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Tuesday, July 5, 2022

My body, my choice

From Wikipedia, the free encyclopedia
 
My body my choice sign at a Stop Abortion Bans Rally in St Paul, Minnesota, May 2019
 
'My body My choice' at Women's March San Francisco, January 2018

My body, my choice is a feminist slogan used in several countries, most often surrounding issues of bodily autonomy and abortion.

Feminists usually defend an individual's right of self determination over their bodies for sexual, marriage and reproductive choices as rights. The slogan has been used around the world and translated into many different languages. The use of the slogan has caused different types of controversy in different countries and is often used as a rallying cry during protests and demonstrations and/or to bring attention to different feminist issues.

Bodily autonomy and integrity

"My body, my choice" is a slogan that is meant to represent the idea of personal bodily autonomy, bodily integrity and freedom of choice. Bodily autonomy constitutes self determination over one's own body without external domination or duress. Bodily integrity is the inviolability of the physical body and emphasizes the importance of personal autonomy, self-ownership, and the self-determination of human beings over their own bodies. In the field of human rights, the violation of the bodily integrity of another is regarded as either unethical infringement and/or possibly criminal. Freedom of choice describes an individual's opportunity and autonomy to perform an action selected from at least two available options, unconstrained by external parties.

According to Suzannah Weiss, the slogan, "My body, my choice" is a feminist idea which can be applicable to women's reproductive rights and other women's rights issues. It is also the opposite to treating women's bodies like property, and asserts the importance of a culture of consent. Rameeza Ahmad describes how the Pakistani version of "my body, my choice," "Mera Jism Meri Marzi," is important to feminists because it is important for women to know they have control over their own bodies. Kristin Rowe-Finkbeiner writes that while it seems simple that women's freedom is linked to women's own control and decisions about their own bodies, in practice the slogan of 'My body, my choice' is too often changed to mean of "not really your body, not really your choice." and women's rights like access to birth control, abortion, and reproductive health are attacked.

Background document for the International Conference on Population and Development (ICPD25) held at Nairobi summit in 2019 sums up, 'state of complete physical, mental and social well-being in all aspects relating to sexuality and the reproductive system Good sexual and reproductive health' can only be termed to be 'Good sexual and reproductive health', to achieve the same, every person need to have a right to make decisions governing their body and to access services that support those rights. The document further elaborates that everyone has the right to make their own choices about their own sexual and reproductive health, which means that every one should be able to have a satisfying and safe sex life, the right to self-determination to reproduce and the freedom to decide if, when and how often to do so.

History and use

In late 1969 the slogan was coined as a feminist struggle for reproductive rights and subsequently noted by the global feminist struggle.

Austria

In June 2019, the Vatican City women's football team decided to withdraw from a football match with a Vienna-based Austrian women's football club, since Austrian women used the occasion to display the slogan "my body my rules" on their bodies, along with pro LGBT slogans as a mark of protest against the Catholic Church's position on abortion.

Hong Kong

In 2011 Hong Kong started an anti slutshaming and anti victim blaming movement called slut walk. Its 7th annual march in 2018 focused on the "My body, my choice" slogan, to raise awareness against "sexual, gender and body-based" violence prevalent in Hong Kong.

India

In India the concept of My body, my choice was discussed in a March 2003 article in the Indian women's magazine, Femina.

In March 2015 a short film, My Choice, as part of Vogue India's social awareness initiative. Indian actress, Deepika Padukone, played the lead role and the film was directed by Homi Adajania. My Choice not only refers to reproductive rights but also a range of women's rights issues relating to South Asian women, such as freedom to choose clothing, movement, love sex and marriage.

Malaysia

In December 2019, Malaysian Deputy Education minister, Teo Nie Ching launched an educational video called "My body is mine" to educate kids about 'Safe touch and unsafe touch' as part of child safety education and save them from possibilities of negative child grooming and decided to include the subject in Malay school books in subject Pendidikan Jasmani dan Kesihatan (Physical education and health).

South Africa

In 2018, multiple South African sexual and reproductive health and rights organizations came together to champion a social and community media initiative named #MyBodyMyChoice. The initiative "call[s] for protecting and promoting women's rights to make decisions about their reproductive health, bodies and lives." The underlying principle is that if it is a woman's body, she should be the one to make choices about and have the agency to access the health support she needs, and take well-informed decisions in relation to her own body, health and life. This considered a fundamental right—irrespective of their sexuality, where they live, how much they earn, or their ethnicity.

Pakistan

Mera Jism Meri Marzi (Urdu: میرا جسم میری مرضی; lit.'My body, my choice') is a feminist slogan used by feminists in Pakistan in context of women rights.

The slogan Mera Jism Meri Marzi was popularized by the Aurat March in Pakistan which has been observed on International Women's Day. The slogan has been very controversial. According to The Friday Times 2022 March end news report a man from Lahore, Pakistan killed his fifth time pregnant wife for chanting the slogan Mera Jism Meri Marzi.

South Korea

In South Korea, the slogan of "my body, my choice" has meant choosing whether or not to marry and to have children. It is a push for single women's equality in the workplace, where there is a large wage gap between men and women.

Turkey

In 2012, an abortion rights demonstration in the Kadiköy district in Istanbul drew 3,000 women. Protesters carried banners reading "My body, my choice" in response to the government's plans to limit abortion access in the country.

United Kingdom

Emma Watson has worn T-shirts with the slogan, "my body, my choice" to bring attention to the need for funding of rape crisis centres in England and Wales.

United States

In 2015, in the United States, the slogan was used as a hashtag, to indicate support for Planned Parenthood, which was in danger of losing government funding. In 2019, as the most restrictive abortion law in the United States was signed by Alabama governor, Kay Ivey, demonstrators used the slogan outside of the Alabama Capitol in protest.

