Friday, December 30, 2022

The Radioactive Legacy of the Cold War


  
DECEMBER 30, 2022

That the world hasn’t been the same since the ignition of the Atomic Age in the 1940s is certainly an understatement, yet the public’s awareness of how the nuclear industry operates has always been dismally low. Secrecy has played a part — especially in relation to bomb-making activities — but so too has the establishment news media, which focuses on individual events and sidelines institutional factors. So an accident is news (if it’s not covered up), but not the regular practices or misguided motivations that led to it, even though they were ultimately responsible.

Also, stories about nuclear power can be complicated to tell as they involve, first, technical processes that are arcane to people outside the field, and second, powerful corporate interests who don’t want them told, and who confuse and confound the discourse with slick PR.

But raising public awareness of the facts around the nuclear industry is especially important in this third decade of the 21st century when well-meaning people who are seeking to reduce carbon emissions out of a legitimate concern for the climate crisis are proposing to expand the use of nuclear power to replace fossil fuels. That this recommendation is no solution at all cannot be overstated, yet it’s being peddled by respected people with public platforms.

Fortunately for advocates of common sense, Joshua Frank has brought his investigative skills to bear on the nuclear industry with his new book, Atomic Days: The Untold Story of the Most Toxic Place in America, in which he takes a deep dive into the subject of Hanford, that is, of the Hanford Nuclear Site, in eastern Washington state.

Given all that’s gone down and continues to go down there, the site deserves to be routinely referred to as the “notorious” or the “infamous” Hanford, but too little has been widely known for that reputation to catch on. Those who read Frank’s book will likely be inspired to use much stronger language to characterize the crimes and the criminals there, past and present.


Hanford was one of three sites set up for the Manhattan Project, the WWII-era US government program that successfully developed and manufactured the world’s first nuclear weapons. The other two were Oak Ridge in Tennessee and Los Alamos in New Mexico. All three were shrouded in secrecy because it was wartime, but the lack of transparency meant that countless employees, nearby residents and others were harmed by their dangerous activities. Unfortunately, when the war ended the unaccountability persisted.

The first crime at Hanford was in 1942–1943: the seizure of over 500 square miles of land on the Columbia River from both Native Americans and settler-colonial farmers by eminent domain. After this, members of the Wanapum tribe were no longer allowed to fish in the river at White Bluffs, though it had been a traditional spot for thousands of years.

The location of the facility was chosen for its proximity to water, which was needed for cooling in the nuclear reactors, and for the availability of electricity, which was generated by the big dams on the river. Also crucial was its remoteness, because even in these early days of nuclear science, the dangers of radiation were known.

Hanford’s job was producing plutonium for atomic bombs, which were assembled at Los Alamos. The bomb dropped on Nagasaki that killed 70,000 people used Hanford plutonium. The first humans harmed by a nuclear explosion using Hanford plutonium, though, were in New Mexico, and included Dine and Apache people who happened to be thirty miles downwind from the initial blast (known as the “Trinity Test”). Writes Frank:

“Residents of the area were not warned about the nuclear test, nor were they briefed on the health and environmental hazards that were sure to follow. Nobody was evacuated and no studies monitored the long-term health impacts.”

Back at Hanford, “lack of warning” about the danger to workers and nearby communities would be the rule not the exception in the decades that followed. For example, between 1947 and 1951, the public was not alerted that two hundred different radionuclides were becoming airborne as a function of normal processing and ended up contaminating an area at least 750,000 square miles in size. Certain scientists at Hanford knew, though, who were covertly testing wild and domesticated animals for iodine-131 exposure and food chain accumulation.

After WWII ended, production at Hanford greatly increased as the US built up its nuclear arsenal. Eventually, nine nuclear reactors were running at the site. A tremendous amount of water was required to keep the reactors cool: 75,000 gallons per minute, 24 hours a day. This water was pumped out of the Columbia, run through the reactors — which made it radioactive — and held in basins for a few hours before being sent back to the river. Not for nothing was the Columbia declared the most radioactive river in the world. The soil, too, was tainted:

“Over its lifespan, nuclear production discharged 450 billion gallons of radioactive liquids into the soil. Today, two hundred square miles of aquifer beneath Hanford is contaminated, and fifty-three million gallons of radioactive and chemically hazardous waste remain stored in 177 leaky underground tanks … In addition, Hanford has approximately twenty-five million cubic feet (750,00 cubic meters) of buried solid waste, spent nuclear fuel, and even leftover plutonium.”

Those are some big numbers, and Frank provides more throughout the book. The scale of the pollution belched out by Hanford into the air, water and earth are truly appalling. So is the lack of concern for employees and nearby residents, who were repeatedly exposed to various forms of radiation and many toxic chemicals for decades. On top of that, the contractors running Hanford tried to duck responsibility for all of it, denying that the inevitable illness and death that people suffered had anything to do with the operations on the site.

What surprised me when reading Frank’s book, and which may also be new to many readers, is that Hanford is and always has been run by contractors, not the federal government, though of course, the government is the ultimate overseer and responsible party. Bechtel has been a major player in recent years and they have raked in billions of dollars despite not accomplishing the tasks they’ve been charged with. Frank writes that Bechtel’s contract,

“…like many of those doled out at Hanford and devised by Bechtel in its previous government contracts, is what is known in contractor parlance as ‘cost and schedule performance based.’ It’s an arrangement that all but guarantees a profit, no matter if the job is done right or not at all. Such contracts, now standard in the defense world, reward contractors like Bechtel for ‘meeting milestones’ within their proposed budget — in some instances, even if plans and construction turn out to be critically flawed.”

