Tag: coronavirus

  • To map or not begs the wrong question

    To map or not begs the wrong question

    The privacy versus safety debate examines the wrong dilemma,
    according to Geoff Ebbs.

    Numerous podcasts and current affairs programs have raised privacy concerns this week around track and trace software proposed by the Australian government. They generally framed the debate with safety as one horn of the dilemma and privacy as the other. The question is most regularly posed in the form, “How much privacy we are prepared to sacrifice to obtain the safety offered by the track and trace application proposed by the Australian government?”

    Social Network DNA Gene - Envato

    Privacy is threatened

    This article does not seek to devalue privacy concerns.

    There is no doubt that governments have aggressively adopted surveillance and centralisation of data to strengthen their power over the population. Although essentially a democrat rather than an anarchist, I have a great deal of sympathy for Proudhorn’s view that “To be GOVERNED is to be at every operation, at every transaction noted, registered, counted, taxed, stamped, measured, numbered, assessed, licensed, authorized, admonished, prevented, forbidden, reformed, corrected, punished.”

    Despite the High Court ruling last week that the Australian Federal Police used an illegal warrant to enter the home of journalist Annika Smethurst, they made no ruling to prevent the police from keeping the data they had illegally gained. Despite the High Court ruling last week that the Australian Federal Police used an illegal warrant to enter the home of journalist Annika Smethurst, they allowed the federal police to keep the data they had illegally gained. It is beyond irony that the AFP used illegal means to shut down a journalistic investigation into spying on Australian Citizens by the Australian Signals Directorate. The story involves layers of abuse by government agencies carrying out surveillance on citizens.

    So, concerns about privacy are completely legitimate. The problem emerges in the assumption that there is an inverse relationship between privacy and safety. That there is a direct trade-off and we must choose how far we want to push the slider along a spectrum between full privacy at one end and full safety at the other.

    A thought experiment

    Without going into the deeper technical details of the various approaches being proposed to track and trace we can carry out a simple thought experiment between two possible and radically different approaches to reaching the end goal of tracking and tracing.

    One approach, commonly called the Bluetooth approach, is to provide unique IDs to each citizen and then to record what other citizens you have spent more than 15 minutes with in your phone. The other approach is commonly referred to as the GPS approach and it maps your location over time, providing the possibility of identifying who you were near at any given time over a certain period.

    The Bluetooth approach is considered superior for a number of reasons, and a version of it has been selected by the Australian government. The most widely discussed reason is the better accuracy of the system. The GPS data is easily confused when people are in the same building, but not near to each other, for example. The Bluetooth method ensures you are close enough to share a signal, which roughly equates to breathing the same air.

    There is a fundamental difference to the nature of the data and the world model involved. This is really important, if a little abstract.

    The Bluetooth model, at its simplest, simply stores a list of ids that you have shared space with for more than 15 minutes. It requires a date to be stored along with the ID so that you can eliminate people who you shared space with outside the incubation period of the virus. Other than that, nothing else is required. So, when you are found to have CoViD19, ie test positive for a response to the virus named SARS-CoV2, you supply the list of IDs you have had contact with to the government and they are duly notified. That’s it.

    The model of the world maintained by this method is a record of interactions. If that was fully shared, we could build a day by day account of who was with whom, which may be useful for lots of reasons, especially if shared with other data, but in itself it need not constitute surveillance of a particularly invasive kind. It also requires a relatively small amount of data. 1 billion people, each recording a couple of hundred interactions a day, involving two numbers for each transaction – the ID and the date. That is two hundred billion numbers a day, roughly a trillion numbers a week.

    The GPS model, on the other hand, records the location of every individual on a map of the world at some time interval, say every minute. This necessarily has to be centrally stored, because the amount of data required to record your location like this would swamp many people’s phones. The result is that your every move is available to the data holder, and everyone who has access to it, for as long as it is stored. The amount of data required is phenomenal. Every person requires at least two numbers to identify which of the 149 million, million square metres of the earth’s land surface that they occupy and another number (or, more usually, pair of numbers) to identify which minute of which day that space is occupied.

    Tracking the same billion people requires (1,000,000,000 * 4 * 86,000)= 346 thousand trillion numbers per day or roughly one and half million, trillion numbers a week. That requires one million times the storage of the alternative.

