Category Archives: academic

intellectual property issues in dreams

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Had an active night of dreams last night, but my favourite point was in some sort of workshop, where we had clearly put slides on the web and someone said that we had had a ‘cease and desist’ request concerning one of the slides.   They showed me the web page with the comment below.  Unfortunately, I never seem to be able to read text on the web so first two words of the comment are interpolated, but the last part is verbatim:

1 Comment »
.      . Prior art  O  : – )

If the person who left the comment on the blog in my dreams is out there — good on you!

Deadly curse of health and safety culture

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Yesterday’s Times front page story “death by red tape” described the sheriff’s report on a woman who had fallen down a 45 foot (less than 15 metre) mine shaft in Ayreshire, and died after 6 hours while emergency services argued on the surface about health and safety issues. I was reminded of a similar case a while ago when an ambulance crew had to wait for police backup while again a patient died.

Neither report mentioned the Fire Chief who was charged with manslaughter after the warehouse blaze in the south of England a few years ago. In this case he did allow teams into the building, allowing them to do their job. In this case it was the fire crew who died and their manager held responsible.

With those responsible in these situations having to be constantly aware that they may face criminal
prosecution if they make the wrong decision, no wonder they delay.

Those on the front line in these circumstances have to make difficult decisions. While these decisions certainly should be reviewed analysed and used to improve training and advice, we need to end the blame culture and accept that these decisions will occasionally turn out in the light of time to have been wrong.

Our belief we can create a risk free world is hubris, and while we maintain this myth, those who are faced with the real decisions have their already difficult job made harder, and incidents like the preventable death of this woman in Scotland will continue.

After the Tech Wave is over

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The Second Tiree Tech Wave is over.   Yesterday the last participants left by ferry and plane and after a final few hours tidying, the Rural Centre, which the day before had been a tangle of wire and felt, books and papers, cups and biscuit packets, is now as it had been before.  And as I left, the last boxes under my arm, it was strangely silent with only the memory of voices and laughter in my mind.

So is it as if it had never been?  I there anything left behind?  There are a few sheets of Magic Whiteboard on the walls, that I left so that those visiting the Rural Centre in the coming weeks can see something of what we were doing, and there are used teabags and fish-and-chip boxes in the bin, but few traces.

We trod lightly, like the agriculture of the island, where Corncrake and orchid live alongside sheep and cattle.

Some may have heard me talk about the way design is like a Spaghetti Western. In the beginning of the film Clint Eastwood walks into the town, and at the end walks away.  He does not stay, happily ever after, with a girl on his arm, but leaves almost as if nothing had ever happened.

But while he, like the designer, ultimately leaves, things are not the same.  The Carson brothers who had the town in fear for years lie dead in their ranch at the edge of town, the sharp tang of gunfire still in the air and the buzz of flies slowly growing over the elsewise silent bodies.  The crooked major, who had been in the pocket of the Carson brothers, is strapped over a mule heading across the desert towards Mexico, and not a few wooden rails and water buts need to be repaired.  The job of the designer is not to stay, but to leave, but leave change: intervention more than invention.

But the deepest changes are not those visible in the bullet-pocked saloon door, but in the people.  The drunk who used to sit all day at the bar, has discovered that he is not just a drunk, but he is a man, and the barmaid, who used to stand behind the bar has discovered that she is not just a barmaid, but she is a woman.

This is true of the artefacts we create and leave behind as designers, but much more so of the events, which come and go through our lives.  It is not so much the material traces they leave in the environment, but the changes in ourselves.

I know that, as the plane and ferry left with those last participants, a little of myself left with them, and I know many, probably all, felt a little of themselves left behind on Tiree.  This is partly abut the island itself; indeed I know one participant was already planning a family holiday here and another was looking at Tiree houses for sale on RightMove!  But it was also the intensity of five, sometimes relaxed, sometimes frenetic, days together.

So what did we do?

There was no programme of twenty minute talks, no keynotes or demo, indeed no plan nor schedule at all, unusual in our diary-obsessed, deadline-driven world.

Well, we talked.  Not at a podium with microphone and Powerpoint slides, but while sitting around tables, while walking on the beach, and while standing looking up at Tilly, the community wind turbine, the deep sound of her swinging blades resonating in our bones.  And we continued to talk as the sun fell and the overwhelmingly many stars came out , we talked while eating, while drinking and while playing (not so expertly) darts.

