Posts Tagged ‘agriculture’
“I tell you, sir, the only safeguard of order and discipline in the modern world is a standardized worker with interchangeable parts.”*…
… a sentiment that grates on the indivisualists among us. Still, there’s no denying the enormous impact that standardization has had. In an excerpt from his book, Exactly: How Precision Engineers Created The Modern World, Simon Winchester on the revolution that came from interchangeable parts…
Lewis Mumford, the historian and philosopher of technology, was one of the earliest to recognize the major role played by the military in the advancement of technology, in the dissemination of precision-based standardization, in the making of innumerable copies of the same and usually deadly thing, all iterations of which must be identical to the tiniest measure, in nanometers or better. The stories that follow, in which standardization and precision-based manufacturing are shown to become crucial ambitions of armies on both sides of the Atlantic, serve both to confirm Mumford’s prescience and to underline the role that the military plays in the evolution of precision. The examples from the early days of the science are of course far from secret; those from today, and that might otherwise be described in full to illustrate today’s very much more precise and precision-obsessed world, are among the most secure and confidential topics of research on the planet — kept in permanent shadow, as the dark side necessarily has to be.
It was in the French capital in 1785 that the idea of producing interchangeable parts for guns was first properly realized, and the precision manufacturing processes that allowed for it were ordered to be first put into operation. Still, it is reasonable to ask why, if the process was dreamed up in 1785, was it not being applied to the American musketry in official use in 1814, twenty-nine years later? Men were running, battles were being lost, great cities were being burned — and in part because the army’s guns were not being made as they should have been made. There is an answer, and it is not a pretty one.
Two little-remembered Frenchmen got the honor of first introducing the system that, had it been implemented in time and implemented properly, would have given America the guns it should have had. The first, the less familiar of the pair, despite the evidently superior nature of his name, was Jean-Baptiste Vaquette de Gribeauval, a wellborn and amply connected figure who specialized in designing cannons for the French artillery. He supposedly came up with a scheme, in 1776, for boring out cannons using almost exactly the same technique that John Wilkinson had invented in England, that of moving a rotating drill into a solid cannon-size and cannon-shaped slug of iron. Wilkinson had patented his precisely similar system two years earlier, in 1774, but nonetheless, the French system, the système Gribeauval, as it came to be known for the next three decades, long dominated French artillery making. It gave the French armies access to a range of highly efficient and lightweight, but manifestly not entirely originally conceived, field pieces. (Gribeauval did employ what were called go and no-go gauges as a means of ensuring that cannonballs fitted properly inside his cannons, but this was hardly revolutionary engineering, and it had been around in principle for five centuries.)
The second figure, the man who did the most to bring the system of interchangeable parts to the making of guns, and whose technique was, unlike Gribeauval’s, unchallengeable, was Honoré Blanc. He was not a soldier but a gunsmith, and during his apprenticeship he became well aware of the Gribeauval system. He decided early in his career that he could bring a similar standardization to the flintlock musket, for the benefit of the man on the battlefield.
Yet there was a difference. A cannon was big and heavy and crude — a gunner simply touched his linstock, with its attached lighted match, to the vent, and the cannon fired — and so such parts as there were proved easily amenable to standardization. With the flintlock, however, the lock (that part of a musket that delivered the spark that exploded the priming powder that ignited the main charge and drove the ball down the barrel) was a fairly delicate and complex piece of engineering, made of many oddly shaped parts and liable to all kinds of failure. To the uninitiated, the names of the bits and pieces of a flintlock alone are bewildering: a lock has parts that are variously known as the bridle, the sear, the frizzen, the pan, and any number of springs and screws and bolts and plates as well as, of course, the spark-producing (when struck by the aforementioned metal frizzen) piece of flint. To render the lock into a standard piece of military equipment, with all its parts made exactly the same for each lock, was going to be a tall order.
