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Understanding the Space Race

By Taylor Marvin

Image via Wikimedia.

Image via Wikimedia.

In late January Iran made the startling announcement it had successfully launched a monkey into space. Claiming to have sent the monkey on a twenty minute suborbital flight, the launch was showcased as a demonstration of the Iranian regime’s technical ability. But international observers quickly noticed that the monkey recorded entering the capsule didn’t resemble the one showcased after the flight, an embarrassing inconsistency the Iranians chalked up to a botched photo release.

Deception aside, this story is a reminder that the drama of space exploration, genuine or faked, remains a powerful tool for building national prestige. At a time of enormous sanctions-imposed economic strain, Iran claims its recent test flight is a prelude to one day sending a human into space. Human spaceflight ambitions aren’t limited to political-outcast Iran. In 2003 China became the third country to send a human into space, and plans to send a taikonaut to the Moon by at least 2020. India has also articulated tentative ambitions for its own crewed space program at some point in the future.

But despite the growing number of nations expressing space ambitions today’s achievements in crewed spaceflight still fall short of the Space Race, the famed Cold War rivalry between the United States and Soviet Union that saw the world’s first satellite launch, first human in space, and, climactically, the Moon landings. This modern shortfall fits the broader pattern of the post-Space Race era: after the the American Apollo lunar landing program ended in 1972 the practical ambitions of crewed space programs, in contrast to contemporary forecasts, dramatically declined.

Clearly, high-profile achievements in space remain an alluring goal for prestige-minded governments. But any framework explaining why governments chose to invest in civilian space programs must also explain why no human has ventured beyond Earth orbit since 1972. Did space exploration become less prestigious after the end of the Apollo program, or did the conditions that precipitated the Space Race somehow fundamentally change? How do today’s aspiring space powers like Iran fit into this framework?

On July 20, 1969, Neil Armstrong stepped onto the Moon’s surface and into history. Optimistic observers celebrated the Apollo 11 landings as the birth of a new era in human exploration. Apollo would be followed by further, far more ambitions crewed exploratory programs – Moon bases, Mars landings, and crewed flybys of Venus filled the dreams of NASA planners. But instead of heralding a new beginning, today the Apollo program is seen as the end of an era. New budgetary realities dawned, and the US and USSR restricted their crewed space programs to Earth orbit. Today, 44 years after Apollo 11, the ambitious dreams of crewed missions beyond the Moon have not materialized.

Perhaps depressingly, this dramatic shortening of ambitions isn’t puzzling, because the Space Race was never really about exploration at all. Instead, the triumphs of Sputnik, Vostok, and Apollo were driven by the cold cost-benefit analysis of hardened Cold Warriors. Crewed space programs are long-term projects that require massive, front-end investments with no guarantee of success – national governments do not invest in them for idealistic reasons. Consequently, governments that elect to pursue crewed space programs perform sophisticated cost-benefit analysis before embarking on them. These costs and benefits move together depending on a program’s goal: more ambitions programs will cost more, but can intuitively be expected to return a greater boost to national prestige and international standing.

This cost-benefit analytical framework is the key determinant of whether governments elect to fund ambitious crewed space exploration. The most obvious benefit of human spaceflight – which captures public attention in a way uncrewed exploration does not – are heightened domestic pride and international prestige; other benefits can include technical advancements and economic stimulus in strategic science and engineering sectors. Both an increased sense of nationalistic pride among domestic audiences and prestige on the world stage is a valuable good for governing regimes. However, the value policymakers assign these prestige-driven benefits is not decided in a vacuum. The practical value of marginal gains and losses of national prestige is driven by politics. Unpopular leaders facing domestic unrest will benefit more than secure ones from increased national pride among their selectorate. Similarly, international prestige is more valuable for states facing a hostile world system than an unthreatening one.

The costs of crewed space programs are obvious, but vary in nonintuitive ways. First, some objectives are more expensive to pursue than others. Secondly, some of the technologies required for crewed space exploration have military applications; particularly, rockets. These “dual-use” technologies allow policymakers to clear civilian space programs’ technological barriers with military development they would fund anyway, reducing the dedicated cost of the program.

If the decision to heavily invest in civilian space programs can be understood as a cost-benefit calculus, the uniquely dramatic achievements of the Sputnik-through-Apollo era must be explainable by a similarly unique confluence of inputs. This appears to be the case. The US-Soviet space race was the unique product of a bipolar, ideologically divided international order and transient period of technological development that allowed civilian space programs to heavily leverage military necessities. The Space Race ended when these costs and benefits diverged. After the Apollo program ended the expected investments required for further ambitious civilian human spaceflight achievements grew, while the extent these prospective achievements’ prestige would contribute to national security fell.

First, the benefit side of the equation. The Cold War divided the world along ideological lines, with the twin Soviet and US-led blocs surrounded by a periphery of nonaligned states. In this bipolar system each opposing bloc sought to favorably shift the balance of power by attracting ideological allies. This made national prestige enormously important. The US and USSR both sought to attract unaligned nations to their respective camps by demonstrating the military and technological superiority of their system, superiority that was seen as evidence of eventual victory.

John Glenn aboard 'Friendship 7', 1962. NASA image via Wikimedia.

John Glenn aboard ‘Friendship 7′, 1962. NASA image via Wikimedia.

Spaceflight was a vital arena of this competition for prestige. News of space achievements, President Kennedy argued in a 1961 speech, had a powerful impact “on the minds of men everywhere, who are attempting to make a determination of which road they should take.” Importantly, these demonstrations were understood not only as peaceful achievements, but also as PR-friendly proxies for military prowess. Americans greeted the unexpected launch of Sputnik with something like panic, realizing if the Soviets could put a satellite in orbit, they could do the same with a nuclear warhead.

