Category: Culture

Thinking West: Oregon Founded as Racist Utopia (Gizmodo)

Gizmodo recently featured an interesting article concerning Oregon’s racist past. According to Matt Novak (and historical fact), Oregon was founded as a whites only, racist utopia. Check out the excerpt below:

When Oregon was granted statehood in 1859, it was the only state in the Union admitted with a constitution that forbade black people from living, working, or owning property there. It was illegal for black people even to move to the state until 1926. Oregon’s founding is part of the forgotten history of racism in the American west.

Waddles Coffee Shop in Portland, Oregon was a popular restaurant in the 1950s for both locals and travelers alike. The drive-in catered to America’s postwar obsession with car culture, allowing people to get coffee and a slice of pie without even leaving their vehicle. But if you happened to be black, the owners of Waddles implored you to keep on driving. The restaurant had a sign outside with a very clear message: “White Trade Only — Please.”

It’s the kind of scene from the 1950s that’s so hard for many Americans to imagine happening outside of the Jim Crow South. How could a progressive, northern city like Portland have allowed a restaurant to exclude non-white patrons? This had to be an anomaly, right? In reality it was far too common in Oregon, a state that was explicitly founded as a kind of white utopia.

America’s history of racial discrimination is most commonly taught as a southern issue. That’s certainly how I learned about it while going to Minnesota public schools in the 1980s and 90s. White people outside of the South seem to learn about the Civil War and civil rights movements from an incredibly safe (and often judgmental) distance.

Racism was generally framed as something that happened in the past and almost always “down there.” We learned about the struggles for racial equality in cities like Birmingham and Selma and Montgomery. But what about the racism of Portland, Oregon, a city that is still overwhelmingly white? The struggles there were just as intense — though they are rarely identified in the history books.

According to Oregon’s founding constitution, black people were not permitted to live in the state. And that held true until 1926. The small number of black people already living in the state in 1859, when it was admitted to the Union, were sometimes allowed to stay, but the next century of segregation and terrorism at the hands of angry racists made it clear that they were not welcome.

Like the article? Check out the full article over at Gizmodo.

When Superintelligent AI Arrives, Will Religions Try to Convert It? (Gizmodo)

Zoltan Istvan (Gizmodo) examines how the world’s religions might handle the creation of superintelligent artificial intelligences. It appears that, much like American corporations in a recent Supreme Court case, superintelligent AIs may find God, too, with a little help, of course….

Like it or not, we are nearing the age of humans creating autonomous, self-aware super intelligences. Those intelligences will be part of our culture, and we will inevitably try to control AI and teach it our ways, for better or worse.

AI with intelligence equal to or beyond human beings is often referred to as “strong AI” or Artificial General Intelligence (AGI). Experts disagree as to when such an intelligence will arrive into the world, but many are betting it will happen sometime in the next two decades. The idea of a thinking machine being able to rival our own intellect—in fact, one that could quickly become far smarter than us—is both a reason for serious concern and a reason to cheer about what scientific advances it might teach us. Those worries and benefits have not escaped religious.

Some faith-bound Americans want to make sure any superintelligence we create knows about God. And if you think the idea of preaching God to autonomous machines sounds crazy, you may be overlooking key statistics of U.S. demographics: roughly 75 percent of adult Americans identify themselves as some denomination of Christianity. In the U.S. Congress, 92 percent of our highest politicians belong to a Christian faith.

As artificial intelligence advances, religious questions and concerns globally are bound to come up, and they’re starting too: Some theologians and futurists are already considering whether AI can also know God.

“I don’t see Christ’s redemption limited to human beings,” Reverend Dr. Christopher J. Benek told me in a recent interview. Benek is an Associate Pastor of Providence Presbyterian Church in Florida and holds masters degrees in divinity and theology from Princeton University.

“It’s redemption to all of creation, even AI,” he said. “If AI is autonomous, then we have should encourage it to participate in Christ’s redemptive purposes in the world.”

Read the remainder of this article over at Gizmodo.

Thinking West: Robo Novels

JohnnyRobotTechnology and science now act as the modern world’s newest frontier. It is a frontier full of excitement, questions, and its share of dangers. The questions brought forth from this nebulous frontier could shape our world and how technological and scientific progress become part and parcel of our daily lives. As we approach the singularity of technological-scientific development, debates have arisen over the role computers, robots, and artificial intelligences will play in human society. One such debate centers over the production of cultural artifacts by robots or computers. More specifically, academics and futurists have discussed the role robots and computers will play in our literary future. A recent article by the BBC focuses on this debate and how far we are from this reality. It appears that despite considerable technological-scientific progress in the realm of computers and robots, we won’t be seeing novels that are entirely generated by self-aware machines just yet. Furthermore, it is hard to say when robots or computers will generate novels or stories on their own, severing the link between computer and programmer. Such a prospect is both exciting and frightening. Will robots or computers write the next great American novel? Will the next Haruki Murakami or Fitzgerald be a robot or a computer? If so, how will this affect culture and writing in general?  Will human readers even care if a novel or story is generated by a thinking machine rather than a human being?

Check out the Verge‘s article on NaNoGenMo and the world of computer generated novels.

Influence and Homage: When Walt Whitman Met Oscar Wilde

It’s hard to imagine a meeting between two celebrities like Whitman and Wilde. However, history is full of surprises. During his stay in America, the youthful Wilde met with the aging poet Whitman. This meeting between Whitman and Wilde made a lasting impression on Wilde and how he handled his celebrity status. David M. Friedman’s New Republic article “When Walt Whitman Met Oscar Wilde” examines the Whitman-Wilde meeting in 1882 and Wilde’s status before and after his time in America.

What are we now? Modernist? Postmodernist? How about metamodernist?

The Metamodernist Manifesto by Luke Turner BY_NC_SA

1. We recognise oscillation to be the natural order of the world.
2. We must liberate ourselves from the inertia resulting from a century of modernist ideological naivety and the cynical insincerity of its antonymous bastard child.
3. Movement shall henceforth be enabled by way of an oscillation between positions, with diametrically opposed ideas operating like the pulsating polarities of a colossal electric machine, propelling the world into action.
4. We acknowledge the limitations inherent to all movement and experience, and the futility of any attempt to transcend the boundaries set forth therein. The essential incompleteness of a system should necessitate an adherence, not in order to achieve a given end or be slaves to its course, but rather perchance to glimpse by proxy some hidden exteriority. Existence is enriched if we set about our task as if those limits might be exceeded, for such action unfolds the world.
5. All things are caught within the irrevocable slide towards a state of maximum entropic dissemblance. Artistic creation is contingent upon the origination or revelation of difference therein. Affect at its zenith is the unmediated experience of difference in itself. It must be art’s role to explore the promise of its own paradoxical ambition by coaxing excess towards presence.
6. The present is a symptom of the twin birth of immediacy and obsolescence. Today, we are nostalgists as much as we are futurists. The new technology enables the simultaneous experience and enactment of events from a multiplicity of positions. Far from signalling its demise, these emergent networks facilitate the democratisation of history, illuminating the forking paths along which its grand narratives may navigate the here and now.
7. Just as science strives for poetic elegance, artists might assume a quest for truth. All information is grounds for knowledge, whether empirical or aphoristic, no matter its truth-value. We should embrace the scientific-poetic synthesis and informed naivety of a magical realism. Error breeds sense.
8. We propose a pragmatic romanticism unhindered by ideological anchorage. Thus, metamodernism shall be defined as the mercurial condition between and beyond irony and sincerity, naivety and knowingness, relativism and truth, optimism and doubt, in pursuit of a plurality of disparate and elusive horizons. We must go forth and oscillate!