Zambia

In 2017 Protest in Lusaka for Women's empowerment issues Zambian women marched with slogans like "My Body, My Sexuality. My Rights, My Choice"; "My Body, My Choice"; "We Have the Right to Be Heard"; and "Before I'm a Woman, I'm a Human."

Context of women's rights movements

Issues commonly associated with notions of women's rights include the right to bodily integrity and autonomy; to be free from sexual violence; to vote; to hold public office; to enter into legal contracts; to have equal rights in family law; to work; to fair wages or equal pay; to have reproductive rights; to own property; to education. According to Ursula Barry throughout human history the bodily autonomy of women has been contested. The notion of the body (but not the mind) being associated with women has served as a justification to deem women as property, objects, and exchangeable commodities (among men). For example, women's bodies have been objectified throughout history through the changing ideologies of fashion, diet, exercise programs, cosmetic surgery, childbearing, etc. This contrasts to men's role as a moral agent, responsible for working or fighting in bloody wars. The race and class of a woman can determine whether her body will be treated as decoration and protected, which is associated with middle or upper-class women's bodies. On the other hand, the other body is recognized for its use in labor and exploitation which is generally associated with women's bodies in the working-class or with women of color. Second-wave feminist activism has argued for reproductive rights and choice. The women's health movement and lesbian feminism are also associated with this debate. According to Barry, challenges facing women include sexual objectification, sexual harassment and gender based sexual abuse and violence. Barry emphasizes that women's freedom from violence is about the right to bodily integrity. While discussing choices surrounding reproduction, bodily autonomy is about freedom of one's own choices. Impediments posed by conservatives and religious and cultural moral police includes autonomy over one's own fertility includes both opposition to forms of positive fertility treatments, opposition to contraception, sterilization and also abortion. According to Barry, the right and access to abortion manifests one of the last struggles to achieve women's bodily autonomy.

According to Shehzil Malik, the slogan means that for all actions between people, actions require consent and that means that women need not experience their bodies getting groped, abused, harassed, or violated. According to Needa Kirmani this slogan disturbs those foundations of the patriarchy which controls and exploit women's bodies against their own will. Kirmani says those who oppose the slogan perpetuate a culture of rape, sexual harassment, child marriage, physical abuse, lack of healthcare, domestic violence, human trafficking, and bonded labour/slavery. According to Sondra Horton Fraleigh a woman's body is not determined by limitations but is a lived experience created through one's free-willed actions and choices in inter connected continuity with one's mind. Emma Fraser asserts that it is by a lack bodily autonomy society declines that women do have mind beyond their bodies and that amounts to cruelty with women.

"My body, my choice" also intersects with class struggles, which are also concerned with "a refusal of biopolitical control and the assertion of the right to live self-directed lives autonomous of the demands of the powerful."

Statistics

On the eve of International summit ICPD25 that is commemoration of 25th year of International Conference on Population and Development held at Nairobi in November 2019; UNFPA news report presents grim picture with help of global statistics; more than 800 women die from preventable causes during pregnancy and childbirth also 33000 girls forced in marriages every day; 4 million girl child are forced to go through female genital mutilation every year, an estimated 232 million women who would prefer modern contraception to prevent pregnancies are unable to avail the same for some reason or other.

According to UNFPA's 2019 State of World Population Report, which could avail key information on status of Women's status of decision making role only for 51 countries; out of the countries where information was available only 57% women either married or in relationship could make decisions regarding sexual intercourse with their partner, contraception use and health care. Only two countries namely Philippines and Ukraine were found to be in forefront with 81% women could ensure sexual and reproductive autonomy for themselves. Mali, Niger and Senegal were in lowest list with only 7% women getting freedom to decide about their own bodies regarding sexual intercourse with their partner, contraception use and health care. According to UNFPA Executive Director Dr. Natalia Kanem, it is long way to go for all girls & women to have autonomy in decision making and means to govern their own bodies.

Variations and translations in other languages and geographies

Some variations in English include, "My life my choice; My life my rules", "My body, my rules. My life, not yours", "Keep your laws off my body", and "My body my terms". During the April 2004 march in Washington, D.C., a pro-abortion March raised slogans like "My Body Is Not Public Property!", "It's Your Choice, Not Theirs!", "The government does not belong in our bedrooms...It does not belong in our doctors' offices." Anti-abortion protesters replied with "Have compassion on the little ones!" and "Women Need Love, Not Abortion." placards. The pro-abortion marchers responded with slogans like "Pro-life, that's a lie, you don't care if women die", and "Not the church, not the state, women will decide their fate." In 2014 Amnesty international campaigned with slogan "My body, my rights".

A demonstrator carries a placard that reads,"Mi cuerpo es mío Yo Decido" ("My body is mine, I decide", during a pro-abortion march in Santiago, Chile, July 25, 2013.

In the Bangla language, the slogan is "shorir amar shidhhanto amar". In Spanish it is translated as "Mi cuerpo es mío" ("My body is mine.") In French it is "Mon corps, mon choix" (My body, my choice). In German, the commonly used slogan is Mein Körper gehört mir! ("My body belongs to me!"). On 11 March 2013, Amina Sboui was the first Tunisian woman to post a photograph of herself nude from the waist up on Facebook, with the phrase "My body is mine and not the source of anybody's honour" in Arabic.

In Russian and Ukrainian languages words meaning 'body' rhyme with words meaning 'matter, concern', so the slogan is translated as 'My body my business': Russian: моё тело — моё дело, Ukrainian: моє тіло ― моє діло.