We met people from the island those who came to the open evening on Saturday, or popped in during the days, and some at the Harvest Service on Sunday.  We met Mark who told us about the future plans for Tiree Broadband, Jane at PaperWorks who made everything happen, Fiona and others at the Lodge who provided our meals, and many more. Indeed, many thanks to all those on the island who in various ways helped or made those at TTW feel welcome.

We also wrote.  We wrote on sheets of paper, notes and diagrams, and filled in TAPT forms for Clare who was attempting unpack our experiences of peace and calmness in the hope of designing computer systems that aid rather than assault our solitude.  Three large Magic Whiteboard sheets were entitled “I make because …”, “I make with …”, “I make …” and were filled with comments.  And, in these days of measurable objectives, I know that at least a grant proposal, book chapter and paper were written during the long weekend; and the comments on the whiteboards and experiences of the event will be used to create a methodological reflection of the role of making in research which we’ll put into Interfaces and the TTW web site.

We moved.  Walking, throwing darts, washing dishes, and I think all heavily gesturing with our hands while taking.  And became more aware of those movements during Layda’s warm-up improvisation exercises when we mirrored one another’s movements, before using our bodies in RePlay to investigate issues of creativity and act out the internal architecture of Magnus’ planned digital literature system.

We directly encountered the chill of wind and warmth of sunshine, the cattle and sheep, often on the roads as well as in the fields.  We saw on maps the pattern of settlement on the island and on display boards the wools from different breeds on the island. Some of us went to the local historical centre, An Iodhlann [[ http://www.aniodhlann.org.uk/ ]], to see artefacts, documents and displays of the island in times past, from breadbasket of the west of Scotland to wartime airbase.

We slept.  I in my own bed, some in the Lodge, some in the B&B round the corner, Matjaz and Klem in a camper van and Magnus – brave heart – in a tent amongst the sand dunes.  Occasionally some took a break and dozed in the chairs at the Rural Centre or even nodded off over a good dinner (was that me?).

We showed things we had brought with us, including Magnus’ tangle of wires and circuit boards that almost worked, myself a small pack of FireFly units (enough to play with I hope in a future Tech Wave), Layda’s various pieces she had made in previous tech-arts workshops, Steve’s musical instrument combining Android phone and cardboard foil tube, and Alessio’s impressively modified table lamp.

And we made.  We do after all describe this as a making event!  Helen and Claire explored the limits of ZigBee wireless signals.  Several people contributed to an audio experience using proximity sensors and Arduino boards, and Steve’s CogWork Chip: Lego and electronics, maybe the world’s first mechanical random-signal generator.  Descriptions of many of these and other aspects of the event will appear in due course on the TTW site and participants’ blogs.


But it was a remark that Graham made as he was waiting in the ferry queue that is most telling.  It was not the doing that was central, the making, even the talking, but the fact that he didn’t have to do anything at all.  It was the lack of a plan that made space to fill with doing, or not to do so.

Is that the heart?  We need time and space for non-doing, or maybe even un-doing, unwinding tangles of self as well as wire.

There will be another Tiree Tech Wave in March/April, do come to share in some more not doing then.

Who was there:

  • Alessio Malizia – across the seas from Madrid, blurring the boundaries between information, light and space
  • Helen  Pritchard – artist, student of innovation and interested in cows
  • Claire  Andrews – roller girl and researching the design of assistive products
  • Clare  Hooper – investigating creativity, innovation and a sprinkling of SemWeb
  • Magnus  Lawrie – artist, tent-dweller and researcher of digital humanities
  • Steve Gill – designer, daredevil and (when he can get me to make time) co-authoring book on physicality TouchIT
  • Graham Dean – ex-computer science lecturer, ex-businessman, and current student and auto-ethnographer of maker-culture
  • Steve Foreshaw – builder, artist, magician and explorer of alien artefacts
  • Matjaz Kljun – researcher of personal information and olive oil maker
  • Layda Gongora – artist, curator, studying improvisation, meditation and wild hair
  • Alan Dix – me

The Great Apple Apartheid

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In days gone by boarding houses and shops had notices saying “Irish and Blacks not welcome“.  These days are happily long past, but today Apple effectively says “poor and rural users not welcome“.

This is a story about Apple and the way its delivery policies exacerbate the digital divide and make the poor poorer.  To be fair, similar stories can be told about other software vendors, and it is hardly news that success in business is often at the expense of the weak and vulnerable.  However, Apple’s decision to deliver Lion predominantly via App store is an iconic example of a growing problem.

