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It’s almost certainly not true that one in four British people think Covid was a hoax

Conspiracy theories are having a moment right now, there’s no denying that. Five years ago, the notion that the earth was flat was the pet theory du jour of “independent thinkers”, and when that particular movement lost momentum, QAnon rose up to take its place. When the pandemic came along – coinciding with a conspiracist-in-chief in the White House – conspiracy theories went truly mainstream. They’ve been a primary focus of this magazine ever since my first article after taking over as editor, and they are unquestionably a threat, to some degree, to social cohesion in almost every part of the world.

As someone who spends far too much of his time looking for the next conspiracy theory – and the next prominent promoter of the theory, so I can secure an interview – it has certainly felt to me like there has been a noted uptick in the prevalence of conspiratorial thinking. But how big of a problem actually is it, and how many people are drawn into these paranoid and demonstrably false beliefs?

Answers to these questions came in the form of a report this week, which suggested that conspiratorial thinking is widespread and wildly out of hand. As the Guardian’s coverage explained:

Quarter in UK believe Covid was a hoax, poll on conspiracy theories finds

The UK is home to millions more conspiracy theorists than most people realise, with almost a quarter of the population believing Covid-19 was probably or definitely a hoax, polling has revealed.

This is obviously a striking finding – the UK has a population of almost 70 million people, so a quarter of that is a staggering number of people. Even if we discount children, we’d still be looking at the best part of 12 million people in the UK who don’t believe that the pandemic was real.

It gets worse, too, because the conspiracism is not merely around the pandemic:

About a third of the population are convinced that the cost of living crisis is a government plot to control the public, and similar numbers think “15-minute cities” – an attempt to increase walking in neighbourhoods – are a government surveillance ruse, and that the “great replacement theory” – the idea that white people are being replaced by non-white immigrants – is happening.

If anything, this is an even more concerning finding than the last; the great replacement theory (otherwise known as the Kalergi plan, as discussed in depth elsewhere on The Skeptic) is an explicitly white supremacist and antisemitic notion, which posits that a shadowy cabal of “elites” (read: Jews) are deliberately driving mass immigration into nations like the UK and US, in order to flood the country with people of colour, thus diminishing the power, purity and bloodlines of the white race. For more than 15 million adults in the UK to believe in this idea – and, according to the chart released alongside the data, for 12% of Britons to think this is “definitely true” – would be deeply worrying.

The chart as described in the text. Three bars showing proportions of respondents who believe that "The 'great replacement' theory", "The 15-minute cities" and "The terrorism 'cover-up'" are "definitely true" "probably true", "don't know", "probably false or "definitely false". In each case around one third believe these are definitely or probably true.

The results came from a survey conducted by Savanta and commissioned by The Policy Institute and the BBC, in which 2,274 adults were asked a series of questions about their conspiratorial beliefs. Those numbers were then weighted so as to be representative, and extrapolated into these incredibly attention-grabbing headlines.

However, before we accept these findings at face value, and begin decrying the widespread death of critical thinking and basic humanity, it’s worth asking: do these findings actually make sense?

Take, for example, the quarter of people who said they believed Covid was a hoax. How does that finding fit with the fact that, according to the ONS, 93.6% of people aged 12 or older had received at least one dose of vaccination against Covid, and 88.2% got their second dose. These numbers were from August 2022, so the rates are likely to be even higher than that.

For both of these sets of figures to be simultaneously true, there would need to be huge numbers of people who thought that Covid was merely a hoax perpetrated by the UK government, who still allowed that same government to give them two doses of the vaccine that they believed to be dangerous. Something here just doesn’t seem right.

Similarly, the strength of feeling about the notion of 15-minute cities seems deeply unlikely: I wrote about the 15-minute city panic in March, just one month before Savanta conducted their research. In the article, I spent some time explaining what the concept of a 15-minute city actually is, because at the time, nobody I spoke to seemed to have heard of it. Yet, one month later when this survey was conducted, 12% of people thought it “Definitely true” and 21% thought it “probably true” that it was a government plot to surveil people and restrict our freedoms. How did this idea go from obscurity to something that 33% of all adults were certain was a tool of totalitarian control?

There are a number of possible explanations. One option is that the people I was speaking with happened to be among the 17% of people who would go on to say “don’t know” in the survey. Another is that, in the time between March 10th and April 28th, the awareness of 15-minute cities skyrocketed – it’s possible, though from a glance at the analytics for my article, it seems unlikely that the subject matter suddenly got picked up by the Zeitgeist. Or the third option is that there were flaws, errors, noise or statistical weirdness in Savanta’s survey data, that renders it of relatively little use for extrapolating up to a population level. Call me a skeptic, but that third option feels by far the most parsimonious.

There are other clues that suggest this data may not be usefully reflective of the whole UK population. In the summary put together by Savanta, they summarise that one in seven people in the UK have heard of The Light paper, an anti-vax, conspiracy heavy, freely-distributed newspaper that emerged during the pandemic. Of those who have heard of it, 51% of people help distribute it and 40% subscribe to it (by which I assume they mean make donations to keep the paper operational).

A table showing that 14% of people have heard of the light paper. Of those 62% have read a copy, 51% have helped distribute it and 40% subscribe.

These numbers seem extraordinary – this would give The Light a reach of 6.7m people, of whom 4m are readers, and 3.4m take time out to volunteer to distribute it. If “subscribing” means donating as little as £1 per month, these figures would give The Light an income of £32.25m annually – more than the Daily Telegraph (OK, possibly a bad example).

Is it possible that this free antivaxx newspaper is actually such a powerhouse of publishing? Again, familiarity with the subject matter allows for a reasonable sense-check. Mark Horne covered The Light paper for this magazine in April 2022 – it is handed out by the White Rose antivaccination movement, and by activists from Stand in the Park, and it was founded by Darren Smith/Nesbitt, formerly one of the UK’s most prominent flat earth proponents. Darren, by odd happenstance, is someone I know: I saw him speak at the flat earth conference in 2018, and interviewed him later that year to talk about his flat earth beliefs; I then interviewed him again in February 2021 to talk to about Covid and The Light paper. I have been in the Telegram group for The Light paper since 2021 – it currently has 19,955 subscribers there (fortunately, the recent publicity it has received has not substantially increased that number – according to one of the channel’s moderators, the spotlight put on it by the BBC resulted in only around 50 new subscribers).

When you spend any amount of time researching and understanding The Light paper, it becomes abundantly clear that it cannot possibly be true that millions of people volunteer to distribute it, nor that it makes seven-figure profits and has a circulation four times larger than the Metro and five times larger than the Daily Mail.

National newspaper circulations in April 2023 with the Metro reaching 956,317 and The Daily Mail reaching 780,779

So if these findings fail a basic sense-check, what might be going on to give these extraordinary and headline-making results? There’s a few possible explanations, some of which are outlined by Stuart Ritchie in the i-newspaper – such as the possibility that respondents had a wide range of interpretations of quite what is meant by a “hoax” in relation to Covid. There’s also the fact that a certain number of respondents will give unexpected and untrue answers in surveys – either because they want to please the interviewer by telling them what they think they want to hear, or because they want to appear more knowledgeable than they are and thus will report having heard of something they haven’t, or because they want to disrupt the survey as a bit of fun.

There’s also the issue of representativeness – survey methodologies vary quite wildly, but even surveys that are sampled and weighted to try to be as representative as possible can still get it wrong. This is especially the case once the data starts getting segmented out – like the analysis of the number of people who distributed The Light paper, which was a subset of the 14% of people who say they’d heard of the The Light paper. Once data is split and then split again, it’s incredibly hard to maintain that representativeness, and anomalies can slip in – which is fine, that’s part of the art and science of polling, but it has to be accounted for, especially if the poll throws up wildly unlikely findings.

As Anthony Wells, Head of European Political and Social Research at YouGov UK, wrote in reaction to the story:

Often, the most eye-catching and surprising results are the ones most likely to be suspect – they’re surprising for a reason, after all. One way to avoid falling victim to over-hyping an anomaly is to do the kind of basic sense-checks I’ve tried to do here. Another way is to check the results against other findings – like, for example, YouGov’s 2021 poll, which found that 3% of Britons agreed that COVID-19 was a hoax. Or perhaps to turn to the academic literature, where a 2022 study published by Uscinski et al found that, contrary to popular wisdom (and, I’ll be honest, my own gut feeling), there is scant evidence for a rise in conspiracy theory across the world.