    There is little wonder that the Morrison government has opted for the Bluetooth model.

    The purpose of this analysis is not to confirm the wisdom of the Morrison government’s decision, indeed they may not implement the simple and benign solution outlined above, but to identify the different dimensions involved in building such solutions and the relationships between the social, political and technical aspects of those solutions.

    Extracting some principles

    The simplest Bluetooth approach offers a solution that reduces the quantity of data by a factor of one million, that is six orders of magnitude. The elegance of that approach seems inherently valuable just because of these data savings. It also provides a much less intrusive data model by focusing on the data required to achieve the specific outcome.

    In this case, the desire to identify who might infect whom requires us only to record the encounter, not its location, or time. The recording of the encounter obviates the need for mapping any individual’s journey. The improved requirements analysis reduces the problem significantly.

    The general preference for simple solutions is generally captured by technologists under the heading of elegance. The value of elegance in programming has similarities to the core principle of Occam’s Razor, “Entities should not be multiplied without necessity” or in modern business English, “Keep It Simple Stupid.”

    Similar logic applies to the concerns expressed over the nature of targeted advertising in late 2019. Scott Morrison insisted that Google and Facebook provide data on who had been shown what advertisements. They resisted on the basis that it would be impossible. You only have to think for a moment about the amount of data storage that such an endeavour would require to realise that it is inordinately easy to imagine systems that generate more data than it is capable to process. I have crashed more than a few computer systems in my time with such infinitely expansionary code.

    One thing that results from the simple, elegant solution of capturing only the ID of those in close contact is that it separates the requirement or tracking and tracing from any external surveillance concerns. The important thing in this case is that it removes any purported relationship between privacy and safety.

    The bigger picture

    Some artificial Intelligence systems apply similar simplification to resolving navigation problems. I studied an introduction to Robotics with Professor Agris Nikitenko at Riga Technical University in Latvia. His team has produced world champion sumo robots using AI sensors that predict the movements of their opponents.

    He told me that the research they are carrying out mimic the sonar systems of bats and other biological navigation techniques. He said that one of the key findings was to lose the notion that they had to build a map of the world and then identify their place in it. “That is a very modern rationalist approach to the world,” he said, “We can build far more effective solutions just by recognising what is a door or, more generally, what is a possible entrance or exit, rather than trying to build an entire map.”

    The general approach of modern AI to simply identify successful results in masses of data, rather than trying to construct a system of meaning (or map) of how that data might hang together is at the basis of many systems we use every day. Recommendations of music, entertainment and consumer goods that we might like, route mapping across cities, risk assessments by insurance companies and banks; all these use AI that develops solutions from the bottom up examination of detail rather than the top down application of meaning.

    Our understanding of virology and the development of vaccines has moved in a similar direction, leaving behind the development and testing of hypothesis to the generation and testing of models based on large data sets.

    This mimics the random nature of evolution. It is always tempting to anthropomorphise evolution by attributing intention to specific genes. The truth is that quite complex behaviours can be generated and explained by relatively simple variations in the base coding. The evolution of an ant colony, for example, can be explained with eleven rules or less, including simple things like “put waste far away from food.” That includes quite complex social behaviours such as “older, established ant nests are more mellow than younger ones which need to be more aggressive to establish their basic infrastructure.”

    Technical co-founder of Sun Microsystems, Bill Joy, once explained the notion of the company’s slogan “the network is the computer” to me by describing “the ballet of the network” as data flowed between people. He said we have moved beyond the Information Age to the Participation Age. His view was that the network is the wiring for the organism that is civilisation.

    In the Selfish Gene, Richard Dawkins proposed the concept of a meme as conveying “the idea of a unit of cultural transmission, or a unit of imitation” in a similar way that a gene provides a physiological unit of transmission.

    In 1992 I wrote in PC Week that the concept of Gaia, that the planet is an organism, meets Dawkins’ concept of the meme and Joy’s concept of the network in the concept that computer codes is the DNA of civilisation. In the same way that ancient bacteria exist as individual entities in their original habitat and also as enzymes in our digestive tract. Just as we humans are meta-organisms containing the evolutionary history of the cells from which we are built, so are we nodes in the network which is the organism of the future.

