Black Gold

For the last century, the most important source of energy for the human economy has been oil. We hear all the time, not the least from my blogs, about the environmental costs, including global climate change, of our oil dependence. And while it may seem like a distant memory even to those of us who lived through it, dependence on foreign oil has caused immense economic and geopolitical instability. It has taken decades for America to get to the point at which we import less oil than we produce, but we still use a lot of foreign oil. And we spew a lot of carbon into the air.

What I wish to address now is the immense toll of injustice that comes from our dependence on oil. Oil is a highly concentrated source of energy, both in terms of the number of calories of energy per volume and in the concentration of oil resources in specific geographical areas. In contrast, sunlight shines more or less evenly on the Earth’s surface. Although some places in the world are cloudier than others, and places far to the north or south get significantly less sunlight, solar energy is broadly distributed. The same is almost as true of wind energy. Low-level geothermal energy (which can be used to stabilize indoor temperatures) is also widespread, although only a few places have really hot rocks near the surface that can allow steam turbines to produce electricity. The fact that oil is concentrated in a few places means that whoever controls those places (whether governments or corporations) has an immense amount of geopolitical power.

And it is not necessarily the people who live in those places who have the power.

Native Americans from all over what is now the United States were forced into what is now Oklahoma, mostly in the nineteenth century, so that white people could have their land. The white-dominated government of the U.S. supposedly had a constitution, but whites broke every treaty with Native Americans, in complete disregard of the constitution as well as the most basic concepts of dignity and humanity. Then, much to the consternation of the government, oil was discovered on Indian land. While in some cases (as with the Osage tribe) this meant wealth for the Native Americans, what it usually meant was that whites decided to take Native land by any means necessary or imaginable, to treat Natives like vermin, as nothing more than impediments to oil production. By and large, having oil land has been a curse to Native Americans. I am speaking from the viewpoint of Oklahoma, where I was born and where I live, and the experiences of my Cherokee ancestors.

If you want to know about the many devious ways in which whites illegally took Native American land and oil rights, the most definitive source remains Angie Debo’s And Still the Waters Run: The Betrayal of the Five Civilized Tribes. It is about how the land promised and then allotted to Cherokees, Chickasaws, Choctaws, Muskogees, and Seminoles was stolen from them (us) during the twentieth century. Lies and forged documents were routinely used to defraud tribal members. The courts appointed “guardians” to take care of the supposedly simple-minded Indians; these guardians would then sell or rent the allotted land and keep all, or most, of the money. In one case, a guardian had 51 Indians under his control. Three of them were children who held title to very productive oil land, but the guardian did not tell them about it. They were living in a hollow tree and begging for food when a conscientious state government agent found them. In this one case, the “guardian” had his privileges taken away; but this rarely happened. And this “guardian” never went to jail. Jail was for drunk Indians, not for the whites who defrauded them. And even today, prison is mostly for poor drug offenders, not for financial crimes committed by the rich, with an occasional exception like Bernard Madoff.

But it wasn’t just fraud that whites committed to get oil land from Indians (and from freed slaves within the Indian nations). It was also murder. The whites would trick the Indians (some of them children) to making them the heirs, and then they would kill them. In Glenn Pool (now called Glenpool, right down the highway from my house in Tulsa) whites dynamited two black Muskogee boys while they slept to get their land. Glenn Pool was the massive oil deposit that made Tulsa famous. In Choctaw County, the next county over from the place where I work, whites killed Choctaws with carbolic acid or ground glass (put in their food to make them bleed to death from the inside) in order to get their land.

When I read this, on page 200 of Debo’s book, I could not do or think about anything else all evening, just devastated by learning about this. For those of you who think that the last time that whites massacred Indians was at Wounded Knee in 1890, think again! Everyone has heard about the four little black girls who got burned in the church fire set by white arsonists in the 1960s, but has anyone ever heard about those two little black boys in Glenn Pool? At least my ancestors were only defrauded, not murdered.

My point is that nobody has ever defrauded or murdered anyone else in order to get a choice spot for putting up a wind generator or a solar collector. There will never be a Koch Brothers of solar energy.

Is it any wonder that so many Native Americans (and Native American freedmen) are so demoralized? Especially the ones who still live in their own ethnic communities. The white governments of the United States and of Oklahoma have driven them into the ground. Toxic waste sites are often near communities of color; and in Oklahoma, that means Native American communities, such as the Cherokee-Quapaw town of Picher, which drips with toxic metal contamination.