None of this, of course, is to say that conspiracy theory is not a problem, nor that The Light paper is not worthy of concern; as someone who regularly speaks with conspiracy theory proponents, and who as spent the last few years watching The Light move from misreporting Yellow Card data on vaccine side effects to directly sharing white supremacist Great Replacement messages in their Telegram, I do believe we should be paying attention to the radicalisation pipeline that conspiracism offers. But for us to deal with the problem effectively, we need to have a genuine understanding of the scale of it, and over-stated and obviously implausible headlines claiming a third of the country are conspiracy theorists does nothing to further that cause.

Celebrity chef Gino D’Acampo isn’t dead… but the credibility of Twitter ads might well be

It isn’t uncommon for news of celebrity deaths to break on Twitter, but it was still slightly surprising to see, on Monday morning, a touching and heartfelt black-and-white tribute to the Italian chef and restaurateur Gino D’Acampo.

“Parting is always difficult”, Twitter user @_malloriehoward wrote, “yet we take comfort knowing that Gino lived a fruitful and noteworthy life, leaving an enduring legacy of love, gentleness, and compassion”. The tweet included a photo of D’Acampo, in which he seemingly mourned his own passing, along with a preview of an article on theguardian.com, titled “Gino: A Remarkable Journey and Cherished Memories”.

The tweet from @_malloriehoward as described in the main text.

The tweet had twenty retweets, seventy-nine likes, and over 113,000 views. It was also, curiously enough, a promoted tweet – meaning that @_malloriehoward had paid for their mourning of a beloved celebrity chef to appear in the timelines of more than a hundred thousand strangers. And, at an average cost of around $1.35 per click, reply or retweet, they may have paid as much as $135 for the privilege.

The idea of someone paying to promote a tweet that mourned the death of celebrity chef Gino D’Acampo seemed deeply weird to me – but not, I imagine, as weird as it would have seemed to the very-much-still-alive celebrity chef Gino D’Acampo.

How had Mallorie and the Guardian got this celebrity death announcement so far wrong? I opened the article to find out, though rather than being greeted with a heartfelt recollection of Gino’s “cherished memories”, instead I found a piece by the Guardian’s tech editor Alex Hern, about a recent appearance D’Acampo made on The Graham Norton Show, in which he accidentally let slip something that caused the Bank of England to call the BBC and demand the broadcast be pulled immediately. What’s more, the Bank of England, so incensed by an off-hand remark by the affable Italian, had apparently taken the unprecedented step of launching legal action against D’Acampo.

A screen shot from The Guardian with the headline "Bank of England sues Gino D'Acampo for what he said on live TV"

Now, it’s not uncommon for the amiable atmosphere, genial host, and liberal alcohol policy of Norton’s late night chat show to loosen celebrity lips to the point where they say something they shouldn’t have, but it is rare that those revelations result in legal threats from the Bank of England – especially, one assumes, threats against a recently-departed Neapolitan cook.

At this point, the reader ought to be smelling a number of rats. The Graham Norton show is not actually broadcast live… it also hasn’t been on air since March. The Bank of England is not currently trying to sue Gino D’Acampo. This isn’t even a real article from Alex Hern, or the Guardian; no such article appears on the Guardian website, and the links on this page don’t go anywhere – not even the curiously-Canadian selection of popular articles in the sidebar. This site has been designed to mimic the Guardian’s design closely enough to fool the casual observer, but it doesn’t survive any degree of scrutiny. The website address isn’t theguardian.com at all; it lives at the address – and it’s really hard not read some significance in this – musknews.sbs.

It might not be immediately obvious what could be gained from setting up a facsimile of the Guardian’s site in order to make up stories about a particularly charismatic celebrity cook, but a read of the purported transcript of the supposed conversation makes it clear:

[Not] Graham Norton: “You want to say that there is a way you can earn money and it works for everyone? Sounds unbelievable…”

[Not] Gino D’Acampo:
 “If you do not believe me I will prove you are wrong. Just give me £250 and with this platform Immediate Connect I will make a million in just 12-15 weeks!”

[Not] Graham Norton:
 “Oh, I have heard that there is a program that uses artificial intelligence to trade cryptocurrencies. Now everyone who watches us knows what it is called”.

For the avoidance of doubt, this isn’t the typical tone for the frothy late-night banter of The Graham Norton Show. It wouldn’t even seem natural on the Martin Lewis Money Show.

[Not] Gino D’Acampo: “I am ready to pay £20,000 right now if you cut this off. I did not want to say it. Just cut it off the air”.

[Not] Graham Norton:
 “Just a reminder, we are on LIVE. All our viewers have heard that you are getting rich on the Immediate Connect platform. You already spilled it out. Tell us, ordinary Britons, how we can earn money the same way as you”.

Again, The Graham Norton show is not broadcast live. Also, Norton probably wouldn’t describe himself as an “ordinary Briton”, given that he is Irish.

It’s fair to say, this exchange never happened, and D’Acampo didn’t really take Norton’s phone and use it to start making investments, live on air… nor did Norton spend 20 minutes making trades, before marvelling at the £47 profit he’d made. Nor did the following exchange take place:

[Not] Gino D’Acampo: “I just signed you up for Immediate Connect on your phone. This platform is a 100% perfect solution for those who want to get rich quickly… I do not only recommend it. I insist that every Briton should use this platform. Then, you will forget once and for all that you need to work”.

[Not] Graham Norton: “Sounds really good and legit. However, how much can you really earn on this?”

The article claims this is a screenshot of Graham admiring his transactions during the broadcast. This obviously never happened. In the screenshot one side is an account with three transactions. The other side is Graham Norton staring at a phone in disbelief.
The article claims this is a screenshot of Graham admiring his transactions during the broadcast. This obviously never happened.

The rest of the faked exchange imagines D’Acampo schooling Norton on how to use the cryptocurrency trading platform, Immediate Connect, before the Bank of England calls up the show to demand the broadcast cease immediately, lest too many viewers rush over to Immediate Connect (using the referral link provided by Gino D’Acampo / the scammer who made this fake website) and get rich quick. The fake article even includes the seven-day-diary of Martin Walsh, “News editor” of The Graham Norton Show, as he turns £4,000 into £9,856 using the crypto exchange. As proof, it includes a shot of an “official statement from Barclays Bank”:

A (faked) official statememnt from Barclays Bank showing a payment of £4000 and a balance of £9856.
This is not an official statement from Barclays

The statement is dated 24 hours before the fake article appeared in the fake Guardian (fake Alex Hern works fast!), and even includes an IBAN number… an invalid one, at that, for a Dublin-based bank that isn’t Barclays:

A screenshot of an IBAN checking tool showing that the IBAN is incorrect.

Crypto trading scam

This article is very likely an example of the scam end of affiliate marketing – a scam I’ve written about previously, in relation to the adverts that are algorithmically inserted into the websites of national news titles (including the Guardian). In this case, the scammer is attempting to trade off the credibility of The Guardian and the popularity of Gino D’Acampo, in order to persuade users to try cryptocurrency investments. The person who created this fake site and fake story may be part of the investment platform, or they may merely get a referral fee for every customer they send to the platform.

While in the article the fake D’Acampo raves about a platform called “Immediate Connect”, the referral link provided actually took me to a different website, called “Immediate Edge”, housed on the domain “gratefuloffers.org”.

A screenshot of Immediate Edge's home page

Entering contact details here takes the user through to yet another site, the actual trading platform, which is currently called BitWest Group:

A screenshot of the trading platform BitWest Group

It is a warren of redirects and referrals, designed to confuse the user and to put as much distance between the start and end of the process. User confusion could arguably be essential to the business model: two minutes after I entered my phone number in the BitWest site, I received a call from “Thomas”, who was working in BitWest’s London office, who told me he was my Senior Account Manager, and that once I completed my registration on the phone with him, I’d get a phone call from my “professional financial advisor with ten-plus years in the business”. Completing the registration involved moving at least £210 into my account, right then, within minutes of completing the inquiry form.

