Tuesday, July 21, 2020

Wealthier in U.S. have larger carbon footprints, energy use survey shows

WHICH HAS A GREATER IMPACT ON THE WHOLE WORLD AND NOT JUST THE USA



Despite the bad rap they have, researchers say cities are more efficient than suburbs in terms of greenhouse gas emissions. Pictured, traffic heads into downtown Chicago on Lake Shore Drive in 2007. File Photo by Brian Kersey/UPI | License Photo

July 20 (UPI) -- Wealthy homeowners contribute more to global warming than Americans in lower-income neighborhoods, according to a new survey of household energy use.


The first of its kind study -- published Monday in the journal Proceedings of the National Academy of Sciences -- looked at energy use by 93 million American homes, revealing the ways energy use drives greenhouse gas emissions in different neighborhoods and across varying parts of the country.

"One of the motivations for our study was to try to get a handle on the specifics and drivers of household energy use, which is about 20 percent of the greenhouse gas emissions in the United States," senior study author Joshua Newell told UPI.

"The more digging we did, the more we realized no one had used big data and big data analysis to understand the drivers and variables involved household energy use," said Newell, an associate professor at the University of Michigan School for Environment and Sustainability.

Newell and his research partners used a database of standardized tax assessor records to estimate building-level energy use and decipher the influence of climate, the electrical grid, household income and building attributes on a building's "greenhouse gas intensity," calculated as emissions per square meter of residential floor space.

Their statistical analysis showed a that greenhouse gas intensity is lowest in the West and highest in central areas of the United States.

The research also showed that even in places with relatively green and efficient electrical grids, affluence can have a sizable influence on greenhouse gas intensity.

"As we got deeper into our research, and as we did more detailed analysis of energy use in Los Angeles and Boston, the effects of affluence on greenhouse gas emissions began to stand out," Newell said. "You have such disparity, for example, between South Central L.A. and Beverley Hills, where you can really see the role of affluence on the size of carbon footprints."

According to Newell, it's the lack of density and the size of the houses in affluent neighborhoods that are driving disparities in greenhouse gas intensity.

Newell and his colleagues hope their findings will guide policy makers as they work to curb greenhouse gas emissions and slow climate change.

The new analysis showed that if the U.S. electrical grid is decarbonized, with fossil fuels entirely eliminated, the residential housing sector can reduce greenhouse gas emissions 28 percent by 2025, one of the targets set by the Paris Agreement.

The data showed, however, that a lot more must happen for the housing sector to meet the 80 percent emissions reduction target for 2050, researchers said.

"There is also a lot that can be done in terms of home energy retrofits and improvements to insulation and more efficient windows, which can be incentivized by policy makers and local governments," Newell said.

"One thing is that we need to encourage density wherever we can," Newell said. "Cities have gotten a bad rap during the COVID pandemic, but they are really highly efficient in terms of energy use and greenhouse gas intensity."

By highlighting the influence of affluence on greenhouse gas emissions, Newell said the research asks the question: "What responsibility do wealthier households have for combating climate change, and for paying some of the necessary energy efficiency reforms and retrofits?"

The work of Newell and his research partners at Michigan, Dimitrios Gounaridis and lead study author Benjamin Goldstein, suggests technology improvements, alone, won't be sufficient to stave off catastrophic climate change.

To stop climate change, serious lifestyle changes are likely necessary.

"I'm of the firm belief that green tech and technology can get us part of the way, but I think we all need to look in the mirror and think about our own consumption patterns," Newell said.

"That's why part of our study looked at a size of homes and emphasized the important of density, to get people to ask the question: do we really need this big of a home?"

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Scientists warn: Affluence is killing the planet


The world’s top 10 percent income earners are responsible for at least 25 percent and up to 43 percent of our environmental impact. Photo by Midnight Runner/Wiki

June 25 (UPI) -- Would you like to be rich? Chances are your answer is: "Yes! Who wouldn't want to be rich?" Clearly, in societies where money can buy almost everything, being rich is generally perceived as something good. It implies more freedom, fewer worries, more happiness, higher social status.

But here is the catch: Affluence trashes our planetary life support systems. What's more, it also obstructs the necessary transformation toward sustainability by driving power relations and consumption norms. To put it bluntly: The rich do more harm than good.


This is what we found in a new study for the journal Nature Communications. Together with co-author Lorenz Keyßer from ETH Zürich, we reviewed recent scientific literature on the links between affluence and environmental impacts, on the systemic mechanisms leading to over-consumption and on possible solutions to the problem. The article is one of a series of Scientists' Warnings to Humanity.

Technology and consumption

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The facts are clear: the wealthiest 0.54 percent, about 40 million people, are responsible for 14 percent of lifestyle-related greenhouse gas emissions, while the bottom 50 percent of income earners, almost 4 billion people, only emit around 10 percent. The world's top 10 percent income earners are responsible for at least 25 percent and up to 43 percent of our environmental impact.

Most people living in developed countries would fit into this category, meaning you don't have to consider yourself rich in order to be globally affluent. Even many poorer people in wealthy countries have a disproportionately large and unsustainable resource footprint compared to the global average.

It is less clear, however, how to address the problems that come with affluence. Progressive mainstream policymakers talk about "greening consumption" or "sustainable growth" to "decouple" affluence from climate breakdown, biodiversity loss and other planetary-scale destruction.

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Yet our research confirms that, in reality, there is no evidence that this decoupling is actually happening. While technological improvements have helped to reduce emissions and other environmental impacts, the worldwide growth in affluence has consistently outpaced these gains, driving all the impacts back up.

And it appears highly unlikely that this relationship will change in the future. Even the cleanest technologies have their limitations and still require specific resources to function, while efficiency savings often simply lead to more consumption.

If technology alone is not enough, it is therefore imperative to reduce the consumption of the affluent, resulting in sufficiency-oriented lifestyles: "better but less." This is all easier said than done though, for there is a problem.

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The super affluent

The lockdown has seen a massive drop in consumption. But the resulting unprecedented dive in CO₂ and air pollutant emissions was merely incidental to the lockdown, not a deliberate part of it, and will not last.