The long and the short of it is that contractors working at Hanford will get paid basically whether they get anything done or not, so there’s little motivation to actually accomplish much. In fact, there’s a perverse incentive to draw out the process, as delays are excuses for cost hikes, of which there have been many at Hanford.

This is a big deal because the mess left behind at Hanford is mind-bogglingly monumental and until it is cleaned up, it’s a terrifying hazard. The last reactor at Hanford was shut down in 1987, and clean-up has been the main focus since, but far too little has actually happened, and the site is a disaster waiting to happen.

How much of a disaster? As Frank relates, a 1957 accident at a similar facility in the USSR resulted in an enormous release of radioactive material that contaminated over half a million people, plus crops, livestock, and the greater environment. The incident happened when stored waste overheated and exploded, sending radioactive soot and steam half a mile into the air. The very same kinds of waste are also stored at Hanford, also in sketchy conditions, also with inadequate safety precautions.

The Soviets suppressed news of the event, which wasn’t revealed to the outside world until 1976 when a dissident Soviet scientist wrote about it in a British journal. But the US government had learned about it within a couple of years through its spies and had kept it secret for fear that such news would cast doubt on the domestic nuclear industry, including Hanford.

The possibility of such a calamity at Hanford has not passed. Frank writes that it could

“…ravage the Pacific Northwest, killing thousands… Depending on wind patterns, an atomic plume would immediately impact millions of residents across multiple states… People would die. Ecosystems would be devastated. The environment, especially the Pacific Northwest, would be forever altered. It’s a dire but entirely realistic scenario that nobody wants to see unfold.”

Among those who want to prevent such an event have been a number of whistleblowers over the years, insiders who have gone public after finding management to be intransigent. Frank gives one whole chapter to the tale of Ed Bricker, a Hanford engineer who was subjected to surveillance and a murder attempt because of his commitment to exposing misdeeds there. This chapter reads like a thriller and vividly illustrates just how far corporate power is willing to go to evade responsibility to make money. The following chapter goes into the revelations of still more whistleblowers who risked reputations and careers by disclosing the alarming shenanigans at the facility. The history of administration at Hanford is honestly one scandal after another. The amount of wrongdoing and corruption is breathtaking.

Frank tells us about other heroes in the struggle for justice at Hanford, like Russell Jim, an indigenous activist from the Yakama Nation who dedicated his life to fighting for his people and traditions, and who won some victories along the way. Those of us who want to be activists and allies can find encouragement in stories such as Jim’s, and by including them, Frank assures that his book is not merely an accounting of crimes but an inspiration for going up against the powers that be.

Boosters of nuclear power might dismiss the devastation of Hanford, claiming we know how to do things better now, and that technology will solve any remaining issues of safety. But Frank addresses such fallacies in his penultimate chapter, “Destroying the Planet to Save the Planet.”

Frank takes on British journalist and nuke fan, George Monbiot, who has downplayed the catastrophes at both Fukushima and Chernobyl. Frank suggests that the UN and the WHO (World Health Organization), which Monbiot cites, “seem to have drastically underestimated the actual human cost of the Chernobyl meltdown” and that the New York Academy of Sciences “concluded that nearly one million people have died as a result of radiation exposure from the nuclear disaster.”

The Academy also notes that the WHO has an agreement with the UN’s International Atomic Energy Agency — which was set up to promote nuclear power, not to watchdog it — that neither agency will release a report without the buy-in of the other one, which the Academy likens to “having Dracula guard the blood bank.” Similarly, in the US, the Nuclear Regulatory Commission is known by activists as the “Nuclear Rubberstamp Commission” because, like the Atomic Energy Commission it succeeded in 1974 — whose express purpose was to promote nuclear power — it is dominated by what Karl Grossman calls an “extreme pro-nuclear culture.”

So, no meaningful regulatory apparatus over the nuclear industry currently exists, putting issues of safety in the hands of profit-seeking contractors that have demonstrated they are entirely unreliable at the task. It’s a catastrophe waiting to happen. Or rather, multiple catastrophes.

Frank also point out that bomb-making and energy-generating components of the nuclear industry are inextricably linked:

“More nuclear power plants means more facilities to enrich and reprocess uranium. More of these plants means more materials for nuclear weapons. In the United States, nuclear power is more expensive than wind and solar, and is only competitive if the market is leveled through taxpayer-backed subsidies, which in turn support nuclear arms proliferation.”

Frank quotes the Union of Atomic Scientists, who states:

“For the five nuclear-weapons states, commercial nuclear power was a spinoff from weapons programs for later proliferators, the civilian sector has served as a convenient avenue and cover for weapons programs. By artificially accelerating the expansion of civilian programs, subsidies to nuclear technology and fuel-cycle services worldwide exacerbate the already challenging problems of weapons proliferation.”

That is, the “peaceful atom” is a myth.

Regarding the central point of climate change concerns, nuclear energy isn’t as low-carbon as its proponents would like us to believe. Claims that nuclear power will reduce CO2 emissions by 50% or more are from “industry-funded PR data,” Frank says, and not to be believed. In actuality, life cycle analyses (LCA) show that the carbon footprint of a nuclear power plant is actually higher than that of a natural gas plant! An LCA takes into account all aspects of the operation including facility construction, reactor fuel processing, transportation, waste handling (which is still a massive unsolved riddle), and uranium mining.

Uranium mining is a hideous process. In addition to being “extremely carbon intensive,” it’s an environmental nightmare and a human health horror show. There’s just no way to make any type of mining nice or even neutral to the affected ecology. Wherever it’s done is going to be a sacrifice zone of the habitat and all the creatures who depend on it. The unlucky humans who work in such places cannot realistically be protected from the hazards of being around such a dangerous substance, which is deadly in small amounts.

