Omar ibn Said: African ‘Prince’ Who Was Enslaved in North Carolina

Omar ibn SaidAn interesting article appeared today in the Raleigh News & Observer, reminding me of the story of Omar ibn Said (ca. 1770-1863), a Muslim teacher and trader who was sold into slavery in Africa and sent to America in 1806 or 1807 — see “Slave and scholar led exceptional life in N.C.

Although often called a “prince,” it would be more accurate to say that Said was from a prominent family of Futa Toro, which is now part of Senegal. The Wikipedia article on Said says he was captured in a military conflict before being sent to America. A bio from UNC says he was convicted of an unspecified crime.

Said eventually wound up with the wealthy Owen family of Fayetteville, N.C. The family evidently gave him few work assignments, allowing Said to live an easier life and pursue scholarly efforts.

A historian at the N.C. Office of Archives and History told the News & Observer that Said “was likely the most educated slave in North Carolina and one of the best documented practicing Muslim slaves in America.”

Here is an excerpt from an autobiography by Said, which appears to have been written in 1831:

I reside in this our country by reason of great necessity. Wicked men took me by violence and sold me to the Christians. We sailed a month and a half on the great sea to the place called Charleston in the Christian land. I fell into the hands of a small, weak and wicked man, who feared not God at all nor did he read (the gospel) at all nor pray.

I was afraid to remain with a man so depraved and who committed so many crimes and I ran away. After a month our Lord God brought me forward to the hand of a good man, who fears God, and loves to do good, and whose name is Jim Owen and whose brother is called Col. John Owen. These are two excellent men. I am residing in Bladen County.

I continue in the hand of Jim Owen who never beats me, nor scolds me. I neither go hungry nor naked, and I have no hard work to do. I am not able to do hard work for I am a small man and feeble. During the last twenty years I have known no want in the hand of Jim Owen.

The News & Observer article says that on Friday Nov. 5, the state of North Carolina will inaugurate a roadside historical marker in Fayetteville, in front of a mosque name after Omar ibn Said.

AB — 31 Oct. 2010

Why People Don’t Believe Scientists Even When There Is ‘Consensus’

An interesting study, soon to appear in the Journal of Risk Research, by Yale law professor Dan M. Kahan and colleagues, suggests that people tend to disbelieve scientists whose cultural values are different than theirs.

I’m not able to determine when this study will be published, but you can find an abstract at this link, and I was able to download a preliminary version of the whole article in PDF by clicking on the link on that page that says “One-Click Download.”

These conclusions shed light on the debate over anthropogenic climate change, Kahan tells Science Daily (“Why ‘Scientific Consensus’ Fails to Persuade“):

We know from previous research that people with individualistic values, who have a strong attachment to commerce and industry, tend to be skeptical of claimed environmental risks, while people with egalitarian values, who resent economic inequality, tend to believe that commerce and industry harms the environment.

(For more on the climate-change controversy, see my previous entry, “John Abraham’s Point-by-Point Rebuttal of Climate-Skeptic Monckton.”

Kahan and colleagues based their study on the theory of the cultural cognition of risk. In his paper, Kahan says this theory “posits a collection of psychological mechanisms that dispose individuals selectively to credit or dismiss evidence of risk in patterns that fit values they share with others.”

The researchers surveyed a representative sample of 1,500 U.S. adults. They divided this sample into groups with opposite cultural worldviews, some favoring hierarchy and individualism, the others favoring egalitarianism and communitarianism.

They surveyed the respondents to determine their beliefs about what in fact is the scientific consensus on issues of climate change, disposal of nuclear waste, and concealed handguns, with particular focus on the associated levels of risk in each of those areas. Various statements were attributed to fictional personas portrayed as authors of books on these various issues. Respondents were asked to judge whether each author is really an expert or not.

Analysis of the results on the climate-change issue revealed that:

Disagreement was sharp among individuals identified (through median splits along both dimensions of cultural worldview) as “hierarchical individualists,” on the one hand, and “egalitarian communitarians,” on the other. Solid majorities of egalitarian communitarians perceived that most expert scientists agree that global warming is occurring (78%) and that it has an anthropogenic source (68%). In contrast, 56% of hierarchical individualists believe that scientists are divided, and another 25% (as opposed to 2% for egalitarian communitarians) that most expert scientists disagree that global temperatures are increas-ing. Likewise, a majority of hierarchical individualists, 55%, believed that most expert scientists are divided on whether humans are causing global warming, with another 32% perceiving that most expert scientists disagree with this conclusion.

The study revealed similar results around the issues of geologic isolation of nuclear wastes and concealed-carry laws.