Interested to know more, I asked “Thomas” for the address of the London office where he was currently calling from. After a slightly long pause, he told me he could give me the postcode: E1W 1AW. “Is that in Farringdon?” I asked him. “Yes, that’s right”, he told me. It isn’t. After sixteen minutes of me asking questions about how BitWest works and what they would do with my money – questions “Thomas” never actually answered – he told me he was fed up, that he was sick of my “sneaky” questions, that I am not a serious person and that he deals with annoying calls like mine all day. Perhaps “Thomas” ought to look for another job.

At one point “Thomas” asked me: “Oh my god Michael who is going to risk their whole reputation for your two hundred and ten British pounds?” I don’t know which reputation he was referring to – that of Immediate Connect, Immediate Edge, or BitWest. Or, I guess, of Gino D’Acampo. One thing I do know is that the reputation of BitWest is not great – in May, the Financial Conduct Auhority issued a warning to potential investors that it may be a scam

This firm may be providing financial services or products without our authorisation. You should avoid dealing with this firm and beware of potential scams.

The Financial Conduct Authority page on Bitwest which reads "this firm may be providing financial services or products without our authorisation. You should avoid dealing with this firm and beware of potential scams"

“Thomas” wasn’t the only member of the BitWest team to call me – an hour later, I received a call from “Hayley”, who told me that she was Polish, living in the UK, and making large sums of money using the platform. I asked her why BitWest were advertising via lies about celebrity deaths, pushed via promoted tweets from unofficial Twitter profiles.

“Anything is OK when it comes to promotion,” she told me. “But it wasn’t a lie, it was on television. It was disconfirmed, but at the period of time when we launched that advertisement, it was on TV [that D’Acampo had died]. Afterwards, we found out that it was not what had really happened”. This story obviously does not make sense: I could find no TV references to the death of Gino D’Acampo, but even if it were true, at any time the company could have pulled the promoted tweets from their (variously fake or stolen) Twitter accounts.  

I also asked “Hayley” why she thought the FCA so explicitly warned users against investing with her company. “The FCA says it may be a potential scam,” she told me, “Not that it definitely is a scam”. She went on to claim that BitWest did not need to be FCA regulated, as it was not giving financial advice (this is not true). She also told me the FCA warning was just proof that the government-run FCA doesn’t like it when people take control of their own finances, and so they try to punish companies that allow people to make so much money outside of the system.

I was unconvinced by the claim that BitWest was the innocent victim of a government conspiracy, nor that they were standing up to the mafia-like protection-racket demands of the FCA – particularly because BitWest’s modus operandi so perfectly resembles that of the Milton Group, which was the subject of a BBC World Service documentary in April called The billion-dollar scam.

The BBC found that the Milton Group also operated via a network of other business names, and while I don’t know whether Immediate Connect, Immediate Edge or BitWest are part of that same network, I did put that question to the “Grace” who called me two days later. Though “Grace” seemed confused as to who she worked for, introducing herself as a representative of “Streetwise”.

I asked her whether Streetwise and BitWest were part of the Milton Group set of companies. “Erm, yeah, it should be,” she told me. “So, you are part of the Milton Group, is that correct? Is it owned by the Milton Group?” I asked her. “No, it’s not”, she said. It remains unclear whether BitWest is part of the Milton Group, or if its practices merely resemble those of the Milton Group, or whether they’re genuinely the crypto-trading miracle they claim to be. But “Grace” was unwilling to be drawn on the subject – a minute later, she hung up on me. In all, within 48 hours of filling in the Immediate Edge contact form, BitWest (or whoever they may be) had called me thirteen times.

A promoted tweet problem

While the FCA has warned users not to deal with BitWest lest they be taken in by a scam, Twitter’s role as a recruiter of potential victims cannot be overstated. This all stemmed from a promoted tweet, which was seen by at least 113,000 people. That tweet came from an account that was paying Twitter $8 per month for access to the ad platform, and likely in excess of $100 for this particular ad. That money almost certainly comes from the profits of the scam, and without Twitter’s ability to reach hundreds of thousands of users, the scam would be far less likely to turn a profit. These adverts were accepted by Twitter, despite being obvious scams.

It’s not even the only promoted tweet associated with this scam: I was directed to two other promoted tweets, each from Twitter Blue accounts, each posting a seeming tribute to the departed Gino D’Acampo, alongside a link to the fake Guardian article. One had been viewed by over 260,000 people, another by over 278,000. Obviously, some of the users in each of those numbers may overlap, but clearly Twitter has promoted this scam to a huge number of its users, and it’s likely at least some of those users have handed money over to BitWest.

What’s more, this isn’t even a scam that’s unique to Gino D’Acampo and the Guardian. In May, 248,000 Twitter users were served a promoted tweet eulogizing Gordon Ramsay, which pivoted to a fake article about crypto trading. Elsewhere, Twitter accepted money to promote Wayne Rooney’s apparent death to over 156,000 users, in another ad for a crypto scam.

In some of these cases, the promoted tweet was later removed, and in some cases the associated account was suspended.

In researching this story, I was actually contacted by Aaron Rodericks, head of Threat Disruption at Twitter, who thanked me for flagging this scam promoted tweet. Soon after, the tweet and the account it came from had been removed by the platform. However, this approach to advert regulation is far too little and way too late – this scam had been promoted by Twitter to more than a hundred thousand users. By the time any action at all was taken, the scam has been run, and some people will have bought into it. When the scammers want to find a fresh set of victims, they know that Twitter will – seemingly without knowing or caring – help them facilitate the next scam, and the next after that.

I emailed my concerns to Twitter directly, and asked them how these profiles came to be able to promote a crypto scam into the timelines of hundreds of thousands of people, what checks Twitter carry out on potential adverts to avoid directing users to scams and exploitative products, and what steps Twitter will take to ensure they’re not facilitating the exploitation of their users.

A screenshot of the email response from Twitter

I got an immediate (auto) response from Twitter: a poop emoji. Which may well be the perfect illustration of how much Twitter cares about their profiting from the promotion of scams.

The shaky evidence for medical cannabis

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Being a skeptic is easy. All we must do is not accept a claim unless we see evidence for it. Then we must examine that evidence, but before that we don’t have to do anything. The point of skepticism is not to deny but to withhold assent. If someone tells me that I should get up in the morning and hand over 10% of my income, I don’t have to do that until I see some evidence for why. It’s a worldview that appeals to my laziness; I don’t have to do anything because the burden of proof is on the person making the claim.

Being a skeptic is easy — until it suddenly is not. Skepticism is hard when we have to defend concepts or people that we would normally despise. During the pandemic years I found myself defending the pharmaceutical companies — notably Pfizer, for whom I have a lecture on their practice of price inflation (Epanutin), and marketing of drugs for uses other than intended (notably Bextra). The practice was highly unethical and not unique to Pfizer; but I found myself saying and writing, “yeah, I know they did those things, but the vaccine seems to be effective and largely safe…”

Then several months ago, I found myself earning scorn from some and credit from others because I was defending the former Pope against people labelling him a Nazi. I tried to point out that the evidence is clear that all German boys were conscripted in the Hitler Youth at the age of 14, with the threat of criminal prosecution if they did not comply. So, yes, while he did wear the uniform, it’s more akin to being a child soldier than a willing participant, and there is a salient difference between being forced to do something and wanting to do it. Here I am, an avowed atheist and skeptic defending the individual singularly responsible for enforcing the crimen sollictationis — the document which guided the Vatican’s behaviour in hiding priests from legal consequence. His actual crime is reprehensible enough that it is unnecessary to have to make up another for him. In both cases I feel an ethical obligation to adhere to what seems to be the truth.

Evidence, we say, will move us. That mantra is the one thing that I brag about the most when people ask me what the advantage of skepticism is. Sure, we tend to care less about a person’s race, sexual orientation, gender identity, or any of the other things that have been historically used to devalue entire groups of people; that is the moral position, but it is the moral position because there is no evidence that any of those things makes an individual less of a person. It’s the suspension of assent without evidence that is, again, our greatest virtue.

