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A NEW ANIMAL FARM

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Billions of people eat bugs. Entrepreneurs hope you will, too.

In a dimly lit warehouse in Austin, Texas, a team of robots and scientists is raising millions of six-legged livestock every month. Once fully grown, they’re roasted and seasoned, mixed into granola or ground into flour. The quarry? Crickets.

This semi-automated, commercial-scale cricket farm is the brainchild of Aspire Food Group founders Gabe Mott, Shobhita Soor and Mohammed Ashour. When they were MBA students at McGill University in 2013, the idea won them the $1 million Hult Prize for social good.

To launch the farm, they had to think big about Acheta domesticus, the house cricket. No one had reared them for human consumption on this scale before. “We had to walk away from everything in the scientiic literature,” Mott says.

The group now runs constant tests on every bin of food  that’s produced — and about a million crickets are raised each day. Drops of water, hours of light, bits of feed, changes in temperature — all are valuable data points that help optimize the cricket life cycle, from birth to cricket flour.

Pound for pound, crickets and other edible insects offer the most bang for the planet’s resources. Crickets pack more protein than beef, more calcium than milk, more iron than spinach and as many fatty acids as salmon.

Crickets need just 2 pounds of food for every edible pound they become. This ratio, called the feed conversion rate, is far better than their competition. For example, cows require 25 pounds of feed per pound of beef. Because it demands so many resources, the livestock industry is a significant greenhouse gas contributor and driver of deforestation. Insects are about as clean as it gets.

As Earth’s population increases by billions in the coming decades, food production must double to feed everyone. “The need for more protein is dire, and protein sources that are resilient are particularly important,” says Ashour.

That has entrepreneurs betting big that entomophagy, or eating insects, will be an integral part of the world hunger solution — and in many places, it already is.

Two billion people eat insects regularly. But the edible bug biz is expected to grow to a whopping $720 million by 2024. Among the companies trying to ill the void are Aspire; Tiny Farms, an agricultural tech company raising crickets in Silicon Valley; and Bitty Foods, a startup selling cricket flour and snacks around the country.

But these entrepreneurs and engineers must optimize the cricket to meet demand.

Aspire’s main concerns are scale and eficiency, so they’re capturing troves of data to maximize yield. And crickets are perfect, chirpy little data generators. Their lives span just months, providing ample opportunity to analyze every moment to perfect production. The company’s engineers designed feeder robots that patrol the aisles of cricket bins, adding just the right amount of food and water based on a formula improved upon via billions of cricket forebears. Over the next year or so, Ashour expects 70 to 80 percent of the cricket-rearing process will be automated, with highly skilled workers doing the rest.

They’ve got a ways to go, though. Next year, Aspire will scale its 25,000-square-foot operation into an adjacent building 10 times larger. Yet even this next-gen facility will create just 300,000 pounds of cricket powder annually, “a drop in the bucket,” Ashour admits. For comparison: Humans currently consume some 8.8 billion pounds of whey powder a year.

From there, they’ll duplicate their design in connected facilities around the world. They’ve already started a pilot farm in Ghana for palm weevil larvae — another tasty insect. Eventually, billions and billions of bugs will feed data into more than 100 such farms.

That should be welcome news in developing countries with high demand but little supply. But in the U.S. and Europe, the problem is psychological. Companies must remove the “ick” factor.

That’s starting to happen via protein-rich processed crickets tucked into snacks and sweets. And last year, Saison, a Michelin three-star restaurant in San Francisco, started serving caviar with cricket broth alongside sea urchins and whole crickets. But for an entire culture shift to occur, Ashour wants to change how we talk about entomophagy. We don’t say we’re eating mammals. We say beef or pork. Ashour wants to similarly rebrand bugs.

So maybe, entomunchies? Alternative proteins? Whatever we call them, there’s a good chance more bugs will soon hit store shelves. And as we continue to reine our palate, scientists hope to satiate our eco-friendly appetites one cricket at a time.

By Carl Engelking in "Discovering",USA, vol.39, n.5, July-August 2018, excerpt pp.11. Digitized, adapted and illustrated to be posted by Leopoldo Costa. 


SEX CHANGES IN TURKEY

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A cross-dressing male dancer, or köçek, in the Ottoman Empire, nineteenth century
On the night of September 27, 2017, Derin Oylum, a twenty-year-old Turkish graphic design student who is in the early stages of transitioning from female to male, met with his girlfriend, Emine, in the small Aegean town in Turkey where they both live. The couple climbed a hill, enjoyed the views of green fields, and talked about their relationship. Fifteen minutes later Emine’s brother appeared on a motorcycle. Derin says the boy punched him to the ground and kicked him several times in the face. He was head-butted twice; his right cheekbone was fractured.

“Are you lovers?” the attacker asked as he choked Derin, called him a lesbian, and telephoned Emine’s father for assistance. Half an hour later the father arrived. He began punching Derin in the face, threatened him with rape, and pushed him toward the edge of a cliff. Luckily, shrubs on the cliff prevented Derin’s fall. The attack was brutal but by no means isolated. In a country where men and women are often relegated to strict gender roles, those who have a gender identity that is the opposite of their assigned sex or who are transitioning from one gender to another can find that their lives are in great peril.

Turkey, according to the organization Transgender Europe, has the highest rate of murders of transgender people in Europe. Since 2008 forty-four have been reported. There is also widespread discrimination: in the past three years transgender people have been denied entry to a hotel on suspicion of prostitution and to a university dormitory, refused service at a notary in Ankara and at a teahouse, and not been allowed to board a public bus in Istanbul. Landlords often charge transgender tenants twice the normal rent. Seventy-one percent of trans interviewees had been arrested at least once, a study from 2015–2016 found. Another alarming trend is suicides among Turkish people who are transitioning from one gender to another. The recent deaths of a seventeen-year-old trans kickboxer and a twenty-three-year-old trans sex worker—both killed themselves after posting social messages about their impending suicides—have unsettled Turkey. Many Turks became aware of the plight of trans people after seeing posts on Twitter and Facebook; some held protests in solidarity.

A certain ambiguity has defined Turkish attitudes toward gays, crossdressers, and people who have a fluctuating gender identity since long before the foundation of the Turkish Republic in 1923. The Ottomans tolerated homosexuality in public spaces, despite the Koran’s commandment: “How can you lust for males, of all creatures in the world, and leave those whom God has created for you as your mates. You are really going beyond all limits” (26:165–6). In Aleppo under Ottoman rule, only one man was brought to the sharia court for sodomy. He was forced to leave his neighborhood but was otherwise unpunished. In the nineteenth century, a secularized version of sharia law became the civil code, and in 1858 the Ottomans decriminalized sodomy.

The Turkish language doesn’t have gender pronouns. When the luminaries of Ottoman poetry wrote verses about beautiful boys, readers were left in the dark about the genders of their poems’ subjects, and so deciphering references to male beloveds itself became a feature of Ottoman poetry. In the sixteenth century, poems called sehrengiz (city thrillers) chronicled handsome boys in different towns. Class distinctions were unimportant—sons of butchers, halvah makers, muezzins, and others were all depicted in homoerotic verse. Bathhouses and Islamic lodges were popular homosexual destinations.

Meanwhile the Ottoman court, which prohibited women from dancing onstage, was enlivened by cross- dressing males known as köçeks who were raised to perform in feminine attire until they lost their youthful beauty. Sultans supported them. Troupes spread the tradition to other cities and among the less privileged. In the early 1800s crossdressing dancers were an attraction in Istanbul taverns. According to Resat Ekrem Koçu, a popular historian of Istanbul, every tavern in the city had its own köçek: “Some köçeks came from Greek islands, especially Chios; others were gypsy boys raised at Istanbul lodges. Names of those boys are forgotten today, but their nicknames survived.” Among the most famous of them was a gypsy boy, Ismail, known in Istanbul as “Freckled.” Other famed köçeks included “Egyptian Beauty,” “Canary,” and “Moonlight.” Köçeks, according to the historian Metin And, “wore skirts and imitated girls in both appearance and demeanor, but sometimes performed as men, wearing trousers and conical caps.” Janissaries, elite infantrymen of the sultan’s household troops, enjoyed watching köçeks at coffeehouses and at times fought among themselves over their sexual favors.

Ottoman law made a clear distinction between sexes, but among histories of Istanbul one also comes across references to rough men, well built and masculine, being penetrated by less virile men. Sexual orientations could alter for a few hours of pleasure, and gender fluidity was not uncommon. But in the late nineteenth century, the Westernization of Ottoman culture accelerated, and homosexuality and gender fluidity among Turkish men became a problem for modernizers. Westernization, in its nationalistic, muscular, Germanic form, filtered into Turkey through the Ottoman military, not unlike Japan’s militarist modernization. Volk in Waffen (Nation in Arms), a treatise advocating increased military involvement in public life, became popular at the Imperial Military Academy after its author, Colmar Freiherr von der Goltz, trained Ottoman officers there between 1883 and 1895. It influenced the thinking of young career soldiers, including Enver Pasha, a leader of the Young Turk revolution in 1908 that laid the foundations of the Turkish Republic.1 Under European influence, Turks came to believe that they were allowing degenerate, even criminal acts in their dominions, and homophobia began to take root.

The founders of modern Turkey and their modernizing leader, Mustafa Kemal Atatürk, disliked the Ottomans’ permissiveness about sexuality, which they found regressive and non-European. In New Desires, New Selves, Gul Ozyegin, an associate professor of sociology and gender at the College of William and Mary, explores the change in Turkish attitudes toward sex in the early twentieth century and quotes a Kemalist historian who described the Ottoman Empire as “governed by pleasure and perversity, a world that recognized no moral boundaries... a perverse space where the voracious and debauched sultans committed all kinds of abominable acts, including homosexuality.”2

Turkish modernizers designed the Republic as a place where gender identities were strict and unambiguous: the powerful woman who devotes her life to family and the athletic man who works for the good of the nation. The editors of Gendered Identities, a collection of articles on gender and sexualities in Turkey, contend that patriarchy and sharply defined genders have shaped modern Turkey and defined its founding principles. They write that Turkey’s “gendered citizenship regime” is responsible for putting “transexuals at the bottom of the societal structure in the context of the social Darwinistic mentality.”3

In their account, Turkey’s republican ideologues considered cross-dressing a remnant of a dead culture, and in the early twentieth century köçeks went into hiding. They were threatened less by the idealized Turkish family, which was nuclear, nationalist, and heterosexual, than by the Republic’s decision to turn its back on traditional Ottoman culture. Throughout the twentieth century, köçek dancers continued to perform privately for small audiences in apartments in eastern Turkish cities.

The public–private duality in sexualities in modern Turkey, Ozyegin argues in New Desires, New Selves, was introduced by early republican ideologues who asked women to be enlightened mothers at home but masculinized defenders of the Turkish state and its patriarchal institutions in public; meanwhile men had to be model citizens, with Westernized garments and European manners. Only by rooting out effeminacy and degeneration could Turks become masculine, independent, and Western. Under these circumstances, signs of gender fluidity had to be suppressed for the good of the nation. Over the twentieth century, Turkish patriarchy, fused with paternalism, has solidified into a “gender consensus.”

Transgender and gay identities have gone through three stages in Turkish history. Under the Ottomans, gender distinctions were fluid; under the militaristic nationalists, genders had to be strictly defined following the modern Western model; under Recep Tayyip Erdogan, prime minister from 2003 to 2014 and now president, a combination of conservatism and neo-Ottoman tolerance for gender fluidity became widespread.

In what Erdogan often refers to as “the New Turkey,” trans and gay people have become more visible—LGBTI News Turkey, a website that provides The influence spread further among Turkish officials after German General Karl Liman von Sanders arrived at the Imperial Military Academy to reform the Ottoman military in 1913. English translations and sources on LGBTI Turks, lists forty-eight organizations dedicated to them; Time Out Istanbul has a bustling LGBTI section that lists weekly events—and consequently they feel more vulnerable. Trans and gay Turks are at times directly demonized by politicians, as in Putin’s Russia: the former minister of women and family affairs Aliye Kavaf called homosexuality a “disease” in 2010; the former prime minister Ahmet Davutoglu said in 2015 that homosexuals “caused the destruction of the tribe of Lot.”

Meanwhile Erdogan’s attitude toward trans and gay Turks has been curiously ambiguous. Before he came to power, he promised liberalism and gender equality, and he pledged to stop discrimination against LGBTI Turks.

Indeed, the Erdogan era began promisingly in 2003. During his first years in office, he was a vocal critic of the earlier Turkish modernization. He pledged to overturn the country’s nationalistic foundations, and many Turkish liberals believed and supported him. In their view, Erdogan was a change from the modern militarists: he could potentially transform the patriarchal republican identity that did not allow gender fluidity and a nonbinary sexual identity, among other values viewed by early republican ideologues as threats to the Turkish national character.

In 2003, Erdogan permitted a gay pride march in Istanbul, which was first attempted but suppressed in 1993. Thirty people attended the march in 2003, but the number then grew: 5,000 in 2010, 10,000 in 2011, 20,000 in 2012, 50,000 in 2013, and 90,000 in 2014. Using the rhetoric of fighting a homogeneous Turkish identity, Erdogan also softened some of the patriarchal character of the Turkish Republic. He abolished the oath ceremonies in which primary and middle school students were forced to proclaim themselves “honest, hard-working Turks.” He did away with bans on the Kurdish language and started a peace process with armed Kurdish rebels.

But three and a half million Turks, a significant number of whom accused Erdogan of betraying republican ideals, participated in antigovernment protests in the summer of 2013, and he realized that his critique of modern Turkey’s national identity was costing him votes. That fall, the Turkish state cracked down on public marches, and Erdogan began to slowly change his policies. In speeches, he put forth a newly formulated Turkish nationalism, and this helped him regain the votes of nationalists who were annoyed by his attempts to change Turkish identity. Turks on both sides of the republican–Islamist divide are often socially conservative, and Erdogan’s new paternalistic tone helped to greatly increase popular support for his policies.

This new politics had alarming consequences for transgender people living in Turkey. On June 19, 2015, the Trans Pride march was banned, and riot police attacked LGBTI activists with pepper spray. On June 28 of that year, Istanbul’s mayor used the Islamic month of Ramadan as an excuse to cancel Gay Pride. In Ankara and Izmir (one of Turkey’s most liberal cities), blanket bans were imposed on pride parades.

I live in central Istanbul, where pride parades are held, and I noticed that their suppression was part of a pattern. When May Day celebrations were outlawed over the past two years, police blocked entry to Taksim Square, armored vehicles patrolled it, and every street was guarded by a dozen riot police.

On June 26, 2016, the government again banned pride parades. Nineteen days later, elements of the Turkish military staged an unsuccessful coup against Erdogan, and with the announcement of a state of emergency on July 21, 2016, the Turkish government gained additional powers to suppress not only the pride parades, but all public marches.

Until 2014, sex reassignment operations were a privilege only wealthy Turks could afford. Turkey’s most famous transgender celebrity, Bülent Ersoy, had her operation at the age of twenty-eight, after becoming the superstar of Turkish classical music as well as a film actor. Born in 1952, she started hormone replacement therapy in the 1970s. In 1980 she was arrested and locked up for forty-five days after having breast augmentation surgery and baring her chest during a performance. Once released, Ersoy underwent sex reassignment surgery, from male to female, in London.

Nine months after the 1980 military coup, the junta banned all transgender people from appearing at entertainment venues and on television, but Ersoy argued that the ban didn’t apply to her as a woman. When a court denied her petition, Ersoy took the case to the Supreme Court, which rejected her appeal. She exiled herself to Germany, consorted with Kurdish and Communist victims of the junta, starred in Turkish- German films, and became a celebrated rebel. In the aftermath of the Ersoy case most transgender Turks, but especially those in entertainment, lost their jobs; many were forced into prostitution to make a living; torture and rape of transgender
people at police stations became everyday news.

In 1988, Turgut Özal’s neoliberal Motherland Party amended Turkey’s Civil Code to allow Turks who had undergone sex reassignment surgery to legally change the gender on their birth certificate.4 Transgender people celebrated the news, and Ersoy came home. Throughout the 1990s, her fame grew and her surgery became common knowledge.

In February 2014, Turkey’s Social Security Institution sent a letter to all state hospitals ordering them to offer sex reassignment surgeries free of charge. Psychotherapy and hormone replacement therapy are also offered for free, but there are still problems. One trans woman interviewed in “Transsexuals in Turkey,” an article in Gendered Identities, complains, “The doors of public institutions and the private sector are closed to us.” On January 25, 2018, Diren Coskun, a Turkish trans woman detained on a charge of “terrorist organization propaganda,” started a hunger strike for her right to laser hair removal treatment in prison. The European Parliament, in a resolution passed on February 5, 2018, said it was “deeply worried” by the case and called “on the competent institutions to ensure her health and wellbeing.” The same month two Turkish trans activists joined her hunger strike in support, and #LetDirenLive became a trending topic on Twitter in Turkey.

Kaos GL, which offers many transgender Turks free legal aid, is Turkey’s oldest LGBTI organization. Umut Güner, one of its founders, says he is proud of the movement’s visibility, especially compared to 1994, when Kaos GL was born, and when gay and trans Turks had no access to legal aid. Güner is a cheerful man, bearded, pudgy, and often smiling. And yet he is worried about the future, given what he terms “the new politics of repression” that began in 2015, the first year pride parades were recriminalized. “I am worried not only for LGBTI rights in Turkey but for Turkish human rights in general,” Güner says.

A report by Amnesty International lists government indifference toward preventing gender discrimination, a lack of legal protections for housing, and employment discrimination as the main obstacles faced by LGBTI Turks. Murders of transgender people, like that of Hande Kader, a twenty-three-year-old trans activist who was found raped, mutilated, and burned on a roadside in August 2016, continue to cause public outrage.5 Restrictions on public gatherings and protest marches are now the rule rather than the exception. In November 2017 a governor banned Turkey’s queer film festival; the ban was then extended to all LGBTI events in Turkey—film screenings, exhibitions, forums, panels, meetings—for an indefinite period. The Turkish government says that it is concerned with the security and safety of LGBTI activists, and that the bans are not homophobic.

Yet there are also reasons for optimism. In Istanbul, there is an increasing presence of transgender employees in entry-level retail jobs, such as at beauty salons and boutiques. The government’s suppression of pride parades has increased solidarity and unity among trans and gay Turks, and their resilience has inspired environmentalists, feminists, political dissidents, and others who see themselves on the margins of Turkish society. In the past three years opposition parties have nominated openly gay candidates, and the main opposition party established a quota for neighborhood committee elections requiring that one in five candidates be gay. Bülent Ersoy is a frequent guest at the Presidential Palace in Ankara; there is even a pro-Erdogan LGBTI organization named AKLGBTI (after his AK party). And on November 29, 2017, Erdogan’s government removed forced sterilization requirements from sex reassignment surgeries. Turkey could imaginably become a destination for medical tourists looking to undergo sex reassignment in the near future.

Life remains difficult, however, for Turks who have not yet changed their sex but hope to. People who are gender-fluid or at the early stages of transitioning from one sex to another seem particularly threatening to established notions of gender. “The Turkish government is willing to assist people who want to change gender; what it doesn’t like is the in-betweenness,” a Turkish activist told me.6

In the weeks following his attack, Derin Oylum was expelled from the dormitory of his college. His mother lost her babysitting job. His scholarship was cut. He had to terminate his college education and once again had to face his attacker—his girlfriend’s brother—who followed him on his motorbike to intimidate and frighten him.

Derin still hopes to have sex reassignment surgery and settle down with Emine, who now lives in a distant town, but until his transition is complete, his in-betweenness will continue to put him in a perilous position. Understandably, he seemed tense as we walked on the main avenue of his Aegean town. Around a huge statute of Atatürk young men smoked cigarettes and watched passersby. I, too, realized the weight of their gaze: perhaps they meant no harm, or maybe they did. Derin walked me to the bus station, and I hesitated to leave him behind. As the bus left the terminal, I saw him disappear into the crowd.

Notes.

1. The influence spread further among Turkish officials after German General Karl Liman von Sanders arrived at the Imperial Military Academy to reform
the Ottoman military in 1913.

2. Gul Ozyegin, New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (New York University Press, 2015), p. 246.

3. Gendered Identities: Criticizing Patriarchy in Turkey, edited by Rasim Özgür Dönmez and Fazilet Ahu Özmen (Lexington, 2013), p. 74.

4. Özal was an aficionado of classical Ottoman music, and he loved Ersoy’s performances. This, rather than his support for LGBTI politics, was why the Motherland Party legalized sex reassignment.

5. Crimes like Kader’s murder inspired a six- volume novel, Turkish Delight (published in the US by Penguin), whose protagonist is a transvestite banker obsessed with solving murders of trans people in Istanbul.

6. In contrast to India, where the Supreme Court recognized hijra (transgender and intersex) and other transgender people as a third gender in 2014 (though homosexuality is still a crime), Turkish law recognizes only two genders among citizens.

By Kaya Genç in "The New York Reviews of Books", University Press Issue, vol.LXV, n.11, June 28, 2018, excerpts pp.22-26. Digitized, adapted and illustrated to be posted by Leopoldo Costa.


FAST TIMES

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Is fasting a long-ignored health savior for diabetics or a possible cause?

Weight gain may be driven by not only what we eat but also our tendency to eat all day long. That’s the thinking behind the weight-loss trend of intermittent fasting, which has grown in popularity in the past few years. An increasing number of health professionals are also prescribing fasting to people with type 2 diabetes, which currently affl icts more than 29 million people in the United States. Yet a recent study warns that going for long stretches without eating could cause the very damage it’s supposed to prevent.

Type 2 diabetes is triggered in part by unhealthy eating, which renders the body resistant to insulin, a hormone produced by the pancreas. Without insulin, sugar from food can’t enter our cells, leaving the blood with an excess amount of sugar. At fi rst, the pancreas compensates by making more insulin, but eventually the demand wears it out. Diabetics then become dependent on insulin injections to control their blood sugar.

Dr. Jason Fung is convinced that fasting undoes that cycle: Not eating, after all, reduces blood sugar. And, as he points out, it’s something we naturally do already, when we sleep. “It’s supposed to be part of everyday life,” says Fung, a kidney specialist who co-founded the Toronto-based Intensive Dietary Management Program and wrote The Obesity Code and The Complete Guide to Fasting. Fasting can also send the body into ketosis, in which it burns fat rather than sugar. That helps with losing weight, which also aids in slowing diabetes.

Several recent studies support this thinking. Research published June 5 in the scientific journal Cell Metabolism found that eating only between 8 a.m. to 2 p.m.—instead of the more common 8 a.m. to 8 p.m.— helped people with early signs of diabetes respond better to their body’s natural insulin. The schedule also reduced blood pressure and appetite, two factors that worsen diabetes.

But some researchers are calling for caution, including Ana Bonassa, from the University of São Paulo, in Brazil. She and her colleagues presented a study in which rats subjected to intermittent fasting showed an increase in fat tissue, with damage to insulin-releasing cells in the pancreas. Those effects, Bonassa says, “could lead to diabetes and serious health issues.”

Fung disputes the result. As with all animal-based clinical research, it isn’t necessarily applicable to men and women. Furthermore, humans have gone for long periods without eating for most of our history. “If fasting gives us diabetes,” he says, “then cavemen should have had a lot of it.”

By Jessica Warner in "Newsweek', USA, June 15, 2018, vol. 170, n.22, excerpts p.36. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

PHEASANT - THE GAME THAT FED THE THRONES IN EUROPE (11th CENTURY.)

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Many people living in Medieval Europe would not have been able to enjoy the mouth-watering taste of a roast pheasant.

Introduced in England around the time of the Norman conquest in the 11th century, it was an expensive bird that was popular with royals and the rich upper classes who could pay for it.

Some 200 pheasants adorned the tables at the inauguration banquet of Neville, Archbishop of York, in 1465 and its popularity continued with the Tudors. Henry VIII had a pheasant breeder and techniques to enhance the flavour soon emerged.

Cooks quickly figured out that hanging the birds from the ceiling for days improved the taste while there was a debate in 15th-century recipe books over potential accompaniments. While vegetables were rarely eaten by the rich, there was a suggestion that mustard and sugar should be added to the meat. Some others simply preferred salt.

INGREDIENTS

a. 1.25kg pheasant
b. 40g Tewkesbury gold mustard ball
c. Brown sugar
d. 4 fatty bacon rashers
e. 1 tbsp salt
f. 6 tbsp butter

METHOD TO PREPARE ROAST PHEASANT

01. Pluck the pheasant and trim off the wings before removing the entrails by cutting a slit in the vent and drawing them out. Alternatively, ask a butcher to prepare the bird for you.

02. Preheat the oven to 200°C and use some string to tightly tie the pheasant, ensuring that the knees are pulled in towards the stomach. Leave the skin on to seal in the juices when cooking.

03. Make sure to add some extra fat. Rub the bird’s skin with butter and/or place layers of bacon over the pheasant.

04. Place the bird in a roasting tin and cover it in foil. Put it in the oven, turning the heat down to 180°C. Roast the bird for 25 minutes per pound.

05. Keep basting the bird with the meat juices to keep it moist. Remember to be careful – the fat will be hot.

06. While the pheasant is cooking, create the mustard sauce. Mix your mustard ball, which is a blend of mustard flour and grated horseradish, with the brown sugar. Add as much or as little as you like depending on how you like the taste of the resulting sauce.

07. Remove the foil for the last ten minutes of cooking so that the skin browns nicely. To judge if the bird is properly cooked, skewer it to ensure the juices are running clear. If you use a meat thermometer, a hen pheasant should be 60°C and a cock pheasant 63°C.

08. Allow the bird to rest for 15 minutes and perhaps use the tail feathers for decoration. Serve with the mustard sauce either by coating the pheasant or placing some on the side of the plate. You could also simply add salt to taste.

DID YOU KNOW?

Adding rich sauces to meat was an indicator of wealth–only the upper classes could aford them.


In "All About History", UK, issue 065, 2018, excerpts p.91. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

A SOBERBA

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O pior dos pecados ou a maior das virtudes? A soberba virou o jogo e hoje é tão bem vista que é considerada uma característica dos vencedores.

A soberba é o pior dos pecados. Pelo menos para a igreja. Experimente, seja você religioso ou não, entrar em uma missa para observar o movimento. Verá que todos rezam de mãos postas, ajoelhados, cabeça baixa. Está na Bíblia: bem-aventurados os humildes. Na tradição católica, o próprio inferno surgiu da soberba, com a queda do então anjo vaidoso Lúcifer. “A soberba é a crença de que se poderia estar no plano sem a presença divina”, explica o doutor em ciência da religião Rodrigo Caldeira. Mas se os humildes ganham o reino dos céus, aqui, na Terra, o mundo é dos soberbos.

Da igreja, vá a um estádio de futebol, e observe o atacante, o zagueiro: ombros para trás, cabeça erguida. Não é apenas uma questão de postura. No futebol, crer – e levar o adversário a acreditar também – que é o melhor assusta e inibe o inimigo. E na vida também. “A sociedade contemporânea é mais narcisista e individualista. Um certo grau de arrogância e soberba é premiado”, diz o psiquiatra José Outeiral, membro da Associação Psicanalítica Internacional e especialista em crianças e adolescentes. Desde pequenos somos incentivados a trabalhar nossa autoestima, com, basicamente, uma única mensagem: você precisa se amar acima de todas as coisas – enquanto o primeiro mandamento avisa que quem deve ser amado acima de tudo é Deus.

Dá para ver de longe 

Em campo, um time soberbo entra de salto alto. Imaginar a expressão pode servir para identificar os orgulhosos pelas ruas, mostram estudos reunidos no artigo 'A Naturalist's View of Pride' (Uma Visão Naturalista do Orgulho, em tradução livre), de autoria dos pesquisadores Jessica L. Tracy, Azim F. Shariff e Joey T. Cheng, do Departamento de Psicologia da Universidade British Columbia, no Canadá. O soberbo anda literalmente de peito estufado, ombros jogados para trás, queixo erguido, braços dobrados a 90° e mãos postas sobre a cintura. No rosto, um sorriso constante, leve e sem mostrar os dentes, que mistura satisfação e desdém. Deu para visualizar direitinho, não?

O gestual do soberbo não é aprendido por imitação – estudos com atletas cegos durante as Paraolimpíadas mostram que eles repetem os mesmos movimentos dos outros soberbos. Também não muda conforme a cultura – arrogantes nos Estados Unidos, na Itália e no Burkina Faso adotam a mesma pose.

Este cenário levou cientistas a procurar – e encontrar – evidências de fatores biológicos para o orgulho. Os pesquisadores da Universidade British Columbia procuraram as regiões do cérebro que entram em alta atividade quando esse sentimento surge e descobriram que a manifestação física da soberba é encontrada também no córtex de primatas.

A maior probabilidade é de que, há milhares de anos, o orgulho e suas manifestações físicas tenham surgido como forma de intimidar rivais que tenham ameaçado o poder do líder. Seria uma resposta adaptativa a ameaças, uma forma rápida de mostrar quem manda aqui. Estar cheio de si significa poupar recursos que despenderiam energia – como a raiva – caso fossem usados toda vez que um novo competidor surgisse. Afinal, vá que o inimigo acredite que aquele gorila é mesmo superior.

Há consenso sobre onde, no cérebro, mora o pecado: é no lobo frontal – mais precisamente, no córtex pré-frontal – que se concentra a atividade neural quando nos achamos melhores do que outros. É a região mais associada à formação da personalidade – e a soberba está intimamente ligada a isso. É a mesma área com defeito em psicopatas. Lesões nessa região do cérebro, assim como o uso frequente de drogas, podem prejudicar as estruturas capazes de controlar o impulso de se ver como a última bolacha do pacote.

Muitas pesquisas foram feitas a respeito das relações entre a produção de hormônios e a soberba. Os pesquisadores Allen Mazur e Theodore A. Lamb, da Syracuse University, de Nova York, descobriram que em eventos positivos em que o mérito é do ser humano ocorreram aumentos consideráveis de testosterona, comprovando que o hormônio masculino é importante na formação dessa emoção.

Isso não significa, porém, que haja saída cirúrgica ou medicamentosa para extirpar o Napoleão Bonaparte dentro de você. O médico e neurocientista argentino Ivan Izquierdo duvida que exista uma abordagem apenas física ou química que possa garantir que o sujeito atinja um nível aceitável de orgulho próprio. Já para Daniel Martins de Barros, coordenador médico do Núcleo de Psiquiatria Forense e Psicologia Jurídica do Hospital das Clínicas de São Paulo, mesmo que possa haver falha nos impulsos cerebrais, o pecado da soberba ainda está mais ligado à formação do caráter – sim, àquilo com que seus pais deveriam ter se preocupado na hora de ensinar que todos somos iguais. “O caráter é justamente essa possibilidade de você considerar o outro, levar em conta necessidades alheias, ser mais altruísta, menos egoísta. Existe alguma explicação biológica? Claro, nada no ser humano é puramente psicológico, mas nada também é exclusivamente biológico”, afirma.

Traço de líderes 

Em algum momento entre 177 e 192 d.C., um imperador romano chamado Cômodo obrigou seu povo a adorá-lo como se fosse Hércules – o herói dos 12 trabalhos – e promoveu falsas batalhas em arenas para se exibir como gladiador. Não foi o primeiro líder a querer ser adorado como um deus, tampouco seria o último. A coleção de dominadores envolvidos pela vaidade tem gente que se entrega até no nome, como Alexandre, o Grande, o autoproclamado imperador Napoleão Bonaparte e ditadores sanguinários como Adolf Hitler e Mao Tsé-Tung.

Porém, o orgulho ilegítimo ou exagerado, segundo o artigo da Universidade British Columbia, também serve para equipar a mente para manter ou ampliar, a qualquer custo, o poder que conseguiu adquirir. Esse sentimento motiva comportamentos que promovem a reputação de um dominador, como agressividade, hostilidade e tendência ao conflito físico. A sensação de ser cheio de si se retroalimenta e, como poucas outras, nos faz sentir bem com nosso próprio ser. Por isso, é tão inebriante.

Insidiosa, a soberba se esgueira no cotidiano e ataca mesmo quem se esforça para não escorregar no pecado. Quem se define como simples e altruísta acaba se enxergando no topo de um pódio ao contrário – o mais humilde dos humildes é melhor do que os que não são tão humildes, correto? “A humildade extrema, fora do padrão, se colocando abaixo dos outros, e a soberba se colocando muito acima dos outros são faces da mesma moeda”, diz Martins de Barros. Até na Igreja o excesso de humildade é visto com desconfiança. O doutor em ciência da religião Rodrigo Caldeira concorda e resume: “É um soberbaço”.

A soberba premiada 

Antes de respirar aliviado, atenção: deve haver um ditadorzinho dentro de você, e isso não é necessariamente ruim. Por não se permitir perder para o vizinho, o arrogante tende a aumentar seu desempenho em todas as atividades, o que pode servir de estímulo para fazer mais e melhor – afinal, não pode correr o risco de perder o motivo que originou sua soberba. Um exemplo é o vendedor que recebe elogios frequentes sobre sua performance – o profissional tende a se esforçar ainda mais e aumentar a produtividade – um caso de “quanto eu mais treino, mais sorte tenho”. Ou seja, é o orgulho gerando ainda mais orgulho.

É a mesma alavanca que motiva grandes especialistas, participantes de shows de talentos, atletas rompendo barreiras até o limite. Tudo para ver o seu nome sob holofotes. Tudo para ser alguém na multidão. O culto ao sucesso a qualquer custo e às celebridades torna a soberba uma patologia social. “Vivemos em uma sociedade narcísica, do espetáculo”, afirma o psiquiatra José Outeiral.

E não é errado sentir orgulho por seus feitos, porque há uma diferença entre o orgulhoso legítimo e o soberbo. “Quando o indivíduo está orgulhoso de si, mantém contato com a realidade e contextualiza esse orgulho dentro da percepção de que tem dificuldades, como todo mundo”, afirma Outeiral. Já o soberbo só vê qualidades no que faz, perdendo o senso crítico sobre si mesmo.

O orgulho genuíno é inconstante, ou seja, não é sentido o tempo todo, nasce de fonte específica (diz respeito a um evento) e é controlável (não patológico). A soberba é diferente: um sentimento constante, não ocorre a partir de nenhum evento específico – ele se acha o tal o tempo inteiro e não tem controle sobre essa superestimação de si mesmo. Outeiral completa: “Não há soberba normal. A soberba já é um sentimento exagerado”.

Quantas vezes você ouviu alguém afirmar que “Se você não se valorizar, quem vai”? A pessoa que não se acha ao menos um pouco melhor que os outros ou que se identifica como na média é frequentemente apontada como depressiva ou com baixa autoestima. Quando um paciente se enxerga no mesmo nível dos outros, há quem logo receite um antidepressivo, medida que pode se tornar perigosa. Outeiral ainda alerta para o perigo de haver uma virada maníaca, quando o remédio provoca a inversão da característica a ser combatida – transformaria um depressivo até em um eufórico descontrolado.

Se a causa é tão complexa, o tratamento também. O doutor em ciência da religião Rodrigo Caldeira acredita que o caminho a seguir seja uma vida mais ligada a Deus e à busca do perdão. Já os neurocientistas não apontam para o mesmo lado, obviamente. Para eles, que apostam que a soberba tem mais elementos comportamentais que neurológicos, a salvação está em um tratamento psicológico. Se hoje colocamos cada vez mais lenha na fogueira das vaidades, talvez buscar uma resolução eficaz para o caso seja impossível.

Já que parte da culpa pela soberba está na sociedade, parte no cérebro e parte na personalidade, estaríamos lidando com um pecado menos ou mais desculpável? Talvez essa seja a pergunta errada. A questão é aprender o limite no qual o peito estufado deixa de fazer a diferença para evoluir e, como aprendeu Lúcifer, nos empurra para a queda.

Demônio Lúcifer

O pior dos pecados só poderia ser representado pelo próprio coisa-ruim. Lúcifer, que era um dos mais bonitões anjos do Senhor, não queria servir a uma criação de Deus, o homem, e se rebelou, porque se achava mais especial. Sua soberba o levou a cair do céu, junto com seus seguidores, que se tornaram demônios. Conforme a interpretação cristã, a soberba leva à arrogância e ao desejo de glória, o que bloqueia a presença de Deus, um pecado que destruiria todas as virtudes – afinal, nada pode ser pior que querer ser superior ao próprio Deus.

Eu me amo 

Dominador, agressivo, chefe à base da intimidação? Ou um líder nato? Confira qual o seu tipo de orgulho

Ele é bom

Seu chefe é centralizador, pensa que só ele é capaz de resolver problemas, ter ideias? Ele pode ser o soberbo clássico: o orgulho que sente de si não tem uma razão específica, é permanente e incontrolável.

Frase: “Sou bom neste assunto porque sou a pessoa mais inteligente que existe”.

Associado à personalidade: agressiva, líder à força.

Pertenço aos dez mais

Aquele colega que é colaborativo e, mesmo dominando uma determinada área, é capaz de reconhecer os méritos dos demais e suas próprias falhas e qualidades, é também expert no “bom orgulho”: é instável (não é sentido o tempo todo), específico (diz respeito a um tema) e controlável.

Frase: “Sou bom neste assunto porque estudo sobre ele”.

Associado à personalidade: passiva, líder nato.

Pose de pavão 

Barriga para dentro, peito para fora e ar de quem domina o ambiente: a pose da soberba também aparece nos primatas e em diferentes culturas

Leve sorriso 

O sorriso do soberbo é também usado quando está diante de uma situação ameaçadora para demonstrar confiança.