So should we conclude that people are going to believe what they want to believe, and that’s all there is to it? The authors make an interesting statement about the implications for public presentation of scientific findings:

It is not enough to assure that scientifically sound information — including evidence of what scientists themselves believe — is widely disseminated: cultural cognition strongly motivates individuals — of all worldviews — to recognize such information as sound in a selective pattern that reinforces their cultural predispositions. To overcome this effect, communicators must attend to the cultural meaning as well as the scientific content of information.

The report suggests some ways that cultural meaning might be considered in communicating with the public. One such strategy is what the authors call narrative framing:

Individuals tend to assimilate information by fitting it to pre-existing narrative templates or schemes that invest the information with meaning. The elements of these narrative templates — the identity of the stock heroes and villains, the nature of their dramatic struggles, and the moral stakes of their engagement with one another — vary in identifiable and recurring ways across cultural groups. By crafting messages to evoke narrative templates that are culturally congenial to target audiences, risk communicators can help to assure that the content of the information they are imparting receives considered attention across diverse cultural groups.

AB — 24 Sept. 2010

Wake County, NC, Survey About Littering

The Raleigh News & Observer carried a story today about a new survey by the Wake County Environmental Services department about roadside littering in the county. (See “Wake is surveying our littering habits.”)

I confess that littering is a big pet peeve for me. It’s hard for me to conceive how anybody could think it doesn’t matter if they throw trash on the ground.

A news release from the county says the survey will study “the attitudes and perception of littering among Wake County citizens.” Survey questions focus on “awareness of litter; perceived location of, and problems associated with litter; personal experience with littering; perceptions of causes of littering and willingness to participate in voluntary litter-cleaning programs.” The results will be used in the development of an anti-litter awareness campaign. (See “Wake Conducts Roadside Litter Survey.”)

If you live in Wake County and you’re interested in taking the littering survey, follow this link.

AB — 1 September 2010

John the Baptist’s Bones and BBC’s Quotation Marks

A BBC article today (3 August 2010) highlights the discovery of a small box of bones reputed to be the remains of John the Baptizer, who announced Jesus’ appearance as Messiah and baptized him, and who was later executed by Herod Antipas — see “Remains of St John the Baptist ‘found’.”

I’m always intrigued by archaeological discoveries that relate to Biblical accounts. The article includes a video showing the find, and it’s interesting to watch (aside from some silly clerical comments about the find’s significance).

But more than anything, what this article brought to mind was the frequent and peculiar use of quotation marks (or single quotation marks, more accurately) by BBC’s headline writers. Look at the headline again:

Remains of St John the Baptist ‘found’

Now in standard written American English, a writer would most often use quotation marks in this way to express irony or skepticism. (For example, “My neighbor plays that ‘music’ too loud,” perhaps referring to rap or heavy metal.)

But in the case of the story about John’s bones, what is the headline writer skeptical about? Maybe the writer is doubtful that these bones were really ‘found’? Perhaps the writer suspects that some Orthodox priest fabricated them?

I’ve noticed other puzzling uses of quotation marks in BBC headlines. Here are some examples:

  • BP ready to plug ‘biggest leak’
  • ‘Ground Zero mosque’ moves closer
  • State ‘can challenge health law’
  • Paraguay star Cabanas ‘recalls little’ of shooting
  • Schumacher ‘almost disqualified’

My best guess would be that this practice has something to do with attribution —  the headline writer is limited by a certain number of characters, but doesn’t want to stick his neck out by actually calling the Cordoba House cultural center “the Ground Zero mosque.” So he has decided to put quotation marks around the phrase to indicate that other people are calling it the Ground Zero mosque but that he doesn’t feel comfortable calling it that.

I’ll bet this practice has been thrashed out after many days of argument at the BBC offices.

After a little investigation I have found that quotation marks used to express irony or skepticism are called “scare quotes.” The gestural version is called “air quotes.” Somehow in all my years as a writer and English student, I have never come across these terms. See the Wikipedia article about “Scare quotes.”

The Wikipedia editors write that, besides denoting irony or skepticism, scare quotes can “serve to distance the writer from the quoted content” and to “convey a neutral attitude on the part of the writer, while distancing the writer from the terminology in question.”

This could be the BBC’s reasoning for the odd way it uses single quotation marks in its headlines. (These might be called “inverted commas” in the hallowed halls of the BBC.)

