This recent study has found that monkeys are able to discern the prefixes and suffixes of human language.  These word parts are essential to the grammars of many languages — including English, where verbs are changed by the addition of suffixes to mark things like tense, aspect, person and number (hear-d, hear-s, hear-ing, etc.).

In the study, Cottontop Tamarin monkeys (pictured on the left) were made to listen to human speakers modifying a fictitious word base “shoy”.  The monkeys would grow accustomed to hearing a phrase such as “shoy-bi,” where “bi” functions as a suffix. When the monkeys heard “bi-shoy” — turning “bi” into a prefix — they reacted by turning to the researcher playing the recording, indicating they were aware of the inconsistency in the sound pattern. What’s more, the monkeys were able to recognize the change after hearing a single phrase only a few times.

Lead Author Ansgar Endress, a researcher at Harvard University, sees a parallel in the way human babies learn the rules of affixation in a language by tracking the position of speech sounds in relation to one another. By identifying this cognitive function in other animals, he suggests that the ability to comprehend and categorize affixation, a key mechanism driving human language, may have evolved for a non-linguistic purpose.

(By the way, we here at The Rosetta Project aren’t really worried about having our jobs outsourced to other primates, since they haven’t been shown to be able to parse infixes, circumfixes, much less nonconcatenative morphology.   And they can’t type very well.  Now, being replaced by machines… this has us a little worried!)

In 02006, he built a really cool piece called Sunflower Tower.

Many of his installations, this one included, are accompanied by compositions also based on natural harmonies.  The music for Sunflower Tower shares a striking resemblance to Brain Eno’s January 07003: Bell Studies for the Clock of the Long Now.  Hizume describes his piece here:

This music was generated by computer.
Every tone consists only of overtones based on the Golden Ratio.
Every tone was arranged on scale based on the Golden Ratio.
Every tone plays the Rhythm based on the Golden Ratio.

Please listen to the fragments of the endless music.

He’s got two snippets of this piece available, plus lots of samples from other pieces on the website.

Here’s the view from the inside of Sunflower Tower:

In the 1920s, Gabo and other artists began experimenting with plastic, both because it offered the freedom to create any shape in any color and because they believed artists should embrace technology and a plastics-based industrial future. (Gabo was trained as an engineer.) Plastics manufacturers assured the artists that cellulose acetate was durable—Greek marble for a new generation. Not quite. It turned out plastics were no more intrinsically stable (and sometimes less stable) than wood, paint, or any other media—a detail Gabo and the Philadelphia curators never suspected until too late.

The UK’s Tate has done plenty of research trying to preserve some of this work and has published several papers in its online research journal documenting the process.  Researchers even created this Powerpoint presentation to explain how to properly care for plastic works.  These images, from that presentation, show the extent of the degradation in one of Gabo’s pieces - Construction in Space: Two Cones.  The first one was taken in 1978,

and the second today.

(Sent to us by member Dan Novy - Thanks!)

The Codex Sinaiticus, the oldest extant copy of the Bible, has been digitized by the Codex Sinaiticus Project, and can now be viewed online here. The manuscript contains the entire New Testament, and most of the Old Testament, all in Greek (the original language of the New Testament). The physical manuscript is divided unequally among four locations in Britain, Germany, Russia, and Egypt, so the online version marks the first time the Codex can be viewed in its entirety in 100 years, when the first part was taken from St. Catherine’s Monastery on Mount Sinai.

The Rosetta Project Language Archive includes a Greek Septuagint translation of the first three chapters of Genesis. This landmark Greek translation holds great historical significance, since it was the preferred translation of most Early Christian writers, including Paul, and is the text quoted throughout the New Testament.

[from The Technium]

Cities are technological artifacts, the largest technology we make. Their impact is out of proportion to the number of humans living in them. As the chart above shows, the percentage of humans living in cities averaged about one or two percent for most of recorded history. (The chart’s Y axis is a logarithmic scale of percentage.) Yet almost everything that we think of when we say “culture” arose within cities. After all, the terms “city” and “civilization” share the same root. But the massive citification, or urbanization, that characterizes the technium today is a very recent development. Like most other charts depicting the technium, not much happens until the last two centuries. Then populations booms, innovation rockets, information explodes, freedoms increase, and cities rule.Cities may be engines of innovation, but not everyone thinks they are beautiful, particularly the megalopolises of today, with their sprawling rapacious appetites. They seem like machines eating the wilderness, and many wonder if they are eating us as well. Is the recent large-scale relocation to cities a choice or a necessity? Are people pulled by the lure of opportunities, or are they pushed against their will by desperation?  Why would anyone willingly choose to leave the balm of a village and squat in a smelly, leaky hut in a city slum unless they were forced to?