Queixo erguido

Oposto da cabeça baixa do submisso, o queixo erguido também é uma forma de aumentar a estatura.

Peito estufado

A posição é similar à de chimpanzés antes e depois de derrotar um rival. A ideia é parecer maior e mais ameaçador.

Mãos na cintura 

Para os primatas, as mãos na cintura servem para aumentar o tamanho frente ao inimigo. Já os punhos equivalem àquela batida no peito dos macacos.

E no cérebro? 

Em situações dignas de orgulho, algumas áreas do cérebro são ativadas
Córtex pré-frontal medial
Lobo temporal esquerdo
Sulco temporal superior

Não posso mais viver sem mim 

No poder e nas artes, o mundo está repleto de soberbos. E eles não costumam se dar bem no final.

Cômodo

Quando viveu? 161-192
Por que foi soberbo? Filho do imperador e filósofo Marco Aurélio, Cômodo chegou ao poder aos 16 anos compartilhado com o pai e, definitivamente, aos 19 anos. Era conhecido por amar a si mesmo e às lutas de gladiadores, em confrontos arranjados para sempre vencer. Modestamente, chamava a si de Hércules. Alterou o nome de Roma para Roma Colonna Commodiana.
Como terminou? A própria amante mandou estrangulá-lo.

Maria Antonieta 

Quando viveu? 1755-1793
Por que foi soberba? Maria Antonieta fez a corte respeitá-la usando a personalidade forte. Inventou moda, mudando de cortes de cabelo, desafiou os costumes da monarquia em vários aspectos, inclusive escolhendo não dar à luz em público. Em plena Revolução Francesa, chamou a Áustria, seu país de origem, para defendê-la. Amava a própria aparência acima de tudo.
Como terminou? Guilhotinada em praça pública.

Napoleão Bonaparte

Quando viveu? 1769-1821
Por que foi soberbo? Aparece em todas as reproduções já feitas dele com os ombros para trás, leve sorriso e queixo erguido – a postura da soberba. Depois de algumas vitórias militares, Napoleão promoveu um golpe em 1799 para tomar o poder. Tornou-se imperador e começou uma expansão pela Europa com a desculpa de lutar contra todos os países que mantivessem relações comerciais com a Inglaterra.
Como terminou? Exilado em uma ilha.

Adolf Hitler

Quando viveu? 1889-1945
Por que foi soberbo? Depois de lutar na Primeira Guerra Mundial, associou-se ao que seria o Partido Nacional-Socialista Alemão. Quando foi indicado ao poder, instaurou uma ditadura e eliminou todos os seus inimigos. Estava tão convencido de que era a melhor resposta para reerguer a Alemanha pós-guerra que convenceu massas de que pertenciam a uma raça superior.
Como terminou? Com a guerra perdida, se matou.

John Lennon 

Quando viveu? 1940-1980
Por que foi soberbo? Um exemplo de “soberbo do bem”, John Lennon criou, com Paul McCartney, a banda mais cultuada de todos os tempos. E teve de dar explicações por ter dito que era mais famoso que Jesus Cristo. Depois que os Beatles acabaram, seu novo objetivo era mudar o mundo – até protestando nu em uma cama, com a mulher, Yoko Ono.
Como terminou? Levou tiros na saída do prédio em que morava.

Texto de Fêcris Vasconcellos publicado em "SuperInteressante, São Paulo, edição de fevereiro de 2013. Digitizado, adaptado e ilustrado para ser postado por Leopoldo Costa

IS THE AGE OF SUPERMARKET SUPREMACY COMING TO AN END?

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As a proposed merger of Sainsbury’s and Asda is announced, and with the retail landscape being reshaped by no-frills retailers and online shopping, two historians consider threats to the dominance of Britain’s biggest chain stories.

"In the USA, there is a website – deadmalls.com – that afectionately details shopping malls that have closed, gone bust, been left derelict"
(PROFESSOR LAWRENCE BLACK)

The latest talk of mergers, takeovers and closures in the supermarket world could leave some UK towns with a single supermarket retailer. This reflects not only intensified competition but also a challenge to the supermarket model of large-scale retail. That challenge has come variously from bulk discounters offering a no-frills experience and from online ordering and delivery, making the large-store model look outmoded. In the US, there is a website – deadmalls.com – that affectionately details shopping malls that have closed, gone bust, been left derelict.

But this may be more about change than terminal decline. Successful supermarket companies have tended to be quite agile, often driving change. Tesco evolved by taking over regional retailers – for example, more than 200 branches of Irwin’s on Merseyside in 1960. Those stores that didn’t adapt – among them, familiar high-street names such as Home & Colonial, Lipton’s and Maypole Dairies – vanished.

Supermarkets really took off in the UK in the late 1950s. Their rise was facilitated by the greater purchasing power of such stores, by Britons’ love affair with the car, and by new technologies such as self-service and plastic wrapping. The lifting of building restrictions, the ending of pricing controls and, later, deregulation in the 1980s also contributed to the emergence of the supermarket as a dominant force.

At the time, many people regarded supermarkets and self-service as modern, American developments – and they certainly contrasted favourably with the austerity of shopping in the communist bloc. In reality, though, they were attempts to save money through bulk-buying, cutting labour costs and transferring the labour of counter service to customers. This proved to be a spectacularly successful strategy. Major chain stores acquired so much financial power that they were able to colonise other retail areas – pharmacy, dry-cleaning, electrical goods – and to buy significant out-of-town property.

And they have continued to evolve. From extended opening hours and an increasingly wide choice of in-store services to the proliferation of retail outlets, the past few decades have seen constant change. But not all recent developments have been ground-breaking. Home deliveries were routine until the rise of the car in the mid-20th century. Sainsbury’s ceased its service (which was originally horse-drawn) as late as 1955.

So what has been the secret of supermarkets’ success? For me, it has been less about pleasure than convenience – more about needs than wants. Supermarkets offer range and choice in a single location, combined with good value and high quality. Notably, too, hygiene scored particularly highly in early UK shopper surveys.

But personal or expert service was rarer in supermarkets, and customer loyalty was harder to maintain. The ‘divi’ (dividend) gave the Co-ops an economic advantage and bond with working-class customers. In the 1960s, Tesco used popular stamp schemes such as Green Shield. More recently, loyalty cards also enabled the mining of big data for individual shoppers. Knowing customers – and ensuring their loyalty – will remain as important as ever as the next phase of competition and change emerges.

(By Lawrence Black)

"There have always been small forces of opposition to the massive power of supermarkets. Today those forces have become stronger and more vocal (PROFESSOR AMY BENTLEY)

There’s little doubt that large grocery stores shaped the nature of shopping. Supermarkets saw themselves as part of a postwar technological and scientific revolution: a more efficient, streamlined and rational way to buy. Convenience was the watchword. After the deprivation and upheaval of the Great Depression and Second World War, consumers wanted to spend some of their newly earned wages on the home and family, and enjoyed exploring this shiny new consumer landscape.

How did supermarkets change shopping itself? First, they provided convenience and efficiency: instead of having to visit multiple stores, consumers could do most of their shopping in one place. They could buy larger quantities (stored in new gas or electric-powered refrigerators and freezers), so eliminating daily shopping trips.

The shopper also had more control. Instead of relying on a grocer or butcher to select, weigh and bag items, shoppers in self-service stores could select and inspect items, often pre-weighed and packaged. In what was a golden age for industrial, packaged food production, supermarkets were able to expand the range of items they sold. They provided the allure of freedom of choice, though this freedom was restricted to what the corporations chose to sell.

Food companies invested in branding, label aesthetics and advertising (though offering little information about ingredients and nutrients). As a result, consumers developed emotional attachments to brands.

Chain supermarkets embraced fully the values of modernity: clean white decor, predictability, quantity over quality. Perhaps most importantly, high volumes meant that large chains could keep prices down while maintaining razor-thin profit margins.

There was, of course, a flipside, and that was the loss of personal contact. For women with small children, shopping could be a social experience – an opportunity to interact with other adults. In an increasingly impersonal and transactional environment, this was denied them. Over the years, grocery shopping has become ever more mechanised, with the rise of the barcode, self-checkout aisles and cashless payments. In 2018, you can go shopping without having to interact with a single employee.

This has, though, met a backlash. The growing popularity of small, artisan stores are, in part, a reaction to large chain grocery stores. They seek to offer quality, taste, a personal relationship and even a backstory to food. And consumers are increasingly receptive, even at increased cost.

Is the supermarket facing its most serious challenge yet? There have always been small forces of opposition to the massive power of supermarkets – those decrying the quality of industrialised food, questioning the impact of multinational food corporations on global agriculture and economies, highlighting animal cruelty or food waste. Today those have become stronger and more vocal. In the face of climate change and the multi-faceted difficulties of feeding a growing population, the problems facing supermarkets are more intense than they have been for decades.

(By Amy Bentley)

By Lawrence Black and Amy Bentley in "BBC History", UK, July, 2018, excerpts pp.14-15. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

RETHINKING FAT

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We love it and fear it, crave and resist it. Much of the food industry has been reengineered to save us from it. But the latest science behind the F-word—how much to eat, what types to avoid—suggests that when it comes to your health and your weight, you can be less restrictive.

Is there a phrase that gets a brisker workout these days than “healthy fats”? Avo toast rules brunch menus and Instagram feeds, EVOO flows like wine over roasted veggies, and nut butters whir to the beat of smoothie blenders.

But naturally, that brings us to the idea of “unhealthy” fats. What to make of those saturated varieties—the meats, the dairies? The fats that we’ve been told for decades will raise our cholesterol, clog our arteries, and, ultimately, cause heart disease?

Studies have been quietly accumulating over the past few years that suggest the truth about saturated fat is more complicated—and less damning—than previously thought. In fact, the saturated stuff may be necessary, even…healthy. Well, be still our beating hearts.

This new doctrine hit the big time late last summer, when the journal Lancet published a decade long study looking at the eating patterns of 135,000 people from 18 countries. The startling results got the scientific community squabbling and inspired a flurry of incendiary headlines (“Low-Fat Diet Could Kill You,” for one).

The study found not only that those who consumed the least fat and most carbohydrates had a 28 percent higher risk of dying over those 10 years, but also that those eating the most fat had a 23 percent lower risk for death. More pointedly, those results held steady across all kinds of fats—including saturated fats,which showed an additional benefit of being associated with a lower stroke risk. And low levels of saturated fat actually increased mortality risk.

Shocking news, and not everyone is on the same page. The American Heart Association still recommends that saturated fat be less than 6 percent of an adult’s daily calorie consumption, a tiny amount considering that the average saturated-fat consumption in the U.S. is around 14 percent. But altering dietary recommendations can be like turning an ocean liner that’s going full steam ahead: It’s a slow and unwieldy process.

“There has been a lot of discussion of the evils of saturated fats for many years,” says Rita Redberg, M.D., a cardiologist at the University of California San Francisco School of Medicine and the editor of JAMA Internal Medicine. “Reeducation based on new knowledge and understanding takes time.”

Meanwhile, our efforts to avoid sat fats have led us to try to replace them—with mixed results. The first suggestion, carbs, turned out to be catastrophic, with many experts now suggesting it triggered our current obesity crisis. Now the anti-sat-fat camp recommends “replacing saturated fat with unsaturated fat as much as reasonably possible,” says Walter Willet, M.D., a professor of epidemiology and nutrition at Harvard University, who has studied diet’s effect on health for 40 years.

But concerns are arising about unsaturated fats as well, particularly one category of polyunsaturated fats (PUFAs): certain vegetable oils, such as corn and soybean, that are high in omega-6 fatty acids (as opposed to those high in omega-3s—like olive oil—which are clearly health-promoting).

The thicket of conflicting messages is frustrating. But there is a way through the brambles, a path that follows the evidence and weaves in common sense too. Because fat is as essential as it is delicious, we dove deeper into what kind you should be putting on your plate.

Saturation Point

Eat a high-fat Mediterranean diet. Reduce stress. Walk at least 22 minutes a day. Take the focus off saturated fat. When Redberg and two other cardiologists published an editorial in the British Journal of Sports Medicine last April proclaiming all of the above, the backlash from old-guard scientists was swift and stinging, labeling the advice “bizarre” and “simplistic.”

Yet a growing tally of studies seems to suggest that it is neither, calling decades of assumptions about saturated fat into question. One was a meta-analysis in 2014 that looked at 76 studies—27 of them randomized, controlled trials, the gold standard for research—and found that “current evidence” doesn’t support limiting saturated fats in favor of PUFAs.

Another analysis the next year showed no link between saturated fat intake and mortality from all causes, including cardiovascular disease, heart disease, and type 2 diabetes. “Saturated fat used to be public-health enemy number one,” says David Ludwig, M.D., Ph.D., a professor of nutrition at the Harvard T. H. Chan School of Public Health. “But it’s neither that nor exactly a health food. It’s kind of a neutral.” Here’s a primer on the evolving science of saturated fats in your body.

It impacts cholesterol. But not in the way you think. For decades the  cientific gospel was that high total cholesterol levels, and especially high LDL (the “bad” form), raised your risk for cardiovascular disease. Then researchers discovered that what matters much more is the ratio of LDL to HDL. The higher your HDL (the protective cholesterol), the better. “Saturated fat raises LDL, but it also raises HDL and lowers triglycerides,” says Ludwig.

Not all LDL is alike. Emerging research suggests there are two kinds of LDL particles: big, fluffy particles that protect against heart disease, and small, dense particles that may create inflammation and blockage. And when your LDL goes up because you’ve eaten a steak, the increase is in the large particles, not the small ones. Being sedentary? That triggers the small ones.

The source of sat fat is key. We now know that not all saturated fats behave the same in the body. Full-fat dairy and dark chocolate are full of sat fats but don’t raise the risk for cardiovascular disease.

It helps control weight. In fact, Ludwig claims we should eat more fat in general and far fewer processed carbs for our health and waistlines. “When you consider white bread and butter, the bread is the less healthful component,” he says. After conducting research for 20 years, he created a weight-loss program outlined in his 2016 book, Always Hungry? In a pilot test, the average weight loss over 16 weeks was 20 pounds, with some ranging to 30. “Since the program is not calorie-restricted, we also think the results will be more sustainable,” he adds. The plan calls for a diet that’s 50 percent fat in the first two weeks, with 25 percent each for carbs and protein. Then the level falls to about 40 percent fat, depending on the person. Perhaps not coincidentally, that is where the average American fat intake stood before the vilification of fats, and especially saturated fat, that began in the ’70s—and before the obesity epidemic.

Hard to Process

Peer into most American cupboards and you’ll find them: bottles of corn, soybean, and canola oils. These polyunsaturated oils are hugely popular and marketed as healthy, particularly when compared with butter. They also contain large amounts of omega-6 fatty acids. Those are a good thing, right? Not so fast.

Omega-6s are something of an evil twin to omega-3s, the heart-healthy fats in fish and olive oil. We do need a bit of omega-6 in our diets, but we now take in vastly more than we did a century or so ago—thanks to all that processed vegetable oil—and recent research suggests it may promote heart disease rather than protect against it.

One of the most convincing studies was published in 2016 but was based on evidence collected in the ’70s. (Why, you ask? Some experts feel it was “buried” because it didn’t support the pro–vegetable oil theory of the day.)

The large clinical trial hypothesized that reducing saturated fat and replacing it with omega-6-loaded corn oil would prevent heart disease and lower mortality rates. Instead it did nearly the opposite, and in surprising ways. Cholesterol levels did go down in the corn-oil group, but death rates stayed the same as in the sat-fat group. And the greater the drop in cholesterol, the higher the chance of death.

Evidence is mounting, says James DiNicolantonio, PharmD., a cardiovascular research scientist at Saint Luke’s Mid America Heart Institute in Kansas City, Missouri, and author of The Salt Fix. Specifically, he cites a meta-analysis that suggests the ratio of omega-6 to omega-3— just like that ratio of LDL to HDL regarding saturated fat—is especially important.

It all comes down to inflammation. Omega-6 causes it, contributing to cardiovascular disease, cancer, osteoporosis, and autoimmune diseases. Omega-3 protects you from it. So rejigger your diet by increasing your intake of fatty fishes like salmon and tuna, flaxseed, grass-fed (not grain-fed) beef, walnuts, and lentils. And minimize your consumption of vegetable oils, bottled salad dressings (also sugar-laden), and snacks like crackers. It’s an easy ratio we can all get behind.

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STRIKING A HEALTHY BALANCE

Experts have long suggested that the “French paradox”—the fact that people in that country eat more saturated fats than we do, yet live longer and have much less heart disease and obesity—is due to their way of life: They cook more and are more active (not necessarily gym workouts, just walking). And though their food is often high in fat (think duck à l’orange), it’s served in smaller portions and eaten in a leisurely way. They rarely count calories or fat grams. That same moderation should inform your own diet. Here’s how to start:

1. Choose whole, “real” foods over those that come packaged.

That is, a baked potato (drizzled with olive oil or patted with butter) instead of “healthy” baked chips. Processed foods, even those with “no trans fats!” labels, tend to be high in polyunsaturated fats.

2. Limit eating out.

And not just because of huge portions: The restaurant industry relies heavily on polyunsaturated oils and also typically uses high heats. That causes the oils to oxidize and even creates trans-fatty acids; both raise heart disease risk.

3. Don’t obsess over counting fat grams.

Eat a variety of foods (some meats, balanced out with lots of fish and non-animal sources of protein like legumes), and plenty of vegetables. If you’re eating enough fat, you’ll be naturally satiated.

By Michelle Stacey in "Women's Health", USA, April, 2018, excerpts pp. 132-137. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

REPENSANDO A GORDURA

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Nós gostamos e tememos, desejamos e resistimos. Grande parte da indústria de alimentos foi reestruturada para nos salvar dela. Mas a ciência mais recente por trás da palavra F - quanto comer, que tipos evitar - sugere que, quando se trata de sua saúde e do seu peso, você pode ser menos restritivo.

(...)

Mas, naturalmente, isso nos leva à idéia de gorduras “não saudáveis”. O que fazer com essas variedades saturadas - as carnes, os laticínios? As gorduras que nos disseram há décadas que elevariam nosso colesterol, obstruiriam nossas artérias e, em última análise, causariam doenças cardíacas?

Estudos foram realizados nos últimos anos, sugerindo que a verdade sobre a gordura saturada é mais complicada - e menos danosa - do que se pensava anteriormente. Na verdade, o material saturado pode ser necessário, até mesmo saudável. Bem, eles mantêm nossos corações batendo.

Essa nova doutrina atingiu o auge no final do verão passado, quando a revista Lancet publicou um estudo de uma década, analisando os padrões alimentares de 135.000 pessoas de 18 países. Os resultados surpreendentes levaram a comunidade científica a polemizar e inspiraram uma onda de manchetes incendiárias (“Dieta com Baixo Teor de Gordura Poderia Matar Você”, por exemplo).

O estudo descobriu não só que aqueles que consumiram menos gordura e a mais carboidratos tinham um risco 28% maior de morrer nesses 10 anos, mas também que aqueles que consumiam mais gordura tinham um risco 23% menor de morte. Mais claramente, esses resultados mantiveram-se estáveis ​​em todos os tipos de gorduras - incluindo as gorduras saturadas, que mostraram um benefício adicional de estar associado a um menor risco de AVC. E baixos níveis de gordura saturada aumentam o risco de mortalidade.

Notícias chocantes, e nem todas estão na mesma página. A American Heart Association ainda recomenda que a gordura saturada seja inferior a 6% do consumo diário de calorias de um adulto, uma pequena quantidade considerando que o consumo médio de gordura saturada nos EUA é de cerca de 14%. Mas alterar as recomendações dietéticas pode ser como tentar parar um transatlântico a pleno vapor: é um processo lento e difícil de administrar.

"Tem havido muita discussão sobre os males das gorduras saturadas por muitos anos", diz Rita Redberg, MD, cardiologista da Faculdade de Medicina da Universidade da Califórnia em San Francisco e editora do JAMA Internal Medicine. “A reeducação baseada em novos conhecimentos e compreensão leva tempo.”

Enquanto isso, nossos esforços para evitar gorduras saturadas nos levaram a tentar substituí-los - com resultados diversos. A primeira sugestão, os carboidratos, acabou sendo catastrófica, com muitos especialistas sugerindo que isso desencadeou nossa atual crise da obesidade. Agora, o campo anti-gordura saturada recomenda “substituir a gordura saturada por gorduras insaturadas tanto quanto possível”, diz Walter Willet, professor de epidemiologia e nutrição da Universidade de Harvard, que estuda o efeito da dieta na saúde há 40 anos.

Mas também surgem preocupações sobre gorduras as insaturadas, particularmente na categoria de gorduras polinsaturadas (PUFAs): certos óleos vegetais, como milho e soja, que são ricos em ácidos graxos ômega-6 (em oposição àqueles ricos em ômega-3 - como o azeite - que claramente ajuda a saúde).

O emaranhado de mensagens conflitantes é frustrante. Mas há um caminho através dos espinheiros, um caminho que segue a evidência e também o trama do senso comum. Como a gordura é tão essencial quanto deliciosa, nos aprofundamos no tipo de comida que você deve colocar no seu prato.

Ponto de saturação

Coma uma dieta mediterrânea com alto teor de gordura. Reduzir o estresse. Caminhe pelo menos 22 minutos por dia. Tire o foco da gordura saturada. Quando Redberg e dois outros cardiologistas publicaram um editorial no British Journal of Sports Medicine em abril passado proclamando todos os itens acima, a reação dos cientistas veteranos foi rápida e pungente, rotulando o conselho de “bizarro” e “simplista”.

No entanto, um número crescente de estudos parece sugerir que também não é, considerando décadas de suposições sobre a gordura saturada em questão. Uma foi uma meta-análise em 2014 que analisou 76 estudos - 27 deles randomizados, ensaios controlados, o padrão-ouro para pesquisa - e descobriu que “evidências atuais” não suportam a limitação de gorduras saturadas em favor de PUFAs.

Outra análise no ano seguinte não mostrou ligação entre o consumo de gordura saturada e a mortalidade por todas as causas, incluindo doenças cardiovasculares, doenças cardíacas e diabetes tipo 2. "A gordura saturada costumava ser o inimigo número um em saúde pública", diz David Ludwig, MD, Ph.D., professor de nutrição da Escola de Saúde Pública Harvard T. H. Chan. “Mas não é isso nem exatamente um alimento saudável. É uma espécie de alimento neutro. ”Aqui está uma introdução sobre a evolução da ciência das gorduras saturadas em seu corpo.

Isso afeta o colesterol. Mas não da maneira que você pensa. Durante décadas, a norma científica foi que níveis elevados de colesterol total e, especialmente, LDL alto (a forma “ruim”) aumentavam o risco de doenças cardiovasculares. Em seguida, os pesquisadores descobriram que o que importa muito mais é a proporção de LDL para HDL. Quanto maior o seu HDL (o colesterol protetor), melhor. “A gordura saturada aumenta o LDL, mas também aumenta o HDL e reduz os triglicerídeos”, diz Ludwig.

Nem todos os LDL são iguais. Pesquisas recentes sugerem que existem dois tipos de partículas de LDL: partículas grandes e macias que protegem contra doenças cardíacas e partículas pequenas e densas que podem criar inflamação e bloqueio. E quando o seu LDL sobe porque você comeu um bife, o aumento está nas partículas grandes, não nas pequenas. Ser sedentário? Isso desencadeia as pequenas.

A fonte de gordura saturada é fundamental. Agora sabemos que nem todas as gorduras saturadas se comportam da mesma maneira no corpo. Laticínios integrais e chocolate amargo estão cheios de gorduras saturadas, mas não aumentam o risco de doenças cardiovasculares.

Isso ajuda a controlar o peso. Na verdade, Ludwig afirma que devemos comer mais gordura em geral e muito menos carboidratos processados ​​para nossa saúde e cintura. "Quando você considera pão branco e manteiga, o pão é o componente menos saudável", diz ele. Depois de realizar pesquisas por 20 anos, ele criou um programa de perda de peso descrito em seu livro de 2016, Always Hungry? Em um teste piloto, a perda de peso média em 16 semanas foi de 9 quilos, com alguns chegando a 14. “Como o programa não é restrito a calorias, também achamos que os resultados serão mais sustentáveis”, acrescenta. O plano prevê uma dieta que seja 50% de gordura nas primeiras duas semanas, com 25% cada para carboidratos e proteínas. Então o nível cai para cerca de 40% de gordura, dependendo da pessoa. Talvez não por coincidência, é aí que a ingestão média de gordura pelos americanos se situava antes da difamação de gorduras, especialmente gordura saturada, que começou nos anos 70 - e antes da epidemia de obesidade.

Difícil de Processar

Observe a maioria das despensas dos americanos e você encontrará: frascos de milho, soja e óleos de canola. Estes óleos poli-insaturados são muito populares e comercializados como saudáveis, especialmente quando comparados com a manteiga. Eles também contêm grandes quantidades de ácidos graxos ômega-6. Isso é bom, certo? Não tão assim.

Omega-6s é uma espécie de gêmeo maligno do ômega-3, as gorduras saudáveis ​​para o coração, em peixes e azeite de oliva. Precisamos de um pouco de ômega-6 em nossas dietas, mas agora absorvemos muito mais do que fazíamos há um século - graças a todo aquele óleo vegetal processado - e pesquisas recentes sugerem que ele pode promover doenças cardíacas em vez de proteger contra isto.

Um dos estudos mais convincentes foi publicado em 2016, mas foi baseado em evidências coletadas nos anos 70. (Por que, você pergunta? Alguns especialistas acham que foi "escondido" porque não apoiava a teoria pró-óleo vegetal vigente.)

O grande estudo clínico formulou a hipótese de que a redução da gordura saturada e sua substituição por óleo de milho carregado com ômega-6 evitaria doenças cardíacas e reduziria as taxas de mortalidade. Em vez disso, aconteceu quase o oposto e de maneira surpreendente. Os níveis de colesterol diminuíram no grupo de óleo de milho, mas as taxas de mortalidade permaneceram as mesmas do grupo de gordura saturada. E quanto maior a queda no colesterol, maior o risco de morte.

A evidência está aumentando, diz James DiNicolantonio, PharmD., Um cientista de pesquisa cardiovascular do Instituto Midwest Heart Institute de Saint Luke, em Kansas City, Missouri, e autor de The Salt Fix. Especificamente, ele cita uma meta-análise que sugere que a proporção de ômega-6 para ômega-3 - assim como a proporção de LDL para HDL em relação à gordura saturada - é especialmente importante.

Tudo abaixa a inflamação. Omega-6 faz com que, contribuindo para doenças cardiovasculares, câncer, osteoporose e doenças auto-imunes. Omega-3 protege você disso. Reorganize sua dieta, aumentando a ingestão de peixes gordurosos, como salmão e atum, linhaça, carne de animais (alimentados com capim), nozes e lentilhas. E diminui seu consumo de óleos vegetais, molhos para salada em frascos (também com açúcar) e lanches como biscoitos. É uma relação fácil que todos nós podemos obter.

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COMEÇANDO UM BALANÇO SAUDÁVEL

Especialistas há muito sugerem que o “paradoxo francês” - o fato de as pessoas naquele país comerem mais gorduras saturadas do que nós, ainda vivem mais e têm muito menos doenças cardíacas e obesidade - é devido ao seu estilo de vida: cozinham mais e são mais ativos (não necessariamente exercícios de ginástica, apenas andando). E embora sua comida seja frequentemente rica em gordura (pense o pato à laranja), ela é servida em porções menores e comida de forma descontraída. Eles raramente contam calorias ou gramas de gordura. Essa mesma moderação deve informar sua própria dieta. Veja como começar:

1. Escolha alimentos integrais e “naturais” em detrimento daqueles que vêm embalados.

Ou seja, uma batata assada (regada com azeite ou com manteiga) em vez de batatas fritas “saudáveis”. Alimentos processados, mesmo aqueles com rótulos "sem gorduras trans!", Tendem a ser ricos em gorduras poli-insaturadas.

2. Limite comer fora  de casa

E não apenas por causa de grandes porções: a indústria de restaurantes depende muito de óleos poli-insaturados e também costuma usar altas temperaturas. Isso faz com que os óleos oxidem e até mesmo crie ácidos graxos trans; ambos aumentam o risco de doença cardíaca.

3. Não fique obcecado em contar os gramas de gordura.

Coma uma variedade de alimentos (algumas carnes, equilibradas com muitos peixes e fontes não-animais de proteína, como legumes), e muitos vegetais. Se você está comendo gordura suficiente, ficará naturalmente saciado.

Tradução livre de Leopoldo Costa do artigo de Michelle Stacey publicado em "Women's Health", EUA, abril de 2018, trechos pp. 132-137. Digitalizado, adaptado e ilustrado para ser postado por Leopoldo Costa.

THE SHOWER: A BLAST FROM THE PAST

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A 19th-century shower, based on Feetham’s original design from the 1700s. The hand pump can be seen to the right. (Erddig Hall, Wales, UK)
In the 1700s the invention of a mechanical shower started people on the path to replacing their Saturday night baths with daily morning showers.

The first mechanical shower was not invented until the 18th century, but getting clean from above has a history that goes back millennia.

The earliest showers were generally enjoyed by the wealthy, who could pay for servants or slaves to pour water on them. In sixth-century B.C. Babylon bathrooms were common in residences, but bathtubs were not; their absence indicates that people probably bathed with water poured from above. Bathrooms were also common in Egypt going as far back as the Middle Kingdom. Wall paintings show how the wealthy were showered by their servants with water. Excavations of wealthy homes in Thebes, El Lahun, and Amarna found stone-lined chambers equipped with sloped floors that allowed water to drain.

Ancient Greek inventors created indoor showers at gymnasiums through advances in plumbing and sewers. Users would stand under jets of cold water that cascaded from the ceiling. Classical societies associated regular washing with civilized values: In his fourth-century B.C. Symposium, Plato records the arrival of Socrates to a dinner party, “fresh from the bath and sandaled.” Archimedes is said to have pondered on water displacement in the bathtub, and the ample archaeological evidence of public baths highlights the centrality of bathing to Romans across the empire, from the damp of England to the heat of Palestine.

With the rise of Christianity, public bathing began to be regarded as indecent and extravagant. Cyprian, the  third-century Bishop of Carthage, warned a woman “a bath sullies; it does not purify... you are looked at immodestly.” Until well into the early modern period, European society associated the word “cleanliness” more with purity of the soul rather than the body.

Feetham’s Feat

By the 18th century scientific advances in medicine and epidemiology prompted growing interest in personal hygiene in Europe. People generally bathed infrequently, partially because bathing at home was cumbersome. Filling large bathtubs consumed not only a lot of water but also a lot of labor since water had to be heated and then hauled to the tub in buckets.

An English stove and heater manufacturer, William Feetham was also an inspired inventor. Already the creator of an ingenious mechanical chimney sweep, in 1767 Feetham patented the first mechanical shower, a portable cone structure made up of two sections. The lower part was a basin where the bather stood; the upper was a tank that stored water until bathers pulled a chain to release it.

The bather could then use a hand pump to collect water from the base and return it to the tank. Although the water would be dirtier and colder with each cycle, Feetham’s invention marked a huge saving in both water and time. Improvements to the basic design were continuously made, with even Feetham applying for a new patent in the 19th century.

Inventors attempted several different methods to warm up the water. Benjamin Waddy Maughan’s patented water heater did not factor in the need for ventilation, and frequently exploded. In 1889 Norwegian-American engineer Edwin Ruud invented a safe, gas-heated water heater, and a new era began for warm showers. Once regarded as an unimaginable luxury, a daily hot shower is a regular indulgence for many bathers all over the world.

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GOING WITH THE FLOW

1767
William Feetham patents the first pump-activated shower in London. The bather releases the water in the overhead tank by pulling a chain.

1868
English painter Benjamin Waddy Maughan patents a water heater. Its tendency to explode makes it unsafe for household use.

1889
Norwegian-American engineer Edwin Ruud develops a safe, gas-powered water heater, ushering in a new age of hot showers.

1900s
Advances in plumbing and heating drive the popularity of the regular shower in both Europe and the United States.

By Josemi Lorenzo in "National Geographic History", USA, August 2018, excerpts pp. 12-13. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

THE SEVEN VOYAGES OF ZHENG HE (1405-1453)

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Even before Zheng He embarked on his seven voyages, China already possessed a wealth of information about the world beyond the Indian Ocean. The first Ming emperor, Hongwu, commissioned a world map that has been reproduced many times since its original creation. The most famous version of it dates from 1402, a Korean rendering today known as the “Kangnido Map.”

This iteration shows a disproportionately large Korea and places China at the center of the known world, detailing its rivers and the Great Wall. Other East Asian countries are located far from their true positions and diminished in size. The archipelagoes of Indonesia and the Philippines, for example, appear as little more than a line of dots, and only the Malay Peninsula is recognizable. Mesopotamia, Europe, and much of the Middle East is likewise scrunched into a narrow band to the left.

It is worth remembering that the “Kangnido Map” was produced three years before Zheng He’s first expedition, and although Africa’s size and shape are inaccurate, the outline does show clearly that its southernmost tip is navigable. Above Africa, the Mediterranean Sea appears in compressed form, surrounded by a handful of countries. Morocco and Egypt are the most prominent in the south, and in the north, Germany, France, Spain, Italy, and Greece are identifiable, albeit lumped together.

While a well-equipped navy had been built up during the early years of the Song dynasty (960-1279), it was in the 12th century that the Chinese became a truly formidable naval power. The Song lost control of northern China in 1127, and with it, access to the Silk Road and the wealth of Persia and the Islamic world. The forced withdrawal to the south prompted a new capital to be established at Hangzhou, a port strategically situated at the mouth of the Qiantang River, and which Marco Polo described in the course of his famous adventures in the 1200s.

For centuries, the Song had been embroiled in battles along inland waterways and had become indisputable masters of river navigation. Now, they applied their experience to building up a naval fleet. Alas, the Song’s newfound naval mastery was not enough to withstand the invasion of the mighty Mongol emperor Kublai Khan.

The Mongols and the Ming

Having toppled the Song and ascended to the Chinese imperial throne in 1279, Kublai built up a truly fear some naval force. Millions of trees were planted and new shipyards created. Soon, Kublai commanded a force numbering thousands of ships, which he deployed to attack Japan, Vietnam, and Java. And while these naval offensives failed to gain territory, China did win control over the sea-lanes from Japan to Southeast Asia. The Mongols gave a new preeminence to merchants, and maritime trade flourished as never before.

On land, however, they failed to establish a settled form of government and win the allegiance of the peoples they had conquered. In 1368, after decades of internal rebellion throughout China, the Mongol dynasty fell and was replacedby the Ming (meaning “bright”) dynasty. Its first emperor, Hongwu, was as determined as the Mongol and Song emperors before him to maintain China as a naval power. However, the new emperor limited overseas contact to naval ambassadors who were charged with securing tribute from an increasingly long list of China’s vassal states, among them, Brunei, Cambodia, Korea, Vietnam, and the Philippines, thus ensuring that lucrative profits did not fall into private hands. Hongwu also decreed that no oceangoing vessels could have more than three masts, a dictate punishable by death.

Yongle was the third Ming emperor, and he took this restrictive maritime policy even further, banning private trade while pushing hard for Chinese control of the southern seas and the Indian Ocean. The beginning of his reign saw the conquest of Vietnam and the foundation of Malacca as a new sultanate controlling the entry point to the Indian Ocean,a supremely strategic location for China to control. In order to dominate the trade routes that united China with Southeast Asia and the Indian Ocean, the emperor decided to assemble an impressive fleet, whose huge treasure ships could have as many masts as necessary. The man he chose as its commander was Zheng He.

Epic Voyages

Although he is often described as an explorer, Zheng He did not set out primarily on voyages of discovery. During the Song dynasty, the Chinese had already reached as far as India, the Persian Gulf, and Africa. Rather, his voyages were designed as a display of Chinese might, as well as a way of rekindling trade with vassal states and guaranteeing the flow of vital provisions, including medicines, pepper, sulfur, tin, and horses. The fleets that Zheng He commanded on his seven great expeditions between 1405 and 1433 were suitably ostentatious. On the first voyage, the fleet numbered 255 ships, 62 of which were vast treasure ships or baochuan. There were also mid-size ships such as the machuan, used for transporting horses, and a multitude of others vessels carrying soldiers, sailor and assorted personnel. Some 600 officials made the voyage, among them doctors, astrologers, and cartographers.

Charting Distant Waters

The ships left Nanjing (Nanking), Hangzhou, and other major ports, from there veering south to Fujian, where they swelled their crews with expert sailors. They then made a show of force by anchoring in Quy Nhon, Vietnam, which China had recently conquered. None of the seven expeditions headed north; most made their way to Java and Sumatra, resting for a spell in Malacca, where they waited for the winter monsoon winds that blow toward the west.

They then proceeded to Ceylon (present-day Sri Lanka) and Calicut in southern India, where the first three expeditions terminated. The fourth expedition reached Hormuz in the Persian Gulf,and the final voyages expanded westward entering the waters of the Red Sea, then turning and sailing as far as Kenya, and perhaps farther still. A caption on a copy of the Fra Mauro map-the original, now lost, was completed in Venice in 1459, more than 25 years after Zheng. He's final voyage— implies that Chinese ships rounded the Cape of Good Hope in 1420 before being forced to turn back for lack of wind. Chinese ships had always been noted for their size.