Cost, rather than the well-being of the infantryman or the conduct of the battle, was the prime motive. The French government declared in the mid-1780s that the country’s gunsmiths were charging too much for their craftsmanship, and demanded they improve their manufacturing process or lower their prices. The smiths not unnaturally balked at the impertinence of the suggestion, and promptly tried selling their products to the new armories and gun makers across the Atlantic in America, a move that alarmed the French government, as it imagined it might well run out of weaponry as a result.
It was at this point that Honore Blanc entered the picture, taking a civilian job as the army’s quality-control inspector. His brother gunsmiths expressed their dismay over the fact that one of their number was going over to the other side, was a poacher turning gamekeeper. Blanc dismissed the criticism and got on with his job, his own motivation being the welfare of the soldier out in the field rather than allowing the government to cut costs. He was greatly influenced by M. de Gribeauval, and decided he could ape his system of standardization, ensuring that all the component parts of a flintlock he made as exact and faithful copies of one perfectly made master.
This master he made himself, carefully and with great precision, and with all the specifications laid down as precisely as possible (using the arcane system of the Ancien Régime, which still employed dimensional measures such as the pointe, the ligne, and the pouce) to tolerances of about what today we would recognize as 0.02 millimeters. He then made a series of jigs and gauges to ensure that all the locks made subsequently were faithful to this first perfect master, by the judicious use of files and such lathes as were available. The gunsmiths hired by Blanc to perform this task — by hand, still — made each lock exactly as the original. Providing that they did so, exactly, all the pieces would then fit perfectly together, and the whole assembled lock would fit equally perfectly into each completed weapon.
Yet only a small number of gunsmiths were willing to work under these stringent new conditions. Most balked. Making guns simply by copying parts reduced the value of the gunsmith’s craftsmanship to near insignificance, they argued. Unskilled drones could do their work instead. By arguing this, the French smiths were voicing much the same complaints as the Luddites had grumbled over in England: that precision was stripping their skills of worth. This argument would be heard many times in the future as the steady march of precision engineering advanced across Europe, the Americas, the world. The kind of mutinous sentiments heard in the English Midlands half a century before were now being muttered in northern France, as precision started to become an international phenomenon, its consequences rippling into the beyond.
Such was the hostility in France to Honoré Blanc, in fact, that the government had to offer him protection, and so sequestered him and his small but faithful crew of precision gun makers in the basement dungeons of the great Château de Vincennes, east of Paris. At the time, the great structure (much of it still standing, and much visited) was in use as a prison: Diderot had been incarcerated there, and the Marquis de Sade. In the relative peace of what would, within thirty years, become one of postrevolutionary France’s greatest arsenals, Blanc and his team worked away producing his locks, all of them supposedly identical. Blanc made all the necessary tools and jigs to help in his efforts — according to one source, hardening the metal pieces by burying them for weeks in the copious leavings of manure from the castle stables.
By July of 1785, Blanc was ready to offer a demonstration. He sent out invitations to the capital’s nabobs and military flag officers and to his still-hostile colleague gunsmiths, to show them what he had achieved. Many officials came, but few of the smiths, who were still seething. Yet one person of great future significance did present himself at the donjon’s fortified gates: the minister to France of the United States of America, Thomas Jefferson…
On the making of the modern world: interchangeable parts, from @simonwwriter, via the invaluable @delanceyplace.
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As we mix and match, we might spare a thought for another contibutor to our modern age, Jethro Tull; he died on this date in 1741. An agronomist who promoted planting seeds in rows (as opposed to “broadcast,” simply casting the seeds around), he perfected a horse-drawn seed drill in 1701 that economically sowed the seeds in three neat rows; because of its internal moving parts (including a rotary mechanism that became part of all sowing devices that followed), it has been called the first agricultural machinery. He later developed a horse-drawn hoe, a four-coultered plow that made vertical cuts in the soil before the plowshare.
Tull’s methods– horse-hoeing and row seeding, effectively a rejection of traditional Virgilian husbandry– were initailly controversial, but were steadily adopted by many landowners and helped to provide the basis for modern agriculture.