I had been using Lion for a little over a week, not downloaded from App Store, but pre-installed on a brand new MacBook Air.  However, whenever I plugged in my iPhone and tried to sync a message appeared saying the iTunes library was created with a newer version of iTunes and so iTunes needed to be updated.  Each time I tried to initiate the update as requested, it started  a long slow download dialogue, but some time later told me that the update had failed.

This at first seemed all a little odd on a brand new machine, but I think the reason is as follows:

  1. When I first initialised the new Air I chose to have it sync data with a Time Machine backup from my previous machine.
  2. The iTunes on the old machine was totally up-to-date due to regular updates.
  3. Apple dealers do not bother to update machines before they are delivered.
  4. The hotel WiFi connection did not have sufficient throughput for a successful update.

From an engineering point of view, the fragility of the iTunes library format is worrying; many will recall the way HyperCard was able to transfer stacks back and forth between versions without loss.  Anyway the paucity of engineering in recent software is a different story!

It is the fact that the hotel WiFi was in sufficient for the update that concerns me here.  It was fast enough to browse the web, without apparent delay, to check email etc.  Part of the problem was that the hotel did offer two levels of service, one (more expensive!) aimed more at heavy multimedia use, so maybe that would have been sufficient.  The essential update for the brand new machine consisted of 1.46 gigabytes of data, so perhaps not surprising the poor connection faltered.

I have been concerned for several years at the ever increasing size of regular software updates, which have increased from 100 Mbytes to now often several Gbytes1.  Usually these happen in the background and I have reasonable broadband at home, so they don’t cause me any problems personally, but I wonder about those with less good broadband, or those whose telephone exchanges do not support broadband at all.  In the UK, this is mainly those outside major urban areas, who are out of reach of cable and fibre super-broadband and reliant on old BT copper lines.  Thinking more broadly across the world, how many in less developed countries or regions will be able to regularly update software?

Of course old versions may well run better on old computers, but without updates it is not just that users cannot benefit from new features, but more critically they are missing essential security updates leaving the vulnerable to attack.

And this is not just a problem for those directly affected, but for us all, as it creates a fertile ground for bot armies to launch denial of service attacks and other forms of cybercrime or cyberterrorism.   Each compromised machine is a future cyberwarrior or cybergangster.

However, the decision of Apple to launch Lion predominantly via App Store has significantly upped the stakes.   Those with slower broadband connections may be able to manage updates, but the full operating system is an order of magnitude larger.  Of course those with slower connections tend to be the poorer, more vulnerable, more marginalised; those without jobs, in rural areas, the elderly.  It is as if Apple has put up a big notice:

“To the poor and weak
we don’t want you“

To be fair, Lion is (one feels grudgingly) also made available on USB drives, but at more than twice the price of the direct download2.  So this is not entirely shutting the door on the poor, but only letting them in if they pay extra.  A tax on poverty.

Of course, this is not a deliberate act of aggression against the weak, just the normal course of business.  The cheapest and easiest way to deliver software, and one that incidentally ensures that all revenue goes to Apple, is through direct online sales.  The USB option adds complexity and cost to the distribution systems and Apple seem to be pricing to discourage use.  This, like so many other ways in which the poor pay more, is just an ‘accident’ of the market economy.

But for a company that prides itself in design, surely things could be done more creatively?

One way would be to split software into two parts.  One small part would be the ‘key’, essential to run it, but very small,  The second part would constitute the bulk of the software, but be unusable without the ‘key’.   The ‘key’ would then be sold solely on the App store, but would be small enough for anyone to download.  The rest would be also made available online, but for free download and with a licence that allows third party distribution (and of course be suitably signed/encrypted to prevent tampering).  Institutions or cybercafes could download it to local networks, entrepreneurs could sell copies on DVD or USB, but competition would mean this would be likely to end up far cheaper than Apple’s USB premium, close to the cost of the medium, with a small margin.

Of course the same method could be used for any software, not just Lion, and indeed even for software updates.

I’m sure Apple could think of alternative, maybe better, solutions.  The problem is just that Apple’s designers, despite inordinate consideration for the appearance and appeal of their products, have simply not thought beyond the kind of users they meet in the malls of Cupertino.

  1. Note, this is not an inevitable consequence of increasing complexity and (itself lamentable) code bloat.  In the past software updates were often delivered as ‘deltas’, the changes between old and new.  It seems that now an ‘update’ is in fact complete copies of entire major components.[back]
  2. At the tiem of wrting tjis Mac OSX LIon is available for  app store for $29.99, but USB thumb drive version is $69.99[back]

roots – how do we see ourselves spatially

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I was just reading the chapter on Benedict Anderson in “Key Thinkers on Space and Place”1.  Anderson forged the concept of a national imagination, the way nations are as much, or more, a construct of socio-cultural imaginings than physical topography or legal/political sovereignty.

