Thursday, March 22, 2012

A look at NKorea accordionists behind A-ha moment

In this Feb. 25, 2012 photo, students rehearse with accordions in a practice room at the Kumsong school in Pyongyang, North Korea. A group from the school became an Internet sensation with their accordion version of 1980's pop group A-ha's "Take on Me." (AP Photo/Kim Kwang Hyon)

In this Feb. 25, 2012 photo, students rehearse with accordions in a practice room at the Kumsong school in Pyongyang, North Korea. A group from the school became an Internet sensation with their accordion version of 1980's pop group A-ha's "Take on Me." (AP Photo/Kim Kwang Hyon)

In this Feb. 25, 2012 photo, students rehearse with accordions in a practice room at the Kumsong school in Pyongyang, North Korea. A group from the school became an Internet sensation with their accordion version of 1980's pop group A-ha's "Take on Me." (AP Photo/Kim Kwang Hyon)

In this Feb. 25, 2012 photo, students rehearse with accordions in a practice room at the Kumsong school in Pyongyang, North Korea. A group from the school became an Internet sensation with their accordion version of 1980's pop group A-ha's "Take on Me." (AP Photo/Kim Kwang Hyon)

In this Feb. 25, 2012 photo, students rehearse with accordions in a practice room at the Kumsong school in Pyongyang, North Korea. A group from the school became an Internet sensation with their accordion version of 1980's pop group A-ha's "Take on Me." (AP Photo/Kim Kwang Hyon)

(AP) ? Five teenagers in school uniforms hold accordions. On the wall is a giant painting of the secret mountain hideout of their nation's founder, Kim Il Sung. Small red stickers on their instruments mark them as gifts from Kim Jong Il.

Yes, this is North Korea. But as they grind their accordions into song, what comes out is no somber ode to either of the late leaders. Instead, as more than 1.5 million YouTube viewers already know, it's one of the poppiest of 1980s pop songs, A-ha's "Take on Me."

The three young men and two women perform with gusto, swaying to the music, tapping their accordions and clapping their hands overhead. Their catchy cover, recorded in December, became a sensation as it challenged the world's preconceptions about North Koreans.

After taking their arrangement to Norway to perform at an Arctic arts festival, lead player Choe Hyang Hwa and fellow band members gave The Associated Press a peek into their lives at the Kumsong school in Pyongyang.

Outside, a gaggle of students marched across the school yard in twos, arms thrown around one another and lunch pails swinging from their hands. They walked past a huge mosaic depicting North Korea's founder, Kim Il Sung, and his son and successor, Kim Jong Il, with students working at computer terminals.

Inside, one young woman received a private lesson on the kayagum, a traditional Korean stringed instrument, while her teacher played a traditional drum called a janggo.

Elsewhere, students in a classroom with portraits of the two late leaders above the blackboard sat hunched over scores, tapping fingers and pencils as they practiced singing classical European songs.

And then there was the "Take on Me" quintet, who happily took up their seats on white stools to re-enact their famous performance. Most North Koreans don't have access to YouTube because of tight government restrictions.

Lead accordionist Choe, a 17-year-old army officer's daughter from the border city of Kaesong, said the students study in the morning, and then practice the accordion in the afternoon. In one classroom, they gathered around a laptop computer with scores and notebooks. Later, one student chatted on a cell phone as the rest passed around plates of food: tofu, sausages, boiled eggs and oranges.

Norwegian artist Morten Traavik, who recorded the video during a trip to the school, said the performance hints at how much outsiders don't know about North Koreans.

"For many it is a revelation that North Koreans open up and play Western pop music with such great joy," he said last month.

"My idea is to challenge our perceptions of North Koreans, which is extremely negative and stigmatized," he said. "Like other people, they are proud of their country and nature."

Traavik invited the ensemble to an arts festival last month in Kirkenes, on Norway's Arctic border with Russia.

As the group performed, 250 Norwegian border guards holding colored flipboards created a small-scale version of the giant human mosaics performed at the Arirang "mass games" in Pyongyang ? but with polar bears and reindeer herders.

The audience was "greatly impressed and marveled at us, saying that young schoolchildren play the accordions very well," 15-year-old accordionist Kim Chon Ryong told the AP.

"At that time, I once again felt proud, and confident in myself, as a student of 'army-first' (North) Korea," he said, repeating a phrase used to describe late leader Kim Jong Il's military-focused rule.