So how can we reduce consumption as much as necessary in a socially sustainable way, while still safeguarding human needs and social security? Here it turns out the main stumbling block is not technological limits or economics itself, but the economic imperative to grow the economy, spurred by over-consumption and the political power of the super affluent

Affluent, powerful people and their governments have a vested interest in deliberately promoting high consumption and hampering sufficiency-oriented lifestyles. Since consumption decisions by individuals are strongly influenced by information and by others, this can lock in high-consumption lifestyles.

"Positional consumption" is another key mechanism, where people increasingly consume status goods once their basic needs are satisfied. This creates a growth spiral, driven by the affluent, with everyone striving to be "superior" relative to their peers while the overall consumption level rises. What appears average or normal in a developed country then rapidly becomes a top contribution at the global level.

So, how can we get out of this dilemma?

We reviewed a variety of different approaches that may have the solution. They range from reformist to radical ideas, and include post-development, de-growth, eco-feminism, eco-socialism and eco-anarchism. All these approaches have in common that they focus on positive environmental and social outcomes and not on economic growth. Interestingly, there seems to be quite some strategic overlap between them, at least in the short term. Most agree on the necessity to "prefigure" bottom-up as much as possible of the new, less affluent, economy in the old, while still demonstrating sufficiency-oriented lifestyles to be desirable.

Grass-roots initiatives such as Transition Initiatives and eco-villages can be examples of this, leading to cultural and consciousness change. Eventually, however, far-reaching policy reforms are needed, including maximum and minimum incomes, eco-taxes, collective firm ownership and more. Examples of policies that start to incorporate some of these mechanisms are the Green New Deals in the United States, United Kingdom and Europe or the New Zealand Well-being Budget 2019.

Social movements will play a crucial role in pushing for these reforms. They can challenge the notion that riches and economic growth are inherently good and bring forward "social tipping points." Ultimately, the goal is to establish economies and societies that protect the climate and ecosystems and enrich people with more well-being, health and happiness instead of more money.

Thomas Wiedmann is a professor of sustainability research at UNSW; Julia K. Steinberger is a professor in social ecology and ecological economics at the University of Leeds; and Manfred Lenzen is a professor of sustainability research in the School of Physics at the University of Sydney. This article is republished from The Conversation under a Creative Commons license. Read the original article.



Study: Climate change crisis requires less growth-oriented global economy



The pursuit of affluence is a major impediment to curbing global warming and repairing Earth's damaged ecosystems, researchers argue in a new paper. Photo by nikolabelopitov/Pixabay

June 19 (UPI) -- Economies and consumers can't aspire to both affluence and sustainability, researchers warn in a new paper, published Friday
in the journal Nature Communications.

Hundreds of studies have highlighted the challenges facing the planet's climate, biodiversity and food systems -- global warming, pollution, habitat loss -- but few have focused on the relationship between Earth's climate and ecological crises and the planet's growth-oriented economies and the pursuit of affluence.

Many economists, business leaders, policy makers and even a few climate scientists have suggested technological advances will see planet Earth and its economies through the climate crisis -- continuing economic growth but with a smaller carbon footprint.

But a new paper by an international team of scientists argues such predictions ignore the realities of economic and environmental history.
The authors claim the pursuit of affluence is a major impediment to curbing global warming and repairing Earth's damaged ecosystems.

"Our paper has shown that it's actually dangerous and leads to planetary-scale destruction," Julia Steinberger, a professor of ecological economics at the University of Leeds in Britain, said in a news release. "To protect ourselves from the worsening climate crisis, we must reduce inequality and challenge the notion that riches, and those who possess them, are inherently good."

For the study, researchers looked at the drivers of consumption across the world's largest economies, as well as the role of technology in the pursuit of sustainability.

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"In our scientists' warning, we identify the underlying forces of overconsumption and spell out the measures that are needed to tackle the overwhelming 'power' of consumption and the economic growth paradigm -- that's the gap we fill," said lead study author Tommy Wiedmann, professor of environmental engineering at the University of New South Wales in Australia.

Analysis of economic and energy-use trends over the last four decades showed that wealth growth has continuously outpaced efficiency gains.

"Technology can help us to consume more efficiently -- to save energy and resources -- but these technological improvements cannot keep pace with our ever-increasing levels of consumption," Wiedmann said.

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The new research also highlighted what many critiques of climate change mitigation plans have pointed out -- that the world's wealthiest citizens shoulder most of the blame for the planet's environmental problems.

The wealthiest citizens have the largest carbon footprint and apply the greatest negative pressure to natural resources, researchers said.

"Consumption of affluent households worldwide is by far the strongest determinant - and the strongest accelerator -- of increased global environmental and social impacts," said study co-author Lorenz Keysser, researcher at ETH Zurich in Switzerland.

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But authors of the new study suggest it is not just individual attitudes about affluence that must change. They also note that all of the world's largest economies are designed to prioritize growth, which they call problematic.

"The structural imperative for growth in competitive market economies leads to decision makers being locked into bolstering economic growth, and inhibiting necessary societal changes," Wiedmann said. "So, we have to get away from our obsession with economic growth -- we really need to start managing our economies in a way that protects our climate and natural resources, even if this means less, no or even negative growth."

To address the problem of overconsumption by the planet's wealthiest citizens, researchers suggest a range of taxes could be used to alter spending behaviors and shift investment patterns.

Some scientists estimate that the world's economies will actually need to shrink in order to stave off ecological disaster.

"'Degrowth' proponents go a step further and suggest a more radical social change that leads away from capitalism to other forms of economic and social governance," Wiedmann said.

"Policies may include, for example, eco-taxes, green investments, wealth redistribution through taxation and a maximum income, a guaranteed basic income and reduced working hours," Wiedmann said.

While there is disagreement on what must be done, authors of the new paper claim there is no doubt that current economic trends are unsustainable.

"The strongest pillar of the necessary transformation is to avoid or to reduce consumption until the remaining consumption level falls within planetary boundaries, while fulfilling human needs," researchers wrote in the new paper.