However, this made me wonder whether this conception itself was very culturally specific, to what extent do people relate to nation as opposed to other areas.

I was reminded particularly of a conversation with, the much missed, Pierro Mussio. He explained to me the distinct nature of Italian cultural identity, which tends to focus on regional and local identity before national identity, partly because Italy itself is quite young as a nation state (a mere 150 years in a country which sees itself in terms of millennia). There is even a word “campanilismo”, which is literally relating to the “bell tower” (campanile) in a town, meaning one’s primary loyalties lie to that bell tower, that town, that community.

How do you see yourself?  Are you British or Geordie, French or Parisian, American or New Yorker?

I know I see myself as ‘Welsh’.  Wales is part of Britain, but my Britishness is secondary to Welshness.  I was born and brought up in Bangor Street, Roath Park, Cardiff, but again while the street, area and city are foci of nostalgia, it is the Welshness which seems central.  For Fiona she is Cumbrian (rather than Wetheral, English or British), Steve who is visiting is British, but says his brother would say Scottish, despite both having spent equal amounts of time in Scotland whilst growing up and since.

I asked people on Twitter and got a variety of answers2, most quite broad:

“I always think English rather than British but I don’t have a more specific area to identify with.”

“I think I primarily think of myself as both “Brit” & “northerner”. Lancastrian when differentiating myself from Yorkshire lot!”

“in decreasing granularity I’m a Devoner (south, of course!), west country-er, English, British, European, World-ean.”

Some less clear:

“I’m confused specially. I am Coloradan and American by birth, but feel more at home in England, and miss Scotland.”

“ooh, complicated. I’m British but not English. that’s as specific as I get.”

The last perhaps particularly interesting in its focus on what he is not!

Obviously the way we see ourselves varies.

The choice of a ‘level of granularity’ for location reminds me a little of the way in which we have some sort of typical level in a classification hierarchy (I think Lakoff writes about this); for example you can say “look at that bird”, but not “look at that mammal”, you have to say “look at that dog” or “look at that cat”.  This also varies culturally including subcultures such as dog breeders – saying “look at that dog” in Crufts would hardy sound natural.

Some cities have specific words to refer to their natives: Glaswegian, Geordie, Londoner; others do not – I was brought up in Cardiff, but Cardiffian sounds odd.  Does the presence of a word (Cumbrian, Welsh) make you more likely to see yourselves in those terms, or is it more that it is that, where cities have forged a strong sense of belonging, words naturally emerge … I sense a Sapir-Whorf moment!

Now-a-days this is even more contested as loyalties and identities can be part of networked communities that cut across national and topographical boundaries.  In some way these new patterns of connection reinforce those focusing on human relations rather than physical space as defining countries and communities, but of course in far newer ways.

However, it also made me think of those parts of the world where there are large numbers of people with problematic statehood.  There is how we see ourselves and how states see us.  We tend to define democracy in terms of citizenship, and laud attempts, such as the Arab Spring, that give power to the people … but where ‘people’ means citizens.  In Bahrain the Shite majority are citizens and therefore their views should be considered in terms of democracy, whereas the migrant workers in Libya fleeing the rebels in the early days of the recent Libyan war, or the Palestinians in Kuwait during the first Gulf War were not citizens and therefore marginalised.

Defining citizenship then becomes one of the most powerful methods of control.  This has been used to powerful effect in Estonia leaving some who had lived the country for fifty years effectively stateless, and, while not leaving people stateless, in the UK new rules for electoral registration could leave up to 10 million, principally the young and the poor, voteless.

In the days of the nation state those with loyalties not tied to geography have always been problematic: Gypsies, Jews before the establishment of Israel, the various Saharan nomad trades.  Many of these have been persecuted and continue to suffer across the world, and yet paradoxically in a networked world it seems possible that pan-national identity may one day become the norm.

  1. I’ve got 1st edition, but 2nd edition recently come out.[back]
  2. Many thanks for those who Tweeted responses.[back]

TTW2 – the second Tiree Tech Wave is approaching

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It is a little over a month (3-7 Nov)  until the next Tiree Tech Wave 🙂  However, as I’m going to be off-island most of the time until the end of October, it seems very close indeed!

The first registrations are in, including Clare flying straight here from the US1 and Alessio coming from Madrid; mind you last time Azizah had come all the way from Malaysia, so still looking very parochial in comparison!