Inevitably, this becomes very difficult when the evidence runs counter to something we want to be true. Which brings me to the topic of Medical Marijuana/Cannabis. I know plenty of cannabis enthusiasts who have assured me that the plant has medical benefits. Some of these people are even skeptics, so it should be an easy enough task to find the evidence that confirms the medical benefits of the marijuana plant. Unfortunately, the evidence is not as robust as the legends make it out to be.

There are two disclaimers I have to put forth: the first is that in the US and the UK; legal restrictions on the substance have made it difficult to even research it for medical reasons. In the UK this restriction was repealed in 2018, while in the US the problem varies between jurisdictions but as a drug, it remains a schedule 1 — the most serious of classifications, which renders research into it very legally odious to conduct.

The second is that I am not anti-marijuana. I personally don’t care for it, and as someone with a PhD in Philosophy I know that I’m in the minority of non-pot smokers in my discipline. My position is similar to Mill’s: do what you want, as long as everyone consents, and no one is being harmed.

The concept of medical marijuana seemed to be nothing more than a gateway argument. It was a way to open the door to full legalisation. I thought it was similar to the way that people, during the American experiment with alcohol prohibition, could get medical whiskey prescriptions (including a certain UK Prime Minister). Yet smokers assured me that it had benefits that were as good, if not better, than their pharmaceutical counterparts. Given the fervour by which they advocate for its effectiveness, it felt like the evidence must exist.

Glaucoma

There are two frequent claims I have heard advocating medical ganja, and the first is that it helps with Glaucoma. Glaucoma is a condition affecting the eye that can result in total blindness. There are a number of factors that cause glaucoma, and a few different kinds of glaucoma as well. Whatever vision loss an individual receives from the condition is considered permanent.

The most common factor in developing the condition is internal eye pressure, with family history being a close second. Though I should communicate that family history means an elevated eye pressure which causes the glaucoma. There is no known cure for the condition, but there is treatment to stem its development. But why would anyone think that smoking the reefer would help with glaucoma?

In 1980 a study, “Effect of Marihuana on Intraocular and Blood Pressure in Glaucoma,” (Merrit et al 1980) found that after use the internal pressure of the eye decreased enough to provide relief. In 1978 Green et. al found the same thing in rabbits using a topical oil treatment. This was an important finding, because the treatments for glaucoma at the time had deleterious side effects. Lighting up a spliff seemed to be effective and with fewer and less severe side effects. So, the evidence supports the claim, right?

Well, no. The first problem is that there is a difference in the concentration of THC. According to Pujari and Jempel (Pujari and Jempel 2019), the Merrit study used a concentration of 2%, while concentrations today greatly exceed that, and we should all understand that dosage matters. Secondly, it must be understood that the undesirable side effects for glaucoma medication were present in the 1970s. Medical science has developed treatments that have mitigated those side effects and are more effective at treating the condition. Most importantly though, the treatment works temporarily – very temporarily. According to Sun et al, to keep the condition under control would require frequent use though out the day; and while that may appeal to some people, the point here is to be treating a condition not spending the entire day blazed.

Cancer

The second most common claim about smoking endo was that it helped with cancer. This would mean that we could place this substance next to literally every other alternative medicine. The trouble with calling something a “cancer cure” is that the term is basically a red flag for a CAM treatment. Can the devil’s lettuce cure cancer?

The main problem with this claim is that there are a lot of different cancers. “Cancer” is more of an umbrella term than a specific disease, so the claim that one substance can cure all cancer is a bit farfetched to begin with. I’m not going to run through each of the different type of cancers and whether smoking a blunt will help treat it; so, I’ll make a general claim that there does not appear to be evidence that bud is going to help treat cancer. One study showed some promising signs that THC combined with Temozolomide (the standard chemo-therapy agent) could help stem the growth of a particular form of glioma (Torres et al 2011). The important thing about this study is that the combination of THC with the Temozolomide was not the animal subject getting baked and then undergoing chemotherapy, it was purified THC administered to target glioma cells that were chemo-resistant.

An XKCD comic which reads "when you see a claim that a common drug or vitamin "kills cancer cells in a petri dish," keep in mind: so does a handgun"

A classic XKCD character stands on a chair. They're wearing a lab coat and pointing a handgun down at a petri dish which is on a lab bench alongside a microscope.
As XKCD has taught us, many things can stop cancer cells in a lab, not all of which are clinically useful for patients (image credit: XKCD #1217)

In breast cancer the effect seems to be null. In pre-clinical settings there was evidence that THC worked to inhibit some of the growth of oestrogen receptor positive breast cancer cell lines (Dobovisek et al 2020). However, this claim was based on a pre-clinical overview of research, which was theorising on the interaction between cannabinoids and sex hormones. While this does show the possibility of effectiveness, more research is certainly needed. Many things can stop cancer cells in a lab, not all of which translate well to actual human patients, and the authors warn about the interaction between THC and established treatment regimens.

Another claim is that dagga helps fight lung cancer. Despite what enthusiasts want to claim, smoking anything is bad for you. Inhaling smoke should not be considered “healthy.” While inhaling some burning substances may be healthier than others, this is in relative terms and not in absolute terms. Aldington et al (2008), showed an 5% increase in lung cancers in young adults who are habitual users of the wacky backy. Given that habitual use actually increases the risk of lung cancer, it’s contradictory to assume that it would help.

As a cancer treatment it looks like there is no sufficient evidence to make the claim. However, as some of the more zealous advocates are probably screaming at their screen, it doesn’t help treat cancer, what it does is help treat side effects of chemotherapy.

To be as brief and glib as possible: chemotherapy is a carpet bomb tactic. The treatment attacks everything with the understanding that cells which normally belong to the body will begin reproducing and the “flukes” will have been eradicated. As a treatment it is devastating to the human body. The side effects of chemotherapy include all manner of digestive complications: nausea, vomiting, diarrhea, anorexia, and constipation. These conditions may create an unwillingness to eat in the patient. There is evidence that suggests medical marihuana will alleviate these problems while improving the quality of life of patients undergoing treatment (Worster et al 2022). Unlike those people who claim that diet helps treat cancer, refusing to eat is not going to help the patient get better. One side effect of getting ripped is that the user gets “the munchies” – the irresistible craving for Funyuns, takeaway tacos, and sliders. It’s not a direct medical benefit, but it does help the patient overcome the unwillingness to eat.

Pain

That herb treats pain seems obvious. However, we should be clear on what we mean by a “treatment.” Are we asking whether a substance addresses the cause of a condition which is causing chronic pain or are we asking if the intervention covers up the sensation of pain with a different feeling? Cannabis-based pain therapies have so far only been suggested to do the latter. In this manner they function no differently than alcohol—if I’m drunk, I don’t feel the pain; likewise, if I’m blitzed, I do not perceive the pain.

A meta-study released in 2022 by Gedin et. al argues that cannabinoid success in treating pain is not objectively verifiable. They concluded from an overview of 20 studies involving 1,459 individuals that what seems to be the mechanism of action is our good friend the placebo effect. The presence of the placebo effect is easy to explain here – reported pain can be modified by the expectation of a positive result due to the favourable press coverage of a once illegal drug, as the authors write, “The unusually high media attention surrounding cannabinoid trials, with positive reports irrespective of scientific results, may uphold high expectations and shape placebo response in future trials.”

To conclude, more research is certainly needed. The restrictions on running studies on the substance are being slowly chipped away and its placement as a schedule 1 drug in the US is an absurdity. However, as Science Based Medicine has written, the current state of the science does not provide the conclusions that advocates have claimed.

What’s in Lake Champlain? Analysing historic sightings of the cryptid known as “Champ”

Lake Champlain is a large lake spanning two US states and one Canadian province, with a maximum depth of 122 meters, and a surface area of over 1,000 square kilometers (Myer, 1979). Not unlike Loch Ness in Scotland, an unknown aquatic animal is alleged by some to inhabit Lake Champlain, variously dubbed ‘The Lake Champlain Monster,’ ‘Champy,’ ‘Champ,’ and the trinomen Belua Aquatica Champlainiensis (a nomen nudum, as there is no formal diagnosis differentiating it from other taxa). Champy has been speculatively identified as outdated reconstructions of such extinct forms as plesiosaurs and archaeocetes (Earley, 1985; Mackal, 1983, Chapter XI).