And as Frank notes, even if all of this weren’t terribly true, it’s been estimated that currently operating uranium mines will be exhausted by mid-century, so the cost (both financial and environmental) of building new plants now will be even less justifiable.

Finally, Hanford provides a case-in-point for how technology still lags behind the significant problems posed by nuclear energy, and specifically waste. Though there are “well-intentioned, brilliant people” at Hanford who are mired in a “broken system,” it’s also just a fact that these toxic substances pose a huge challenge. Never previously in human history have we dealt with handling materials that will remain hazardous for tens of thousands of years. Until we prove that our much-vaunted scientific prowess can actually take care of the wreckage of our existing mistakes, we should avoid making new ones. The Atomic Age has been an era of broken promises, and prudence would dictate skepticism of fresh techno-utopian visions.

Frank ends the book by discussing the future of Hanford. He writes:

“If someone tells you they know exactly how this will all play out, they are selling you a load of shit as radioactive as the boiling goop eating away at Hanford’s underground tanks. Nobody knows what is going to happen, and few know what’s really going on out there, which may be why officials are slow to press the panic button.”

Though Frank presents Hanford as a story of immense institutional malfeasance, runaway grift and diabolical cover-ups, he also insists that people’s power has an essential role to play. The goal must be “to thrust Hanford into the national spotlight” in order to “ensure the jobs get done in an equitable and transparent fashion that is safe for workers and the environment.” With this book, Atomic Days: The Untold Story of the Most Toxic Place in America, Frank has made a major contribution to that vital effort.

This piece first appeared in Green Social Thought.

Kollibri terre Sonnenblume is a writer living on the West Coast of the U.S.A. More of Kollibri’s writing and photos can be found at Macska Moksha Press

Wars and More Wars: The Sorry U.S. History in the Middle East


  
DECEMBER 30, 2022\Facebook\Twitter

The American republic morphed well over a century ago into an empire of many endless wars. With U.S. troops still in Syria, Iraq, Somalia and numerous African countries, with over 800 military bases in more than 70 countries and a war budget of roughly one trillion dollars a year, it’s no surprise that one of our main exports is weapons and that arms merchants call the shots in Washington. Presidents come and go, but the wars don’t: they drag on. And when a president does manage to extract the country from one of these military quagmires, as Biden did in Afghanistan, he gets nothing but grief.

This only serves to encourage barbarity – like freezing Afghanistan’s $7 billion in the bank, while Afghans starve due to the U.S. having bombed their country back almost to the stone age. Afghans need their funds. They have an absolute moral right to them, as most of the world recognizes, because famine kills them in greater numbers without those monies. Indeed, after the U.S. military departure, reparations would have seemed to be in order. But no. Washington just stole their money and walked away.

Critiquing this ongoing, multi-war U.S. fiasco over many years is professor Andrew Bacevich. His new book of essays, On Shedding an Obsolete Past, collected from over the past half decade, hammers it home over and over: the U.S. must change course, because the current one is not only unsustainable, it is wrong. Bacevich has a bone to pick with elite centrists like New York Times columnist David Brooks, former president Bill Clinton, prominent Dem John Kerry and the deceased senator John McCain, all of whom “see a world that needs saving and believe that it’s America’s calling to do just that…In fact, this conception of America’s purpose expresses not the intent of providence, which is inherently ambiguous, but their own arrogance and conceit. Out of that conceit comes much mischief. And in the wake of mischief come charlatans like Donald Trump.” With this misbegotten notion having dominated American political life for decades, it is no wonder, as Bacevich writes that “the evils afflicting our nation, lie beyond the power of any mere president to remedy.”

So if the president can’t, who can? An informed, adult population firmly convinced of the wickedness of racism, war and rampant materialism – Dr. Martin Luther King’s trio of American evils, to which Bacevich several times refers. Such people must control the levers of political power, preferably through an unbought congress and media. Unfortunately, they do not. Not even close.

As a result, many Americans still cherish – are indeed utterly blinded by – twentieth century political illusions. The claim that the U.S. “is a force for good in the world…irreplaceable, indispensable and essential,” is, Bacevich writes, “a falsehood of Trumpian dimensions…What this country does need to recognize is that the twentieth century is gone for good… It’s past time to give the narratives of the twentieth century a decent burial.” What, you ask, will replace them? Try recognizing the reality and coming devastation of climate change, and doing something about it. Then there’s the problem of gargantuan economic inequality. And there’s plenty more. I’m sure we can figure out what these dilemmas are if we put our collective mind to it. But don’t hold your breath for the current Washington administration. “Sadly, Joe Biden and his associates appear demonstrably incapable of exchanging the history that they know for the history on which our future may well depend.”

To say Bacevich deplores U.S. military adventures is an understatement. He thinks they should never have happened – from Panama to Iraq to “Somalia, Haiti, Bosnia, Kosovo, Serbia, Afghanistan, Sudan, the Philippines to Afghanistan (again), Iraq (for the third time) or Syria, authorization by the United Nations Security Council or Congress ranked as somewhere between incidental and unnecessary.” So they were illegal. Worse – they were imperial. Worse still, they were evil.