While I don’t expect we will be oversubscribed, do ‘book early’ (before Oct 10th) if you intend to come to help us plan things and make sure you get your preferred accommodation (the tent at the end of my garden is draughty in November) and travel.

If you want to take advantage of the island’s watersports, catch me in one place for more than a day, or simply hang out, do take a few extra days before or after the event.  One person has already booked to arrive a couple of days early and others maybe also.

To see what the Tech Wave will be like see the Interfaces report … although it is the people who make the event, so I’m waiting to be surprised again this time round 🙂

Looking forward to seeing you.

  1. In fact guided over the ocean by the ‘golf ball’ on Tiree, which is the North Atlantic civil radar.[back]

Death by Satellite

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The Upper Atmosphere Research Satellite (UARS) is on its way down after 20 years zipping by at 375 miles above our heads.  As the bus-sized satellite breaks up parts will reach earth and NASA reassuringly tell us that there is only a 1 in 3,200 chance that anyone will be hit.  Given being hit by a piece of satellite is likely to be painful and most likely terminal, I wonder if I should be worried.

With a world population of 6,963,070,0291, that is around one in a trillion chance that I will die from UARS this year.  Given the annual risk from asteroid impact or shark attack is around one in in 2 billion2, that sounds quite good for UARS (but must buy that shark repellent from Boots).

Of course, it is a bit unfair comparing the UARS that has been up there for 20 years spinning round the world like frenzy, with more mundane day-to-day risks like crossing the road.  For air travel they take into account the distance travelled and aim for safety factors around 1 accident (but with a lot of people in the aeroplane) every hundred million flying miles and achieving a figure about 10 times better than that3.

At 375 miles the UARS will have been orbiting at 7.55978 km/s4, so travelled 2.9 billion miles in the last 20 years.  That means it is causing one death in 10 trillion miles travelled … five thousand times safer than air flight, 120 million times safer than car travel5, and around million times safer than bicycle6.  I must cancel my KLM ticket home and get one by satellite.

  1. World population of 6,963,070,029 at 5:14 UTC (EST+5) Sep 19, 2011 according to US Census Bureau World Population Clock [back]
  2. Scientific American, “Competing Catastrophes: What’s the Bigger Menace, an Asteroid Impact or Climate Change?“, Robin Lloyd, March 31, 2010 [back]
  3. Wikipedia Air Safety page quotes different, but close numbers: 3 deaths per 10 billion passenger miles, one death in 20 billion passenger miles and 0.05 deaths per billion passenger kilometers.[back]
  4. CalcTool Earth Orbit Calculator[back]
  5. Based on UK figures of 3,431 deaths per year (US NHTSA) and 26.7 billion miles driven in the UK per year (Admiral Insurance).[back]
  6. Wikipedia Air Safety statistics[back]

Private schools and open data

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Just read short article “Private schools aren’t doing as well right-wingers like to think” by Rob Cowen @bobbiecowman1.  Rob analyses the data on recent GCSE results and finds that independent schools have been falling behind comprehensive schools in the last couple of years.  He uses this to refute the belief that GCSE standards are dropping, although equally it calls into question David Cameron’s recent suggestion that independent schools such as Eton should be given public money to start ‘Free Schools’2.

However, this is also a wonderful example of the way open data can be used to challenge unsupported views including official ones or ‘common knowledge’.  Of course, during the recent voting reform referendum, David Cameron expressed his disinterest in data and statistics compared with gut feelings, so the availability of data is only half the battle!

Graph shwoing comprehensive vs independent school performance

  1. Thanks to Laura Cowen @lauracowen for re-tweeting this.[back]
  2. See BBC News: Cameron: ‘Eton should set up a state school’[back]

book: The Unfolding of Language, Deutscher

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I have previously read Guy Deutscher‘s “Through the Language Glass“, and have now, topsy turvy, read his earlier book “The Unfolding of Language“.  Both are about language, “The Unfolding of Language” about the development of the complexity of language that we see today from simpler origins, and “Through the Language Glass” about the interaction between language and thought.  Both are full of sometimes witty and always fascinating examples drawn from languages around the world, from the Matses in the Amazon to Ancient Sumarian.

I recall my own interest in the origins of language began young, as a seven year old over breakfast one day, asking whether ‘night, was a contraction of ‘no light’.  While this was an etymological red herring, it is very much the kind of change that Deutscher documents in detail showing the way a word accretes beginnings and ending through juxtaposition of simpler words followed by erosion of hard to pronounce sounds.

