CategoriesEnvironmentPoliticsBusiness

The Crowd Wisdom Project

Welcome to the world: The Crowd Wisdom Project!

 

Spawned from my passion for, and frustration with, standard party politics, particularly local party politics, 2022 sees me launch the CWP. Founded as a birthday present to myself in 2020, had my health not been so topsy-turvy in 2021, CWP would have launched six months ago.

 

CWP springs from my prediction (which must be a borderline future fact) that the way we vote today – with a pencil and paper in a voting booth – will modernise. With bank branches closing, so that most people – regardless of age – now do their banking online, voting – the last vestiges of a bygone era – will – must! – change.

 

The recent election for the Police, Fire and Crime Commissioner in North Yorkshire witnessed a shameful 13.5% turnout. The victor – who remains a councillor twice over AS WELL AS BEING the Police, Fire and Crime Commissioner – secured circa 3.5% of the possible votes. This is not a mandate: this is a stain on our democracy.

 

My hope for the CWP is that, in a small way, CWP nudges us towards a fairer, more consensual system of decision-making.

 

So, what is the Crowd Wisdom Project?

 

CWP – run through the not-for-profit company, Consensus Politics Limited (by guarantee, not by shares), uses open source, copylefted machine-learning technology – Polis – to run online conversations. These facilitated conversations are living, breathing, thinking affairs, unlike all other survey tools before it. Polis has been used to seismic effect in Taiwan, revolutionising their decision-making, whilst quelling antagonism. (Taiwan certainly has much to teach us about responding to a pandemic.)

 

Polis was created by some altruistic geniuses at the Computational Democracy Project in Seattle, led by Colin Megill. My hope is that I contribute to the development of, and awareness of, Polis – a tool of enormous potential.

 

Polis allows all voters to anonymously suggest statements and for all voters to vote on all statements. Polis then finds the consensus points and the cohorts within a group of people. Polis allows shy people (like me, believe it or not) to ventilate their thoughts. Social media works by pouring petrol onto disputes: whereas Polis is interested in the best ideas, not the ideas most shouted about.

 

When a Polis conversation is over, transparent organisations send the detailed reports to the voters. Of course, organisations don’t need to adhere to the discovered consensus points, but if they do, they know that the issue has been fully explored and that the best ideas have come to the fore.

 

With CWP, I offer my time, expertise and resources to environmental groups – at zero cost to them – to help them to find the best ideas and help build consensus, and compromises, around these positions. With New Year’s Day being the hottest on record, I fear that this limited effort is too little, too late. To save the planet we all need to make dramatic compromises in how we live: Polis could help us to find those compromises.

 

CWP will also help community groups at the half the cost we charge businesses (business being charged £150 per Polis). For business, as I have found with my law firm, anonymous Polis conversations work very well for navigating tricky issues such as Covid risks, as well as for planning for future business strategy. I also believe that Polis’ anonymous modus operandi could work well for improving the mental health of a workplace.

 

I have always been obsessed with the power of good ideas: what CWP does best is to unearth the finest ideas. Humans have it within us to solve all human-caused problems. With my health uncertain (and isn’t this so for us all?), I want to be as potent as I can be in 2022. Wish me luck!

And if you know of any business, environmental group, community group or political group who are brave enough to try the very best of technology, please give them my details.

 

CategoriesEnvironmentInternational AffairsPoliticsThought of The Day

Us and Them

Accompanying the scenes of the Kabul evacuation, Pink Floyd’s Us and Them plays on a continuous loop in my head.

“Us (us, us, us, us) and them (them, them, them, them)
And after all we’re only ordinary men.”

In recent weeks, this troubling issue – of ‘them’ and ‘us’ – has dominated my thoughts. Why do some people matter to us, but others do not? Imperilled people at Kabul airport who have had our help, are just as important as humans in, say, sub-Saharan Africa who have not, right? Former soldier and Tory MP, Patrick Mercer, wrote in The Yorkshire Post on 29 August 2021:

“If ever there was an unimpeachable reason for offering safety and sanctuary to our friends, this is it. We need to get those people out – all of them – and help them here in Britain just as they stood by our boys when the bullets were flying over there.”