More than a century before Zheng He, explorer Marco Polo described their awesome dimensions: Between four and six masts, a crew of up to 300 sailors, 60 cabins, and a deck for the merchants. Chinese vessels with five masts are shown on the 14th-century “Catalan Atlas” from the island of Mallorca. Still, claims in a 1597adventuretale that Zheng He’s treasure ships reached 460 feet long do sound exaggerated. Most marine archaeological finds suggest that Chinese ships of the 14th and 15th centuries usually were not longer than 100 feet. Even so, a recent discovery by archaeologists of a 36-foot-long rudder raises the possibility that some ships may have been as large as claimed.

End of an Odyssey

Zheng He’s voyages ended abruptly in 1433 on the command of Emperor Xuande. Historians have long speculated as to why the Ming would have abandoned the naval power that China had nurtured since the Song. The problems were certainly not economic: China was collecting enormous tax revenues, and the voyages likely cost a fraction of that income.

The problem, it seems, was political. The Ming victory over the Mongols caused the empire’s focus to shift from the ports of the south to deal with tensions in the north. The voyages were also viewed with suspicion by the very powerful bureaucratic class,who worried about the influence of the military.This fear had reared its head before: In 1424, between the sixth and seventh voyages, the expedition program was briefly suspended,and Zheng He was temporarily appointed defender of the co-capital Nanjing, where he oversaw construction of the famous Bao’en Pagoda, built with porcelain bricks.

The great admiral died either during,or shortly after, the seventh and last of the historic expeditions, and with the great mariner’s death his fleet was largely dismantled.China’s naval power would recede until the 21st-century.With the nation’s current resurgence, it is no surprise that the figure of Zheng He stands once again at the center of China’s maritime ambitions.Today the country’s highly disputed “nine-dash line”— which China claims demarcates its control of the South China Sea— almost exactly maps the route taken six centuries ago by Zheng He and his remarkable fleet.

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THE VOYAGES 

Between 1405 and 1433 the seven voyages of Zheng He touched 30 modern-day countries in Africa and Asia. The fleet sailed to East Africa on Zheng He’s sixth and seventh voyages, and an advance party may have gone farther, reaching Mozambique or even the Cape of Good Hope. A total of 100,000 people—passengers, troops, and crew—participated in these trips, which were intended as diplomatic missions rather than voyages of discovery.

Over 300 foreign envoys, including nine kings, were brought back to China on Zheng He’s ships, facilitating commerce across a huge swath of Asia and kindling new relationships with Islamic and African lands.

1. (1405-07) In July 1405 Zheng He’s fleet—as many as 255 ships, including 62 vast treasure ships—set sail from Nanjing, carrying a cargo of silks, porcelain, and spices. Zheng He patrolled the southern seas and destroyed a gang of pirates in Sumatra before dropping anchor in Malacca. The fleet then proceeded to Ceylon and India.

2. (1407-09) The fleet returned to their homes the foreign ambassadors who had been brought to China on the first voyage. The expeditions served to strengthen the Ming empire’s trade links and communications across the Indian Ocean.

3. (1409-1411) This voyage gained notoriety for having sparked a major battle in Ceylon in order to secure the throne for an ally of the Ming. Zheng He flew a trilingual flag: in Chinese to honor the Buddha, in Tamil to pay homage to Vishnu, and in Persian in praise of Allah. It was but one example of his ecumenism.

4. (1413-15) The fourth expedition was the first to venture beyond the Indian Ocean and reach the Persian Gulf. Some 18 states sent tribute and delegations to China, emphasizing the growing influence of China beyond the frontiers of its territory.

5. (1417-19) The Treasure Fleet arrived at the Arabian Peninsula and embarked on its first expedition to Africa. In Aden the sultan showered Zheng He with exotic gifts, including lions, zebras, and ostriches.

6. (1421-22) Zheng He continued with a “there and back” version of diplomacy, returning some of the foreign ambassadors to their countries after staying several years in China, and bringing back new delegations of foreign dignitaries.

7. (1431-33) On Zheng He’s final voyage, he stayed on in India, while part of the fleet continued to the Swahili coast of Africa. The chronicler Ma Huan disembarked beforehand to visit Mecca. Zheng He died sometime between 1433 and 1435.

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KUBLAI KHAN 'KAMIKAZED'

Grandson of the great Genghis Khan, the Mongol Kublai Khan built an empire for himself in the 13th century, famously conquering China in 1279. He also had his sights set on Japan and tried to invade, not once, but twice: first in 1274 and again in 1281. Chroniclers of the time report that he sent thousands of Chinese and Korean ships and as many as 140,000 men to seize the islands of Japan.

Twice his massive forces sailed across the Korea Strait, and twice his fleet was turned away; legend says that two kamikazes, massive typhoons whose name means “divine wind,” were summoned by the Japanese emperor to sink the invading vessels. Historians believed the stories to be legendary, but recent archaeological finds support the story of giant storms saving Japan. A century and a half after Khan’s attempted invasions, Zheng He’s treasure ships would resemble the vessels of Kublai Khan. His ships were numerous and notably large — approximately 230 feet long. It seems both Zheng He and the Ming emperor clearly appreciated impressive size, both in terms of the vessels and the fleet, and made it an important factor in spreading Chinese prestige and dominance throughout the Indian Ocean.

By Dolors Folch in "National Geographic History", USA, August 2018, excerpts pp. 46-53. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

O GOSTO AMARGO DOS QUEIJOS

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A formação do gosto amargo é um dos problemas mais complexos que podem surgir durante a maturação ou estocagem de queijos. Tal complexidade se deve à variedade de fatores que podem causar ou influenciar na intensidade deste defeito. Sabe-se que o gosto amargo se deve não somente à formação, mas sobretudo, ao acúmulo de peptídeos específicos (geralmente insolúveis ou apolares) de peso molecular baixo, durante o processo de decomposição protéica que caracteriza a maturação do queijo. Em outras palavras, a presença desses peptídeos é normal durante a cura e o gosto amargo só aparece quando eles se acumulam no queijo.

Assim, pode-se dizer que:

a) O acúmulo dos peptídeos amargos é normal e causa o problema. Entretanto, a percepção do gosto amargo (nas papilas gustativas) varia bastante de individuo para individuo. Um queijo pode estar amargo para algumas pessoas e para outras, não.

b) Peptídeos amargos podem ser decompostos, sob certas condições, em outros produtos de peso molecular muito menor (por exemplo, aminoácidos) que não têm gosto amargo. Isto que dizer que o gosto amargo pode ser um problema temporário, com tendência à desaparecer com o tempo.

No Brasil, por razões diversas, queijos como o Prato, Gouda e similares (geralmente mais suceptíveis de amargar) nem sempre são maturados por períodos mais prolongados, o que faz com que a formação do gosto amargo seja um defeito menos visível. Porém, o problema ocorre, inclusive com queijos sem maturação ou de maturação curta, como a Mussarela e o Minas Padrão. Daí a importância de se enumerar, a seguir, alguns dos principais fatores que influenciam direta ou indiretamente no surgimento de defeitos:

1. Qualidade do coalho: presença de impurezas físicas ou bacteriológicas.

2. Tipo de coalho ou corante: normalmente não se aconselha o uso de coagulantes fúngicos ("coalho" microbianos) para queijos de maturação média ou longa, já que tem menor especificidade na ruptura da caseína, além de serem mais proteolíticos. São também mais termoresistentes, com maior efeito residual na coalhada de queijos duros e semi-duros.

3. Dose de coalho: o uso excessivo é uma causa freqüente de acúmulo de peptídeos amargos, devido ao efeito residual do coalho no queijo.

4. Acidez do leite: quanto mais ácido o leite, mais coalho é retido na massa.

5. Temperara de pasteurização: quanto mais alta (acima de 73°C) maior teor de coalho é retido na coalhada. Esta é uma causa freqüente do defeito e é pouco considerada.

6. Dose de fermento: aumentando-se a dose (acima de 1,5%) aumenta-se a acidez do leite e a velocidade de acidificação de grão, fazendo com que m,ais coalho seja retido no queijo.

7. Tipo e atividade do fermento lático: fermentos superativos produzem excesso de acidez (retenção de coalho) enquanto que culturas mais lentas não conseguem decompor a tempo peptídeos de peso molecular baixo (alguns são amargos) normalmente produzidos pelo coalho residual no queijo. A situação se complica quando uma cultura lenta, sem atividade (os com problemas de bacteriófagos, antibióticos e/ou mamite) é usada numa fabricação onde, por razões diversas, um excesso de coalho tenha sido retido na massa. O uso excessivo de fermento pode também produzir queijos muito ácidos e que são mais propensos e desenvolver amargor.

8. Qualidade do leite: se a contagem global é muito alta (especialmente se a flora termodúrica é considerável) ou o leite for de má qualidade e refrigerado cru por um período mais longo (aumento da contagem de psicrotróficos, que produzem proteases termoresistentes), o risco de problemas aumenta.

9. Uso de leite cru na fabricação: devido à imensa variedade da flora microbiológica do leite cru, há sempre o risco de se trabalhar com bactérias muito proteolíticas.

10. Culturas ativas, porém desbalanceadas: o exemplo clássico é o uso de culturas aromatizantes ("LD" o "D") cultivadas em temperaturas inadequadas (acima de 20° C); tendem a produzir muito acetaldeído, o que altera o sabor do queijo, muitas vezes confundido com amargor. Em culturas tipo "O", é normal que se tenha a taxa de S. lactis abaixo de 5% devido a sua maior resistência a sal e capacidade de crescimento em temperaturas próximas de 40° C. quando ocorre um aumento considerável da proporção de Streptococcus lactis na cultura, aumenta o índice de proteólise no queijo.

11. Queijos de massa semi-cozida elaborados com baixo teor de gordura têm maior tendência a amargar (a gordura ajuda a "mascarar" outros sabores no queijo). Por exemplo, o Saint Paulin é geralmente feito com leite mais magro e tende mais a apresentar o problema.

12. Na fabricação de queijos semi-duros o uso de temperaturas mais baixas de cozimento da massa (de 36 a 38° C, por exemplo) favorece a acidificação o que, dependendo de outros fatores, pode influenciar indiretamente na formação do sabor amargo.

13. A temperatura de maturação dos queijos também exerce um papel: não pode ser nem muito alta (acima 14 - 15°C) nem muito baixa (abaixo de 7 - 8°C), pois pode tanto estimular a atividade proteolítica de enzimas do coalho, como inibir a atividade peptidolítica de enzimas bacterianas. O dano maior é causado por temperaturas de cura mais elevadas.

14. Se o queijo é suposto de apresentar pH ba faixa de 5,1 a 5,3 e o apresenta, por exemplo abaixo de 5,0, tem maior tendência a amargar. Neste caso, o pH baixo favorece a produção de peptídeos de peso molecular baixo e médio pelas enzimas residuais do coalho enquanto desfavorece sua quebra para aminoácidos por peptidolases das bactérias láticas (são mais atuantes em pH mais alto).

15. Sob certas condições, a alimentação do rebanho pode influencias na formação de gostos estranhos no queijo. A intensidade deste fator é entretanto atenuada pela mistura de leite de origem diversas na recepção da fábrica.

16. Período de maturação do queijo: se o queijo é mantido por períodos muito prolongados sob temperaturas de maturação, o pH tende a subir, o que acelera mais ainda o processo de decomposição protéica (especialmente em queijos semi-duros como o Prato). Sob estas condições, o gosto amargo pode surgir e permanecer no queijo. Em alguns queijos, como o Gorgonzola, é comum um gosto amargo entre a 3ª e 5ª semana de maturação, desaparecendo rapidamente à medida que o processo de lipólise confere ao queijo seu sabor e aroma típicos.

17. Queijos semi-cozidos (semi-duros), como o Prato, Gouda e macios como o Minas, Saint-Paulin, etc. tem maior tendência a amargar se comparados com queijos duros como o Parmesão, Suíço, etc. Isto se deve às altas temperaturas usadas na fabricação de queijos duros, que não só inativam boa parte dos resíduos de coalho na massa, como também inibem parcialmente a acidificação. Relaciona-se também com o teor de umidade, atividade de água (sal), pH e culturas láticas usadas na fabricação destes queijos. Em queijos mais macios, se o teor de sal é baixo, aumenta o risco de formação de gosto amargo.

18. Contaminações superficiais também podem provocar o gosto amargo em queijos. Mofos que se desenvolveram na casca de queijos como o Prato produzem proteases que migram para o interior, decompondo a caseína e alterando o gosto do produto. Estas contaminações podem estar na salmoura ou no próprio ambiente de embalagem e maturação.

19. A adição excessiva de cloreto de cálcio ou nitrato de sódio ao leite também pode provocar o amargo nos queijos.

Finalmente, deve-se reiterar o gosto amargo, na maioria das vezes, é resultante do fenômeno de proteólise, com acúmulo de componentes amargos, o que se relaciona diretamente com a atuação de enzimas do coalho e/ou do fermento. Através dos diversos pontos enumerados aqui, percebe-se entretanto que mesmo um bom fermento, podem gerar o problema se outros fatores da fabricação e maturação não são controlados adequadamente. Trata-se obviamente de um problema complexo, cuja solução reside sobretudo no controle de qualidade de matéria-prima, ingredientes, processos e parâmetros de fabricação.

Publicado na "Ciência do Leite" Extraido do informativo da Ha-La Biotec (CHR Hansen). Disponível em https://cienciadoleite.com.br/noticia/2787/o-gosto-amargo-nos-queijos.Adaptado e ilustrado para ser postado por Leopoldo Costa.

FOOD POLITICS - HOW THE FOOD INDUSTRY INFLUENCES NUTRITION AND HEALTH

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PART III - EXPLOITING KIDS, CORRUPTING SCHOOLS

During the twentieth century, the nutritional health of American children improved dramatically in some ways—but not in others. Early in the century, many children died from the complications of infectious diseases made worse by diets limited in calories and nutrients. As scientists learned more about how diets could protect against disease, they introduced measures that virtually eliminated classic signs of severe undernutrition among American children. Fortification of foods with iron, for example, helped reduce rates of iron-deficiency anemia to their present low levels, and school lunch programs kept many children from going hungry. These accomplishments count among the greatest achievements of twentieth-century public health.

Today, the health consequences of undernutrition—illnesses due to deficiencies of vitamins, minerals, protein, or calories—are rarely observed except among children who are ill from other causes or those from households with the lowest income. Income is a major factor in children’s nutrition. For example, the Public Health Service’s 2000 review of national health data, Healthy People 2010, demonstrates that anemia due to iron deficiency is almost twice as common among 2-year-old children from families with incomes barely at the poverty level than it is among those from higher-income families (12% compared to 7%). Growth retardation (height-for-age below the 5th percentile for age and sex) affects 8% of low-income children under age 5. Thus poverty continues to be the single most important danger signal for nutritional deficiencies in American children.1 Although nearly 90% of American households with children were “food secure” in 1999 (that is, they consistently obtained enough food for all members to maintain active, healthy lives), just 37% of households with below-poverty incomes are in this category—an improvement since 1900, but still well below what should be expected in such a wealthy country.2

Too little food, however, is only part of the problem. For all children, wealthy and poor alike, the principal nutritional concerns are eating too much of the wrong kinds of foods in particular, and consuming too many calories in general. Obesity, as we saw in the Introduction, is now the most serious dietary problem affecting the health of American children. Although many factors influence childhood obesity, the quality and quantity of the foods consumed are major contributors. Thus efforts to market food products directly to children deserve close scrutiny. As I explain in Chapter 8, food companies spend enormous creative energy and huge sums of money to entice children to buy their products or demand that their parents do so. Despite claims to the contrary, such efforts have little to do with good nutrition and everything to do with promoting food sales. The blatant exploitation by food companies of even the youngest children raises questions about the degree to which society at large needs to be responsible for protecting children’s health in a free-market economy.

We shall see in these chapters that the creativity of food industry marketing extends beyond such standard channels of communication as television, magazines, billboards, store displays, and the Internet. It also targets schools. As described in Chapter 8, many American schools have been co-opted into a variety of partnerships that serve the interests of the food industry far more than they do children’s health. Chapter 9 provides a detailed examination of a particularly disturbing example: “pouring rights” contract agreements between schools and soft drink companies.

Chapter 8

STARTING EARLY - UNDERAGE CONSUMERS

Whereas concerns about children’s nutrition once focused on dietary insufficiency, the most serious dietary issue affecting today’s American children is obesity—the result of eating more food than is needed, rather than too little. Obesity rates are rising rapidly among children and adolescents, especially those who are African-American or Hispanic. By the early 1990s, for example, 23% of white girls aged 6–11 were overweight, compared to 29% of Mexican-American girls and 31% of black girls.1 Pediatricians report seeing children with high levels of serum cholesterol, high blood pressure, and “adult”-onset diabetes at earlier and earlier ages—all consequences of excessive caloric intake. Because obesity tends to persist into adulthood, this condition may well predispose overweight and obese children to cardiovascular and other chronic disease risks later in life.

The increasing prevalence of childhood obesity results from complex interactions of societal, economic, demographic, and environmental changes that not only encourage people to eat more food than needed to meet their energy requirements but also encourage people to make less healthful food choices and act as barriers to physical activity. In part as a result of the overabundance of food in the United States and the consequences of overabundance for the food industry, the diets of most American children do not come close to meeting nutritional recommendations. In 1997 American children obtained a whopping 50% of their calories from added fat and sugar (35% and 15%, respectively), and only 1% of them regularly ate diets that resemble the proportions of the Food Pyramid. The diets of nearly half (45%) of all U.S. children failed to meet any of the serving numbers recommended in the Pyramid—not even one of them.2 A survey the following year found that only 2% of teenagers in California met diet and activity recommendations.3 As might be expected, children whose dietary patterns least resemble the Pyramid are most lacking in intake of essential nutrients, in part because they consume more soft drinks and other high-calorie, low-nutrient foods. Indeed, American children eat one out of every three meals outside the home, where foods are demonstrably higher in calories, fat, saturated fat, and salt as well as lower in more desirable nutrients.4

Such discouraging findings suggest the need for attention to the dietary habits of children and to the ways in which our society influences the quality and quantity of the foods they eat. Food marketing is only one of those influences, but it raises issues of special concern, especially when it is deliberately targeted to the youngest and most impressionable children. As this chapter explains, the marketing of foods to children is big business—in the home, in fast-food outlets, and in schools.

TARGETING CHILDREN

Marketers have long known that children make attractive customers, but attention to this group (and to younger and younger members within it) has increased sharply in recent years. The reasons are easy to understand: children control increasing amounts of money, and society has granted them increasing responsibility for purchasing decisions. It is difficult to know exactly how much money children now control as a result of allowances, gifts, and jobs, but even small amounts add up to very large numbers when computed across the entire population. Studies in the late 1980s reported that children spent an average of $4.42 per week each, for a combined total of more than $6 billion a year, and that they influenced annual family spending decisions involving another $132 billion. More recent studies have found that children as young as 3–5 years accounted for $1.5 billion in discretionary spending and influenced $15 billion more, that those aged 4–12 had a combined discretionary income greater than $27 billion, and that children in general influenced parental spending worth $188 billion.5 The amounts controlled by children increase with age; children aged 7–12 have been reported to control $8.9 billion in spending money, and teenagers $119 billion, a figure that was expected to rise to $136 billion by 2001. Overall, children aged 6–19 years were thought to have influenced a staggering $485 billion in purchase decisions in 1999.6

The astonishing rise in children’s purchasing power and influence can be attributed to a variety of societal trends. The decreasing size of families permits parents to devote more attention to individual children. Older parents are wealthier and can be more indulgent. Working and single parents delegate more responsibility to children by necessity. Putting these trends in old-fashioned terms, children these days appear more “spoiled.” In other ways, however, they are less independent. Concerns about neighborhood safety mean that fewer children walk to school, play in parks, ride bicycles, or explore cities on their own. In the New York City of the 1940s and 1950s, my friends and I were permitted to take subways and explore the city from the time we were 8 years old—a freedom of action now utterly unthinkable for such young children. Changes in society discourage out-of-home activities and encourage television, video games, and Internet surfing. And, of course, these activities not only keep children sedentary but also expose them to countless advertisements for purchasable products.

Furthermore, increasing pressure from advertising messages reaches even the youngest children. At earlier and earlier ages, children are aware of advertised brands and establish firm preferences for them. Even very young children can identify stores that sell desired items, distinguish one product from another, and understand sales messages, the goals of retailers, and the purpose of money. By the age of 7 or 8, most children are sophisticated shoppers; they can shop independently, ask for information about what they want, and show off what they have bought to other children.7

Beyond the absolute amounts involved, discretionary spending by children establishes buying preferences and patterns that can be expected to last a lifetime. Given the importance of sound nutrition for good health, establishing appropriate preferences and patterns is especially important for foods. The development of lifetime loyalties to early purchases is well documented for foods and beverages,1 and these products rank third in spending by teenagers, behind clothes and entertainment. In 1997 children spent nearly $8 billion of their own money on food and beverages, of which $1 billion each went for sweets and soft drinks. The amounts spent on food increase with age; in 1997, children aged 7–12 spent $2.3 billion of discretionary money on snacks and beverages, teenagers $58 billion.5

What do children choose to buy? Table 19 gives the percentages of children aged 7–9 and 10–12 who reported buying foods and beverages with their own money during the previous month. Half chose candy, more than one-third chose soft drinks and ice cream, and about one-fourth bought fast food. Children also influence a substantial proportion of the total annual sales of certain foods: 25% of the total amount of salty snacks, 30% of soft drinks, 40% of frozen pizza, 50% of cold cereals, and 60% of canned pasta, for example.5


From such figures alone, it is easy to understand why children of any age present an irresistible marketing opportunity and why food companies spare no effort to reach them. Soft drink companies unapologetically name 8- to 12-year-olds as marketing targets. Advertisers encourage marketing directed to 9-year-olds as a logical consequence of the fact that children—and girls in particular—are maturing earlier. McDonald’s produces commercials, advertisements, and a Web site aimed specifically at children aged 8–13. Other fast-food companies also are developing campaigns for preteens, and Campbell Soup views “appealing to children [as] one prong of a new effort to lift sales.”8 In January 2000 Quaker Oats began a $15 million, 5-month campaign devoted entirely to promoting sales of its heavily sugared Cap’n Crunch cereal to children. What is most remarkable about these practices is how sensible they appear to marketers: “Kids are a growing demographic and [the companies] are trying to get in on the ground floor.”9

MARKETING TO YOUNG TASTES

To reach children of any age, food marketers employ a variety of methods, all highly successful. Advertising—on television and on the Internet—is only the most visible of these methods, for food companies also reach children by less obvious means, both in and out of school. The amount of money spent on marketing directed to children and their parents rose from $6.9 billion in 1992 to $12.7 billion in 1997.10 Some of these funds pay for market research that is simply breathtaking in its comprehensiveness, level of detail, and undisguised cynicism. Anyone with access to a library can discover in a minute how best to exploit current trends and family dynamics to get children to buy or demand products.

Market researchers have defined the basic elements of advertising—package design, typefaces, pictures, content—most likely to get boys or girls of varying ages to want to purchase products. Most remarkable, they justify the results of this research as a public service: “Advertising to children . . . is nothing less than primary education in commercial life; the provision, in effect, of free and elementary instruction in social economics—a passport to street wisdom. Far from being further restricted, as many suggest, this education course should in fact be supported, encouraged, and enlarged.”11

Food companies defend their targeting of children in a variety of ways, not all of them equally convincing. They rationalize their use of advertising to children as an expression of freedom of speech. They argue that advertised foods are not inherently unhealthful (recall the mantra “All foods can be part of healthful diets”) and that advertising encourages children to eat breakfast or healthier food products. They maintain that no one food contributes to obesity more than any other and emphasize that exercise—not diet—is the key to weight control.

Paradoxically, despite their spending of billions of dollars on advertising directed at children, food marketers complain that this method isn’t particularly effective: “In reality, there is no evidence that advertising is a major influence on children’s food choices; at the same time, there is substantial evidence that it is not a major influence, and that other factors—notably inherent taste preferences and parents—are a much stronger influence.”12

Given this alleged lack of influence, it is also paradoxical that food marketers claim that advertising contributes to nutrition education and argue that the primary responsibility for determining dietary intake rests with parents and caretakers who plan meals. Finally, food marketers propose that what’s good for business is good for America: “. . . the idea that commercialism in general is evil is very misguided. It is the engine that drives our economy.”13

What raises skepticism about these arguments, however, is the fact that food marketing to children is big business aimed at uncritical minds. Thus psychologists, among others, deplore this “unfair and conflict-ridden manipulation of the young” and urge restrictions on the use of psychological research by advertisers of foods and other products aimed at children.14 But perhaps such critics are overreacting. Does advertising really sell non-nutritious food to children? Researchers who have examined this question answer it with a resounding “yes!”15

Indeed, it is so easy to demonstrate that advertising influences brand preferences that even children can prove it, as shown by two Oregon eighth-graders in a winning science fair project. The 13-year-old researchers asked their sixth- to eighth-grade classmates to state whether they preferred to drink Coca-Cola, Pepsi-Cola, or a nonadvertised store brand of cola. All respondents mentioned either Coke or Pepsi; none chose the store brand. The investigators then asked their classmates to rank the taste of coded samples of the three colas that could not be identified visually. The results: 73% of the respondents were not able to identify their preferred cola by taste, and 27% ranked the unpopular store brand as best in taste. They concluded, “Most of the people we tested said they liked Coke and Pepsi before the taste test because they’re the original, popular cola brands. The reason they chose Coke or Pepsi had nothing to do with taste. . . . [We] think the advertising media targets their advertisements to appeal to teenagers because . . . [that’s when you] develop buying habits and that’s when you have more pressure to drink the brand that’s cool.”16 One could hardly ask for better documentation of the reasons why businesses commit billions of dollars in efforts to reach underage consumers. Let us now take a look at how food companies marshal such efforts.

Television Advertising

The impact of television advertising on children’s health, emotional state, and dietary habits has long been a cause of concern for at least three reasons: children watch television for so many hours, commercials are numerous and endlessly repeated, and children lack the critical facility to distinguish commercials from program content. In 1989 a Nielsen report found that the average child in the United States spent more time—at least 22 hours weekly—watching television than doing anything else except sleeping.17 Today children are watching less television; in 1996, viewing among children 2–11 years old had declined 18% from a decade before. Children aged 2–7 now watch about 11 hours of television each week, but those aged 8–18 still watch about 22 hours. Unfortunately, the drop in television viewing does not mean that children have become more active and are expending more calories. On the contrary, they more than compensate by using computers to surf the Internet or play video games. Together, these sedentary visual activities amount to an average of 38 hours per week for the average child aged 2–18.18

One recent trend is an increase in viewing of programs designed especially for the youngest children. Because no child is too young to be targeted by television food marketers, many of these programs are linked directly to commercial products. Teletubbies, the public television program for toddlers, for example, was sponsored first by Burger King and later by McDonald’s; McDonald’s distributed toys representing the four characters. In the late 1990s, the Nickolodeon channel, designed for somewhat older children, was in 63 million homes, accounted for more than half of children’s viewing time, and was one of the three most profitable networks in television. The children’s television-advertising market, once considered “soft” because it accounted for just $750 million in 1998, quickly hardened: it accounted for about $1 billion just a year later.19

Not surprisingly, these expenditures of money on television advertising are richly rewarded. Research indicates that children respond best to commercials designed to appeal to desires for sensual gratification—play, fun, friends, and nurturance (in that order)—and, to a lesser extent, to concerns about achievement, overcoming opposition, and resisting undue influence. Moreover, prior to the age of 9 or 10, children do not readily understand the difference between commercials and programs. After that age, most children grasp the purpose of commercials, but there is still substantial blurring of the distinction. Even high school students have difficulty distinguishing between commercials and programming when confronted with sales messages cloaked as entertainment, information, or public service announcements. Apparently, many children do not see commercials as fundamentally different from any other form of television program content.7

The rising frequency of commercials is alone sufficient to raise questions about impact, especially those aired on Saturday mornings during prime-time children’s programming. Despite differences in the ways that studies have been conducted over the years, they demonstrate a sharp increase in commercial bombardment. In 1987 researchers counted 225 commercials on major network channels during Saturday morning hours; the number increased to 433 in 1992 and to 997 in 1994. Of these commercials, 160 (71%), 264 (61%), and 564 (57%), respectively, advertised foods and beverages of dubious nutritional value: presweetened breakfast cereals, candy, fast food, sodas, cookies, chips. Researchers counted not a single commercial for fruits, vegetables, bread, or fish.20 The percentage of commercials for foods may have declined, but the absolute number more than tripled, which means that children are subjected to far more frequent advertising of foods of low nutritional quality.19

That televised commercials influence the food choices, preferences, and demands of children—particularly younger children—has been well understood since the early 1970s. Researchers consistently have linked snack choices and food requests to televised commercials, especially to those repeated frequently. The conclusion from such studies seems inescapable: television advertising works well and is especially effective for the most frequently aired commercials such as those for sugared cereals, candy bars, and soft drinks.21

Many studies also have described how television viewing affects the caloric intake, health, fitness, and social outlook of American children. Children who watch the most commercials tend to consume more calories, a finding consistent with the well-documented connection between hours spent watching television and obesity.22 Researchers, impressed by the strong correlation between television watching and blood cholesterol levels, have concluded that questions about viewing habits convey more precise information about early risk for heart disease than conventional questions about family history. Given such observations, it is not surprising that at least one study has found turning off the television set to be a promising approach to prevention of childhood obesity.23

Particularly distressing are reports that food commercials stimulate “antisocial” behavior in children, not just inappropriate demands for advertised products. Beer commercials, for example, influence fifth- and sixth-graders to have more favorable beliefs about drinking, greater knowledge of beer brands and slogans, and more strongly stated intentions to drink beer as adults.24 Most troubling, researchers classify food commercials aimed at children as “high emotional/low analytic” and as overly dependent on “socially negative” material: violence (observed in 62% of the commercials), conflict (41%), trickery (20%), or some combination of these three features (64%):

"Upon reflection, it may not be a mystery that advertisers relied so heavily on these individual or combined themes, because conflict and violence are central to so much of children’s TV programming. . . . The violence and conflict seen in food ad stories may simply present children with familiar themes. . . . [F]orms of deception are practiced by children as young as 2 and 3 years of age . . . so they might have little trouble appreciating its implications in food ad stories."25

Such disturbing findings, among others, have prompted organizations such as the American Academy of Pediatrics to recommend limits on television viewing, promotion of critical viewing skills, and controls over the content of programs and commercials directed toward children.17 The academy recognized that the ultimate control of children’s television viewing rests with parents and caretakers, but it also called on industry and government to take responsibility for what gets aired. In 1999 the American Public Health Association joined other health groups to sponsor “Healthy Kids: Campaign for Less TV” and National TV-Turnoff Weeks to encourage children and adults to replace television viewing with other activities likely to be more constructive, rewarding, and conducive to health. Such campaigns, useful as they are, assign responsibility for controlling television viewing to individual consumers, parents, and caretakers and do not necessarily target food companies, television stations, or government regulators.

Beyond Television

The advantage of television as a marketing device is its wide reach, but today’s children have replaced at least some commercial programming with videos and video games. For younger children, another source of the decline in television watching turns out to be day care. Day care centers tend to keep televisions turned off during the day except to show selected videos. Thus marketers realize that “to reach kids, you have to be in a lot of different places. . . . [N]ew technologies and other activities are beginning to take them away.”26 One such place is the Internet; by the late 1990s, one-third of American households had personal computers, a development that has created a huge market for online advertising to children as well as adults. About 12 million children aged 2–12 (25%) were online in 2000, and their numbers were expected to grow to 32 million just within the next few years.27

Places to advertise to children are limited only by the marketer’s imagination. Food companies put their logos on toys, games, clothing, and school supplies. They produce magazines, sponsor clubs, distribute coupons, buy product placements in movies, obtain celebrity endorsements, and even add their logos to baby bottles and Macy’s Thanksgiving Day balloons. The M&M candy company, for example, offers an entire catalog of logo items (such as toys, caps, jackets, watches, key chains, magnets, playing cards, and cups) and has opened stores all over the world to sell them. McDonald’s offers cups, toys, placemats, movie coupons, special toys and mugs, and logo-labeled items for holidays, birthdays, and celebrations, and it does so in its outlets throughout the world.

Several companies license counting books for young children that require the purchase and use of brand-name candies, cookies, and sugar-sweetened cereals. These books thoroughly undermine any instruction not to play with food. They teach children to count by using candy, cereal, or cookies as tokens and placing the foods on designated parts of the pages or in cutout spaces. They also teach children to “need” those foods. The books come with a convenient discount coupon, and the product is pictured on every page. Despite their obvious commercial purpose, the books sell well; more than 1.2 million copies of the Cheerios version were purchased just from 1998 to 2000. The books are popular with teachers and parents, even those who are uncomfortable about promoting top-of-the-Pyramid foods in this way. Listen to this teacher’s explanation: “You hate to always use food, but it is such a hit with the kids because they can count them and then it is so rewarding for them to eat them.”28 No food marketer could possibly ask for more.29

Soft drink companies are especially comprehensive in their approach to young consumers. Coca-Cola puts its logo on so many items that it runs a chain of stores to sell them; it even has stores at international airports. At least 15 books catalog the company’s toy delivery trucks, Olympic pins, and other such collectibles.

The attention to detail involved in marketing soft drinks to teenagers is especially impressive. The Coca-Cola company, for example, sends multiple copies of “Coke cards” to “teen influentials”—school officers, cheerleaders, and sports participants—expecting that they will pass the extras along to their network of friends. And they do; one of the Portland science fair winners told me that she had received six Coke cards and shared five with friends, precisely as the company intended. In exchange for soda purchases, the cards provide discounts for such activities as sports, video rentals, fast food, candy, haircuts, and voice-mail. The cards are specific to geographic location; the company issues more than 300 different versions for teenagers all over the country. Coke’s main competitor, Pepsi-Cola, has organized grassroots marketing programs, an entertainment Web site, and a national promotion through MTV, the music cable-television channel, to convince elementary school children that its soft drinks are “cool.”

TABLE 20

Examples of methods used by soft drink companies to market their products to children outside of school and at school

Marketing methods that target children outside of school

Television advertising
Internet advertising
Magazine advertising
Internet interactive computer games
Toys, clothing, and other items with logos
Discount cards, coupons
Telephone cards
Celebrity endorsements of products
Product placements in movies
Supermarket placements
Fast-food chain tie-ins
Prizes

Marketing methods that target children at school

Channel One (required television watching, with commercials)
Soft drink “pouring-rights” agreements
Logos on vending machines, supplies, and sports facilities
Hallway advertising
Advertisements on free book covers
Advertisements on school buses
Sports uniforms, scoreboards
Contests
Free samples
Coupons for fast food
Club and activity sponsorship
Product placements in teaching materials

Do prizes, premiums, games, and Coke cards induce children to request the products? Of course they do. Children love such items, and food marketers explicitly reinforce such desires. Because “kids and families will be the next source for new and future customers,” Nabisco publishes a guide to restaurant owners to explain how to use its Oreo cookies as a marketing tool. This book explains the fundamental elements of successful marketing to young children: entertainment, fast and friendly service, immediate gratification, familiar brand names, fun-to-eat desserts, and an environment that gives “mom and dad” comfort, reasonable prices, value, and quality time. Its suggestions are specific: keep the kids busy with crayons and placemats, provide premiums, and give kids cups to take home—all with Oreo logos. It also encourages businesses to use public service as a marketing tool by dispensing Oreo premiums to reward Little League teams or as prizes for school or community events.30 No marketer could afford to pass up such opportunities.

FOCUSING ON SCHOOLS

Not all families own television sets or computers, but most American children attend school. Given their purchasing power, numbers, potential as future customers, and captive status, it is no wonder that food companies view schoolchildren as an unparalleled marketing opportunity. A General Accounting Office investigation found it difficult to distinguish commercial from noncommercial activities in schools because such intrusion into everyday life is so intrinsic to U.S. society. The study noted that many commercial activities, such as those listed in Table 20, produced no tangible benefits for the schools, although the benefits to advertisers were quite evident.31

It may well be true that corporations have genuine concerns about the state of education in this country. It is also the case that in exchange for advertising, corporations contribute resources desperately needed by financially strapped school systems. But in this exchange, the line between philanthropy and exploitation is very fine indeed. Marketing executives are well aware of the line they are crossing: “In the past, there was maybe more of a feeling that shameless promotion in school wasn’t right. . . . I think in today’s business climate, that’s definitely beginning to change.”32

Although, as discussed in the next chapter, many school districts actively seek industry partnerships, some school officials remain unconvinced that advertising in schools is good for either children or society:

"It must be the dream of marketing executives. The law requires your future customers to come to a place 180 days a year where they must watch and listen to your advertising messages exclusively. Your competitors are not allowed access to the market. The most important public institution in the lives of children and families gives its implied endorsement to your products. The police and schools enforce the requirement that the customers show up and stay for the show. The disturbing implications . . . are numerous and profound."33

Channel One and More

The most prominent, most scrutinized, and most vilified intrusion of commercialism into school life surely is Channel One, the 12-minute television program beamed into 12,000 schools throughout the United States and viewed daily by 8.3 million students. Two minutes out of every program are devoted to commercials. The private company responsible for Channel One provides, for the entire school, television sets and installation hardware estimated to be worth about $17,000. In exchange, the company requires students in 80% of the classrooms to watch the program on 90% of school days. The commercials pay for the programming; in the mid-1990s, a 30-second commercial cost $200,000, thus enabling the company to earn an annual profit of $30 million. The cost of advertising on Channel One and other school venues must be worth the investment, because about 12,000 companies do so.34 Food companies are particularly prominent among school advertisers, and it is difficult to imagine a food or beverage that is not marketed in schools. Table 21 gives selected examples of food companies that advertised in schools in the early 1990s.

