Colin Linden

I'm not actually a big fan, but I happened to catch the end of his Saturday night main-stage set, and I liked these pictures. Hope you do, too (all three of you):


And a big power chord to finish:

A Living Legend

Odetta was late for her set, having been delayed by "a dental emergency". About 4pm Saturday she was brought on-stage in a wheelchair, and received an instant standing ovation:


Born in Alabama in 1930, Odetta trained initially as a classical and operatic performer, but then turned to folk music. She was dubbed "The Voice of the Civil Rights Movement" and is credited with influencing dozens of musicians of the 60's and later. For us, she gave a solid performance of good old folk, blues and spirituals.

Two points to note about the picture below, which I snapped as Odetta was being brought on stage. First: The guy on the left in the red shirt is Tao Rodriguez-Seeger, grandson of the famous Pete Seeger -- another musical friend of Odetta from the old days (more on Tao in a later post). Second: Note the woman who is wheeling Odetta, and getting her set up -- what is her skin colour? Now reflect that, when Odetta was born, and for the first several decades of her life, it would have been unthinkable (certainly in the Southern US, maybe even up here) for an elderly black woman to have a white attendant.

How far we have come. And Odetta was among those who helped make that change.

Two banjo players and a musician went to the Folk Festival

A few pictures from the 2008 Ottawa Folk Festival, held two weekends ago at Britannia Park.

Left is Riley Baugus, from North Carolina, playing and singing "old-time" style. He was traveling with fiddler Dirk Powell. I don't seem to have any pictures of them together, but they sure sounded good. On this particular stage he was teamed with Anne Downey (one-third of Finest Kind) who seems to taking her banjo very seriously.


Providing a little balance to this workshop was Tara Nevins, from Donna the Buffalo (warning: link triggers a long and apparently unstoppable music video!).

Anne Downey looks a lot happier back on her double bass:

Here's Anne in another workshop, flanked as is more usual by Ian Robb and Shelley Posen, doing their trademark a capella harmony (I think this song was "No More Fish, No Fishermen", to the tune of the hymn "See Amidst the Winter's Snows").


It was a great weekend, and I took around 370 pictures -- more of which as I get around to selecting them and wrapping some prose around them.

The New Ride, The Old Stompin' Grounds, and Degrees of Separation

Spent the August long weekend in Toronto, doing....stuff.

The New Ride

Saturday, after having lunch from the stalls at the St. Lawrence Market, we headed off to the Urbane Cyclist to get me a recumbent bicycle. The HPVOoO folks told me to try and get Carey to show me the bikes. He was busy, so I wound up with a guy called Chris.

First, I tried a model with underseat steering (this one, or one much like it). As I mounted for a test ride, Carey and Chris had a little disagreement on the proper way to start riding with USS, for someone inexperienced on 'bents. It didn't matter, anyways: whatever way I tried, it was painful and terrifying, like being 6 years old again and learning to ride a bike for the first time. Eventually, I fell off trying to do an uphill start (fortunately, falling off a stationary, low-slung recumbent is not particularly hazardous), so I wheeled it back to the shop. At this point I was feeling discouraged enough to give up on the whole idea, go home, and get used to my upright bike again.

Instead, I got Carey to show me a couple of long wheel-base machines. I was pleased to discover that I could actually ride these quite comfortably; they have almost the same feel as a conventional bike (only you're sitting in a nice comfy chair). I was on the point of buying the Bacchetta Agio when I decided to give short wheel-base one more chance, but this time with over-seat steering. The second one I tried, I decided was the one -- a Bacchetta Giro-20 TT. It's different from riding an upright, but not like learning all over. I took it out tonight for a quick trip to the store, and found it wonderfully comfortable -- there's no suspension, but the seat itself provides great cushioning when riding over bumps and curbs. Give me a couple of weeks of training (I'm horribly out of shape) and I'll be commuting to work on it! (Somebody please bother me about that around Labour Day, OK?)