Perhaps the strongest evidence presented to support the existence of an unknown animal in Lake Champlain is the 1977 ‘Mansi’ photograph, which depicts a dark shape above the lake surface resembling a longnecked marine reptile. Apparently, the picture was not tampered with in any way, but may feature a sand bar upon which a model could have been placed (Frieden, 1984). LeBlond (1982) used the Beaufort scale to estimate the wind speed and wavelength in the photograph, and from these estimated the size of the subject at 4.8 to 17.2 meters. Field experiments have reduced this estimate to 2.1 meters (Radford, 2003) or 1.3 meters (Raynor, 2015). Whatever the size, it has been suggested that the publication of the Mansi photograph may have led to an increase in the number of sightings at the lake due to ‘expectant attention’; the tendency for observers to ‘see’ what they anticipate they will see (Radford and Nickell, 2006, Chapter 2). Evidence for expectant attention in the Lake Champlain context may come from statistical analysis of Champ ‘sightings’.

Throughout the 1980s and early 1990s, the Lake Champlain Phenomena Investigation (LCPI) and associated organisations attempted to collect further evidence with sonar, shoreline and vessel surface surveillance, scuba dives, hydrophones, and a remotely-operated submersible (Deuel and Hall, 1992; Smith, 1984, 1985; Zarzynski, 1982, 1983, 1984b, 1985, 1986b, 1987, 1988, 1989, 1990). Hundreds of eyewitness testimonies were collected, as well as a dozen or so ambiguous sonar contacts, but no definitive autoptical evidence was obtained.

In the absence of physical material, purported sightings of unknown animals at Lake Champlain have been studied statistically. In a previously-published analysis, Kojo (1991) reported that Champ sightings most frequently occur just before sunset, in contrast to how most lake visits occur earlier in the day. Kojo interprets this as evidence for the existence of nocturnal unknown animals. However, qualitative descriptions of sightings times such as “late afternoon,” “dusk,” and “about midnight” were excluded, which has the potential to bias the analysis. Thus, a reanalysis including these data is warranted to determine how robust that conclusion is.

The previous analysis reported that the majority of sightings with descriptions of locomotion describe vertical undulation of the body, but did not emphasise how few sightings included any description of locomotion, nor how many sightings were missing data in general.

Finally, data on other aspects of sightings – such as the diversity of morphological descriptions, the distance to the object, estimates of its size, and whether distance and size are associated in a statistically significant way – were not reported in the previous analysis.

Given all of the above, I undertook a study to re-analyse over 300 Champ ‘sightings’ with statistical methods, including sightings which were not previously analysed. Methodological details are available in a technical report online along with the data and code used in the analyses.

Figure 1 shows the cumulative number of purported sightings of unknown animals at Lake Champlain across the period of time ±10 years around the 1977 Mansi photograph (published in 1981). As detailed in the figure, numbers of sightings per year were over twice as great in the periods 2, 5, and 10 years after the publication of the Mansi photograph in 1981, compared to the periods 2, 5, and 10 years before publication. The increase in number of sightings per year after the Mansi photograph diminished around 1987/8 when sightings per year returned to pre-Mansi levels.

This finding, that the rate of sightings increased significantly after the publication of the Mansi photograph, may be interpreted by a cryptozoologist as evidence of publicity driving more cryptid-seekers to Lake Champlain, and therefore more sightings being made (since the number of sightings is a function of the number of visitors). A skeptic may interpret the same finding as evidence of expectant attention; after seeing the Mansi photograph, lake-goers may be more likely to think they have seen Champ because that is what they have anticipated they will see.

Figure one as described in the text and figure legend. A bar chat showing cumulative sightings by year.
Figure 1: cumulative number of purported sightings of unknown animals at Lake Champlain across the period of time 10 years either side of the 1981 publication of the Mansi photograph.

The conditions under which sightings were made were largely consistent; the majority of sightings occurred in Summer (70.1%) under calm lake surface conditions (83.9%), between Noon and Evening (73.9%), and were made by more than one witness (72.9%). A cryptozoologist may interpret the consistency of sighting conditions as evidence of consistent behavioural characteristics among Champ animals, while a skeptic may interpret this consistency as evidence of regularity of wind/wave effects (Bauer, 1992), sampling error or other bias, and/or characteristics not of the Champ animals but of the observers (Mackal, 1992).

Indeed, in the case of the cryptozoologically-related coelacanth, catch data describes more about the habits of Comoran fisherman than about the fish (Thomson, 1992, Chapter 6). For example, Kojo (1991) suggested that most Champ sightings occuring in Summer is evidence of seasonal heterothermy, but this may also be explained by seasonal tourism in and around Lake Champlain.

Descriptions of the characteristics of the animal observed are much less consistent. Just 27% of witnesses described the appearance of the animal they had purportedly seen. Among those reports with appearance descriptions, the largest category (serpentine) consistent of just 36.5% of sightings, with the next largest specific categories being reptilian (15.3%) and marine mammal (11.8%).

Over 68% of sightings were missing data on one or more of appearance, motion, speed, height above the lake surface, and the number of humps, loops, coils, or portions seen. The characteristic with the most agreement was integument; 98.2% of sightings with data for integument described the animal as dark, which is unsurprising in a lake setting.

Thus, despite the claim that Champ has been seen by hundreds of eyewitnesses, detailed eyewitness descriptions of these alleged animals are few and disparate. Most sightings are missing data pertaining to morphological description, and those with data describe very different-looking objects; Champ sightings are not nearly as consistent as claimed by some (Radford and Nickell, 2006, Chapter 2). That a large proportion (27.4%) of sightings were described as appearing like logs, land mammals, birds, fish, and boats is logical because all of these are present at Lake Champlain. For example, in 1987 the LCPI observed deer swimming across the lake. Unknown animals are therefore unnecessary to explain many sightings. Sightings that occurred in late evening with low visibility are perhaps explained by observers being more likely to confuse ordinary phenomena with Champ in low light conditions.

The reported length of objects sighted in the lake varied massively from less than one meter to nearly 60 meters, with an average of 6.6 meters and the median was 6.9 meters. The average reported distance between the observer and the object sighted was 247.2 meters, with a median of 91.4 meters. When outliers were excluded, there were no statistically significant correlations between any of reported length, reported height, and distance to the object sighted. The most parsimonious explanation for these non-associations is that eyewitnesses over- or underestimate distance and size, or have witnessed entirely different events occurring in the lake.

In conclusion, if not a fake, what’s in the lake may be ordinary phenomena innocently mistaken for unknown animals, in part driven by expectant attention and the publicity of the Mansi photograph. Alternatively, Lake Champlain is inhabited by multi-humped, dark-coloured serpents approximately seven meters in length, which locomote in a fast and sinuous fashion, and which prefer pleasant Summer afternoons and evenings, as well as appearing before crowds. Deciding which explanation best accounts for the data is left as an exercise for the reader.

Regardless, Champ research and advocacy has apparently advantaged the local people and animals; in 1986, the Vermont Senate followed the New York Senate in adopting the “Champ Resolution,” calling for the protection of possible unknown animals in the lake, which likely benefited the known lake fauna. Systematic searches at Lake Champlain have also enabled the discovery of many archaeological artefacts (Zarzynski, 1986a) such as the shipwreck of the tugboat William McAllister, which was discovered off Schuyler Island during a six-day search of the lake bed designated ‘Project Champ Carcass’ (Zarzynski, 1987). Each year since 1985, the Moriah Chamber of Commerce has hosted the annual Champ Day: Lake Champlain Monster Festival, which undoubtedly supports local businesses with the crowds it brings to the lake.

Many thanks to paleontologist Tyler Greenfield, who highlighted that the original “binomen Beluaaquatica champlainiensis” should actually read “trinomen Belua Aquatica Champlainiensis“.

