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    The spread of fake news can have both personal and academic consequences. In a perfect world everything reported would be based only on facts and you would be able to trust that the media you consume is reliable. But unfortunately that’s not the case. You should learn to spot false information because fake news can:

    1. Call into question the credibility of your sources. As a student you are expected to find, evaluate, and reference trustworthy information sources in a variety of formats. If you include fake news as evidence for your arguments or as part of your research it may raise doubts about the integrity of the sources you use as a whole and your ability to identify quality information. Maintain the respect of your professors, peers, friends, and family by citing only true, credible news and information sources.

    2. Provide you with false, confusing, or dishonest information used to make a decision or take action. It can be dangerous to do something without having all the facts, but it can be just as detrimental to do so based on inaccurate information. Whether it’s political, medical, academic, or personal, you need to be able to recognize when the information you are taking in can be trusted to help you make an intelligent, fact-based choice.

(https://libguides.uvic.ca, 26.05.2023. Adaptado.)

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Agroforestry is the interaction of agriculture and trees, including the agricultural use of trees. This comprises trees on farms and in agricultural landscapes, farming in forests and along forest margins and tree-crop production, including cocoa, coffee, rubber and oil palm. Interactions between trees and other components of agriculture may be important at a range of scales: in fields (where trees and crops are grown together), on farms (where trees may provide fodder for livestock, fuel, food, shelter or income from products including timber) and landscapes (where agricultural and forest land uses combine in determining the provision of ecosystem services).

Agroforestry is agricultural and forestry systems that try to balance various needs:

1) to produce trees for timber and other commercial purposes;

2) to produce a diverse, adequate supply of nutritious foods both to meet global demand and to satisfy the needs of the producers themselves; and

3) to ensure the protection of the natural environment so that it continues to provide resources and environmental services to meet the needs of the present generations and those to come.

https://tinyurl.com/pnv4wjx8%20Acesso%20em:%2004.03.2023.

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Bolivian skateboarders use Indigenous attire to battle discrimination

    Colorful polleras are symbols of cultural identity in Bolivia’s countryside. The history of the voluminous, traditional skirts worn by Indigenous Aymara and Quechua women is complex: dating to the Spanish conquest in the 16th century, polleras were imposed by colonial rulers to reflect a style worn in Spain.

    The skirts eventually were adopted as part of Andean attire, most commonly associated with cholitas—Indigenous women from the highlands. Polleras inspire cultural pride, but they’re also a reminder of rural oppression.

    Now a group of women athletes in Bolivia has brought pollera fashion to the city, donning the skirts during skateboarding exhibitions to celebrate the heritage of cholitas and put a modern face on the ancestral garments.

    “The pollera is associated with the countryside, with ignorant people without resources,” says Daniela Santiváñez, a co-founder of ImillaSkate, a skateboarding troupe that has made the skirts a centerpiece of its performances. “We want people to understand that there is nothing wrong with wearing a pollera—we have them in our roots. If anything, we need to feel proud.”

    Just as their ancestors gave the skirts their own identity by mixing them with patterned blouses, local jewelry, and hats, the skateboarders modify their polleras.

    “The polleras are very valuable to me,” says Deysi Tacuri López, 28, another member of the skating group, which was founded in 2019 in the city of Cochabamba. “I wear them with pride.”

    Tacuri sees the polleras as not only a cultural expression but also a form of empowerment. In the Americas, according to the Economic Commission for Latin America and the Caribbean, Bolivia has one of the highest proportions of Indigenous people. Nearly half of Bolivia’s population is of Indigenous descent.

    Tacuri and fellow members of ImillaSkate are among those with Indigenous ancestors. Some of their relatives still wear polleras.

Disponível em: https://www.nationalgeographic.com/ historry/article/thesebolivian-skateboarders-use-indigenous-attire-to-battlediscrimination?cmpid=org=n gp::mc=social::src=instagram::cmp=editorial::add=ig20230223ngmbolivianskatebo arders&linkId=202473090 (Adaptado).

T E X T

The Story Paradox

Scott McLemee reviews Jonathan Gottschall’s The Story Paradox: How Our Love of Storytelling Builds Societies and Tears Them Down.

   Rarely does anyone read a work of
social criticism for the plot. But in the case
of Jonathan Gottschall’s The Story Paradox:
How Our Love of Storytelling Builds
[5] Societies and Tears Them Down (Basic
Books), we have a sort of whodunit: Who is
ultimately responsible for the new world
disorder? The storytellers, as it happens—
although that turns out to be a very broad
[10] category of suspects.
    Gottschall, a research fellow in
English at Washington & Jefferson College in
Pennsylvania, is also author of The
Storytelling Animal: How Stories Make us
[15] Human (Mariner Books, 2012), aspects of
which are reprised in the new book. The
basic argument runs like so: Humans are by
no means the strongest of the primates, or
the most nimble or hardy, and our
[20] altogether improbable rise as a species
owes almost everything to having evolved a
capacity to accumulate and transfer
information over time. And in that regard,
storytelling may have been catalytic. Being
[25] able to transmit the message “one of the
ancestors ate those berries and died” counts
as a definite evolutionary advantage, one
that must have developed long before the
cognitive power required to formulate so
[30] complex a concept as “poison.”
    An enormous portion of humanity’s
mental bandwidth is devoted to producing, 

consuming and processing narratives of all
kinds: long and short, serious and trivial,
[35] complex and simple. Whole professions and
industries specialize in factual or
imaginative narratives and the many shades
in between. As an alternative to the self-

bestowed title of Homo sapiens (“wise
[40] person”), Gottschall proposes our species
might better be called Homo fictus (“story
person”). The suggested change in
nomenclature will likely go unheeded, but
the point seems valid: humans are both the
[45] creators and the products of narrative
communication.