One of my favourites examples was the French “aujourd’hui”.  The word ‘hui, was Old French for ‘today’, but was originally Latin “hoc die”, “(on) this day”. Because ‘hui’ is not very emphatic it became “au jour d’hui”, “on the day of this day” , which contracted to the current ‘aujourd’hui’. Except now to add emphasis some French speakers are starting to say “au jour aujourd’hui”, “on the day on the day of this day”!  This reminds me of Longsleddale in the Lake District (inspiration for Postman Pat‘s Greendale),  a contraction of “long sled dale”, which literally means “long valley valley” from Old English “slaed” meaning “valley” … although I once even saw something suggesting that ‘long’ itself in the name was also “valley” in a different language!

Deutscher gives many more prosaic examples where words meaning ‘I’, ‘you’, ‘she’ get accreted to verbs to create the verb endings found in languages such as French, and how prepositions (themselves metaphorically derived from words like ‘back’) were merged with nouns to create the complex case endings of Latin.

However, the most complex edifice, which Deutscher returns to repeatedly, is that of the Semitic languages with a template system of vowels around three-consonant roots, where the vowel templates change the meaning of the root.  To illustrate he uses the (fictional!) root ‘sng’ meaning ‘to snog’ and discusses how first simple templates such as ‘snug’ (“I snogged”) and then more complex constructions such as ‘hitsunnag’ (“he was made to snog himself”) all arose from simple processes of combination, shortening and generalisation.

“The Unfolding of Language” begins with the 19th century observation that all languages seem to be in a process of degeneration where more complex  forms such as the Latin case system or early English verb endings are progressively simplified and reduced. The linguists of the day saw all languages in a state of continuous decay from an early linguistic Golden Age. Indeed one linguist, August Schleicher, suggested that there was a process where language develops until it is complex enough to get things done, and only then recorded history starts, after which the effort spent on language is instead spent in making history.

As with geology, or biological evolution, the modern linguist rejects this staged view of the past, looking towards the Law of Uniformitarianism, things are as they have always been, so one can work out what must have happened in the pre-recorded past by what is happening now.  However, whilst generally finding this convincing, throughout the book I had a niggling feeling that there is a difference.  By definition, those languages for which we have written records are those of large developed civilisations, who moreover are based on writing. Furthermore I am aware that for biological evolution small isolated groups (e.g. on islands or cut off in valleys) are particularly important for introducing novelty into larger populations, and I assume the same would be true of languages, but somewhat stultified by mass communication.

Deutscher does deal with this briefly, but right at the very end in a short epilogue.  I feel there is a whole additional story about the interaction between culture and the grammatical development of language.  I recall in school a teacher explained how in Latin the feminine words tended to belong to the early period linked to agriculture and the land, masculine words for later interests in war and conquest, and neuter for the still later phase of civic and political development. There were many exceptions, but even this modicum of order helped me to make sense of what otherwise seemed an arbitrary distinction.

The epilogue also mentions that the sole exception to the ‘decline’ in linguistic complexity is Arabic with its complex template system, still preserved today.

While reading the chapters about the three letter roots, I was struck by the fact that both Hebrew an Arabic are written as consonants only with vowels interpolated by diacritical marks or simply remembered convention (although Deutscher does not mention this himself). I had always assumed that this was like English where t’s pssble t rd txt wth n vwls t ll. However, the vowels are far more critical for Semitic languages where the vowel-less words could make the difference between “he did it” and “it will be done to him”.  Did this difference in writing stem from the root+template system, or vice versa, or maybe they simply mutually reinforced each other?

The other factor regarding Arabic’s remarkable complexity must surely be the Quran. Whereas the Bible was read for a over a millennium in Latin, a non-spoken language, and later translated focused on the meaning; in contrast there is a great emphasis on the precise form of the Quran together with continuous lengthy recitation.  As the King James Bible has been argued to have been a significant influence on modern English since the 17th century, it seems likely the Quran has been a factor in preserving Arabic for the last 1500 years.

Early in “The Unfolding of Language” Deutscher dismisses attempts to look at the even earlier prehistoric roots of language as there is no direct evidence. I assume that this would include Mithin’s “The Singing Neanderthals“, which I posted about recently. There is of course a lot of truth in this criticism; certainly Mithin’s account included a lot of guesswork, albeit founded on paleontological evidence.  However, Deutscher’s own arguments include extrapolating to recent prehistory. These extrapolations are based on early written languages and subsequent recorded developments, but also include guesswork between the hard evidence, as does the whole family-tree of languages.  Deutscher was originally a Cambridge mathematician, like me, so, perhaps unsurprisingly, I found his style of argument convincing. However, given the foundations on Uniformitarianism, which, as noted above, is at best partial when moving from history to pre-history, there seems more of  a continuum rather than sharp distinction between the levels of interpretation and extrapolation in this book and Mithin’s.