The Urdu language slogan Mera Jism Meri Marzi (My body, my choice) has some variations too. In Aurat March in Pakistan, many signs found a way to spin the main four words of Mera Jism Meri Marzi into statements like Meri zindagi, meri marzi (My life, my choice), Meri zindagi mere faisale (My life, my decisions), Meri zindagi, mera haq, mera ikhtiyar (My life, my right, my discretion). Mera wajood, meri marzi (my existence, my choice).

In India an alleged rape case victim phrased her argument in Hindi Mera sharir mera hai, mere employer ka khilona nahi (My body is mine, Not a toy to be played by my employer).

Advocacy and criticism

India

When the 2015 viral short film, My Choice, starring Deepika Padukone, was released, it received a largely negative response on social media. Quartz India criticized the film for being hypocritical, since Padukone was advocating choice, while still adhering to patriarchal standards in other movies she stars in. The writer of the Quartz article, Gunjeet Sra, felt that the choices made only reflected those already approved by society.

Pakistan

Some of the criticism of "My body, my choice" in comes from the religious right in Islam. Both men and women from "conservative Islamist organizations", such as Jamiat Hafsa, have protested against the Pakistani version of the slogan, 'Mera Jism Meri Marzi'. In 2020, these hardline critics of the slogan stated that it was "anti-Islamic" to imply that women could do as they wished with their bodies.

Sometimes the criticism of the slogan is that it is too strident and inappropriate. Men in Pakistan who support women's rights may not support the slogan itself. The slogan is considered vulgar and many see the slogan as being only about "sexual independence", rather than about the whole sum of bodily autonomy. Writer Anjum Altaf says that critics' attempts to suggest alternative slogans to 'My body, my choice' don't realize that this amounts to mansplaining by subjecting feminist struggle to patriarchal approval what actually they are fighting against.

Writer Zainab Najeeb contends that the slogan is neither a challenge to religious beliefs, nor should it been seen as scandalous. Najeeb states that opponents of the slogan 'Mera Jism Meri Marzi' believe it is about promoting prostitution, and asserts that the slogan is a declaration of women's independence and bodily freedom. Proponents of the slogan claim that it is being misinterpreted and misunderstood by critics. It is also suggested that the slogan continues to be expanded in definition to apply to opposition against abuse and harassment of women. Rameeza Ahmad states that women everywhere have to face huge patriarchal injustices against their own bodies. Like men, women too need to have right to choose their religion or what they want to wear (or not wear) and that the message behind the slogan is very important. Mehr Tarar asserts that women's claim of rights over their own bodies and own choices is a God-given right strengthened by the finest of human values.

Turkey

The President of Turkey, Recep Tayyip Erdogan, is anti-abortion and has criticized the slogan. Erdogan has said, "They say it is my body, my choice. Feminists say this...No one has the right to abort a fetus in a body."

United States

Criticism of the use of "my body, my choice" in the United States often comes in response to its use in abortion rights issues. Critics claim that the slogan fails to include the fetus as an entity that deserves a voice and a right to bodily autonomy as well. The slogan or "attitude" of "my body, my choice" has also been criticized by anti-abortion advocates as being an essentially "self-centered" choice.

Comedian Dave Chappelle critiqued that phrase in a comedy sketch. Whilst defending the unilateral right of women to decide whether they have an abortion, he added that if a woman decides to keep the baby, the man shouldn't be forced to pay for it: "If you can kill this motherf---er [sic], I can at least abandon them. It’s my money, my choice."

Zambia

2018 UN Gender equality index indexes Zambia at 131 out of 162 countries. In Zambia a youth collective called 'Africa First' takes lead in creating social dialogue awareness regarding youth sexuality and abortion and stigma around the issue. Feminist Coven and Sistah Sistah Foundation have arranged women's rights Marches around the same themes with slogans like 'keep your policies off my body' to contest rape culture and raise their voices on issues like education and reproductive health to equal political and economic representation.

In popular culture

Books

In writer Laurell K. Hamilton's novel Danse Macabre, the character Ronnie asks another character, Anita, "how you can be pro-choice and pro-life same time?" Anita replies that she wants women to have choices; still there is another life once big enough to live outside the womb.

My Body My Choice: The Fight for Abortion Rights was written by Robin Stevenson and published in 2019. The book covers the conflict over abortion around the world. Booklist wrote that it "should be required reading for teens of every gender."

Author Jess McCabe introduces a glossary of concepts related to the slogan 'My body my choice' which includes Abortion, Bodily autonomy, Contraception, First nations, Forcible sterilization, Gendered, Heteronormativity, Institutionalized culture, LGBTQI, Prenatal testing, Pro-choice, Reproductive justice, Selective abortion, Sex positive feminism, Sexual consent, Social model of disability, Social mores, Social justice; in her book 30-Second Feminism: 50 Key Ideas, Events, and Protests, Each Explained in half a minute.

Exhibition

As part of the women's rights movement with the concept of "My body my choice", South Africans arranged photography and multimedia exhibitions. One exhibition named Voices and Choices, curated by director Mmabatho Montsho, presented abortion stories and experiences with the mediums of photography, graphics, art and videos. Larissa Klazinga of Rhodes university, experimented with exhibition of photographs of various protest messages which women identify themselves, with a view of contesting objectification and injustices along with their naked bodies, with a concept that women have power to speak about their own bodies and decide how much to reveal for themselves.

Fashion

In 2019, Gucci debuted a fashion collection based on feminist social movements. The collection was inspired by fashion of the 1970s and included clothing bearing the words, "My body, my choice."

Other uses

Some uses of the slogan do not come from a feminist perspective, but still form a concept of bodily autonomy. For example, those who are against vaccination have used the slogan to express their right to refuse to be vaccinated or to vaccinate their children. The slogan has been similarly co-opted by those against the wearing of face masks during the COVID-19 pandemic.