Second, the cost. Space Race-era programs were enormously expensive; at its height NASA funding consumed over four percent of American federal spending. However, the era’s crewed space programs benefited from a unique synergy between civilian and military technological development. The new technologies required to put the first men in orbit – powerful rockets, dependable guidance systems, and heat shields that allowed a spacecraft to survive reentry into the Earth’s atmosphere – were the same developed in the quest to construct nuclear-armed intercontinental ballistic missiles (ICBMs). Early nuclear weapons, particularly thermonuclear devices, were heavy objects that required powerful rockets to deliver to their targets. These rockets were easily adapted into civilian launch vehicles: President Eisenhower once explicitly noted that the military rocket engines required to deliver nuclear warheads were also “so necessary in distant space exploration.”

Much like the ideological rivalry between the US and USSR made civilian prestige projects a determinant of the balance of power, the military rivalry between the two superpowers and emerging awareness of the primacy of ICBMs in nuclear war made these technological developments top priorities. As deployed ICBM numbers rose the technologies required to put men into space were materializing, regardless of the value policymakers assigned exploration. It is difficult to overstate the role dual-use military developments played in allowing the early achievements that opened the Space Race.

This dual-use synergy allowed US and Soviet policymakers to leverage technology already in development for their civilian space programs. But importantly, there is no inherent reason why the technological requirements of civilian space programs and the cutting edge of military development must align. Indeed, this dual-use synergy was transient, and began to break down by the late Space Race. Medium-lift liquid fuel rockets similar those powering early ICBMs are the dominant technological hurdle only in comparatively primitive civilian space programs. Once these rockets matured new hurdles less related to military requirements began to appear – for example, the heavy-lift Saturn V rocket and lunar lander vital to the Apollo program had little technological relevance to military armaments.

By the mid-1960s the preconditions that spurred the Space Race had clearly changed. Funding for crewed space exploration evaporated in both the US and USSR. In America, once it became clear that the Apollo program would be a success NASA’s budget as a percentage of federal spending fell precipitously. The final Apollo missions were cancelled, as was the Apollo Applications Program, intended to adapt existing Apollo hardware to ambitious new missions. Likewise, the Moon bases and crewed missions to Mars early space planners and science fiction authors judged just around the corner never materialized.

Why? Space achievements had not grown less prestigious. To be sure, Americans lost interest in the Apollo Moon landings as the novelty wore off, but that does not mean unprecedented achievements would not have remained a powerful tool for building national prestige. Instead, the value policymakers placed on the benefits of national prestige had changed along with the international order.

The Space Race was conceived during some of the hottest years of the Cold War – Sputnik 1 was launched in 1957, five years before the Cuban Missile Crisis. But by the time the Apollo program landed astronauts on the Moon, the dynamics of the Cold War were changing. The Nixon-era détente between the US and USSR relaxed tensions, making it harder for policymakers to justify expensive prestige projects on balance of power grounds. But of course, détente did not last, and the Soviet invasion of Afghanistan and President Reagan’s “evil empire” rhetoric made the 1980s one of the most dangerous decades of the Cold War.

Soviet 'Buran' spacecraft, 1988. Via Wikimedia.

Soviet ‘Buran’ spacecraft, 1988. Via Wikimedia.

But if Cold War tensions were so high, why did another civilian Space Race fail to materialize during the 1980s? Clearly, the prestige motivation had not vanished. President Reagan, eager to regain the American national prestige he perceived as lost in Vietnam and Carter-era malaise, pushed for an aggressive Space Shuttle launch schedule that contributed to the Challenger disaster. But despite heightened Cold War tensions, the political benefits of ambitious space spending were now lower. Spaceflight as a whole were no longer novel, making it arguably less impressive and high-profile. Adversaries’ achievements also became less threatening. Unlike during the opening days of the Space Race, Americans could not spin Soviet space achievements as a threatening aspect of a “missile gap” because by the 1980s ICBMs were a proven, stockpiled weapons technology.

But the cost side of the ledger was what shifted the most. First, the dual-use synergy between civilian and military space technological development largely vanished. Unlike the advances in rocketry of the 1950s and 1960s, by the 1980s the technical requirements of civilian and military space programs had diverged, making broadly dual-use technologies rare. Staged rockets that powered ICBMs were now mature technologies, and later missile development worked towards improved accuracy and increased survivability. Expanding crewed space exploration beyond the Moon would require major progress in novel propulsion technologies, life support, system reliability, and automation. All of these advancements had only tangental military relevance. Instead, the military space programs of the post-Apollo era brought research funding to technological fields unconnected with crewed spaceflight. The Reagan-era Strategic Defense Initiative, an ambitious ballistic missile defense scheme, focused research on laser and missile interception technology. None of these military projects spurned major advancements in dual-use technologies that could be leveraged for new, ambitious crewed space programs. This remains largely true today.

Secondly, the post-Apollo space establishment suffered from a lack of clear, obvious goals. This was not the case for the classic Space Race: first, put a satellite in orbit; then, a man; finally, the Moon. But after Apollo, the next goal of crewed space exploration was unclear. Mars was an obvious, high-profile choice, but a crewed mission to Mars likely would have been much more difficult than the Apollo program, and national leaders never pushed for one in a serious way. To be sure, NASA had grand preliminary plans for human exploration beyond the Moon, but funding – and likely, technical capabilities – for these ambitions missions were never available. This absence of a obvious, achievable goal hampered prospective Reagan-era and later American Cold War crewed spaceflight programs.