"Avoiding consumption means not consuming certain goods and services, from living space (overly large homes, secondary residences of the wealthy) to oversized vehicles, environmentally damaging and wasteful food, leisure patterns and work patterns involving driving and flying."

upi.com/7015721
Index: 95% of world's 'highly vulnerable' live in undeveloped nations
UNEVEN AND COMBINED DEVELOPMENT
OF CAPITALIST IMPERIALISM
A woman and her children stand inside a refugee camp in Khan Younis, Gaza, where poverty has grown in recent years. Monday's survey drew a correlation between family size and those who are least able to afford basic survival needs. File Photo by Ismael Mohamad/UPI | License Photo

July 20 (UPI) -- In a global situation made even worse by the COVID-19 pandemic, three-quarters of the world's population struggled last year to meet basic needs and the vast majority lived in underdeveloped nations, Gallup said in an analysis Monday.

Gallup surveyed at least 1,000 persons over the age of 15 in a total of 142 nations in 2019 for its Basic Needs Vulnerability Index. Monday's was Gallup's second analysis of the index, following the first last month.

Before the coronavirus crisis arrived, the survey found that about 710 million of the world's 750 million "highly vulnerable" resided in developing nations.

While every nation had a high-vulnerability population, researchers said, the vast majority live in those with underdeveloped economies that may not be capable of answering the needs of its people.

Persons classified in the "high" vulnerability category are those who said there were times over the past year when they couldn't afford food or shelter -- or that they struggled to afford them. They also had no family or friends who could help.

Among the highly vulnerable, the segments of the population in both developed and underdeveloped nations were similar. The poor and less educated accounted for higher shares of the population classified as highly vulnerable.

"People in the highly vulnerable group were potentially more at risk in almost every area of their lives before the pandemic, and of utmost importance amid the COVID-19 pandemic, particularly in regard to their health," Gallup wrote.

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Researchers found that family size could be more of a factor in determining vulnerability in underdeveloped nations. There, 13% live in a high vulnerability situation with a family size of one, but the share rises to 18% among those with a family of four or more.

Monday's analysis, however, found that there is a large gap between segments of the population in developed and underdeveloped areas. The poorest people in developed nations like the United States and Britain, for example, are just as highly vulnerable as the richest persons in underdeveloped countries

With the arrival of the coronavirus, the survey said the predicament will only get worse for millions of the world's most vulnerable.

"With economic growth and globalization in jeopardy in the post-COVID-19 world, the shocks from the pandemic will be difficult for everyone -- high-income and low-income alike -- to recover from," Gallup added.

"But for hundreds of millions in the developing world, who were disproportionately highly vulnerable before COVID-19, it may put meeting the sustainable development goals further, if not completely, out of reach."

upi.com/7022976


The idea of uneven and combined development, as formulated by Trotsky, as well as Lenin's "law" of uneven economic and political development under capitalism are still being used today, especially in academic studies of international relations, archaeology, anthropology and development economics, as well as in ...
The law of uneven and combined development is a scientific law of the widest application ... The second law grows out of and depends upon the first, even though it ... development in the light of the new problems presented to world socialism in the ... Indeed, Trotsky's theory of the Permanent Revolution represents the most ...
Trotsky later generalized this capitalist law of uneven and combined development to the colonial world. Based on this analysis, Trotsky argued that workers even ...

Feb 26, 2018 - First, if Trotsky's law of UCD is the product of his historical analysis of ... Second, even if the law only applies to capitalist development, what is ...

USA National 'Strike for Black Lives' to fight racism, low wages 

Demonstrators participate in a Juneteenth rally near the Lincoln Memorial in Washington, D.C., on June 19. The date, which marks the official end of slavery in the United States, took on added significance this year following the death of George Floyd. File Photo by Kevin Dietsch/UPI | License Photo

July 20 (UPI) -- Thousands of workers in dozens of cities nationwide will walk off the job briefly on Monday to demand companies and governments take action to defeat systemic racism, in an event billed as the "Strike for Black Lives."

Major unions and social organizations said the strike will last for 8 minutes and 46 seconds, a reference to the length of time former Minneapolis police officer Derek Chauvin pressed his knee onto George Floyd's neck before he died on May 25.

Those unable to strike are asked to join supporters, take a knee or remain silent for the length of time beginning at noon.

Labor groups -- including the Service Employees International Union, International Brotherhood of Teamsters, American Federation of Teachers and United Farm Workers -- support the Strike for Black Lives, as well as demands to end white supremacy, calls for a $15-per-hour minimum wage, allowing workers to form unions, sick leave and expanded healthcare coverage.


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"From our nation's founding, white supremacy and economic exploitation have been inextricably linked," SEIU President Mary Kay Henry said in a statement. "In this national moment of reckoning, working people are demanding fundamental changes to America's broken system."

Union members, Black Lives Matter and other groups are scheduled to hold rallies in 25 cities Monday.

In Chicago, workers plan to gather at the James R. Thompson Center and march through the loop to a downtown McDonald's restaurant.

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"We've heard enough talking and platitudes," pro-labor group Fight for 15 Chicago said. "If our bosses think [Black lives matter], then they should show us by giving us better wages and guaranteeing our safety on the job."

In Detroit, food workers demanding a $15 minimum wage will strike outside a McDonald's on the city's east side to demand the company demonstrate commitment by raising wages, guaranteeing paid sick leave and providing safety equipment to workers.

Nursing home employees at six facilities in the Detroit metro area will walk off the job briefly. They say owners are treating workers on the front lines of the COVID-19 crisis as "disposable, not essential."

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In St. Paul, Minn., nursing home workers will strike Monday after months of failed bargaining with their employer.

The workers will join a caravan that will stop at Minneapolis-St. Paul International Airport, where they will be joined by protesting airport workers seeking a $15 minimum wage and a "just and safe" plan to return people to public and travel spaces.


House Dems call for investigation into Trump's use of force at protests in Portland

BILLY BARR'S BULLY BOY'S 
THEY AIN'T COPS THEY ARE
PRISON GUARDS  & BORDER GUARDS
Unidentified, armed federal troops raise accountability concerns

House Democrats on Sunday called for inspectors general to investigate the Trump administration's use of force during protests. Photo by Shawn Thew/UPI | License Photo

July 20 (UPI) -- Democratic congressional leaders have called for an investigation into the legality of the Trump administration's use of federal law enforcement officers during protests following reports of abusive practices being deployed against demonstrators in Portland.