Opponents of infant circumcision have used the slogan as a critique of the practice's alteration of infant genitals.

According to Kyle Munkittrick in Discover, "My body my choice" is a somatic right that can also be claimed by transhumanists.

Impermanence

From Wikipedia, the free encyclopedia

impermanence
A Buddhist painting displaying Impermanence

Impermanence, also known as the philosophical problem of change, is a philosophical concept addressed in a variety of religions and philosophies. In Eastern philosophy it is notable for its role in the Buddhist three marks of existence. It is also an element of Hinduism. In Western philosophy it is most famously known through its first appearance in Greek philosophy in the writings of Heraclitus and in his doctrine of panta rhei (everything flows). In Western philosophy the concept is also referred to as becoming.

Indian religion

The Pali word for impermanence, anicca, is a compound word consisting of "a" meaning non-, and "nicca" meaning "constant, continuous, permanent". While 'nicca' is the concept of continuity and permanence, 'anicca' refers to its exact opposite; the absence of permanence and continuity. The term is synonymous with the Sanskrit term anitya (a + nitya). The concept of impermanence is prominent in Buddhism, and it is also found in various schools of Hinduism and Jainism. The term also appears in the Rigveda.

Buddhism

Translations of
Impermanence
EnglishImpermanence
Sanskritअनित्य, anitya
Paliअनिच्च,Anicca
Burmeseအနိစ္စ
(MLCTS: anicca)
Chinese無常
(Pinyin: wúcháng)
Japanese無常
(Rōmaji: mujō)
Khmerអនិច្ចំ
(UNGEGN: ânĭchchâm)
Korean무상
(RR: musang)
Tibetanམི་རྟག་པ་
(mi rtag pa)
Tagaloganissa
Thaiอนิจจัง
(RTGS: anitchang)
Vietnamesevô thường

impermanence of life
According to Buddhism, living beings go through many births. Buddhism does not teach the existence of a permanent, immutable soul. The birth of one form from another is part of a process of continuous change.

Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon as one of the essential doctrines of Buddhism. The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant". All temporal things, whether material or mental, are compounded objects in a continuous change of condition, subject to decline and destruction. All physical and mental events are not metaphysically real. They are not constant or permanent; they come into being and dissolve.

Anicca is understood in Buddhism as the first of the three marks of existence (trilakshana), the other two being dukkha (suffering, pain, unsatisfactoriness) and anatta (non-self, non-soul, no essence). It appears in Pali texts as, "sabbe sankhara anicca, sabbe sankhara dukkha, sabbe dhamma anatta", which Szczurek translates as, "all conditioned things are impermanent, all conditioned things are painful, all dhammas are without Self".

All physical and mental events, states Buddhism, come into being and dissolve. Human life embodies this flux in the aging process, the cycle of repeated birth and death (Samsara), nothing lasts, and everything decays. This is applicable to all beings and their environs, including beings who have reincarnated in deva (god) and naraka (hell) realms.

Anicca is intimately associated with the doctrine of anatta, according to which things have no essence, permanent self, or unchanging soul. The Buddha taught that because no physical or mental object is permanent, desires for or attachments to either causes suffering (dukkha). Understanding Anicca and Anatta are steps in the Buddhist's spiritual progress toward enlightenment.

Everything, whether physical or mental, is a formation (Saṅkhāra), has a dependent origination and is impermanent. It arises, changes and disappears. According to Buddhism, everything in human life, all objects, as well as all beings whether in heavenly or hellish or earthly realms in Buddhist cosmology, is always changing, inconstant, undergoes rebirth and redeath (Samsara). This impermanence is a source of dukkha. This is in contrast to nirvana, the reality that is nicca, or knows no change, decay or death.

Rupert Gethin on Four Noble Truths says:

As long as there is attachment to things that are
unstable, unreliable, changing and impermanent,
there will be suffering –
when they change, when they cease to be
what we want them to be.
(...)
If craving is the cause of suffering, then the cessation
of suffering will surely follow from 'the complete
fading away and ceasing of that very craving':
its abandoning, relinquishing, releasing, letting go.

Hinduism

The term Anitya (अनित्य), in the sense of impermanence of objects and life, appears in verse 1.2.10 of the Katha Upanishad, one of the Principal Upanishads of Hinduism. It asserts that everything in the world is impermanent, but impermanent nature of things is an opportunity to obtain what is permanent (nitya) as the Hindu scripture presents its doctrine about Atman (Self). The term Anitya also appears in the Bhagavad Gita in a similar context.

Buddhism and Hinduism share the doctrine of Anicca or Anitya, that is "nothing lasts, everything is in constant state of change"; however, they disagree on the Anatta doctrine, that is whether Self exists or not. Even in the details of their respective impermanence theories, state Frank Hoffman and Deegalle Mahinda, Buddhist and Hindu traditions differ. Change associated with Anicca and associated attachments produces sorrow or Dukkha asserts Buddhism and therefore need to be discarded for liberation (nibbana), while Hinduism asserts that not all change and attachments lead to Dukkha and some change – mental or physical or self-knowledge – leads to happiness and therefore need to be sought for liberation (moksha). The Nicca (permanent) in Buddhism is anatta (non-soul), the Nitya in Hinduism is atman (Self).