This cost-benefit framework offers an explanation for why the US and USSR invested heavily in crewed space programs during the 1950s and 1960s, but not during last decades of the Cold War. While the international system has changed immeasurably since the dissolution of the Soviet Union, this same cost-benefit logic drives today’s policymakers’ decisions to invest in crewed space programs.

Again, first the benefit side of the tradeoff. High-profile crewed space achievements remain impressive. While modern China and India may not be ideological states in a bipolar world, they still retain significant prestige-motivations for crewed space programs. This is particularly true for China, which seeks to improve its position in the world order through demonstrations of economic, military, and technological power. Much like the 2008 Beijing Olympics, to Chinese policymakers the civilian space program – here “civilian” is a description of goals rather than administration, as China’s crewed space program is run by its military – is intended to cement China’s great power status in the minds of international observers. But importantly, China’s prestige-driven impetus for space investments is nowhere near that facing the security-minded Cold War-era US and USSR. This lower value assigned to the benefits of space achievements is reflected in the relatively relaxed priority of China’s crewed space program: China has achieved notable successes in space, but the pace of its efforts is not comparable to the Space Race. Clearly, China – which isn’t facing a potentially existential conflict with an ideological foe – does not judge space gains to national prestige as valuable as the Cold War rivals. This, of course, makes sense. For China, prominent achievements in human spaceflight are a means of bettering its international position, not a top-priority national security issue.

Importantly, all of today’s new or aspiring space powers have only replicated the feats accomplished by the Soviets and Americans a half century ago. This, again, is practical: as today’s comparably peaceful international order lowers the value of national prestige projects, aspiring space powers accordingly set their aspirations lower. The comparatively modest scope of these practical ambitions – “been there, done that,” in the words of uncharitable American observers – also allow new space powers to benefit from the dual-use synergy between military and civilian rocket technology, allowing them to reap prestige benefits from the ICBM technology they pursue anyway. In lower capability states aspirations to extend rocket development to human spaceflight may only be a rhetorical public relations stunt. Indeed, Iran’s space program is frequently alleged to be noting more than cover for ballistic missile development.

During the 1950s and 1960s a bipolar international order and a fortuitous alignment between the technologies required for civilian space exploration and nuclear deterrence combined to create the conditions that motivated heavy investments in civilian space programs. This is not an exaggerated description – the only reason the Space Race occurred was that the US-Soviet rivalry happened to coincide with the period when long-range military rockets were an emerging determinant of the balance of power. Without this synchronicity between an adversarial international system, conflation of national prestige and security, and convergence of civil and military space technological requirements, the Space Race would not have materialized. Barring a massive fall in the expected costs of ambitious human exploration, this logic suggests that the aspirations of new and aspiring spacefaring nations are unlikely to surpass the Space Race unless the international system reverts to the hostility of the Cold War’s height.

Friday’s Reading List

By Taylor Marvin

 Franz Marc, "Fighting Forms", 1914. Via Wikimedia.

Franz Marc, “Fighting Forms”, 1914. Via Wikimedia.

What I read this week:

The White House is preparing to increase the “scale and scope” of its involvement in Syria in response to alleged Assad regime chemical weapons use. CJ Chivers and Max Fisher explain why small arms supplies are unlikely to shift the conflict in the rebels’ favor. Sara Bjerg Moller argues that Washington’s policy shift couldn’t come at a worse time.

Dan Drezner sees the decision as evidence that Obama cynically wants al Qaeda and Hezbollah to bleed each other dry, and Daniel Nexon assesses the administrations’s Syria policy: “The problem, of course, is that ‘prudence’ and ‘deliberation’ can translate into ‘hoping for the best.’” 

Gayle Tzemach Lemmon recently profiled the divisions on Syria between the State Department and Pentagon, and Daniel Larison accurately describes the policy shift as one that will satisfy no one. 

Why Assad is loving the protests in Turkey.

While I missed it last week, Jeremy Pressman offers an interesting retrospective on the anniversary of the Six-Day War.

Iain Banks has died. Patrick Thaddeus Jackson has a nice retrospective on his value as a writer and thinker. If you haven’t read Look to Windward (probably one of the best books on loss I’ve ever read) or Use of Weaponsplease, please do.

A beautiful map of all the rivers in the United States, and nothing else.

Given that Star Trek’s an explicitly money-free utopia, Planned Parenthood might have rethought this framing:

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Equal work for equal pay, but only when remuneration in exchange for labor is an obsolete concept. 

Yusef Lateef – The Plum Blossom.

Why Don’t Anti-Drug Campaigns Highlight Violence?, Cont.

By Taylor Marvin

Image by Borderland Beat Reporter Buggs, via Wikimedia.

Image by Borderland Beat Reporter Buggs, via Wikimedia.

Two weeks ago I authored the weekly Friday Puzzler at Political Violence @ a Glance, asking why few American anti-drug campaigns offer drug trade-fueled cartel violence as a reason to abstain from illegal drugs. As I wrote here at the time:

“To be clear, I’m not saying that highlighting cartel violence in Mexico would convince many of the young people public anti-drug campaigns typically target to abstain, but it’s possible that campaigns focusing on the violent drug trade  – rather than the personal health and social problems that these campaigns typically highlight — would be effective. I think that today’s anti-drug campaigns are often ineffective because potential drug users are able to see the costs of illegal drug use they highlight as hypothetical: sure, drug use ruins other people’s lives, but it can’t happen to me. Highlighting the violence inherent to the international drug trade, while more remote, is also more real: if I buy illegal drugs my habit will directly lead to further violence.”