Well, every city begins as a slum. First it’s a seasonal camp, with the usual free-wheeling make-shift expediency. Creature comforts are scarce, squalor the norm. Hunters, scouts, traders, pioneers find a good place to stay for the night, or two, and then if their camp is a desirable spot it grows into an untidy village, or uncomfortable fort, or dismal official outpost, with permanent buildings surrounded by temporary huts. If the location of the village favors growth, concentric rings of squatters aggregate around the core until the village swells to a town. When a town prospers it acquires a center — civic or religious — and the edges of the city continue to expand in unplanned, ungovernable messiness. It doesn’t matter in what century or in which country, the teaming guts of a city will shock and disturb the established residents. The eternal disdain for newcomers is as old as the first city. Romans complained of the tenements, shacks and huts at the edges of their town that “were putrid, sodden and sagging.”  Every so often Roman soldiers would raze a settlement of squatters, only to find it  rebuilt or moved within weeks.

Babylon, London, and New York all had seamy ghettos of unwanted settlers erecting shoddy shelters with inadequate hygiene and engaging in dodgy dealings. Historian Bronislaw Geremek states that “slums constituted a large part of the urban landscape” of Paris in the Middle Ages. Even by the 1780s, when Paris was at is peak, nearly 20% of its residents did not have a “fixed abode” — that is they lived in shacks. In a familiar complaint about medieval French cities, a gentleman from that time noted: “Several families inhabit one house. A weaver’s family may be crowded into a single room, where they huddle around a fireplace.” That refrain is repeated throughout history. Manhattan was home to 20,000 squatters in self-made housing. Slab City alone, in Brooklyn (named after the use of planks stolen from lumber mills), contained 10,000 residents in its slum at its peak. In the New York slums “nine out of ten of the shanties have only one room, which does not average over twelve feet square, and this serves all the purposes of the family.”

San Francisco was built by squatters. As Rob Neuwirth recounts in his wonderful book Shadow Cities,  one survey in 1855 estimated that “95 percent of the property holders in [San Francisco] city would not be able to produce a bona fide legal title to their land.” Squatters were everywhere, in the marshes, sand dunes, military bases. One eyewitness said, “Where there was a vacant piece of ground one day, the next saw it covered with half a dozen tents or shanties.” Philadelphia was largely settled by what local papers called “squatlers.”  As late as 1940, one in five citizens in Shanghai was a squatter. Those one million squatters stayed and kept upgrading their slum so that within one generation their shantytown became one of the first 21st  century cities.

That’s how it works. Over time slums gain permanency. Ad hoc shelters are upgraded, infrastructure extended, and makeshift services become official. What was once the home of poor hustlers becomes, over the span of generations, the home of rich hustlers. Propagating slums is what cities do, and living in slums is how cities grow. The majority of neighborhoods in almost every modern city are merely successful former slums. The squatter cities of today will become the blue-blood neighborhoods of tomorrow.

Slums of the past and slums today follow the same description. The first impression is and was one of filth and overcrowding. In a ghetto a thousand years ago and in a slum today shelters are haphazard and dilapidated. The smells overwhelming. But there is vibrant economic activity. Every slum boasts eateries, and bars. And most have rooming houses, or places you can rent a bed. They have animals, fresh milk, grocery stores, barber shops, healers, herb stores, repair stands, and strong armed men offering “protection.” A squatter city is, and has always been, a shadow city, a parallel world without official permission, but a city nonetheless.