Western philosophy

Impermanence first appears in Greek philosophy in the writings of Heraclitus and his doctrine of panta rhei (everything flows). Heraclitus was famous for his insistence on ever-present change as being the fundamental essence of the universe, as stated in the famous saying, "No man ever steps in the same river twice" This is commonly considered to be a key contribution in the development of the philosophical concept of becoming, as contrasted with "being", and has sometimes been seen in a dialectical relationship with Parmenides' statement that "whatever is, is, and what is not cannot be", the latter being understood as a key contribution in the development of the philosophical concept of being. For this reason, Parmenides and Heraclitus are commonly considered to be two of the founders of ontology. Scholars have generally believed that either Parmenides was responding to Heraclitus, or Heraclitus to Parmenides, though opinion on who was responding to whom has varied over the course of the 20th and 21st centuries. Heraclitus' position was complemented by his stark commitment to a unity of opposites in the world, stating that "the path up and down are one and the same". Through these doctrines Heraclitus characterized all existing entities by pairs of contrary properties, whereby no entity may ever occupy a single state at a single time. This, along with his cryptic utterance that "all entities come to be in accordance with this Logos" (literally, "word", "reason", or "account") has been the subject of numerous interpretations.

Impermanence was widely but not universally accepted among subsequent Greek philosophers. Democritus' theory of atoms entailed that assemblages of atoms were impermanent. Pyrrho declared that everything was astathmēta (unstable), and anepikrita (unfixed). Plutarch commented on impermanence saying "And if the nature which is measured is subject to the same conditions as the time which measures it, this nature itself has no permanence, nor "being," but is becoming and perishing according to its relation to time. The Stoic philosopher, Marcus Aurelius' Meditations contains many comments about impermanence, such as “Bear in mind that everything that exists is already fraying at the edges, and in transition, subject to fragmentation and to rot.”

Plato rejected impermanence, arguing against Heraclitus:

How can that be a real thing which is never in the same state? ... for at the moment that the observer approaches, then they become other ... so that you cannot get any further in knowing their nature or state .... but if that which knows and that which is known exist ever ... then I do not think they can resemble a process or flux ....

Several famous Roman Latin sayings are about impermanence, including Omnia mutantur, Sic transit gloria mundi, and Tempora mutantur.

The Eleatics

Change was one of the chief concerns of the Eleatic school of thought founded by Parmenides. Parmenides considered non-existence to be absurd, and thus asserted that it was impossible for something to come into existence out of nothing, or for something to pass out of existence into nothing. By "something", he was referring not just to material, but to any general predicate; rejecting, for instance, changes of color, as they involved the new color arising from nothing and the old colour passing into nothing. He therefore rejected all change as impossible, and claimed that reality was an undifferentiated and unchanging whole.

These ideas were taken up by various followers of Parmenides, most notably Melissus and Zeno, who provided additional arguments, specifically for the impossibility of motion. Melissus claimed that reality was "full" (nonexistence being impossible), and that therefore nothing could move. Zeno gave a series of arguments which were particularly influential. Among the simplest was his observation that to move from A to B, one must first reach the halfway point between A and B; but then in order to do this, one must get halfway from A to this halfway point; and so on. Thus all motion involves an infinite number of steps, which Zeno held to be impossible. A similar argument involved a footrace between Achilles and a tortoise. The tortoise is given a head start. Achilles quickly reaches the point where the tortoise stood, but by this time the tortoise has moved on a little, so Achilles must now reach this new point, and so on. A different argument involved the flight of an arrow. Zeno observed that if one considers a single moment of time, the arrow is not moving in that moment. He then claimed it was impossible that an arrow in motion could arise as the result of a sequence of motionless arrows.

Responses to the Eleatics

The atomism of Democritus and Leucippus can be seen as a response to the Eleatic denial of change. The atomists conceded that something coming from or becoming nothing was impossible, but only with respect to material substance, not to general qualities. They hypothesized that every visible object was in fact a composite of unseen indivisible particles of different shapes and sizes. These particles were held to be eternal and unchanging, but by rearranging themselves, the composite objects which they formed could come into and go out of being. These composite objects and their properties were not taken as truly real; in the words of Democritus, "by convention sweet, by convention bitter; by convention hot, by convention cold; by convention color: but in reality atoms and void." Any perceived change in an object's properties was therefore illusory and not susceptible to the objections of Parmenides.

Anaxagoras provided a similar response, but instead of atoms, he hypothesized a number of eternal, primal "ingredients" which were mixed together in a continuum. No material object was made of a pure ingredient; rather, it had its material character due to a preponderance of various ingredients over every other. In this way, Anaxagoras could assert that nowhere did any ingredient ever fully come into or go out of being.

Pyrrhonism

According to the Silk Road philologist, Christopher I. Beckwith, the ancient Greek philosopher, Pyrrho, based his new philosophy, Pyrrhonism, on elements of Early Buddhism, most particularly the Buddhist three marks of existence. Pyrrho accompanied Alexander the Great on his Indian campaign, spending about 18 months in Taxila studying Indian philosophy. Diogenes Laërtius' biography of Pyrrho reports that Pyrrho based his philosophy on what he learned there:

...he even went as far as the Gymnosophists, in India, and the Magi. Owing to which circumstance, he seems to have taken a noble line in philosophy, introducing the doctrine of acatalepsy (incomprehensibility), and of the necessity of epoche (suspending one's judgment)....

A summary of Pyrrho's philosophy was preserved by Eusebius, quoting Aristocles, quoting Pyrrho's student Timon, in what is known as the "Aristocles passage."

"Whoever wants to live well (eudaimonia) must consider these three questions: First, how are pragmata (ethical matters, affairs, topics) by nature? Secondly, what attitude should we adopt towards them? Thirdly, what will be the outcome for those who have this attitude?" Pyrrho's answer is that "As for pragmata they are all adiaphora (undifferentiated by a logical differentia), astathmēta (unstable, unbalanced, not measurable), and anepikrita (unjudged, unfixed, undecidable). Therefore, neither our sense-perceptions nor our doxai (views, theories, beliefs) tell us the truth or lie; so we certainly should not rely on them. Rather, we should be adoxastoi (without views), aklineis (uninclined toward this side or that), and akradantoi (unwavering in our refusal to choose), saying about every single one that it no more is than it is not or it both is and is not or it neither is nor is not.