By explicitly linking the act of purchasing illicit drugs to very-real violence in Mexico and elsewhere, such a campaign would force drug users to confront the social costs of their habit — or that would be the idea, anyway. In addition to its graphic shock value (which are often a feature of anti-drug public health campaigns, particularly those focusing on drunk driving or tobacco use), such a campaign could be effective because many young drug users see themselves as conscientious and globally-minded. Highlighting the social costs of the drug trade abroad could be a more effective way of speaking to this subset of potential drug users than messages stressing the personal costs of drug use.

However, there are many reasons to doubt the efficacy of such a campaign. As I wrote at the time, “one reason for this absence could be that the connection between American drug use and foreign trafficking-related violence is too remote to influence behavior, or that potential drug users are unlikely to see violence visited on others — and foreigners, at that — as reasons not to use illegal drugs.” There are other reasons such campaigns haven’t materialized, as well. One commenter rightly noted that public health campaigns highlighting the costs of drug prohibition, not consumption, naturally bait awkward questions about the purpose of prohibiting drugs at all. Given that nearly all aspects of the American political establishment favor continuing prohibition — conservatives because they truly appear to oppose the normalization of even soft drug use, and liberals because anti-drug rhetoric is a usefully low-priority issue used to demonstrate Democratic law-and-order credentials — this implicit condemnation of the war on drugs would be deeply problematic.

Commenters also suggested that anti-drug campaigners have run public heath campaigns stressing political violence associated with the drug trade. Specifically, after 9/11 the Bush Administration adopted the supposed link between drug cartels and Islamic terrorism as a routine talking point, and ran a series of ads explicitly accusing drug users of supporting terrorism. However, while this campaign wasn’t specifically what I was referring to in the question, it does raise an interesting inference. If anti-drug campaigns have attempted to use largely hypothetical violence targeting Americans as a reason not to purchase drugs but ignored ongoing violence visited on foreigners, the architects of these campaigns must judge that Americans care only for their compatriots. Interesting, indeed.

The Roots of Indigenous Governance and Conflict in Bolivia

Guest post by Danny Hirschel-Burns

The Roots of Indigenous Governance and Conflict in Bolivia (edited).docx

Danny Hirschel-Burns is a rising senior at Swarthmore College and blogs at The Widening Lens. He spent last semester studying in Cochabamba, Bolivia. His month-long final project consisted of interviews with Bolivian academics and political figures, and this post condenses his findings. The full paper, in Spanish, is available here.

The MAS party (Movimiento al Socialismo, or Movement toward Socialism), which dominates Bolivia’s current government, originated in a mid-1990s confluence of indigenous organizations. In 2005 MAS won its first presidential election, with candidate Evo Morales elected to the presidency, and has been in power ever since. I started this project with the desire to understand how MAS managed to gain power and form one of the most stable governments in Bolivia’s history in the span of less than twenty years. Despite its position of relative strength MAS’ governing coalition remains fraught with conflicts and contradictions, so I also sought to contextualize these issues within the framework of movement governments produced when social movements win elections. My research found that historically divergent forms of indigenous political organization, combined with perceptions of electoral politics and the collapse of the Bolivian right, set the stage for conflicts within MAS. Finally, the comparative section of my paper highlights the importance of the transition period between a social movement and the government it produces.

Led by workers’ unions, the revolution of 1952 signaled the end of the old order in Bolivian politics and the beginning of the liberal nationalist era. Bolivia’s unions grew stronger in the post-revolutionary era, and the popularity of this model led to the formation of many indigenous peasant (campesino) unions that stressed the importance of individual land ownership. While some of these organizations were quite democratic, verticalism, personalism, and patronage were also common. This new type of indigenous organization conflicted with the older version, the ayllu, which was based around communal land led by community councils rather than a separate hierarchy. Significant diversity has always existed within these two forms of social mobilization, and many of the conflicts within MAS stem from these differing traditions.

Another major pre-election factor responsible for post-electoral conflict was the formation of MAS as a “political instrument”, rather than a political party. During the mid-1990s Bolivian society experienced a crisis of confidence in political parties and the political system, which provided an opportunity for an ambitious indigenous force, spurred on by repression from both the government and the DEA, to gain a political foothold. Bolivians’ distrust of political parties made it unwise — and from MAS founders’ perspective, counterproductive — to style their new coalition as a traditional political party. The political instrument MAS was an attempt to do away with the bureaucracy and verticalism associated with political parties. But its lack of a defined organizational structure meant that as the pressures of victory necessitated the formation of a bureaucracy and a division of labor, MAS’ most powerful coalition partners (who mostly came from the union tradition) took the lead. This ad hoc structure meant that institutional channels for weaker coalition partners to challenge the growing power of Evo Morales and his circle of advisors, the coca growers union, and to a lesser extent other union organizers, were unavailable. Despite concrete attempts by more powerful partners to consolidate power, much of the concentration of power around Evo Morales was the unintended consequences of political success. Today, the flows of political power within MAS are informal, and official titles matter less than the relationship between individual leaders and Evo. While various organizations still have the ability to strongly influence government policy, MAS and the Bolivian government are dominated by Evo and his small circle of middle-class non-indigenous advisors.

A portion of my project was a comparative section in which I used political theory and two movement government case studies — specifically, post-communist Poland and South Africa after Apartheid — to contextualize the Masista experience in Bolivia. My central conclusion was that the transition period is crucial in determining the type of government social movements ultimately produced. Firstly, elite-driven transitions that do little to incorporate the public are likely to produce centralized governments unable or unwilling to respond to the demands of the people. Secondly, the longer the period of transition, the more likely the chances are that a representative government will form. Longer transition periods provide the opposition with more time to organize and include the public, and government repression harms the possibility of this positive organization. Finally, if movements can clearly articulate their post-transition goals before the transition is actually made, there is a lower chance of subsequent intra-coalition conflict.