Channel One elicits particularly pointed criticism, not only of its commercial intrusion, but also of the mind-numbing “stupidity” of its news programming and the hidden costs of the time it wastes, which are estimated at $1.8 billion a year.35 The New York Times quoted one critic explaining that “there’s no money passing hands, but to give up that hour a week of school time makes these the most expensive TV sets you ever laid eyes on. . . . That school time was purchased by taxpayers. If you watch Channel One for 90 percent of the school days, it adds up to 31 hours a year. . . . This is required commercial television. We have an obesity crisis with adolescents in this country, and here we have government schools telling children to eat Snickers and drink Pepsi.”36 Critics also are troubled by studies showing that children do not readily distinguish Channel One’s commercials from its entertainment, news, and public service programs and that they are confused about such distinctions. Children say, for example, that they believe Channel One advertisers such as Pepsi-Cola are “deeply committed to helping them cope with their emotional and psychological problems.”15


.
Channel One’s privileged position in schools has been reported to be the result of an intense and expensive lobbying effort in Washington and even more so in states like New York that bar the company from public schools. Given this effort, it is difficult to imagine that this statement from a Channel One executive could be anything but disingenuous: “The reality is the sponsors of Channel One News are playing a tremendous, important role in getting this free and independent journalism to the kids. . . . The same people who have gripes about Channel One point an identical finger at ‘Sesame Street’ and the Girl Scouts for commercializing kids. We’re perfectly happy to be in that company.”36

Beyond Channel One, at least 13 firms are devoted specifically to helping companies market products to children in schools. They help food advertisers place logos or samples on book covers, videos and curriculum guides, guides to nutrition, mathematics educational materials, and reading software. No fewer that 75 food-related corporations or groups offer teaching materials to schools.37 Such materials are remarkable for their attitude, as Consumers Union terms it, of “NIMF—Not In My Food.”38 Thus Kellogg’s materials emphasize fat (not sugar) as a concern, the Egg Board’s materials minimize cholesterol, and Nabisco’s materials emphasize concerns about saturated (but not total) fat. Among the more widely used materials are those produced by the National Dairy Council; as noted in Chapter 3, its nutrition guides display the dairy food group first, recommend more daily servings than the Pyramid’s, and do not necessarily promote low-fat products.

Corporate-sponsored teaching materials invariably give prominence to their own products in pictures, if not in words. A Consumers Union review of such materials—many of them prepared in collaboration with academic-sounding organizations—concluded that most were commercial, incomplete, biased, and oversimplified. For example, mathematics educational materials sponsored by Mars, Inc., and developed by Scholastic, Inc., were judged “incomplete, biased, and commercial.” The reviewers were concerned that the materials listed candy only as an energy-producing food, made such statements as “Eating SNICKERS is a good way to get quick energy that will keep you kicking all day long,” and contained the Team SNICKERS logo on every page.38

These kinds of partnerships enable food companies to advertise in schools under the guise of education. Since 1973, for example, Campbell Soups has offered a program called “Labels for Education” that has encouraged 50 million children in thousands of schools to redeem soup labels for basketballs, computers, and minivans. Because food products—no matter how sweet, salty, or high in calories—are claimed by their makers to be benign, school boards readily permit companies to promote them without giving the arrangements anywhere near the degree of scrutiny that would be applied to similar proposals from a cigarette company, for example.

Opposition to school commercialism is unlikely to come from financially strapped school officials grateful for whatever help they can get, from parent–teacher associations, or, regrettably, from nutritionists. A recent survey reported 70–80% of nutritionists to believe that school-based marketing programs are beneficial and that food companies should be permitted to offer teaching materials to children; just 40% thought that food companies were inappropriate sponsors of teaching materials.39

Other groups, however, do recognize the problem. Industry publications and those of advocates feature nearly identical articles—“Schools for Sale” and “Students for Sale”—arguing that school commercialism has gone too far.40 Filling the gap are organizations such as the Center for Commercial-Free Public Education (Oakland, California) and the Center for Analysis of Commercialism in Education (University of Wisconsin, Milwaukee). These groups publicize the most blatant conflicts of interest in books and articles, file petitions with state legislatures, encourage lawmakers to ask for investigations and to introduce bills restricting commercial activities in schools, and demand that marketers stop advertising on Channel One. By 2001, their efforts were gaining increasing publicity and support.

Corporate Takeovers

A somewhat different form of commercialism is the relatively recent corporate takeover of school food service operations. Understanding why this particular aspect of commercial intrusion deserves attention requires a brief review of the history of school breakfast and lunch programs. School meal programs began during the Great Depression of the 1930s. From the outset, they had two purposes: to help dispose of surplus agricultural commodities owned by the government as a result of price-support agreements with farmers, and to help prevent nutritional deficiencies among low-income schoolchildren.41 Because chronic disease risk factors were not an issue at that time, the rules specified meals that used surplus commodities and were higher in fat, saturated fat, sugar, and salt—and lower in fiber—than recommended in later years.

Since 1946, the government has supported a program, administered by the USDA, to provide free or reduced-price breakfasts and lunches to schoolchildren from low-income families. The USDA reimburses schools at a fixed rate for the cost of the meals and for administrative and technical support; it also gives schools more than a billion pounds of surplus agricultural commodities annually. In 1999 federally supported meal programs served nearly 27 million children in 97,000 schools at a cost to taxpayers of $7.3 billion.42

The school meal programs have long been caught in a no-win situation. On the one hand, advocates argue that all children—regardless of family income—should have access to “universal” free meals. On the other, reformers object to the notoriously poor taste, appearance, and nutritional quality of the meals served in many schools and to the waste and low participation rates (58% of eligible children) that occur as a consequence. Over time, with increasing recognition of the need to promote diets that would reduce the risk of chronic diseases as well as nutrient deficiencies, advocates have increasingly demanded improvements in the nutritional quality of school meals.43

In 1994 Congress required the USDA to bring school meals into compliance with the Dietary Guidelines, which meant that the agency would need to propose new rules to reduce the amounts of fat and sugar in school meals—and therefore in the use of foods that contain them. Table 22 lists the amounts of some food commodities used in school lunches in 1993 and indicates the anticipated effect of the proposals on food purchases and, by implication, on revenues to producers. Although the USDA tried to show that the changes would have minimal impact on commodity purchases (except butter, which, in any case, was supplied through government surpluses), the new rules meant that schools were likely to buy smaller amounts of meat, cheese, and frying potatoes, but larger amounts of poultry, fruit, vegetables, and nuts. Indeed, USDA economists estimated that the proposed changes would “displace” as much as 55 million pounds of butter, 90 million pounds of cheese, and 126 million pounds of beef annually.44


As might be expected, commodity groups likely to lose market share opposed the proposals, but so did school food service groups who thought them too difficult to achieve without increased funding. Advocacy groups also complained that the resulting meals were not nutritionally adequate for low-income children. The proposals were enacted over such protests but quickly amended to grant significant concessions to the food industry. For example, although federal surveys indicated that 50% of children’s fat intake comes from whole milk,2 the former rules required school lunches to offer it and the dairy industry was able to block any change in that rule. Soft drink producers also blocked proposed restrictions on sales from vending machines, and fast-food companies won the right to continue selling items that had to meet nutritional standards only if they were sold as part of reimbursable school meals.45

Legal loopholes permitting the sale of high-profit items encouraged large food service corporations to move into the school meal business. In 1994–1995, about 8% of schools participating in federal meal programs had contracted with companies such as Marriott, Aramark, and Daka to run their food service operations, a doubling since 1987–1988. By 1996 about 1,000 of the 15,000 school districts in the United States had arrangements with such companies. Marriott, for example, ran food service operations in 3,500 schools in 350 districts, and Aramark was in 330 districts with 2,300 schools. Districts favoring such contracts tend to be those with lower participation rates in the federal programs (and, therefore, lower reimbursements). They move their programs to management companies in the hope that costs will decline and revenues increase. Indeed, the companies have improved student satisfaction, reduced food waste, and saved money in some—but not all—schools.46

Management companies are required to serve meals that meet all federal nutrition standards, but their need to profit from the enterprise makes critics wonder whether nutritional quality is sacrificed to cost considerations, especially when the companies introduce food courts. Food courts are popular because they sell the heavily advertised fast foods that students consider “cool.” The increasing use of brand-name fast foods by school meal programs adds to concerns about nutritional quality. In 1990–1991 only 2% of schools offered brand-name food items, but 13% did so in 1995–1996. In 1995 Pizza Hut sold products in about 5,000 schools, a 20% increase in four years, and Taco Bell served about 2,000 schools in 1995 (both companies are PepsiCo subsidiaries).47 In 1997, 30% of public high schools sold fast foods from one or another of nine chains. At least one high school is actually licensed as a fast-food franchise; it pays royalties to the parent company and keeps the profits, which are said to be $100,000 annually. The philosophy of this type of franchising is quite straightforward: “You get the customers what they want, where they want it, and when they want it.”48 For the companies, meal programs offer an additional advantage beyond income: “We want to get the brand out in front of kids. . . . [I]f they have a good experience in the cafeteria, we hope they’ll buy it on weekends.”49 Even schools that keep fast foods to a minimum occasionally hold “brand days” when they offer well-advertised foods in rotation with regular offerings, despite concerns about nutritional quality.

It is easy to understand why schools might welcome corporate takeovers. With a big company in charge, they no longer have to deal with the consequences of serving foods that kids don’t like or with any other aspect of the complicated, messy, and expensive food service business. When management companies take over, the students return to the cafeteria, the operation stops losing money, and the workers keep their jobs and enjoy them more. Schools pay more for fast foods, but they also can add a higher markup and clear a larger profit. In the late 1990s, students might be charged 40 cents for a reduced-cost federal meal, but a fast-food meal could be sold for $2 to $3. The nutritional issues and the fact that only a few fast-food items meet the USDA’s nutritional guidelines (and are not, therefore, eligible for federal reimbursement) were of little concern to some school food managers. As one manager explained, “I’m not here to address all the ills of society in our cafeteria.”49

Because the higher costs of fast-food lunches put them out of the reach of low-income children, some schools do not permit them. The rare administrators of such schools are concerned about financial issues but even more concerned about social implications: “We’ll try to keep the kids from buying your sodas, your chips, your candy and your shoes and jackets that can cause conflicts among children. We’ll stand up for the children. They’re not for sale.”33 Participating schools, however, deny that they are selling out to corporate interests and contributing to children’s obsessions with brand names. “The kids need something to eat . . . and we want to make it as pleasant for them as we can.”49 In such discussions, nutrition hardly ever emerges as an issue.

MARKETING TO CHILDREN: IMPLICATIONS

Among the many disturbing aspects of food marketing to children is its barely disguised cynicism. Marketers will do whatever they can to encourage even the youngest children to ask for advertised products in the hope of enticing young people to become lifetime consumers. In doing so, food companies have enormously increased the burden on caretakers to control television viewing, resist requests for food purchases, and teach critical thinking to children whose analytical abilities are not yet developed. Most parents of my acquaintance tell me that they are constantly arguing with their children over food choices. Parents vary in the ways they deal with children’s demands for advertised foods, but many prefer to reserve family arguments about setting limits for dealing with aspects of behavior that they consider more important. Food marketers depend on caretakers to be too busy to want to deny requests for fast-food meals or snack foods, whether or not consuming such foods inappropriately raises caloric intake.

Schools constitute a logical extension of this cynicism in action. The simplicity of contracting out food service, the potential financial rewards, and the ease of getting children to eat fast foods constitute much of the rationale for schools’ having given up responsibility for what kids eat, whether or not they teach nutrition in the classroom. Thus the quality of school meals cuts to the heart of issues of social responsibility in our society. Even when parents promote good dietary practices at home, they may be too busy to pay attention to what their children eat at school. Whether school officials like it or not, they have been delegated the responsibility for teaching children about appropriate food choices and setting an example in practice.

What is especially disturbing about the commercial takeover of school meals is that it is so unnecessary. For many years, it has been evident that schools are perfectly capable of producing nutritionally sound lunches that taste just fine and are enthusiastically consumed by students as well as teachers.50 From my own observations, a healthy (in every sense of the word) school meals program requires just three elements: a committed food service director, a supportive principal, and interested parents. Children deserve a learning environment in which each of these elements is firmly in place. Once school meals get taken over by companies concerned about market share, profit, and stockholders, nutritional considerations inevitably are assigned a lower priority.

Nowhere are these kinds of issues brought into sharper focus than in the debates about the snacks and soft drinks served outside the school meal programs and, therefore, in competition with them. Of particular concern are exclusive contracts between companies that produce soft drinks—forbidden in school lunch programs—and school districts. Because so much money is involved, and because the nutritional implications are so profound, the next chapter focuses on the development and significance of soft drink “pouring rights” contracts.

PUSHING SOFT DRINKS - “POURING RIGHTS”

I had never heard of "pouring rights" until late in 1998 when I received a telephone call from a representative of the New York State School Food Service Association, inviting me to comment on that topic at its next meeting. She explained that the term referred to a recent development in food marketing: large payments from soft drink companies to school districts in return for the right to sell that company’s products—and only those products—in every one of the district’s schools. I was aware that colleges and universities had negotiated vending contracts with soft drink companies, and I knew that nutritionists and school food service directors had long been concerned that soft drinks and other top-of-the-Pyramid foods were sold in competition with the more nutritious foods provided by federally supported school meal programs. Although these contracts seemed to raise special concerns about their effects on children’s diets, I had not heard debates about their health implications at professional meetings, nor had I heard discussions of their potential for fostering an environment that might actively promote soft drink consumption at the expense of more appropriate food choices. As I soon learned, the loudest protests against these contracts were coming instead from competing soft drink companies. These companies objected to restraints on their trade and on consumers’ “freedom of choice” in the marketplace. As this chapter explains, soft drinks raise nutritional issues that place them at the forefront of present-day dietary concerns. For this reason, pouring-rights contracts illustrate some of the more disturbing consequences of “eat more” marketing imperatives.

WHY CARE ABOUT SOFT DRINKS?

For the purposes of this discussion, a soft drink is a soda made from carbonated water, added sugar, and flavors. Diet sodas substitute artificial sweeteners for the sugar but are not consumed by children to any great extent. By this definition, a soft drink is the quintessential “junk food”—high in calories but low in nutrients. A 12-ounce can contains about 1.5 ounces of sugar and 160 calories, but so little else of nutritional value that the Center for Science in the Public Interest rightfully refers to soft drinks as “liquid candy.”1 From a nutritional standpoint, water or almost any other beverage is a better option. As shown in Table 23, a 12-ounce glass of orange juice—even that reconstituted from cans—provides substantial amounts of vitamin A, folic acid, potassium, and other vitamins and minerals along with its sugar and calories, as does an equivalent amount of 1% low-fat milk. Worse, soft drinks are the single greatest source of caffeine in children’s diets; a 12-ounce can of cola contains about 45 milligrams but the amounts in more potent soft drinks can exceed 100 milligrams—a level approaching that found in coffee.2

If soft drinks were occasional treats, no nutritionist would be the slightest bit concerned about them. But they are produced and consumed in vast quantities. As shown in Table 24, soft drinks have replaced milk in the diets of many American children as well as adults. School purchases reflect such trends. From 1985 to 1997, school districts decreased the amounts of milk they bought by nearly 30% and increased their purchases of carbonated sodas by an impressive 1,100%.3 From 1970 to 1997, the production of sugar-sweetened sodas increased from 22 to 41 gallons per person per year. These volumes require translation; they mean that the yearly per person supply of 12-ounce soft drinks in the United States is equivalent to 442 regular and 124 diet drinks (total 556). On average, enough regular soda is produced to supply every American adult, child, and infant with 1.2 daily 12-ounce drinks, or nearly 200 calories per day from this source alone. The production of diet sodas also rose during this period, from 2 to nearly 12 gallons per person per year.




I must emphasize that these are production figures that for the most part overestimate consumption; they do not necessarily reflect the amounts people actually drink. Surveys of actual dietary intake, on the other hand, tend to underestimate consumption, but they too indicate increasing intake of soft drinks by children, and especially by teenagers. As shown in Table 25, children begin drinking these beverages very early in life and steadily increase the amounts they consume through adolescence and young adulthood. One national survey reported that children aged 2–17 increased their average daily intake of sugar-sweetened soft drinks from just under 7 ounces to nearly 10 ounces just from the early to mid-1990s.4 USDA data from 1994–1995 indicated that girls aged 12–19 drank 12 ounces of regular soda (160 calories) on average, and boys drank 21 ounces (280 calories). Diet sodas barely enter into this picture; on an average day, girls were drinking an additional 2 ounces per day of diet soda, and boys 1 additional ounce.5 For children at the higher levels of intake, soft drinks can contribute hundreds of empty calories. One analysis suggests that one-fourth of adolescents drink 26 or more ounces of soft drinks per day (a minimum of 325 calories); these heavy users take in 600 daily calories more from all sources than nonusers, and they drink much less milk and fruit juice.6



The extra calories from soft drinks replace calories from more nutritious foods and are more than sufficient to account for rising rates of obesity and related risk factors among American schoolchildren. Indeed, the relationship between soft drink consumption and body weight is so strong that researchers calculate that for each additional soda consumed, the risk of obesity increases 1.6 times.7 Consumption of soft drinks is well known to contribute to tooth decay especially when it is sipped throughout the day, and adolescents who consume soft drinks display a risk of bone fractures three- to four-fold higher than those who do not.8 Parents of teenagers tell me that their children deliberately use caffeine-containing soft drinks to stay awake in school. These parents are concerned about the effects of caffeine on their children’s behavior and about the potential for “addiction,” especially because companies deliberately market caffeinated sodas to children as young as age 9.2

MARKETING SOFT DRINKS TO KIDS

Carbonated soft drinks are big business in the United States; they generated more than $50 billion in annual sales just in this country in the late 1990s. Sales are dominated by two companies, Coca-Cola and PepsiCo, whose relentless competition for market share is known as the “Cola Wars.” In 1999 Coca-Cola sold 160 brands of soft drinks in 200 countries for worldwide sales of nearly $19.8 billion, on which it earned $2.4 billion in profit, less than in previous years. In the United States alone, Coca-Cola held a 44% market share worth $7.5 billion in 1999 sales.9 PepsiCo is distinctly number 2, holding a roughly 30% share of the U.S. market. Both companies were doing well, but the market for soft drinks grew so rapidly in the late 1990s—four times as fast as that for any other food or beverage—that all companies were seeking to expand.10

To expand its sales base, Coca-Cola’s explicit strategy is to put a can of Coke within arm’s reach of as many people in the world as possible. The company’s most evident marketing strategy is advertising. Coca-Cola’s global advertising budget exceeded $1.6 billion in the late 1990s. In 1999 the company spent $867 million for advertising in the United States alone—$174.4 million for Coca-Cola beverages, $68.4 million for Sprite, $41.4 million for Minute Maid, and $17.6 million for Powerade.9 In addition, Coca-Cola places its logo where it is most likely to be seen by large numbers of people. The company has supported the Olympic games since 1928 and sponsors numerous local sporting events. Its foundation gives away more than $12 million annually for scholarships and educational programs particularly aimed at helping minorities and women.11 Over the years, these combinations of activities have firmly established Coca-Cola as an American icon.

Because it is difficult to compete with icons, PepsiCo spends even more on advertising. Its total domestic advertising budget was $1.31 billion in 1999—$165 million for Pepsi beverages, $37.7 million for Mountain Dew, and most of the remainder for Doritos, Tostitos, Cheetos, and FritoLay snack foods. The huge costs of the Cola Wars, and increasing competition from sweetened juice drinks, have forced soft drink companies to seek new markets. Both companies, for example, aggressively target African-American and Hispanic consumers with “guerrilla-marketing tactics” to distribute products in urban neighborhoods.9

As part of this effort, soft drink companies seek consumers among younger and younger children. They approach this task quite systematically through the methods described in Chapter 8. Because the overall strategy is to establish brand loyalty as early in a consumer’s life as possible, marketing efforts begin with the parents of young infants. Some soft drink companies go so far as to license their logos to makers of infant-feeding bottles. The manufacturer of the bottle shown in Figure 19 (Chapter 8) justifies its use in historical terms; he recalls that soft drink bottles were routinely used to feed milk or formula during the Depression. The company’s public relations materials explain that the logo-labeled bottles are “designed to be fun and enjoyable . . . [such that] the positive effects of the bonding experience will be increased for both parent and child.”12 It may indeed seem like fun to feed infant formula to a baby in a Pepsi or other soft drink bottle, but studies show that parents who buy such bottles are much more likely to feed soft drinks to their children than those who do not buy them.13 Moving up in age targets, PepsiCo states explicitly that its strategy is to expand soft drink consumption among children aged 6–11.14

POURING-RIGHTS CONTRACTS: THE LOGICAL NEXT STEP

An obvious way to reach this younger age group is through schools. In the early 1990s, having sold their products for many years through vending machines on school and college campuses, soft drink companies increased their efforts to reach the student market, at first focusing on colleges and universities but later turning to elementary, middle, and high schools. Pouring-rights contracts emerged as a particularly effective marketing strategy. These contracts usually involve large lump-sum payments to school districts and additional payments over 5 to 10 years in return for exclusive sales of one company’s products in vending machines and at all school events. According to the General Accounting Office, about 200 school districts in the United States were participating in such agreements by 2000.15

For soft drink companies, a stable base of sales in schools is only the most evident benefit of pouring-rights contracts; the agreements also result in constant advertising through display of company logos on vending machines, cups, sportswear, brochures, and school buildings. In this manner, all students in the school, even those too young or too difficult to reach by conventional advertising methods, receive constant exposure to the logos and products. The use of a single brand is designed to create loyalty among young people who have a lifetime of soft drink purchases ahead of them.

Furthermore, the financial advantages to soft drink companies are substantial. For one thing, sugars and water are inexpensive ingredients. For another, the earlier contracts typically called for a charge of $1.00 for a drink purchased from vending machines, or $24 for a case of 12-ounce cans. In 1999, for example, the wholesale cost of a case was $4.99—half the retail price charged by my local Manhattan convenience store, but still leaving $19.01 to cover supply, labor, overhead, and funds donated to the school district. Even taking the large initial lump-sum payments and sales taxes into consideration, soft drink companies were unlikely to lose money on those deals.

I could not obtain reliable sales figures, but school food service directors laughed at the suggestion that students might consume an average of one case (24 12-ounce sodas) per year; they thought one soda per day was more realistic, at least for high school students. The quoted comments of a marketing consultant hired by 63 school systems to negotiate such contracts support this higher estimate.16 An official of a school district in New York state told me that his students drink so many sodas that the biggest problem is keeping the vending machines stocked, and teachers of my acquaintance give similar accounts. If just half the students in a district of 10,000 students consumed one soda per day, gross sales should have been more than $25,000 per week. To such figures must be added sales of drinks at sports and community events. Yet in one New York state contract, the amount that Coca-Cola guaranteed to the district over the entire 10-year period came to a total of just $15 for each student. These comparative figures explain why a PepsiCo official described such contracts in 1998 as “a pretty high stakes business development,” and a Coca-Cola official said that his company would “continue to be very aggressive and proactive in getting our share of the school business.”17

It must be noted that more recent contracts deal with larger amounts of soda. By 2001, soft drink companies were routinely placing 20-ounce sodas in vending machines, and pricing them at $1.00–1.50. The larger sodas clearly encourage “eat more.” They provide 250 calories each and are a better value (5.0–7.5 cents per ounce compared to 8.3 cents per ounce for the 12-ounce can). In addition, they are vended in portable screw-top plastic bottles that permit sipping throughout the day rather than downing in one gulp. This last feature particularly distresses dental groups alarmed about how the sugar and acid in soft drinks so easily dissolve tooth enamel.8

Nevertheless, it is not difficult to understand why administrators of financially strapped school districts would find these contracts irresistible. As the American population has aged, as the gap between rich and poor has widened, and as the proportion of low-income school children has increased, the tax base for public schools has consistently eroded. Schools barely manage to provide for basic educational needs, let alone activities that might appear as frills. It is easy to understand why school districts in Colorado, Ohio, and Texas would contract with Coca-Cola, Pepsi, or Dr Pepper for pouring rights worth millions of dollars, why larger school districts would auction their rights to the highest bidder, and why school districts would hire consultants to help them negotiate the best possible deals. The Center for Commercial-Free Public Education, an advocacy organization in Oakland, California, announced that nearly 200 school districts in 33 states had entered into such contracts by early 2000, a four-fold increase in just 2 years.18 In the contract that set the standard, a 53-school Colorado district relinquished its Pepsi vending machines when it signed an $8 million, 10-year agreement with Coca-Cola that included cash bonuses for exceeding sales targets and incentives such as a new car for a senior with perfect attendance and high grades.19

Even smaller contracts might provide sports, arts, or computer facilities not otherwise available from state or local resources. The 1998 contract between the North Syracuse Central School District in New York state and Coca-Cola, for example, is a 10-year agreement that requires all 10 of the district’s schools and preschool programs—with a combined population of 10,100 students—to use Coca-Cola products exclusively in all vending machines, and at all athletic contests, booster club activities, and school-sponsored community events. The contract calls for the company to install, maintain, and stock at least 135 vending machines in schools throughout the district, for which it guarantees a payment of $1.53 million—$900,000 upon signing and the rest distributed in annual installments of $70,000. The contract stipulates that the company is to pay additional commissions on purchases that exceed target amounts and is to donate 150 free cases of Fruitopia drinks, provide drinks to fundraising groups for resale, and also include software, coupons, or other premiums for each vending machine placed.20 With the assistance of a powerful state legislator, the district was able to leverage this contract to obtain state aid for a $6.5 million sports facility for the high school. These terms were considered so favorable that the New York State Education Department used them to develop a prototype contract. In 1999, the 18-school district in Albany, the state capital, negotiated a contract with Coca-Cola worth just $667,000 but only for five years, because the school board wanted to retain some flexibility in the marketplace.21

The most questionable aspect of these contracts is that they link returns to the companies and to the schools to amounts that students drink. At first glance, the financial advantages to the schools may seem impressive, especially because a significant part of the funding comes in an immediate lump sum that is not tied to sales. Most schools use the funds for sports facilities—scoreboards seem to be a particular favorite—but some buy furniture, sound systems, or computers; support student employment; and occasionally pay for scholarships. But because the contracts provide additional benefits for consumption levels that surpass quotas, school administrators are placed in the position of pushing soft drinks to faculty, staff, and students. Not that they necessarily mind doing so. In a letter widely circulated on the Internet and reprinted in a national magazine, a Colorado district administrator who signed himself “The Coke Dude” announced payments of $3,000, $15,000, and $25,000, respectively, to his elementary, middle, and high school principals—along with some ground rules:

"We must sell 70,000 cases of product . . . at least once during the first three years of the contract. If we reach this goal, your school allotments will be guaranteed for the next seven years. . . . If 35,439 staff and students buy one Coke product every other day for a school year, we will double the required quota. Here is how we can do it. . . . Allow students to purchase and consume vended products throughout the day. . . . I know this is “just one more thing from downtown,” but the long-term benefits are worth it."22

Given the financial benefits of such contracts, it is understandable why many school administrators might resist thinking about, let alone dealing with, the agreements’ ethical implications or health consequences. School officials justify the contracts as breaking no new ground: soft drink vending machines already exist in schools, soft drinks already pervade American culture, children are not forced to drink sodas, and contracts can be written to safeguard students’ rights to drink other brands. From this standpoint, the benefits of soft drink contracts appear to outweigh any nutritional or other concerns they might raise. On this precise issue, the administrator of an Ohio school district with a new PepsiCo contract wrote,

"We have worried about whether we’re forcing students to pay for their education through the purchase of soft drinks. In the end, though, we have decided that is not the case, because each student has the option to buy or not to buy. . . . Americans drink 13.15 billion gallons of carbonated drinks every year—which means somebody is making a lot of money. Why shouldn’t schools get their share? In the end, everyone wins: the students, the schools, the community. And for once, even taxpayers get a break."23

Early in 1999, at the New York State conference I attended, the participating school food service directors expressed strong disagreement with such views. They were deeply troubled by a broad range of issues related to the length, exclusivity, and financial terms of the contracts, to the lack of adequate federal oversight of foods sold in competition with school meals, and to the widespread failure of schools to enforce even the weak rules that do exist. In particular, they worried about the consequences of pouring-rights contracts for the economic viability of school food service operations and the integrity of the schools’ educational mission—all for good reason.

The typical pouring-rights contract period greatly exceeds the tenure of most school boards; boards cannot be held accountable when schools are locked into contracts that may prove unfavorable—financially or otherwise—in later years. Not surprisingly, the exclusivity feature frustrates competing soft drink companies that would like to sell their products to school children. A representative of one such company told conference participants that publicly supported schools have no right to dictate what students eat, when parents and children might want something else. Only in prisons, he said, are brands forced upon populations in this manner.

Indeed, the exclusivity of the contracts leads to situations so patently absurd as to elicit nationwide media attention. In one incident, a high school in Georgia suspended a senior student because he wore a shirt sporting a Pepsi logo to a “Coke Day” rally sponsored by the student government. To avoid such embarrassing attention, New York State Education Department contracts include a noteworthy clause that explicitly permits students, employees, and guests to drink and wear products that bear competing logos on school grounds.20

A critical question is whether the contracts encourage greater consumption of soft drinks. People who track trends in pouring-rights contracts think that is exactly what they do: “What we have seen in just about every exclusive contract around the country is a resulting increase in the amount of soda consumed by students. . . . There’s almost always an increase in the number of vending machines, and they’re put into schools that previously didn’t have them. . . . They’re also putting machines in schools with younger children.”24 If children are drinking soft drinks, they are less likely to be eating more nutritious foods, especially those offered in school meal programs. This brings us to the issue of competition with school meals. As we shall see, pouring-rights contracts affect federal regulations for competitive foods, and we must now turn to a discussion of this otherwise obscure area of federal policy.

COMPETING FOR STUDENTS’ COINS AND APPETITES

Soft drinks have long concerned federal regulators. In 1914, for example, Harvey Wiley, then head of the forerunner of today’s Food and Drug Administration, said of such products, “While the miscellaneous bottled soft drinks on the market with the exception of those bearing habit-forming drugs, such as Coca-Cola (caffeine), cannot be said to be absolutely injurious, they represent to my mind second grade products of miscellaneous composition which does not recommend them for consumption by the young. . . . Why give your child [these] . . . when you can always obtain . . . pure fruit juices obtained direct from the lime, the berry, the orange or lemon?”25

Sales of soft drinks in schools, however, are permitted as a result of amendments to the Child Nutrition Act of 1966, which in turn amended provisions of the National School Lunch Act of 1946. As outlined in Table 26, the history of regulations dealing with sales of soft drinks and other “junk foods” (graciously defined by Congress as “foods of minimal nutritional value”) is part of a 50-year saga of nearly annual tinkering with the rules that govern the school lunch and school breakfast programs. The regulations for sales of soft drinks and other “competitive” foods—foods that children might buy instead of federally supported meals in the school cafeteria—constitute a minuscule part of the saga, but they illustrate the way commercial interests dominate congressional decisions about matters that affect the health of children.

For more than 30 years, in efforts to protect the nutritional and economic integrity of federally subsidized school meal programs, groups such as school food service officials, nutritionists, and advocates for children’s health sought regulations to restrict sales of competitive foods in public schools. For decades, soft drink companies—often joined by principals, school boards, and state education departments—opposed any “time-and-place” restrictions on when or where soft drinks and other competitive foods might be sold. The results of this historical conflict readily reveal why advocates view the current regulations as promoting the commercial interests of soft drink companies far more than they do children’s health.

By the late 1960s, coin-operated vending machines selling soft drinks and snacks were already well established in schools. Parents, school officials, health authorities, and even Congress could recognize as “an obvious fact of life” that sales of such foods directly competed with federally supported meal programs “for the children’s coins and appetites.”26 Congress, therefore, asked the USDA secretary “to take a hard look at some of the competition to the balanced meal offered within schools . . . [at] the availability of candy bars, soft drinks and a snack line in the school cafeterias.”27 In 1970 Congress passed amendments that allowed the USDA to block sales of competitive foods in the school cafeteria during lunch periods but permitted any food ever served as part of a school lunch to be sold on cafeteria snack lines. This arcane distinction meant that cake could be sold but soft drinks and candies could not.28 These foods could, however, be sold at other times and places.

TABLE 26.

Selected events in the history of regulations governing sales of soft drinks and other competitive foods of “minimal nutritional value” in elementary and secondary schools

1946
National School Lunch Act passed to promote use of surplus agricultural commodities in school meals as a way to improve the nutritional status of low-income children.
1966
Child Nutrition Act requires USDA to develop regulations governing nutritional aspects of school meal programs.
1970
Amendments to 1966 Act ban sales of sodas and candies in or near school cafeterias during mealtimes but allow individual foods served in school meals to be sold competitively at other times and places when funds support school food service operations.
1972
Amendments permit sales of competitive foods during mealtimes if proceeds benefit schools or school groups, and transfer authority to regulate competitive foods from USDA to state and local boards of education.
1977
Amendments restore USDA’s authority to regulate competitive foods.
1978
USDA proposes rules restricting sales of foods of “minimal nutritional value”—soft drinks, water ices, chewing gum, certain candies—from the beginning of the school day until after the last lunch period; withdraws proposal in response to comments.
1979
USDA again proposes rules; PepsiCo organizes letter-writing campaign opposing USDA authority.
1980
USDA issues final rules similar to those proposed in 1978. National Soft Drink Association sues to overturn regulations; loses, appeals, and wins in 1983.
1983
U.S. Appeals Court rules that USDA cannot impose “time-and-place” restrictions on sales of competitive foods.
1985
USDA revises rules; prohibits sales of competitive foods of minimal nutritional value only during lunch periods in cafeterias; permits such sales at all other times and places, with no restrictions on allocation of revenues.
1990
Citizens Commission on School Nutrition recommends restrictions on availability of non-nutritious foods in schools.
1991
American Dietetic Association and American School Food Service Association recommend restricting or banning sales of competitive foods in schools.
1994
Senate introduces bill to restrict or ban school sales of soft drinks and other foods of minimal nutritional value. Congress reaffirms 1985 rules but permits USDA to propose “model language” recommending time-and-place restrictions on sales in elementary schools.
1995
Center for Science in the Public Interest (CSPI) petitions USDA to require competitive foods to meet standards for good nutrition.
1998
CSPI publishes Liquid Candy: How Soft Drinks Are Harming Americans’ Health; urges schools to stop selling soft drinks.
1999
USDA places soft drinks at the “eat less” tip of its Food Guide Pyramid for children aged 2–6.
2000
Public Health Service calls for an improvement in the dietary quality of meals and snacks served in schools. Text of Dietary Guidelines suggests reducing intake of added sugars by limiting use of soft drinks. General Accounting Office issues report on school commercialism.

As a result of these rules, soft drink companies lost revenue, but so did the schools. To protect the ongoing income they derived from sales of snack foods, school officials joined soft drink companies in pressuring Congress to allow competitive foods to be sold at any time and place (again, this meant in the cafeteria during lunch periods), provided that the proceeds went to the schools or to approved student organizations. They also induced Congress to remove the USDA’s authority to regulate sales of competitive foods and, instead, to delegate decisions about such sales to state and local boards of education. These decisions effectively deregulated competitive foods, leading critics to charge that “profit had triumphed over nutrition.”26 After 1972, sales from vending machines and other competing venues increased in many schools. In 1977, during the more liberal Carter administration, Congress viewed sales of competitive foods as an abuse of the school meal programs and restored the USDA’s regulatory authority. Yet in doing so, Congress demanded and received assurances from the USDA that the agency would not actually ban competitive foods but would only restrict sales of soft drinks and other foods of minimal nutritional value that “did not make a positive contribution to children’s diets.”29

With its newly regained authority, the USDA then attempted to ban sales of foods of minimal nutritional value just until after the end of the last lunch period. Because this plan provoked a deluge of angry public comments, the USDA withdrew it and solicited additional input. Some 4,200 comments were submitted in response, filling a 15,000-page record. In 1979 the USDA again proposed this idea, this time defining foods of minimal nutritional value as those containing less than 5% of the Recommended Dietary Allowances for eight nutrients (protein, vitamin A, ascorbic acid, niacin, riboflavin, thiamin, calcium, and iron) per 100 calories or per serving. This definition meant that the restrictions would apply only to carbonated soft drinks, water ices, certain candies, and chewing gum. Even this revised proposal elicited more than 3,000 comments, of which 562 could be traced to a PepsiCo directive to its employees suggesting that they tell the USDA that its health objectives would be better achieved through nutrition education. Despite these pressures, the USDA held firm; its 1980 final rules continued to ban vending of soft drinks until the end of the school lunch period.30

In the early 1980s, encouraged by the election of a more conservative administration, soft drink producers tried a more aggressive tactic. They took the USDA to court, charging that its regulations were “arbitrary, capricious, and an abuse of discretion . . . and in excess of statutory jurisdiction.” The District Court dismissed the complaint, stating that “it is an obvious fact of life that a . . . vending machine, no matter where located, can act as a magnet for any child who inclines to the non-nutritious.”26 Soft drink producers appealed the decision and won. The Appeals Court ruled that the intent of Congress was simply to control sales of “junk foods” during meal service and that the USDA had no right to otherwise restrict the time and place of sales of competitive foods—even those of minimal nutritional value. The court did allow one exception: Competitive foods other than those of minimal nutritional value could be sold in the cafeteria during meal service if the proceeds went to approved student groups. In practice, this decision meant that the USDA could prohibit the selling of soft drinks only in the cafeteria during meal service periods and had to allow sales of sodas at any other time or place.31

As might be expected, this ruling stimulated sales of competitive foods (with the equally predictable result that school food service operations lost revenue) leading advocacy groups to renew their efforts to restrict such sales. They encouraged Senator Patrick Leahy (Dem-VT), then chair of the Senate Agriculture Committee, to introduce a bill to reinstate a complete ban on sales of soft drinks and other competitive foods of minimal nutritional value until the end of the last lunch period. Predictably, Coca-Cola opposed the bill and organized a letter-writing campaign among school principals, superintendents, and coaches who feared losing revenues generated by vending machines. The New York Times quoted Senator Leahy as complaining that “the company puts profit ahead of children’s health. . . . [K]ids have no money, no political clout, no political action committees. . . . If Coke wins, children lose.”32 In hearings on his bill, the senator charged that “some local officials were being misled by Coca-Cola or other bottlers into believing that they had to allow soda machines in their schools.” Congress, he said, should put the health of children above corporate profits.33

According to the New York Times, a spokesman for Coca-Cola argued that his company makes “no nutritional claims for soft drinks . . . but they can be part of a balanced diet. Our strategy is ubiquity. We want to put soft drinks within arm’s reach of desire . . . [and] schools are one channel we want to make them available in.” A lobbyist for the soft drink industry explained to a reporter, “You have no evidence that the consumption of soft drinks is in any way harmful.”34 This same lobbyist told a Senate committee, “We question whether there is a need for ‘Big Brother’ in the form of USDA injecting itself into . . . decisions when it comes to refreshment choices.”33 School principals also opposed the bill on the grounds that it would interfere with their ability to bring in revenue for discretionary activities.