According to Beckwith's analysis of the Aristocles Passage, Pyrrho translated the Buddhist concept of anicca into Greek as anepikrita, i.e., that pragmata (issues, things, dharmas) are unfixed. They keep changing, and as such cannot be judged.

In arts and culture

Geochronology

From Wikipedia, the free encyclopedia
 
An artistic depiction of the major events in the history of Earth

Geochronology is the science of determining the age of rocks, fossils, and sediments using signatures inherent in the rocks themselves. Absolute geochronology can be accomplished through radioactive isotopes, whereas relative geochronology is provided by tools such as paleomagnetism and stable isotope ratios. By combining multiple geochronological (and biostratigraphic) indicators the precision of the recovered age can be improved.

Geochronology is different in application from biostratigraphy, which is the science of assigning sedimentary rocks to a known geological period via describing, cataloging and comparing fossil floral and faunal assemblages. Biostratigraphy does not directly provide an absolute age determination of a rock, but merely places it within an interval of time at which that fossil assemblage is known to have coexisted. Both disciplines work together hand in hand, however, to the point where they share the same system of naming strata (rock layers) and the time spans utilized to classify sublayers within a stratum.

The science of geochronology is the prime tool used in the discipline of chronostratigraphy, which attempts to derive absolute age dates for all fossil assemblages and determine the geologic history of the Earth and extraterrestrial bodies.

Dating methods

Units in geochronology and stratigraphy
Segments of rock (strata) in chronostratigraphy Time spans in geochronology Notes to
geochronological units
Eonothem Eon 4 total, half a billion years or more
Erathem Era 10 defined, several hundred million years
System Period 22 defined, tens to ~one hundred million years
Series Epoch 34 defined, tens of millions of years
Stage Age 99 defined, millions of years
Chronozone Chron subdivision of an age, not used by the ICS timescale

Radiometric dating

By measuring the amount of radioactive decay of a radioactive isotope with a known half-life, geologists can establish the absolute age of the parent material. A number of radioactive isotopes are used for this purpose, and depending on the rate of decay, are used for dating different geological periods. More slowly decaying isotopes are useful for longer periods of time, but less accurate in absolute years. With the exception of the radiocarbon method, most of these techniques are actually based on measuring an increase in the abundance of a radiogenic isotope, which is the decay-product of the radioactive parent isotope. Two or more radiometric methods can be used in concert to achieve more robust results. Most radiometric methods are suitable for geological time only, but some such as the radiocarbon method and the 40Ar/39Ar dating method can be extended into the time of early human life and into recorded history.

Some of the commonly used techniques are:

Fission-track dating

Cosmogenic nuclide geochronology

A series of related techniques for determining the age at which a geomorphic surface was created (exposure dating), or at which formerly surficial materials were buried (burial dating). Exposure dating uses the concentration of exotic nuclides (e.g. 10Be, 26Al, 36Cl) produced by cosmic rays interacting with Earth materials as a proxy for the age at which a surface, such as an alluvial fan, was created. Burial dating uses the differential radioactive decay of 2 cosmogenic elements as a proxy for the age at which a sediment was screened by burial from further cosmic rays exposure.

Luminescence dating

Luminescence dating techniques observe 'light' emitted from materials such as quartz, diamond, feldspar, and calcite. Many types of luminescence techniques are utilized in geology, including optically stimulated luminescence (OSL), cathodoluminescence (CL), and thermoluminescence (TL). Thermoluminescence and optically stimulated luminescence are used in archaeology to date 'fired' objects such as pottery or cooking stones and can be used to observe sand migration.

Incremental dating

Incremental dating techniques allow the construction of year-by-year annual chronologies, which can be fixed (i.e. linked to the present day and thus calendar or sidereal time) or floating.

Paleomagnetic dating

A sequence of paleomagnetic poles (usually called virtual geomagnetic poles), which are already well defined in age, constitutes an apparent polar wander path (APWP). Such a path is constructed for a large continental block. APWPs for different continents can be used as a reference for newly obtained poles for the rocks with unknown age. For paleomagnetic dating, it is suggested to use the APWP in order to date a pole obtained from rocks or sediments of unknown age by linking the paleopole to the nearest point on the APWP. Two methods of paleomagnetic dating have been suggested: (1) the angular method and (2) the rotation method. The first method is used for paleomagnetic dating of rocks inside of the same continental block. The second method is used for the folded areas where tectonic rotations are possible.

Magnetostratigraphy

Magnetostratigraphy determines age from the pattern of magnetic polarity zones in a series of bedded sedimentary and/or volcanic rocks by comparison to the magnetic polarity timescale. The polarity timescale has been previously determined by dating of seafloor magnetic anomalies, radiometrically dating volcanic rocks within magnetostratigraphic sections, and astronomically dating magnetostratigraphic sections.

Chemostratigraphy

Global trends in isotope compositions, particularly carbon-13 and strontium isotopes, can be used to correlate strata.

Correlation of marker horizons

Tephra horizons in south-central Iceland. The thick and light-to-dark coloured layer at the height of the volcanologist's hands is a marker horizon of rhyolitic-to-basaltic tephra from Hekla.

Marker horizons are stratigraphic units of the same age and of such distinctive composition and appearance that, despite their presence in different geographic sites, there is certainty about their age-equivalence. Fossil faunal and floral assemblages, both marine and terrestrial, make for distinctive marker horizons. Tephrochronology is a method for geochemical correlation of unknown volcanic ash (tephra) to geochemically fingerprinted, dated tephra. Tephra is also often used as a dating tool in archaeology, since the dates of some eruptions are well-established.