In these respects, Bolivia was quite lucky. Unlike in Poland and South Africa, the transition took the form of an election (in South Africa, I’m referring to the end of Apartheid rather than the 1994 elections) which allowed for popular participation. The transition period, defined as MAS’ rise between 1995-2005, was also quite long. While coca growers suffered severe repression, previous Bolivian governments made little attempt to repress MAS as an organization. Lastly, though many groups didn’t foresee getting screwed by MAS, there was a publicly-well understood to-do list when MAS was elected. While Bolivia under MAS is not the utopian movement government Vice President Garcia Linera claims it to be (the logic of social movements and governments is contradictory), it arguably has done better than South Africa and Poland in forming a representative democracy partially due to favorable transitional conditions.

The 2009 near-total collapse of Bolivia’s political opposition was the final factor that allowed for MAS’ consolidation of power. While this collapse mostly affected the right, other sectors also suffered. In-fighting, the failure of the Santa Cruz autonomy movement, the lack of a viable opposition leader, MAS’ popularity, and the new government’s political cunning all divided and severely weakened opposing parties. This collapse allowed MAS to further tighten its circle of support, and to dispense with coalition partners that it didn’t have much in common with anyway. The lack of any potential political challenger has put MAS in a position of relative strength for a Bolivian government.

A second cause for MAS’s near-hegemonic political position is the historical exclusion of indigenous people in the Bolivian political scene. While many indigenous people are frustrated with MAS’ policies, they realize that they are in the best position they’ve ever been in, the alternatives are worse, and working for change within the system is the best policy (MAS has opened up more institutional channels for indigenous social organization participation than any previous administration). An anecdote that best conveys this reality was relayed to me by a Bolivian sociologist, who in an interview quoted an older indigenous woman in El Alto: “Evo can screw up for 500 years and we will continue to support him.” Despite the frequent civil conflicts between MAS and indigenous organizations (a massive series of strikes and roadblocks ground the western half of Bolivia to a near halt a month ago), indigenous civil society mostly works in a way that does not directly challenge MAS’s claims to power, and MAS has become quite adept at knowing its own limits. It is difficult to forecast where a challenge strong enough to topple MAS will come from.

Many leftists academics, including some I interviewed, argue that despite MAS’ indigenous roots, its policies (for example, the marginalization of lowland indigenous groups) are anti-indigenous. However, this critique essentializes indigenous identity by assuming that (monolithic) indigenous people have a destiny fundamentally different from the rest of society. They are anti-modern, and in the case of Bolivia, inhabit rural spaces and practice more “traditional” forms of living. The reality is more complicated. Lowlanders’ loss of power under the MAS government stems from nationwide political dynamics and differing political history between lowlanders and highlanders; the latter form the base of MAS. Another issue many harp on as an example of Evo’s faulty indigenous credentials is his neoliberal and extractive economic policies. The first is the result of the needs of his base: the coca growers (Evo is a former coca grower himself) need a market to sell their product, and therefore neoliberalism, combined with limited government welfare, suits them nicely. The second is a result of pressure from indigenous groups who see environmental damage from mining and hydrocarbon extraction as less harmful than failing to exploit these resources. In and of itself, neoliberal economics policies are not incompatible with an indigenous identity. While some of MAS’ discourse does essentialize what it means to be indigenous for its own political gain, accusing it of being anti-indigenous is hardly valid.

Ultimately, MAS’ social movement origins, Bolivia’s indigenous political tradition, the 1990s political collapse, pressures of electoral victory, and the disintegration of the opposition are the five main factors that have brought MAS to where it is today. While its position at the top is remarkably stable, it will need to find a way to better incorporate indigenous social organizations in the future to retain its grip on power.

Friday’s Reading List

By Taylor Marvin

Kamāl ud-Dīn Behzād, 16th century. Via Wikimedia.

Kamāl ud-Dīn Behzād, 16th century. Via Wikimedia.

What I read this week:

Why aren’t Brazilians more inclinded to promote the secrets of their success?

Alireza Nader looks at the Supreme Leader’s hand in Iran’s upcoming election.

A new overview of the US military’s Pacific-focused AirSea Battle concept. Robert Farley compares the new concept to it’s Cold War-era AirLand Battle predecessor.

Kevin Lees argues that the appointment of Susan Rice as national security advisor and Samantha Power as UN ambassador heralds a new era of liberal interventionism. Suzanne Nossel asks how Power’s support for human rights-minded military intervention will change US foreign policy, and Fred Kaplan explains that Rice’s appointment makes her the most powerful member of the Obama foreign policy team.

Earlier this week I rounded up links to writing on foreign policy and conflict for Political Violence @ a Glance.

A fun look at dialect differences across the United States.

This reading of Star Trek: Deep Space 9′s depiction of Benjamin Sisko’s command strikes me as flawed. Rob Briken has a hilarious take on the new Star Trek movie’s many, many plot holes [spoilers].

Vieux Farka Touré – Ay Bakoy.

If Humans Discover Aliens, Will We Try and Convert Them?

By Taylor Marvin

Engelhardt, Zephyrin, San Juan Capistrano Mission, 1922. Via Wikimedia.

Engelhardt, Zephyrin, San Juan Capistrano Mission, 1922. Via Wikimedia.