Biden did end the Afghan war, but the experience no doubt soured him on other needed military withdrawals, namely from Iraq and Syria. Even if it hadn’t, he would face an epic uproar from congress, the media and other elites, if he attempted such departures – and that’s before he even approaches the thorny issue of how to leave Syria without stabbing our allies, the Kurds, in the back, as Trump did. Thorny but not impossible. The main threat to the Kurds emanates from jihadists and Turkey – NOT from the Syrian government. But try suggesting a rapprochement between the Kurds and Damascus and see where that gets you in Washington. Persona non grata in short order would be my guess. So no, Biden won’t likely bend the rules to save our allies, and since he correctly took Trump to task for his abandonment of those same allies, he’s pretty much left with one option: doing nothing.

How long will U.S. soldiers remain in Iraq and Syria? Let’s just say that at the current rate of political change, if your grandchildren enlist, they could wind up there. The only real hope is that another president will do there what Biden did in Afghanistan, though maybe without the sanctions. That would be a distinct improvement. Meanwhile Bacevich urges his readers to drop the myth that we are part of an indispensable, exceptional empire. He calls for questioning or even ditching the three propositions that, he says, form the post-cold war “elite consensus”: 1) globalization of corporate capitalism; 2) jettisoning norms derived from Judeo-Christian religious traditions and 3) muscular global leadership exercised by the U.S.

Supposedly “winning” the cold war warped the minds of American’s political class. “But here’s the thing: in reality the fall of the Berlin Wall didn’t change everything,” Bacevich writes. “Among the things it left fully intact was a stubborn resistance to learning in Washington. That poses a greater threat to the well-being of American people than communism or terrorism ever did.” Few have said it better than that.

Communism and terrorism are small potatoes compared to what our rapacious economic system, hyper-militarism and donor-bought government inflicts on Americans and on multitudes of the world’s people. From the vantage point of the 2020s, communism and terrorism look more like handy bogeymen, used for the vile purpose of manipulating American public opinion. Communism was thus deployed much longer, because even after the Soviet Union’s demise, mass psychosis regarding it continues to percolate through the American nation’s bloodstream, most recently causing fevers over China. The anti-communist spirochete appear incurable. Terrorism, on the other hand, only swung into sharp focus after 9-11, but soon achieved status as a national hallucination, revealing its utility as a casus belli in places that had nothing to do with the assault on the World Trade Towers.

So much for our noble wars. The world would be a better place, and so would the U.S., had they never happened.

Eve Ottenberg is a novelist and journalist. Her latest book is Hope Deferred. She can be reached at her website.

Covid’s true death toll still elusive, three years in


Patient beds in Beijing stadium. China could see over 1 mn Covid deaths in 2023 - Copyright AFP NELSON ALMEIDA

Isabelle Tourne and Daniel Lawler
AFP
Published December 30, 2022

The true global death toll of Covid-19 remains difficult to nail down three years after the first case was detected, though experts agree there have been far more fatalities than officially reported.

The difference between the official and real figures could diverge even further next year, with modelling predicting more than a million deaths in post-zero-Covid China, which recently narrowed how it counts fatalities.

There have been more than 6.65 million officially reported Covid deaths since the virus was first identified in China in December 2019, according to the World Health Organization.

However countries count Covid deaths differently and methods have changed throughout the pandemic.

Attributing deaths to Covid can be a very difficult exercise, said Antoine Flahault, director of the Institute of Global Health at the University of Geneva.

The death of a patient in a hospital in a developed country who had already been diagnosed with Covid could be straightforward but that is often not the case and doctors “usually do no have much information” to guide them, Flahault told AFP.

Instead researchers have sought to compare the total number of deaths from all causes recorded since 2020 to what would have been expected if there had been no pandemic.

Using these figures, researchers from the WHO reported in the journal Nature earlier this month that there were 14.83 million excess deaths from Covid in 2020 and 2021, updating a figure first released in May.

That is nearly three times higher than the 5.4 million officially reported Covid deaths over those two years.

Research from the US-based Institute for Health Metrics and Evaluation estimated in March that the number was an even higher 18.2 million.

But Flahault said that even these figures could “perhaps still be an underestimate”.

The toll has risen more slowly this year. A regularly updated tally from The Economist estimates that there have been 21 million excess deaths since the pandemic’s start — 3.1 times higher than the official number.

– Lacking data –

According to the WHO figures, India had by far the most excess deaths linked to Covid in 2020-2021 with 4.74 million, a figure the Indian government has sharply disputed.

Russia came next with a little over one million. However the biggest disparities between the expected number of deaths and the actual figure were in South America.

Peru, for example, recorded around twice as many total deaths in 2020-2021 as it had in normal times.

However Hanno Ulmer of Austria’s Medical University of Innsbruck pointed out that there were “also strong dengue fever outbreaks during the pandemic years in Peru”, which could have increased the number of excess deaths without being linked to Covid.

Another problem is that many nations have little or no data in the first place.

“For almost half the countries of the world, tracking excess mortality is not possible using the data that are available and for these we must rely on statistical models,” the WHO researchers wrote in this month’s study.

In Africa, monthly data on deaths was only available for six out of 47 countries.

– A million deaths in China –

Looking forward to 2023, China’s lifting of its zero-Covid measures loom large as a possible source of new deaths.

With the first easing of strict measures in place the start of the pandemic, few of China’s 1.4 billion population have immunity from previous Covid infection, and vaccination rates have lagged, particularly among the at-risk elderly.

Modelling by the IHME predicts more than 300,000 Covid deaths in China by April 1 — and a total of over a million across 2023.

Last week China reclassified what it considers to be Covid deaths, which will now only count if they come directly from respiratory failure, in a move that analysts say will dramatically the number of officially recognised deaths.

Hospitals across China have been overwhelmed by an explosion of infections in recent weeks but just one new death was added on Thursday to a tally by a national disease control body.