Deutscher’s account seeks to fill in the gap between the deep prehistoric origins of protolanguage (what Deutscher’s calls ‘me Tarzan’ language) and its subsequent development in the era of media-society (starting 5000BC with extensive Sumerian writing). Rather than seeing these separately, I feel there is a rich account building across various authors, which will, in time, yield a more complete view of our current language and its past.

book: The Singing Neanderthals, Mithin

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One of my birthday presents was Steven Mithin’s “The Singing Neanderthals” and, having been on holiday, I have already read it! I read Mithin’s “The Prehistory of the Mind” some years ago and have referred to it repeatedly over the years1, so was excited to receive this book, and it has not disappointed. I like his broad approach taking evidence from a variety of sources, as well as his own discipline of prehistory; in times when everyone claims to be cross-disciplinary, Mithin truly is.

“The Singing Neanderthal”, as its title suggests, is about the role of music in the evolutionary development of the modern human. We all seem to be born with an element of music in our heart, and Mithin seeks to understand why this is so, and how music is related to, and part of the development of, language. Mithin argues that elements of music developed in various later hominids as a form of primitive communication2, but separated from language in homo sapiens when music became specialised to the communication of emotion and language to more precise actions and concepts.

The book ‘explains’ various known musical facts, including the universality of music across cultures and the fact that most of us do not have perfect pitch … even though young babies do (p77). The hard facts of how things were for humans or related species tens or hundreds of thousands of years ago are sparse, so there is inevitably an element of speculation in Mithin’s theories, but he shows how many, otherwise disparate pieces of evidence from palaeontology, psychology and musicology make sense given the centrality of music.

Whether or not you accept Mithin’s thesis, the first part of the book provides a wide ranging review of current knowledge about the human psychology of music. Coincidentally, while reading the book, there was an article in the Independent reporting on evidence for the importance of music therapy in dealing with depression and aiding the rehabilitation of stroke victims3, reinforcing messages from Mithin’s review.

The topic of “The Singing Neanderthal” is particularly close to my own heart as my first personal forays into evolutionary psychology (long before I knew the term, or discovered Cosmides and Tooby’s work), was in attempting to make sense of human limits to delays and rhythm.

Those who have been to my lectures on time since the mid 1990s will recall being asked to first clap in time and then swing their legs ever faster … sometimes until they fall over! The reason for this is to demonstrate the fact that we cannot keep beats much slower than one per second4, and then explain this in terms of our need for a mental ‘beat keeper’ for walking and running. The leg shaking is to show how our legs, as a simple pendulum, have a natural frequency of around 1Hz, hence determining our slowest walk and hence need for rhythm.

Mithin likewise points to walking and running as crucial in the development of rhythm, in particular the additional demands of bipedal motion (p150). Rhythm, he argues, is not just about music, but also a shared skill needed for turn-taking in conversation (p17), and for emotional bonding.

In just the last few weeks, at the HCI conference in Newcastle, I learnt that entrainment, when we keep time with others, is a rare skill amongst animals, almost uniquely human. Mithin also notes this (p206), with exceptions, in particular one species of frog, where the males gather in groups to sing/croak in synchrony. One suggested reason for this is that the louder sound can attract females from a larger distance. This cooperative behaviour of course acts against each frog’s own interest to ‘get the girl’ so they also seek to out-perform each other when a female frog arrives. Mithin imagines that similar pressures may have sparked early hominid music making. As well as the fact that synchrony makes the frogs louder and so easy to hear, I wonder whether the discerning female frogs also realise that if they go to a frog choir they get to chose amongst them, whereas if they follow a single frog croak they get stuck with the frog they find; a form of frog speed dating?

Mithin also suggests that the human ability to synchronise rhythm is about ‘boundary loss’ seeing oneself less as an individual and more as part of a group, important for early humans about to engage in risky collaborative hunting expeditions. He cites evidence of this from the psychology of music, anthropology, and it is part of many people’s personal experience, for example, in a football crowd, or Last Night at the Proms.