I would expect to see Native American rage over these things, but the steamrolling of Native pride by white culture has been so complete that Natives are in some cases embarrassed to not be white. What should Native Americans do? There is no clear answer. In his 1970 novel The Ordeal of Running Standing, Thomas Fall wrote about a fullblood Oklahoma Indian who tried to be white and use the powers of the white economy against rich whites, failed, and then did a useless but heroic act of defiance against the overwhelming white powers. (If you want to know what it was, you have to read my review in the previous blog entry.) But nothing like this ever happened or ever will. The Indian nations are conquered now and forever. And oil was part of the reason.

As I said, I speak from Oklahoma experience. But anyone who listens to the news knows that rich people (some of them black) get even richer from the lucrative oil reserves in Nigeria, while the poor black Nigerians live in desperate poverty. And today the struggle continues in Ecuador, where oil companies take some land from the native tribes of the Amazon, and pour their wastes on the rest of it. El Oriente of Ecuador (east of the Andes) is the new Oklahoma.

Moving away from energy-dense fuel sources is essential for the ecological and economic future of the world, and also so that, at long last, justice can be done in the world. Oil is just too much of a temptation; it makes evil people destroy their fellow humans.

I Dream of Gini

The May 23 issue of Science had several articles about social and economic inequality of people around the world. One way of measuring inequality is the Gini coefficient, in which 0 means that all the people are completely equal and 1 means that they are completely unequal. All of the authors recognized the problems with inequality, whether within or between countries, and whether of income or access to basic necessities or education; they all believed we should have lower the Gini coefficients in all of these measures.

Everyone realizes that we will never have Gini coefficients close to zero, nor should we desire to. I have explained some of the reasons for this in my reviews here and here of Sir (Saint) Thomas More’s sixteenth-century book Utopia. Inequality will always happen in any population or ecological community in the natural world, and among humans some people will always be luckier, or more talented, or both, than others. One article (summary here, full text here in Science even made the claim that inequality is the inevitable outcome of the Second Law of Thermodynamics: there are more ways for people to lose than to win, and entropy produces inequality. And it gets worse. Another article (summary here, full text here) explained how poverty creates a psychological mindset that nearly condemns children in poor families to perpetuate poverty into a new generation.

We are left with the conclusion that Jesus was left with, that there will always be poor people. (Decades ago, in The Fates of Nations, ecologist Paul Colinvaux quoted this Biblical passage as corroboration of the same idea now expressed in Science.) To some conservatives, this means that even Jesus tells us to not bother with helping the poor to rise out of their circumstances. However, I believe that what the man Jesus called on us to do is to help to reduce Gini coefficients. (I’ll bet you haven’t heard it put that way before.) While we cannot solve the world’s problems, we can address specific problems, such as access to basic health care and education. That is, we can work to keep inequality from becoming dangerous to the people at the bottom. Unfortunately, even this is often an elusive goal.

In all states in the United States, free education is available through grade 12, and most of it is compulsory. It is undeniable that this reduces inequality, though we cannot prove it since there is no control group without basic educational opportunities. But at least in Oklahoma we are undermining public education. The governor has just signed a bill that prevents Oklahoma from adopting the newest set of education standards (CC, or common core, standards) that many other states have adopted and that nearly all are expected to adopt. This puts Oklahoma out of line with other states in terms of the quality of public education.

This might be acceptable if Oklahoma had a process superior to that of the rest of the country in determining the standards of public education—that is, if we could say that the other states are less advanced than we are in knowing what a good education is. But this is not so. The bill signed by the governor specifically allows the state legislature to modify any of the educational standards. The bill states:

"The Legislature may review any rules pertaining to the subject matter standards contained in this act and by concurrent resolution may either amend such rules or return those rules to the rule making authority with  instructions. Nothing in this section shall abrogate any right of the Legislature contained in the Administrative Procedures Act. Should said rules not be approved by the Legislature, the subject matter standards shall remain as before promulgation."

What this means is that state legislators, perhaps in return for campaign contributions from fossil fuel corporations, can determine that global warming is not occurring. In other words, here in Oklahoma, corporate money determines truth. The law opens up a direct pathway for this to happen. You can read all about this soon at the website of Oklahomans for Excellence in Science Education. Public education that simply reinforces what corporations want people to know will not help eliminate inequality.

It is not just liberal activists who are upset with the new Oklahoma law. As noted by Vic Hutchison, the founder of Oklahomans for Excellence in Science Education,

“HB3399 was probably the most divisive bill of the legislative session and engendered massive opposition from many groups, including Oklahomans for Excellence in Science Education (OESE), Oklahoma Science Teachers Association (OSTA), Oklahoma Business & Education Coalition (OBEC), Oklahoma PTA, Oklahoma Council of Teachers of Math (OCTM), Stand for Children Oklahoma, United Suburban Schools Association, ExpectMoreOK.org, State Chamber of Oklahoma, Tulsa Regional Chamber, Greater Oklahoma City Chamber, Collaborative for Student Success, and others.  Two retired Air Force Generals, former commanders at Tinker Air Force Base held a press conference urging Governor Fallin to veto HB3399. Two former Georgia Governors, who supported the development of CC, published a ‘Point of View’ column in The Oklahoman on 4 June (‘Oklahoma should keep education reform effort’).  Numerous messages were sent to the Governor’s office by individuals.”