Such objections convinced Congress to retain the permissive regulations. In discussions of amendments to the School Lunch Act passed in 1994, a Senate committee suggested that the USDA should instead develop “model language” to restrict sales of soft drinks and other such foods in elementary schools before the end of the last lunch period, but it left the decision about whether to adopt that language to the discretion of state and local school authorities. Congress advised the USDA to send a letter to secondary schools reminding them that federal laws restricted profit-making sales of soft drinks in food service areas during lunch periods.35 When advocacy groups called on the USDA to impose tighter controls on vended and competitive foods, officials explained that Congress had given the agency no authority to regulate the sale of foods outside the food service area.36

As had been the case since 1972, the 1994 amendments explicitly invited state and local school authorities to impose more stringent restrictions on sales of competitive foods, and several have done so. New York State regulations enacted in 1987, for example, follow the earlier, more restrictive USDA proposals: “From the beginning of the school day until the end of the last scheduled meal period, no sweetened soda water, no chewing gum, no candy including hard candy, jellies, gums, marshmallow candies, fondant, licorice, spun candy and candy coated popcorn, and no water ices except those which contain fruit or fruit juices, shall be sold in any public school within the state.”37

Although reliable data on compliance are difficult to obtain, advocates, teachers, and school officials tell me that state and federal rules are routinely ignored. To begin with, soft drink companies circumvent the rules by donating sodas to schools for free distribution during school meal periods, a development that prompted Senator Leahy to introduce additional legislation to stop such practices: “Nutrition doesn’t go better with Coke or Pepsi at lunchtime . . . [T]his is a loophole—big enough to drive a truck through—that hurts our children . . . not unlike the old days when the tobacco companies would hand out free cigarettes to kids.”38 Furthermore, the companies developed sweetened fruit “drinks” that can be sold on lunch lines; these contain just barely enough juice (5%) to get around being defined as a food of minimal nutritional value.

Some evidence, limited though it may be, suggests the ubiquity of rule breaking. A survey of 55 Minnesota high schools found that 95% of the schools that had vending machines left them unlocked and thus accessible during some school hours, 29% left them unlocked all day, and 15% left them open during the lunch period—despite state regulations that discourage sales of soft drinks during lunch periods. The same survey also found that 60% of the vending machines were located in cafeterias and that another 33% were near the cafeterias.39 A nationwide survey by the General Accounting Office found that 20% of U.S. schools gave students access to vended snacks and drinks during lunch periods and that two-thirds allowed other competitive foods to be sold during lunchtimes.40 A more recent USDA survey reported that about one-fourth of all schools had vending machines located in or near the cafeteria.41 If nothing else, these studies prove that opportunities for violating regulations are readily available.

On this basis, advocates in New York City organized a class-action suit against the board of education, the chancellor of education, and five school principals to enforce a universally ignored city regulation that flatly prohibits “the sale of non-nutritious food, either directly or through vending machines” in public schools. Noting that the money for competitive junk foods in schools “comes from the poorest section of New York City—public school parents—who can least afford it,” the suit argued that officials are obligated to comply with existing laws.42 After a two-year delay, the court ruled that the Board of Education must comply with the law and stop selling foods of minimal nutritional value until after the last lunch period. If schools wanted to sell foods such as sweetened soft drinks during lunch periods, they would have to ask the head of the city’s school food service operations for permission. Whether schools will comply with these directives, which carry no penalties, remains to be seen.

UNDERMINING NUTRITIONAL GOALS

Advocates maintain that if schools are doing their job properly, school meals should contribute to healthful eating habits, should be fully integrated into educational activities, and should receive adequate financial support. They believe such purposes would be best served if food service departments managed sales of all food in schools, rather than administrators or sports officials for whom nutrition and health are not necessarily high priorities. Advocates especially fear that competitive foods jeopardize the economic viability of school meal programs, because these programs are expected to be self-supporting with federal reimbursements and must have adequate sales volume to survive. The short time devoted to lunch periods in many schools also discourages students from eating full meals and encourages the purchase of competitive foods that can be eaten on the run.

This combination of circumstances has forced school food service departments to put substantial effort into recruiting participants through development of in-house food brands, restaurant-type menus, food courts, food carts, and new food items that can be purchased separately from meals. They also are forced to seek ways to improve the image of school meals, stimulate demand for more healthful food choices, and involve students in decisions about how to make school meals more appealing. All of these actions make excellent sense from a business standpoint, but only some of them reinforce the schools’ educational mission. 43 The dilemma is best illustrated by beverage purchases. In the 1990s, milk and other dairy products accounted for nearly one-fourth of the food costs incurred by schools. Perhaps to reduce such costs, school purchases of sweetened fruit drinks increased by 180%. Fruit drinks cost less than milk, and although they are only marginally more nutritious than sodas, they may be served on lunch lines under the regulations. Using them saves money for the schools.3

That soft drink companies deliberately compete with school meals seems quite evident from testimony at congressional hearings. During hearings for the 1994 School Lunch amendments, for example, a high school food service director testified that when Coca-Cola distributed free 20-ounce bottles of soda, participation in the lunch program declined by half; children drank soda instead. She reported that Coca-Cola had provided her school with cash incentives, bicycles, computers, and catered events and that it would be difficult for her principal to give up such perquisites. She concluded, “Without government regulations, Coca-Cola will always win.”33 Soft drink industry lobbyists, however, consistently argue that no evidence links the sale of their products to poor nutrition, to any other health problems, or to low participation rates in school lunch programs. Others, however, state frankly that the preferred placement for vending machines is near the cafeteria, just where the Minnesota survey found them to be.

As a side issue, it should be noted that pouring-rights contracts have economic implications beyond school meal service. Because they affect the sales of milk, the contracts also affect the livelihood of community dairy farmers. Milk used to be the only beverage provided to schoolchildren. Once sodas were permitted, milk sales declined. As shown in Table 24, this change has contributed to the overall decline in the annual production of milk in the United States from 31 gallons per capita in 1970 to 24 gallons in 1997.

From its inception, the purpose of the school lunch program was to improve the nutritional status of children, while providing an outlet for surplus agricultural commodities. Figuring out how to use school meals to promote nutritional goals has not been easy, however, and has occupied Congress since 1966. In implementing the provisions of the 1994 School Lunch amendments, the USDA accepted improved nutrition as a goal when it recognized that school meals could establish “childhood eating patterns that influence lifelong habits” and specified reductions in the fat, sugar, and salt content of the lunches to bring them into compliance with federal Dietary Guidelines.44

In doing so, the school meal programs also were brought into compliance with Public Health Service 10-year plans to improve the health of Americans. Since 1980, the plans have called for information about healthful dietary patterns to be included as part of comprehensive health education curricula in elementary, junior high, and senior high schools. Part of the reason for paying attention to school nutrition education is that it has been demonstrably effective, especially when supported by meals served in school cafeterias. Participants in school meal programs have been shown to consume better diets than nonparticipants. If students replace school meals with competitive foods of minimal nutritional value, the quality of their diets can be expected to deteriorate.45

One goal of the 10-year plan released in 2000 is to increase the percentage of children and adolescents aged 6 to 19 years whose intake of meals and snacks at schools contributes appropriate proportions of nutrients and calories. The plan specifically recognizes that students today have “increased food options” at school. Thus, creating an environment supportive of healthful diets would help schools promote health as well as learning readiness.46 Because this goal applies to foods served in snack bars, school stores, and vending machines, improving the nutritional quality of competitive foods has now been incorporated as a formal component of national nutrition policy. It is as yet uncertain whether and how government agencies will implement this policy.

PRESERVING “THAT BRIEF SHINING OASIS”

The attention that soft drink companies have recently focused on children in grades K–12 can be seen as part of the increasing intrusiveness of commercial interests into American schools. Companies routinely market food products to children in and out of school; these activities are now so common as to be taken for granted and accepted with minimal debate. The companies—and the school officials who contract with them—implicitly assume that soft drinks are appropriate fare for school-age children, rather than milk, juice, or water, any of which would be a better nutritional choice.

Here too, the level of cynicism is especially disturbing. What are we to make of the comments of a PepsiCo official who casually mentions that “marketing to the 8- to 12-year-old set is a priority,” as though it were unquestionably appropriate for a soft drink company to direct sales efforts to such young children?14 And how are we to take the following comment attributed to a consultant who helps schools obtain contracts? He says that pouring-rights contracts make schools more realistic for children: “If you have no advertising in schools at all, it doesn’t give our young people an accurate picture of our society.”16

Pouring-rights agreements clearly teach students that school officials are willing to compromise nutritional principles for financial reasons, even when the linking of payments to higher-consumption goals puts them in the position of advocates for soft drink consumption. When a school administrator tells a reporter that “the nutrition aspect is important, but I’m ambivalent about it,” he reveals his priorities; such ambivalence contributes to student attitudes that nutrition and health are not important concerns.47 All too rare is the school administrator who is brave enough to say, “Matters involving money properly stop at the schoolhouse door” or to insist that “education and marketing are like oil and water.”48 All too few newspapers are willing to admit discomfort with the deals schools make with soda companies, and to argue that “the more things in a school that are for sale . . . the less the school can claim to offer that brief shining oasis” from the rampant commercialism aimed at children everywhere else.49

The well-financed promotion in schools of soft drinks and other foods of poor nutritional quality directly undermines federal efforts to improve the dietary intake of children and to reduce rates of childhood obesity. Even though colleges (and now entire cities, such as Huntington Beach, California) have become advertising vehicles for soft drink companies, elementary and secondary school students surely deserve some protection against commercial interests that contribute to poor nutrition outside of school, as well as within.

Soft drinks, of course, constitute just one example of industry marketing to children, but the health effects of this product are becoming increasingly well documented. Thus a good starting place for nutrition advocacy for children is to encourage consumption of water, juices, and low-fat milk but to discourage consumption of sodas and sweetened fruit drinks, except as occasional desserts. In what must be considered a courageous move in this direction, the USDA braved the wrath of the soft drink industry when it pictured “soda pop” at the tip of its 1999 Food Guide Pyramid for children aged 2–6.50

Anticommercialism advocates urge students to identify and resist school marketing, communities and states to require firm adherence to existing regulations, and school boards to disallow exclusivity agreements and pouring-rights contracts altogether. By the end of 2000, more than 30 school districts in California, Tennessee, and Wisconsin, for example, had refused such deals after protests by parents, students, and school officials. Philadelphia refused an offer from Coca-Cola for $43 million over a 10-year period, and Michigan turned down a contract that would have covered 110 school districts encompassing nearly half a million students.18 At the national level, advocates are lobbying for federal regulations to restrict sales of competitive foods in general, and those of minimal nutritional value in particular, and to expand the definition of such foods to include the new “juice” products and other such foods. Others are considering a range of pricing, tax, and other “environmental” strategies to improve the diets of schoolchildren, similar to those that I and others have proposed to address current trends in obesity.51

By 2001, such advocacy was beginning to have an effect. Days before the inauguration of President George W. Bush, the USDA asked Congress to “strengthen the statutory language to ensure that all foods sold or served anywhere in the school during the school day meet nutrition standards.” 52 Soon after, Senator Leahy introduced a new bill to require the USDA to ban or limit the sale of soft drinks and other competitive “junk foods” before the end of the lunch period on the basis that “schoolchildren are a captive market for soda vendors . . . [and] our kids pay the price when we give soft drink companies free reign to market their products in school.”53 In Minnesota, a state senator introduced a bill to ban sales of soda pop while school is in session, but it “failed in the committee BIG TIME” under pressure from lobbyists for soft drink companies and school boards.54

Despite such victories, but surely in response to the threat of legal intervention, Coca-Cola announced that it would no longer require exclusivity in school contracts. Advocates, however, viewed this “retreat” as a corporate decision that would enable the company to remain in schools, and business analysts thought it would have little financial effect on the company, since school beverage sales “only” accounted for 1% of its $20 billion in annual revenue.55

Although pouring-rights contracts are only one component of an arsenal of food company marketing techniques, issues related to societal inequities are central to the significance of these contracts as a public health concern. Congressional reluctance to favor children’s health above the rights of soft drink producers is a direct result of election laws that require legislators to obtain corporate funding for their campaigns. Like most corporations, soft drink companies donate funds to local and national candidates. More rational campaign financing laws might permit Congress to take positions based on public good rather than private greed.

Similarly, if American public schools were funded adequately, the blatant commercialism inherent in pouring-rights contracts and other marketing efforts in schools would almost certainly be subjected to debate, and departments of education, school boards, principals, and coaches would be less likely to enter into such agreements without far more public discussion than now occurs. As one San Francisco school board official explained, “Education cannot be funded by potato chip contracts. . . . [C]ome back and talk to me about nothing being wrong with these contracts when there are Coca-Cola banners in the House of Representatives and members of the U.S. Senate can only have a TV set if they watch Channel One for 15 minutes a day.”56 Pouring-rights contracts may solve immediate problems of school funding, but their social cost is high, not least because they erode efforts to establish adequate federal, state, and local funding for public education. These contracts, therefore, point to the need for much greater public attention to overall commercial pressures on children and for a much greater level of critical scrutiny of such pressures by school officials, legislators, health professionals, and the public.

In these chapters, I have focused on the ways in which food companies use advertising and marketing methods to expand their base of consumers by targeting young people. In the next section, we move on to an even more powerful strategy: resistance to regulation. Part IV examines the ways in which food companies—in this case, those that sell dietary supplements—were able to obtain almost complete deregulation of their products and, in the process, weaken the ability of the Food and Drug Administration to regulate foods, as well.

NOTES

PART III. EXPLOITING KIDS/CORRUPTING SCHOOLS

Portions of Part III appeared previously as Nestle M. Soft drink “pouring rights”: marketing empty calories. Public Health Reports 2000;115:308–319 (With permission of Oxford University Press)
1. DHHS. Healthy People 2010: Understanding and Improving Health. Washington, DC, 2000. Online: http://www.health.gov/healthypeople.
2. Andrew M, Nord M, Bickel G, Carlson S. Household Food Security in the United States, 1999. Washington, DC: USDA/ERS, 2000. Online: http://www.ers.usda.gov.

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24. Grube JW, Wallack L. Television beer advertising and drinking knowledge, beliefs, and intentions among schoolchildren. Am J Public Health 1994;84: 254–259.
25. Rajecki DW, McTavish DG, Rasmussen JL, et al. Violence, conflict, trickery, and other story themes in TV ads for food for children. J Applied Social Psychology 1994;24:1685–1700.
26. Fabricant G. The young and restless audience. New York Times April 8, 1996:D1,D8.
27. Thompson S. Cereal makers entice online kids. Advertising Age July 3, 2000:20,22.
28. Kirkpatrick DD. Snack foods become stars of books for children. New York Times September 22, 2000:A1,C17.
29. The Oreo Cookie Counting Book. New York: Little Simon, 2000. The other book is McGrath BB. Kellogg’s Froot Loops! Counting Fun Book. New York: HarperFestival, 2000. Both books were priced at $5.99 in early 2001.
30. Oreo. ABCs of marketing to kids. Parsippany, NJ: Nabisco, 1998.
31. General Accounting Office. Public Education: Commercial Activities in Schools (GAO/HEHS-00–156). Washington, DC, September 2000.
32. Stead D. Corporations, classrooms and commercialism: some say business has gone too far. New York Times Education Life January 5, 1997:30–47.
33. Wynns J. Yes: selling students to advertisers sends the wrong message in the classroom. Advertising Age June 7, 1999:26. The author is identified as commissioner of the San Francisco Unified School District Board of Education. A companion piece, by J. Kane, is entitled “No: Ad dollars can provide needed funds to buy computers and train teachers.”
34. Hoynes W. News for a captive audience: an analysis of Channel One. Extra! May/June 1997: 11–17.
35. Miller MC. How to be stupid: the lessons of Channel One. Extra! May/June 1997:18–23. Sawicky MB, Molnar A. The hidden costs of Channel One: estimates for the fifty states. Milwaukee, WI: University of Wisconsin, Center for the Analysis of Commercialism in Education, April 1, 1998.
36. Hays CL. Channel One’s mixed grades in schools. New York Times December 5, 1999:C1,C14,C15.
37. Jacobson M, Maxwell B. Corporations invade the classroom: have schools become the last great marketing frontier? Rethinking Schools 1994;9(2):3,24. Molnar A. Giving Kids the Business: The Commercialization of America’s Schools. Boulder, CO: Westview Press, 1996.
38. Consumers Union. Captive Kids: Commercial Pressures on Kids at School. Yonkers, NY: Consumers Union Educational Services, 1995.
39. Levine J, Gussow JD. Nutrition professionals’ knowledge of and attitudes toward the food industry’s education and marketing programs in elementary schools. J Am Diet Assoc 1999;99:973–976.
40. Farber PJ. Schools for sale. Advertising Age October 25, 1999:22–26. Manning S. Students for sale: how corporations are buying their way into America’s classrooms. The Nation September 27, 1999:11–18. New outcry raised against Channel One. New York Times June 11, 2001:C13.
41. Poppendieck J. Breadlines Knee-Deep in Wheat: Food Assistance in the Great Depression. New Brunswick, NJ: Rutgers University Press, 1986.
42. Oliveira V. Decline in nutrition assistance expenditures continued in 1999. FoodReview 2000;23(2):35–43.
43. Citizens’ Commission on School Nutrition. White Paper on School-Lunch Nutrition. Center for Science in the Public Interest, December 1990. Olson CM. Joint position of Society for Nutrition Education (SNE), the American Dietetic Association (ADA), and American School Food Service Association (ASFSA): school-based nutrition programs and services. J Nutrition Education 1995;27:58–61.
44. USDA. National school lunch program and school breakfast program: nutrition objectives for school meals; proposed rule. Federal Register 59: 30218–30251, June 10, 1994.
45. USDA. School meals initiative for healthy children. Alexandria, VA, June 1994. For recent information, see: http://www.usda.gov/.
46. US General Accounting Office. School Lunch Program: Role and Impacts of Private Food Service Companies (GAO/RCED-96–217). Washington, DC, August 1996.
47. Price C, Kuhn B. Public and private efforts for the National School Lunch Program. FoodReview 1996;19(2):51–57.
48. Morse D. School cafeterias are enrolling fast-food franchisees. Wall Street J July 28, 1998:B2.
49. Lee L. School’s back, and so are the marketers. Wall Street J September 15, 1997:B1,B6.
50. Sheraton M. School lunch utopia: no impossible dream. New York Times May 20, 1976:C32. Burros M. A school turns “yucks” into “yums” for new foods. New York Times May 4, 1994:C4.

CHAPTER 9. PUSHING SOFT DRINKS: “POURING RIGHTS”

1. Jacobson MF. Liquid Candy: How Soft Drinks are Harming America’s Health. Washington, DC: Center for Science in the Public Interest, 1998.
2. Ellison RC, Singer MR, Moore LL, et al. Current caffeine intake of young children: amount and sources. J Am Diet Assoc 1995;95:802–804. Barboza D. More hip, higher hop: caffeinated drinks catering to excitable boys and girls. New York Times August 22, 1997:D1,D5.
3. Daft L, Arcos A, Hallawell A, et al. School Food Purchase Study: Final Report. Washington, DC: USDA, October 1998.
4. Morton JF, Guthrie JF. Changes in children’s total fat intakes and their food group sources of fat, 1989–1991 versus 1994–1995: implications for diet quality. Family Economics Nutrition Review 1998;11(3):44–57.
5. Wilson JWS, Enns CW, Goldman JD, et al. Data tables: combined results from USDA’s 1994 and 1995 Continuing Survey of Food Intakes by Individuals and 1994 and 1995 Diet and Health Knowledge Survey, June 1997. Online: http://www.barc.usda.gov/bhnrc/foodsurvey/.
6. Harnack L, Stang J, Story M. Soft drink consumption among U.S. children and adolescents: nutritional consequences. J Am Diet Assoc 1999;99:436–441.
7. Ludwig DS, Peterson KE, Gortmaker SL. Relation between consumption of sugar-sweetened drinks and childhood obesity: a prospective, observational analysis. Lancet 2001;357:505–508.
8. Ismail AI, Burt BA, Eklund SA. The cariogenicity of soft drinks in the United States. J Am Dental Association 1984;109:241–245. Minnesota Dental Association. Sip all day, get decay. St. Paul, MN: 2000. Online: http://www.mndental.org. Wyshak G. Teenaged girls, carbonated beverage consumption, and bone fractures. Archives of Pediatrics & Adolescent Medicine 2000;154:610–613.
9. Endicott CR. 100 leading national advertisers, 43rd annual report. Advertising Age September 28, 1998 (suppl):s3–s50. The 45th annual report appeared September 25, 2000:s1–s58. Chura H. Pepsi plans biggest-ever urban push. Advertising Age April 9, 2001:1,38.
10. The biggest change in the American diet in the ‘90s? . . . would you believe soft drinks! Yahoo Finance March 2, 1998. Online: http://finance.yahoo.com/. The fastest-growing foods were soft drinks, presweetened cereals, bagels, toaster pastries, and pizza, in that order.
11. Coca-Cola Company. Online: http://www.cocacola.com/.
12. Diet Pepsi, 100% uh huh. On the Fridge. Washington Post August 4, 1993:C2. The bottles are manufactured by the Munchkin Bottling Co, Los Angeles, CA.
13. Siener K, Rothman D, Farrar J. Soft drink logos on baby bottles: do they influence what is fed to children? J Dentistry for Children 1997;64:55–60.
14. Hays CL. Bridging a “generation next” gap. New York Times January 31, 1999:C2.
15. General Accounting Office. Public Education: Commercial Activities in Schools (GAO/HEHS-00–156). Washington, DC: September, 2000. Also see: Gross D. Pepsi-State. University Business March/April 1998:35–40.
16. Hays CL. Today’s lesson: soda rights: consultant helps schools sell themselves to vendors. New York Times May 21, 1999:C1,C9.
17. Cherkassky I. Getting the exclusive. Beverage World October 1998: 97–101.
18. The Center for Commercial-Free Public Education, 1714 Franklin Street, #100–306, Oakland CA 94612. Online: www.ibiblio.org/commercialfree/index.html.
19. Hays CL. Be true to your cola, rah! rah! Battle for soft-drink loyalties moves to public schools. New York Times March 10,1998:D1,D4.
20. North Syracuse Central School District. Agreement with the Coca-Cola Bottling Company of New York, Inc., July 1, 1998.
21. Nolan M. Public to have say on cola deal. Post Standard (Syracuse, NY), December 14, 1998:B1. Cermak M. Coke, school district ink deal. Times Union (Albany, NY), June 3, 1999.
22. Bushey J. District 11’s Coke problem. Harper’s Magazine February 1999:26–27.
23. Zorn RL. The great cola wars: how one district profits from the competition for vending machines. Am School Board J 1999(2):31–33.
24. Kaufman M. Pop culture: health advocates sound alarm as schools strike deals with Coke and Pepsi. Washington Post Health March 23, 1999:12,15,16,19.
25. Wiley HW. 1001 Tests of Foods, Beverages and Toilet Accessories Good and Otherwise: Why They Are So. New York: Hearst’s International Library, 1914:19.
26. National Soft Drink Association, Appellant, v. J.R. Block, Secretary, Department of Agriculture, et al. 721 F. 2d 1348 (U.S. Court of Appeals, D.C. Circuit. 1983). The judge’s opinion contains a pithy summary of the history prior to 1983.
27. Legislative history, Public Law 91–248. School lunch program—expansion. House report No. 91–81, March 17, 1969. U.S. Code Congressional and Administrative News, 1970:3014.
28. School Lunch Program—Expansion. Public Law 91–248, 84 Stat. 214, May 14, 1970. USDA.
29. Legislative history, Public Law 95–166 (National School Lunch Act . . . of 1977). U.S. Code Congressional and Administrative News, 1977:3573.
30. USDA. National School Lunch Program and School Breakfast Program. Proposed rule. Federal Register 44:40004–40014, July 6, 1979. Also see: Final rule. Federal Register 45:6758–6772, January 29, 1980.
31. USDA. National School Lunch Program and School Breakfast Program: Competitive Foods. Final rule. Federal Register 50:20545–20547, May 17, 1985. Also see: Code of Federal Regulations. USDA 7 CFR § 210 et seq., January 1, 1986.
32. Pear R. Senator, promoting student nutrition, battles Coca-Cola. New York Times April 26, 1994:A20.
33. U.S. Senate. Report 103–300. Better Nutrition and Health for Children Act of 1994. 103rd Congress, 2nd Session. July 1, 1994.
34. Pear R. Soda industry tries to avert a school ban. New York Times May 17, 1994:A15.
35. Legislative history, Senate Report 103–300, § 203. Competitive foods of minimal nutritional value. U.S. Code Congressional and Administrative News, 1994:3718. Also see: Healthy Meals for Healthy Americans Act of 1994. Public Law 103–448 § 203, 108 Stat. 4699 and 4738.
36. USDA. National School Lunch Program and School Breakfast Program: School Meals Initiative for Healthy Children: Final Rule. Federal Register 60:31187–31222, June 13, 1995. Quotation: p. 31203.
37. New York State Education Law. Sale of certain sweetened food in schools—prohibition. Chapter 674, § 915. August 6, 1987.
38. Lawmakers are ready to enlist in the Cola wars. Nutrition Week May 14, 1999:6. Senator Leahy introduced the Better Nutrition for School Children Act of 1999 (106th Congress, 1st Session).
39. Story M, Hayes M, Kalina B. Availability of foods in high schools: is there cause for concern? J Am Diet Assoc 1996;96:123–126.
40. General Accounting Office. School lunch program: role and impacts of private food service companies (GAO/RCED-96–217). Washington, DC, August 1996.
41. Fox MK, Crepinsek MK, Connor P, Battaglia M. School Nutrition Dietary Assessment Study-II. Washington, DC: USDA, 2001.
42. Community Food Resource Center. Nonprofit group sues board of education for illegally selling non-nutritious foods (press release). New York, April 22, 1999. The Center is a New York City-based advocacy group for school meal programs; it filed its case, Morales, Jimenez, Silver, et al. v. New York Board of Education, in the U.S. Eastern District Court, Kings County, April 13, 1999. The press release quoted a letter that I and others signed in support of the suit.
43. Caldwell D, Nestle M, Rogers W. School nutrition services. In: Marx E, Wooley SF, eds. Health Is Academic: A Guide to Coordinated School Health Problems. New York: Teachers College Press, 1998:195–223.
44. USDA. National school lunch program and school breakfast program: nutrition objectives for school meals; proposed rule. Federal Register 59:30218–30251, June 10, 1994.
45. Contento I, Balch GI, Bronner YL, et al. The effectiveness of nutrition education and implications for nutrition education policy, programs, and research: a review of research. IV. Nutrition education for school-aged children. J Nutrition Education 1995;27:298–311. Wildey MB, Pampalone SZ, Pelletier RL, et al. Fat and sugar levels are high in snacks purchased from student stores in middle schools. J Am Diet Assoc 2000;100:319–322.
46. DHHS. Healthy People 2010. Washington, DC, 2000.
47. Flaherty J. With schools the battleground, a new kind of cola war breaks out. New York Times February 3, 1999:B10.
48. It’s about money (editorial). The Patent Trader (Northern Westchester, NY), November 25, 1998:A34. Sheehan J. Why I said no to Coca-Cola. Rethinking Schools 1999;14:Winter, 1999. Online: http://www.rethinkingschools.org/.
49. Wood F. Soda deals are too sweet for schools to pass up. Newark Star-Ledger January 3, 1999:3.
50. USDA. Tips for Using the Food Guide Pyramid for Young Children 2 to 6 Years Old (Program Aid 1647). Washington, DC, 1999.
51. Nestle M, Jacobson MF. Halting the obesity epidemic: a public health policy approach. Public Health Reports 2000;115:12–24.
52. USDA. Foods Sold in Competition with USDA School Meal Programs: A Report to Congress. January 12, 2001. Online: http://www.fns.usda.gov.
53. Hard line on soft drinks. Nutrition Week April 13, 2001:1–2. Leahy P, et al. The Better Nutrition for School Children Act of 2001, April 6, 2001. Online: http://thomas.loc.gov (S. 745, 107th Congress, 1st Session).
54. Lourey B. Minnesota soda pop bill: Where do we go from here? Presentation to the University of Minnesota’s Symposium on “Soft Drinks in Schools: Exploring the Issues,” June 7, 2001. Representatives of the Minnesota Soft Drink Association attended that meeting (at which I spoke) and distributed a press release notable for its strong defense of pouring rights contracts (“Soft drink companies have had successful local business partnerships with schools for decades,” “A sedentary lifestyle is the leading cause of obesity,” “Many factors contribute to tooth decay, including the types of foods that are consumed”) and its citation of favorable research, much of it funded by the industry.
55. Zernike K. Coke to dilute push in schools for its products. New York Times March 14, 2001:A14. King P. New Coca-Cola marketing pours it on for education. Advertising Age March 26, 2001:20.
56. Wynns J. Yes: selling students to advertisers sends the wrong message in the classroom. Advertising Age June 7, 1999:26.

By Marion Nestle in "Food Politics - How the Food Industry Influences Nutrition and Health" University of California Press, USA, 2013, excerpts Part III. Digitized, adapted and illustrated to be posted by Leopoldo Costa

ASPECTOS ECONÔMICOS, SOCIAIS E CULTURAIS DA ALIMENTAÇÃO

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A Economia e a Agronomia estudaram a alimentação a partir da história da agricultura e do comércio, enfocando, juntamente com a Geografia, o relacionamento da humanidade com o seu meio físico e social na produção dos alimentos. A história da Agricultura é um dos pontos de partida de estudos sistemáticos das plantas de uso alimentício e das plantas cultivadas.

A história econômica, por sua vez, estudou a alimentação do ponto de vista da produção agrícola e industrial e do processamento e da preparação dos alimentos, assim como da sua distribuição através do comércio e, finalmente, das condições do armazenamento e do consumo, trabalhando com imenso volume de estatísticas comerciais, fiscais e de preços, que incluem os alimentos no interior da história da agricultura, da indústria, do comércio, dos transportes e da urbanização.

Como fica evidenciado nos estudos sobre a alimentação na Inglaterra, é extremamente difícil separar abastecimento de consumo. As investigações sobre volumes de produção, vias de distribuição, políticas de preços e outros índices econômicos e estatísticos carecem de dados precisos no que se refere às épocas passadas. Mesmo na Inglaterra, berço do industrialismo, os historiadores produziram relativamente poucas monografias sobre tópicos específicos em relação a períodos ou espaços regionais do suprimento de alimentos.'

De modo geral, todos os estudos de história da agricultura e da criação de animais de corte abordam a questão da alimentação na história. Da mesma forma, o estudo das rotas comerciais, dos fluxos mercantis e dos sistemas produtivos abrange necessariamente, como parte do seu objeto, a alimentação. Pescadores de bacalhau nórdicos expandiram zonas de pesca até descobrirem as terras boreais; pela avidez por especiarias se abriram as rotas marítimas do Oriente, e o tráfico do açúcar fez do Atlântico a principal via de trânsito entre povos e mercadorias. Além de fazer parte da história econômica geral, a alimentação destaca-se, em seus múltiplos aspectos particulares, como um fenômeno fundador da Economia, a primeira produção sendo a do consumo material de alimentos. A capacidade das forças produtivas em gerá-los além da demanda de consumo imediato cons titui o primeiro excedente social; assim, o papel do alimento localiza-se no fulcro da produção e da reprodução de uma sociedade, no nível definido por Marx como infra-estrutural. O grande historiador Fernand Braudel, na sua divisão da Economia em três níveis - o financeiro, o mercantil e o da cultura material -, situou a alimentação no último, juntamente com o vestuário e a habitação, ou seja, aqueles que dizem respeito à manutenção do corpo e à reprodução da vida cotidiana. Já se usou da metáfora da casa para expor os diferentes âmbitos da História: a História Social trataria da sala; a História Cultural, dos quartos; e a História Econômica, da despensa. Na sala as pessoas interagem e convivem, nos quartos fazem amor, choram, rezam ou dormem, mas na despensa reside a fonte da energia vital, os víveres, os mantimentos, as vitualhas, as provisões.

A História Econômica da alimentação é a do farnel do viajante, a da semeadura e a da colheita do lavrador, da moagem, da estocagem, do transporte, da venda e do preparo dos grãos, das frutas que se comem nos pés e das hortas de quintais onde a auto-subsistência provê muitas famílias. Dos circuitos financeiros eletrônicos dos mercados de commodities, passando pelos armazéns, bares e restaurantes, até os pomares e os hortos particulares onde se cultivam plantas e temperos. Em todas essas distintas espessuras da vida a História Econômica do alimento deve penetrar para desvendar, no mundo inteiro e em cada casa, nos países e nas regiões, os preços, as demandas, os índices de produção, distribuição e consumo. As economias da casa, do país e do globo precisam ser vistas sempre do ângulo da despensa.

Os enfoques em História Social relativos à alimentação são múltiplos. Em demografia histórica, por exemplo, a questão da alimentação permeia muitos dos estudos que buscam explicar alterações populacionais devido às grandes fomes como fatores de despovoamento. Um caso clássico foi o da crise na safra de batatas na Irlanda em 1845-47, que matou ao menos um milhão de pessoas e provocou intenso fluxo emigratório. Crescimentos populacionais são relacionados com melhorias nutricionais. A história das doenças e da saúde também está intimamente ligada com a história do abastecimento alimentar. Os estudos sobre as fomes também são um aspecto importante da História Social da alimentação e se misturam com o tema das rebeliões e desordem social, daí a importância política da alimentação, cujo controle faz parte da formação dos Estados.

Os hábitos alimentares e suas transformações também são objeto de investigação para a sociologia da alimentação. A alimentação da época atual, com a intensificação comercial, a adoção de novas tecnologias de produção, distribuição e consumo de alimentos, a expansão de novos hábitos homogeneizados pelas grandes cadeias de lanchonetes e outros fenômenos recentes, têm sido abordados pela sociologia da alimentação contemporânea sob múltiplos ângulos. As relações entre a culinária e as classes sociais podem ser identificadas nos gostos diferenciados ou nas maneiras à mesa, as identidades étnicas e regionais revestem-se de diversos rituais gregários e alimentares, particularmente entre emigrantes ou expatriados, os restaurantes podem ser analisados como espaços simbólicos, caracterizados como "teatros de comer" e estratificados em torno de posições sociais tanto quanto de cardápios específicos. A rotinização entediante da vida cotidiana provocada pela cultura do fastfood, as flutuações dos horários das refeições e do simbolismo nelas investido, a constituição dos papéis sexuais e das diferenciações de gênero em torno da organização social da comida, especialmente por meio da feminização das tarefas da cozinha, são, entre tantos outros aspectos, rico material indispensável para as análises sociológicas de distintos grupos humanos.

O fim das refeições em família leva à erosão do próprio conceito de "refeição" numa sociedade em que nas casas vigora o império dos microondas e no trabalho, na rua ou na diversão expandem-se as práticas da "alimentação rápida", de beliscar petiscos e lanches em "lanchonetes", fenômeno que surge na fronteira difusa entre os bares e restaurantes e que simboliza esta nova relação com os horários e os rituais da comida. Tais transformações têm sido enfocadas, entretanto, no âmbito dos estu dos sociológicos e antropológicos por tratar-se de processos em pleno curso nas sociedades atuais.