References

  • Bauer HH (1992). Analysis of Sightings at Lake Champlain. Cryptozoology 11, 138–139.
  • Deuel RA and DJ Hall (1992). Champ Quest at Lake Champlain, 1991-1992. Cryptozoology 11, 102–108.
  • Earley GW (1985). Book Review: Mysterious America. Cryptozoology 4, 93–94.
  • Frieden BR (1984). Interim report: Lake Champlain ‘monster’ photograph. In: Champ – Beyond the Legend. Ed. by Zarzynski JW. Port Henry, New York: Bannister Publications. Chap. Appendix 2.
  • Kojo Y (1991). Some Ecological Notes on Reported Large, Unknown Animals in Lake Champlain. Cryptozoology10, 42–54.
  • LeBlond PH (1982). An Estimate of the Dimensions of the Lake Champlain Monster from the Length of Adjacent Wind Waves in the Mansi Photograph. Cryptozoology 1, 54–61.
  • Mackal RP(1983). Searching for Hidden Animals. Cadogan Books.
  • Mackal RP (1992). Are Lake Monster Sighting Times Biologically or Culturally Based? Cryptozoology 12, 114.
  • Myer GE (1979). Limnology of Lake Champlain. Vol. 30. Lake Champlain Basin Study, New England River Basins Commission.
  • National Center for Health Statistics (2021). Measured average height, weight, and waist circumference for adults aged 20 and over. https://www.cdc.gov/nchs/fastats/body-measurements.htm.
  • Radford B (2003). The Measure of a Monster. Skeptical Inquirer 27.
  • Radford B and J Nickell (2006). Lake Monster Mysteries: Investigating the World’s Most Elusive Creatures. University Press of Kentucky.
  • Raynor D (2015). A Study of the Mansi Photograph taken at Lake Champlain. https://www.academia.edu/11573500/A_Study_of_the_Mansi_Photograph_taken_at_Lake_Champlain.
  • Smith RD (1984). Testing an Underwater Video System at Lake Champlain. Cryptozoology 3, 89–93.
  • Smith RD (1985). Investigations in the Lake Champlain Basin, 1985. Cryptozoology 4, 74–79.
  • Thomson KS (1992). Living fossil: the Story of the Coelacanth. WW Norton & Company.
  • Zarzynski JW (1986a). Monster Wrecks of Loch Ness and Lake Champlain. MZ Information.
  • Zarzynski JW (1982). LCPI Work at Lake Champlain: 1982. Cryptozoology 1, 73–77.
  • Zarzynski JW (1983). LCPI Work at Lake Champlain: 1983. Cryptozoology 2, 126–131.
  • Zarzynski JW (1984a). Champ – Beyond the Legend. Port Henry, New York: Bannister Publications.
  • Zarzynski JW (1984b). LCPI Work at Lake Champlain: 1984. Cryptozoology 3, 80–83.
  • Zarzynski JW (1985). LCPI Work at Lake Champlain: 1985. Cryptozoology 4, 69–73.
  • Zarzynski JW (1986b). LCPI Work at Lake Champlain: 1986. Cryptozoology 5, 77–80.
  • Zarzynski JW (1987). LCPI Work at Lake Champlain: 1987. Cryptozoology 6, 71–77.
  • Zarzynski JW (1988). LCPI Work at Lake Champlain: 1988. Cryptozoology 7, 70–77.
  • Zarzynski JW (1989). LCPI Work at Lake Champlain: 1989. Cryptozoology 8, 67–72.
  • Zarzynski JW (1990). LCPI Work at Lake Champlain: 1990. Cryptozoology 9, 79–81.

Jack Chick’s foray into the developing world only illustrates the development of his ideology

There is a classic move that authors make when writing long series: they set their works in a foreign land. Usually, their protagonists see how the “other” lives and solve a problem that is generally not well thought out because the writers didn’t bother to research the countries their characters travelled to, or the countries are imaginary. So, of course, Jack Chick would do that in his comic in issues 3 and 4.

In issue 3, the protagonists go to a country in East Africa called Toganda. This imaginary country is filled with so many stereotypes that I prefer to call it Africa, since it is essentially used to represent the entire continent. The leader of Toganda is a man who suffered the horrors of British Imperialism and white people as a child, leaving him marked for life and earning him the nickname Kruma (Scarface). His hatred for the white man and pressure from the evil Chinese lead him to expel all missionaries from the country. This triggers the whole plot, as the protagonists must go there and convince him otherwise.

The evil Chinese meddling in Africa is a heritage of the cold war, and the view that the Chinese were more involved in the region. It all depended on the writer’s conspiracy level, of course, but as a writer, you can add ‘yellow peril’ to the narrative too, which is not wholly evident in Jack Chick’s work.

This panel from the comic sets the plot in action:

Two panels of a Jack Chick comic.

The first panel has a white man with grey hair, wearing a black suite with a white pocket square. He says:

"You know our policy when the Lord supplies the funds needed for your trip: you stay until your mission is completed! Your jobs will always be waiting for you here! Eleanor already checked! ... You'll need $3,300!"

An off screen character replies: "We'll go into prayer, Mr Harris!"

The second panel is titled "Wed night prayer meeting", featuring an elderly grey haired lady in a pink dress, saying: "Excuse me Jim... last night I dreamed I saw Africa and your face appeared... So I drew a little money out of the bank... I believe the Lord wants you in Africa!"

She is handing an envelope of money to a surprised African American man in a green suit.

Aside from the obvious issue of going to a black person and telling them you dreamed of them and Africa, which is why you are giving them money to go there, we also see here what many fellow sceptics will recognise as the “God provides” argument. There’s no need to work or do anything; with prayer, the world turns upside down to ensure that wish is granted.

Now, let’s do a quick run through the rest of the plot: they travel to Toganda and meet a revolutionary against Kruma (Scarface), who the evil Chinese want to put into power. When Jim (the protagonist) meets the revolutionary, he quickly wins him over to the side of Christ. Something else happens, he has a jealous attack, but that is a side-plot. What is essential is this revolutionary’s speech at the climax, which reveals a contradictory point in Chick’s ideology:

Two panels of a Jack Chick comic.

The first panel shows the reformed revolutionary character, an African man in a sand coloured suit and black tie, giving a speech. In it, he says: "I please with you to be good citizens! The Bible says "submit yourself to EVERY ordinance of man for the Lord's sake, whether it be to the king, as supreme, or unto governors... as unto them that are sent by him for the punishment of evildoers and for the praise of them that do well!"

The second panel shows that he is giving his speech to an implied large crowd, who are saying "YES" in agreement as he continues:

"We must give him our total support... as one man, lift him up to god in daily prayer... revolution and riots are against god's laws... are you going to obey god?"

The address pleads for the citizens to wholeheartedly support Kruma (Scarface) as president, because he is the leader. One of the Bible verses used is: “They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.

This showcases the hypocrisy of Jack Chick, because, if you recall, in Chick’s first comic the protagonists fought to deliver Bibles behind the Iron Curtain, disrupting the rule of the Soviet rulers. So, according to Chick, communism is terrible and should be fought… but not when it involves Kruma? What is the difference between these two situations? The answer is that the author has decided that Kruma will be saved, and therefore he is now the “right” leader for the country.

That leads us to the next comic, which is ostensibly about demonic possession in India, but really it is an excuse for Chick to accuse Hinduism of being a satanic religion filled with charlatans and criminals. The comic is dedicated to the dangers of Satan, and includes a step-by-step guide for how to perform an exorcisim, and how not to do it – exemplified by a character dying when he makes a mistake during an exorcism, causing him to become possessed by the demon he was trying to exorcise. Part of the comic is also dedicated to showing how the parents (communists, of course) tried every method to save their child, before even the doctors gave up and asked them to focus on spiritual solutions.

Exorcism is probably one of the best examples a Christian like Jack Chick has to exemplify his worldview and faith. It’s a clear representation that, yes, Satan is real, the Devil is real, and they are out to get people and destroy their life, and the only way to stop them is to follow Jesus the right away. So dedicating an entire comic to the process of exorcism, and emphasising that demonic possession and temptation by Satan can happen anywhere at any time, is very affirming to Jack Chick.

So, this is Jack Chick’s travels to the third world: a deep hatred of communism, Hinduism and a pathological fear of Satan. Comic four discusses the devil more than Jesus; the religion becomes more and more about Satan than about the supposed main character. It needs to be reinforced Satan is the leading player for Jack Chick, God is just a reactive force to the events. He has to be, else God himself must be a monster, because he allows a terrible being like Satan to exist for no reason other than to test his creations.