    Architect, philosopher and accidental grandfather of modular programming, Christoper Alexandar addressed the 1996 convention of Object Oriented Programmers (OOPSLA) in San Jose with a challenge. His recognition as a founder of Object Oriented Programming was based on its use of his modular combination of patterns in architecture to create “good buildings.” He noted that his life’s work had been to identify what was morally good in architecture and what was amoral or worse. His challenge to the 1996 conference was that while they had adopted his approaches to generate efficient, fast and elegant code, there had been no attempts to build a moral framework into the code itself.

    “What I am proposing here is a view of programming as the natural genetic infrastructure of a living world which you/we are capable of creating, managing, making available, and which could then have the result that a living structure in our towns, houses, work places, cities, becomes an attainable thing.”

    In the discussion of how we best design and manage the computer systems that increasingly dominate our lives, we need to keep a very clear head about exactly what it is we are doing.

  • SARS-CoV-2 as our crystal ball

    SARS-CoV-2 as our crystal ball

    The future is already here, it just not evenly distributed

    My social media feed is full of people desperately wondering why governments have responded to the spread of CoViD19 caused by the SARS-CoV-2 virus in a reasonably urgent and coordinated manner over days and weeks but have actively opposed action on Climate Change over decades.

    Of course, the content of one’s feed tells us more about the person than the world in general, but the question is an important one and has probably occurred to you.

    The general consensus is that the immediate and personal danger triggers much greater fear than an abstract and distant one. Logically, we should also blame the well-funded campaign by the coal lobby and the world’s largest investment banks, and the general resistance to management by government from the neo-liberal right.

    It is important to note that the neo-liberal resistance to government interference has emerged in response to SARS-CoV-2 in the form of statements promoted by Donald Trump “the cure should not be worse than the disease” and the lieutenant-governor of Texas Dan Patrick “I would rather die than see public-health measures damage the economy”. It is also important to note, though, that while this has derailed the attempts to provide a nationwide response in the US, many states have ignored the President and have acted on their own. The neo-liberal control of public-affairs is not complete.

    Long term considerations about how we manage global heating and the ensuing climate chaos need to take account of these responses. That learning will guide our efforts to lobby government and loosen the hold of their corporate masters at the same time as we act independently to build resilient and robust communities.

    This article examines our actual responses to the existing threat to support that learning rather than attempting to discern the reasons why responses to climate chaos have been less than robust. The basis for that is that we have a rare and unusual social experiment where one single factor has caused major social change. The different responses around the world allow us to examine other variables and so separate the observations about effectiveness of different responses from the arguments about the nature of the threat. The climate debate has become toxic largely because of the deliberate fouling of the waters by a well-funded denialist lobby. That distraction has been removed in the response to the SARS-CoV-2 virus, providing us with a clear view of many things that have previously seemed confusing.

    It is also worth noting that this article assumes that the term “intelligence” is a combination of its meaning in “military intelligence” (notwithstanding its common use as an example of an oxymoron) and its use in the term IQ (intelligence quotient), by which we mean someone’s ability to perceive solutions to problems.

    We collect intelligence as a series of data points, which requires context to build knowledge and experience to produce wisdom, so data by itself is not intelligence. But our view of the world is, like Plato’s shadows on the wall of a cave, a crystal ball that captures all that data and holds it for our examination. In that sense, the clarity of that ball, the lack of cracks and fissures such as might be caused by brain damage or trauma, or the cloudiness and lack of clarity that might be caused by drug use, tiredness or dementia mean that intelligence of the IQ type depends on a combination of the completeness of the intelligence of the military category and the clarity of the crystal ball.

    This is important because the CoViD 19 pandemic provides us with an enormous, global data set, unclouded by the vagueness of the future and the deliberate obfuscation of facts by a denialist lobby.

    Lives versus economy

    The underpinning Darwinist ‘survival of the fittest’ ethic implicit in the response of Donald Trump and Dan Patrick is so well embedded in our psyche that when the UK chief scientific adviser Patrick Vallance said on Sky News that “probably 60% of the population would need to be infected to achieve herd immunity” it was widely reported that the UK government had adopted a ‘business as usual’, ‘let it rip’ strategy to save the economy at the cost of tens of thousands of lives.

    Radio National’s Dr Norman Swan told Fran Kellly on RNBreakfast early in March that there is a simple trade off between lives and the economy. He said that the US response at that time had been to preserve the economy while, “thankfully”, the Australian government’s response had been to save lives. The echoes of the Climate response boom loudly in my ears as I write … unless that is an impending stroke.