Geological hierarchy of chronological periodization

Geochronology, from largest to smallest:

  1. Supereon
  2. Eon
  3. Era
  4. Period
  5. Epoch
  6. Age
  7. Chron

Differences from chronostratigraphy

It is important not to confuse geochronologic and chronostratigraphic units. Geochronological units are periods of time, thus it is correct to say that Tyrannosaurus rex lived during the Late Cretaceous Epoch. Chronostratigraphic units are geological material, so it is also correct to say that fossils of the genus Tyrannosaurus have been found in the Upper Cretaceous Series. In the same way, it is entirely possible to go and visit an Upper Cretaceous Series deposit – such as the Hell Creek deposit where the Tyrannosaurus fossils were found – but it is naturally impossible to visit the Late Cretaceous Epoch as that is a period of time.

Biodiversity informatics

From Wikipedia, the free encyclopedia

Biodiversity informatics is the application of informatics techniques to biodiversity information, such as taxonomy, biogeography or ecology. Modern computer techniques can yield new ways to view and analyze existing information, as well as predict future situations (see niche modelling). Biodiversity informatics is a term that was only coined around 1992 but with rapidly increasing data sets has become useful in numerous studies and applications, such as the construction of taxonomic databases or geographic information systems. Biodiversity informatics contrasts with "bioinformatics", which is often used synonymously with the computerized handling of data in the specialized area of molecular biology.

Overview

Biodiversity informatics (different but linked to bioinformatics) is the application of information technology methods to the problems of organizing, accessing, visualizing and analyzing primary biodiversity data. Primary biodiversity data is composed of names, observations and records of specimens, and genetic and morphological data associated to a specimen. Biodiversity informatics may also have to cope with managing information from unnamed taxa such as that produced by environmental sampling and sequencing of mixed-field samples. The term biodiversity informatics is also used to cover the computational problems specific to the names of biological entities, such as the development of algorithms to cope with variant representations of identifiers such as species names and authorities, and the multiple classification schemes within which these entities may reside according to the preferences of different workers in the field, as well as the syntax and semantics by which the content in taxonomic databases can be made machine queryable and interoperable for biodiversity informatics purposes...

History of the discipline

Biodiversity Informatics can be considered to have commenced with the construction of the first computerized taxonomic databases in the early 1970s, and progressed through subsequent developing of distributed search tools towards the late 1990s including the Species Analyst from Kansas University, the North American Biodiversity Information Network NABIN, CONABIO in Mexico, INBio in Costa Rica, and others, the establishment of the Global Biodiversity Information Facility in 2001, and the parallel development of a variety of niche modelling and other tools to operate on digitized biodiversity data from the mid-1980s onwards (e.g. see ). In September 2000, the U.S. journal Science devoted a special issue to "Bioinformatics for Biodiversity", the journal Biodiversity Informatics commenced publication in 2004, and several international conferences through the 2000s have brought together biodiversity informatics practitioners, including the London e-Biosphere conference in June 2009. A supplement to the journal BMC Bioinformatics (Volume 10 Suppl 14) published in November 2009 also deals with biodiversity informatics.

History of the term

According to correspondence reproduced by Walter Berendsohn, the term "Biodiversity Informatics" was coined by John Whiting in 1992 to cover the activities of an entity known as the Canadian Biodiversity Informatics Consortium, a group involved with fusing basic biodiversity information with environmental economics and geospatial information in the form of GPS and GIS. Subsequently, it appears to have lost any obligate connection with the GPS/GIS world and be associated with the computerized management of any aspects of biodiversity information.

Digital taxonomy (systematics)

Global list of all species

One major goal for biodiversity informatics is the creation of a complete master list of currently recognised species of the world. This goal has been achieved to a large extent by the Catalogue of Life project which lists >2 million species in its 2022 Annual Checklist. A similar effort for fossil taxa, the Paleobiology Database documents some 100,000+ names for fossil species, out of an unknown total number.

Genus and species scientific names as unique identifiers

Application of the Linnaean system of binomial nomenclature for species, and uninomials for genera and higher ranks, has led to many advantages but also problems with homonyms (the same name being used for multiple taxa, either inadvertently or legitimately across multiple kingdoms), synonyms (multiple names for the same taxon), as well as variant representations of the same name due to orthographic differences, minor spelling errors, variation in the manner of citation of author names and dates, and more. In addition, names can change through time on account of changing taxonomic opinions (for example, the correct generic placement of a species, or the elevation of a subspecies to species rank or vice versa), and also the circumscription of a taxon can change according to different authors' taxonomic concepts. One proposed solution to this problem is the usage of Life Science Identifiers (LSIDs) for machine-machine communication purposes, although there are both proponents and opponents of this approach.

A consensus classification of organisms

Organisms can be classified in a multitude of ways (see main page Biological classification), which can create design problems for Biodiversity Informatics systems aimed at incorporating either a single or multiple classification to suit the needs of users, or to guide them towards a single "preferred" system. Whether a single consensus classification system can ever be achieved is probably an open question, however the Catalogue of Life has commissioned activity in this area which has been succeeded by a published system proposed in 2015 by M. Ruggiero and co-workers.

Biodiversity Maps

Data Flow Diagram for Biodiversity Map data collection. Shows: Collectors and Maintainers of Spatio-Temporal Species Data and types of data used in Biodiversity Maps. Individual contributors supply range maps for species, common habitats for a given species, and local adaption information. Larger organizations supply aggregated checklists and distribution information from individual contributors as well as any survey data from studies. Point databases hold point records that describe exact location, species, and characteristics of a sighting.
 