Since the invasion of Afghanistan twenty years ago, I do not recall the British media suggesting that any Afghan was on our “side”. Deaths of Afghans – either in “collateral damage” or otherwise – didn’t seem to matter much. Only the deaths of our unfortunate soldiers ever made the news. Until now. Now, Afghans who worked on our side, or who benefitted from our presence, have quickly become ‘us’ in a matter of weeks.

Perhaps we now care for some Afghans because “our” people got to know some of them, fighting and dying together. Because those Afghans picked our tribe over “theirs”, they are now friends for life, as Mercer says. Our tribe owes their tribe, goes the logic. Difficult shared experiences develop strong bonds between people.

As I hope to treat all people equally, this rapid volte face in the media, though welcome, causes me concern. And if these Afghans can quickly change sides in our consciousness, are there any useful lessons for how we could shine a spotlight on other unfortunate people, equally deserving of our help? What methodology and logic should we use for determining who deserves our assistance?

Yuval Noah Harari’s magnum opus – Sapiens – which ought to be compulsory reading for all – traces the development of our species. Like many of his readers, I now understand myself better because I recognise my DNA code. Harari spends much time explaining the ‘them’ and ‘us’ phenomenon. He writes:

“Evolution has made homo sapiens, like other social mammals, a xenophobic creature. Sapiens instinctively divide humanity into two parts, ‘us’ and ‘them’. ‘Us’ is people like you and me, who share our language, religion and customs. We are all responsible for each other, but not responsible for ‘them’. We were always distinct from them, and owe them nothing. We don’t want to see any of them in our territory, and we don’t care an iota what happens in their territory. They are barely even human.”

A challenging read, because it is true for many people.

In 2016, at the suggestion of a Quaker friend, I travelled with him to the Calais refugee camp – The Jungle – together with some members of a Pentecostal church in Leeds. Our mission was to distribute food and other assorted items.

At that time, in the British gutter press, The Jungle had become notorious. If France was so civilised, why not stay there? – went the narrative. The gutter press’s answer: only because Britain was a soft-touch, ready to help others rather than “our own”. Charity begins at home, they intoned.

In The Jungle lived Afghans, Syrians and many other nationalities – mainly young men – who wanted a better life, escaping war and poverty. If, through fate, I had been in their position, I imagine I would have done likewise.

Here are some photos of that trip.

You might expect that such an experience would leave a lasting impression, but it did not. Rarely do I think about The Jungle, however, frequently I think about the people whom we travelled with: they became part of my tribe. Perhaps this is because I did not (frankly, because of fear), spend any meaningful time with any of the inhabitants of The Jungle: it was intense, overwhelming experience – one that I do not wish to have again. I cannot tell you any of their names of the people we helped. In my head, they didn’t enter my tribe.

Harari’s work helps humans to understand our still-primitive minds. If we are all encoded to really only care about ‘us’, if we want to break-free from such thinking, answers can be found in religion and ideology (taken as one) and philosophy.

Although religion unquestionably sows division, it is also a great unifer, by increasing the size of the ‘us’ pool, extending the size of our tribe. Don’t just care about Christians in your town in affluent Harrogate – goes the logic – care about the plight of Christians in Kurdistan, too. Furthermore, if an omnisicient creator gave all things life, assuming that humans are at the zenith of the importance hierarchy (which is quite an assumption), then religions are a helpful antidote to humans only caring about the people whom they know. For example, the Christians from Leeds, who led The Jungle odyssey, were inspired by their faith to help those in need. And for these Leeds Christians, upliftingly they did not care for the religion for those whom they helped.

Similarly, communism encouraged the working classes to care about the class struggle throughout the world, extending the working class tribe. Communism and the reaction to it certainly caused much bloodshed, but it also spawned human connection.

In philosophy, I draw great strength from Peter Singer – the inspiration behind the animal rights movement. Together with my instinctual predilection for utilitarianism, Singer’s Drowning Child Experiment has shaped how I see the world. His thought experiment goes as follows:

Imagine that you are walking through an empty village – empty except for a young child. That child is about to drown in the village pond. You are the only person who can save it. If you wade into the water, through the mud, to make a rescue, then you will permanently ruin your best clothes. The financial cost would be modest. Morally, should you wade in?