    The message has been confused, though.

    Keeping schools open is an attempt to preserve the economy. We must keep the economy ticking over to build a bridge to “the other side”. We have not been able to walk away from the mantra that economic growth is the engine that underpins prosperity and we cannot afford to invest in a social safety net, a universal basic income or decent widespread internet because it would harm the economy. The first response was to underwrite banks, give money to airlines (who promptly stood down 80% of their workforce) in a classic neo-liberal injection of money at the big-end of town so that it might ‘trickle down’.

    As the sheer weight of scientific evidence, and the deaths of thousands of Europeans, started to sink in we realised that this virus did present a real, immediate and personal threat and that we had to act to manage society in a strong and direct manner and implement strategies that would not only hurt the economy but also be unpopular.

    The confusion comes about because of the number of factors at work.

    Firstly, if it is a matter of lives versus the economy, then the traditional left right divide drives the political urge to act in particular ways but, apart from loonies like Trump and Patrick, few politicians have the stomach to paraphrase Mao and sacrifice millions of citizens in the name of glory (or the economy).

    More subtly, the entire basis of the neo-liberal project and its more recent outcrops like the Koch brothers’ Market Based Management are built on the fiction that the economy is a thing, an entity, that needs protection. Of course, the joint stock company has acted as an entity, spending billions bribing politicians to legislate that fiction to the point where we have all come to believe it, but a fiction it remains. The reason it is so passionately and expensively defended is that it is the mechanism by which the one in ten million people (the one per crore) govern us via their control of the economic system.

    The economy, as it is theoretically and ideally presented, is a tool for measuring commercial activity. It is built on the notion of profit and loss and uses the double entry accounting system developed in pre-Mughal India and perfected by the Venetians to manage risk and maximise profit. An ancient chippie once said “the worship of money is the root of all evil” and, though executed for insolence and sedition and misrepresented by the institutions formed in his name, his words ring true today. The neoliberal project conflates money and power as the moral framework for society. When something like the disease CoViD 19 comes along, it presents an unfortunate and inconvenient reminder that nature works in mysterious ways that the ‘economy’ has no means of accounting for.

    Again, the echoes of the Climate Wars boom loudly in my ears but this time I don’t think it is an impending stroke I think it is smouldering anger. I could spend pages dissecting the implications of that observation but there is much more to learn from our response to CoViD 19 and so I will move on.

    The Hammer and the Dance

    The observation that schools were not closed in Singapore, that South Korea had suppressed and contained the virus and that China is going back to work inspired both a groundswell from an observant and intelligent public ‘why can’t we just isolate for a couple of weeks and then get back to normal?’ and letters signed by hundreds of scientists demanding that governments do more.

    On 20th March, Tomas Pueyo published in Medium.com an article entitled the Hammer and the Dance analysing in detail the actions taken by various governments and the corresponding infection and mortality rates.

    https://medium.com/@tomaspueyo/coronavirus-the-hammer-and-the-dance-be9337092b56

    He argues that there is a significant difference between Mitigation and Suppression.

    No alt text provided for this image

    He pointed out that South Korea, Singapore and China had totally locked down infected areas, tested everybody who possibly had come in contact with the disease and so isolated and controlled the outbreak. After hitting it with the ‘hammer’ those societies then went into a dance of returning to work but maintaining rigorous and widespread testing and enforced isolation of ill people and possible carriers.

    By March 24, newspapers were reporting on the difference between flattening the curve (Mitigation) and bending the curve (Suppression). Scientists around the word had already penned letters to governments questioning the failure to enact strict isolation regimes but had not found an effective rhetoric to win the debate. ‘Flatten the curve’ was such a powerful rhetorical tool that it was not until ‘Bending the curve’ emerged that it was a publicly digestible argument. Dr Pankah Jain introduced those terms to the Australian public in an opinion piece in the Sydney Morning Herald on March 24, “China achieved it through an unprecedented lockdown, South Korea through widespread testing and contact tracing.”

    On March 26th, Dr Norman Swan’s podcast CoronaCast asserted that “we could defeat this virus in six to eight weeks but it would take widespread testing and massive behavioural change.” Australia does not currently have the volume of test kits to test everybody that might have the virus, or the willing cooperation of its population or the security apparatus that would allow the rigorous isolation of all possibly affected people.