The trip to Norway, "far from our fatherland," was the students' first abroad, Kim said.

Kumsong School, not far from the cottage where Kim Il Sung was born, is one of North Korea's most famous institutes for the arts and sciences.

Students are selected from cities and villages across the nation to study, said accordion instructor Im Yu Sun. Four of the students who traveled to Norway hail from small provincial towns outside Pyongyang, she said.

___

Associated Press writer Pak Won Il contributed to this story from Pyongyang.

Associated Press

Source: http://hosted2.ap.org/APDEFAULT/4e67281c3f754d0696fbfdee0f3f1469/Article_2012-03-22-AS-NKorea-Accordion-Players/id-006cabdcd8524c0fa43e6ab0b403af09

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Wednesday, March 21, 2012

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Rejected fruit flies use alcohol to cope

Fruit flies that haven't mated recently are more likely to ingest alcohol, according to a recent study.

Chronically sex-deprived fruit flies will take refuge in booze, while just-mated flies are more likely to take a pass on the alcohol, new research suggests.

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The alcoholic tendencies of the chronically rejected flies seem to be a result of decreased levels of a brain chemical called neuropeptide F (NPF), which researchers think plays a role in the fly's reward system.

When the fly does something that would be good for it evolutionarily, such as mating or eating food, an internal mechanism increases NPF levels. But NPF also can be turned up by outside factors, including alcohol. (Flies have no trouble finding alcohol, which is created by their favorite food: yeast on rotting fruit.)

"What we discovered was an interplay between internal rewards and external rewards," said study researcher Galit Shohat-Ophir of the Howard Hughes Medical Institute's Janelia Farm Research Campus, in Virginia. She did the research as a part of the Ulrike Heberlein's lab there.

"There's some kind of system in the brain, which we think NPF is regulating, that represents the level of internal reward. If there is perturbation in the level of NPF in the brain, there are behaviors that will return the levels back to normal," Shohat-Ophir told LiveScience.

Humans have a similar neuropeptide, called neuropeptide Y, in their brains. Researchers studying humans and other mammals have found a link between NPY and reward-related behaviors such as eating (and overeating).

NPY is known to inhibit alcohol consumption, and mutations in NPY have been seen in groups of alcoholics in correlational studies. Researchers have been working with NPY in mammals and NPF in flies to get a better understanding of alcoholism and to possibly design treatments for it.

Fly dates and drinking

To see how sex impacts fly drinking, the researchers placed virgin male flies in a dish with either virgin females or with already-mated females, which unlike the virgins will reject the males.

The male flies were paired up three times a day for four days before they were given the opportunity to booze it up: They were offered regular food and food with 15 percent alcohol. Mated flies drank almost no alcohol, preferring the booze-free food, while rejected flies drank twice their body weight's worth. Virgin males that had never been paired up with a female in the lab were somewhere in the middle: moderate drinkers.

"From the experiments we've done, our hypothesis is that it [alcohol] affects the fly's brain in a way similar to how it affects ours," Shohat-Ophir said. "The alcohol increases their NPF levels."

Modulating NPF

After sex a male fly's NPF levels were high (their intrinsic reward for mating), so they didn't need alcohol to increase their NFP levels. When they failed at courting females, their NPF levels were low and they went in search of outside ways to activate their reward centers, by drinking.

Researchers can test in the lab how much of a reward the flies find alcohol by pairing it with a smell and seeing whether the flies remember it. When the experiment is run on a fly with normal NPF levels, the fly will hold onto this rewarding memory of the alcohol. But if conducted on a fly with heightened levels of NPF, the alcohol will no longer be perceived as rewarding.

"This explains why mated flies in our system, which we think have higher NPF, don't consume alcohol," Shohat-Ophir said.

The study was published today (March 15) in the journal Science.

You can follow LiveScience staff writer Jennifer Welsh on Twitter @microbelover. Follow LiveScience for the latest in science news and discoveries on Twitter @livescience?and on Facebook.

Source: http://rss.csmonitor.com/~r/feeds/science/~3/Bchg08J9i1k/Rejected-fruit-flies-use-alcohol-to-cope

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Tuesday, March 20, 2012

Mira Sucharov: Can Judaism Survive With Atheism in Its Midst?

Most communities have so-called truths which give rise to standards of behavior. Over time, some ideas get replaced by others, but a core set of beliefs often remains. Within Judaism -- where debate is encouraged -- how far can one go in advancing one's own values or convictions until one is out of the intellectual or spiritual fold?