This reminds me of the experiments where a rubber hand is touched in time with touching a person’s real hand; after a while the subject starts to feel as if the rubber hand is his or her own hand. Effectively our brain assumes that this thing that correlates with feeling must be part of oneself5. Maybe a similar thing happens in choral singing, I voluntarily make a sound and simultaneously everyone makes the sound, so it is as if the whole choir is an extension of my own body?

Part of the neurological evidence for the importance of group music making concerns the production of oxytocin. In experiments on female prairie voles that have had oxytocin production inhibited, they engage in sex as freely as normal voles, but fail to pair bond (p217). The implication is that oxytocin’s role in bonding applies equally to social groups. While this explains a mechanism by which collaborative rhythmic activities create ‘boundary loss’, it doesn’t explain why oxytocin is created through rhythmic activity in the first place. I wonder if this is perhaps to do with bipedalism and the need for synchronised movement during face-to-face copulation, which would explain why humans can do synchronised rhythms whereas apes cannot. That is, rhythmic movement and oxytocin production become associated for sexual reasons and then this generalises to the social domain. Think again of that chanting football crowd?

I should note that Mithin also discusses at length the use of music in bonding with infants, as anyone who has sung to a baby knows, so this offers an alternative route to rhythm & bonding … but not one that is particular to humans, so I will stick with my hypothesis 😉

Sexual selection is a strong theme in the book, the kind of runaway selection that leads to the peacock tail. Changing lifestyles of early humans, in particular longer periods looking after immature young, led to a greater degree of female control in the selection of partners. As human size came close to the physical limits of the environment (p185), Mithin suggests that other qualities had to be used by females to choose their mate, notably male singing and dance – prehistoric Saturday Night Fever.

As one evidence for female mate choice, Mithin points to the overly symmetric nature of hand axes and imagines hopeful males demonstrating their dexterity by knapping ever more perfect axes in front of admiring females (p188). However, this brings to mind Calvin’s “Ascent of Mind“, which argues that these symmetric, ovoid axes were used like a discus, thrown into the midst of a herd of prey to bring one down. The two theories for axe shape are not incompatible. Calvin suggests that the complex physical coordination required by axe throwing would have driven general brain development. In fact these forms of coordination, are not so far from those needed for musical movement, and indeed expert flint knapping, so maybe it was this skills that were demonstrated by the shaping of axes beyond that immediately necessary for purpose.

Mithin’s description of the musical nature of mother-child interactions also brought to mind Broomhall’s “Eternal Child“. Broomhall ‘s central thesis is that humans are effectively in a sort of arrested development with many features, not least our near nakedness, characteristic of infants. Although it was not one of the points Broomhall makes, his arguments made sense to me in terms of the mental flexibility that characterises childhood, and the way this is necessary for advanced human innovation; I am always encouraging students to think in a more childlike way. If Broomhall’s theories were correct, then this would help explain how some of the music making more characteristic of mother-infant interactions become generalised to adult social interactions.

I do notice an element of mutual debunking amongst those writing about richer cognitive aspects of early human and hominid development. I guess a common trait in disciplines when evidence is thin, and theories have to fill a lot of blanks. So maybe Mithin, Calvin and Broomhall would not welcome me bringing their respective contributions together! However, as in other areas where data is necessarily scant (such as sub-atomic physics), one does feel a developing level of methodological rigour, and the fact that these quite different theoretical approaches have points of connection, does suggest that a deeper understanding of early human cognition, while not yet definitive, is developing.

In summary, and as part of this wider unfolding story, “The Singing Neanderthal” is an engaging and entertaining book to read whether you are interested in the psychological and social impact of music itself, or the development of the human mind.

… and I have another of Mithin’s books in the birthday pile, so looking forward to that too!

  1. See particularly my essay on the role of imagination in bringing together our different forms of ‘specialised intelligence’. “The Prehistory of the Mind” highlighted the importance of this ‘cognitive fluidity’, linking social, natural and technological thought, but lays this largely in the realm of language. I would suggest that imagination also has this role, creating a sort of ‘virtual world’ on which different specialised cognitive modules can act (see “imagination and rationality“).[back]
  2. He calls this musical communication system Hmmmm in its early form – Holistic, Multiple-Modal, Manipulative and Musical, p138 – and later Hmmmmm – Holistic, Multiple-Modal, Manipulative, Musical and Mimetic, p221.[back]
  3. “NHS urged to pay for music therapy to cure depression“, Nina Lakhani, The Independent, Monday, 1 August 2011[back]
  4. Professional conductors say 40 beats per minute is the slowest reliable beat without counting between beats.[back]
  5. See also my previous essay on “driving as a cyborg experience“.[back]