    The Story Paradox expands upon
this notion by emphasizing that narrative’s
tool-like aspects are not limited to its
[50] usefulness in transmitting experience.
Through the skills of the teller or the power
of the tale itself, narrative engrosses not
just the individual listener (or reader) but
groups—even whole populations—creating a
[55] sort of coordinated social attention that
influences human thought and behavior.
Gottschall returns to his point about the
presumable long-term evolutionary
advantages: “Human groups with strong
[60] fantasies that bound them together into
well-functioning collectives would have
outcompeted human groups that lacked
them,” he writes. “And we, the
grandchildren of these ancient storytellers,
[65] have inherited the earth.”
    Here the full significance of the
book’s title comes into view. While
storytelling is an occasion for shared
engrossment, the most compelling
[70] narratives—whether real or fictional—
involve conflict. (Everyone knows that “they
lived happily ever after” means the story is
over.) “That people gravitate most naturally
to tales of social conflict,” writes Gottschall,
[75] “is supported not just by the relative
prevalence of these stories but also by
research showing that even little children
are far more attracted to stories of social
conflict as opposed to other kinds.” And
[80] while tales of conflict do not automatically
resolve themselves into a showdown
between good and evil, the total defeat of a
villain does tend to gratify audiences of all
ages. There must be some blockbuster
[85] movie that ends with a reasoned
compromise between people with diverging
conceptions of the common good, though
none springs to mind.
    Fairly recently on the timeline of
[90] human development, another factor has
intervened to make the situation more
precarious: a number of incredibly effective
systems for storytelling over long distances,
with much of it available more or less on
[95] demand. Any evolutionary advantage once
attached to being able to benefit from the
wisdom of the tribe about potential dangers

in the world has morphed into the capacity
to find, absorb and share whatever stories
[100] click with our own worst fears and meanest
impulses. As if that were not worrying
enough, Gottschall refers to efforts to
weaponize narratives and their delivery
systems, with Russian social media
[105] shenanigans in the 2016 election as an
example. The Story Paradox leaves the
reader in the position of a character at the
end of an episode of an old-fashioned
serial—hanging from a cliff and afraid to
[110] look down.

From:https://www.insidehighered.com/views/2021/11/19

World Summit on the Information Society (WSIS) Forum 2021: Information and Communication Technologies (ICTs) foster inclusive, resilient, sustainable societies and economies Acesso em: 16 jun. 2021.

The COVID-19 pandemic has illustrated two things like never before: firstly, the importance of digital technologies – where would we have been over the last year without mobile phones, radio and television broadcasting, or the Internet? – and secondly, our ever-deepening global interdependence.

Indeed, no one is safe until everyone is safe.

The pandemic has underlined the need to get everyone connected, especially in the rural and remote communities which are most underserved. Digital divides are increasingly apparent between the rich and the poor, urban and rural, and young and elderly, as well as on gender and for persons with disabilities. Investments must be encouraged, both for information and communication technology (ICT) infrastructure and to ensure affordability and digital literacy.

In the face of setbacks, efforts must be redoubled to put the sustainable development agenda back on track. Along with leveraging ICTs to drive sustainable development, governments and other partners can draw on the principles and action lines established by the World Summit on the Information Society (WSIS) back in 2003.

COVID-19 has prompted unprecedented digital infrastructure investment. Countries have expanded their fibre-optic networks, stepped up digital learning, installed free wireless access in health care facilities, and allocated free radio spectrum to help operators meet user needs.

Even so, business continuity has been hard to maintain amid recurring lockdowns. All-pervasive connectivity and new ways of interacting and doing business, including hybrid formats, need to become the norm. Technologies like AI, 5G, and the Internet of Things will be ever-more crucial to meet pressing challenges.

Based on recent experience, countries can now re-think their infrastructure and network designs to prepare for future crises. Teleworking, e-learning, and e-government capacity must be stepped up further. Digital skills gaps, evident in the pandemic, call for more investment in online education.

https://www.itu.int/en/myitu/News/2021/06/14/07/25/WSIS-Forum-2021-ICTs-foster-inclusive-economies-Malcolm-Johnson. Acesso em: 16 jun. 2021.

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Water and Urbanization

A view of passengers aboard trains connecting the suburbs of Kolkata, India. The Asia-Pacific region is urbanizing rapidly with 1.77 billion people, 43% of the region’s population, living in urban areas

    Urban areas are expected to absorb all of the world’s population growth over the next four decades, as well as accommodating significant rural-to-urban migration. The vast majority of these people will be living in overcrowded slums with inadequate, often non-existent, water and sanitation services.

    Safe drinking water systems and adequate sanitation that effectively disposes of human waste will be essential to ensure cities and towns grow sustainably. Extending these services to the millions of urbanites currently unserved will play a key role in underpinning the health and security of cities, protecting economies and ecosystems and minimising the risk of pandemics.

    For the first time in history, more than half of the global population live in towns and cities. By 2050, that proportion is expected to rise to two-thirds. Population growth is happening fastest in urban areas of less developed regions, with the urban population estimated to grow from 3.9 billion people today to 6.3 billion in 2050.

    Even though water and sanitation access rates are generally higher in urban areas than rural, planning and infrastructure have been unable to keep pace in many regions. Today, 700 million urbanites live without improved sanitation, contributing to poor health conditions and heavy pollution loads in wastewater, and 156 million live without improved water sources.

    However, cities provide significant opportunities for more integrated and sustainable water use and waste management. The positive impacts of these services, particularly for public health, spread rapidly and cost-effectively among densely populated unplanned settlements. Furthermore, more efficient use of water within cities and the safe reuse of more waste will put less strain on the surrounding ecosystems.

(www.unwater.org. Adaptado.)