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In the Global South, private corporations and development aid programs are widely implementing information and communication technology (ICT). Stakeholders export infrastructure (including satellites, drones, and white spaces technology) as well as mobile and internet services (mobile money services, zero-rating), following the proclaimed goal to close the global digital divide. They particularly target under-connected regions in Africa, as Africa shows the lowest levels of internet connectivity (cf. International Telecommunications Union 2017). According to companies and development aid programs, these digitalization efforts in the Global South are key to development and security. However, an ethical perspective points to concerns about the practice of digitalization in the Global South. One central concern is that certain values are inscribed in ICT, and that they may be indirectly implemented through technology in the importing countries. Thus, the export of ICT by Western companies and development aid programs to the Global South may have a "neo-colonial" character. This raises ethical questions about global justice...
In October 2015, the Cluster of Excellence 'Image Knowledge Gestaltung. An Interdisciplinary Laboratory' at Humboldt Universität zu Berlin staged a symposium entitled Science meets Comics. Academics from various disciplines converged along with artists from all over the world in order to discuss the future of global nutrition – and the medium of the comic strip as a communication tool for the complex issues in this field. The open two-day symposium was followed by a closed, three-day workshop wherein the artists and cluster members took up the issues raised at the symposium and worked on possible directions for the future.
Human-induced environmental change represents one of the major challenges of current and future generations. To evaluate the anthropogenic impacts on the biosphere, the concept of Planetary Boundaries was developed, indicating that in case of four out of nine environmental indicators a transgression of corresponding boundaries has already taken place: Biodiversity loss, climate change, land-system change, and biogeochemical flows. Further, paleoclimate research has shown that the earth´s environment has been relatively stable for the last 12,000 years. Researchers assume that this, in geological terms, very short period – called Holocene – is now already again replaced by a new geological era: the Anthropocene, due to the tremendous impacts humans had on earth.
Our daily food consumption is slowly but surely turning into the largest environmental threat. The agricultural sector consumes 70% of the water used by humankind. The production of meat consumes enormous amounts of water compared to plants. Innovations in the area of food production are lately summarized as AgTech, agricultural technology. This encompasses all sorts of areas, ranging from drone-controlled tractors to printed hamburgers. Specifically the challenge of making use of the limited areas available in cities and maximizing crop yields has seen a recent boom in novel approaches – and quite a bit of investor finance.
Ruth Preser's essay 'Things I Learned from the "Book of Ruth": Diasporic Reading of Queer Conversions' performs a queer appropriation of history. The "Book of Ruth" is a biblical narrative that opens with two women, Naomi the Israelite, a bereaved woman who wishes to return from Moab to Judea, and her no-longer-daughter-in-law Ruth the Moabite, who pledges to follow Naomi, turning away from her gods and people. This laconic tale of nomadic intimacies and speech-acts of pledges and conversions has become an iconic narrative and a seminal text in Judaism, and it has also been appropriated by contemporary feminist and lesbian readings. Indeed, since it is not fully narrated but rather full of gaps, voids, and 'ghostly matters', the "Book of Ruth" provides apt ground and a malleable vessel for contemporary appropriation by stories seeking incarnation beyond linear or teleological constraints. In Preser's 'palimpsest reading', the biblical tale continues to communicate a story of successful assimilation of the poor and the foreign, and of a 'home-coming', but it is troubled by displacement, unresolved diasporic longing, and an acute and continuous sense of vulnerability. Thinking with Avery Gordon's modality of haunting, Preser's reading aims to understand contemporary forms of dispossession and their impact, especially when their oppressive nature is denied. It reflects on what kind of theory might emerge by remobilizing the category of 'home' through its de-constitution, through movement rather than destination, through disintegration rather than determination. Troubled by questions of race, nomadism, gender, and sexuality, in an era when (some) bodies may traverse national, sexual, and class borders, Preser's investigation asks what happens to bodies that continuously signify precarity and loss.