I also found a useful discussion of the BBC headline conundrum at Wordwizard, a surprisingly active discussion forum dedicated to English words and usage — see “The BBC’s use of quotation marks.” In the discussion, which took place in December 2009, Erik Kowal shares these insights:

This habit of the BBC’s web writers is difficult to understand. I presume that sometimes they are quoting someone without direct attribution, but this does not explain why they do it when the facts described within quotation marks are unquestionable and do not need to be signalled as being opinions or unchecked assertions (which the BBC should not be basing its news stories on in any case).

The practice makes it appear as though the BBC has no confidence in its own reporting, or that it is suggesting that its sources are not to be trusted. Regardless, it is highly irritating and even patronizing.

It also reminds me of the equally annoying habit that some people have of giving capitals For No Real Reason to Certain Words they feel are Particularly Important.

AB — 3 August 2010

Which evil and crazy movements have the potential to scale?

Which evil and crazy movements have the potential to scale?

There’s plenty of craziness in the world. But evil only has widespread effect if it finds a way to scale, as in Nazi Germany, Rwanda, and Al Qaeda.

So, my questions are,

What are the factors that allow evil movements to reach scale?

What are the crazy movements today that have the potential to scale and create havoc?

AB — 29 June 2010

Hollerin’ — one thing we know how to do in North Carolina

The announcement of the winner of the National Hollerin’ Contest held over the past weekend in Spivey’s Corner, North Carolina, USA, reminded me of this time-honored southern tradition. I first became aware of it when a rock festival I attended about 40 years ago included a marvelous performance by the winner of the contest, who hollered a fantastic version of “Old Time Religion.”

This year, Tony Peacock of Siler City, NC, won the contest with a rendition of Gershwin’s “Summertime,” hollered in just under four minutes. See the announcement today in the News & Observer: “N.C. hollerer wins with ‘Summertime.'”

There are some things that can happen only in North Carolina, and this is one of them. (Other examples are Benson’s Mule Days, the town of Lizard Lick, and the correct understanding of what constitutes barbecue — but we can discuss those another day.)

It’s a crime that there is no video of Peacock’s performance on YouTube, but this video from a few years ago has some nice examples of hollerin’, ending with a version of “Amazing Grace”:

In this video, the hollerer does a little lecturing about the practice:

AB — 22 June 2010

Coming Soon: Tom Cruise’s Computer Interface From ‘Minority Report’

My favorite computer interface has to be the fictional one used by Tom Cruise in the 2002 Steven Spielberg movie Minority Report (based on a 1956 short story by Philip K. Dick). In the movie, Cruise plays a time cop who is part of a team that prevents murders by predicting them in advance and arresting the future perpetrators.

What has always fascinated me about the movie is the computer interface the cops use to do their investigations — it’s a huge holographic screen that hangs in the air in front of the user, who interacts with it using virtual-reality gloves. Here’s a screen shot from the movie that will give you an idea:

Computer interface from Minority Report

The exciting news for me comes from a TED Talks video from February 2010 showing a lecture by John Underkoffler of the MIT Tangible Media Group (“John Underkoffler points to the future of UI“), who was science advisor for Minority Report. He and colleagues designed the interfaces that appeared in the film.

Underkoffler has some fascinating things to say about how interfaces are evolving. He tells how the design work was done for Minority Report — the design for the computer interfaces was done as a real R&D project.

But most exciting is that Underkoffler and colleagues are actually developing the real thing — the “spatial operating environment” as he calls it — and he was able to demonstrate it during his talk. Here’s a still of his demo from the video:

John Underkoffler demonstrates UI

During his talk he says:

Much of what we want computers to help us with in the first place is inherently spatial, and the part that isn’t spatial can often be ‘spatialized’ to allow our wetware to make better sense of it.

A spatialized interaction model, he believes, improves our computing experience, as it aligns better with the way our brains work.

During the talk, Underkoffler demonstrates a logistics application his team is developing that combines structured data with 3D geographical mapping. He also shows how a spatial operating environment might be used for media manipulation and editing.

Very soon, Underkoffler says, “this stuff will be built into the bezel of every display, it’ll be built into architecture.”

At the end of the presentation, the host asks the big question: “When? … In your mind, five years’ time, someone can buy this as part of a standard computer interface?”

Underkoffler replies, “I think in five years’ time, when you buy a computer, you’ll get this.”

The fist “killer app” for the spatial operating environment? “At the moment, our early adopter customers — and these systems are deployed out in the real world — do all the big data-heavy, data-intensive problems with it. So, if it’s logistics in supply chain management, or natural gas and resource extraction, financial services, pharmaceuticals, bioinformatics — those are the topics right now. But that’s not the killer app!”

He leaves us hanging at that point, recognizing perhaps that the most interesting applications are impossible to foresee.