To which everyone answers – of course! Singer asks why it is, then, that most people in rich countries would not spend only a small sum of money to save the life of a child – or perhaps a few children – in a developing country, a country that we will in all likelihood never visit. Why does it matter that we cannot see, in the flesh, the child drowning in another land? Singer challenges us to ignore distance, to apply logic – a life is a life wherever it is – and to make that donation.

Inspired by Singer’s reasoning, the organisation – The Life That You Can Save – ranks charities who make the greatest contribution to saving lives. I encourage all readers to subscribe to their newsletter.

Drawing lessons from Harari, religion and philosophy, how should we, in rich countries, act? My personal recipe is to get to know one developing country – in my personal case, Myanmar – and give a fair proportion of your wealth (including your time) to achieving the maximum return. We cannot know all people, or we would exhaust ourselves. Alternatively, we could let the Life That You Can Save direct our giving, but you will never get the warm feeling of knowing the people your money helps, perhaps leading us to give to the local donkey sanctuary instead when we get bored.

Perhaps more intelligently and compassionately still, our money and time ought to be focussed on environmental matters: allowing us to be both local as well as global, acting in the knowledge that the people who will be hit worst by environmental collapse are always the most needy. This requires long-term thinking, something which does not come naturally to most of us.

CategoriesLegalEnvironmentHarrogateThought of The Day

Lord: where’s the flies?

As a teenager, during the summer holidays I would wash cars with my mates, for cash. Never have I felt so flush, handling all those one-pound coins. Great times. Although knocking on the doors of strangers was nerve-jangling, without question the worst part of this job was cleaning dead flies from the front of the cars. Awful. My sponge would change colour, from yellow to black, so many flies had met their end at speed.

(That reminds me, my favourite joke as a child would go: “What’s the last thing to go through a fly’s mind as it strikes the bumper of a car at 70mph?…..It’s butt!)

When not washing cars, I was more likely to be found playing football, often until quite late into the evening. During balmy summer’s evenings, the midges – those buggers! – were so numerous that they would follow a player around, buzzing into the ear, ruining the match, attracted to the sweat. Players could be seen swatting the air with rage, their enemies invisible to everyone else. If the swarms went for me, then I would surreptitiously amble over to another player, in the hope that the swarm would latch onto them instead. Those were the days.

Cycling home, you’d better close your mouth, or else you’d swallow a few. Yuck!

I miss those days.

Take a look at any car bumper today: no dead flies. Go for a walk in the evening, even near the trees: again, no swarms of midges, just the odd one or two flies, conspicuous by their scarcity. Walking across The Stray in Harrogate – genuinely – I am more likely to see a bird of prey, usually a Red Kyte, than I am a swarm of midges.

Whilst of course inextricably bound-up with climate change, the decimation of biodiversity in my lifetime (I’m 41) should lead the news, on the hour, every hour. Like a boiled frog, as a species we don’t seem to notice the extinction event before us.

As Professor Dave Goulson writes in The Guardian:

“Few people seem to realise how devastating this is, not only for human wellbeing – we need insects to pollinate our crops, recycle dung, leaves and corpses, keep the soil healthy, control pests, and much more – but for larger animals, such as birds, fish and frogs, which rely on insects for food. Wildflowers rely on them for pollination. As insects become more scarce, our world will slowly grind to a halt, for it cannot function without them.”

As to the percentage of decline, he writes:

“In 2015 I was contacted by the Krefeld Society, a group of entomologists who, since the late 1980s, had been trapping flying insects on nature reserves scattered across Germany. They had amassed insects from nearly 17,000 days of trapping across 63 sites and 27 years, a total of 53kg of insects. They sent me their data to ask for my help in preparing it for publication in a scientific journal. In the 27 years from 1989 to 2016 the overall biomass (ie weight) of insects caught in their traps fell by 75%. In midsummer, when in Europe we see the peak of insect activity, the decline was even more marked, at 82%.”

This mirrors my own estimate of the decline during my lifetime. What is your estimate?

Goulson argues that we should urgently do the following:

  • Create a society which values nature, by educating the next generation.
  • Greenifying our urban areas.
  • Transforming food production, by reducing pesticides.
  • Properly funding groups, such as Natural England.
  • Improving legal protection for rare insects and habitats.

I’m no scientist, but I fear that we moved well beyond the tipping point some years ago. Whilst the political class catches up, on an individual basis, we all urgently need to do much more. I need to do much more.