I wrote this post after my experience at the #NoDAPL actions. I was contacted by a recruiter for IBM Weather today on Twitter for a position in Predictive Analytics. He is Kurdish and from Iran. He asked about my name Erbil, he is from there. Something is happening good. I wrote about in this post of a predictive analytics tool like IBM Watson trained on The Weather Company’s Weather Underground 200,000 weather sensors will help people get aid in the face of climate change induced social chaos. We can get this into the hands of the people, getting it to the tribes and people in the Middle East so they can make informed decisions just like American and European companies. It’s a tool, what you do with it is helpful to you. It empowers people to make cases for what climate change may do legally, making nonviolent solutions possible to prevent the anger I experienced at Standing Rock. If people can act within the system to enact change, informed by real data, peace will be seen more.
I had spent several years working on humanitarian work that led to my first poem book. I hope to continue to write popular books on the basic theme in this book. It needs to be fleshed out with data. I feel the tools that IBM Weather offers will be invaluable in writing the book. I see IBM merging Watson AI with the Weather Underground Internet of Things weather sensors from The Weather Company. The book Windfall: The Booming Buisness of Global Warming offers to help me understand this in more detail. I will look at it at some point after talking to more to IBM about their products. It offers everyone the chance to be informed as possible about climate change economic impacts. It is absolutely essential for the public to know about this. This blog is quickly evolving into a site where this is the issue of focus. I went on a round about way to work on this, I found theology to be the best way to actually find patterns in human behavior to inform the future. A friend from MIT gave me this Atlantic article a couple of years ago that describes the why of this.
From the article, “If history and comparative religion alike offer us perspective on world events from the “outside,” the study of theology offers us a chance to study those same events “from within”: an opportunity to get inside the heads of those whose beliefs and choices shaped so much of our history, and who—in the world outside the ivory tower—still shape plenty of the world today. That such avenues of inquiry have virtually vanished from many of the institutions where they were once best explored is hardly a triumph of progress or of secularism. Instead, the absence of theology in our universities is an unfortunate example of blindness—willful or no—to the fact that engagement with the past requires more than mere objective or comparative analysis. It requires a willingness to look outside our own perspectives in order engage with the great questions—and questioners—of history on their own terms. Even Dawkins might well agree with that.”
Theology gives us the chance to empathize with people who act out in conflict, sites of intersection offer sites of conflict. Please read this post I wrote in seminary to understand more. This paragraph from my paper is vital, “Language is the framework upon which cooperation is constructed. Thus, careful linguistic analysis is essential to evolving cooperative frameworks in human society. At present, religious practices, such as Islam, Judeo-Christianity, and Buddhism, are the largest religious systems, and while they engender cooperation within a finite social network, they also may breed conflict at the intersection of two or more different religious social networks, particularly at the intersection of locations of economic strife (e.g. the Crusades and the current “War on Terror/Arab Spring”). A super-religious theological system(s) is needed to transcend traditional religious boundaries. To this end, a careful Darwinian analysis of religious systems may aid in the construction of such a cooperative theology. According to Darwin in The Descent of Man, “… numerous races have existed, and still exist, who have no idea of one or more gods, and who have no words in their languages to express such an idea. … If, however, we include under the term “religion” the belief in unseen or spiritual agencies, the case is wholly different; for this belief seems to be universal with the less civilized races.”“