Here’s the video in its entirety, with lots of fascinating demonstration footage:

AB — 1 June 2010

Business Lessons From the Grateful Dead

Not only has the music group the Grateful Dead created a musical and cultural phenomenon, but as a very successful business, they make a good case study in management.

That’s the conclusion drawn by Joshua Green, writing for The Atlantic — see “Management Secrets of the Grateful Dead,” March 2010.

American Beauty album cover at NY Historical SocietyGreen’s article is inspired by the recent announcement that the members of the Grateful Dead would be donating their archives to the University of California at Santa Cruz. UCSC will be using the archives to create extensive publicly-available resources. The institution is currently processing the materials, but you can read about their progress at The Grateful Dead Archive. Initial materials from the archive are on exhibit now through July 4, 2010, at the New-York Historical Society — see “Grateful Dead: Now Playing at the New-York Historical Society.”

Green reviews the curious and controversial history of academic scholarship focused on the Grateful Dead but highlights an interesting truth of the Dead’s story — they were and are a very successful business, and much of that is due to their enlightened focus on providing customer value. Green writes that,

Without intending to—while intending, in fact, to do just the opposite—the band pioneered ideas and practices that were subsequently embraced by corporate America. One was to focus intensely on its most loyal fans. It established a telephone hotline to alert them to its touring schedule ahead of any public announcement, reserved for them some of the best seats in the house, and capped the price of tickets, which the band distributed through its own mail-order house. If you lived in New York and wanted to see a show in Seattle, you didn’t have to travel there to get tickets—and you could get really good tickets, without even camping out. “The Dead were masters of creating and delivering superior customer value,” Barry Barnes, a business professor at the H. Wayne Huizenga School of Business and Entrepreneurship at Nova Southeastern University, in Florida, told me….

As Barnes and other scholars note, the musicians who constituted the Dead were anything but naive about their business. They incorporated early on, and established a board of directors (with a rotating CEO position) consisting of the band, road crew, and other members of the Dead organization. They founded a profitable merchandising division and, peace and love notwithstanding, did not hesitate to sue those who violated their copyrights. But they weren’t greedy, and they adapted well. They famously permitted fans to tape their shows, ceding a major revenue source in potential record sales. According to Barnes, the decision was not entirely selfless: it reflected a shrewd assessment that tape sharing would widen their audience, a ban would be unenforceable, and anyone inclined to tape a show would probably spend money elsewhere, such as on merchandise or tickets. The Dead became one of the most profitable bands of all time.

In the early days of Internet marketing, I remember reading the article by Dead songwriter John Perry Barlow, in Wired magazine of March 1994, “The Economy of Ideas: A framework for patents and copyrights in the Digital Age. (Everything you know about intellectual property is wrong.)” I was impressed at the time by his prescient grasp of the intellectual-property issues presented by the Internet and online commerce.

In that article, Barlow wrote:

With physical goods, there is a direct correlation between scarcity and value. Gold is more valuable than wheat, even though you can’t eat it. While this is not always the case, the situation with information is often precisely the reverse. Most soft goods increase in value as they become more common. Familiarity is an important asset in the world of information. It may often be true that the best way to raise demand for your product is to give it away….

In regard to my own soft product, rock ‘n’ roll songs, there is no question that the band I write them for, the Grateful Dead, has increased its popularity enormously by giving them away. We have been letting people tape our concerts since the early seventies, but instead of reducing the demand for our product, we are now the largest concert draw in America, a fact that is at least in part attributable to the popularity generated by those tapes.

True, I don’t get any royalties on the millions of copies of my songs which have been extracted from concerts, but I see no reason to complain. The fact is, no one but the Grateful Dead can perform a Grateful Dead song, so if you want the experience and not its thin projection, you have to buy a ticket from us. In other words, our intellectual property protection derives from our being the only real-time source of it.

Insights from thinkers like Barlow led me to write my 1995 e-book, The Smart Business Guide to Internet Marketing, one of the first e-books published and sold online (now archived for free at Optimization Marketing). In fact, Barlow was one of the people who bought a copy, although I don’t flatter myself by thinking there was much in it that he hadn’t already thought of.

I think a key insight from the Grateful Dead case study is that a successful business ultimately has to rest on customer relationships. Interactive media and technologies place unprecedented control in the hands of customers, and the smart business these days is the one that realizes that the success of its brand will rest on its customer experience.

