Author: MIL-OSI Publisher

Source: The Conversation – Canada – By Nathan Murray, Assistant Professor, Department of English and History, Algoma University

Imagine two identical spoons. One is hand-wrought from silver by a skilled metalworker. The other, a base-metal facsimile, was mass-produced by a machine. Which would you value more? Most of us would say the handmade spoon.

In 1899, more than a century ago, American economist and sociologist Thorstein Veblen used this very example to explain how we assign value, or his theory of conspicuous consumption, in which he contended that bourgeois consumption was driven primarily by a desire to display wealth to others. Even if these spoons were indistinguishable, explained Veblen, the hand-made spoon, once identified, would be more highly valued.

This is in part because “the hand-wrought spoon gratifies our taste, our sense of the beautiful, while that made by machinery out of base metal has no useful office beyond a brute efficiency.” But for Veblen there is another factor more important than any aesthetic judgment: costliness.

The hand-wrought spoon is preferred above all, Veblen suggested, because it is a means of demonstrating wealth. However, as we enter a world in which almost anything, including art, writing and music, can be machine-wrought, it seems that Veblen may have misjudged his spoons.

We don’t value human creations solely for their beauty or their price tag. We also value them because they embody deliberate labour and expertise.

AI-generated writing is judged differently

Our own research has shown that even highly trained writing educators cannot reliably distinguish between AI-generated and human-written essays. In fact, one study has shown that general audiences may actually prefer blander AI-generated poetry over more difficult, human-written poetry.

But while public taste may favour the simple and formulaic, the disclosure of artificial authorship is enough to make most people recoil.

In a recent study involving a series of experiments, participants were asked to compare pieces of AI-generated creative writing, including poetry and fiction. In each case, they were told that some passages were human-written and some were AI-generated. Across 16 experiments, respondents consistently devalued the writing labelled as AI-generated.

The authors of the study call this the “AI disclosure penalty.” It is possible to conclude from the study that audiences unfairly judge AI-generated content, but we disagree. This bias towards human creation is inherent to our relationship with art. When people believe something was made by a machine, they like it less.

Some argue that AI can democratize creativity by lowering barriers to production and enabling more people to participate in cultural expression. But the evidence suggests that when authorship becomes effortless, perceived value declines.

The importance of effort and experience

Art costs something. Both John Milton and James Joyce believed that their writing had cost them their eyesight. John Keats believed that the emotional exertion of writing poetry would worsen his tuberculosis and cost him his life. They kept writing anyway. We resent the machine because its creations cost it nothing.

When an algorithm generates a story about heartbreak or an essay on human struggle, it is trading in stolen emotions. AI has never felt pain, suffered a loss or wrestled with the frustration of a blank page, so its output, no matter how technically smooth, feels fundamentally deceptive.

People hate the idea of being moved by a parlour trick. In addition, many of us have a deep, instinctive revulsion to the industrialization of our inner lives. As Joanna Maciejewska observed, “I want AI to do my laundry and dishes so that I can do art and writing, not for AI to do my art and writing so that I can do my laundry and dishes.”

We happily accept machines stamping out our car parts and toasters because efficiency is the goal, but applying that same cold logic to human expression strips away the vulnerability, risk and stakes that make art mean anything in the first place.

This becomes more consequential as AI-generated content floods the digital media landscape.

Why human work is becoming more valuable

Our media ecosystem has evolved so that paying directly for much of the content we consume is optional. In an era of streaming music, television and film, we rarely own the product we consume, and creators receive pennies on the dollar compared to previous economic models.

To make matters worse, media companies are increasingly pushing AI-generated content in the form of tens of thousands of social media posts, books, podcasts and videos every day and encouraging artists and content creators to supercharge the quantity of their output by relying on AI.

Much of this output is highly formulaic — produced at scale and designed for rapid, low-engagement consumption. It is an endless, flavourless paste of clichés and nonsense, meant to be mindlessly consumed by doomscrolling thumbs and immediately forgotten. Despite working in an era in which payment is optional amid a deluge of slop, many artists, journalists and writers are making a living because enough of their audience chooses to support the work of real human creators.