This bill, therefore, is not just bad for science education but, according to people whose business it is to know, bad for economic growth. My point in this essay is that it will also fail to address inequality. It may lead to Oklahoma high school graduates being less prepared than graduates from other states in the nationwide and worldwide job market.

Higher education (my line of work) also helps to reduce inequality. An article in the same issue of Science indicates that a household led by college grads can expect to earn $40,000 a year more than a household led by high school grads. During recent decades in America, economic inequality has increased; so also has the income gap between high school and college graduates.

Those of us in a line of work—whatever that might be—that helps to reduce inequality can feel good about our efforts, but we should not expect a great amount of support from government or society. A very low Gini coefficient is impossible, dream as much as we want; it appears that even reducing the Gini coefficient a little is also impossible.

This essay, minus some of the religious discussion, will appear soon on my evolution blog.

Are We All Deluded?

Sam Kean’s new book, The Tale of the Dueling Neurosurgeons: The History of the Human Brain As Revealed by True Stories of Trauma, Madness, and Recovery, is a gold mine of stories about the weird things that our brains can make us do, everything from cortical blindness to alien hand and walking dead syndromes. In people with cortical blindness, the eyes and optic nerves work fine, but the portion of the brain that consciously interprets vision is impaired. The brain has a whole separate set of nerves that process the emotional response to vision, however; people with cortical blindness can therefore smile in response to another person’s smile even though they cannot consciously see it. In alien hand syndrome, a person cannot recognize their own hand—usually the left one—as being part of his or her own body; and in walking dead syndrome, the person cannot recognize the body itself as his or her own.

Perhaps most important, although not the most interesting story in the book, was the experiment that demonstrated that our brain’s conscious decision to do something occurred after the subjects had begun to do the action. That is, the brain’s decision was actually a post-hoc rationalization. This calls into question the entire concept of free will. It appears that we choose to do something only after our subconscious minds have decided to do that thing. Of course, this does not mean we have no conscious control over ourselves. Our conscious minds can prevent us from doing the things we have started to do; that is, however much free will is called into question, self-control is certainly real. As the author says, we may not have free will, but we have free won’t. Also, our conscious minds can create a general pattern of thought that, while it may not control every individual action, certainly influences our general behavior.

The main point of all these fascinating stories is, in the author’s own words: “But if the history of neuroscience proves anything, it’s that any circuit for any mental attribute—up to and including our sense of being alive—can fail, if just the right spots [of the brain] suffer damage…your actions, your desires to act, and your conviction of having acted can all be decoupled and manipulated.”

I have, through reading this book, come to understand myself better. Temporal lobe epilepsy includes the experience of auras that are religious in their effects and intensity—religious delusions. While religion does not consist only of delusion, it has been stimulated by delusion. Famous religious figures, such as the Apostle Paul, Mohammed, and Joan of Arc, and writers such as Dostoevsky to whom religion was of overwhelming importance, showed symptoms of epilepsy. Though I do not have epilepsy, I have some symptoms that suggest my right temporal lobe might be hyperactive in something of the same way as certain epileptics. For example, throughout my life I have had experiences of religious ecstasy. I also have to take an anticonvulsant medication that is prescribed, in higher dosage, to epileptics. And I have a mild case of polygraphia—the compulsion to write everything down, all day every day—that some epileptics also have. Finally, there might be a genetic basis for this; my paternal grandfather was religiously crazy. Somehow just knowing this makes me feel more comfortable inside my skin.

Kean’s book, like the books of Mary Roach, show that the best modern science writing is based on stories and are written to be fun. Filled with fragments and imprecise language, this book would make some science editors howl, but is exactly the kind of book that would make anyone want to learn more about science. This is the kind of science book that I have not yet written myself.

The feeling I bring away from Kean’s book is liberation. I feel no need to blame myself for feeling or believing things that may be outrageous, nor do I have to blame others for theirs. What we need to do is to override anything outrageous that our minds manufacture. The idea that we choose our beliefs rationally seems to be entirely wrong, even though reasoning is a contributing factor. As a scientist and educator, I feel liberation, because I do not need to actually convince or convert anyone to my way of thinking. What I need to continue doing is to provide information and opportunity that will allow my students and my readers to convert their thinking, should that prove possible. If I continue to provide information about the world and its history, humans and their history, and continue provoking new thoughts, I have done my entire job.