On a recent evening, I came across a 1987 ruling by the Conservative movement's Committee on Jewish Law and Standards (CJLS), the body that issues teshuvot (responsa) from which rabbis can draw for guidance. Written by Rabbi David H. Lincoln, the committee voted unanimously that an "avowed atheist" should be barred from serving as a prayer leader. As someone who had been a finalist in Moment Magazine's "Elephant in the Room" essay contest on "Godless Judaism," I stopped short. I wondered if I would be turfed from the roster of lay leaders who serve as occasional prayer leaders at my synagogue, and for which I've spent months training over the past few years.

But what I puzzled over more generally, was whether Judaic standards are merely prescriptive, or whether they are meant to describe communities as they are. How many of my fellow worshippers might actually feel similarly to me but hadn't bothered putting their cosmology to pen and paper?

I soon learned that a rabbinical student at the Ziegler School of Rabbinic Studies had written a follow-up to Lincoln's teshuva for Rabbi Elliot Dorff's class on Conservative Judaism. A podcast reveals a provocative conversation between Matt Shapiro (who agreed with Lincoln's conclusions but issued a much broader explanatory discussion), his fellow students and Reb Mimi Feigelson. A Hasid in her spiritual approach, Reb Mimi, as she is known, disagreed with Shapiro's conclusions. An atheist who nevertheless wishes to be a prayer leader shows "honesty" and "courage," she argued.

I recently spoke to Shapiro directly. If belief in God "is at the heart of Judaism," as he put it to me, how can we negotiate between personal and communal values and convictions (including belief -- or not -- in God) on one hand, and collective norms and standards on the other? I asked him.

"At the seminary, our personal values are recognized as having tremendous importance, as is the tradition. The dance between the two is what makes up the heart of Conservative Judaism," Shapiro said.

He added, "I wouldn't be becoming a rabbi if I didn't think the text was important, but I also cannot deny my personal convictions in terms of equality, freedom and general openness in society. Those are foundational values."

Shapiro wrote his thesis on Hans-Georg Gadamer, a pioneer of the hermeneutic method, where the reader is meant to engage in a direct conversation with the text. It seems to me this approach will no doubt serve Shapiro well as he shifts into his professional rabbinic career, especially in light of contemporary values discussions, whether or not the question of faith per se is at the forefront of those debates.

One such issue that has lately come into sharp focus concerns GLBT inclusion. A 2006 CJLS ruling created a significant opening for public congregational gay and lesbian life. Almost six years later, the authors of the original paper are drafting a same-sex marriage ceremony which is expected to be voted on in late May.

I spoke with Rabbi Aaron Alexander, an associate dean at Ziegler who is also a member of the CJLS. Alexander has performed same-sex marriages using a ceremony he wrote with Rabbi Elianna Yolkut and is looking forward to seeing the final draft of the version when it comes before the committee.

"Halakha is so much more than a set of laws. It is the dynamic interaction between God, history, sacred text, authority, narrative and living people." Alexander explained. "I think that at its very core, what Jewish law wants to do is to uplift humanity and dignity, not to subvert it."

Alexander had been recently part of a landmark deliberation: allowing deaf Jews to sign the chanting of the Torah. "I was moved watching [the ruling] happen."

Many rabbi-scholars like Rabbi Bradley Shavit Artson, who advocates Process Theology, or Rabbi Arthur Green, who advances what he calls "radical Judaism," are succeeding in broadening the contemporary debate around conceptions of God. But particularly in an age where debate around Godlessness is coming squarely into the mainstream of Western thought, I don't think the question of belief is going to be settled anytime soon. And it may not need to be.

As interesting as issues surrounding faith are intellectually, and as important as they may be to private experiences of spirituality, values surrounding human dignity -- and particularly the role of those who have long been excluded from Judaic life -- might be those we need to focus on in setting community standards, while bracketing private issues of faith commitments.

If we want to make sure our communities are healthy, robust and inclusive -- and are able to withstand the test of time as the world comes to shed many of the prejudices of the past while continuing to open itself to a range of beliefs and new vocabularies around them -- this may prove essential.

An earlier version appeared on Haaretz.com.

?

Follow Mira Sucharov on Twitter: www.twitter.com/sucharov

Source: http://www.huffingtonpost.com/mira-sucharov/can-judaism-survive-atheism_b_1347658.html

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Monday, March 19, 2012

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