I recently attended the Arthur C. Clarke Center for Human Imagination’s Starship Century Symposium, a fun, imaginative conference dedicated to speculatively discussing humanity’s future among the stars. One talk I found particularly interesting covered “starships and the fate of humankind,” presented by Peter Schwartz During his presentation Schwartz showed a slide depicting human population projections through the next century. While I don’t remember specifically which projection Schwartz presented, it was broadly similar to one drawn from the 2003 UN Department of Economic and Social Affairs “World Population in 2300″ report:

Human population forecast to 2300. Source: <a href="http://www.un.org/esa/population/publications/longrange2/Long_range_report.pdf">United Nations, World Population in 2300</a>.

Human population forecast to 2300. Source: United Nations, World Population in 2300.

Schwartz described these three scenarios as the product of three possible stories. In the above forecast the “medium” line depicts a population growth rate similar to today’s, and by and large a continuation of the status quo: most women continue to have two children, and the global population neither grows nor shrinks. The “low” forecast predicts a future where society continues to grow richer, and families smaller. In this future women tend to have a fertility rate less than the replacement rate, and the human population shrinks, dipping below 3 billion by 2300. The final, “high” forecast is a more dramatic deviation from the status quo; the future fertility rate increases to and then holds constant at 2.35 children per woman, leading the human population to grow at an accelerating rate. In this future, barring any depopulating catastrophe, the human population tops 35 billion in the next 300 years.

Screen shot 2013-06-07 at 5.19.16 PM

Human population forecast to 2300. Source: United Nations, World Population in 2300.

Schwartz termed this scenario the “religious” future. Many global religions, and in particular fundamentalist interpretations, encourage high reproduction. Given that world fertility rates have dramatically fallen over the last half century, it is difficult to imagine a plausible scenario that would lead to a renewed increase in the fertility rate, given increasing female access to education and family planning techniques. However, a worldwide rebirth of religious fundamentalism that encourages adherents to pursue large families and grow the faith is perhaps the most plausible mechanism for a future global population growing at an accelerating rate.

There are other potential stories to explain the UN’s “high” scenario. In science fiction author Kim Stanley Robinson’s Mars trilogy, life-extending drug therapies are perfected before increases in worldwide human capital have put global society on the “low” trend, swelling the population — if people stop dying but don’t similarly stop reproducing, the population necessarily grows. But there are plausible reasons to believe Schwartz’s religious fundamentalism hypothesis is more likely. After all, a future global society filled with the same religious beliefs as today’s seems more plausible to contemporary forecasters than the sanitized, secular future predicted in the 1960s-vintage Star Trek franchise.

Additionally, an evolutionary logic could reasonably support the plausibility of this possible future. Since children are likely to, in the aggregate, inherit the religious beliefs of their parents, an individual’s religion can be viewed as an inherited trait. If this holds, religious traditions that encourage fecundity and religious communities that reproduce at a higher rate than the rest of society will grow to be a larger and larger percent of that population. While it’s reasonable to be wary of forecasts that require a dramatic change from the status quo — as this “high” population scenario does — there are plausible reasons not to discount this future. After all, is a dramatic future increase in the global fertility rate any less plausible than the last fifty years’ dramatic decrease, which few saw coming?

As I’ve previously written, I don’t see population growth as a viable road to human interstellar expansion. First, if the human population peaks this century as most forecasts predict, there will be little need for extraterrestrial lebensraum (read into that what you will) anyway. As I wrote last year:

“Even assuming huge technological advances dramatically reduce the cost of space transport and allow for robust off-world industrial infrastructure, costs of living away from Earth will always be unimaginably high. On Earth atmosphere and surface pressure are free; anywhere else they aren’t. If the world population peaks this century there likely won’t be any pressing demographic reason humans have to live off planet, and it is difficult to imagine any other incentive to leave that satisfies any plausible cost/benefit criteria.”

Finally, and more importantly, space travel is fundamentally a luxury. This is especially true for interstellar travel. Now, I don’t mean “luxury” to convey frivolity — but whatever the merits of extraterrestrial expansion, space travel is expensive. If global civilization suffering from the overpopulation-induced shortages, resource constraints, and catastrophes that would motivate expansion beyond Earth in the first place, humanity is unlikely to have the capabilities to do so, anyway. Given the costs of even one-off interstellar missions, this logic is a major barrier to the mid-term plausibility of involuntary interstellar migrations.

But Schwartz suggested another incentive for interstellar expansion in a high population, religious fundamentalist future: bringing the word of God to the alien heathens. Of course, there are some big leaps here — not only does this scenario require that humans eventually detect intelligent life, but that it is located close enough to our solar system that it’s reasonable to travel there. Additionally, this assumes convert-minded religious missionaries judge face-to-face contact with aliens, over simply transmitting them religious messages, to be worth the fantastic cost of interstellar spaceflight. Finally, this scenario also assumes that religious leaders judge aliens — who are likely to differ widely in appearance, outlook, and social structure from humans — to be worth converting. This is by no means assured, and it’s worth remembering that it took Christian religious figures decades to unequivocally decide that obviously-human Native Americans did in fact have souls.

Despite these cavets, a race between religions to spread their faith to aliens is an interesting concept (though these religious leaders would likely be much less enthusiastic about aliens spreading their own religious beliefs to us). But I can think of another, speculative, barrier to this possibility. Recent history’s most missionary religious sects tend to be the most apocalyptic, a tendency especially evident in Christianity and Islam, the world’s two largest religions largely due to their historical expansion. Recent polling by Public Policy Polling suggests that 11 percent of Americans believe the Rapture will occur within their lifetime, and nearly 60 percent of white evangelicals reportedly believe the Rapture is due before 2050. In a 2012 Pew study, in 9 of 23 Muslim countries more than half of those polled expressed the belief that the Mahdi will return within their lifetime.