A species richness map is a type of Biodiversity map that uses color to show quantity or density of species in an area. This map shows the counts of bird species across the Americas. Darker blues represent richer areas.

Biodiversity maps provide a cartographic representation of spatial biodiversity data. This data can be used in conjunction with Species Checklists to help with biodiversity conservation efforts. Biodiversity maps can help reveal patterns of species distribution and range changes. This may reflect biodiversity loss, habitat degradation, or changes in species composition. Combined with urban development data, maps can inform land management by modeling scenarios which might impact biodiversity.

Biodiversity maps can be produced in a variety of ways: traditionally range maps were hand-drawn based on literature reports but increasingly large-scale data, e.g. from citizen science projects (e.g. iNaturalist) and digitized museum collections (e.g. VertNet) are used. GIS tools such as ArcGIS or R packages such as dismo can specifically aid in species distribution modeling (ecological niche modeling) and even predict impacts of ecological change on biodiversity. GBIF, OBIS, and IUCN are large web-based repositories of species spatial-temporal data that source many existing biodiversity maps.


Biodiversity Maps Description Link
Map of Life (MOL) A scalable web platform geared for large biodiversity and environmental data mol.org
The Map of Biodiversity Importance Identifies areas of biodiversity importance critical to preventing extinctions in the contiguous United States https://www.natureserve.org/map-biodiversity-importance
Biodiversity Maps (National Biodiversity Data Centre) An overview of the state of knowledge on the distribution of Ireland's biodiversity https://maps.biodiversityireland.ie/
Saving Nature Biodiversity Maps that depict patterns to guide conservation efforts. https://savingnature.com/our-biodiversity-maps/

Mobilizing primary biodiversity information

"Primary" biodiversity information can be considered the basic data on the occurrence and diversity of species (or indeed, any recognizable taxa), commonly in association with information regarding their distribution in either space, time, or both. Such information may be in the form of retained specimens and associated information, for example as assembled in the natural history collections of museums and herbaria, or as observational records, for example either from formal faunal or floristic surveys undertaken by professional biologists and students, or as amateur and other planned or unplanned observations including those increasingly coming under the scope of citizen science. Providing online, coherent digital access to this vast collection of disparate primary data is a core Biodiversity Informatics function that is at the heart of regional and global biodiversity data networks, examples of the latter including OBIS and GBIF.

As a secondary source of biodiversity data, relevant scientific literature can be parsed either by humans or (potentially) by specialized information retrieval algorithms to extract the relevant primary biodiversity information that is reported therein, sometimes in aggregated / summary form but frequently as primary observations in narrative or tabular form. Elements of such activity (such as extracting key taxonomic identifiers, keywording / index terms, etc.) have been practiced for many years at a higher level by selected academic databases and search engines. However, for the maximum Biodiversity Informatics value, the actual primary occurrence data should ideally be retrieved and then made available in a standardized form or forms; for example both the Plazi and INOTAXA projects are transforming taxonomic literature into XML formats that can then be read by client applications, the former using TaxonX-XML and the latter using the taXMLit format. The Biodiversity Heritage Library is also making significant progress in its aim to digitize substantial portions of the out-of-copyright taxonomic literature, which is then subjected to optical character recognition (OCR) so as to be amenable to further processing using biodiversity informatics tools.

Standards and protocols

In common with other data-related disciplines, Biodiversity Informatics benefits from the adoption of appropriate standards and protocols in order to support machine-machine transmission and interoperability of information within its particular domain. Examples of relevant standards include the Darwin Core XML schema for specimen- and observation-based biodiversity data developed from 1998 onwards, plus extensions of the same, Taxonomic Concept Transfer Schema, plus standards for Structured Descriptive Data, and Access to Biological Collection Data (ABCD); while data retrieval and transfer protocols include DiGIR (now mostly superseded) and TAPIR (TDWG Access Protocol for Information Retrieval). Many of these standards and protocols are currently maintained, and their development overseen, by Biodiversity Information Standards (TDWG).

Current activities

At the 2009 e-Biosphere conference in the U.K., the following themes were adopted, which is indicative of a broad range of current Biodiversity Informatics activities and how they might be categorized:

  • Application: Conservation / Agriculture / Fisheries / Industry / Forestry
  • Application: Invasive Alien Species
  • Application: Systematic and Evolutionary Biology
  • Application: Taxonomy and Identification Systems
  • New Tools, Services and Standards for Data Management and Access
    • New Modeling Tools
    • New Tools for Data Integration
    • New Approaches to Biodiversity Infrastructure
    • New Approaches to Species Identification
    • New Approaches to Mapping Biodiversity
  • National and Regional Biodiversity Databases and Networks

A post-conference workshop of key persons with current significant Biodiversity Informatics roles also resulted in a Workshop Resolution that stressed, among other aspects, the need to create durable, global registries for the resources that are basic to biodiversity informatics (e.g., repositories, collections); complete the construction of a solid taxonomic infrastructure; and create ontologies for biodiversity data.

Example projects

Global:

Regional / national projects:

  • Fauna Europaea
  • Atlas of Living Australia
  • Pan-European Species directories Infrastructure (PESI)
  • Symbiota
  • iDigBio, Integrated Digitized Biocollections (USA)
  • i4Life project
  • Sistema de Información sobre Biodiversidad de Colombia
  • India Biodiversity Portal (IBP)
  • Bhutan Biodiversity Portal (BBP)
  • Weed Identification and Knowledge in the Western Indian Ocean (WIKWIO)
  • LifeWatch is proposed by ESFRI as a pan-European research (e-)infrastructure to support Biodiversity research and policy-making.

A listing of over 600 current biodiversity informatics related activities can be found at the TDWG "Biodiversity Information Projects of the World" database.

Cooperative

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