The persistence of error: why longevity doesn’t equate to veracity

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There are some facts that are obvious in theory and universally accepted as an abstract formulation, but vehemently denied when it comes down to the concrete case and practical application. For example, the realisation that wrong ideas and false beliefs are capable of taking root, surviving, thriving, and influencing the lives and behaviour of countless generations, even after their falsity has been demonstrated. We are all capable of identifying the nonsense that others have turned into tradition, but when the lens turns to us, denialism is automatic. The fallacy of appealing to tradition only sounds fallacious when used by third parties.

A representative sample would include the usual favourites like astrology, homeopathy, and other low-rated ones, but the full set is vastly larger. The mermaid of tradition has a seductive song, which goes something like this: the wrong and the false are refined, abandoned over the decades and centuries. What survives and consolidates must be true because, after all, it has withstood the test of time.

Human intelligence, it is claimed, evolved under selective pressure to better understand the world. Thus, the sieving of truths would occur naturally, nonsense eliminated as part of an almost automatic process. What remains, therefore, must correspond to the facts or, at least, serve as a very good indicator of where the facts can be found.

How many times have we not encountered this argument? This or that must be true because “it has been proved through the centuries”, it is millenary, it is traditional. The fallacy behind the fallacy is that “better understanding the world” is not the only selective pressure on the intellect. The human being is a social animal, and perhaps more important than discovering how best to hunt mammoths was developing a good way to convince those who knew how to hunt to share the booty.

But the equation between seniority and veracity remains too good a move to dismiss. It is recognised, in the realm of ideas, as a primary failure (or dishonest form) of reasoning, but depending on the interests at stake, it can be transfigured into an indisputable epistemic criterion: what belongs to tradition is automatically validated as “knowledge” without the need for any critical examination – at the limit, the mere insinuation that some critical examination would be welcome is rejected and reprimanded as intolerable disrespect for ancestors and institutions, a mark of prejudice against this or that culture.

It is a vice embraced across the entire political spectrum. We find the conservatives on the right who treat countless nonsense and superstitions as “wisdom” only because of the dubious merit of having “survived the test of time” among the elites of the Western world; and then there are those on the left, who show the same fondness for superstitions and nonsense that have been victorious among the downtrodden of the West – or among elites anywhere but Europe.

Cause and Consequence

The “test of time” argument, the cornerstone of the fallacy of appealing to tradition, can have many faces. Each is designed to sound “reasonable” in the face of different sensitivities, value systems, and audience profiles. The elitist speaks of noble traditions, the populist of popular wisdom, the pragmatist of empirical knowledge and common sense.

But why is the fallacy a fallacy? Why is relying on tradition, just for tradition’s sake, a mistake? Why are antiquity, traditionality, and continuous practice not solid indicators of truth – of correspondence with facts? As automatic as it is to see the error (if not the absurdity) of traditions that we dislike or are indifferent to, it is just as easy to cling to ad antiquitatem in defence of those that are dear to us.

The problem with the “test of time” is that it has its validity domain, but in the end, it promises more, much more, than it can deliver. Initially, it is reasonable to assume that an idea, belief, or behaviour that has endured for generations is lasting for some reason. What is unreasonable is imagining that matching the facts represents the only possible, or even the most likely, reason.

Anthropologists and psychologists have known this for a long time: beliefs play numerous roles in society, and having correct information is just one possibility among many, not mutually exclusive. Other functions – such as sustaining hierarchy, reducing anxiety in times of uncertainty, helping to control conflicts – may be giving longevity to the idea. Beliefs can also become fixed by mere chance, in a process similar to genetic drift.

Many people understand this when beliefs involve political or religious institutions, but perhaps these same people are reluctant to accept explanations about something more immediate and palpable, like health. Could a traditional plant used for centuries to treat this or that have become established in a culture because of some “social function” other than doing what it is supposed to do – cure the disease? What other “social function” can a medicine have?

Well, several functions, such as giving the patient the impression that something is being done for them, which will help keep them calm while nature takes its course. It can also give the population the impression that the doctor/shaman/priest/sorcerer/sage has special knowledge, superior to that of mere mortals. Other functions include moving the economy, providing entertainment, solidarity, and social cohesion if the preparation is consumed in some kind of public ceremony, among many alternatives.

A belief surviving the “test of time” suggests something about it, but it may not necessarily be true. Depending on the context, it may be the least likely possibility or not even plausible.

What is the problem?

It is all too easy, even tempting, to adopt a blasé attitude when discovering (or imagining) the “true role” of a belief and thereby deciding that the truth or falsity of its explicit content, the information it ostensibly carries, is irrelevant or a concern only of small minds, clumsy spirits, or narrow-minded positivists.

But this is nothing but arrogance and condescension masquerading as intellectual sophistication. To ignore that beliefs have implications, and that false beliefs have invalid implications that, once taken seriously, open the way to tragic consequences, is not a sign of superior understanding but of irresponsibility. Noting that the belief in witches as a cause of illness or misfortune helps the community to make sense of events and to negotiate its internal tensions is no consolation for the “witch” who ends up tortured and killed.

It is possible to have important symbolic, political, and even ecological relationships encoded in beliefs that ostensibly teach how to heal the body, cultivate the earth, calm the spirit, or ward off death. However, identifying, understanding, and even respecting these social functions of tradition does not answer the question of whether it really benefits the sick, improves the crop, or relieves pain. If, in addition to all that it implicitly delivers, belief also finally provides what it explicitly promises.

Paraphrasing a reflection made by Nobel Prize in Medicine Peter Medawar (1915-1987), when condemning the idea that culturally rooted healing myths should be placed on the same epistemic plane as medical science, a person with a toothache may prefer a treatment that actually eliminates the problem to a ritual of profound poetic, social, and spiritual significance, but which will do nothing to alleviate their suffering. At dawn, hours after the end of the ceremony, when adrenaline is low and everything is quiet, it is the sufferer who continues to endure alone and in silence.

Beware the book ban: schools and libraries are a battleground in the culture war

There’s been a recent uptick in stories about the banning of books at libraries and schools, particularly in the US but also in the UK, where the Guardian recently reported that one third of librarians have been asked to censor or remove books by members of the public. In both contexts, these controversies tend to centre on books that deal with race, gender, sexuality, and imperialism, and in some cases these controversies include threats of violence against schools and libraries, and the professionals who work in them. In order to understand this phenomenon, how dangerous it is, how it spreads, and how to combat it, it’s worth examining the history of public schools and libraries.

Prior to the mid-19th century, nearly all schools and libraries across Europe and North America were organised by religious institutions, with a smaller number of secular private institutions. These schools and libraries were generally not intended, and did not have the capacity, to serve more than a relatively small percentage of children and adults, and were accessible almost exclusively to well-off families. During the late 19th and early 20th centuries, governments on both continents adopted various schemes to make education available to boys, and later girls, regardless of their social class or economic status. These schemes were concurrent with, and supported by, an expansion of public libraries. The establishment of widespread, publicly-funded institutions of learning transformed education into a venue for enacting social policy, and therefore a subject of political struggle.

At the extreme end of political struggle, we see culture war tactics including moral panic, threats of violence, and attempts to disrupt government’s ability to enact policy and provide social services. The current calls for book bans are targeted precisely at books that engage with topics that are the subjects of moral panic among “anti-woke” political activists: LGBTQ+ and particularly trans rights have been at the centre of the QAnon conspiracy theory and a target of Christian Nationalism for years; acknowledgement of racism has led to a backlash against Critical Race Theory, a previously obscure methodology in legal scholarship and sociology; recognising the social and economic impacts of settler colonialism on indigenous people has generated fierce, nationalistic opposition. In the context of moral panic, trans and non-binary people and those who support them are accused of being paedophiles, anti-racists are described as irrationally self-loathing, and any criticism of the “great men of our history” is deemed unpatriotic.

The US is a major exporter of culture, including movies, television, and music, but also conspiracies, grifts, and moral panics. The QAnon conspiracy theory refers to a US security clearance and centres on the former US President, yet it has followers and proponents across Europe, the Americas and beyond. Critical Race Theory emerged as a methodology for analysing the US legal system, but it is now decried in countries where it has never been taken up. Direct attempts to ban books by members of the public, including through threats and intimidation, have been part of the fabric of US life since at least the 1980s, and are now being adopted as a tactic by extremist activists in the UK and elsewhere.