“As a work of art, I know few things more pleasing to the eye, or more capable of affording scope and gratification to a taste for the beautiful, than a well-situated, well cultivated farm”*…

That sentiment dates for the middle of the 19th century. The business of feeding humans (and our livestock) has changed a good bit since. George Steinmetz has traveled the globe documenting current practices. While (on the evidence of his remarkable photos) the process is still beautiful, it does raise some important questions…
Since the domestication of plants began some 11,000 years ago, humans have converted 40% of the earth’s surface into farmland. With the global population expected to reach 9.7 billion by the year 2050, combined with the rising standard of living in rapidly developing nations, it is estimated that we will have to increase the global food supply by 60%. The Feed the Planet project is an examination of how the world can meet the rapidly expanding challenge of feeding humanity without putting more natural lands under the plow. Most of us only come into contact with raw food in the supermarket, and are unaware of the methods used to raise it. In many cases, the food industry goes to significant lengths to prevent us from seeing how our food is produced. Access to this information is central to the personal decisions we make about what we eat, which cumulatively have huge environmental impact. This project seeks to show how our food is produced, so that we can make more informed decisions…



Many more striking photos, and their illuminating stories, at: “Feed the Planet.”
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As we study sustenance, we might recall that it was on this date in 1825 that Ezra Daggett and Thomas Kensett of New York City were granted the first U.S. patent for food storage in tin cans. Canning had been practiced at an “industrial” scale in the U.S. since 1812 (when Kensett established the first U.S. canning facility for oysters, meats, fruits and vegetables in New York); Daggett and Kensett had been canning seafood since 1819.

“Nations, as well as men, almost always betray the most prominent features of their future destiny in their earliest years.”*…
Further, in a fashion, to yesterday’s post: assumptions in the developed West were that, as economic development progressed around the world, rising countries would become more liberal– just like us (or, at least just like the expert’s image of “us”). Similarly, there was an expectation by many that, as the U.S. and Europe continued to develop, their cultures and politics might become more homogenous. Alice Evans has a theory as to why that hasn’t happened…
In the West economic development spawned individualism and the spirit of ‘68. Modernisation theorists predicted that growth would deliver liberalism worldwide. Inglehart and Welzel argued that post-industrial societies would champion self-expression. But in fact, this has not transpired. Many prosperous places – like Saudi Arabia, Malaysia and South Korea – remain quite conservative. India’s economic growth has not delivered secularism, but Hindu nationalism.
What explains this global cultural divergence?
I have a theory:
- Cultural change occurs when bold rebels stick their necks out, champion some radical alternative, and successfully encourage wider defiance.
- In close-knit, collectivist societies, people care intensely about wider social approval, and tend to follow the herd. This suppresses individualism.
- Cultural tightness is much higher in societies where:
- Agriculture was extremely labour-intensive and required strong inter-dependence (e.g. rice or Andean potatoes), and/or
- Intensive kinship meant that commerce, cooperation and marriages were all rooted in a close-knit, endogamous community (tribe, clan or jati);
- Authoritarian governance represses dissent and reinforces despondency.
- In culturally tight societies (with labour-intensive agriculture or strong kinship intensity), then even as families grow richer, they still care for social approval. This suppresses individual resistance.
…
If you walk outside and do something weird, will anyone mind? India’s panchayats would certainly express disapproval and punish deviation. Such cultures are ‘tight’. The rules are known, conformity is widespread and subversion is abhorred. But head to São Paulo and no one will care. ‘Loose’ cultures like these are relatively tolerant and open-minded. There’s plenty of scope for self-expression.
Professor Michele Gelfand and co-authors’ international survey (spanning 33 countries across 5 continents) reveals a spectrum of ‘tight and loose cultures. People in tight cultures show greater self-control, conscientiousness, less littering, lower crime, more synchrony, stronger prejudice against outsiders, low immigration, low ethnic diversity, and more restrictions on public speech. Loose cultures are typically more open, tolerant, creative and over-weight.
