“Think on the last 24 hours of your life. And now ask yourself what percentage of that time you have devoted to think on social issues. You will discover that it has been 99% of the time. How is your wife? And your child? And the person who works with you?”
Leading neuroscientists such as Gazzaniga argue that humans are inherently social creatures. According to them, being social is one of the characteristics that make us unique from other species. That is to say, the more intelligent we are, the more social we are. Then, the more social we are, the more experienced we are, which, in turn, facilitates what we are and what we achieve. Undeniably, the fact that we have developed a complex language has provided us with the ability to express ourselves, communicate, and transfer knowledge. Our desire for being social is at the core of the development of an increasing array of tools and resources, which have helped us to be in contact with each other (e.g., lertxun marrak); to create networks and communities of knowledge regardless of time and space (e.g., the “Republic of Letters”); and to establish low-tech supply businesses such as the one of the dabbawalas, and which may seem anachronic in a world increasingly determined by technology.
Tree carvings (arborglyphs) or lertxun marrak (in the Basque language) have been part of the American West landscape since the massive influx of Basque migrants from the mid-19th century to the mid-20th century. The majority of the young Basque men from France and Spain who came to America worked in the sheep industry as sheepherders and camp tenders. Their jobs required to work in the sierras for extended periods of time and demanded physical and mental strength. The feelings of isolation and loneliness experienced by Basque sheepherders provoked on some of them mental illnesses and drove some others to commit suicide. Names, dates, human and animal figures, phrases, poems, warnings for other sheepherders, were carved on the bark of thousands and thousands of aspen trees, thereby recording the historical presence of Basques in the most remote areas of the American West. The tree carvings are not only “banal” expressions of Basques’ identities, dreams, nightmares, and artistic ability, but they are also a “primitive” information and communication system, which desperately attempted to break down the barriers of the physical and mental isolation imposed on them.
Joseph C. R. Licklider and Robert Taylor, pioneers in promoting the development of the Internet in the early 1960s, had begun to conceive of the computer as a communication device more than a calculating machine. That is, they forecast computers as machines able to create communities, bounded by common interests and not by space or time. This idea echoes the “Republic of Letters” that described the exchange of private correspondence between philosophers and other influential intellectuals from the 15th century to the 19th century in Europe and America. The development of various “Republic of Letters” was linked to the invention and further improvement of the printing press, which meant a technological revolution in terms of dissemination of information and ideas. Similar to the carvings on the bark of trees, the ink on the paper draws maps of social connections, which, in this case, transcended the thinkers’ immediate communities. This proves that there was a great need for sharing ideas and experiences across borders. The “Republic of Letters” constituted informal social networks based on scholarly, literary, and artistic correspondence, which facilitated the circulation of information and exchange of ideas. The “Republic of Letters” became the foundation of today’s scientific knowledge communities in the Western world.
The dabbawalas (literally, “one who carries the box”) are self-employed workers associated to the Mumbai Tiffin Box Supplier’s Association, and whose main job is to deliver lunches in tin boxes from the homes of their customers to their work places on a daily basis and for a very low monthly fee. The origin of the business dates back to the late 19th century when India was under British rule. A system was set up to distribute British-style (home cooked) meals to British workers in Mumbai. Soon, Indians became the primary customers of the dabbawalas. The impossibility for workers to go back to their homes during lunch time makes the work of the dabbawalas essential to establish the connection between individuals and their families’ home cooking. Often, the lunch boxes also include messages between home and the family member. In a city with nearly 14 million people, the dabbawalas rely on local trains and bicycles to carry out their deliveries in an area from 60 to 70 kilometers. Around 5,000 dabbawalas deliver approximately 200,000 lunches every day. Most of the dabbawalas are male, have a low level of formal education, and do not rely in modern technology to manage the logistics of the business. They do not use any electronic barcode system or tracking device. However, their distribution system is extremely accurate. (Just recently, the Mumbai Tiffin Box Supplier’s Association has set up a website and a text messaging system to take orders.) The tin boxes are color-coded with small series of letters painted by hand that identify the destination and the recipient as well as the railway stations to be used to deliver them efficiently. The boxes can change hands three to four times until it reaches the customer. After lunchtime, the empty boxes are collected and returned to the respective houses. In 2002, Forbes Magazine awarded the dabbawala supply-chain business a Six Sigma performance rating on the basis that only 1 in 16 million tins get lost (i.e., 1 tin gets lost every 2 months). Its reliability rivals with the best global logistic businesses in the market.
The previous examples are all attempts to connect. We all have the need to express ourselves and to establish communication with others, particularly when facing acute isolation. There is a further need to transfer information and ideas across continents as well as to establish connections between people in the most populous metropolitan areas of the planet.
Are you socially connected?
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“We all have the need to express ourselves and to establish communication with others, particularly when facing acute isolation.”
Me pregunto (un tanto tangencialmente) si, cuanto más nos aislen, mayor será nuestro impulso de comunicarnos, si cuanto más nos obliguen a comunicarnos, mayor será nuestro impulso a la privacidad.
Gracias por el comentario. Tienes toda la razón. Te pongo por ejemplo el caso de Facebook. Todo aquel que no aumente su nivel de privacidad en su cuenta de perfil “autoriza” a Facebook a utilizar, por ejemplo, las fotos de los usuarios en campañas publicitarias de terceros. Nadie te obliga a comunicarte pero sí que hay un impulso innato a comunicarse porque somos seres sociales. Nadie te obliga a estar en Facebook, pero cierto es que la privacidad es un elemento consustancial a nuestra libertad de expresión y comunicación.
¿Es una persona más libre cuanto más poder o posibilidad de comunicación y de expresión tiene?
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