In a letter to the inspectors general of the Justice and Homeland Security Departments on Sunday, House Judiciary Committee Chairman Jerry Nadler, Homeland Security Committee Chairman Bennie G. Thompson and Oversight and Reform Committee Chairwoman Carolyn B. Maloney urged for an investigation to be opened into reports Trump administration officials have abused emergency authorities to prevent Americans from exercising their right to peaceful assembly.

"We write to request an investigation by your offices into the use of federal law enforcement agencies by the attorney general and the acting secretary of Homeland Security to suppress First Amendment-protected activities in Washington, D.C., Portland and other communities across the United States," the three Democratic congressional leaders said in the letter.

The call follows reports that federal officers have been using unmarked vehicles to snatch protesters from the streets without explanation amid escalating protests against police brutality and racial inequality in Portland that began six weeks ago, sparked by the police-involved killing of George Floyd in Minneapolis in late May.


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Barr Defends Black-Clad Paramilitary Secret Police: OK They ...
The three Democrats accused Attorney General William Barr and Acting Secretary of Homeland Security Chad Wolf of abusing an executive order President Donald Trump signed on June 26 to protect statues as justification for the arrests.

Wolf, in a statement on Thursday, chastised local and state leaders of failing in their response to the protests in Portland, urging them to accept his offer of assistance.

"DHS will not abdicate its solemn duty to protect federal facilities and those within them," he said.

ln a statement on Friday, U.S. Customs and Border Protection said agents were deployed to Portland in support of that executive order as "violent anarchists" have organized in the city "with wilful intent to damage and destroy federal property as well as injure federal officers and agents."

On Saturday, Oregon Attorney General Ellen Rosenblum announced the state is suing federal law enforcement agencies over their officers' alleged seizure and detainment of residents without probable cause and excessive force.

The Democratic leaders wrote Sunday that Barr "does not have unfettered authority" to direct federal law enforcement agents to arrest and detain Americans exercising their First Amendment rights and that Wolf appears to be relying on Trump's executive order intended to protect statues as justification "for arresting American citizens in the dead of night."

"The administration's insistence on deploying these forces over the objections of state and local authorities suggest that these tactics have little to do with public safety but more to do with political gamesmanship," they wrote.

The Democrats also accused the Trump administration of abusing its power on June 1 when horse-mounted federal agents used chemical agents, smoke and rubber bullets to disperse a crowd of peaceful protesters from Lafayette Square near the White House in Washington, D.C., so the president could take a photo holding his bible in front of a church.

Trump defended his administration's actions in Portland on Sunday, saying "we are trying to help Portland, not hurt it."

"Their leadership has, for months, lost control of the anarchists and agitators," he tweeted. "They are missing in action. We must protect federal property, AND OUR PEOPLE. These were not merely protesters, these are the real deal!"

Monday, July 20, 2020


Roman Case Histories and their Influence on Medieval Islamic Clinical Accounts
Article (PDF Available) in Social History of Medicine 12(1):19-43 · May 1999
DOI: 10.1093/shm/12.1.19 · Source: PubMed

C Alvarez Millan

Abstract

The medieval Islamic medical tradition was the direct heir of Classical and Hellenistic medicine thanks to an unprecedented movement of translation into Arabic, commentaries and systematizations of Greek scientific texts. In the process of assimilation, not only theoretical principles, but also literary models of presenting medical knowledge were adopted, amongst them the case history. Since the clinical account can be used as a tool for medical instruction as well as an instrument for professional self-promotion, this study seeks to investigate which purpose most motivated Islamic physicians, and to demonstrate the extent to which they were influenced by the stylistic patterns which served them as a model. This article comprises an analysis of the context, literary devices and purpose of case histories of the Epidemics, Rufus of Ephesos and Galen, and compares them with those by the tenth-century Islamic physician Abu Bakr Muhammad b. Zakariya al-Razi. Author of the largest number of case histories preserved within the medieval Islamic medical literature, al-Razi's clinical records constitute an instrument with which to study and expand medical knowledge as well as providing useful material for students' medical training. Although al-Razi fused elements from the sources which served him as a model, he did not emulate Galen's use of the clinical history to assert himself in order to gain authority and prestige, but remained faithful to the Hippocratic essence.


Algernon Charles Swinburne and the Philosophy of Androgyny, Hermaphrodeity, and Victorian Sexual Mores

Jessica Simmons '07, English and History of Art 151, Brown University, 2004


he Victorian Aesthetic avant-garde sought to question the socially encrypted structure of morality, whose suitability comes into question by means of the avant-garde's ability to stretch and ultimately associate the socially accepted with the perverse and grotesque. Algernon Charles Swinburne, described by George du Maurier in 1864 as "the most extraordinary man," however a "little beast" with "an utterly perverted moral sense" (quoted by Morgan 61), exhibited a poetic fascination with the complex nature of the perverse and the grotesquely unacceptable, which he, in a Baudelairien fashion, attempted to redirect as "an avant-gardist aesthetic declaration" (61). William Michael Rossetti, in a critique of Swinburne's Aesthetic compilation Poems and Ballads, stated that "the offences to decency are in the subjects selected — sometimes too faithfully classic, sometimes more or less modern or semi-abstract — and in the strength of the phrase which the writer insists upon using" (Rossetti 36). Swinburne's Poems and Ballads "retains a capacity to shock readers" by means of its stark references to "a variety of perversities" (Dellamora 69). As Rossetti stated, "the offences to decency are in the subjects selected," because "of positive grossness and foulness of expression there is none" (Rossetti 36). Thus, the dense allusiveness of the language within this compilation allows for Swinburne's work to maintain a sense of ambiguity, while still expressing and developing the Victorian idea of the morally grotesque.