In the Atlantic article, Barlow tells Green,

What people today are beginning to realize is what became obvious to us back then—the important correlation is the one between familiarity and value, not scarcity and value. Adam Smith taught that the scarcer you make something, the more valuable it becomes. In the physical world, that works beautifully. But we couldn’t regulate [taping at] our shows, and you can’t online. The Internet doesn’t behave that way. But here’s the thing: if I give my song away to 20 people, and they give it to 20 people, pretty soon everybody knows me, and my value as a creator is dramatically enhanced. That was the value proposition with the Dead.

AB — 16 May 2010

The Real Lyrics for ‘Louie Louie’ — Warning: Not Dirty

I was astonished to learn today that the lyrics to the 1960s hit “Louie Louie” are not obscene, as we speculated endlessly as teenagers. (See “What are the REAL lyrics to ‘Louie Louie’?” on The Straight Dope.)

The KingsmenAccording to The Wacky Top 40, by Bruce Nash and Allan Zullo, The Kingsmen, who recorded the song in 1963, were surprised to learn that people thought they heard obscene lyrics when listening to the song. The group’s drummer is quoted as saying, “At one time we saw 35 different copies of the lyrics and they were all completely different, depending on what part of the country you were from.”

He says the lyrics were so hard to understand because the lead singer was too far away from the microphone in the recording studio.

According to The Straight Dope, the author of the song, Richard Berry, told an interviewer that the song is meant to be “the lament of a seafaring man, spoken to a sympathetic bartender named Louie.”

It’s a beautiful, touching song. Here are the actual lyrics, as given in the Dr. Demento lyrics database:

Louie Louie
by Richard Berry

Louie Louie

Oh no, me gotta go.

Louie Louie

Oh baby, me gotta go.

A fine little girl, she wait for me,

Me catch the ship across the sea.

I sailed the ship all alone,

I never think how I’ll make it home.

Louie Louie

Oh no, no, no, me gotta go, oh no

Louie Louie

Oh baby, me gotta go.

Three nights and days I sailed the sea.

Me think of girl constantly.

On the ship I dream she there.

I smell the rose in her hair.

Louie Louie

Oh no, me gotta go, yeah, yeah, yeah, yeah.

Louie Louie

Oh baby me gotta go.

(Okay, let’s give it to ’em right now!)

Me see Jamaica moon above.

It won’t be long me see me love

Me take her in my arms and then

I tell her I’ll never leave again.

Louie Louie

Oh no, me gotta go

Louie Louie

Oh baby, me gotta go.

I said we gotta go,

Let’s get on outta here.

Let’s go.

AB — 7 May 2010

How to Save Your Favorite TV Show From Cancellation

The Outer Limits Opening ScreenAs someone who, in 1965 at the age of 14, wrote an indignant letter to a Raleigh TV station when The Outer Limits got cancelled, I really appreciated the entry on Boing Boing today by guest blogger Craig Engler of Syfy — see “How to REALLY save your favorite sci-fi show from cancellation.”

One thing I learned from this insider’s perspective on advocating for your dying precious is that writing a letter (or an email) these days will have no more effect than it did in 1965 — and probably even less.

Engler says that even a few thousand written pleas are nothing:

[T]oday EVERY canceled show has a write-in campaign, often accompanied by some clever item… Jericho fans sent peanuts, Lexx fans sent dragonflies, etc. It’s so pervasive that it’s become background noise. People even start write-in campaigns if we change a show’s timeslot, or if an actor leaves a show.

Letter campaigns just won’t make a difference, he says. Interestingly, according to Engler, today’s media environment offers a way to campaign for keeping a show alive — and social media can play a role:

If a show isn’t successful with 900,000 viewers, it’s not going to start working with 950,000 viewers. It’s going to take a few hundred thousand new viewers to make an impact.

The way to do that is to go big. Instead of talking to us, talk to the critics and TV bloggers out there who have the most readers and try to get THEM to talk about the show. Do something so unique that your “save the show” campaign gets covered on the homepage of CNN. Find a way to get Jon Stewart to joke about your campaign on his show. Use tools out there like Twitter and Facebook that let you reach people on a mass scale. If you’re sending letters to the network, send them to your friends too. And send them to your friends’ friends.

But all this has to be done quickly, Engler cautions, because once a show’s cancellation is announced, entropy has already set in — actors and crew get fired, sets get struck.

What really works, Engler thinks, is to be a real fan of the show and advocate for it before trouble starts:

“Save our show” campaigns rarely work in reality, so ideally you don’t want to let it get to that point. You want to get in early with “pre-save” campaigns, because once a show is perceived as needing to be saved, viewers become a lot more reluctant to tune in. The best “save the show” campaign I’ve seen is the one you don’t have to use.

AB — 6 May 2010