    There are a number of lessons here for the formation of good climate policy.

    1. The differences between amelioration, mitigation and suppression need to clear, well researched and spelled out.
    2. The direct impact on people’s lives need to be simple and straightforward. “If you want this to be over in weeks instead of months, you will not go out or contact other people, as simple as that.”
    3. The examples of events elsewhere in the world need to be brought home. The vision of Italians in corridors of modern well-equipped hospitals scared Australians in a way similar to that which the Australian bushfires scared the rest of the West. “That could be me.”
    4. The best policy often fails on the inability to implement it. In the absence of sufficient test kits, China used draconian lockdown measures to bide time. South Korea could be more scientific and less ruthless as it is more affluent and has a smaller population.
    5. The long term corrosion of trust in government and promotion of ‘greed is good’ policies makes it impossible for governments to lead. This is related to but not the same as the fact that are politicians are expert in winning elections and amateurs at management.

    What about me?

    And so we come to the really difficult part of the problem: the villain in the mirror.

    Many of us know someone who is out there on the front line, swabbing potential victim’s saliva, packing and delivering food parcels to self-isolated candidates, showering and spongeing the frail, disabled and elderly, but most of us are hiding at home whingeing about the comforts we have had to give up.

    I have personally spent a large part of the week chasing and securing payments to me and minimising the payments I will have to make as the lock-down proceeds. Of course, we must secure our own oxygen masks first, it is just that many of us forget to help the person next to us once that good clean air starts to flow.

    The tourists still travelling around remote Australia, the hoarders emptying the supermarket shelves, the people who could not bear to cancel that dinner party … they are not the ‘other’, we are all guilty. We all put our interests ahead of the common interests. It is not only instinctual, it is sensible. If you do not apply your own oxygen mask first, you cannot help others.

    We all know someone who is more selfish than we are, we see the neighbour’s partying, the family down the road hoarding and setting up for the black market that we pray will never come … ‘I don’t want to buy my toilet paper from “them”.’ Most of us know someone more selfless than we are, more caring, more prepared to risk their own well-being to help the community. Doctors and nurses do that everyday and, so, are our current heroes. Two months ago it was firefighters.

    There is a spectrum. It is our task to acknowledge where we are on that spectrum, to look at ourselves squarely and say, ‘I have done everything I can to protect myself, now what can I do to help others?’ If that urge does not well up within you, that’s your business, it is your life, live it as you see fit but, for your own sake, do not start complaining about the privileges you have lost. Maintain your privilege quietly, lest the tide of envy turn to anger and wash up against your door.

    What difference do I make?

    Perhaps the most significant outcome of this self-examination is that it brings us right back to the opening question about our governments’ responses to global heating and the consequent climate chaos. In a democracy, we get the government we choose. Those choices are limited, stage managed and may only change the puppets but, regardless of the form of governance under which we live, the choices we make ultimately influence the society in which we live.

    If we are not prepared to help others, who do we think is going to help us? If we are not prepared to resist tyranny when we see it applied to others we cannot complain when the tyrant tips us onto the street. If we are governed by the survival of the fittest, are you really prepared to get out there and defend your life with tooth and claw?

    The answer will be very different depending on the nation you live in, your cultural and moral background. I cannot speak for you or tell you how you should respond.

    I can remind you though, that the people you turn to for help when you are in trouble are the people who you should acknowledge as the keepers of your destiny. We call the police when a party turns into a riot, we call the ambulance when a neighbour falls down ill. It is the apparatus of the State that creates the fabric of society and, like it or not, it is the State that holds our destiny. To put our faith in the economy, or our bank account, is short sighted. As Cat Empire put it “there are no credit card advantages on a dead planet.”

    The Greeks invented democracy on the basis that the Gods do not rule in our interests. If they exist, they are capricious. To the extent that we can control our own destinies we are the only ones who control our destinies. We make our decisions in the light of the intelligence we have and we are completely responsible for the consequences of those decisions. The blind selection of the Archon by lot using coloured stones was not a popularity contest, it was a lottery. The coloured stones were also used in the same way that we use secret ballots for making choices between two options, but the acceptance of a lottery to choose the first among equals is a fundamental recognition that we are all responsible for our own destinies. If our leader might be any one of us we might pay more attention to good manners and active listening.