The improvisation and creative energies unleashed by a squatter city are so attractive that we build them just for the pleasure of their raucousness. Take Burning Man, the arts festival arising every year in the Nevada desert. It is a bona fide squatter city built and run semi-legally by its inhabitants. It is, in essence, a slum with porta potties. It draws 40,000 residents who bang together huts, shanties, tents, and make-shift shelters, and then, like any other slum, trade, barter, and share their few skills and belongings. The owner-built architecture of Burning Man is thrilling, and the gift economy bracing. Because this futuristic slum is so dense and temporary, it has one of the highest concentrations of creativity I’ve seen anywhere.
Like any city, a slum is highly efficient. Maybe even more than the official sections because nothing goes to waste. The rag pickers and resellers and scavengers all live in the slums and scour the rest of the city for scraps to assemble into shelter, and to feed their economy. Slums are the skin of the city, its permeable edge that can balloon as it grows. The city as a whole is a wonderful technological invention which concentrates the flow of energy and minds into computer chip-like density. In a relatively small footprint, a city not only provides living quarters and occupations in a minimum of space, but a city also generates a maximum of ideas and inventions.

The squatter city at Black Rock, Nevada

As Stewart Brand notes in the City Planet chapter of his upcoming book Whole Earth Discipline, “Cities are wealth creators; they have always been.”  He quotes urban theorist Richard Florida who claims that 40 of the largest megacities in the world, home to 18% of the world’s population, “produce two-thirds of global economic output and nearly 9 in 10 new patented innovations.” A Canadian demographer figured that “80 to 90 percent of GNP growth occurs in cities.” The raggedy new part of each city, its squats and encampments, often house the most productive citizens. As Mike Davis points out in Planet of Slums, “The traditional stereotype of the Indian pavement-dweller is a destitute peasant, newly arrived from the countryside, who survives by parasitic begging, but as research in Mumbai has revealed, almost all (97 percent) have at least one breadwinner, and 70 percent have been in the city at least six years…”  Slum dwellers are often busy with low paying service jobs in nearby high rent districts; they have money but live in a squatter city because it’s close to their work. Because they are industrious, they progress  fast. One UN report found that households in the older slums of Bangkok have on average 1.6 televisions, 1.5 cell phones, a refrigerator; two-thirds have a washing machine and CD player, and half have a fixed line phone, video player and a motor scooter. In the favelas of Rio, the first generation of squatters had a literacy rate of only 5%, but their kids were 97% literate. (more…)

The Long Now Foundation’s monthly Seminars About Long-term Thinking

presents Pamela Ronald and Raoul Adamchak on “Organically Grown and Genetically Engineered: The Food of the Future”

Tuesday July 28, 02009 at 7:30 pm at the Cowell Theater

Long Now Members can reserve a seat HERE

You can purchase tickets for $10 HERE

 We recommend purchasing or reserving your seats in advance as our Seminars can sell out. There is room for 100 walk-ups (60 seats) for the free simulcast in the Lobby; this is a separate line, so get there early!

About this Seminar:
She’s the head of a plant genetics lab at UC Davis; he teaches organic farming there. They’re married, and they coauthored Tomorrow’s Table: Organic Farming, Genetics, and the Future of Food.

“To meet the appetites of the world’s population without drastically hurting the environment requires a visionary new approach: combining genetic engineering and organic farming.”

Hear their groundbreaking ideas explored in-depth at this Seminar.

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The latest Seminars About Long-term Thinking are now available as audio downloads or podcasts and in hi-res video for Long Now members.

*Paul Romer on “A Theory of History, with an Application” - audio and video now available

Very, very cool… but there remains the issue of transparency.  If someone finds this disk 1,000 years from now, how will they know how to access the information?   We think a microetched instruction manual might do very nicely.

From Wired:

The printing process in question is a simple but, as usual with Keats, pretty clever idea. The cover is printed in a double layer of standard black ink, with an incrementally screened overlay masking the nine words. Exposed over time to ultraviolet light, the words will be appear at different rates, supposedly one per century.

“The precise quantity of ink covering each word is different, so that the words will appear one at a time,” Keats said. “Provided that your copy of Opium is kept out in the open, and regularly exposed to sunlight over 1,000 years to be read progressively by the next dozen or so generations. Or very, very slowly if you happen to be Ray Kurzweil.”

The odds are very good that Keats’ brainy game will outlive print itself, at least as far as magazines are concerned. But will the pages of Opium last long enough for his story to be told?

“The high-quality acid-free paper on which Opium is printed will certainly last that long,” Keats answered. “Whether humankind will, of course, remains an open question.”

Today a million copies of the  International Herald Tribune were distributed that were dated 6 months from now… after the Copenhagen climate talks.