Neither extreme is superior, these are just descriptively different cultures.
Within the US, there’s great cultural heterogeneity. Southern states have far higher rates of corporal punishment, executions and alcohol restrictions. In Texas in 2011, 28,000 school students were paddled or spanked. Alabama still criminalises the sale of sex toys. Tight states like these strongly opposed the Equal Rights Amendment.
Norm adherence isn’t just a function of self-regulation. Gelfand also emphasises institutions. Tight cultures tend to have more police per capita and security personnel. In Singapore, there are harsh punishments for littering, drug possession and even importing chewing gum. In some Chinese classrooms, webcams broadcast children’s behaviour, relaying footage to parents and school officials.
…
Our ancestors used to farm a rich variety of crops. Some were very labour intensive, requiring neighbourly cooperation.
A phenomenal new paper by Martin Fiszbein, Yeonha Jung and Dietrich Vollrath finds that in U.S. counties with labour-intensive crops, parents were more likely to give their children names that were common. This may indicate a desire for conformity. By contrast, in areas where farmers could be more self-sufficient, they chose names that were more individualistic. And when exogenous shifts propelled farmers into economic autonomy, they became even more self-expressive… Crops in the U.S. South were exceptionally labour intensive.
…
Economic interdependence seems to breed cultural conformity and collectivism. These are both examples of what Michele Gelfand calls ‘cultural tightness’. People in tight cultures show more synchrony, stronger prejudice against outsiders and more restrictions on public speech. Outraged by deviants, they tend to impose harsh punishments…
Fiszbein et al do not consider cultural tightness, but it does seem correlated with 19th century labour intensity [as one can see in comparing this map to the one above].
Globally, cultural tightness seems more common in places where farming was once extremely labour intensive and necessarily interdependent. Wet paddy rice required immense coordination. Thomas Talhelm argues that this encouraged East Asian collectivism. Students from rice-growing regions contribute more to public goods and harshly punish free-riders.
I was initially sceptical of the rice theory of culture. What about Confucianism and institutions? Fiszbein et al’s paper enables us to disentangle the two. Even under totally different, American institutions, agrarian interdependence nurtures conformity.
…
Strong kinship intensity keeps commerce and cooperation rooted around the family. This enables strong social policing and concern for wider approval.
Arabs continue to rely on wasta. Social connections are necessary to access jobs, secure permits, avoid trickery, and resolve conflicts. Even middle-class, professional Jordanians acquire social insurance from kin. Loyalty is also culturally esteemed: girls are encouraged to put family first, above narrow self-interest.
Caste remains imperative in India. Cities (especially the smaller ones) are rife with caste-based residential segregation. People remain dependent on close-knit networks, which maintain strict surveillance (messaging via Whatsapp)…
…
My theory can be tested empirically!
I predict that economic growth will foster more cultural liberalisation in societies
- historically reliant on crops with low labour intensity
- with weak kinship intensity.
Data-wise, I would recommend using the World Values Survey composite score of emancipative values over the past 15 years…
Eminently worth reading in full: “Why are some Rich Societies Conservative?” from @_alice_evans.
{Image at top: source]
* Alexis de Tocqueville, Democracy in America (in which he also relevantly observed: “I know of only two methods of establishing equality in the political world; every citizen must be put in possession of his rights, or rights must be granted to no one.”)
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As we contemplate culture, we might recall that it was on this date in 1890 that journalist Nellie Bly completed her 72-day trip around the world.
In 1888, Bly suggested to her editor at the New York World that she take a trip around the world, attempting to turn the fictional Around the World in Eighty Days into fact for the first time. A year later, at 9:40 a.m. on November 14, 1889, with two days’ notice, she boarded the steamer Augusta Victoria, and began her 24,899-mile journey.
She brought with her the dress she was wearing, a sturdy overcoat, several changes of underwear, and a small travel bag carrying her toiletry essentials. She carried most of her money (£200 in English bank notes and gold, as well as some American currency) in a bag tied around her neck.