Ali Mokdad, a professor of health metrics sciences at IHME, told AFP that good data was the only way “we can manage to stay ahead of the virus”.

BURMA'S GREEN DICTATORSHIP
Green Power Energy's 20 MW Taungdaw Gwin Build-Own-Operate Solar Plant Commissioned In Myanmar

Friday, 30 December 2022, 
Press Release: ACN Newswire

Mandalay, Myanmar, Dec 30, 2022 - (ACN Newswire) - Myanmar's latest solar energy plant, the 20 megawatt (MW) build-own-operate (BOO) Taungdaw Gwin project, has been officially opened, adding a new chapter to the country's sustainability and electrification efforts, its developer announced today.

The project was developed by Green Power Energy Company Limited (GPE), a subsidiary of Gold Energy Company Limited (GE), a leading renewable energy developer in Myanmar.

Taungdaw Gwin is the second mega-scale solar project to be completed by the GE group. Clean Power Energy Limited, another GE subsidiary, completed the 30 MW Thapyay Wa project in Mandalay district in December 2021.

With the official opening of the Taungdaw Gwin project, GE's solar energy capacity stands at 50 MW. GE also operates the 120 MW Thaukyegat (2) Hydropower Project (TYG), commissioned in 2013.

Located on an 80.9-hectare site southeast of Kyaukse, Myit Thar Township, the Taungdaw Gwin project utilizes a solar tracking system so as to maximize photovoltaic (PV) energy captured by 45,980 solar panels. The project is expected to generate 25.1 MW of direct current or 22.9 MW of alternating current per year.

The Taungdaw Gwin project began transmission to the National Grid on 17 November 2022. The energy output is directly linked to the Taungdaw Gwin substation and is connected to the national grid via a 69.6 km 33-kV transmission line built by GPE.

In line with its commitment to give back to the community, the GPE team conducted an in-depth Environmental and Social Impact Assessment before construction. This enabled an understanding of the impact on nearby communities and the environment and helped to facilitate construction in a responsible and sustainable manner.

Through engaging with local community leaders to understand the needs of the residents surrounding Taungdaw Gwin, the GPE team constructed and installed two overpasses measuring 20.1 metres long by 4.5 metres wide. These and other efforts have improved socio-economic benefits to the community in this otherwise harsh area which had faced challenges of accessibility during the development phase of this important project.

U Zaw Win, Managing Director of GPE, said: "We are proud of the successful completion of the Taungdaw Gwin solar facility. We look forward to a sustainable energy source for the future of Myanmar.

"As a partner in nation-building, GPE is deeply committed to infrastructure development and sustainability in Myanmar. This and other renewable energy projects we are involved in will increase the contribution of renewable energy to the national grid while advancing the country's national electrification goals."

About Green Power Energy (GPE)

Green Power Energy Company Limited (GPE), a subsidiary of Gold Energy Company Limited (GE), is a renewable energy developer. GPE completed the Taungdaw Gwin solar PV facility, which was officially opened in December 2022. Despite the challenges of the pandemic, GPE completed the project earlier than scheduled.

The solar energy is connected to the Taungdaw Gwin substation, part of the national grid, via a 69.6 km 33-kV transmission line built by GPE. As GPE continues to build upon its track record and execution capabilities, it remains committed to contributing to Myanmar's clean energy sector in the coming years. Visit https://gpenergymm.com/.


© Scoop Media

The Radically Changing Art Market


 
DECEMBER 30, 2022
Faceboo

The art world system includes artists, dealers, curators, collectors and critics. Artists make works sold by dealers, who sell with the help of museum curators and private collectors. And critics interpret and validate this art. But right now the role of the critic has become deeply insecure. At present, it’s almost impossible to make a living as a freelance critic. And the number of journalistic posts for critics is vanishingly small. Gentrification which transforms former down-and-out neighborhoods like Manhattan’s East Village, good places for writers and young artists, into trendy sites has transformed the entire art world. Young artists can no longer afford lofts, and art dealing has become much more expensive. The same is happening in many other cities. And so while in the mid-twentieth century there were important independent scholars, now it’s no longer possible to make a living from art writing.

The value of many commodities is established by the marketplace. And so we don’t require critics to establish the value of raw materials or useful goods. But we do need critics to establish the value of the artifacts that are displayed to be sold in the art market. No one needs a painting- and there is no particular relation between the cost of art production and its exchange value. An enormous number of paintings are produced, and just a few of them have economic value. This present role of art criticism is a relatively new development associated with modernism. In the Dutch Golden Age, Rembrandt, Saenredam and Vermeer didn’t need art critics. And outside of Europe, often art worlds functioned without art criticism. The importance of art criticism in modernism and what comes after is in part a response to the very nature of this art. In this period, when radical aesthetic innovation is the norm, we need theorization provided by critics in order to identify what art matters. Without art critics, we wouldn’t know what to make of the paintings of Jackson Pollock, Robert Ryman or Sean Scully, who all rework tradition in ways that require articulation in order to be understood.

One way to understand art criticism is to contrast the activity of philosophers. I am am academic philosopher and I write art criticism. We philosophers describe knowledge, justice, and the nature of art. We aspire to objectivity- to understanding the world as it really is. But art critics are rhetoricians. We develop persuasive interpretations, explaining why the works we admire have value. Philosophers have always been suspicious of rhetoricians. Since seeking truth is essentially different from producing convincing arguments, it’s not surprising that there are tensions in my intellectual life. When I write as a philosopher, my concerns differ from those in my practice of art criticism.