The “AI disclosure penalty” reminds us that the consumption of art is not tied to purely aesthetic considerations but involves a need to connect with and appreciate the effort and labour of others.

Consumers have long been willing to pay more for goods labelled “handmade,” “handcrafted,” “artisanal” or “bespoke” on the understanding that those goods were made using traditional techniques that took more effort and human skill.

As generative AI turns writing, art and digital media into frictionless, infinitely replicable outputs, human cognitive effort is undergoing a profound shift. It is becoming an artisanal good that consumers must choose to support and value.

The Industrial Revolution transformed hand-made furniture and hand-woven textiles into premium markers of craftsmanship and authenticity. The AI revolution is doing something similar for intellectual and creative labour — audiences are beginning to place a premium not necessarily on the competent execution of a poem or an essay, which a machine can generate in seconds, but on the invisible friction, the lived experience and the deliberate toil of the human mind behind it.

In a landscape increasingly saturated with instant content, the verified effort of a human creator is shifting from a baseline expectation to a highly coveted, bespoke quality. Ultimately, what we value about art is not whether it’s perfect, but its ability to connect us with another human being.

Nathan Murray has received funding for his research from the Social Sciences and Humanities Research Council of Canada (SSHRC).

Elisa Tersigni has received funding from the Social Sciences and Humanities Research Council of Canada (SSHRC).

– ref. In the age of AI, human creative output is becoming a luxury – https://theconversation.com/in-the-age-of-ai-human-creative-output-is-becoming-a-luxury-276514

Source: The Conversation – Canada – By Whitney Isenhower, Journalism Fellow, Dalla Lana School of Public Health, University of Toronto

Austin Bowden-Kerby, a pioneer in coral reef conservation, spends many of his days gardening corals for reefs around Fiji and the Pacific. He grows corals in ocean nurseries. Once they’re healthy enough, he moves them to outer ocean areas with the hope they will replicate and grow.

“We’re looking at what Mother Nature would do on her own if she had 1,000 years to adapt,” said Bowden-Kerby, who founded the UNESCO-endorsed Reefs of Hope strategy. “We would have these kinds of things happening.”

Bowden-Kerby is one of several scientists trying to conserve, replicate and reproduce heat-resistant corals before climate change wipes them out.

The United States National Oceanic and Atmospheric Administration has said the world is experiencing a fourth global coral bleaching event. They’ve found that bleaching-level heat stress affected almost 85 per cent of the world’s coral reef area between 2023 and 2025.

Bleaching causes corals to lose their food source and, with it, their colour. Most corals survive in temperatures between 20 and 29 C. But as ocean temperatures rise, it’s difficult for many to thrive.

But naturally occurring, heat-resistant corals can survive in waters up to 36 C and potentially higher. They are usually found in warmer waters, like parts of the Pacific Ocean and the Persian Gulf. These corals are increasingly important as sea temperatures rise. So scientists are turning to them to help save declining reefs.

Heat-resistant corals

Corals reefs are extremely diverse places, with around 6,000 coral species worldwide. Reefs are home to more than 4,000 species and 25 per cent of global marine life. When healthy, corals nurture fish that feed communities, protect shores from floods and storms
and boost economies through tourism.

However, heatwaves have led to widespread coral bleaching and loss. When waters become too warm, corals expel the algae in their tissues that give them their colour. That causes corals to turn completely white.

Coral reefs and their ecosystems are also threatened by pollution, ocean acidification, coastal development and overfishing.

Read more:
Will 2026 be the year when coral reefs pass their tipping point?

Christopher Cornwall, a lecturer in marine biology at Te Herenga Waka-Victoria University of Wellington in New Zealand, co-authored a recent review that found some reefs can survive if corals become more heat-tolerant.

He told me there are multiple things to consider when conserving and replicating corals: restoring heat-resistant corals where it’s feasible, doing so at a large enough scale and maintaining coral diversity. Restored corals also must be able to survive, he added.

“We can’t just do coral restoration without thermally tolerant corals, because they’re just going to die the next time it gets too hot,” Cornwall said.

Assisted evolution

“A lot of the research now is about, can you scale up restoration and how do you do it more effectively?” said Peter Mumby, a professor of coral reef ecology at the University of Queensland in Australia. “One of the key concerns is to make sure those corals are as tolerant of high temperature as possible.”