    This is not a lecture on democracy, it is a reminder that we must put our faith in the institutions we believe in, and so we must individually act to strengthen and preserve those institutions to be the best they can. We invoke this principle in modern safety protocols, Do not walk past a hazard, for example. If we do not take responsibility for the dangers among us, we surrender our well being to those we appoint to look after us. This is at the heart of the divide between the libertarian right and the communal left. The challenge is to provide for both individual freedom and responsibility when we are dependent on a government to protect us from the brutally selfish among us.

    When the Black Plague swept through Asia and Europe in the fourteenth century, ordinary people beseeched the gods to spare them and died bemoaning the fact that God had forsaken (or sacrificed) them. By contrast, during the cholera pandemic of the 1850s, people turned to the government to manage the outbreak, provide compensation for the disruption to commerce and to fix the water and sanitation that was discovered by scientists to be the cause of the disease.

    We have called for governments to step in and compensate us for lost wages and income, but the government response is muddled because it is torn between protecting the ‘economy’ and the ‘people’. It knows it should but cannot bring itself to exercise the power to banish us all to our homes and test everyone with a sniffle. Our response is muddled because we are torn between protecting our privilege and acting communally.

    Both these dilemmas are central to the policies on greenhouse gas emissions.

    The dilemma is largely caused by the relationship between affluence and the social contract. The social cooperation required for civilisation to flourish is procured by a contract that we behave properly (communally) and in return get the benefits of cultural, social and economic improvement. As soon as this contract breaks down, we default to the selfish position of looking after ourselves first.

    The rapid economic growth of the twentieth century has provided affluence unrivalled in the history of humanity. We each have the luxuries beyond the dreams of ancient kings, we ride in smooth, fast chariots and communicate using polished rocks that send our thoughts to each other through the ether. You could not explain that to a medieval gold smith without invoking magic and alchemy.

    That growth has come to an end. It was built on cheap energy, exponential population growth and the ‘democratisation’ of debt. Cheap energy is running out, population growth is killing the environment that sustains us and we cannot personally carry any more debt. We must now take responsibility for our future.

    The CoViD 19 pandemic is a window into the future and the way that we individually and communally respond now is the template that we will carry forward to deal with the next challenge and the next challenge and the one after that, as the global systems that support our unsustainable lifestyle fail in the face of increasingly complex challenges.

    The future is already here, and this time it is widely distributed.

    Postscript

    Future is already here it is not just evenly distributed – usually attributed to William Gibson, author of Neuromancer, who is described in 1992 as having said it. I first heard it in 1990 from Bob Metcalfe, the inventor of Ethernet, who was describing the rise of the graphical user interface (the Mac was the only point and click computer at the time) and the potential of the touch screen (then still a laboratory pipe dream). Metcalfe had worked in Xerox PARC where the first point and click interface was built and driven by the first electronic mouse.

    The central notion of the quote, though, is older. Marshal McLuhan wrote in 1967, “the future has already happened”. Futurist Alvin Toffler wrote in 1982, “the future has already begun, which is to say that the present has long since begun to grind to a halt”.

    The other part of the adage, that the future is not evenly distributed was used by Gibson to explain his prescience and by Metcalfe to point out that the future has to be invented somewhere, by someone, using existing bits and pieces.

    Professor Ian Lowe provided the foreword and cover phrase for my 2008 book, Sydney’s Guide to Saving the Planet: “The future is not somewhere we are going, it is something we are creating.” Our engagement with the future is not passive.

    If we can imagine a sustainable world, we can prototype it. We can test that prototype on our friends and neighbours. And that is the way in which the future is created.

  • Bending the curve: The Hammer and The Dance

    Bending the curve: The Hammer and The Dance

    If you are actually interested in the public policy surrounding the decisions around the Corona virus, this article is thoroughly researched and incredibly informative.

    Target lockdowns and be effective

    As always the devil is in the detail.

    The primary consideration is what is different about Singapore and South Korea compared to Italy and Spain? https://lnkd.in/gtfiCf4

    #coronavirus

    #hammerdance

    #closetheschools

    #closeschools

    #schoolclosure

    #pandemic

    #slowdown