Usually we philosophers consider the arguments of our most illustrious predecessors, without devoting attention to considering how they earned a living. Still, we should note some differences between the life styles of Descartes, Spinoza and David Hume, pre-modern figures, and the professors who succeeded them, Kant, Hegel and Wittgenstein. Staring with Kantian modernism, philosophy becomes an activity of tenured academics. And many people think that the esoteric activity of philosophy deserves support from the educational system. The institutional role of art critics is different. Denis Diderot, Charles Baudelaire, Roger Fry, Clement Greenberg, and Peter Schjeldhal describe very different works of art. But they were all independent scholars. Unlike philosophy, art criticism didn’t usually become an activity of academics. (Obviously I am one of the exceptions. There are others.) Art criticism, especially criticism devoted to contemporary and modern art, is tied to the direct promotion of commodities. And for any philosopher concerned with truth and objectivity, this is a real problem. How can the rhetoric of art criticism ground artistic values?

As an art critic, there’s nothing I dread more than discussions of visual art and money. It’s devilishly hard to talk about the aesthetic and political issues associated with art that matters when I am distracted by financial concerns. And yet, these distractions are unavoidable, for you cannot fully understand visual art nowadays without considering why the best works have high economic value. Recently I was in the Yale Art Museum looking at Vincent van Gogh’s The Night Cafe (1888), an amazing composition that deserves prolonged contemplation. But as I found myself distracted by recalling the recent 1.5 billion dollar auction of the Paul Allen collection, I wondered: how much is this painting now worth? In 1960 Meyer Schapiro, who was a worldly art historian, said “The extraordinary prices paid for contemporary and older art seem pathological.” His example, $100,000 for a Picasso, is of course now comically dated. What would he say about the Allen auction?

If thinking too little about money is unrealistic in our art world, too much thinking about art and money prevents you from appreciating art’s value. Nowadays grand works are trophies. There are lots of enormous mansions, many large yachts, and numerous luxurious private planes. But upscale artworks are unique. If you set out to design artifacts for billionaires, you couldn’t do any better. And while the desirability of mansions, yachts and private planes needs no special explanation, the value of artworks depends decisively upon the discourse associated with them. But the working assumption of us critics is that art has something more than just exchange value.

A tradition of leftist art criticism has deplored the art market. In 1972 John Berger produced a famous BBC show Ways of Seeing, that became, also, a very widely read book. In his chapter on art and property, after critiquing nearly all European painting for its obsession with property values, he allows that there are a few exceptional figures – Rembrandt, Vermeer, Poussin, Chardin, Goya, and Turner. But it’s no accident, of course, that their works are generally more highly valued in the marketplace than the paintings by their lesser contemporaries. To identify what is very exceptional is to justify its high exchange value. Is the function of the best artists making trophies, in the way that the function of the yacht construction business is building yachts? I hope that’s not the whole story, but I do find the implications of the present situation deeply unsettling. Schapiro moralized about the role of Bernard Berenson, who played a key role in the early twentieth century sale of old master Italian artworks to American collectors. But then the ultimate effect of the art market was to place the most desirable artworks in public collections. I am not sure that that’s the case any longer. Not with the rise of private collections. Perhaps this shows that the art world system doesn’t any longer need critics. Maybe dealers, curators and collectors can assign value to contemporary works. There was a prophetic dimension to the aesthetic judgments of Diderot, Baudelaire, Fry and Greenberg. But perhaps now the market system in contemporary art can run without such critics.

The American art world has become very good at critiquing our museum system. We question the sources of funding and the inequities involved in the organization of these institutions. And we support the struggle of museum employees for a decent wage. But we are less accustomed at looking self-critically at the role of critics, which also deserves attention. If criticism matters, then why is it not supported financially? But asking this question assumes that the present economy is semi-rational, a most optimistic assumption. Raising this question is not, I hasten to add, to criticize my hard working editors, who have their hands full financing these publications, which is not easy. Like me, they too are working within a social system that is not easy to transform. One solution to these problems is that art critics become academics, like philosophers. Another is that the role of the critic will be taken by curators or collectors. But given the nature of art criticism as rhetoric, that development would change the art world in ways that are as yet unpredictable. We live in challenging times.

Note:

I owe my point about Ways of Seeing to Julian Bell. As a critic, I am a regular contributor to the Brooklyn Rail and Hyperallergic. On one very ambitious private museum, check this out.

David Carrier is a philosopher who writes art criticism. His Aesthetic Theory, Abstract Art and Lawrence Carroll (Bloomsbury) and with Joachim Pissarro, Aesthetics of the Margins/ The Margins of Aesthetics: Wild Art Explained (Penn State University Press) were published in 2018. He is writing a book about the historic center of Naples, and with Pissarro he conducted a sequence of interviews with museum directors for Brooklyn Rail. He is a regular contributor to Hyperallergic.

Afghanistan: Sisters speak out about dashed hopes and crushed dreams

Afghan women have raised their voices over their “uncertain future” following the Taliban’s ban, “until further notice”, on women getting a university education and two female students who spoke to Amu said their last day at university had been a very sad day for them.

Howaida Hadis and Wida Safi are two students whose hearts were broken last week when the Taliban issued the order.

‘My dreams were destroyed’

Howaida was a medical student and had hoped to graduate with top marks and serve her community as a doctor.

Raising concerns about her future, Howaida said that her dreams have been shattered. “Every person has wishes, goals, and dreams in life. The goals that he/she strives to achieve. I wanted to become a doctor in the future and be able to serve the people of my country in this way.”

She said that the Taliban are imposing increasing restrictions on women and that “the Taliban destroyed the dreams of every girl [in Afghanistan]. The Taliban have broken our wings.”