So: Thanks go to Carey and Chris et al at UC for helping me pick the bike, and for prepping it in time to be picked up before closing. If you're ever in TO looking for some self-propelled wheels: Urbane Cyclist are the go-to guys.

The Strip

Went for dinner at the Korean Grill House on Yonge Street (definitely recommended if you're at all into that barbecue-your-own-dinner schtick), then wandered a few blocks down the famous Strip. Growing up in TO, I used to go down there fairly regularly, and it was neat to see that essentially it hasn't changed. Yeah, the billboards are now fancy-flashy animated LED signs, Sam the Record Man is now just a sad facade, and the crowds aren't nearly as lily-white as they were 30 years ago (if anything, the colour mix has reversed), but basically Yonge Street is still the same garish trashy hodge-podge of small stores selling everything, bars, bistros, cinemas -- and of course, strip joints. Hogtown's perennial floating party.

Museum Musings

Sunday was the AGM of the Humanist Association of Canada. I attended the morning session, which was about all my allergy to meetings and group politics could handle, and after lunch I wandered across to the ROM to see if that new pointy thing facing Bloor Street looks as horrible from the inside as it does from the outside. Yeah, I get that this thing is supposed to suggest the angles and striations of a quartz crystal, and I don't object in principle to weird-shaped buildings -- but an annex should respect the architecture of the existing structure, and to me the Crystal just clashes horribly with the old Gothic stone of the original ROM. Meh.

Inside it's not so bad: the Crystal works fine as an entry hall, and the galleries are bright and airy. There's a great display of Jurassic ichthyosaurs and other marine reptiles. However, I'm not so crazy about what they've done with the dinosaurs and mammals: I preferred the old dioramas. Instead these things are just stuck out on white platforms with signs to tell you the name and age. But there isn't nearly enough explanatory material to tie the whole thing together -- something about the affinities and ecology to make the specimens more than just a bunch of mounted skeletons.

A lot of the original ROM seems to be undergoing renovation: the old Invert Paleo gallery was boarded up; all that was on display were a couple of cases out on the balcony -- and disappointingly, most of the Burgess material was removed for study. I can't find anything on the ROM website indicating where and when we'll be getting those exhibits back. The beautiful old rotunda, demoted from grand entry hall, now looks sadly abandoned -- I hope they find something worthy to do with that space (a big dino like the barosaur in the entry of the AMNH wouldn't be out of place, albeit a bit derivative).

If I sound a little upset, it's because the ROM has a lot of good memories for me. As a kid, I used to beg my parents to take me there on Saturday to see the dinosaurs. Then as a teenager with the astronomy bug, I spent a lot of time next door at the McLaughlin Planetarium (now defunct). As little as three years ago at the last Toronto Howlerfest, it was still recognizable as my old ROM -- but now I go back, and find it's all different.

At least the two big totem poles still stand in the old stairwells.

After hours, we HAC people got a talk and private tour of the travelling Darwin exhibit, from its curator Chris Darling. We originally saw it last fall in Chicago, and it was interesting to see the differences from that venue. The Weston Hall, in addition to being an irregular shape instead of rectilinear, is much better lit than the Field Museum gallery.

Also from Dr. Darling, we learned out that plans for a Gallery of Evolution at the ROM are on indefinite hold, as they can't find a corporate sponsor, just as they couldn't for the Darwin exhibit. Apparently even in enlightened Canada, the E-word is too controversial and scares off anyone with a "brand" to protect. Damn these creationists for shoving their bigotted ignorance on the rest of the world.

Degrees of Separation

The HAC dinner speaker was Brian Alters, famous for having a research grant denied by a Canadian government granting agency because his proposal failed to provide "adequate justification for the assumption in the proposal that the theory of Evolution, and not Intelligent Design theory, was correct." To this day, SSHRC has failed to provide a satisfactory explanation of exactly what was meant by that. Alters (who was also a plaintiffs' witness at the Kitzmiller trial) gave a lively and humorous talk covering choice bits of the ID-Creationist/Evolution controversy. Much later in the evening, he regaled a few of us stragglers with anecdotes about the late Stephen Jay Gould, whom he knew at Harvard. So, having shaken hands and conversed with Brian Alters, we now have a Gould Number of 2.