These grotesque "offences to decency" emerged from the strict nature of nineteenth century Victorian moral tendencies, of which "no century was more conscious," that some of the most daring artists of the Aesthetic movement exploited and explored. "Perhaps, too, this is the measure of its aesthetic achievement: great art is in its essence revolutionary and to revolt there must be something to rebel against" (Hare x). Within Poems and Ballads, Swinburne's controversial immoral tendencies reveal themselves most descriptively by his beautification of images and themes relating to the sexually perverse and grotesque that specifically question or deny traditional Victorian mores regarding gender roles and sexual practices — specifically forms of androgyny and hermaphrodeity. At the center of these perversions,



Swinburne signals the body to be the locus of mingled sensations, fantasy, and reverie that may be "masculine" or "feminine" in connotation — or both. Since the hermaphrodite has both male and female sexual characteristics, possibilities of confusion and variety in sexual object are broached. [Dellamora 71]

Thus, by means of the study of the layered meanings and connotations of the term androgyny, "or literal hermaphrodeity" (69), and its appearances both literally and figuratively within Swinburne's Poems and Ballads, most specifically in "Fragoletta" and "Hermaphroditus," one can successfully trace Swinburne's sexual, philosophical and psychological explorations of the Victorian definition of the perverse and grotesque within this specific body of work.

However, to accomplish this, one must first clarify the various connotations and layered meanings of the term androgynous. Within this study, the term androgynous encompasses figurative and literal interpretations of the various forms and types of knowledge and ideas regarding human biology, gender-specific social associations and sexual practices that evolved and transformed during the latter half of the nineteenth century. Thus, androgynous will be utilized as a general term to connect the various intellectual trends that permeated cultural ideas and associations at the time of the conception and application of aesthetic artistic practices. Although not specifically connected with the sexually grotesque nature of Swinburne's work, two illustrations by Aubrey Beardsley, an illustrative and literary artist also associated with the Aesthetes of the late nineteenth century, provide a compelling visual example of androgyny and hermaphrodeity that allows one to place these concepts within the timeframe of Swinburne's working era. Indicative or emblematic of the presence of the androgyne in nineteenth century Victorian society, Wendy Bashant describes these two illustrations of "a double-sexed being", Hermaphroditus and The Mirror of Love respectively, within her essay "Redressing Androgyny: Hermaphroditic Bodies in Victorian England":

The early picture is of a figure wrapped in cloth. . . . The adolescent breasts on the early picture seem misdrawn and downright awkward. The androgyne could be both sexes, or either, perhaps even neither: its flesh and sex seem irrelevant to the artist. The sex of the latter picture, however, is clear. Unlike the figure wrapped in cloth, this body defiantly open its arms, demanding that its audience examine its body. [5]

Although both figures are double-sexed, the fact that the latter figure exhibits a clearer sexual differentiation portrays the shift in attitude and perception of gender roles from the eighteenth to the nineteenth centuries, and reveals as well the consequence of the scientific developments of the nineteenth that advocated for stronger sexual divisions based on biological findings (Lee) . At the close of the eighteenth century, the Romantic philosophy of the unification of opposites, and the Saint-Simonion doctrine of societal reconstruction based on gender equality ("society should be androgynous") "seemed to suggest that the march towards unity was nearing an end" (Bashant 5). As Coleridge stated, "every power in nature and in spirit must evolve an opposite, as the sole means and condition of its manifestation: and all opposition is a tendency to re-union" (quoted by Bashant 5). Thus, the term androgynous encompass the revolutionary and figurative idea of asexuality (by means of equality) within traditional social and gender constructions in addition to the more literal interpretation of the term as relating to something that is physically asexual. The earlier Beardsley illustration, Hermaphroditus, pictorially illustrates this stance on societal androgyny through the distinct ambiguity of the seated figure. With tousled hair that bears no resemblance to the visual appearance of that of a man or a woman, as well as muscular arms, small breasts, slouched positioning and ambiguous facial features, the figure truly seems to be a physical manifestation of Coleridge's intellectually androgynous statement that "every power in nature and in spirit must evolve an opposite, as the sole means and condition of its manifestation: and all opposition is a tendency to re-union."

However, this emphasis on the mingling and unification of opposite forces never truly materialized in the revolutionary manner that such a statement seems to ordain, as the influx of scientific jargon in the nineteenth century revolving around the terms biology and sexuality implied a re-separation of opposites, and a maintenance of their respective contrasting spheres of existence. Thus, androgyny became the antithesis of accepted sexual, medical and social ideologies, and the term's association with the perverse and the grotesque within conventional realms of moral discourse can be viewed as more substantial as divisive language became even more prominent within the conversations revolving around gender roles and sexual practices.

In . . . the nineteenth century, words like biology and sexuality appeared. The former designated the physical organization — the separate parts and components that comprised life. The latter, sexuality, also suggested that the world was not returning towards a utopian One, a place where words that designated diversity were unnecessary. Instead the notion of sexuality — diversity in the human race — suggested that the world was composed of more distinctions. [Bashant 6]

These physical distinctions between man and woman translated into the very literal distinctions between the role of each, as Coleridge's idea of intellectual androgyny — "all opposition is a tendency to re-union" — became and remained insignificant in the realm of sexual and gender-specific politics. Associating the androgyny of society with the terror of the perverse and grotesque, the notion of an equally balanced being consisting of the unification of both male and female parts became a fabrication, as an androgyne "mixes masculine and feminine gender traits in such a way as to become a phallic woman. This monstrosity reflects in turn the monstrosity of . . . Terror itself" (Bashant 6). The idea of gendered norms became a socially structured means of enforcing morals, and any women "who would fain unsex themselves to make addled men" would in turn become an androgynes, figures of displaced and therefore perverted norms, "a thing as vile as addled eggs" (6). Thus, the androgyne represents the grotesque: not just the literal combination of both sexes as defined in the physical form, but the figurative representation of the manly woman — the woman seeking sexual and gender equality (or sex with one of an equal gender).