Outro aspecto dos estudos culturais sobre a alimentação provém da Antropologia. Preceitos e tabus alimentícios tornaram-se assunto de competência de uma ciência social que especializou-se em estudar hábitos e crenças em todo o mundo. A Antropologia foi uma disciplina que, desde o século XIX, começou a desenvolver uma etnografia sistemática dos hábitos alimentares e a buscar interpretá-los culturalmente. A primeira fase caracterizou-se por um comparativismo das diferentes tradições culturais. A análise dos tabus, onde se destacam os alimentares, foi desde os primórdios da Antropologia um terreno fértil para especulações criativas sobre o significado simbólico da alimentação. O estruturalismo na Antropologia, a partir da obra de Lévi-Strauss, tratou da relação da alimentação com estruturas mitológicas em O cru e o cozido (1964), Do mel às cinzas (1967) e Origem das maneiras à mesa (1968). A diferença entre o cru e o cozido, para este antropólogo, fundaria a própria cultura, distinguindo-a da natureza. Sua influência extravasou para o conjunto das ciências humanas, abrindo uma fecunda via de interseção com a historiografia, sensibilizando-a para os aspectos inconscientes das ações humanas e dos nexos que as regem. A nutrição humana é uma dessas atividades cujos padrões de conduta muitas vezes escapam dos seus próprios agentes, educados desde a infância para considerá-los algo automaticamente óbvio e consuetudinário. Boa parte da matéria-prima etnográfica é, pois, em torno da alimentação, eixo ao redor do qual as diferentes culturas estruturam a sua vida prática assim como muitas de suas representações.

Além desta presença difusa da questão da alimentação em obras fundamentais de diferentes tradições antropológicas e de uma vasta etnografia de hábitos alimentares em todo o mundo, existem inúmeros debates no meio antropológico sobre a nutrição e sobre os costumes alimentares. Uma questão, em particular, suscitou instigantes estudos antropológicos: a da natureza simbólica do consumo de carne, e será abordada num capítulo mais à frente. O tema dos hábitos alimentares é um dos que, por excelência, pertencem à Antropologia. A investigação cultural em nutrição tem como tema central a identificação dos hábitos alimentares e das motivações das mudanças que eles podem sofrer. O estudo das religiões também exige a interpretação de uma série de preceitos e proscrições alimentares, além de todo um conjunto simbólico, mitológico e teológico de elaborações em torno da alimentação, cuja importância nos obriga a tratar também desse relacionamento entre alimentação e religiosidade num outro capítulo específico. Mas, para além das análises simbólicas, a Antropologia se destacou pelo mapeamento etnográfico dos diversos hábitos alimentares, cuja extensão e especiali zação de caráter local e regional (por exemplo, em relação aos índios brasileiros) impedem que este texto sequer tente relacioná-los, mas que um levantamento mais detalhado poderia permitir contrastar as constâncias, fecundações e difusões variadas.

Além desta ubíqua presença dos alimentos no escopo de quase todas as disciplinas que direta ou tangencialmente devem abordá-los na constituição de seus métodos e de seus objetos específicos, cabe à História a investigação da alimentação e de suas transformações numa perspectiva diacrônica, ou seja, ao longo do tempo. Antes de entrarmos diretamente na história da alimentação nos diversos períodos históricos, entretanto, devemos situar a questão da alimentação à luz do seu constrangimento mais persistente, a sua verdadeira contrapartida, que é a história da fome.

Texto de Henrique Carneiro em "Comida e Sociedade - Uma História da Alimentação", Elsevier Editora,Rio de Janeiro, 2003, excertos cap.3. Digitalizado, adaptado e ilustrado para ser postado por Leopoldo Costa. 

HUNGER AND APPETITE

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Hunger is vital to our survival, and it ensures we eat enough for our bodies to function. But a lot of the time we eat not because we are hungry but because we enjoy food—this is down to our appetite.

Hunger and satiety

Hunger is controlled by a complex interconnected system including our brain, digestive system, and fat stores. The desire to eat can be triggered by internal factors, such as low blood sugar or an empty stomach, or external triggers, such as the sight and smell of food. After we have eaten, satiety, or “fullness” signals are produced, which tell us we have had enough.

Hunger vs. appetite

Appetite is different from hunger, but the two are linked. Hunger is the physiological need for food, driven by internal cues such as low blood sugar or an empty stomach. Appetite is the desire to eat, driven by seeing or smelling food or something we link with it. Memory for how much we have eaten is also important in appetite, and people with short-term memory loss may eat again soon after eating. Stress can also increase the desire to eat. Some substances can help control appetite by specific actions on the body.

Appetite and obesity

People with a tendency to obesity may respond differently to external hunger cues. They may also be less sensitive to the fullness hormone, leptin. Unfortunately, taking leptin as a drug doesn’t help obesity. The body quickly adapts to be even more insensitive to leptin, even at high doses.

Cravings

Cravings are a dramatic and specific desire for a certain type of food, and most of us have experienced them. Occasionally, they are caused by specific nutrient deficiencies, and may be the body’s way of telling you about the problem. But mostly they are purely psychological, driven by stress or boredom. Normally, craved foods are high in fat or sugar (or high in both), which trigger a rush of pleasurable chemicals in the brain when eaten. It may be this feeling that we crave rather than the actual food.

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1. Hunger triggers

Seeing food can trigger a desire to eat whether or not we are hungry. (The same response is triggered by anticipation of a mealtime). The food passes to the stomach via the esophagus.

2. Empty stomach

When the stomach has been empty for around 2 hours, the gut muscles contract, clearing out any last debris. Low blood sugar levels exacerbate the feelings of hunger. Levels of a hunger hormone called ghrelin also rise.

3. Stomach stretches

As the stomach fills, stretch receptors detect expansion, causing hunger reducing chemicals to be released. (Liquids, including water, stretch the stomach temporarily, but are quickly absorbed, so hunger returns.)

4. Pancreas releases insulin

The stretching stomach and the rise in glucose in the bloodstream, triggers the release of insulin. This allows the conversion of glucose to glycogen (in the liver) and then to fat. Insulin may also make the brain more sensitive to satiety signals.

5. Leptin travels to brain

Fat cells release a hunger-inhibiting hormone called leptin. After eating, more leptin is secreted and we feel full. (Conversely, leptin levels decrease with fasting, making us feel hungry.)

6. Brain receives “full” signals

The vagus nerve sends signals straight to the hypothalamus, telling the brain that food has been consumed and reducing the hunger drive.

WHY DOES MY STOMACH RUMBLE WHEN I’M HUNGRY?

After eating, your stomach muscles contract to push food through to the intestines. With an empty stomach, this still happens, but with nothing to dampen the sound, you hear the growls!

In "How Food Works", Dorling Kindersley (DK), USA, 2017, Editors Lili Bryant, Wendy Horobin, Janet Mohun, Martyn Page, Francesco Piscitelli and Margaret Parrish, excerpts pp. 12-14. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

RAÍZES DO BRASIL - HERANÇA RURAL

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A Abolição: marco divisório entre duas épocas
• Incompatibilidade do trabalho escravo com a civilização burguesa e o capitalismo moderno
• Da Lei Eusébio à crise de 64. O caso de Mauá
• Patriarcalismo e espírito de facção
• Causas da posição suprema conferida às virtudes da imaginação e da inteligência
• Cairu e suas idéias
• Decoro aristocrático
• Ditadura dos domínios agrários
• Contraste entre a pujança das terras de lavoura e a mesquinhez das cidades na era colonial

Toda a estrutura de nossa sociedade colonial teve sua base fora dos meios urbanos. É preciso considerar esse fato para se compreenderem exatamente as condições que, por via direta ou indireta, nos governaram até muito depois de proclamada nossa independência política e cujos reflexos não se apagaram ainda hoje.

Se, conforme opinião sustentada em capítulo anterior, não foi a rigor uma civilização agrícola o que os portugueses instauraram no Brasil, foi, sem dúvida, uma civilização de raízes rurais. É efetivamente nas propriedades rústicas que toda a vida da colônia se concentra durante os séculos iniciais da ocupação européia: as cidades são virtualmente, se não de fato, simples dependências delas. Com pouco exagero pode dizer-se que tal situação não se modificou essencialmente até à Abolição. 1888 representa o marco divisório entre duas épocas; em nossa evolução nacional, essa data assume significado singular e incomparável.

Na Monarquia eram ainda os fazendeiros escravocratas e eram filhos de fazendeiros, educados nas profissões liberais, quem monopolizava a política, elegendo-se ou fazendo eleger seus candidatos, dominando os parlamentos, os ministérios, em geral todas as posições de mando, e fundando a estabilidade das instituições nesse incontestado domínio.

Tão incontestado, em realidade, que muitos representantes da classe dos antigos senhores puderam, com freqüência, dar-se ao luxo de inclinações antitradicionalistas e mesmo de empreender alguns dos mais importantes movimentos liberais que já se operaram em todo o curso de nossa história. A eles, de certo modo, também se deve o bom êxito de progressos materiais que tenderiam a arruinar a situação tradicional, minando aos poucos o prestígio de sua classe e o principal esteio em que descansava esse prestígio, ou seja, o trabalho escravo.

Mesmo depois de inaugurado o regime republicano, nunca, talvez, fomos envolvidos, em tão breve período, por uma febre tão intensa de reformas como a que se registrou precisamente nos meados do século passado e especialmente nos anos de 51 a 55. Assim é que em 1851 tinha início o movimento regular de constituição das sociedades anônimas; na mesma data funda-se o segundo Banco do Brasil, que se reorganiza três anos depois em novos moldes, com unidade e monopólio das emissões; em 1852, inaugura-se a primeira linha telegráfica na cidade do Rio de Janeiro. Em 1853 funda-se o Banco Rural e Hipotecário, que, sem desfrutar dos privilégios do Banco do Brasil, pagará dividendos muito mais avultados. Em 1854 abre-se ao tráfego a primeira linha de estradas de ferro do país — os 14,5 quilômetros entre o porto de Mauá e a estação do Fragoso. A segunda, que irá ligar à Corte a capital da província de São Paulo, começa a construir-se em 1855.

A organização e expansão do crédito bancário, literalmente inexistente desde a liquidação do primeiro Banco do Brasil, em 1829, e o conseqüente estímulo à iniciativa particular; a abreviação e o incremento dos negócios, favorecidos pela rapidez maior na circulação das notícias; o estabelecimento, enfim, de meios de transporte modernos entre os centros de produção agrária e as grande praças comerciais do Império são algumas das conseqüências mais decisivas de tais sucessos. Seria inútil acrescentar que a riqueza oriunda dos novos tipos de especulação provocados por esses meios tendia a ampliar-se, não só à margem, mas também e sobretudo à custa das tradicionais atividades agrícolas. Pode-se mesmo dizer que o caminho aberto por semelhantes transformações só poderia levar logicamente a uma liquidação mais ou menos rápida de nossa velha herança rural e colonial, ou seja, da riqueza que se funda no emprego do braço escravo e na exploração extensiva e perdulária das terras de lavoura.

Não é por simples coincidência cronológica que um período de excepcional vitalidade nos negócios e que se desenvolve sob a direção e em proveito de especuladores geralmente sem raízes rurais tenha ocorrido nos anos que se seguem imediatamente ao primeiro passo dado para a abolição da escravidão, ou seja, a supressão do tráfico negreiro.

Primeiro passo e, sem dúvida, o mais decisivo e verdadeiramente heróico, tendo-se em conta a trama complexa de interesses mercantis poderosos, e não só de interesses como de paixões nacionais e prejuízos fundamente arraigados, que a Lei Eusébio de Queirós iria golpear de face. Servindo-se de documentos parlamentares britânicos, pôde Calógeras compor um quadro verdadeiramente impressionante do que foram, então, as resistências e recalcitrâncias. Em mais de uma ocasião, a revolta suscitada pela violência dos cruzeiros ingleses de repressão, que chegavam a apresar navios brasileiros dentro dos nossos portos, pôde fortalecer de algum modo a corrente de opinião favorável ao prosseguimento do tráfico, fazendo apelo aos sentimentos patrióticos do povo. Não faltou, além disso, o constante argumento dos partidários eternos do status quo, dos que, temerosos do futuro incerto e insondável, só querem, a qualquer custo, o repouso permanente das instituições. Estes eram, naturalmente, do parecer que, em país novo e mal povoado como o Brasil, a importação de negros, por mais algum tempo, seria, na pior hipótese, um mal inevitável, em todo o caso diminuto, se comparado à miséria geral que a carência de mão-de-obra poderia produzir.

Por outro lado, a circunstância de serem principalmente portuguesas, não brasileiras, as grandes fortunas formadas à sombra do comércio negreiro tendia a mobilizar contra a introdução de escravos e, por conseguinte, em favor de um governo disposto a enfrentá-la sem hesitações toda a descendência ainda numerosa dos caramurus da Regência. E sabe-se que o nativismo lusófobo chegou a representar, direta e indiretamente, uma ponderável influência no movimento para a supressão do tráfico.

Os interessados no negócio tinham logrado organizar uma extensa rede de precauções que salvaguardassem o exercício franco de suas atividades. Desenvolvendo um sistema apurado de sinais e avisos costeiros para indicar qualquer perigo à aproximação dos navios negreiros, subvencionando jornais, subornando funcionários, estimulando, por todos os modos, a perseguição política ou policial aos adversários, julgaram assegurada para sempre a própria impunidade, assim como a invulnerabilidade das suas transações. “ Conforme a classe do navio” , acrescenta Calógeras, “ por 800$000 a 1:000$000, se arranjavam papéis brasileiros e portugueses exigidos pelos regulamentos, a fim de se realizarem as viagens. Voltando da costa da África, e após o desembarque da carga humana, entrava o barco com sinal de moléstia a bordo. Por 500$000, o oficial de saúde passava o atestado comprobatório, e o navio ia fazer quarentena no distrito de Santa Rita, cujo juiz de paz era sócio dos infratores. Removiam-se, então, todos os sinais denunciadores do transporte de negros, e por 600$000 se adquiria nova carta de saúde, limpa desta vez. Assim purificado de culpa, o navio ia ancorar no fundeadouro costumeiro. Acontecia, por vezes, que o negreiro parasse na proximidade da ilha Rasa, e que o faroleiro o fosse visitar: por 200S000 se comprava seu silêncio.” 1

Não é para admirar se, com esse aparelhamento, puderam os interessados no tráfico promover, mesmo, e principalmente, depois de 1845 — o ano do Bill Aberdeen —, um comércio cada vez mais lucrativo e que os transformaria em verdadeiros magnatas das finanças do Império. Pode-se bem estimar a importância do golpe representado pela Lei Eusébio de Queirós, considerando que, naquele ano de 1845, o total de negros importados fora de 19 363; em 1846, de 50 354; em 1847, de 56 172; em 1848, de 60 mil; em 1849, de 54 mil e em 1850, de 23 mil. A queda súbita que se assinala neste último ano resulta, aliás, não só da aprovação da Lei Eusébio de Queirós, que é de 4 de setembro, como da intensificação das atividades britânicas de repressão ao tráfico.

A eficiência das medidas adotadas reflete-se no fato de, já em 1851, terem entrado no país apenas 3287 negros, e setecentos em 1852. Depois disso, só se verificaram pequenos desembarques, entre eles o de Serinhaém, em Pernambuco, e o de São Mateus, no Espírito Santo, que resultaram na apreensão, por parte das autoridades, de mais de quinhentos africanos.

Essa extinção de um comércio que constituíra a origem de algumas das maiores e mais sólidas fortunas brasileiras do tempo deveria forçosamente deixar em disponibilidade os capitais até então comprometidos na importação de negros. A possibilidade de interessá-los firmemente em outros ramos de negócios não escapou a alguns espíritos esclarecidos. A própria fundação do Banco do Brasil de 1851 está, segundo parece, relacionada com um plano deliberado de aproveitamento de tais recursos na organização de um grande instituto de crédito. Mauá, promotor da iniciativa, escreverá, quase trinta anos mais tarde, em sua Exposição aos credores: “Acompanhei com vivo interesse a solução desse grave problema; compreendi que o contrabando não podia reerguer-se, desde que a ‘vontade nacional’ estava ao lado do ministério que decretava a supressão do tráfico. Reunir os capitais que se viam repentinamente deslocados de ilícito comércio e fazê-los convergir a um centro onde pudessem ir alimentar as forças produtivas do país foi o pensamento que me surgiu na mente, ao ter a certeza de que aquele fato era irrevogável” .2

Pode-se assim dizer que, das cinzas do tráfico negreiro, iria surgir uma era de aparato sem precedentes em nossa história comercial. O termômetro dessa transformação súbita pode ser fornecido pelas cifras relativas ao comércio exterior do Império. Até 1850, nossas importações jamais tinham chegado a atingir a soma de 60 mil contos por ano. Entretanto, no exercício de 1850-1, alcançam, de um salto, 76 918:000$000, e no 1851-2, 92 860:000$000. De então por diante, até 1864, registam-se alguns declínios que, contudo, não afetam a tendência geral para o progressivo aumento de quantidade e valores.3

A ânsia de enriquecimento, favorecida pelas excessivas facilidades de crédito, contaminou logo todas as classes e foi uma das características notáveis desse período de “ prosperidade” . O fato constituía singular novidade em terra onde a idéia de propriedade ainda estava intimamente vinculada à da posse de bens mais concretos, e ao mesmo tempo menos impessoais do que um bilhete de banco ou uma ação de companhia. Os fazendeiros endividados pelo recurso constante aos centros urbanos, onde se proviam de escravos, não encaravam sem desconfiança os novos remédios que, sob a capa de curar enfermidades momentâneas, pareciam uma permanente ameaça aos fundamentos tradicionais de seu prestígio. Em São Paulo chegou-se mesmo a falar em socialismo a propósito de certo projeto de criação de um banco rural e hipotecário. É que os socialistas, clamava um deputado à Assembléia Provincial, sendo “ inimigos capitais das propriedades imóveis, se lembraram disto como meio de converterem essas propriedades em capitais...” .4

Ao otimismo infrene daqueles que, sob o regime da ilimitada liberdade de crédito, alcançavam riquezas rápidas, correspondia a perplexidade e o descontentamento dos outros, mais duramente atingidos pelas conseqüências da cessação do tráfico. Num depoimento citado por Nabuco lê-se este expressivo desabafo do espírito conservador diante dos costumes novos, acarretados pela febre das especulações: “Antes bons negros da costa da África para felicidade sua e nossa, a despeito de toda a mórbida filantropia britânica, que, esquecida de sua própria casa, deixa morrer de fome o pobre irmão branco, escravo sem senhor que dele se compadeça, e hipócrita ou estólida chora, exposta ao ridículo da verdadeira filantropia, o fado do nosso escravo feliz. Antes bons negros da costa da África para cultivar os nossos campos férteis do que todas as tetéias da rua do Ouvidor, do que vestidos de um conto e quinhentos mil-réis para as nossas mulheres; do que laranjas a quatro vinténs cada uma em um país que as produz quase espontaneamente, do que milho e arroz, e quase tudo que se necessita para o sustento da vida humana, do estrangeiro, do que finalmente empresas mal avisadas, muito além das legítimas forças do país, as quais, perturbando as relações da sociedade, produzindo uma deslocação de trabalho, têm promovido mais que tudo a escassez e alto preço de todos os víveres” .5

A própria instabilidade das novas fortunas, que ao menor vento contrário se desfaziam, vinha dar boas razões a esses nostálgicos do Brasil rural e patriarcal. Eram dois mundos distintos que se hostilizavam com rancor crescente, duas mentalidades que se opunham como ao racional se opõe o tradicional, ao abstrato o corpóreo e o sensível, o citadino e cosmopolita ao regional ou paroquial. A presença de tais conflitos já parece denunciar a imaturidade do Brasil escravocrata para transformações que lhe alterassem profundamente a fisionomia. Com a supressão do tráfico negreiro dera-se, em verdade, o primeiro passo para a abolição de barreiras ao triunfo decisivo dos mercadores e especuladores urbanos, mas a obra começada em 1850 só se completará efetivamente em 1888. Durante esse intervalo de quarenta anos, as resistências hão de partir não só dos elementos mais abertamente retrógrados, representados pelo escravismo impenitente, mas também das forças que tendem à restauração de um equilíbrio ameaçado. Como esperar transformações profundas em país onde eram mantidos os fundamentos tradicionais da situação que se pretendia ultrapassar? Enquanto perdurassem intatos e, apesar de tudo, poderosos os padrões econômicos e sociais herdados da era colonial e expressos principalmente na grande lavoura servida pelo braço escravo, as transformações mais ousadas teriam de ser superficiais e artificiosas.

Nesse sentido pode-se dizer que a tão execrada Lei Ferraz, de 22 de agosto de 1860, essa “ obra-prima de arrocho em matéria de crédito” , como lhe chamaram na época, constituiu como um apelo à realidade. Longe de a provocar ela apenas veio precipitar a tremenda crise comercial de 1864, a primeira registada no Brasil imperial que não deveu sua origem a comoções políticas internas ou à ação de fatores internacionais. Essa crise foi o desfecho normal de uma situação rigorosamente insustentável nascida da ambição de vestir um país ainda preso à economia escravocrata com os trajes modernos de uma grande democracia burguesa.

De certo modo, o malogro comercial de um Mauá também é indício eloqüente da radical incompatibilidade entre as formas de vida copiadas de nações socialmente mais avançadas, de um lado, e o patriarcalismo e personalismo fixados entre nós por uma tradição de origens seculares. Muitas das grandes iniciativas progressistas que se devem a Irineu Evangelista de Sousa puderam ser toleradas e até admiradas, enquanto não comprometessem esses padrões venerandos. Mas os choques nem sempre eram evitáveis e, nestes casos, a tolerância se mudava sem dificuldade em desconfiança e a desconfiança em oposição calorosa.

Nas suas objurgatórias contra Mauá, que, ao apoiar, em 1872, o Ministério Rio Branco, colocara seus “ interesses de mercador” acima da lealdade partidária, a atitude que encarna o liberal Silveira Martins é justamente a de um conservador e tradicionalista, no sentido mais amplo que possam ter essas palavras. A opinião de que um indivíduo filiado a determinado partido político assumiu, pelo fato dessa filiação, compromissos que não pode romper sem felonia pertence de modo bem distinto a um círculo de idéias e princípios que a ascensão da burguesia urbana tenderia a depreciar cada vez mais. Segundo tal concepção, as facções são constituídas à semelhança das famílias, precisamente das famílias de estilo patriarcal, onde os vínculos biológicos e afetivos que unem ao chefe os descendentes, colaterais e afins, além da famulagem e dos agregados de toda sorte, hão de preponderar sobre as demais considerações. Formam, assim, como um todo indivisível, cujos membros se acham associados, uns aos outros, por sentimentos e deveres, nunca por interesses ou idéias.

A incompreensão manifestada por mais de um estrangeiro em face de algumas peculiaridades de nosso maquinismo político provém, sem dúvida, da incompatibilidade fundamental que, apesar de muitas aparências em contrário, subsistia entre esses sistemas e os que regiam outros países mais fundamente marcados pela Revolução Industrial, em particular os países anglo-saxões. A um desses estrangeiros, pelo menos, não escaparam os motivos reais da divergência. “No Brasil” , escrevia em 1885 o naturalista norte-americano Herbert Smith, “ vigora quase universal a idéia de que é desonroso para uma pessoa abandonar seu partido; os que o fazem são estigmatizados como traidores.” E acrescentava: “Ora, esse espírito de fidelidade é bom em si, porém mau na aplicação; um homem não age bem quando deserta de um parente, de um amigo, de uma causa nobre; mas não age necessariamente mal quando se retira de um partido político: às vezes o mal está em apegar-se a ele” .6

À origem desse espírito de facção podem distinguir-se as mesmas virtudes ou pretensões aristocráticas que foram tradicionalmente o apanágio de nosso patriciado rural. Dos senhores de engenho brasileiros, e não somente deles como dos lavradores livres, obrigados ou mesmo arrendatários, dissera alguém, em fins do século XVIII, exprimindo sem dúvida convicção generalizada, que formavam um corpo “ tão nobre por natureza, que em nenhum outro país se encontra outro igual a ele” .7 Eram, pela solidez de seus estabelecimentos, considerados como a mola real da riqueza e do poder na colônia, os animadores reais da produção, do comércio, da navegação e de todas as artes e ofícios.

Nos domínios rurais, a autoridade do proprietário de terras não sofria réplica. Tudo se fazia consoante sua vontade, muitas vezes caprichosa e despótica. O engenho constituía um organismo completo e que, tanto quanto possível, se bastava a si mesmo. Tinha capela onde se rezavam as missas. Tinha escola de primeiras letras, onde o padre-mestre desasnava meninos. A alimentação diária dos moradores, e aquela com que se recebiam os hóspedes, freqüentemente agasalhados, procedia das plantações, das criações, da caça, da pesca proporcionadas no próprio lugar. Também no lugar montavam-se as serrarias, de onde saíam acabados o mobiliário, os apetrechos do engenho, além da madeira para as casas: a obra dessas serrarias chamou a atenção do viajante Tollenare, pela sua “ execução perfeita”. Hoje mesmo, em certas regiões, particularmente no Nordeste, apontam-se, segundo o sr. Gilberto Freyre, as “ cômodas, bancos, armários, que são obra de engenho, revelando-o no não sei quê de rústico de sua consistência e no seu ar distintamente heráldico” .8

A propósito dessa singular autarquia dos domínios rurais brasileiros, conservou-nos frei Vicente do Salvador a curiosa anedota onde entra certo bispo de Tucumã, da Ordem de São Domingos, que por aqui passou em demanda da corte dos Filipes. Grande canonista, homem de bom entendimento e prudência, esse prelado notou que, quando mandava comprar um frangão, quatro ovos e um peixe para comer, nada lhe traziam, porque não se achavam dessas coisas na praça, nem no açougue, e que, quando as pedia às casas partículares, logo lhas mandavam. “Então disse o bispo: verdadeiramente que nesta terra andam as coisas trocadas, porque toda ela não é república, sendo-o cada casa.” “ E assim é” , comenta frei Vicente, contemporâneo do episódio, “ que estando as casas dos ricos (ainda que seja à custa alheia, pois muitos devem quanto têm) providas de todo o necessário, porque têm escravos, pescadores e caçadores que lhes trazem a carne e o peixe, pipas de vinho e azeite que compram por junto nas vilas, muitas vezes se não acha isto de venda.” 9

No Maranhão, em 1735, queixava-se um governador de que não vivia a gente em comum, mas em particular, sendo a casa de cada habitante ou de cada régulo uma verdadeira república, porque tinha os ofícios que a compõem, como pedreiros, carpinteiros, barbeiros, sangrador, pescador etc.10 Com pouca mudança, tal situação prolongou-se, aliás, até bem depois da Independência e sabemos que, durante a grande época do café na província do Rio de Janeiro, não faltou lavrador que se vangloriasse de só ter de comprar ferro, sal, pólvora e chumbo, pois o mais davam de sobra suas próprias terras.

Nos domínios rurais é o tipo de família organizada segundo as normas clássicas do velho direito romano-canônico, mantidas na península Ibérica através de inúmeras gerações, que prevalece como base e centro de toda a organização. Os escravos das plantações e das casas, e não somente escravos, como os agregados, dilatam o círculo familiar e, com ele, a autoridade imensa do pater-famílias. Esse núcleo bem característico em tudo se comporta como seu modelo da Antiguidade, em que a própria palavra “ família” , derivada de famulus, se acha estreitamente vinculada à idéia de escravidão, e em que mesmo os filhos são apenas os membros livres do vasto corpo, inteiramente subordinado ao patriarca, os liberi.

Dos vários setores de nossa sociedade colonial, foi sem dúvida a esfera da vida doméstica aquela onde o princípio de autoridade menos acessível se mostrou às forças corrosivas que de todos os lados o atacavam. Sempre imerso em si mesmo, não tolerando nenhuma pressão de fora, o grupo familiar mantém-se imune de qualquer restrição ou abalo. Em seu recatado isolamento pode desprezar qualquer princípio superior que procure perturbá-lo ou oprimi-lo. Nesse ambiente, o pátrio poder é virtualmente ilimitado e poucos freios existem para sua tirania. Não são raros os casos como o de um Bernardo Vieira de Melo, que, suspeitando a nora de adultério, condena-a à morte em conselho de família e manda executar a sentença, sem que a Justiça dê um único passo no sentido de impedir o homicídio ou de castigar o culpado, a despeito de toda a publicidade que deu ao fato o próprio criminoso.

O quadro familiar torna-se, assim, tão poderoso e exigente, que sua sombra persegue os indivíduos mesmo fora do recinto doméstico. A entidade privada precede sempre, neles, a entidade pública. A nostalgia dessa organização compacta, única e intransferível, onde prevalecem necessariamente as preferências fundadas em laços afetivos, não podia deixar de marcar nossa sociedade, nossa vida pública, todas as nossas atividades. Representando, como já se notou acima, o único setor onde o princípio de autoridade é indisputado, a família colonial fornecia a idéia mais normal do poder, da respeitabilidade, da obediência e da coesão entre os homens. O resultado era predominarem, em toda a vida social, sentimentos próprios à comunidade doméstica, naturalmente particularista e antipolítica, uma invasão do público pelo privado, do Estado pela família.

Com o declínio da velha lavoura e a quase concomitante ascensão dos centros urbanos, precipitada grandemente pela vinda, em 1808, da Corte portuguesa e depois pela Independência, os senhorios rurais principiam a perder muito de sua posição privilegiada e singular. Outras ocupações reclamam agora igual eminência, ocupações nitidamente citadinas, como a atividade política, a burocracia, as profissões liberais.

É bem compreensível que semelhantes ocupações venham a caber, em primeiro lugar, à gente principal do país, toda ela constituída de lavradores e donos de engenhos. E que, transportada de súbito para as cidades, essa gente carregue consigo a mentalidade, os preconceitos e, tanto quanto possível, o teor de vida que tinham sido atributos específicos de sua primitiva condição.

Não parece absurdo relacionar a tal circunstância um traço constante de nossa vida social: a posição suprema que nela detêm, de ordinário, certas qualidades de imaginação e “ inteligência” , em prejuízo das manifestações do espírito prático ou positivo. O prestígio universal do “ talento” , com o timbre particular que recebe essa palavra nas regiões, sobretudo, onde deixou vinco mais forte a lavoura colonial e escravocrata, como o são eminentemente as do Nordeste do Brasil, provém sem dúvida do maior decoro que parece conferir a qualquer indivíduo o simples exercício da inteligência, em contraste com as atividades que requerem algum esforço físico. O trabalho mental, que não suja as mãos e não fatiga o corpo, pode constituir, com efeito, ocupação em todos os sentidos digna de antigos senhores de escravos e dos seus herdeiros. Não significa forçosamente, neste caso, amor ao pensanlento especulativo — a verdade é que, embora presumindo o contrário, dedicamos, de modo geral, pouca estima às especulações intelectuais — mas amor à frase sonora, ao verbo espontâneo e abundante, à erudição ostentosa, à expressão rara. É que para bem corresponder ao papel que, mesmo sem o saber, lhe conferimos, inteligência há de ser ornamento e prenda, não instrumento de conhecimento e de ação.

Numa sociedade como a nossa, em que certas virtudes senhoriais ainda merecem largo crédito, as qualidades do espírito substituem, não raro, os títulos honoríficos, e alguns dos seus distintivos materiais, como o anel de grau e a carta de bacharel, podem eqüivaler a autênticos brasões de nobreza. Aliás, o exercício dessas qualidades que ocupam a inteligência sem ocupar os braços tinha sido expressamente considerado, já em outras épocas, como pertinente aos homens nobres e livres, de onde, segundo parece, o nome de liberais dado a determinadas artes, e, oposição às mecânicas, que pertencem às classes servis.

Nem mesmo um Silva Lisboa, que, nos primeiros decênios do século passado, foi grande agitador de novas idéias econômicas, parece ter ficado inteiramente imune dessa opinião generalizada, de que o trabalho manual é pouco dignificante, em confronto com as atividades do espírito. Nos seus Estudos do bem comum, publicados a partir de 1819, o futuro visconde de Cairu propõe-se mostrar aos seus compatriotas, brasileiros ou portugueses, como o fim da economia não é carregar a sociedade de trabalhos mecânicos, braçais e penosos. E pergunta, apoiando-se confusamente numa passagem de Adam Smith, se para a riqueza e prosperidade das nações contribui mais, e em que grau, a quantidade de trabalho ou a quantidade de inteligência.

A propósito dessa questão que, diga-se de passagem, não figura no trecho referido de Smith, mas resulta, sem dúvida, de uma tradução malfeita11 e, em verdade, mais segundo o espírito do tradutor do que do original, nosso economista toma decididamente o partido da “inteligência” . Às faculdades intelectuais competiria, no seu modo de ver, a imensa tarefa de aliviar as atividades corporais “ pelo estudo das leis e obras do Criador” , a fim de “terem os homens a maior riqueza possível com o menor trabalho possível” .12

Ao economista baiano deveria parecer inconcebível que a tão celebrada “ inteligência” dos seus compatriotas não pudesse operar prodígios no acréscimo dos bens materiais que costumam fazer a riqueza e prosperidade das nações. Essa, em resumo, a idéia que, julgando corrigir ou rematar o pensamento do mestre escocês, expõe em seu livro. Não lhe ocorre um só momento que a qualidade particular dessa tão admirada “ inteligência” é ser simplesmente decorativa, que ela existe em função do próprio contraste com o trabalho físico, por conseguinte não pode supri-lo ou completá-lo, finalmente, que corresponde, numa sociedade de coloração aristocrática e personalista, à necessidade que sente cada indivíduo de se distinguir dos seus semelhantes por alguma virtude aparentemente congênita e intransferível, semelhante por esse lado à nobreza de sangue.

A “ inteligência” , que há de constituir o alicerce do sistema sugerido por Silva Lisboa, é, assim, um princípio essencialmente antimoderno. Nada, com efeito, mais oposto ao sentido de todo o pensamento econômico oriundo da Revolução Industrial e orientado pelo emprego progressivo da máquina do que essa primazia conferida a certos fatores subjetivos, irredutíveis a leis de mecânica e a termos de matemática. “A máquina” , notou um arguto observador, “ quer a adaptação do trabalhador ao seu trabalho, não a adaptação do trabalho ao trabalhador.” 13 O gosto artístico, a destreza, o cunho pessoal, que são virtudes cardeais na economia do artesanato, passam assim a plano secundário. O terreno do capricho individual, do engenho criador e inventivo, tende, na medida do possível, a restringirse, em proveito da capacidade de atenção perseverante a todas as minúcias do esforço produtivo. A mais cabal expressão de semelhante tendência encontra-se, sem dúvida, nos atuais sistemas de organização racional do trabalho, como o taylorismo e a experiência de Ford, que levam às suas conseqüências extremas o ideal da completa despersonalização do trabalhador.

É claro que, se existe qualquer coisa de dificilmente compatível com a atividade impessoal, “ ininteligente” , que cada vez mais reclama o caráter da economia moderna, deve-se buscá-la justamente naquele tipo de talento sobretudo ornamental e declamatório que Cairu admirava entre os brasileiros de seu tempo. E também parece certo que o autor dos Estudos do bem comum, a despeito de seu trato com economistas britânicos, não contribuiu, salvo nas aparências e superficialmente, para a reforma das nossas idéias econômicas. Pode dizer-se que, em 1819, já era um homem do passado,14 comprometido na tarefa de, a qualquer custo, frustrar a liquidação das concepções e formas de vida relacionadas de algum modo ao nosso passado rural e colonial.

É semelhante empenho que se espelha, com perfeita nitidez, em suas opiniões filosóficas, em suas genuflexões constantes diante do Poder e, sobretudo, em sua noção bem característica da sociedade civil e política, considerada uma espécie de prolongamento ou ampliação da comunidade doméstica, noção essa que se exprime, com a insistência de um leitmotiv, ao longo de toda a sua obra. “ O primeiro princípio da economia política” , exclama, “ é que o soberano de cada nação deve considerar-se como chefe ou cabeça de uma vasta família, e conseqüentemente amparar a todos que nela estão, como seus filhos e cooperadores da geral felicidade...” “Quanto mais o governo civil se aproxima a este caráter paternal” , diz ainda, “ e forceja por realizar essa ficção generosa e filantrópica, tanto ele é mais justo e poderoso, sendo então a obediência a mais voluntária e cordial, e a satisfação dos povos a mais sincera e indefinida.” 15

A família patriarcal fornece, assim, o grande modelo por onde se hão de calcar, na vida política, as relações entre governantes e governados, entre monarcas e súditos. Uma lei moral inflexível, superior a todos os cálculos e vontades dos homens, pode regular a boa harmonia do corpo social, e portanto deve ser rigorosamente respeitada e cumprida.

Esse rígido paternalismo é tudo quanto se poderia esperar de mais oposto, não já às idéias da França revolucionária, esses ópios-políticos, como lhes chamou acrimoniosamente o mesmo Silva Lisboa,16 mas aos próprios princípios que guiaram os homens de Estado norte-americanos na fundação e constituição de sua grande República. Pois não foi um desses homens, James Madison, quem sustentou a impotência dos motivos morais e religiosos na repressão das causas de dissídio entre os cidadãos, e apresentou como finalidade precípua dos governos — finalidade de onde resultaria certamente sua natureza essencial — a fiscalização e o ajuste de interesses econômicos divergentes?

No Brasil, o decoro que corresponde ao Poder e às instituições de governo não parecia conciliável com a excessiva importância assim atribuída a apetites tão materiais, por isso mesmo subalternos e desprezíveis de acordo com as idéias mais geralmente aceitas. Era preciso, para se fazerem veneráveis, que as instituições fossem amparadas em princípios longamente consagrados pelo costume e pela opinião. O próprio Hipólito da Costa não ousará defender algumas das suas convicções mais audaciosas sem procurar emprestar-lhes a chancela da antigüidade e a da tradição. É assim que chega a ressuscitar um documento, sem dúvida apócrifo, como as famosas atas das cortes de Lamego, onde o poder real é associado a um contrato expresso entre o primeiro monarca português e o povo,18 para dar nobreza e cidadania lusitana ao princípio dos pactos sociais, tão abominado por todos os reacionários da época.