Another talking head at the HAC evening was president Dr. Robert Buckman, who in addition to being an oncologist, has also worked in broadcasting, both in science journalism and comedy. He worked with John Cleese on the 1979 Amnesty International benefit event The Secret Policeman's Ball -- meaning we now also have a Monty Python Number of 2.

At the HAC dinner there was also some guy who's been in the news recently (some small dispute about something or other), receiving a Humanist Lifetime Achievement Award. We didn't actually meet him personally, but others did, so I guess that gives us a Henry Morgentaler Number of (also) 2.

Gyapong Gets It Wrong

One of Deborah Gyapong's favorite topics is the various Human Rights Commission hate-speech proceedings against people she considers her heroes. I actually have some sympathy insofar as I support free speech, and view hate-speech laws with misgiving (or else I just hang out at Ed Brayton's place too much). But that's a can of worms to open some other time.

However, on one recent free speech rant, Gyapong drags in (with tenuous relevance) a bit of Christian apologetics. I left a brief comment over there, but decided to also bring it back here for a more thorough fisking:

When I took Philosophy 101, one of the debates that, according to our professor, had never been solved was whether God existed or not.

Well, whether that question has been resolved might depend who you ask, but never mind....

Even Christian mystics and philosophers like Blaise Pascal have granted that you really cannot prove definitively one way or the other. That's why Pascal's famous wager says you have far less to lose if you choose to believe God exists and live as if He does and discover after death that He is in fact real, than to believe He doesn't exist, live as if He doesn't and discover, whoops! you are going to hell.

Even if you believe in God and discover after death He does not exist, you have at least led a good life.

I guess Deborah's Phil 101 class didn't also cover the criticisms of Pascal's Wager. First of course, note that it does not even claim to be an argument for the existence of God. Rather, it is a strategy for maximizing your welfare over the span of your mortal life, and possible after-life, in the face of objective uncertainty about the existence of God. As such, the Wager is of legitimate interest to philosophers as an abstract exercise in probability and decision theory.

However, as a strategic reason for adopting religion it fails badly. It doesn't even begin to work unless the "believe in God" choice is singular and well-defined. If (and this is actually the case in the real world) there are multiple competing and mutually-anathematizing sects, each advancing its own god(s), each with his/her/their particular criteria for admission to posthumous bliss, then the decision process fails. The Wager gives no guidance on how to choose between Christianity and Islam -- or even between Catholic and Baptist belief. It simply swallows whole the assumption that we know what the postulated God wants us to do to be considered righteous.

One more thing: I can't let pass without comment, the casual bigotry implied by: "Even if you believe in God and discover after death He does not exist, you have at least led a good life." Apparently, whether or not God exists, you can only lead a good life if you believe in him/her/them/it.

However, it seems Gyapong's invocation of Pascal is mostly meant to set up the false dichotomy at the core of her argument:

We live in a universe of unsolved mysteries. I can look at the heavens and like the psalmist say they testify to God's glory, that they and all the beauty of nature are like a book that testifies to God's design and God's laws. But others look at the same universe and see primordial slime and nothingness and random chance natural selection.

[I have to break in here to note that Gyapong's confusion of the fields of astronomy and biology suggests that, while she may have taken Philosophy 101, she never took Science 101. Here's a quick remedial lesson, Deborah: no one thinks the stars came from "primordial slime" (of course, I also don't know anyone who thinks life did either, in quite those terms, but I'll let it go) or were subject to natural selection -- a process reserved to entities that reproduce themselves with at least moderate fidelity. Either she knows roughly nothing about science, or is just tossing rhetoric around in a fact-free attempt to impress. But I digress:]

In other words, we both base our beliefs on a priori assumptions about existence that cannot be proven, even though we could both say there is evidence to support our views. My a priori assumptions are religious, Christian, and rely on revealed truth in holy Scripture and holy Tradition. The a priori assumptions of secular humanists are based on Darwinism, and materialism that are just as much faith-based as my beliefs, though God is not in the picture for them.