Since the term androgynous can be interpreted as a characteristic of literal or figurative qualities related to the defiance of or the antithesis of traditional gendered norms in terms of physical characteristics (literal hermaphrodeity), and gender-specific relations (gender equality), the term can be applied to sexual orientations and practices as well, as desire based on same-sex relations violated conventional gender and sexual roles and therefore remained a Victorian moral perversity. "Several influential studies of Victorian sexual behaviours and attitudes towards sexualities assume that male-male desire, presumably leading to genital contact, is a pathological 'perversion' and further assume that the Victorians themselves thought it as such" (Morgan 62). As a homosexual was considered an androgyne, this additional moral perversion further stratified the roles regarding sexual relations and behaviors between men and woman, as the differences between each became more apparent and emphasized. Thus, the latter Beardsley illustration, The Mirror of Love erases any traces of ambiguity and allusiveness that seem to define the earlier Hermaphroditus, thus emphasizing the explicit differentiations between the sexes that gendered norms dictated. While still an androgyne, the sex of the figure in Mirror is clear, and as it opens it arms "defiantly . . . demanding that the audience examine its body" it becomes a symbol for the dual form and meaning of androgyny in Swinburnian Aesthetic literature and in conventional Victorian society respectively: "its sterile, super-sexual body . . . becomes both monster and god, both deformity and possibility" (Bashant 5). This androgyne, both discreet and unified and defiantly perverse, reveals itself in a variety of ways within Poems and Ballads, but these perverse and poetic "offences to decency" are most traceable specifically within "Fragoletta," "Hermaphroditus."

The dual beautification and affirmation of both bisexuality and androgyny/hermaphrodeity reveals itself within "Fragoletta," where the narrator "sees a being more beautiful than an ordinary woman" (Bashant 11), who exhibits obvious androgynous qualities:

O Love! What shall be said of thee?
The son of grief begot of joy?
Being sightless, wilt thou see?
Being sexless, wilt thou be
Maiden or boy? [1-5]

Swinburne begins with a glorification and a curious exploration of the "sexless . . . maiden or boy," and continues to embark on the contradictions inherent in a topic dealing with the unification of two differing sexes: "son of grief begot of joy?", "being sightless wilt thou see?", "being sexless wilt thou be maiden or boy?". The narrator's innocently perverse interest in the beautiful sexless creature, that is his philosophy of androgyny as primordial sexlessness (Landow) remains apparent by means of Swinburne's utilization of the interrogative form, as the mysterious nature of the hermaphrodite seems to transcend the human realm with its subtle, perplexing beauty. As the narrator questions and perplexes over the presence of opposites in one being, "what fields have bred thee, or what groves concealed thee, O mysterious flower?". This curiosity is emblematic of the exploration of an object considered perverse or grotesque within the narrator's cultural surroundings, and as the work progresses, Swinburne seems to bask in the beautiful perversion of his own subject matter by means of his use of sexually-driven images and violent, even cannibalistic language. This progression begins with his introduction of the word blood — "ambiguous blood" — which he repeats throughout the work, his description of the physical unification of a hermaphroditic figure, and his description of the culmination of a forbidden sexual act:

I dreamed of strange lips yesterday
And cheeks wherein the ambiguous blood
Was like a rose's — yea,
A rose when it lay
Within a bud. [6-10]

By means of implying that hermaphroditic genitalia draws comparisons with "a rose when it lay within a bud," the allusiveness and subtleties of his language become apparent, as does the content of Rossetti's critique that "of positive grossness and foulness of expression there is none. The offences to decency are in the subjects selected" (Rossetti 36). The progression of the perverse continues as Swinburne "dares the censor's scissors" (Dellamora 70), by means of his offensive poetic discourse within "Fragoletta." Thus, he "creates poetic fantasies of male-male genital activity" (70) that are concealed under the guise of his beautification of language and his utilization of natural imagery and other forms of diction typical to Pre-Raphaelite and Aesthetic love poetry — "kiss," "breathe," "sweet life," "sweet leaves," "desire," "delight," "eyesight," "fire," "day and night," . . . etc:

I dare not kiss it, let my lip
Press harder than an indrawn breathe,
And all the sweet life slip
Forth, and the sweet leaves drip,
Bloodlike, in death.

O sole desire of my delight!
O sole delight of my desire!
Mine eyelids and eyesight
Feed on thee day and night
Like lips on fire. (16-25)

Initially, these two stanzas do not seem to imply homosexual erotic activity, however; "imagery of fellatio in 'Fragoletta'" (Dellamora 70) remains allusively apparent within phrases such as "let my lip press harder than an indrawn breathe and all the sweet life slip forth, and the sweet leaves drip" and "feed on thee day and night, like lips on fire." The passionate nature of the eroticism of this forbidden androgynous creature, as well as that of the forbidden sexual act, culminates with Swinburne's gentle description of the pleasure of the encounter. As the narrator instructs, "lean back thy mouth of carven pearl, let thy mouth murmur like the dove's." The narrator continues with an expressed curiosity and sense of passion for the androgyne that implies the figurative unification of the two figures, the Coleridgeian idea that "all opposition is a tendency to re-union," as well as the literal sexual unification of the androgynous figure: "Thy barren bosom . . . turns my soul to thine and turns thy lip to mine, and mine it is." However, the work's progression to perversity abruptly relinquishes the chance of unification, as "the wholeness culminates, not in orgasm, but in subsumption" (Bashant 12). By means of Swinburne's violent and sadomasochist terminology that "ends the negated being," the "poet turns to vampire . . . and the super-creative, bisexual body becomes associated with cannibalism" (12):

Nay, for thou shalt not rise;
Lie still as Love that dies
For the love of thee . . . [58-60]

. . . And where my kiss hath fed
Thy flower-like blood leaps red
To the kissed place. [63-65]

Thus, within "Fragoletta," the term androgynous remains applicable in terms of the obvious homoerotic content that threatened traditional sexual mores, the allusion to the figurative unification of being in an androgynous and ideal state, and the physical and literal androgyny and hermaphrodeity of the glorified figure, whose perfect unified beauty symbolically surpassed that of the divisive and gender-specified ideal of the narrator's imagined cultural surroundings.