In a front-page ad in today’s International Herald Tribune, the leaders of the European Union thank the European public for having engaged in months of civil disobedience leading up to the Copenhagen climate conference that will be held this December. “It was only thanks to your massive pressure over the past six months that we could so dramatically shift our climate-change policies…. To those who were arrested, we
thank you.”

There was only one catch: the paper was fake.

Looking exactly like the real thing, but dated December 19th, 2009, a million copies of the fake paper were distributed worldwide by thousands of volunteers in order to show what could be achieved at the Copenhagen climate conference that is scheduled for Dec. 7-18, 2009.

The effort was orchestrated through a joint effort bythe always amazing Yes Men and Greenpeace. While this is not the first time someone has produced an artifact from the future as a way to change the way people are acting now, this is certainly one of the most ambitious efforts.  Kudos.

One of my favorites parts of the paper are the ads like the one from BP below:

Life can survive at the bottom of the oceans; inside volcanic vents; in radioactive wastelands. So even if humans don’t make it through the coming centuries, it’s a good bet that in some form or other, life will go on.

A few recent stories about the resilience of life:

1. Microbe Wakes Up After 120,000 Years

2. Life could have survived earth’s early bombardment

3. A counter-example to the previous story (though, obviously, sea life later recovered): Ancient eruption ‘killed off world’s sea life’

4. Trying to understand the essential elements for life: Could life be 12 billion years old?

5. Making “life” in a test-tube: Simple chemical system created that mimics DNA

6. With or without us, life can survive on this planet a while longer: Earth gets billion-year life extension

We invite you to submit Long News story suggestions here.

In one reported study of several:

“We gave people sets of pictures that showed some kind of temporal progression (e.g., pictures of a man aging, or a crocodile growing, or a banana being eaten). Their job was to arrange the shuffled photos on the ground to show the correct temporal order. We tested each person in two separate sittings, each time facing in a different cardinal direction. If you ask English speakers to do this, they’ll arrange the cards so that time proceeds from left to right. Hebrew speakers will tend to lay out the cards from right to left, showing that writing direction in a language plays a role.  So what about folks like the Kuuk Thaayorre, who don’t use words like “left” and “right”? What will they do?

The Kuuk Thaayorre did not arrange the cards more often from left to right than from right to left, nor more toward or away from the body. But their arrangements were not random: there was a pattern, just a different one from that of English speakers. Instead of arranging time from left to right, they arranged it from east to west. That is, when they were seated facing south, the cards went left to right. When they faced north, the cards went from right to left. When they faced east, the cards came toward the body and so on. This was true even though we never told any of our subjects which direction they faced. The Kuuk Thaayorre not only knew that already (usually much better than I did), but they also spontaneously used this spatial orientation to construct their representations of time.”

 Patrick Wlaters sent in this great tidbit about the oceans “thermohaline currents” driven by salinity and temperature gradients.

The ocean conveyor gets it “start” in the Norwegian Sea, where warm water from the Gulf Stream heats the atmosphere in the cold northern latitudes. This loss of heat to the atmosphere makes the water cooler and denser, causing it to sink to the bottom of the ocean. As more warm water is transported north, the cooler water sinks and moves south to make room for the incoming warm water. This cold bottom water flows south of the equator all the way down to Antarctica. Eventually, the cold bottom waters are able to warm and rise to the surface, continuing the conveyor belt that encircles the globe.

It takes almost 1,000 years for the conveyor belt to complete one “cycle.”

This month some results were published from the now 72 year long Happiness Study at Harvard of 268 wealthy and priveleged men.  NPR also ran a story on this recently with interviews of the case researchers.  What was most striking to me is that in all cases, the money and success were not indicators of happiness.  It was having good relationships with other people that was the universal key.  Here is a synopsis from the longer Atlantic article on the study.

Is there a formula—some mix of love, work, and psychological adaptation—for a good life? For 72 years, researchers at Harvard have been examining this question, following 268 men who entered college in the late 1930s through war, career, marriage and divorce, parenthood and grandparenthood, and old age. Here, for the first time, a journalist gains access to the archive of one of the most comprehensive longitudinal studies in history. Its contents, as much literature as science, offer profound insight into the human condition—and into the brilliant, complex mind of the study’s longtime director, George Vaillant.