Bly traveled through England, France (where she met Jules Verne in Amiens), Brindisi, the Suez Canal, Colombo (Ceylon), the Straits Settlements of Penang and Singapore, Hong Kong, and Japan. Just over seventy-two days after her departure from Hoboken, having used steamships and existing railway lines, Bly was back in New York; she beat Phileas Fogg’s time by almost 8 days.

“The lovely flowers embarrass me, they make me regret I am not a bee”*…
… But then, what would it be like to be a bee? In the tradition of Thomas Nagel (bats), Peter Godfrey-Smith (octopuses), and Kristin Andrews (crabs), Lars Chittka explores…
Understanding the minds of alien life-forms is not easy, but if you relish the challenge, you don’t have to travel to outer space to find it. Alien minds are right here, all around you. You won’t necessarily find them in large-brained mammals—whose psychology is sometimes studied for the sole purpose of finding human-ness in slightly modified form. With insects such as bees, there is no such temptation: neither the societies of bees nor their individual psychology are remotely like those of humans (figure 1.1). Indeed, their perceptual world is so distinct from ours, governed by completely different sense organs, and their lives are ruled by such different priorities, that they might be accurately regarded as aliens from inner space.
Insect societies may look to us like smoothly oiled machines in which the individual plays the part of a mindless cog, but a superficial alien observer might come to the same conclusion about a human society. Over the course of this book, it will be my goal to convince you that each individual bee has a mind—that it has an awareness of the world around it and of its own knowledge, including autobiographical memories; an appreciation of the outcomes of its own actions; and the capacity for basic emotions and intelligence—key ingredients of a mind. And these minds are supported by beautifully elaborate brains. As we will see, insect brains are anything but simple. Compared to a human brain with its 86 billion nerve cells, a bee’s brain may have only about a million. But each one of these cells has a finely branched structure that in complexity may resemble a full-grown oak tree. Each nerve cell can make connections with 10,000 other ones—hence there may be more than a billion such connection points in a bee brain—and each of these connections is at least potentially plastic, alterable by individual experience. These elegantly miniaturized brains are much more than input-output devices; they are biological prediction machines, exploring possibilities. And they are spontaneously active in the absence of any stimulation, even during the night.
To explore what might be inside the mind of a bee, it is helpful to take a first-person bee perspective, and consider which aspects of the world would matter to you, and how. I invite you to picture what it’s like to be a bee. To start, imagine you have an exoskeleton—like a knight’s armor. However, there isn’t any skin underneath: your muscles are directly attached to the armor. You’re all hard shell, soft core. You also have an inbuilt chemical weapon, designed as an injection needle that can kill any animal your size and be extremely painful to animals a thousand times your size—but using it may be the last thing you do, since it can kill you, too. Now imagine what the world looks like from inside the cockpit of a bee.
You have 300o vision, and your eyes process information faster than any human’s. All your nutrition comes from flowers, each of which provides only a tiny meal, so you often have to travel many miles to and between flowers—and you’re up against thousands of competitors to harvest the goodies. The range of colors you can see is broader than a human’s and includes ultraviolet light, as well as sensitivity for the direction in which light waves oscillate. You have sensory superpowers, such as a magnetic compass. You have protrusions on your head, as long as an arm, which can taste, smell, hear, and sense electric fields (figure 1.2). And you can fly. Given all this, what’s in your mind?…
Further to an earlier post, “What it’s like to be a bee,” from @LChittka and @PrincetonUPress, via @TheBrowser.
* Emily Dickinson
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As we buzz, we might spare a thought for a successful entrepreneur whose empire depended on bees (and their capacity to pollinate plants), Washington Atlee Burpee; he died on this date in 1915. A horticulturist, we turned his childhood interest in the selective breeding of poultry, and his passion for research in the genetics of breeding into Burpee Seeds, the world’s largest mail-order seed company.











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