By Angela SainiAs a lifetime geek (you’re welcome to inspect my membership card — it comes in the shape of an engineering degree), I’ve long been a devoted worshipper at the altar of science. I’ve attended nerd nights on two continents. I’ve spoken at Google. I even wrote a book about geek culture in India. For me, as for millions of others, there’s no better way of understanding the world than the scientific method. So imagine my horror when I finally learned that science wasn’t the perfect world of lab-coated, bespectacled good folk that I had always imagined it to be. Underneath the whiz-bang discoveries that populate the science pages, there are deep, dark problems that threaten to undermine public confidence in research—and that show it’s possible for bad, biased research to survive and thrive.
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By Kay WhitlockHere’s a thought I keep coming back to during this tradition month of Pride celebrations (and protests by some LGBTQ folks against the growing corporate influence and welcoming of strong police presence in Pride celebrations.) It’s not my thought alone. Any number of people—activists, organizers, scholars—have, over many years, voiced something similar. Let’s center criminalized transgender, gender nonconforming, and queer folks in the moral, cultural, and political imaginations and agendas of movements for LGBTQ liberation. Especially criminalized queer communities of color.
By Christian ColemanReveling in science fiction/fantasy for an openness she saw lacking in other genres, Octavia E. Butler gave us gene-trading extraterrestrials, psionically powered mutants, a genetically engineered vampire, a reluctant time traveler forced to visit the brutal past of American slavery. There was no subject matter she wouldn’t tackle, no story she wouldn’t write during her three-decades-long career—except for one. The ghost story. She didn’t believe in ghosts. Raised as a born-again Baptist, Butler stopped believing in the afterlife and a celestial caretaker by age twelve. “Somehow you’re supposed to believe and have faith but not worry about having any evidence to support that belief and faith,” she said in a 1988 interview. “That just doesn’t work for me, and I never went back.”1 Coincidentally, at age twelve she began trying her hand at science fiction.
By Haroon MoghulEver notice how, when a disturbed young Muslim commits an act of violence, it’s immediately blamed on his religion—but when a disturbed white and non-Muslim man commits an act of violence, it’s because he’s a “loner,” “disturbed,” or “troubled”—even when there are clear indications he is motivated by and sees himself as part of a transnational network of extremists? The way the media portrays Muslims, you’d think we are immune to any kind of mental trauma, or that our actions can only ever be motivated by religion. But Muslims are human beings (surprise!). Our minds work like everybody else’s. We are susceptible to the same weaknesses, and liable to go through the same pains and traumas.
This month, Dr. Martin Luther King, Jr.’s Where Do We Go from Here: Chaos or Community? turns fifty. King’s acute analysis of American race relations couldn’t be more prophetic. Written in 1967, in isolation in a rented house in Jamaica, King’s final book lays out his plans and dreams for America’s future: the need for better jobs; higher wages; decent housing; quality education; and above all, the end to global suffering. King’s dreams are very much our own today.