That paragraph is a remarkable example of managing to get just about everything wrong.

First of course, there's the obligatory abuse of the term "Darwinism", an almost sure sign you're dealing with someone who knows nothing about the subject, except that whatever it is they don't like it.

Secondly, she seems to assume that, just because she's accepted the terms of Pascal's Wager (albeit without justifying her particular choice of god and "Tradition"), it follows that we Darwinist-materialist humanists also have, only we're betting on the other side. Wrong, wrong and wrong, Deborah: I (and most other "materialists" I know) reject the Wager, partly for the reasons I outlined above, but additionally because having examined the available evidence, we conclude that the question of God's existence is resolvable in the negative to a reasonable degree of certainty -- at least enough that we can pretty much ignore the question and get on with our lives. This is not the result of some "a priori assumptions" we hold -- I and many other atheists were practising Christians (or other religion) at some time in our lives; we did hold those religious priors, but came in time to see that they did not match reality. You see, in the real world, "assumptions" are not like mathematical axioms, where all that matters is internal consistency (though religious claims frequently fail even that criterion) -- at some point, incorrect assumptions tend to collide with that real world. You start to run into situations where you find yourself saying: "My assumptions imply that the world should look like This. In fact, it looks like That. Better re-think those assumptions...." That's the way science works, and the only a priori of science is something like: the universe works consistently, and if we study it in a disciplined way, we can figure it out.

There's a lovely irony in Gyapong's argument. If you read her blog for any length of time, you find that one of the other epithets (ie. in addition to "Darwinist" and "materialist") she likes to toss out is "postmodernist" -- a school of thought which among other things denies absolute universal truth in favour relative, individually constructed truths. But her assertion that our understanding of the Universe is completely determined by arbitrarily-chosen priors essentially sets up the same kind of relativist epistemology. The only difference between this and "classic" postmodernism is that in the latter it is social factors like one's race, gender and economic class that determine one's worldview. And on the whole, scientists (including most of those dreaded "Darwinists") have little use for post-modernism.

Of course, this whole digression into bad apologetics is just a lead-up to Gyapong's favorite hobby-horse, the supposed persecution of Christians by the Human Rights Commissions:

As Ezra Levant points out today, we have a new state religion. We can't really call it a theocracy because God is missing from the creed. But it is a faith nonetheless with its own strictures, its own moral code, its own high priests and priestesses and its own inquisitors. And these new inquisitors share a similar zeal for enforcing their dogma on heretics and schismatics.

This "state religion" at least as she sets it up, is a bogey man of her own devising. Gyapong is advancing a dichotomous view in which there are only two sides: the conservative Christians, and the Darwinist-materialists who are out to get them. In fact (as anyone who isn't determined to fit the facts into the straight-jacket of their martyr complex knows), there are are all sorts of "sides" in our society. At the very least, there are: conservative Christians who rail against the modern world; the leftist po-mos whose views I find just as silly and anti-intellectual; the scientific view in which evidence decides matters of truth (and is in itself largely independent of ideological commitments); and libertarians who believe in free speech as a principle, even for fools and bigots (for an example of the last view, Deborah should go check out Ed Brayton's Dispatches From The Culture Wars: a harsh critic of religious excess, who regularly jeers at creationism, and fiercely defends gay rights -- but who has also defended Ezra Levant on strict free-speech grounds).

There are aspects of the Stephen Boissoin case that I am unhappy about (or would be, if they were to be confirmed by a source that wasn't so obviously grinding an axe over it), but Deborah's bogeyman of materialism, Darwinism and a priori philosophical assumptions have nothing to do with it.

[As an aside, I should note that Stephen Boissoin is being persecuted for being an ignorant bigot repeating the standard lies of the Christian Right. One can defend him on the principled basis that even ignorant bigots should enjoy the right to free speech, and the proper response is public refutation and ridicule -- but to defend him as a persecuted Christian says something about the kind of Christianity you endorse.]

