By Chris Mooney, Sheril Kirshenbaum
Weather switch, the strength trouble, nuclear proliferation—many of the main pressing difficulties of the twenty-first century require clinical recommendations, but the United States is paying much less and not more cognizance to scientists. for each 5 hours of cable information, under one minute is dedicated to technological know-how, and the variety of newspapers with technological know-how sections has reduced in size from ninety-five to thirty-three within the final two decades. In Unscientific America, journalist and best-selling writer Chris Mooney and scientist Sheril Kirshenbaum clarify this harmful scenario, featuring a wide array of tasks which may opposite the present trend.
An impassioned name to hands, Unscientific America exhorts americans to reintegrate technology into public discourse—before it's too overdue.
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Additional resources for Unscientific America: How Scientific Illiteracy Threatens our Future
Sample text
It is a ‘heroic’ narrative that incorporates a number of themes: • the war and the military (the starting point for the diasporic narrative); • the refugee experience (including flight across the Mekong River and languishing in Thai refugee camps for many years); • continuity with the past through recognition of the value of clan ties and ‘traditional’ Hmong culture (for example, shamanism); • symbols of movement into the future (the modern or the postmodern) by emphasising the many educational achievements there have been.
I present them here as arguments that are open to debate and contestation and I look forward to a continuing dialogue with Hmong people in various parts of the world on issues relating to Hmong identity. Globalisation, Diaspora and Identity This chapter explores the construction of a diasporic Hmong identity in the context of the contradictions of globalism and localism. It argues that the success with which the Hmong are constructing a global identity suggests that the diaspora, as a form of social organisation, has the potential to transcend and succeed the nation-state, thus bridging the gap between the global and the local (compare Cohen 1997).
It is important to note, however, that the clan takes on a new meaning in the context of constructing a Hmong identity in Australia. As a Hmong man explains: We live in Australia and I think that clan struggle will not exist any more because we will not have a powerful clan or group who can do politics or that sort of thing. Basically we are looking at clan support. We are looking at the word ‘Hmong’ as brother to cover everyone. We are looking for people in the Hmong society to raise the status of the whole community.