGithub


On the March 29, 2007 edition of my "Moldy Oldies Show" on WCUR, Kathy and I talked with Linda Grosse and Bill Lalicker from the Volunteer English Program in Chester County. Below is a link to the broadcast.
For more information about the Volunteer English Program, visit their web site at volunteerenglish.org. And for more information about WCUR, or to listen live, visit wcur.fm.