"Hermaphroditus" presents the idea and physical manifestation of androgyny and hermaphrodeity in a similar way, however, the focus tends to associate these terms with blind love as well as symbolic unification. Within this work, Swinburne alludes to two other pieces of art and literature respectively: Giovanni Lorenzo Bernini's statue, Hermaphroditus, to which he dedicates the poem, and Ovid's tale in Metamorphosis, which he introduces at the end of the work (Bashant 12). "The statue itself is desire incarnate. From one angle it looks like a seductive female nude. Other angles conceal the face while revealing the body parts. The statue could anachronistically be called alluring, uncastrated female flesh" (12). "Hermaphroditus," while depicting the allure of the flesh of the androgyne as well as the underlying symbol of its unification, differs from "Fragoletta" in the fact that it also illustrates the final renunciation of desire typical of Pre-Raphaelite love poetry. "Throughout much Pre-Raphaelite love poetry, a dialectic of desire and renunciation is at work thematically. Whether a depicted passion is visceral or idealized, its object and therefore any fulfillment of desire are almost always unattainable" (Harrison). The work begins with a strong descriptive sense of desire for the androgyne, however, the presence of Swinburne's allusive and vague language foreshadows the ultimate desperate curse of blind love, the only kind of love that this androgynous being can cherish:

Lift thy lips, turn around, look back for love,
Blind love that comes by night and casts out rest;
Of all things tired thy lips look weariest,
Save the long smile that they are wearied of.
Ah sweet, albeit no love be sweet enough,
Choose of two loves and cleave unto the best;
Two loves at either blossom of thy breast . . .
Fire in thine eyes where thy lips suspire:
And whosoever hath seen thee, being so fair,
Two things turn all his life and blood to fire;
A strong desire begot on great despair,
A great despair cast out by strong desire. [1-14]

Swinburne implies that one will grow weary from the perverse pleasure of blind love, and, negating his celebrated view of androgyny in "Fragoletta," he depicts and even possibly satirizes the conventional Victorian ideal that a hermaphrodite's inadequacies leave it tainted and grotesque, suitable only for the "blind love that comes by night." Using "love" interchangeably with the terms sex or gender, he instructs that one who loves this androgynous being, or even the being itself, should "choose of two loves and cleave unto the best," thus providing further indication of the tragic social and sexual inadequacies of the double-sexed figure both literally and figuratively. Swinburne further emphasizes the inevitable "despair" that awaits the lover of an androgyne: "And whosoever hath seen thee, being so fair, two things turn all his life and blood to fire; a strong desire begot on great despair." However, the tragedy and suffering of this type of love remain so blind that the na�ve lover of the androgyne will perish by means of his desire, thus remaining oblivious to the desperation of his enthralled state; thus, "a great despair cast out by strong desire." Discussing the ways in which Love will abandon the androgyne, Swinburne continues this poetic discourse on the rejection, exploration and desperation of the grotesque in the following sonnet,:


Love made himself of flesh that perisheth
A pleasure-house for all the loves his kin;
But on one side sat a man like death,
And on the other a woman sat like sin.
So with veiled eyes and sobs between his breathe
Love turned himself and would not enter in. [23-28]

Personifying love, Swinburne reveals the perversity of the androgyne, the figure composed of the body of a "man like death" and a "woman like sin." Thus, as Bashant states,

the statue becomes, not a balanced being of Greek perfection, but rather female beauty with masculine parts grafted onto it. The hermaphrodite's double body parts, which, when separate, appeal to either male and female desire, together, appeal to neither. Only blind love seems satisfied (13).

This idea relates to the forms of androgyny present within the interpretation of homosexual desire as displayed within "Fragoletta," which represents another Victorian connotation of the grotesque in terms of the violation or rather rebuttal of conventional gender mores. Thus, when the sexually separated androgyne appeals to both "male and female desire," or when the sexually unified androgynous figure also appeals to both realms of desire, this crossing of gendered norms also represents a form of androgyny and or perversity. The following sonnet in "Hermaphroditus" alludes to this idea, as Swinburne questions the fate of the hermaphroditic figure and its relation to and association with Love:

Love stands upon thy left and thy right,
Yet by no sunset and by no moonrise
Shall make thee man and ease a woman's sighs,
Or make thee woman for a man's delight.
To what strange end hath some strange god made fair
The double blossom of two fruitless flowers? [33-38]

Ending the final part of the sonnet with an allusion to hermaphroditic genitalia similar to that described in "Fragoletta" — "the double blossom of two fruitless flowers" — Swinburne ends "Hermaphroditus" with the final allusion to Metamorphosis:

Yea, sweet, I know; I saw in what swift wise
Beneath the woman's and the water's kiss
Thy moist limbs melted into Salmacis,
And the large light turned tender in thine eyes,
And all thy boy's breathe softened into sighs
But Love being blind, how should he know of this? [51-56]

This final sestet describes the curse of hermaphroditism, "tied to effiminancy and impotency," beset upon all men who feel "the water's kiss" of Salmacis's pool (Bashant 12). As Ovid's myth states that Hermaphroditus willed that all men who bathed in Salmacis's pool would be cursed by the water's ability to transform them into half-men, when the narrator states that "I saw what swift wise beneath the woman's and the water's kiss thy moist limbs melted into Salmacis . . . and all thy boy's breathe softened into sighs" "he the viewer, saw breaths turn into sighs. With Ovid's story controlling the events of the poem, the sighs cannot be sighs of pleasure, but rather of resignation, as the 'sweet' turns from an ideal image to unmanly imperfections" (13). Thus, the multiple meanings and layered connotations of the word androgynous within Swinburne's work becomes apparent, as the term incorporates various interpretations of the act of side-stepping traditional conventions regarding gender and sexuality, both literally and figuratively. Thus, the androgyne, with "its sterile, super-sexual body . . . becomes both monster and god, both deformity and possibility" within then avant-garde psychology of the Victorian Aesthete.

Thus, by means of the study of the layered meanings and connotations of the term androgynous, "or literal hermaphrodeity" (Dellamora 69), and its appearances both literally and figuratively within Swinburne's Poems and Ballads, most specifically in "Fragoletta" and "Hermaphroditus," one is able to successfully trace Swinburne's sexual, philosophical and psychological explorations of the Victorian definition of the perverse and grotesque. This utilization of grotesque imagery and indecent subject matter remains typical of Victorian Aesthetes, as does the "corollary use of allusion almost entirely for emphasis or effect — as opposed to more traditional allusions both for effect and also to locate a work or statement ideologically" (Landow). It can be inferred that Swinburne's affinity for perverted or grotesque subject matter fits into this definition of the "corollary use of allusion," as the "fascination which sexual ambiguity held for Swinburne . . . seems beyond that of one who was consciously homosexual. He stands outside that" (Morgan 65). Thus, his Baudelairien use of perverse and androgynous imagery and subject matter remains a purposeful attempt towards certain aesthetic literary affects. "Swinburne, then classes himself among those who believe 'that the poet, properly to develop his poetic faculty, must be an intellectual hermaphrodite, to whom the very facts of the day and night are lost in a whirl of aesthetic terminology," as he himself affirmed, "great poets are bisexual; male and female at once" (Dellamora 69). One can even infer that this stance on intellectual androgyny transfers to an ideology that revolves around the idea of the "perfect spiritual hermaphrodite," as Swinburne "imagined a primordial sexlessness in man" (Landow), an imagination similar to the Coleridgean idea that "all opposition is a tendency to re-union." Thus, the presence of the androgyne within Swinburne's work not only relates to his "investigations of sexuality" and conventional ideas regarding gender mores and moral and immoral associations, but to the idea of the "eternal androgyne," the perfect poetic human being that is "male and female . . . without the division of flesh" (quoted by Landow).
References