If missionary impulses and apocalyptic thinking are linked, this suggests that the sects most likely to attempt to convert intelligent aliens also discount the future the most. Indeed, generations ships as a class are essentially predicated on very low discount rates, as only the distant descendants of their builders will ever benefit from their initial investment. This poses a major problem to interstellar missionary efforts. If you believe that the rapture will occur within your lifetime, launching a generation ship to convert aliens is literally pointless — the universe will likely end before the ship arrives! Indeed, if you believe that the end of the world will end in the next half century, it’s pointless even to attempt to communicate with aliens more than 50 light years away, relatively right next door!

Now, this of course doesn’t make interstellar missionaries impossible. But it’s worth remembering that religious impulses and spaceflight are likely to interact in ways difficult to predict.

Thoughts?

Friday’s Reading List

By Taylor Marvin

Nicolas Poussin, "Les Bergers d’Arcadie", 1638. Via Wikimedia.

Nicolas Poussin, “Les Bergers d’Arcadie”, 1638. Via Wikimedia.

Sorry for the light posting in the last few weeks; I was traveling. What I read this week:

Firing of head of Egypt’s opera sparks cultural fight amid artists’ worries over Islamists.

Matt Duss asks if the political utility of the Global War on Terror will get in the way of ending it.

What explains John McCain’s erratic policy positons? Jonathan Chait and Danial Larison see only neoconservative foreign policy, while Jonathan Bernstein thinks it’s a bit more complicated.

Just what’s European military power for? (via Jon Western)

On a conceptually similar, if more northerly, note, both Steve Saideman and Robert Farley wrote this week about Canada’s strategic outlook.

Should we cut the SSBN force? Surprise! The Navy thinks not (I largely agree with this reasoning, though).

Speaking of nuclear arms, it’s the 15th anniversary of Pakistan’s nuclear bomb — just how big of a deal was it?

Supporting Shinzō Abe’s economics is not an excuse for denying Japan’s war crimes.

On separatism in Latin America.

Amazing photos of daily life in the USSR in the 1950s (via Kindred Winecoff, who asks if Stalin was necessary).

Hindi Zahra – Kiss & Thrills.

Why Don’t Anti-Drug Campaigns Highlight Violence?

By Taylor Marvin

I wrote the weekly puzzler post at Political Violence @ a Glancean academic blog primarily authored by political scientists. Today I asked why American anti-drug campaigns largely ignore the social costs of Americans’ demand for drugs in Latin America. In researching the question I looked at numerous contemporary  youth-focused anti-drug campaigns, and found few references to cartel violence as a reason not to purchase illegal drugs.

To be clear, I’m not saying that highlighting cartel violence in Mexico would convince many of the young people public anti-drug campaigns typically target to abstain, but it’s possible that campaigns focusing on the violent drug trade  – rather than the personal health and social problems that these campaigns typically highlight — would be effective. I think that today’s anti-drug campaigns are often ineffective because potential drug users are able to see the costs of illegal drug use they highlight as hypothetical: sure, drug use ruins other people’s lives, but it can’t happen to me. Highlighting the violence inherent to the international drug trade, while more remote, is also more real: if I buy illegal drugs my habit will directly lead to further violence.

One reason for this absence could be that the connection between American drug use and foreign trafficking-related violence is too remote to influence behavior, or that potential drug users are unlikely to see violence visited on others — and foreigners, at that — as reasons not to use illegal drugs. Similarly, an anti-drug campaign highlighting trafficking-related violence would be most effective if it was graphic, and public agencies could be hesitant to distribute disturbing images. But I am still surprised few anti-drug campaigners have tried this tactic. Any suggestions why?

Sexual Coercion and Political Order in A Song of Ice and Fire

5117TYjqrqLBy Taylor Marvin

[Mild setting spoilers for A Song of Ice and Fire follow]

I recently read Alyssa Rosenberg’s excellent essay “Men and Monsters: Rape, Myth-Making, and the Rise and Fall of Nations in A Song of Ice and Fire,” which examines the portrayal of sexual violence in George RR Martin’s epic fantasy series. Sexual violence and harassment in A Song of Ice and Fire is a topic I’ve written on before, and I agree with Rosenberg’s thesis that sexual violence is the series’ ultimate marker of social transgressors.

Expanding on Rosenberg’s argument, I see the series’ prominent depiction of celibate organizations as another aspect of its attempt to illustrate the linkage between authoritarian politics and sexual coercion. Celibate orders are common in Martin’s Westeros: the elite Kingsguard, scholarly Maesters, and military Night’s Watch are all organizations that formally require their members to be celibate. Of course, these vows are often broken, but nominal celibacy is a prominent feature of all these institutions’ character.

These celibacy requirements are often coercive. Most obviously, the vast majority of the Night’s Watch — whose members vow to “take no wife” and “father no children” — are forced into its ranks. While the Night’s Watch’s celibacy requirement is not explicitly a punitive feature of the Westerosi justice system that sends criminals to the Wall, it certainly has a major effect on the lives of individual Black Brothers. Similarly, while Westeros’ Maesters — an order of scholars, postmen, and scientists who, like the members of the Night’s Watch, are required to be celibate — are not openly coerced into the order, it is likely that many of the inheritance-less second sons who become Maesters would not choose to do so if they had other options. While not as explicitly as those of the Night’s Watch, Maesters’ celibacy vows are to some extent coercive. Finally, as in our world, many of Westeros’ religious officials are also required to remain celibate.