Howaida, who stayed at home after the Taliban’s order, stated she had to overcome many challenges in order to pass the university entrance exam (Kankor) so as to be accepted by the medical faculty.

She stated that her last day at university was the most difficult moment of her life – the day she was forced to say farewell to all her classmates.

Overwhelmed with disappointment, Howaida said: “University used to be our daily life; we used to talk about our lessons and plans with our friends every day. Now, we are imprisoned in the corners of our rooms. Although we study, studying can never take the place of face-to-face lessons.”

Wida Safi, who is Howaida’s younger sister, was just as ambitious as her sibling and had been studying at the Faculty of Law and Political Science. She is worried and extremely disappointed about the Taliban-run higher education ministry’s decision to ban universities for women.

“I am very sad about the closure of universities, I was studying with a lot of energy and I was hopeful for the future. I wanted to be self-sufficient in the future and to get financial independence. But now all my dreams have been destroyed,” Wida said.

She urged the Taliban government to reconsider its decision and let Afghan women pursue their education, and “achieve their dreams.”

Nadia Shamal Safi, who has been a civil activist, is the mother of these two young women. She also spoke out about the uncertain future of her daughters.

Safi stated that her daughters are very worried after being banned from university, and said she hopes the Taliban reverse their decisions.

The Taliban last week ordered all private and public universities to suspend education for Afghan women, which triggered a global outcry. Female students also staged protests in many cities in Afghanistan.

Although human rights organizations and the international community condemned the ban, the Taliban said that female students’ failure to abide by the full hijab law was the reason for the ban on universities.

Just days after issuing the ban, the Taliban also ordered international and local non-government organizations (NGOs) to suspend their female employees. This has led to a major backlash by the international community which is collectively calling on the group to reverse the decision as it is virtually impossible for aid agencies to effectively carry out their humanitarian work in the absence of their female staff.

The Importance of Female Islamic Activism in Kyrgyzstan

The international community, in seeking to pursue cooperation in the region, ought to look to Muslim women as a vital set of partners.

By Aksana Ismailbekova
December 30, 2022
Credit: DepositphotosADVERTISEMENT

In Kyrgyzstan, Islamic organizations and activism — particularly those run by women — have become increasingly important in the social sphere. The influence of Muslim women, and the organizations and communities they lead, can be seen in areas as diverse as charity and fashion. Yet the role of Islamic organizations as social actors is little understood outside of Muslim contexts.

Islam in Central Asia is often viewed through a narrow range of lenses. First, Islam and Islamic groups, organizations and parties have been studied and presented from a security perspective, most often as threats. There is a general perception among policymakers, the diplomatic community, and the public, that Islamization and Islamism are dangerous and a threat to stability in the region. This has been the dominating feature of the international community’s understanding of Islam in Central Asia.

A second perspective that has emerged over the last decade perceives Islam as a challenge to liberal ideology (including freedom of opinion, freedom of expression, women’s rights, and individual life choices). And a third perspective is that in Central Asia, Muslim activity has become an important element of identity politics.

Identity politics have certainly evolved after the collapse of the Soviet Union and the downfall of communism. During the communist period, a lot of social activities were organized in women’s groups (zhensovet), local groups (Komsomol), and among youth pioneers. Muslim mobilization has taken the place of those Soviet-era modes of organizing, providing ways for individuals to redefine or reinforce their own political identities.

There is another way to view Islam and Islamic activism in Central Asia, Kyrgyzstan in particular. Islam and Muslim organizations operate also as social actors and have social agency, especially women. Muslim women’s networks/associations are a fundamental part of wider civil society in Kyrgyzstan and it’s valuable to explore the ways Muslim women have shaped society in the country via Islam. The international community, in seeking to pursue cooperation in the region, ought to look to Muslim women — the groups and communities they organize with which they share common values — as a vital set of partners.

This article is based on interviews conducted with Muslim women activists in Kyrgyzstan and religious organizations like Mutakallim and Datka-aiym, whose principles are based on their religious faith.

Recent research has shown that Islamism and Islamic activism are increasingly important in welfare activities, especially in providing public goods and services not delivered by the state. Islamic activism and Islamic institutions are gradually growing into social institutions and have partially gained their own voice and established their own systems to contribute to society. Moreover, religious activists are predominately active in human rights and social issues in their communities, highlighting gender equality, health care disparities, gender-based violence, as well as issues related to women’s rights, the elderly, people with disabilities, and children.

In the Kyrgyz context, religiously educated activists and female madrassa/university graduates contribute to challenging the patriarchy by using their high authority when it comes to religious knowledge. Invoking their certified knowledge of Islam, they emphasize women’s status and the protection of their rights in Islam and contribute to changing the nature of the traditional family. For example, one of the leaders of the Muslim organization Mutakallim, Jamal Frontbek kyzy, is against polygamous marriage in Kyrgyzstan, arguing that the way it is practiced in Kyrgyzstan does not meet the requirements of Islam.

In matters of charity and social support, women and Islamic organizations have taken a lead. This was especially evident during the COVID-19 pandemic. For example, mosques were among the first to open their doors to the sick, and women participated in volunteer work and generated funds to buy medical equipment. In other spheres, Muslim organizations have also supported women: Datka-aiym has initiatives related to business development supporting single or widowed women in finding jobs. They also draw attention to the rights of children with disabilities in the regions and beyond by involving them in sports, art or music competitions. Datka-aiym defends the rights of marginalized communities that the state cannot provide welfare for. They provide scholarships to orphans and children with disabilities on a charitable basis. They want to draw attention to violence against children with disabilities and domestic violence against children. They also make the voices of children with disabilities heard and talk about all the difficulties their parents face.