Tradicionalistas e iconoclastas movem-se, em realidade, na mesma órbita de idéias. Estes, não menos do que aqueles, mostram-se fiéis preservadores do legado colonial, e as diferenças que os separam entre si são unicamente de forma e superfície. A própria revolução pernambucana de 1817, pode-se dizer que, embora tingida de “idéias francesas” , foi, em grande parte, uma reedição da luta secular do natural da terra contra o adventício, do senhor de engenho contra o mascate. Vitoriosa, é pouco provável que suscitasse alguma transformação verdadeiramente substancial em nossa estrutura político-econômica. Sabemos bem que, entre os condutores do movimento, muitos pertenciam de fato à chamada nobreza da terra, e nada indica que estivessem intimamente preparados para aceitar todas as conseqüências de seu gesto, despindo-se das antigas prerrogativas.

A declaração com que um Antônio Carlos se escusará perante os juizes da alçada, na Bahia, de ter participado do levante pode não exprimir perfeitamente suas opiniões, destinada como estava a atrair boa vontade dos magistrados. É difícil, em todo caso, negar qualquer parcela de sinceridade ao documento em que manifesta sua áspera repulsa à tendência, ao menos teórica, de uma revolução que pretendia abolir todas as barreiras sociais, nivelando-o, e aos demais membros da classe superior, com as camadas ínfimas da população. Ou, para repetir suas mesmas palavras, a um “ sistema que, derrubando-me da ordem da nobreza a que pertencia, me punha a par da canalha e ralé de todas as cores e me segava em flor as mais bem fundadas esperanças de ulterior avanço e de mores dignidades”.19

E o que era verdadeiro em 1817 não deixaria de sê-lo depois de nossa emancipação política. Em 1847, dirigindo-se aos praieiros, que tinham movido uma justa campanha, posto que improfícua, contra a predominância esmagadora de certas famílias de proprietários rurais em Pernambuco, Nabuco de Araújo podia notar sabiamente como o espírito anti-social e perigoso representado por essas famílias era um vício “ que nasceu da antiga organização e que nossas revoluções e civilização não puderam acabar” . E, logo a seguir, acrescentava: “Excitastes essas idéias generosas para carear a popularidade e para triunfar, mas ao depois e na prática tendes respeitado e conciliado esse feudalismo dos vossos e só combatido o dos adversários; tendes dividido a província em conquistadores e conquistados; vossos esforços têm sido para dar aos vossos aquilo que reprovais aos outros; só tendes irritado e lançado os elementos de uma reação funesta; tendes obrado com o encarniçamento e odiosidade de uma facção, e não com o patriotismo e vistas de um partido político”.20

Esse caráter puramente exterior, epidérmico, de numerosas agitações ocorridas entre nós durante os anos que antecederam e sucederam à Independência, mostra o quanto era difícil ultrapassarem-se os limites que à nossa vida política tinham traçado certas condições específicas geradas pela colonização portuguesa. Um dos efeitos da improvisação quase forçada de uma espécie de burguesia urbana no Brasil está em que certas atitudes peculiares, até então, ao patriciado rural logo se tornaram comuns a todas as classes como norma ideal de conduta. Estereotipada por longos anos de vida rural, a mentalidade de casa-grande invadiu assim as cidades e conquistou todas as profissões, sem exclusão das mais humildes. É bem típico o caso testemunhado por um John Luccock, no Rio de Janeiro, do simples oficial de carpintaria que se vestia à maneira de um fidalgo, com tricórnio e sapatos de fivela, e se recusava a usar das próprias mãos para carregar as ferramentas de seu ofício, preferindo entregá-las a um preto.21

Muitas das dificuldades observadas, desde velhos tempos, no funcionamento dos nossos serviços públicos, devem ser atribuídas, sem dúvida, às mesmas causas. Num país que, durante a maior parte de sua existência, foi terra de senhores e escravos, sem comércio que não andasse em mãos de adventícios ambiciosos de riquezas e de enobrecimento, seria impossível encontrar uma classe média numerosa e apta a semelhantes serviços.

Tais condições tornam-se ainda mais compreensíveis quando se considere que no Brasil, como aliás na maioria dos países de história colonial recente, mal existiam tipos de estabelecimento humano intermediários entre os meios urbanos e as propriedades rurais destinadas à produção de gêneros exportáveis. Isso é particularmente verdadeiro onde, como entre nós e em geral na América Latina, a estabilidade dos domínios agrários sempre dependeu diretamente e unicamente da produtividade natural dos solos. E sobretudo onde o esperdício das áreas de lavoura determinou com freqüência deslocações dos núcleos de povoamento rural e formação, em seu lugar, de extensos sítios ermados, ou de população dispersa e mal apegada à terra.22

O resultado é que a distinção entre o meio urbano e a “ fazenda” constitui no Brasil, e pode dizer-se que em toda a América, o verdadeiro correspondente da distinção clássica e tipicamente européia entre a cidade e a aldeia. Salvo muito raras exceções, a própria palavra “ aldeia” , no seu sentido mais corrente, assim como a palavra “ camponês”, indicando o homem radicado ao seu rincão de origem através de inúmeras gerações, não corresponde no Novo Mundo a nenhuma realidade.23 E por isso, com o crescimento dos núcleos urbanos, o processo de absorção das populações rurais encontra aqui menores resistências do que, por exemplo, nos países europeus, sempre que não existam, a pequeno alcance, terras para desbravar e desbaratar.

Procurou-se mostrar no presente capítulo como, ao menos em sua etapa inicial, esse processo correspondeu de fato a um desenvolvimento da tradicional situação de dependência em que se achavam colocadas as cidades em face dos domínios agrários. Na ausência de uma burguesia urbana independente, os candidatos às funções novamente criadas recrutam-se, por força, entre indivíduos da mesma massa dos antigos senhores rurais, portadores de mentalidade e tendência características dessa classe. Toda a ordem administrativa do país, durante o Império e mesmo depois, já no regime republicano, há de comportar, por isso, elementos estreitamente vinculados ao velho sistema senhorial.

Essas condições representam o prolongamento de um fato muito real e sensível, que prevaleceu durante o regime colonial. Durante largo tempo, de algum modo até à vinda da Corte portuguesa para o Rio de Janeiro, constituímos uma estrutura sui generis, mesmo comparados aos outros países americanos, àqueles, em particular, onde a vida econômica se apoiou quase totalmente, como aqui, no trabalho servil.

A regra, em todo o mundo e em todas as épocas, foi sempre o contrário: a prosperidade dos meios urbanos fazendo-se à custa dos centros de produção agrícola. Sem o incremento das cidades e a formação de classes não agrárias, o que tem sucedido constantemente é que a terra entra a concentrar-se, pouco a pouco, nas mãos dos representantes de tais classes, que residem, em geral, nas cidades e consomem a produção dos elementos rurais, sen} lhes dar, no entanto, o equivalente econômico do que recebem.24

Se não parece muito exato dizer-se que tivemos entre nós justamente o reverso de tal medalha, é por ter sido precário e relativo o incremento das nossas cidades durante todo o período colonial. Deve-se reter, todavia, este fato significativo, de que, naquele período, os centros urbanos brasileiros nunca deixaram de se ressentir fortemente da ditadura dos domínios rurais. É importante assinalar-se tal fato, porque ajuda a discriminar o caráter próprio das nossas cidades coloniais. As funções mais elevadas cabiam nelas, em realidade, aos senhores de terras. São comuns em nossa história colonial as queixas dos comerciantes, habitadores das cidades, contra o monopólio das poderosas câmaras municipais pelos lavradores. A pretensão dos mercadores de se ombrearem com os proprietários rurais passava por impertinente, e chegou a ser tachada de absurda pela própria Corte de Lisboa, pois o título de senhor de engenho, segundo refere o cronista, podia ser considerado tão alto como os títulos de nobreza dos grandes do Reino de Portugal.

Não admira, assim, que fossem eles praticamente os únicos verdadeiros “ cidadãos” na colônia, e que nesta se tenha criado uma situação característica talvez da Antigüidade clássica mas que a Europa — e mesmo a Europa medieval — não conhecia. O cidadão típico da Antigüidade clássica foi sempre, de início, um homem que consumia os produtos de suas próprias terras, lavradas pelos seus escravos. Apenas não residia por hábito nelas. Em alguns lugares da bacia do Mediterrâneo, na Sicília, por exemplo — segundo informou Max Weber —, não residiam os lavradores, em hipótese nenhuma, fora dos muros das cidades, devido à insegurança e aos extraordinários perigos a que se achavam expostos constantemente os domínios rurais. As próprias “ vilas” romanas eram, antes de mais nada, construções de luxo, e não serviam para residência habitual dos proprietários, mas para vilegiatura.25

No Brasil colonial, entretanto, as terras dedicadas à lavoura eram a morada habitual dos grandes. Só afluíam eles aos centros urbanos a fim de assistirem aos festejos e solenidades. Nas cidades apenas residiam alguns funcionários da administração, oficiais mecânicos e mercadores em geral. Da pobreza dos habitantes de Piratininga durante o século XVII, dá-nos conta o padre Justo Mansilla van Surck, em carta ao geral da Companhia de Jesus sobre o assalto às reduções de Guairá. Nesse documento explica-se a miséria piratiningana pela constante ausência dos habitantes, “porque fuera las 3 ó 4 principales fiestas, muy pocos, ó hombres ó mujeres estan en ellas; si no siempre ó en sus herdades ó por los bosques y campos, en busca (de índios, en que gastan su vida''. Na Bahia, o centro administrativo do país durante a maior parte do período colonial, informa-nos Capistrano de Abreu que as casas, fechadas quase todo o ano, só se enchiam com as festas públicas. “A cidade” , diz, “ saía da vida sor na muito poucas vezes por ano. Gabriel Soares fala de uma honesta praça em que corriam touros quando convinha. Repetiam-se as festas eclesiásticas com suas procissões e figurações e cantorias ao ar livre; dentro da igreja representavam-se comédias e com pouco alinho, se, como jura uma testemunha, podia alguém sentar-se no altar. Esvaziavam-se então os engenhos; podia exibir-se o luxo, que não se limitava como hoje a um sexo único...” 26 Em outro lugar, referindo-se ainda à cidade do Salvador no século XVI, diz o mesmo historiador: “ [...] cidade esquisita, de casas sem moradores, pois os proprietários passavam o mais tempo em suas roças rurais, só acudindo no tempo das festas. A população urbana constava de mecânicos, que exerciam seus ofícios, de mercadores, de oficiais de justiça, de fazenda, de guerra, obrigados à residência” .27

Idêntica, segundo outros depoimentos, era a situação nas demais cidades e vilas da colônia. Sucedia, assim, que os proprietários se descuidavam freqüentemente de suas habitações urbanas, dedicando todo o zelo à moradia rural, onde estava o principal de seus haveres e peças de luxo e onde podiam receber, com ostentosa generosidade, aos hóspedes e visitantes. Como na Florença do Renascimento, onde, dizia Giovanni Villani, as “ vilas” dos homens ricos, situadas nas campinas toscanas, eram mais belas do que as casas da cidade e nelas se gastava muito mais do que seria razoável.

As referências que se acabam de citar relacionam-se principalmente com o primeiro e o segundo século da colonização; já no terceiro, a vida urbana, em certos lugares, parece adquirir mais caráter,com a prosperidade dos comerciantes reinóis, instalados nas cidades. Em 1711, Antonil declarava que ter os filhos sempre no engenho era “criá-los tabaréus, que nas conversações não saberão falar de outra coisa mais do que do cão, do cavalo, e do boi. Deixá-los sós na cidade é dar-lhes liberdade para se fazerem logo viciosos e encherem-se de vergonhosas doenças, que se não podem facilmente curar” .28

Mas ainda assim não devia ser muito favorável às cidades a comparação entre a vida urbana e a rural por essa época, se é certo o que dizia o conde de Cunha, primeiro vice-rei do Brasil, em carta escrita ao rei de Portugal em 1767, onde se descreve o Rio de Janeiro como só habitado de oficiais mecânicos, pescadores, marinheiros, mulatos, pretos boçais e nus, e alguns homens de negócios, dos quais muito poucos podem ter esse nome, sem haver quem pudesse servir de vereador, nem servir cargo autorizado, pois as pessoas de casas nobres e distintas viviam retiradas em suas fazendas e engenhos.

Esse depoimento serve para atestar como ainda durante a segunda metade do século XVIII persistia bem nítido o estado de coisas que caracteriza a nossa vida colonial desde os seus primeiros tempos. A pujança dos domínios rurais, comparada à mesquinhez urbana, representa fenômeno que se instalou aqui com os colonos portugueses, desde que se fixaram à terra. E essa singularidade avulta quando posta em contraste com o que realizaram os holandeses em Pernambuco. Já se assinalou no capítulo anterior como a Companhia das Indias Ocidentais não conseguiu, durante a conquista de nosso Nordeste, apesar de todo o seu empenho em obter uma imigração rural considerável, senão aumentar o afluxo de colonos urbanos. A vida de cidade desenvolveu-se de forma anormal e prematura. Em 1640, enquanto nas capitanias do Sul, povoadas por portugueses, a defesa urbana era encarada, às vezes, como sério problema, devido à escassez dos habitantes, o que se dava no Recife era justamente o contrário: escassez notável de habitações para abrigar novos moradores, que não cessavam de afluir. Referem documentos holandeses que por toda parte se improvisavam camas para os recém-chegados à colônia. Por vezes, em um só aposento, sob um calor intolerável, deitavam-se três, quatro, seis e às vezes oito pessoas. Se as autoridades neerlandesas não tomassem providências rigorosas para facilitar o alojamento de toda essa gente, só restaria um remédio: ir residir nas estalagens do porto. “ E estas” , diz um relatório holandês, “são os lupanares mais ordinários do mundo. Ai do moço de família que cair ali! Estará condenado irremediavelmente à desgraça.” 29

O predomínio esmagador do ruralismo, segundo todas as aparências, foi antes um fenômeno típico do esforço dos nossos colonizadores do que uma imposição do meio. E vale a pena assinalar-se isso, pois parece mais interessante, e talvez mais lisonjeiro à vaidade nacional de alguns, a crença, nesse caso, em certa misteriosa “ força centrífuga” própria ao meio americano e que tivesse compelido nossa aristocracia rural a abandonar a cidade pelo isolamento dos engenhos e pela vida rústica das terras de criação.

NOTAS

(1) Pandiá Calógeras, A política exterior do Império, vol. 3: Da Regência à queda de Rosas (São Paulo, 1933), p. 362.
(2) Visconde de Mauá, Autobiografia (Rio de Janeiro, 1942), p. 123.
(3) Ferreira Soares, assinalando as gigantescas proporções que tomara o movimento comercial da praça do Rio de Janeiro depois de abolido o tráfico, nota como nos exercícios de 1850-1 e de 1851-2 a soma global das importações ultrapassou a dos exercícios de 1848-9 e 1849-50 em 59 043:0001000. O mesmo, posto que em menor escala, ocorre com as exportações, que cresceram num total de 11 498:000$000. Sebastião Ferreira Soares, Elementos de estatística, i (Rio de Janeiro, 1865), pp. 171-2.
(4) Anais da Assembléia Legislativa Provincial de São Paulo, 1854 (São Paulo,1927), p. 225.
(5) Joaquim Nabuco, Um estadista do Império, i (São Paulo, 1936), p. 188.
(6) Herbert Smith, Do Rio de Janeiro a Cuiabá (São Paulo, 1922), p. 182.
(7) A diferença entre lavradores “ livres” e “ obrigados” estava em que os primeiros faziam plantações em terras próprias ou foreiras sem compromisso de mandarem moer suas canas em certo e determinado engenho, ao passo que os outros plantavam em terras dos engenhos, com a obrigação expressa de só destes se servirem. “ Discurso preliminar, histórico, introdutivo, com natureza de descrição econômica da cidade de Bahia” , Anais da Biblioteca Nacional, xxvn (Rio de Janeiro, 1906), p. 290.
(8) Gilberto Freyre, “A cultura da cana no Nordeste. Aspectos de seu desenvolvimento histórico” , Livro do Nordeste, comemorativo do 1º centenário do Diário de Pernambuco (Recife, 1925), p. 158.
(9) Frei Vicente do Salvador, op. cit., p. 16.
(10) Melo Morais, Corografia histórica, cronográfica, genealógica, nobiliária e política do Império do Brasil, ii (Rio de Janeiro, 1858), p. 164.
(11) A própria palavra “ inteligência” está, ao que parece, no lugar dos vocábulos skill, dexterity e judgement, do original inglês, nenhum dos quais, isoladamente ou em conjunto, poderia ter tal significado.
(12) José da Silva Lisboa, Estudos do bem comum, i (Rio de Janeiro, 1819), p. xii.
(13) Thorstein Veblen, The theory ofbusiness enterprise (Nova York, 1917), p. 310. Cf. também G. Tarde, Psychologie économique, i (Paris, 1902), p. 124.
(14) Um ponto de vista oposto ao que se exprime aqui é o defendido pelo sr.Alceu Amoroso Lima em conferência sobre Cairu, publicada a 1º de novembro de 1944 no Jornal do Comércio do Rio de Janeiro. Referindo-se aos Estudos do bem comum, assim se manifesta o ilustre pensador: “Na impossibilidade de analisar devidamente essa grande obra, seja-me permitido apenas, para provar a atualidade das idéias econômicas de Cairu e, de outro lado, a sua autonomia em face de seu mestre Adam Smith, relembrar um traço essencial de sua teoria da produção econômica. Haviam os fisiocratas colocado a terra como elemento capital da produção. Veio Adam Smith e acentuou o elemento trabalho. E com o manchesterianismo, o capital é que passou a ser considerado o elemento básico da produção. Pois bem, o nosso grande Cairu, no seu tratado de 1819, mencionando embora a ação de cada um desses elementos, dá sobre eles a preeminência a outro fator, que só modernamente, depois da luta entre o socialismo e o liberalismo de todo o século XIX, é que viria a ser destacado — a Inteligência”. E acrescenta, linhas adiante: “Cairu é o precursor de Ford, de Taylor, de Stakhanoff, a um século de distância” 
(15) Princípios de Economia Política para servir de “ Introdução à Tentativa Econômica do Autor dos Princípios de Direito Mercantil” (Lisboa, 1804), pp. 39 e 42.
(16) José da Silva Lisboa, Observações sobre a prosperidade do Estado pelos liberais princípios da nova legislação do Brasil (Bahia, 1811), p. 68.
(17) Apud Charles A. Beard, An economical interpretation of the Constitution o f the United States (Nova York, 1944), pp. 152-88.
(18) “ Paralelo da Constituição portuguesa com a inglesa” , Correio Brasiliense, in (Londres, 1809), pp. 307 ss. Sobre as cortes de Lamego, cujas atas foram publicadas em Portugal, pela primeira vez, em 1632, reinando Filipe i i i (iv), por frei Antônio Brandão, na Monarquia lusitana, leia-se A. Herculano, História de Portugal, 7a ed., H (Paris—Lisboa, 1914), p. 286. Acerca da influência política desse documento, A. Martins Afonso, “ Valor e significação das atas das cortes de Lamego no movimento da Restauração” , Congresso do Mundo Português. Publicações, vn (Lisboa,1940), pp. 475 ss., e Henrique da Gama Barros, História da administração pública em Portugal, 2? ed., (Lisboa, s. d.), pp. 301-3 n. e 410-11. 
(19) Dr. Francisco Muniz Tavares, História da revolução de Pernambuco em 1817, 3º ed. (Recife, 1917), p. 115.
(20) Joaquim Nabuco, Um estadista do Império, i (São Paulo, 1936), pp. 63 s.
(21) John Luccock, Notas sobre o Rio de Janeiro epartes meridionais do Brasil, tomadas durante uma estada de dez anos nesse país, de 1808 a 1818 (São Paulo, s. d.), p. 73.
(22) O geógrafo norte-americano Preston James, depois de estudo acurado do assunto, pôde concluir que, em toda a América Latina, existem apenas quatro zonas bem definidas onde se processa um povoamento verdadeiramente expansivo, quer dizer, onde a ocupação de novas áreas de território não é seguida do declínio da população do núcleo originário. São elas: 1) o planalto da República da Costa Rica; 2) o planalto de Antióquia, na Colômbia; 3) o Chile central e 4) os três estados do Sul do Brasil. Preston James, Latin America (Nova York—Boston, s. d.), pp. 828 ss.
(23) Leopold von Wiese, “ Lãndliche Siedlungen” , Handwòrterbuch der Soziologie (Stuttgart, 1931), pp. 522 ss.
(24) Por outro lado, a pretensão dos entusiastas do progresso urbano de que a cidade durante o apogeu de seu desenvolvimento, entre os séculos XV e XVIII os habitantes dos campos, “ libertando-os” da servidão, da escravidão e de outras formas de opressão, é em grande parte injustificada. “O ar livre das cidades significou freqüentemente o ar de prisão para as partes rurais” , conforme notaram Sorokin e Zimmermann. Pitirim Sorokin e Carie E. Zimmermann, Principies of rural-urban sociology (Nova York, 1928), p. 88.
(25) Max Weber, Wirtschaft und Gesellschaft, n (Tübingen, 1925) pp. 520 ss.
(26) Primeira visitação do Santo Ofício às partes do Brasil. Denunciações da Bahia (São Paulo, 1928), pp. 11 ss.
(27) Frei Vicente do Salvador.'op. cit., xi
(28) João Antônio Andreoni (André João Antonil), Cultura e opulência do Brasil, texto da edição de 1711 (São Paulo, 1967), p. 165.
(29) Hermann Wátjen, op. cit., p. 244.

Texto de Sérgio Buarque de Holanda em "Raízes do Brasil",Companhia das Letras,São Paulo, 1995,excertos pp. 72-92. Digitalizado, adaptado e ilustrado para ser postado por Leopoldo Costa. 

THE CHARACTER OF JESUS

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What evidence is there that Jesus existed?

Outside of the bible? None.

Or at least there are no contemporary extrabiblical accounts of Jesus. If you are debating a theist, and they tell you that they know of any contemporary account of Jesus, they either have some incredible source that they’ve been hiding from the world, or they have no idea what they’re talking about.

The earliest non-biblical account of Jesus as a real, living human being comes from Josephus, a Roman-Jewish historian who was born in 37 AD. There are a few points to consider here: firstly, he was born after Jesus died. That means that he likely did not begin studying or writing about Jesus until at least twenty years after Jesus’ crucifixion. Imagine if the earliest known mention of John Lennon came out in the year 2000, by someone born in 1981 (Lennon died in 1980). How credible would we consider the source? Not very.

The other major point to make about Josephus is that in his writing he does mention Jesus by name, but he does not attribute any miracles, resurrection or other supernatural powers to him. So really, the bible is the only source of information saying that Jesus was anything other than a regular guy.

By that logic, it is perfectly reasonable to believe that Odysseus (from Homer’s The Odyssey) was a real soldier, and that he actually had encounters with the Cyclops, the sirens, Circe the witch, and the marine monsters Scylla and Charybdis. After all, one single book said it was true, so why can’t it be?

Jesus’ sacrifice was no sacrifice

First of all, it has not been proven that Jesus himself ever even existed, but let’s forget that point for now, and say that yes, he was a real person, and yes, he died on the cross 2000 years ago.

Christians believe that he died for our sins, and that by letting himself be killed, he saved us all. But what kind of a sacrifice did he really make?

We need to take a look at the character of Jesus first. There is some debate, even between Christians, whether he was literally god incarnate or just god’s son. This aspect can muddle the debate a little bit.

If this point comes up in a discussion, ask the theist, what exactly did Jesus sacrifice? The answer of course, is his body, his life. If Jesus was actually god in human form, then really, there was no sacrifice involved. God created the entire universe, our planet, and all life that has ever existed on Earth. It’s not really a sacrifice to give up something if you have the power and the means to create an infinite number of that thing. Is it a sacrifice for me to give a single penny to a homeless person I meet on the street? Not really, because I have a decent job, I make several hundred thousand pennies every month, and will likely do so for the next thirty-odd years. However, the number of pennies I will make in my career is finite; the number of lives god can create is, by god’s very definition, infinite. I am therefore making a bigger sacrifice by giving away that one penny than god is making by allowing Jesus to be killed.

But let’s say that Jesus was just god’s son, as some Christians believe, and not the actual physical embodiment of god himself. Does that change anything? Can Jesus’ death be considered more of a sacrifice in this instance, or even a sacrifice at all?

An act can only be sacrificial if something is lost, but to take it a bit farther, the thing that is lost must be greater than anything else that might consequently be gained. To come back to the analogy of the homeless man, the penny that I give him is certainly not a sacrifice if I am rewarded with a dollar for doing so. Likewise, putting in an extra hour at work on Friday afternoon is not a sacrifice if my boss then tells me that I’ll get two weeks paid vacation in exchange for that hour.

So how does this relate to Jesus’ sacrifice? Well, for one thing, he was dead for three days, then rose from the dead. That’s not much of a sacrifice, if you get back exactly what you lost. But not only that, after he was resurrected, he was brought up to the kingdom of heaven to rule beside god forever.

Let’s just go through that one more time, for the sake of emphasis: He lost his life, was subsequently given his life back, and was then rewarded for his ‘sacrifice’ with a seat in the most perfect, beautiful place one can possibly imagine, second in command only to his Father, to rule over the entire universe, for the rest of eternity. Yeah, real big sacrifice.

I gave my lunch to the same homeless guy the other day. I was really, really hungry for the rest of the day, at least until I got home and made dinner. That evening, Gordon Ramsey and Jamie Oliver (in case you’re not aware, two of the most accomplished and celebrated chefs in the world) knocked on my door and told me that, on account of my good deed, they would be cooking every meal for me, every day, for the rest of my life. Oh, and on top of that, I’m never going to die. Giving up my lunch to the homeless dude doesn’t seem like such a sacrifice in retrospect.

Jesus wasn’t quite the just, peaceful guy you think he was...

What makes a person good? In general, and some may disagree with me, I think a good person tends to do as much to help others as possible, and as little to harm others as possible. When speaking of Jesus, Christians usually say that he is the epitome of justice, kindness and peace; a morally perfect human being. There are, however, some things he said and did that don’t quite follow that insinuation so well.

For example, many of us have heard the story of the woman who was being chased down the street by some soldiers and fell down at Jesus’ feet (John 8:2-11). The soldiers claimed that she was an adulteress, and not only that, had been caught red-handed. Jesus then uttered one of his famous lines, ‘he who has not sinned may throw the first stone.’ This now-common saying implies that we have all done wrong at some point and should therefore not condemn others too quickly. The morality of this statement is good, and the lesson is correct. But one of the ten commandments states thou shalt not commit adultery, and clearly this woman did. By the law of the day, she should have been stoned to death along with her lover.

We have to remember a few things here; Jesus is either god incarnate, or he is the son of god, depending on which denomination you adhere to. God made the law, and Jesus even said that old testament laws shall not be changed. He is supposed to perfectly just, and yet neglects to uphold his own (or his Father’s) law, just because the woman fell at his feet and begged? Whether what he did was morally correct or not (and that can be argued), it certainly was not just.

Another reason this action was not just, was because he forgave the woman and let her walk away. Now, I don’t personally think anyone should be stoned to death for adultery, but don’t you think the woman’s husband might like to have a say in whether or not his wife is pardoned of her crime? He was the one who was wronged, and likely the one who caught his wife in bed with another man.
Imagine if someone stole your TV, and the police were chasing the thief down the street. The thief falls at the feet of some stranger. The stranger then forgives the thief for stealing your TV, and tsk-tsks the police for trying to catch him (because come on, we’ve all stolen something at some point). I’d be more than a little pissed, especially if the stranger claimed he had the authority to forgive the thief because he was the son of god.

One last note on Jesus’ supposed benevolence. In Luke 19:27, Jesus says “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” This is the kind of statement that a good person would not make. If you are supposed to be the epitome of love and kindness, you’d think that you’d refrain from saying such hateful, violent things. Now, this is not to take away from the many good, kind things that he did say. Jesus certainly taught many exemplary moral lessons, and assuming he actually existed, the majority of his teachings were good ideas to follow. But imagine a person who does volunteer work, donates blood, helps old ladies cross the street, then goes home and writes misogynistic hate messages to women and minorities. Is he a good person or not? I would argue that a single blatantly immoral action or statement dictates your actual morality. By commanding that his enemies be brought to him and slain before him, Jesus compromised his entire moral standing.

By Jason Wilks in "Arguments for Atheists", Kindle Edition, 2012, excerpts chapter 5. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

ECONOMICS AND HISTORY

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History, according to Karl Marx, is economics in action—the contest, among individuals, groups, classes, and states, for food, fuel, materials, and economic power. Political forms, religious institutions, cultural creations, are all rooted in economic realities. So the Industrial Revolution brought with it democracy, feminism, birth control, socialism, the decline of religion, the loosening of morals, the liberation of literature from dependence upon aristocratic patronage, the replacement of romanticism by realism in fiction—and the economic interpretation of history. The outstanding personalities in these movements were effects, not causes; Agamemnon, Achilles, and Hector would never have been heard of had not the Greeks sought commercial control of the Dardanelles; economic ambition, not the face of Helen “fairer than the evening air clad in the beauty of a thousand stars,” launched a thousand ships on Ilium; those subtle Greeks knew how to cover naked economic truth with the fig leaf of a phrase.

Unquestionably the economic interpretation illuminates much history. The money of the Delian Confederacy built the Parthenon; the treasury of Cleopatra’s Egypt revitalized the exhausted Italy of Augustus, gave Virgil an annuity and Horace a farm. The Crusades, like the wars of Rome with Persia, were attempts of the West to capture trade routes to the East; the discovery of America was a result of the failure of the Crusades. The banking house of the Medici financed the Florentine Renaissance; the trade and industry of Nuremberg made Dürer possible. The French Revolution came not because Voltaire wrote brilliant satires and Rousseau sentimental romances, but because the middle classes had risen to economic leadership, needed legislative freedom for their enterprise and trade, and itched for social acceptance and political power.

Marx did not claim that individuals were always actuated by economic interest; he was far from imagining that material considerations led to Abélard’s romance, or the gospel of Buddha, or the poems of Keats. But perhaps he underestimated the role played by noneconomic incentives in the behavior of masses: by religious fervor, as in Moslem or Spanish armies; by nationalistic ardor, as in Hitler’s troops or Japan’s kamikazes; by the self-fertilizing fury of mobs, as in the Gordon riots of June 2–8, 1780, in London, or the massacres of September 2–7, 1792, in Paris. In such cases the motives of the (usually hidden) leaders may be economic, but the result is largely determined by the passions of the mass. In many instances political or military power was apparently the cause rather than the result of economic operations, as in the seizure of Russia by the Bolsheviks in 1917, or in the army coups that punctuate South American history. Who would claim that the Moorish conquest of Spain, or the Mongol conquest of Western Asia, or the Mogul conquest of India, was the product of economic power? In these cases the poor proved stronger than the rich; military victory gave political ascendancy, which brought economic control. The generals could write a military interpretation of history.

Allowing for these cautions, we may derive endless instruction from the economic analysis of the past. We observe that the invading barbarians found Rome weak because the agricultural population which had formerly supplied the legions with hardy and patriotic warriors fighting for land had been replaced by slaves laboring listlessly on vast farms owned by one man or a few. Today the inability of small farms to use the best machinery profitably is again forcing agriculture into large-scale production under capitalistic or communistic ownership. It was once said that “civilization is a parasite on the man with the hoe,”33 but the man with the hoe no longer exists; he is now a “hand” at the wheel of a tractor or a combine. Agriculture becomes an industry, and soon the farmer must choose between being the employee of a capitalist and being the employee of a state.

At the other end of the scale history reports that “the men who can manage men manage the men who can manage only things, and the men who can manage money manage all.”34 So the bankers, watching the trends in agriculture, industry, and trade, inviting and directing the flow of capital, putting our money doubly and trebly to work, controlling loans and interest and enterprise, running great risks to make great gains, rise to the top of the economic pyramid. From the Medici of Florence and the Fuggers of Augsburg to the Rothschilds of Paris and London and the Morgans of New York, bankers have sat in the councils of governments, financing wars and popes, and occasionally sparking a revolution. Perhaps it is one secret of their power that, having studied the fluctuations of prices, they know that history is inflationary, and that money is the last thing a wise man will hoard.

The experience of the past leaves little doubt that every economic system must sooner or later rely upon some form of the profit motive to stir individuals and groups to productivity. Substitutes like slavery, police supervision, or ideological enthusiasm prove too unproductive, too expensive, or too transient. Normally and generally men are judged by their ability to produce—except in war, when they are ranked according to their ability to destroy.

Since practical ability differs from person to person, the majority of such abilities, in nearly all societies, is gathered in a minority of men. The concentration of wealth is a natural result of this concentration of ability, and regularly recurs in history. The rate of concentration varies (other factors being equal) with the economic freedom permitted by morals and the laws. Despotism may for a time retard the concentration; democracy, allowing the most liberty, accelerates it. The relative equality of Americans before 1776 has been overwhelmed by a thousand forms of physical, mental, and economic differentiation, so that the gap between the wealthiest and the poorest is now greater than at any time since Imperial plutocratic Rome. In progressive societies the concentration may reach a point where the strength of number in the many poor rivals the strength of ability in the few rich; then the unstable equilibrium generates a critical situation, which history has diversely met by legislation redistributing wealth or by revolution distributing poverty.

In the Athens of 594 B.C., according to Plutarch, “the disparity of fortune between the rich and the poor had reached its height, so that the city seemed to be in a dangerous condition, and no other means for freeing it from disturbances… seemed possible but despotic power.”35 The poor, finding their status worsened with each year—the government in the hands of their masters, and the corrupt courts deciding every issue against them—began to talk of violent revolt. The rich, angry at the challenge to their property, prepared to defend themselves by force. Good sense prevailed; moderate elements secured the election of Solon, a businessman of aristocratic lineage, to the supreme archonship. He devaluated the currency, thereby easing the burden of all debtors (though he himself was a creditor); he reduced all personal debts, and ended imprisonment for debt; he canceled arrears for taxes and mortgage interest; he established a graduated income tax that made the rich pay at a rate twelve times that required of the poor; he reorganized the courts on a more popular basis; and he arranged that the sons of those who had died in war for Athens should be brought up and educated at the government’s expense. The rich protested that his measures were outright confiscation; the radicals complained that he had not redivided the land; but within a generation almost all agreed that his reforms had saved Athens from revolution.36

The Roman Senate, so famous for its wisdom, adopted an uncompromising course when the concentration of wealth approached an explosive point in Italy; the result was a hundred years of class and civil war. Tiberius Gracchus, an aristocrat elected as tribune of the people, proposed to redistribute land by limiting ownership to 333 acres per person, and alloting surplus land to the restive proletariat of the capital. The Senate rejected his proposals as confiscatory. He appealed to the people, telling them, “You fight and die to give wealth and luxury to others; you are called the masters of the world, but there is not a foot of ground that you can call your own.”37 Contrary to Roman law, he campaigned for re-election as tribune; in an election-day riot he was slain (133 B.C.). His brother Caius, taking up his cause, failed to prevent a renewal of violence, and ordered his servant to kill him; the slave obeyed, and then killed himself (121 B.C.) ; three thousand of Caius’ followers were put to death by Senatorial decree. Marius became the leader of the plebs, but withdrew when the movement verged on revolution. Catiline, proposing to abolish all debts, organized a revolutionary army of “wretched paupers”; he was inundated by Cicero’s angry eloquence, and died in battle against the state (62 B.C.). Julius Caesar attempted a compromise, but was cut down by the patricians (44 B.C.) after five years of civil war. Mark Antony confused his support of Caesar’s policies with personal ambitions and romance; Octavius defeated him at Actium, and established the “Principate” that for 210 years (30 B.C. – A.D. 180) maintained the Pax Romana between the classes as well as among the states within the Imperial frontiers.38

After the breakdown of political order in the Western Roman Empire (A.D. 476), centuries of destitution were followed by the slow renewal and reconcentration of wealth, partly in the hierarchy of the Catholic Church. In one aspect the Reformation was a redistribution of this wealth by the reduction of German and English payments to the Roman Church, and by the secular appropriation of ecclesiastical property and revenues. The French Revolution attempted a violent redistribution of wealth by Jacqueries in the countryside and massacres in the cities, but the chief result was a transfer of property and privilege from the aristocracy to the bourgeoisie. The government of the United States, in 1933–52 and 1960–65, followed Solon’s peaceful methods, and accomplished a moderate and pacifying redistribution; perhaps someone had studied history. The upper classes in America cursed, complied, and resumed the concentration of wealth.

We conclude that the concentration of wealth is natural and inevitable, and is periodically alleviated by violent or peaceable partial redistribution. In this view all economic history is the slow heartbeat of the social organism, a vast systole and diastole of concentrating wealth and compulsive recirculation.

Notes

33. The Reformation, 752.
34. The Age of Louis XIV, 720.
35. Plutarch, Life of Solon.
36. The Life of Greece, 112–18.
37. Plutarch, Tiberius Gracchus.
38. Caesar and Christ, 111–22, 14244,180–208.


By Will and Ariel Durant in "The Lessons of History", Simon & Schuster, New York, USA, 1968, excerpts chapter VIII. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

INDIAN PHILOSOPHY - REASON AND BELIEF

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Richness and diversity in Indian thought

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millennia and encompassing several major religious traditions. Religion in the context of philosophy is particularly significant because traditionally in India it is believed that the role of philosophizing, in the sense of attempting to understand the nature of whatever it is one is focusing on, is directly associated with one’s personal destiny. So philosophy is seen not in terms of a professional intellectual pursuit that can be set aside at the end of the working day, but as an attempt to understand the true nature of reality in terms of an inner or spiritual quest. One might say that what Westerners call religion and philosophy are combined in India in people’s attempts to understand the meaning and structure of life – in the broadest sense. This is comparable more with the approach of Socrates than with religion as faith in revelation and philosophy as an academic discipline.