These organizations are all intended to remain apolitical, and require celibacy as a means of removing their members from Westeros’ political order. The Kingsguard is dedicated to protecting the king, a singular role that permits no other personal loyalties. Members of the Night’s Watch are tasked with defending the entire realm, and are famously required to take no side in Westeros’ political conflicts. Maesters serve as trusted advisors to feudal government figures, a role they could not credibly commit to unless they again have no personal stake in politics. Finally, Septons and Septas are intended to serve Westeros’ people, not any temporal political goals.

In a world where social status and political power is explicitly inherited, marriage and reproduction is inherently political. The only way to remove an individual actor from politics is to remove him or her from reproduction and inheritance, as well. This makes celibacy a fundamental requirement of any organization intended to be a neutral actor in Westeros political structure. Of course, these organizations have little power to actually enforce their formal celibacy requirements – A Song of Ice and Fire is full of Night’s Watch and Kingsguard members who break their vow to refrain from sex. But importantly, Westeros’ practical lack of birth control allows even often-broken celibacy requirements fulfill their political purpose (the series’ “Moon Tea” is a form of birth control, but it is implied to often be unavailable or unreliable, and nevertheless children born out of wedlock are extremely common). Societies without birth control are likely to draw a clear distinction between children born in wedlock — and who can thus inherit political power — and those who are not. This distinction is much less clear in societies with routine access to birth control, like our own. Whether or not Maesters and Night’s Watchmen father children or not, their vows of celibacy prevent these illegitimate offspring from inheriting, and thus keep them and their fathers safely excluded from Westeros’ political order.

While this often coerced celibacy is nowhere near as traumatic, or pervasive, as Westeros’ other forms of sexual violence, it is another aspect of the series’ thematic critique of sexual coercion. Just as Westeros’ endemic misogyny make rape common, its hereditary politics makes sexual coercion a fundamentally political, and thus routine, precondition of social order. Of course, the injustice of all forms of sexual coercion is simply another aspect of A Song of Ice and Fire’s condemnation of the illiberal political structure so many other fantasies celebrate.

Racism and Preferred Definitions

By Taylor Marvin

The Atlantic’s Ta-Nehisi Coates has an excellent piece critiquing the definitional basis of studies that attempt to find a link between race and IQ, an obsession thrust into the news by former Heritage Foundation staffer Jason Richwine’s recently-unearthed Harvard dissertation. Critics are right to doubt the correlation between IQ and what we commonly think of as “intelligence”, Coates writes, but these studies’ real deficiency isn’t that we have a poor idea of what intelligence actually signifies, or how it can be measured. Instead, it’s the malleable definition of race that means only what society wants it to:

“I am not being flip or coy. If you tell me that you plan to study ‘race and intelligence’ then it is only fair that I ask you, ‘What do you mean by race?’ It’s true I don’t always do math so well, but I understand the need to define the terms of your study. If you’re a math guy, perhaps your instinct is to point out the problems in the interpretation of the data. My instinct is to point out that your entire experiment proceeds from a basic flaw — no coherent, fixed definition of race actually exists.”

Research into race and IQ’s defenders often suggest that their critics are motivated only by a politically-correct desire to prohibit research whose conclusions they may not find palatable. While I find this objection largely irrelevant — given human history I find it perfectly reasonable to stigmatize even rigorous research into race and intelligence — I believe Coates’ piece gets at the heart of the matter: “race” is such a flexible term that it’s impossible to disentangle from its social context. That’s what makes race and IQ research so suspect.

The desire to impose racial hierarchy is inseparable from racism. As Coates notes, what constitutes a “race”  is determined by the society that assignes racial distinctions — the definition of race is much more a social tool of inclusion and exclusion than any description of the external world. Today white Americans typically identify East Asians as a single race, while the average Chinese person would likely dispute a racial category that lumped them together with residents of Japan or Korea. Conversely, the standardized tests I grew up with were specific when it came to identifying East Asian ethnic origins while lumping people of European, North African, and Middle Eastern descent into the broad “white” category. As Coates writes, “when the liberal says ‘race is a social construct,’ he is not being a soft-headed dolt; he is speaking an historical truth.”

Just as racial classifications have varied by time and place, so have the racial hierarchies racists have sought to impose. Most famously, in the 20th century the American definition of privileged whiteness grew to encompass the previously-excluded Americans of Irish and Eastern and Southern European descent.  Jason Richwine’s dissertation argues that the highest IQ among modern American racial groups is found in American Jewish and East Asian populations, followed by whites. Given the preferred racial hierarchy of Richwine’s own society — modern America — this conclusion is too perfect.

Today’s American racism seeks to entrench the privilege of white Americans and further disenfranchise Black and Latinos, so it’s no surprise that these groups would be “found” to be less intelligent than whites. But Jewish and Asian-Americans are both often perceived by racists as “model minority” groups allied with white Americans, and anyway, both groups are too small to present a real obstacle to furthering white privilege. In short, finding that American Jews and East Asians are more intelligent on average than white Americans is exactly the research findings you’d want as a superficial cover against allegations of racism, while not changing the social implications of your research.

The point is that racists’ preferred racial hierarchies are transient, and a produce of the time and place in which they’re devised. Contemporary American society extends privilege to non-Muslim “whites” and seeks to especially exclude those of African and American descent, but this definition of privilege isn’t universal. Isn’t it suspicious that the purportedly-global genetic link between race and intelligence argued by researchers like Richwine exactly matchs the transient biases of their own society? Isn’t this powerful evidence that their findings aren’t trustworthy, and certainly shouldn’t inform public policy?

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