In support of PZ's right to be impolite and insulting

With regards to this news story, and this response on Pharyngula:

It may be a fine distinction, but I do not see PZ's impoliteness and insults as directed at the Catholic faithful who believe that God is present in the communion wafers, however much PZ would disagree and consider them to be naive and/or deluded and/or misguided. Rather he is (verbally, of course) attacking those who think it is appropriate, or even understandable, to respond to blasphemy and sacrilege with physical force and death threats.


Here is a letter I sent to the President of UMM:

Dear Dr. Bruininks,

I firmly believe that, in addition to transmitting knowledge on various topics, one of the important roles of a university is to encourage students to think critically and question their own and their world's basic assumptions. I think that Professor P.Z.Myers does an excellent job in all of these areas, and is a credit to UMM.

Recently, I have seen blog posts by Dr Myers in which he has encouraged desecration of Catholic religious symbols. Bill Donohue has stated that "It is hard to think of anything more vile...". While the comments and proposed actions by P.Z. Myers may be insulting and impolite, surely there are many things in this world far viler than denigrating symbols and beliefs.

I hope you will disregard the demands from the Catholic League for the removal or other discipline of Professor Myers, and support his right to voice his opinions, however controversial they might be.

Two more reasons not to read the Citizen

We dumped the Ottawa Citizen years ago, as it gradually slid into banal fluff. The last few days reminded me why we continue to not take the rag.

First, on Saturday columnist David Warren celebrated changes to the Ontario Human Rights Commission by preemptively proclaiming his own martyrdom:

As a writer who does not subscribe to the "politically correct" ideology, it is reasonable to expect that, sooner or later, they will come for me.....I was born a free citizen of the Old Canada and before her God I declare, that I will go to jail rather than acknowledge the legitimacy of any "human rights" commission.

Wow. I predict that David Warren will be arrested the day they criminalize self-important windbaggery with pomposity aforethought. But not, I think, before then (unless of course, he deliberately provokes it).

Then on Monday, Reuven Bulka writes a column on the Sanctity of Life and how we need God -- apparently, to keep us from offing all the old people and cripples (something like that). Along the way he invokes Ben Stein's "well done documentary" Expelled, which tells "the story of scientists expelled from their universities for looking positively on the notion of intelligent design, rather than embracing holus bolus the Darwinian theory of the evolution of the species". Someone should tell him that the persecution stories in the movie are (to put it charitably) significantly exagerrated.

That was just the start. It goes downhill from there:

Although Darwin somewhat arrogantly called his work The Origin of Species, it is clear that he did not explain how life actually originated. He did not know, nor do scientists today know.

The choice of title would be because Darwin was writing, not about how life began, but specifically about how new species arose in nature -- a live scientific question throughout the nineteenth century (and in many ways, still today). While I've often heard creationists assert that our ignorance of life's beginning is some fatal blow against evolution, I must say I've never before encountered that objection based on such a grossly illiterate misconstrual of the title of Darwin's book. (But note the implicit invocation of the God of the Gaps argument).

Bulka blathers on:

You are left wondering why seemingly intelligent people have zero tolerance for intelligent design. It is not as if intelligent design is any less scientific than the gaping hole in how life began that Darwinists greet with an "I do not know" shrug.

As a matter of fact, it is as if ID is "less scientific". Lacking a coherent hypothesis beyond "Evolution can't do that", it's not scientific at all. And concerning how life began, scientists know a good deal more than pious ignorami like Bulka are aware of.

By the way, for the record, I have no problem with evolutionary ingredients in creation. This can co-exist quite comfortably with intelligent design, or God's design, which is stretched out on an evolutionary canvass.
Mr. Stein takes the viewer on a Columbo-like journey trying to get to the bottom of this visceral and categorical rejection by the Darwinists. He skillfully shows how Darwinism moves people to reject religion, and some of the major tenets of faith, such as the notion of afterlife and the meaning of existence, including having a code of values.