Female religious leaders additionally serve as social mediators. The Islamic organization Mutakallim serves as a bridge between secular and religious communities, mediating between a secular community perceived as not accepting the religious community and a religious community which at times brands the secular community as “unbelievers.” Mutakallim stresses the importance of living in a secular country and respecting peoples’ different choices, emphasizing all people should be respected and tolerated regardless of their individual choices. This organization has introduced peacebuilding courses in madrassas and religious institutions, explaining that it is important to respect and tolerate other religious groups. For example, female religious leader and activist Jamal Frontbek kyzy was one of those who first introduced the practice of allowing girls to go to school in headscarves and made sure women were permitted to have their passport photo taken in headscarves. Jamal Frontbek kyzy says that according to the Kyrgyz Constitution, every girl should attend school — and for the religious wearing a headscarf is a necessary accommodation. Her organization is quite active in protecting the rights of Muslim women, working closely with international organizations and government agencies.

One member of Mutakalim says, “We work on issues related to women’s rights. Usually, it is thought that women don’t have any rights and don’t go beyond the household. However, in Islam this is not the case, we try to protect women’s rights, raise issues such as domestic violence against women, gender inequality. Even though the mullahs don’t like these gender-related questions, we still continue to raise these issues in public. We are also trying to convince Muftiate to have a women’s consulate or department, and to have women on a decision-making level committee in the Muslim advisory council. There is still a problem that the religious community does not accept these kinds of behaviors, but we hope that will change soon.”

Many of my interlocutors expressed their willingness to show Islam in a positive light and to present an alternative vision of Islam (progressive, modern, stylish, humanitarian) to the younger generation. Women see their role as crucial in this regard. They expressed that it was time to portray Islam positively in order to change the stereotypes of Islam being “backward,” “radical,” or “foreign.” In this context, clothing has been a main topic of discussion, especially among young women. The issue of clothing was mentioned by several highly educated pious women. They are involved in sports and education, and see their activism as belonging to fashion and clothing design. They say that it is important to make Islamic clothing diverse, colorful, interesting, and stylish to show the diversity of Islam. For example, when I met Ainura, she came all in red, including her headscarf and long dress. She is a businesswoman who runs several stores and is active in sports. She says she wants to show that women who practice Islam can and should be seen in business, sports and education.

A teacher at the Islamic University, Baktygul, studies the Arabic language dialects in different countries alongside the logic of these dialects and the meaning behind them. When I met her, she was wearing a beautiful white scarf with elegant white clothes with black stripes. She teaches Arabic to thousands of students over the internet, especially school children in different parts of Kyrgyzstan. She is a very positive young woman and aims to make Islam interesting for young people. She has many female followers and wants to be a role model for her students. Consequently, she says that she should be stylish, interesting, and well-educated. Her embodiment of Islam in a positive, stylish, and educated way attracts many young students. She is fluent in Kyrgyz, Russian and Arabic.

Another woman, Damira, takes online courses on the Quran and Islam with a young teacher from the Islamic University in Kyrgyzstan. Being at home with four children, this was the best way for her to continue her religious education. Damira fasts strictly every year and prays five times a day.

These women have chosen quiet activism — working to learn Islam and positively influence others in their social circles — rather than open protest. They talk with their relatives about Islam and highlight the humanitarian aspect of it as well as that which promotes respecting elders. The stories of these women show that their activities are focused on bringing progressiveness, style, sport and education to the forefront of Islam. All of them are very interesting and knowledgeable in the fields of economics, sport, politics and education. Their mission and activities are to present Islam in a positive light.

And yet, these women do face negative attitudes toward them.

One of the key observations made during the focus group concerned the evident intergenerational conflict regarding the private and public practice of Islam in Kyrgyzstan. The focus group included both veiled and unveiled young women. The parents of young women with veils supported their decision mainly because their parents practiced Islam with their children. Those young women who were not veiled, but expressed a willingness for veiling, shared their personal stories. Young students expressed a willingness to embrace Islam, but said their parents often opposed their attempts, mostly saying that they should wait a little longer.

Among young girls discussion mostly concerned the veil and their style of dress, which secular parents often did not support, saying it looked uncomfortable. Mothers told their daughters that their Islamic clothes were not comfortable and were too long, especially when they enter marshrutkas (the minibus taxis ubiquitous across Central Asia). Such long clothes would always remain dirty, they argued, dragging on the ground. Mothers also told their daughters that their style of dress was not good, so they did not approve of it for their daughters. However, parents would rarely give reasons beyond practicality to oppose Islamic dress.

The intergenerational problem regarding whether or not to practice Islam was not limited to the home or the domestic sphere. One could also see this problem in the public sphere, especially in the fact that public school administrations discouraged young teachers from adopting religious dress. All participants said that their school administration was a major problem for those who practiced Islam and did everything they could to protest Islam. Some teachers, for example, forced their students to remove headscarves when they were in school. Some school administrators were particularly hard on young teachers who practiced Islam, again, with much of the conflict centered on headscarves and veils. Almost all of the young teachers in the group talked about problems in school.

Female Islamic activists in Kyrgyzstan are involved in various activities from charity, to fashion, to development assistance, to online and offline education and other forms of social support. There may be other cultural, social, and political factors behind the strength of female-led activism in Kyrgyzstan more generally, but Islam is clearly a crucial element within broader civil society in the country and a necessary aspect of future cooperation across issue areas.


GUEST AUTHOR
Aksana Ismailbekova is research fellow at Leibniz- Zentrum Moderner Orient (ZMO), Berlin, Germany.