Thinking and Believing

This point about the nature of Indian philosophy is an important one to grasp at the outset, so it is worth exploring it further. In the West, certainly since the great German philosopher Immanuel Kant separated God from what he thought could be learned about the nature of things by means of reasoning, there has been a clear divide between philosophy and religion. Religion has been seen as a field in which ‘leaps of faith’ are not just permitted but sometimes required; primacy may be given to what certain people state to be the case simply because of who they are (that is to say, what they say is taken as true regardless of whether or not it is demonstrably, or even arguably, true); and varying degrees of ‘otherness’ are found, such as a transcendent God, beings whose status and/or knowledge is in some sense superhuman or supernatural, and/or various kinds of superhuman or supernatural power source(s). All or any of such factors are ‘believed’ by adherents of the different religious traditions, either unquestioningly or within a questioning framework, and as such these people are known as ‘believers’.

A key point for believers is that they also believe that practising their religion is directly linked with their destiny. The details of this relationship vary. Some think their lives here and now are affected by their religious beliefs and practices. Others think the effects are experienced only after death. Some believe that what happens to them now and/or after death is brought about directly by their own beliefs and practices, some that their destiny is entirely in the hands of whatever transcendent, superhumanly powerful ‘other’ they believe in, and some that it is a combination of these two. However the details are understood, the existence of this relationship between religious beliefs and practices and the individual’s destiny – particularly after death – is why religions are referred to as soteriologies, or ‘systems of salvation’.

Religion as soteriology: from the Greek word soter meaning ‘saviour’. In common usage, it is not necessary for a system to hold that there is an actual saviour figure for the system itself to be termed a soteriology. The key point is that the destiny of the believers in question is thought to be directly connected with their beliefs and practices.

In contrast to this, since Kant the discipline of philosophy has been primarily concerned with the investigation of what can be known of the nature and structure of reality by means of rational argument alone. That is to say, whatever specific topics philosophers concern themselves with, the way they do it must be logically watertight: no leaps of faith are permitted, no one’s word is privileged over rationality, and no part of the exercise is anything other than a human intellectual endeavour. Furthermore, philosophizing, whatever it is about, is considered purely as an intellectual end in itself, and may have no effect on one whatsoever. Philosophy is simply not soteriological – indeed, that is an important aspect of what distinguishes it from religion.

Two things are notable about this divide between religion and philosophy. The first is that, in spite of their differences, the two fields share a number of common interests. The second is that even in the West the distinction between the two was not always so clear cut. The commonality lies in the fact that both religion and philosophy are fundamentally concerned with the nature of reality. As an example, let us consider a religion with the following teachings: there is a being that it calls God, that is wholly transcendent of the cosmos as we know it; God is the creator of all things; the created realm includes human beings with eternal souls; one’s behaviour has an effect on one’s afterlife. Even from this minimal amount of information we know that according to this religion, reality is comprised of two absolutely distinct kinds of being (in this case, God, and not-God), and that there cannot be anything else, because God is the creator of all things. We also know that at least part of what is not-God is both plural (all the individual souls) and everlasting. Less abstractly, this last point tells us something important about the nature of human beings, in themselves a part of reality that might be comprised in any of a number of ways. And in addition to this, we know that some kind of system of causation links present behaviour to an unknown future mode of existence.

Even though there are many other aspects of the nature of reality one might be interested in knowing, and about which the religion might also have something to say, and despite the generality of this example, what we have here deals with two of the key issues with which philosophy is also concerned: how reality is fundamentally constituted, and the nature of the human being.

Another issue of common concern to religion and philosophy is how one arrives at knowing the answers to such key questions. If, in the case of our hypothetical religion, the teaching is given by a superhuman being whose word is accepted as true by believers, then one’s knowledge is acquired through ‘revelation’, or what might be called ‘verbal testimony’. In fact, we all rely on verbal testimony a great deal in our everyday lives. Those of us who have never travelled to Antarctica, for example, accept as true the account of those who have seen it that it is where the maps locate it. That childbirth is painful is accepted by those who have not experienced it on the word of those who have. And all of us regularly learn of all kinds of things on the basis of the testimony of news reporters, teachers, writers, scientists, expert researchers, and so on. In everyday situations, the information acquired in such a way can, at least in principle, be checked. What makes the religious situation different is not the means of knowing, but that the topics are not open to being checked. So the information given by the religious teacher can only be accepted on trust, or ‘believed’. A philosopher would consider this uncheckability unacceptable and would not regard such information about the nature of reality as valid. Working on the same topics, a philosopher would rely only on processes of knowing that are rational or logical. The discipline of philosophy thus specifically concerns itself with what are known as the ‘limits of knowledge’. That is to say, it seeks to establish the criteria according to which data can and cannot legitimately be understood to be valid knowledge. Theories of knowledge (how we know) are referred to as epistemology.

With regard to the second point mentioned above, that there was not always such a clear-cut separation of what is religious and what is philosophical, the Western philosophical tradition began in pre-Christian Greece, in a milieu and at a time when many were seeking to know more about the nature of reality. The aim and purpose then was to achieve wisdom in this respect, and any relevant insight was conceived of in terms of becoming wise: hence philosophy – ‘love of wisdom’. Philosophizing incorporated no concept of soteriology as we understand it. But the various hypotheses about the nature of reality put forward by the great Greek philosophers nevertheless covered issues that might also be found as part of religious teachings. They concerned themselves with the nature of the world and the human being, and of the importance for the human being of seeking to become wise. This was seen as the highest possible activity for a human being, which should be aspired to if at all possible. Suggestions were also made, notably by Socrates, as to how one might combine the quest for wisdom with living an optimally good life.

Of interest to both religion and philosophy

Metaphysics concerns the nature of reality as a whole. It questions how reality is fundamentally constituted, and the types and natures of, and relationship between, any constituents there may be. The world/universe/cosmos, human beings, other beings, and causation are all important areas of interest.

Epistemology (from the Greek episteme, meaning ‘knowledge’) is about means of knowing. Common means of knowing include logical argument or reasoning, inference, testimony, perception.

After the Greeks, Western philosophy in the Christian era was for many centuries dominated by people who were also profoundly religious, and who were seeking to understand more about ‘God’s world’. Philosophers of great original insight and influence such as Augustine, Anselm, Aquinas, Descartes, and Hegel were all practising Christians, and sought to resolve rather than separate religious and philosophical issues. While the interests of these great thinkers were extremely wideranging, one issue that was of particular concern was how God fitted into the structure of reality. The existence of God as understood by the Christian tradition was taken as axiomatically true as an article of faith, but attempts were also made to establish his existence by means of rational argument. In this way, faith would be in harmony, rather than at odds, with reason. It was also argued, notably by Descartes, that the nature of God was such that one might safely rely on his assistance in overcoming the limitations of reasoning alone. Faith thus combined with reason in the quest for understanding, and indeed extended the possibilities of understanding. Such philosophers were well aware of what they were doing, but believed their approach a wholly legitimate one. The first philosopher in the Christian West seriously to question the legitimacy of mixing faith and reason in the quest for knowledge was Kant. Kant insisted that what one could know for certain was strictly limited to what could be ascertained by means of reasoning, and this did not include anything to do with God. As a devout Christian, Kant believed God existed. But he separated that belief from philosophical logic, and stated that one could never have certain knowledge about issues of faith; these were and would always remain beliefs, and certain knowledge was the province of philosophy.

Thus the Western philosophical tradition nowadays purports to concern itself only with certain knowledge and investigates only those issues that can be considered by means of logical argument. So rigidly has this methodological criterion come to be imposed that since the early 20th century the majority of philosophers have not concerned themselves with big metaphysical questions such as What is there? What exists? What is the absolute truth about the nature of reality? Some would say that addressing such questions involves deductions too speculative to be safely within the bounds of possible intelligibility and so the issues are best left alone. Others maintain that questions relating to anything that might extend beyond empirical human experience are intrinsically nonsensical. Modern philosophy thus tends to be concerned with detailed and technical questions about kinds of logic and linguistic analysis. Topics such as ethics and goodness, that earlier philosophers had discussed in the context of how they should live their own lives as they sought wisdom or understanding, tend to be considered and argued for as intellectual abstractions. Professional philosophy has become separated from the personal quest, and for many philosophy per se is understood only in this modern sense.

In approaching the origins and development of the Indian philosophical tradition, one needs to understand the role of philosophizing more in its traditional or original sense, as described above, rather than as it has come to be understood in the modern period. Philosophy in India is about seeking to understand the nature of reality. Furthermore, the point of doing this is that it is believed that understanding reality has a profound effect on one’s destiny. For some the goal is straightforwardly soteriological, for others less so; but for all it is what we would call a spiritual undertaking, an activity associated with a religious tradition. Indeed, the distinction we make between religion and philosophy would simply not have been understood in India until very recent times, when Western missionaries and academics began forcing apart the various features of the Indian traditions in order that they might more readily be accommodated within their own Western conceptual framework.

Before elaborating some of the features of the Indian context, a word of caution: perhaps because of the overlap between philosophy and religion in India, there is a tendency in the West to regard its thinking as ‘mystical’, even ‘magical’, in contrast to the ‘rationality’ of the West. This is a mistake. Such a view derives from romanticizing thoughtsystems that originate elsewhere and present themselves differently, and attributing various ‘exotic’ connotations to what is merely unfamiliar. There is in fact a strong tradition of rational argument in India, and this has been as important to the proponents of the various systems of thought there as it has been to the great philosophers of the West.

Westerners approaching the Indian tradition for the first time, whether their interest be primarily in religion or in philosophy, are faced with two equal and opposite problems. One is to find something graspable amid the apparently bewildering multiplicity; the other is not enforcing such a straitjacket onto the material as to overlook significant aspects of the diversity. The classic example of the latter is ‘Hinduism’: because of the existence of the name Hinduism, Westerners expect to find a monolithic tradition comparable to other ‘isms’. They remain baffled by what they find until they discover that Hinduism is a label that was attached in the 19th century to a highly complex and multiple collection of systems of thought by other Westerners who did not appreciate that complexity. Imagine the area covered by Europe and the Middle East at the time of the beginning of the Common Era – and suppose that outsiders had attached a single label to ‘the religion’ of that time and area. This will give an idea of what happened when ‘the religion’ of India was labelled Hinduism, and the extent of what needs to be unpacked to understand the tradition in its own terms.

But just as the many different aspects of European and Middle Eastern religion and thought have certain common origins, themes, and structures, and just as they to a great extent share a worldview and conceptual framework, so this is the case in India. What one has to do in order to unravel the complexity and make it graspable, then, is to find those common origins, themes, and structures, and to familiarize oneself with the worldview and conceptual framework within which Indian thought operates. Fortunately for such an enterprise, India has its own equivalent of an ancient Greek period, when its philosophical tradition began. Though these early Indian thinkers were drawing on and developing even earlier ideas and material, some of which we know about, it was during the 5th century BCE that clearly identifiable schools of thought began to acknowledge each other, interacting, debating, seeking to refute, and sometimes merging. It was from this period that different approaches coexisted, some remaining within the tradition that some two millennia later was retrospectively labelled ‘Hinduism’, and some establishing other traditions, such as Buddhism and Jainism. This early period will be the subject of Chapters 2 and 3.

Insight of the Truth

Traditionally, an Indian philosophy is referred to as a darśana, and this term itself gives us some indication of an underlying aspect of the worldview and conceptual framework within which Indian philosophical thought operates. Darśana literally means ‘view’, in the sense of having a cognitive ‘sight’ of something. What is implicit in this is that what is ‘viewed’ or ‘sighted’ is the truth about the nature of reality, and this reflects the fact that understanding the nature of reality is the aim of philosophizing in India. The original teachers associated with specific darśanas were referred to as ṛṣis (rishis), which means ‘seers’.

Leading on from this, the term darśana also indicates that it is widely accepted that human beings are able to gain an actual sighting, in the sense of experiential knowledge, of metaphysical truth. Insight, or wisdom as it is sometimes called in English, in Indian thought is not restricted to intellectual knowledge. While rational argument and intellectual debate play an extremely important part in the philosophies of India – in some, almost to the exclusion of other factors – it is also accepted that, by means of mental disciplinary exercises of various kinds, one’s cognitive perception can be developed and changed so that one can see in ways that transcend what one is ‘normally’ capable of. We shall see that some specific darśanas base their teachings and arguments on what ancient seers have stated to be the case from their own metaphysical insights, and the testimony of those seers is taken as having absolute validity – as valid as if one had seen it for oneself, or as if the point had been arrived at by means of logical argument alone. For others, the point is that the teaching of the darśana is such that anyone following it should themselves be able to ‘see’ the truth it teaches. In principle, the ability to gain metaphysical insight is thought to be a universal human characteristic; it is not that those who claim to do so are regarded as in some sense superhuman. Reorienting one’s cognitive faculties so that such insight is possible is the rationale underlying the practice of yoga, and the resulting insight is called yogic perception.

This is one of the most profound differences between the worldview in which Indian thought operates and the worldview of the West, and perhaps the one that Westerners find most difficult to empathize with. It is perhaps because of this that Western philosophers tend to focus only on those aspects of Indian philosophy concerned with issues of logical argument, and it may also have contributed to why others attribute magical or mystical qualities to Indian thought. From the perspective of the Indian worldview, though, the possibility of changing one’s cognitive perception is something to be regarded as systematically possible by means of regular disciplinary exercises in a manner not all that different from systematically acquiring the ability to play a musical instrument. Both require long-term perseverance and practice and involve the fine-tuning of various aspects of bodily and mental coordination. There is nothing magical about either – both are regarded as skills.

Karma and Rebirth

Karma and rebirth are other characteristic aspects of the Indian worldview. Karma is the Anglicized form of the Sanskrit word karman, which literally means ‘action’. Implicit in the way the term is used is that actions have consequences, and karma refers to this action–consequence mechanics, operating as a natural law. The term itself is entirely neutral and different traditions append values to it in different ways. Similarly, the locus of the action–consequence mechanism varies in different traditions. The rationale of karma as actions having consequences originated in the actions associated with sacrificial rituals, the performance of which was believed to bring about certain specific consequences that contributed to the optimum functioning of the cosmos. The ritual actions to which consequences were linked were either physical or verbal (making a sound was an ‘act’), and accuracy was essential if the mechanics were to be efficacious. Thus what made an action right or good was its correctness, and the values associated with such an understanding of karma were not moral ones.

By the 5th century BCE, alongside this earliest understanding of karma, it was also being taught that living one’s life according to duties prescribed by religious teachers – the ‘acting out’ of duties: including, but not limited to, the performing of sacrificial rituals – would have beneficial consequences for individuals themselves. At this stage, karma came to be associated with the idea of rebirth, as it was believed that the consequences, positive or negative, of how one had performed one’s duties, might be experienced in any one of many future lives, the conditions of each of which would be determined in this way. As with karma as ritual action, the linking of consequences to the performing of prescribed duties also carried a value criterion of correctness and not morality. At a later stage in the development of this branch of the Indian religious tradition, this point was emphasized when important teachers reiterated that it was better to do one’s own duty badly than another’s duty well; and better unquestioningly to do one’s duty, however seemingly amoral it might be, than to neglect it on the basis of moral principle.

Other interpretations of the mechanics of karma that were taught during the 5th century BCE included those of the Jains and the Buddhists. The Jains stated that all actions – which they classified as verbal, physical, and mental – caused particles of matter to stick to one’s soul, and it was this that weighed it down and kept it being reborn in the cycle of rebirth. Because Jains also believed that one should strive to free one’s soul from this predicament, their teaching implied that all karma is bad karma: there can be no ‘good’ consequence of an action. In contrast, according to the Buddha the operating of karma is radically moral, in that what brings about a consequence is one’s intention. As far as the law of karma is concerned, one’s intentions, the Buddha stated, are one’s actions: it is not what one does outwardly and visibly that counts but the state of one’s mind. So here the karmic mechanism is not located in what is normally meant by ‘actions’.

Karma, then, is the operation of an action-has-consequence mechanics. While it is differently interpreted by different schools of thought, it is nevertheless a fundamental part of the Indian worldview as a whole, accepted by all but a relatively small school of radical materialists. And since the 5th century BCE the notion of karma has generally been associated with the belief that individuals experience successive rebirths. The action–consequence mechanism acts as the fuel of the continuity of rebirth, and the specific conditions of each rebirth are linked to the specifics of earlier actions.

This aspect of the Indian worldview is important for us to grasp mainly because of the way in which it is associated with insight into the true nature of reality. Most Indian systems of thought teach that gaining such insight brings about the liberation of the individual from karmic continuity. This is the main aim and purpose of the philosophizing imperative and why ‘philosophy’ is associated with ‘religion’. In presenting its ‘view’ of the truth, each darśana is as it were describing what it is that its practitioners will ‘see’. And the importance of the goal – what Westerners would call ‘salvation’ – explains why each school of thought considered it so important to establish the coherence, validity, and efficacy of its teachings.

Complexity and Variety: Choosing the Content

The polemical environment that evolved over time, in which competing worldviews were debated, was highly complex and original, multistranded, and varied. This means that in a very short introduction difficult choices have to be made as to what is included and what omitted. Notable omissions in this book include Jainism, mentioned above. Mahāvīra, the founder of Jainism, was a contemporary of the Buddha. His teachings were original and interesting, and the tradition has not been without influence in the Indian religio-philosophical tradition, but the omission can nevertheless be made without doing violence to the broader tradition as a whole. The Cārvāka tradition, which systematized a materialistic school of thought, is also omitted, except in passing. Its importance lay in its formulation of challenges to opposing schools of thought, and it made interesting contributions to the milieu of philosophical debate. As with Jainism, however, omitting extensive discussion of it does not raise problems in understanding the broader picture. Another major omission is Śaivism. Śaivism represents an important, sophisticated, and highly influential strand of Indian thought, but it embraces so extensive and internally various a field that a very brief treatment of it would serve only to distort it.

As well as omitting these important traditions, a book of this nature does not allow for any detailed account of the way each of the various philosophical schools of thought developed and branched internally over time, usually as a result of different interpretations of their own seminal ideas and key texts. This was extremely common in the polemical climate in which the traditions flourished, as adherents of each school sought new ways of rejecting the claims of others without diverging from their own primary sources. The nature of these sources also meant that different interpretations of them were in any case likely. Often this was because they were recorded in very brief and/or cryptic style, requiring an expert or teacher to pass on to a student their full meaning. Sometimes, for example in the case of schools of thought based on exegesis of texts called the Upaniṣads, it was because the textual material was so extensive that different approaches and differences of emphasis produced quite different overall interpretations. Where the key features of major branches of a tradition can be clearly and concisely presented, these are included. But for an account of the vast majority of detailed developments the reader is advised to consult a more comprehensive work.

Exegesis is the interpretation of textual material. Different exegetes might interpret the same material differently. That is, they might each claim a different meaning from the same text or passage. This allows for the subsequent drawing out of sometimes very different implications from the same core source.

What this book focuses on is, first, an account of the period during which the Indian religio-philosophical tradition identifiably began, the 5th century BCE, and the key features of the dominant ideas and practices of the time. Why certain issues emerged as being of crucial importance to particular schools of thought is discussed, helping to contextualize the way different schools either focused on different things and/or why they shared concern about common factors, while interpreting them differently. This paves the way for an understanding of how and why polemics became central to the way the tradition subsequently flourished. We shall see the purpose of the polemics, the points of controversy and dispute, the establishing of methodological criteria, and the importance to each tradition of arguing its case.

The following discussion presents a broadly chronological ordering of the ideas represented, so that developments can be understood in their context. The earliest traditions and schools of thought discussed in some detail are the Vedic sacrificial religion and the ideas and practices recorded in the early Upaniṣads. Not only do these represent the twin ‘arms’, so to speak, of the religion of the brahmin priests of ancient India, but they also provide the primary source material for several subsequent philosophical schools of thought, as well as the ground on which was based the need to establish the fundamentals of philosophical debate. Furthermore, it was against the hegemonic orthodoxy that this tradition established very early on that others reacted, putting forward counter-ideas and teachings. Notable among the latter was the Buddha, who lived for 80 years during the 5th century BCE. Because there is little Buddhism in India today, and nor was there at the time when the religious traditions of India were labelled ‘Hinduism’, the role of Buddhism in the Indian religio-philosophical tradition as a whole is often not appreciated. For more than a thousand years after the lifetime of the Buddha, Buddhism thrived in India, and from the beginning it played an enormously important and influential part in the challenging of the views of others and the flowering of different ideas. It in turn was strongly criticized by others. Chapters are devoted both to the early period of Buddhism and the way Buddhist ideas were first put forward, and to the more scholastically and/or philosophically systematic developments in Buddhist thought that emerged over the following centuries.

Over time, several schools of thought whose origins and associations are directly related in one way or another with the Vedic-Upaniṣadic tradition of the brahmins became recognizably systematized. Six gained prominence and have come to be called the six classical darśanas of India. Often they are called the six ‘Hindu’ darśanas, and while the label ‘Hindu’ is anachronistic and will not be used in this book, it does serve to distinguish them from Buddhist and other traditions, such as Jainism, which do not share the same direct lineage. What makes Buddhism and Jainism separate traditions in their own right was their outright and total rejection of the authority and teachings of the brahmins and the claims the brahmins made regarding the status of their primary sources. In contrast, the propounders of the six classical darśanas, while they engaged in argument and debate, and produced teachings and viewpoints that sometimes differed wildly, accepted Brahmanical authority and so remained within that fold.

Ontology

Ontology is concerned with being: it is about what there is. This can be a response on any scale from the microscopic to the cosmic to the question What is there? However one approaches ontological (what is there?) issues, the point is to ascertain the ‘status of being’ of what there is. This is called ‘ontological status’. If one considers, say, a park as experienced in a dream and the supermarket where one does one’s shopping, one can readily see that these two have different statuses of being – their ontological status is different. Similarly, an oasis seen in a mirage is of a different ontological status from an oasis one can locate by means of a map reference. Whatever there is has an ontological status. This need not be immediately obvious: during the dream or experience of the mirage, the park and the oasis seem to have the same status as the supermarket or map-referenced oasis. But in fact their status is different, and this difference can be understood in terms of reality. The supermarket is ‘more real’ than the dream park; the map-referenced oasis is ‘more real’ than the mirage. But the dream park and mirage do also have some kind of reality or status: they are experienced ‘as real’, and it is only with hindsight that one realizes they are ‘less real’ than other experiences. In the context of a worldview or philosophical system, its ontology is what it says there really is – even if we cannot immediately discern it – independent of any possible mistaken interpretations on our part of the dream/mirage kind. Through the ages in East and West, many different ontologies have been put forward. Some state that what we see is what there really is; others that our normal waking state is analagous to a dream state, and what really exists is different from that.

The six classical darśanas, each of which is discussed in this book, are called Nyāya, Vaiśeṣika, Yoga, Sāṃkhya, Mīmāṃsā, and Vedānta. Traditionally, the six are treated as three pairs, with each pair having compatible or similar key features: Nyāya and Vaiśeṣika share an ontology (see the box on page 16) supplied by the latter with which the method of the former is compatible; Yoga and Sāṃkhya to a large extent share an ontology, again with which the method of the former is compatible; and Mīmāṃsā and Vedānta share an exegetical approach to different parts of the same corpus of material, to which they both ascribe the same primary status. This book follows these traditional pairings, devoting separate chapters to each pair. Where chronologically appropriate, however, chapters will contain references to key stages in other traditions in order to maintain an understanding of the way different schools of thought developed by means of interacting with each other.

By Sue Hamilton in "Indian Philosophy - A Very Short Introduction", Oxford University Press, UK, 2000, excerpts chapter I. Digitized, adapted and illustrated to be posted by Leopoldo Costa.

PROSTITUTION IN AMSTERDAM

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Red Light District
Amsterdam has a worldwide reputation as a city for prostitution. This is based on the fame of its red light district, called Wallen, Walletjes, or rosse buurt in Dutch. The red light area is one of the main tourist attractions of the city. Situated in one of the oldest and most beautiful parts of the city, scantily dressed women beckon passing men from lighted shop windows. This open and visible prostitution has long been tolerated and has been legal since 1999. The open red light area and the toleration of soft drugs have earned Amsterdam a reputation as a modern Sodom. Writers and filmmakers from all over the world like to situate their prostitution scenes in Amsterdam.

Amsterdam’s prostitutes have operated for some 700 years in this same neighborhood, the harbor district. The prostitution district has always been near the entrance to the city: Amsterdam was most easily reached by ship, and the Central Station was built in 1889 on an artificial island in the harbor, which made it accessible to sailors and travelers.

The first documentation of prostitution in Amsterdam dates from the 13th century, when Amsterdam was only a small fishing town. During the later Middle Ages, the trade was allowed but restricted to certain side streets. Married men and priests were forbidden to enter the police- supervised brothels. This regulated tolerance was similar to that in other European towns at the times and in accordance with the teachings of the Catholic Church, that prostitution was, this side of Paradise, a necessary evil. Prostitutes were seen as sinners who could be saved: as elsewhere, a Magdalene nunnery was instituted for repentant prostitutes.

The Reformation did not look kindly on the toleration of prostitution. The new Christian interpretation of policing morality was not of the forgiving of sins, but of the punishments of moral offenses as crimes. It was deeply and widely feared that God would punish society for sins committed and permitted. Amsterdam’s licensed brothels were closed down in 1578 during the revolt against the city’s overlord, the King of Spain, when the city joined the Protestant rebels. The Protestants won; henceforth, any sexual immorality was defined and persecuted as a crime. Until about 1800, some 20 percent of all formal judicial activity was directed toward the suppression of the sex trade.

With more than 200,000 inhabitants, in the 17th century Amsterdam was the third largest city in Europe, after London and Paris. It had grown into a center of traffic and trade and, above all, an important port, where every year thousands of sailors were recruited and discharged, creating a large demand for venal sex. On the supply side, there was a huge surplus of women among the lower classes, mostly poor immigrants who had little chance of finding a husband. Prostitution thrived, especially from 1670 on, when street lighting was installed and nightlife boomed. Travel guides and semipornographic descriptions of the city’s attractions such as 'Het Amsterdamsch Hoerdom' (1681) exploited and magnified the city’s growing reputation for sexual vice. Amsterdam’s reputation as a center of prostitution from the last decades of the 17th to the beginning of the 19th century was comparable with today’s. Visitors to the city invariably paid a visit to a speelhuis or musico, ostensibly a tavern where music was played and one could eat, drink, and dance, but in reality a place where prostitutes picked up customers and customers prostitutes. Most tourists also visited the Spinhuis, the female prison, where one, for a small entrance fee, could gape at convicted prostitutes.

Many believed that prostitution in Amsterdam, although forbidden, was in effect tolerated as a necessary evil. Bernard Mandeville, born a Dutchman, wrote in his 'Fable of the Bees' (1714–29),

"Where six or seven Thousand Sailors arrive at once, as it often happens at Amsterdam, that have seen none but their own Sex for many Months together, how is it to be suppos’d that honest Women should walk the Streets unmolested, if there were no Harlots to be had at reasonable Prices? For which Reason the Wise Rulers of that well-order’d City always tolerate an uncertain number of Houses, in which Women are hired as publickly as Horses at a Livery-Stable; there being in this Toleration a great deal of Prudence and Oeconomy.

However, at no time was prostitution in Amsterdam simply tolerated. With the help of a relatively small police force, many formal and informal methods of fighting and controlling prostitution were used, from “harassing” brothels and confiscating capital, to raids of prostitutes, prison sentences, and exposure on the scaffold. The police, moreover, forced the prostitution business into self-regulation, by following up on what was unacceptable, for example, having young girls as prostitutes or causing disturbances in the neighborhood. At that time, prostitution was mostly to be found in small brothels, with a madam as its head.

The end of the Dutch Republic in 1795 meant a restructuring of the entire legal and moral system. Amsterdam’s legislators, physicians, and authorities joined the international debate on prostitution as necessary for curbing male sexual lust, and on the advisability of bringing prostitutes under medical control to prevent the spread of syphilis. From 1810–13, when the Netherlands were annexed by Napoleon, the French introduced such a system to regulate prostitution in Amsterdam.

In the Code Pénal of 1811, which remained valid after the French occupation, prostitution was no longer defined as a crime; only the seduction or enforcement of minors into prostitution was penalized. The central government of the by-now Kingdom of the Netherlands urged the cities to reintroduce medical control of prostitutes. Amsterdam officially refused to comply, but in reality it used an unofficial system of medical control and licensing of prostitutes. The city, which after more than a century of stagnation was growing fast, was more than ever the center of prostitution in the country. Most of it was still to be found near the harbor, from “French” women in large luxury brothels, to dancers and barmaids in the many places of entertainment, to poor immigrant German girls in lower-class brothels.

As elsewhere, the toleration of prostitution and the forced medical control of prostitutes became one of the key political issues of the last decades of the 19th century. In city after city, the regulations licensing brothels were withdrawn; in Amsterdam all brothels were forcibly closed in 1897. Statute laws were only changed in 1911, when a comprehensive morals bill was passed. Prostitution as such was not criminalized, but organizing and profiteering from prostitution were penalized. Brothels were forbidden and largely disappeared from the public eye, but plenty of prostitutes could still be found as waitresses, hostesses, and singers in bars and cafés, as “masseuses” in massage parlors, as “shop assistants” in tobacco shops or art galleries.

Gradually the prostitution came into the open again, and, in the 1930s, the first women who sat visibly behind large windows appeared. The introduction of electricity made red lights possible, and some 40 years later, adequate heating and the sexual revolution made the prostitutes drop most of their clothes. These women worked on their own, paying rent to or sharing profits with the landlords, but many shared their earnings with others. Crime also had its home in the red light district, but on the whole, the neighborhood was under control. There was a modus vivendi with the neighbors and a balancing act with the police and the vice squad. Most prostitutes were from the Netherlands, and among the clients sailors were still prominent, as they had been for centuries. Penicillin had suppressed venereal diseases.

In the 1960s and early 1970s, it was believed and expected that the sexual revolution would put an end to, or at least greatly diminish, prostitution. Instead, the sexual revolution legitimized and boosted the sex business, and the media willingly catered to the semipornographic attraction of prostitution. The sexual revolution of the 1960s and 1970s had a greater impact in the Netherlands than anywhere else. In Amsterdam’s red light district, not only prostitution, but also sex clubs and pornography shops proliferated. Soft drugs came to be openly and visibly tolerated. The media portrayed prostitution positively. In 1984, a prostitutes’ union was founded, the Rode Draad (“Red Thread”), subsidized since 1987. The 'De  Graafstichting', a state-funded research institute for the study of prostitution, actively promoted the acceptance of sex work.

The prohibition of brothels of 1911 had long been deemed obsolete, and since 1987, committees discussed and drafted a new prostitution law. This law was finally introduced in 1999. Prostitution was officially and openly stated to be a normal occupation for the first time, and prostitutes were to have a right to all social and medical benefits enjoyed by employees of other legal businesses. However, prostitutes now have to register, possess an official work permit, and pay taxes. The law also authorizes local authorities to make detailed bylaws and so regulate prostitution at a local level.

The legalization, discussed in a time of liberal sentiments, has turned out to be the opposite of a “liberalization” of prostitution. In the 1980s, the atmosphere in the red light district changed with the introduction of hard drugs; later, international organized crime threatened to take over the district. The police recovered the red light district to some extent, but drug addiction among prostitutes and traffic of women still are unsolved problems. Confronted with the dark side of prostitution, Amsterdam used the legalization to tighten the control of the sex trade. First, the city anticipated the new law by introducing in 1996 a local bylaw requiring all entrepreneurs in the business to apply for a license. The applicants must not have a criminal record, the premises have to meet strict safety and health regulations, and the women employed must have a work permit. Prostitution is restricted to the red light district and a few (also traditional) streets in other parts of the town. Streetwalking was only allowed on one location, the Theemsweg, away from the center, where there were facilities and supervision provided.

The result is that there is now much less visible, open prostitution in Amsterdam. In spite of possible benefits, women with a work permit have so far declined to come into the open and proclaim themselves prostitutes and pay taxes. Prostitutes from outside the European Union cannot work legally in prostitution. Many of the windows of the red light district are currently empty. In 2003, after continuing problems with addicted and illegal women, the Theemsweg was closed, and streetwalkers are not allowed anywhere in Amsterdam. The object of the legalization, to recognize prostitution as a normal profession, and so decriminalize it, has not been fulfilled. Prostitutes have transferred their activities to other cities, but it is feared that most prostitutes working illegally, from Eastern Europe, Asia, South America, and some African countries, have been driven underground and further into the clutches of criminals. Times have changed. The Rode Draad will shortly lose what is left of its subsidy, and the 'De Graafstichting' has been closed since January 1, 2005.

By L.C. van de Pol in "Encyclopedia of Prostitution and Sex Work", Greenwood Press, USA,2006,edited by Melissa Hope Ditmore, excerpts v. 1, pp. 26-29. Digitized, adapted and illustrated to be posted by Leopoldo Costa. 

EL SURGIMIENTO DE UN MERCADO DE LA CARNE GLOBAL

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El mundo desarrollado tiene cada vez menos granjeros, pero al mismo tiempo tiene más animales. Este mismo modelo está transformando la producción ganadera en los países en vías de desarrollo.

En términos generales, la demanda global por carne está aumentando, pero a distintos ritmos en regiones diferentes. En tanto que en Europa y los Estados Unidos el consumo está subiendo lentamente o bien se está estancando, en las economías emergentes representarán cerca del 80% del crecimiento hacia 2022. El mayor crecimiento será en China y la India, debido a la inmensa demanda de parte de su nueva clase media.

El patrón de producción se está repitiendo en estas naciones en desarrollo. El sur y este de Asia están viviendo la misma rápida transformación que ocurrió en muchos países industrializados varias décadas atrás, donde se pasó de un modelo donde los animales eran criados en rebaños pequeños o medianos, pastando al aire libre. Luego eran faenados en un matadero en las proximidades y tanto su carne como los subproductos eran producidos en la misma localidad o región. Actualmente este modo de producción está prácticamente extinto, aunque la cantidad de animales aumentó significativamente. En EE.UU., el número de criadores de cerdo cayó un 70% entre 1992 y 2009, mientras que la población porcina se mantuvo sin variación. Durante este mismo período, la cantidad de cerdos vendidos por granjas aumentó de 945 a 8.400 por año.

La producción total de carne aumenta a una tasa más lenta que antaño. El mercado solo está creciendo para cerdos y productos avícolas: ambas especies usan comederos y pueden criarse en espacios confinados. Esto quiere decir que pueden usarse para surtir la insaciable demanda por carne barata. Se proyecta que hacia el año 2022 casi la mitad de la carne adicional consumida será de pollo. La producción bovina, por el contrario, apenas está creciendo. Los Estados Unidos se mantienen como el mayor productor mundial de carne, pero esta industria describe la situación como dramática. Para el 2013 se esperaba una baja de 4 a 6% comparada con 2012 y se predecía un continuo descenso en 2014. En otras regiones tradicionalmente productoras como Brasil, Canadá y Europa, la producción se está estancando o bajando.

En China, más de la mitad de los cerdos aún se producen en pequeñas granjas, pero esto está cambiando rápido. Las mismas tecnologías e inversiones de capital que dominan la producción de ganado en los países desarrollados están llegando a los países en desarrollo - y se están integrando en las cadenas de valor globales.

El productor estrella actualmente es la India, gracias a su producción de carne de búfalo, que casi se duplicó entre 2010 y 2013. Con ello, India está forzando su ingreso al mercado mundial, donde 25% de la carne de vacuno es en realidad búfalo que proviene de este subcontinente. Según el departamento de agricultura de EE.UU, India fue el mayor exportador de carne bovina en 2012 - por delante de Brasil. Esto se debe a que los búfalos son baratos de criar. Esto hace que su carne sea un dólar más barata por kilo que la del ganado vacuno. Además, el gobierno indio ha invertido con fuerza en mataderos.


En África también se está empezando a consumir más carne, aunque tanto la oferta como la demanda todavía no crecen a un ritmo tan acelerado como en otras partes del mundo. La producción ha aumentado en varias naciones de este continente, pero ha sido más significativa en países superpoblados como Sudáfrica, Egipto, Nigeria, Marruecos y Etiopía. Y las importaciones de carne de ave han aumentado, aunque a expensas de los productores locales.



A pesar de que los países desarrollados aún dominan el mercado, las expectativas de crecimiento están cifradas en los países en desarrollo. Sin embargo, solo la décima parte de la carne se transa internacionalmente. Esto ocurre debido a que la carne solo se puede exportar si cumple los requisitos de calidad demandada por las naciones importadoras. Tanto compradores como consumidores tienen temor de enfermedades tales como la encefalopatía espongiforme bovina (EEB), o enfermedad de las vacas locas, fiebre aftosa y la gripe aviar. Tanto la interrupción temporal del mercado avícola en el sureste asiático como el colapso de las exportaciones de vacuno en Gran Bretaña, han demostrado cuán rápido puede cambiar el comercio internacional de este producto.



Texto en "Atlas de la Carne", publicado conjuntamente por las oficinas de la Fundacion Heinrich Böll Stiftung en Chile, México y Brasil, director ejecutivo Michael Alvarez Kalvenkamp, 2014, pp.10-11. Digitalizacion, adaptación y ilustración para publicación en ese sitio por Leopoldo Costa.

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