Breeding heat-tolerant corals is a form of assisted evolution. Humans intervene to speed up natural processes to help corals more quickly respond to and recover from their stressors, like heatwaves from climate change.

One recent study examining the possible success of assisted evolution interventions like breeding and selecting traits found these interventions can help corals become more tolerant to heatwaves, but they need “extremely strong selection.”

Liam Lachs co-authored that study. Lachs is a former postdoctoral research associate in the CORALASSIST lab, a team of scientists led by James Guest at Newcastle University in the United Kingdom. Lachs specializes in coral reef ecosystems and researches coral in Palau, a Pacific island country where corals are surviving in warmer waters.

He told me variability within and among reefs and coral species must be considered when creating more heat-resistant coral, which makes replication complex. “Even within a single reef, there’s a range of tolerance levels,” he said.

Read more:
How accelerating evolution could help corals survive future heatwaves – new study

Algae and bacteria

Researchers at the Australian Institute of Marine Science (AIMS) have found that some algae (Durusdinium), which symbiotically live in corals and provide them with food in exchange for housing and protection, can boost corals’ heat tolerance.

Madeleine van Oppen is a senior principal research scientist at AIMS. She co-authored a recent review about potentially introducing beneficial bacteria into corals to improve their heat tolerance.

Scientists are also exploring whether heat-tolerant corals should be planted across oceans — from the Indo-Pacific region to the Caribbean — and not just in nearby waters.

Van Oppen said new ventures ultimately need more research, and the real test of success is if something done in a lab works in the wild. “Field testing, I’d say, is the next big thing,” she said. “Finding out whether these interventions can enhance tolerance at ecologically relevant scales. Is it stable over time?”

AIMS researchers also found that heat tolerance could be passed down by interbreeding wild colonies of the same coral species. Heat-resistant coral species include some pocillopora and acropora.

If left unchecked, the sustained global temperature is on target to rise more than 1.5 C. Some evidence has shown that 70 to 90 per cent of tropical coral reefs could go extinct even if global warming is limited to 1.5 C.

Prior to the fourth event, the Earth already experienced three mass coral bleaching events over the last few decades. An El Niño is expected this year, bringing with it hotter sea surface temperatures, much like in 2024.

For all the efforts by scientists to save coral reefs and ensure heat resilience, nothing will keep corals healthy more than lowering the global temperature. “The lower we can get our greenhouse gas emissions, the more chance there will be that reefs will exist in the future,” said Cornwall.

Whitney Isenhower has an account with Democrats Abroad but is not an active member.

– ref. Heat-resistant corals could help reefs adapt to climate change – https://theconversation.com/heat-resistant-corals-could-help-reefs-adapt-to-climate-change-279508

Source: The Conversation – Canada – By Amir Bahman Radnejad, Chair and Associate Professor of Innovation and Marketing, Mount Royal University

Rostam does not sleep through the night anymore. At 2 a.m., when his phone buzzes, he’s awake before the sound finishes. It might be his parents calling from Tehran, on a connection that is unreliable, sporadic and sometimes cut off mid-sentence. He has learned not to miss those calls, because the next one may not come for days.

Rostam is a pseudonym for a participant in our ongoing research study on diaspora workers, but his experience is one that many workers across Canada will recognize.

Rostam checks the news constantly, piecing together what is happening. Since the United States and Israel launched joint strikes on Iran in late February, the conflict has escalated rapidly. By 4 a.m., he has been awake for two hours. This is hypervigilance: the body monitoring a threat it cannot act on and refusing to stand down.

When the call does come through, the relief is physical. They are alive. They speak carefully, partly to protect him and partly because the call may be monitored. He hears his father’s voice and thinks this could be the last time.

In the morning, he will go to work. He will sit in meetings, contribute to agendas and make sure his face doesn’t betray what he’s feeling — a competency that has always served him well.

He doesn’t speak about any of this at work. To talk about it risks being regarded as a representative of a country he has complicated feelings about or as importing politics into a space that doesn’t want them. So he says nothing. That silence is the problem.