Of course, Stein "shows" this by "skillfully" interviewing only prominent atheists like Richard Dawkins and P.Z.Myers, ignoring devout pro-evolution scientists such as Ken Miller and Francis Collins. Bulka then goes on to swallow Stein's science-hatred hook, line and sinker:

In a Darwinist system, with everything happening on its own, we are bereft of values. And the scientists seemingly want it that way. If nothing is sacred, anything goes - there are no restrictions.

I have no idea what Bulka means by a "Darwinist" system, but the rudiments of morality -- compassion, cooperation, reciprocity, mutual aid, observance of social rules -- seem to be built in to our psychology, and that of our closest relatives. We don't need abstract notions of sacredness to avoid the "anything goes" apocalypse: simple enlightened self-interest gets us a long way down that road.

Of course, no anti-evolution rant would be complete without dragging in the ghost of Stalin, and the Hitler Zombie.

That brings us to ask whether we ever had such a world, a Godless world, and yes we did. Stalin killed in the tens of millions, Hitler's evil is well documented, and there are others who in the absence of any values wreaked immeasurable havoc.

That Hitler was "Godless" of course explains why he wrote copiously about his duty to God on behalf of the German people, and why the buckles on WW2 German uniforms bore the slogan "Gott Mit Uns". And Stalin (to those who have even passing familiarity with Darwin's ideas, and know what the term actually means) was anything but a "Darwinist": official Soviet dogma during his era rejected Darwin's proposed mechanism of organic change (variation and natural selection) as being incompatible with Marxist theories of history. In its place Stalin substituted the neo-Lamarckian ideas of Trofim Lysenko (with disastrous results for Soviet agriculture).

But really, the foregoing are just minor historical gaffes compared to the real fallacy of that paragraph, which is that the Stalinist and Nazi visions were far from "values-free". What they both were, were ideologies which invented and elevated certain "values" (the achievement of the Workers' Paradise through the inexorable outworking of Marxist dialectic; the perfection and triumph of the Aryan Race) over, well, pretty much every other value, including the liberty and lives of individual humans. It's not about values vs. no values: it's about which values.

Of course, Bulka is careful to throw in a token acknowledgement of the known evils of religion -- but you can tell he doesn't really mean it by his attempt to pull a No True Scotsman move (emphasis mine):

This is not to suggest that religion is free from taint. Too many have killed in the name of religion, and history past and present is discoloured by so-called religious figures who espouse, encourage, and reward killing.

And after that diversion, it's back to the real villain -- science:

As bad as religion may be, the argument can be made that absent religion, things would be worse. Mr. Stein drives this point home incessantly, as he juxtaposes scientific tyranny with Nazi imagery.

The good Rabbi doesn't explicitly mention the movie's use of Holocaust imagery -- perhaps he heard about the Anti-Defamation League's deprecation of the film as "misappropriat[ion]" of that sad episode in history, and thought it prudent not to call close attention to that aspect of it:

Using the Holocaust in order to tarnish those who promote the theory of evolution is outrageous and trivializes the complex factors that led to the mass extermination of European Jewry.

Bulka continues:

A valueless society enslaved by scientism desacrilizes life. And Mr. Stein is not oblivious to the scientism of eugenics as it impacted then, with the implicit warning that it could happen again.

I don't quite know what this "scientism" Bulka complains about is, but science is about discovering how the world works, with all its wonders; and the "Darwinism" (properly: evolutionary biology) Ben Stein derides is very much a part of that discovery. Bulka is welcome to argue all he wants for the sacredness of human life, either as a principle, or as a practical bulwark against atrocity -- but his argument is ill-served by credulously regurgitating nonsense from a film well-known to be propaganda, and which places blame on all the wrong people.

[Afterword: while surfing up references for this post, I happened across this thoughtful and nuanced essay on Expelled by an Evangelical Christian at the American Scientific Affiliation site. I don't agree with everything Schloss says, but he tries very hard to be fair to both sides, and correctly identifies the movie's many flaws. Recommended reading, especially for those who might default to Stein's camp.]

Hat tip: Dr. Dawg (though I must also credit Deborah Gyapong, who of course agrees with Bulka).