Bashant, Wendy. "Redressing Androgyny: Hermaphroditic Bodies in Victorian England." Journal of Pre-Raphaelite Studies. New Series 4: Fall 1995, pp. 5-27.

Dellamora, Richard. Masculine Desire: The Sexual Politics of Victorian Aestheticism. Chapel Hill: U of North Carolina Press, 1990.

Hare, Humphrey. Swinburne: A Biographical Approach. New York: Kennikat Press, 1970.

Harrison, Anthony H. "Pre-Raphaelite Love." The Victorian Web. Accessed on 17 December 2004.

Landow, George P. "Swinburne's Philosophy of Androgyny." The Victorian Web. Accessed on 17 December 2004.

Lee, Elizabeth. "Victorian Theories of Sex and Sexuality." The Victorian Web. Accessed on 17 December 2004.

Morgan, Thais E. "Perverse Male Bodies: Simeon Solomon and Algernon Charles Swinburne." Outlooks: Lesbian and Gay Sexualities and Visual Cultures. Eds. Peter Horne and Reina Lewis. London: Routledge, 1996.

Rossetti, William Michael. Swinburne's Poems and Ballads: A Criticism. London: John Camden Hotten, 1866.

Swinburne, Algernon Charles. Poems and Ballads & Atalanta in Calydon. Ed. Kenneth Haynes. London: Penguin Books, 2000.


Swinburne's Philosophy of Androgyny
George P. Landow, Professor of English and the History of Art, Brown University

[Victorian Web Home —> Pre-Raphaelitism —> Authors —> A. C. Swinburne]

According to Antony H. Harrison, Swinburne's investigations of sexuality derive from a philosophical (or religious) position. "Death and the achievement of organic continuity with the universe represent the end and culmination of sexual passion for the major figures in most of Swinburne's early poems" (87), and at the same time many of his male figures have traits usually considered feminine and his women have those considered male.

Swinburne imagined a primordial sexlessness in man which precluded the strife of passions men now suffer. This ideal of the "perfect spiritual hermaphrodite" can be seen, like Yeats's Byzantine spirits, as a mystical vision of the prelaspsarian harmony of soul which characterized man before incarnation [birth], or as the asexual organicism to which he returns after death. . . . As Swinburne remarks of Blake's conception of the eternal androgyne, that being is "male and female, who from of old was neither female nor male, but perfect man [ie human being] without division of flesh, until the setting of sex against sex by the malignity of animal creation. . . . Swinburne was hardly alone in his hermaphroditic quest. As A. J. L. Busst has demonstrated, the figure of the androgyne permeates nineteenth-century literature. (89)
CA
How does this interpretation of Swinburne's mystical philosophy relate to his political and landscape poetry? Does the sensuousness and decadence of "Dolores," "Laus Veneris," and similar poems make this argument more or less likely?


THE VICTORIA WEB IS A GREAT REFERENCE SITE, 

WHICH HAS BEEN ONLINE SINCE 1997!!!

SWINBURNE WAS GOOD FRIENDS WITH ANOTHER FAMOUS VICTORIAN MORAL REPROBATE;CAPTAIN SIR RICHARD BURTON. SWINBURNE WAS QUEER, HE ENJOYED BEING WHIPPED AS WE CAN SEE IN DOLORES, OUR LADY OF PAIN.
HE WAS LIKE THE UKRAINIAN AUTHOR OF VENUS IN FURS; MASOCH, A MASOCHIST, A WORSHIPER OF THE GODDESS AS DOMINATRIX. HIS BISEXUALITY 
WAS ALSO WELL KNOWN, AT THE TIME AND WAS USED AGAINST BURTON WHEN HE WENT UNDER COVER INTO AFGHANISTAN TO FIND THE ENGLISH OFFICERS 
WHO WERE FREQUENTING THE REGION TO GET BOY BRIDES. THAT THESE OFFICERS WERE INFLUENTIAL IN THE EAST INDIA COMPANY, GOT HIM INTO A SITUATION WHERE HE ACTUALLY HAD A DUAL TO MAINTAIN HIS HONOR AS A STRAIGHT MAN AND AN OFFICER. HE WAS UNCEREMONIOUSLY TURFED OUT OF INDIA. BURTON WAS AN OUTSPOKEN PROMOTER OF FREE LOVE AND POLYGAMY.
THIS IS THAT OTHER 19TH CENTURY THAT WAS ANYTHING BUT VICTORIAN.
THE DIVINE ANDROGEN ALSO APPEARS IN THE SCOTTISH RITE OF FREEMASONRY AND IS EXPLAINED IN THE FINAL CHAPTERS OF MORALS AND DOGMAS BY ALBERT PIKE ITS FOUNDER. IT WAS AN UNDERLYING THEME OF THE OCCULT 19TH CENTURY IN THE NEW AND OLD WORLDS. WHETHER THROUGH THEOSOPHY OR PSEUDO ROSICRUCIANISM OR ALCHEMY 
IT IS SAID PARIS HAD 50,000 ASTROLOGERS, AND 15,000 ALCHEMISTS, OF COURSE WHICH IS RIDICULOUSLY UNTRUE, THE NUMBERS WOULD HAVE BEEN MORE LIKE 1500 ASTROLOGERS AND 500 ALCHEMISTS, THAT BEING SAID IT SHOWS THE PLUTONIAN UNDERCURRENT OF THE OTHER 19TH CENTURY.