The invisible cost at work

Decades of research have established that code-switching — the constant calibration of self-presentation across cultural contexts — carries a real psychological toll on workers. It can contribute to stress, anxiety, burnout and costly errors in judgment at work.

These impacts often remain invisible to employers until the damage has already been done to both the individual and the organization.

Diaspora employees who are struggling don’t signal it in ways that trigger organizational concern. They manage, but at considerable personal cost. These costs accumulate in ways that surface slowly and are almost always misattributed. Declining engagement is read as a shift in attitude, and withdrawal is interpreted as a personality change.

In some cases, employees do not withdraw at all. Instead, they bury themselves in work and appear by every visible metric to be thriving. Managers have no reason to look closer until the break happens.

This isn’t a problem that diversity, equity and inclusion programs can solve as they exist, because it’s not about inclusion or diversity. It’s a perceptual problem: leaders don’t see what diaspora employees are managing and therefore cannot respond to it.

Read more:
Diaspora communities carry the burden of watching war from afar

A condition without a name

This challenge extends well beyond Canada’s Iranian community, which numbered approximately 200,000 people in the 2021 census. Many other diaspora communities, including Ukrainians, Palestinians, Sudanese, Afghans and Syrians, are navigating similar terrain.

A 2025 study found higher rates of severe depression, anxiety and post-traumatic stress disorder among diaspora Tigrayans in Australia than among people inside the war zone itself.

People inside a conflict zone often suppress their own fear to protect family members living through it with them. Members of the diaspora, by contrast, often cannot meaningfully assist those in immediate danger, which creates a profound sense of helplessness. At the same time, those around them may not recognize the fear and distress they’re concealing.

Aitak Sorahi, an Iranian Canadian, tried to explain what she was living through to a reporter at The Canadian Press in April as U.S. President Donald Trump threatened to destroy Iran unless it agreed to reopen the Strait of Hormuz. She could not find the words. “I don’t even know how to describe my feeling,” she said, “because I don’t have a name for it.”

We propose one: diaspora distress, a framework emerging from our ongoing research and organizational practice.

Diaspora distress

Diaspora distress is the psychological burden carried by people living in one country while their homeland — and the family, friends and memories embedded there — are under active geopolitical threat. Often, this burden is compounded by the policies or rhetoric of their host country’s own government.

The feeling sits closest to grief, but the comparison only goes so far. Grief has a fixed point — a death, a diagnosis, a loss that has occurred and can be named. It comes with a recognized social script: people sit together and are able to share memories of the deceased. Diaspora distress offers no comparable ritual because the loss one is anticipating may or may not arrive.

In addition, diaspora communities are not monolithic. Outsiders often assume a shared solidarity, but geopolitical crises tend to deepen existing internal divisions about what intervention means, who is to blame and what liberation looks like. The people who should be each other’s community of grief often find themselves on opposite sides of an argument.

The result is that diaspora employees are frequently alone with this in every environment they occupy: at work, at home and within communities that might otherwise support them. That isolation is the specific nature of diaspora distress.

What organizations should do

Developing the capacity to recognize diaspora distress does not require expertise in geopolitics or new policy infrastructure. It requires language: the organizational decision to name what some employees are carrying as a recognized condition.

Institutional acknowledgement works differently than other supports because it removes the requirement that employees claim what they’re carrying. It gives them a name for what they have been living with.

In practice, this can take three forms: a leadership message acknowledging that some colleagues are carrying weight from events in their home regions; a line added to standard manager check-in prompts asking whether anything outside work is affecting employees; or an addition to existing employee assistance programs and benefits communications that names diaspora distress explicitly.

Rostam will open his phone again tonight at 2 a.m. In the morning, he will code-switch from the person who spent the night reading the news into the person his organization knows. What remains is whether his organization will adopt the language to see it, and whether his leaders will decide that seeing it is part of their job.

Amir Bahman Radnejad is affiliated with Canadian Global Affairs Institute.

Brenda Nguyen is affiliated with the Strategic Capability Network.

– ref. Diaspora distress: When geopolitical conflict follows immigrant workers into the office – https://theconversation.com/diaspora-distress-when-geopolitical-conflict-follows-immigrant-workers-into-the-office-281411