In one sense, the US is more vulnerable to politically-motivated attacks on educational institutions. Unlike the UK, the US government provides no guidance whatsoever on curriculum or policy for schools and libraries, and local jurisdictions (states and counties) seldom mandate anything more than relatively broad standards. Instead, our schools and libraries are almost entirely governed by boards of local citizens. This provides a localised pressure point for political activists to assault, by disrupting the meetings of those boards and threatening and intimidating their members, and the activists who engage in these activities are well organised and funded by networks of political operations, allowing them to coordinate and support attacks on school and library boards outside of their own communities.

Yet as the rise in direct book challenges in the UK demonstrates, extremist activists are adapting the same tactics that emerged in the US, and regular readers of The Skeptic will need no reminder that the far right in the UK is also well organised, and capable of turning out activists to engage in moral panic on a range of topics. While the UK’s centralised system of education may have insulated schools from direct attacks by members of the extremist activist public, libraries are already experiencing such attacks. Worryingly, the Conservative government has recently made moves that position schools as a culture wars battleground, including adopting the US-based framing of “anti-woke” politics, and challenging how relationships and sex education are taught in schools, both moves which tie into ongoing moral panics, and which may be precursors to targeted harassment of racial minorities and LGBTQ+ students, educators, and members of the public.

There is, however, some cause for optimism by those who oppose moral panic and far-right extremism. The educational systems in the UK are broadly supported by the public, with a recent YouGov poll finding 70% of parents feel that schools are doing a good job at educating students. When parents and communities have such a level of trust in their schools, they tend to stand up and defend them when they come under attack. Indeed, this is what has happened in many communities in the US, as local grassroots groups mostly defeated far-right candidates for school boards in recent elections, despite the strong funding provided to extremist candidates by outside political groups. And some polling has shown that these tactics are backfiring, by raising interest in reading controversial books among young people, and galvanising centre-left voters into political action.

Education is a political battleground, whether we want it to be or not. Perhaps it is appropriate that they should be, given the roles of public funding and social policy in public educational institutions. Currently, the battleground is being defined by extremists who are using these institutions to advance xenophobic and anti-LGBTQ agendas, and using the tactics of moral panic, including public outrage, intimidation, and threats. The good news is that it hasn’t taken much to defeat extremism on this particular battleground, because our society continues to value public education and its institutions. Extremist victories in this space have largely come as a result of surprise attacks, so please, don’t be surprised by these tactics, and be ready to stand up for your local schools and libraries.

The fat but fit paradox: can animals be overweight and healthy?

The World Health Organization states that worldwide obesity has nearly tripled since 1975, that most of the world’s population now lives in countries where obesity and being overweight is linked to more deaths than being underweight.

These statistics reflect animal obesity concerns too. In 2020, 78% of veterinary professionals highlighted to the PAWS report that they had seen an increase in pet obesity over the last two years. Obesity has remained a top concern of veterinary professionals since we collected data for the first PAW Report in 2011, and it has been consistently highlighted as one of the top 5 welfare issues facing dogs, cats, and rabbits in the UK. Despite this, in 2020, only 14% of dog owners, 18% of cat owners and 10% of rabbit owners reported their pet to be overweight or obese.

This is mirrored by a 2021 study from the Royal Veterinary College (RVC) that revealed the scale of the overweight epidemic in dogs in the UK, with 1 in 14 dogs recorded by their vets as overweight each year. Breed and other factors also contribute to increased risk of obesity. According to some studies, Pugs, Beagles, Golden Retrievers and English Springer Spaniels are at higher risk. Being middle-aged and neutered were also found to be a risk factor for dogs; alterations to sex hormones following neutering are thought to result in several behavioural changes, including increased appetite and decreased physical activity, which contribute to the risk of obesity.

Alarmingly, in another study in a UK sample of 154 brachycephalic dogs, 57% were overweight or obese. It is noteworthy that rising popularity and ownership over the past decade of the Pug, French Bulldog, and Bulldog, has been at the heart of the growing concerns about brachycephalic health issues in dogs.

Furthermore, it is estimated that between 39 and 52 per cent of cats in the UK are overweight or obese. The prevalence of overweight or obese pet rabbits is estimated to be as high as 35%, depending on the study.

Health and obesity

It is documented in humans that obesity is a risk factor in several diseases, and similarly obesity carries severe welfare risks for companion animals.

Obesity is a complex condition that may be caused by a combination of factors. These factors include, but are not limited to, genetic, environmental and lifestyle, metabolic, iatrogenic, socio-demographic and owner factors. Obese dogs have shortened life spans and reduced quality of life; it has also been associated with higher frequencies of conditions including osteoarthritis, breathing problems, heart disease, diabetes and certain types of cancer. One study found that obesity was the third most common disorder in brachycephalic (flat faced) dogs. Furthermore, obesity has been associated with increased risk of hyperadrenocorticism, hypothyroidism and urinary tract disease, urinary incontinence, cruciate disease.

Obesity in rabbits also carries consequences, including osteoarthritis, pododermatitis, hepatic lipidosis, atherosclerosis, insulin resistance, and increased risk of post-anaesthetic complications.

Obesity in cats is a major risk factor for diabetes mellitus and has also been associated with other disorders such as an increased risk of other diseases, such as lower urinary tract disease, dermatoses, oral cavity disease, and lameness.

“We can be obese but remain healthy.”

It has been suggested that being fit might attenuate some of the adverse consequences of obesity. In some human literature we are seeing that some people, despite raised BMI and obesity, appear to remain healthy – not exhibiting the normal issues cardiovascular disease risks relating to obesity. There is limited evidence that high cardiorespiratory fitness (CRF) might mitigate the detrimental effects of excess body weight on cardiometabolic health. Researchers worldwide are investigating this phenomenon – examining genes, animal models, and humans to understand more. The researchers are also working to define metabolically healthy obesity.

What influences this?

As for many other phenotypes, genes and environmental factors both influence adiposity and cardiorespiratory fitness. The heritability of both obesity and cardiorespiratory fitness might be up to 50%, leaving environmental factors such as diet and exercise routine to explain the rest. Among environmental factors, regular physical activity and, particularly, that of vigorous intensity have shown to be the most effective in improving cardiorespiratory fitness. 

In the late 1990s, some studies provided first evidence for what was later known as the ‘Fat but Fit paradox’. These studies demonstrated that all-cause and cardiovascular disease mortality risk in obese individuals, as defined by body mass index (BMI), body fat percentage or waist circumference, who are fit (cardiorespiratory fitness level above the age-specific and sex-specific 20th percentile) is not significantly different from their normal-weight and fit counterparts (the theoretically healthiest group possible).

A study investigating the concept suggested that, although physical activity partly mitigates the detrimental effects of overweight/obesity on cardiovascular disease risk, we still know that obesity, especially severe/morbid obesity, is a major health problem for people. Focus on exercise and a healthy diet are important public health goals, however it should be noted that focus should not be placed exclusively on losing weight/fat, but also on increasing cardiorespiratory fitness, since a medium–high cardiorespiratory fitness level may attenuate the adverse consequences of obesity on health.

Excess body weight is still associated with a marked increase in the prevalence of major risk factors, as reflected by approximately two-, five-, and four-fold higher odds for hypercholesterolaemia, hypertension, and diabetes among active but obese individuals compared with their inactive peers with normal weight.

This is looking at cardiovascular health… which is not comparable in many animals

These studies looking into the ‘fat but fit’ paradox focus on cardiovascular health, and for good reasons. Cardiovascular disease is a leading cause of death worldwide, accounting for 45% of all deaths (>4 million) in Europe and prevalence in UK has remained constant at around 3% in England and 4% in Scotland, Wales, and Northern Ireland.

The aetiology of CVD in animals and humans is relatively incomparable: humans commonly experience coronary heart disease, atherosclerosis and atheroma commonly linked to obesity, whereas dogs are represented with degenerative valve disease and acquired cardiomyopathies, and in cat’s cardiomyopathies are most prevalent, with specific risk factors making some individuals more predisposed to specific disease processes. Given this limited evidence we need to continue to work with the current information we have available. Obesity in animals is a risk factor for several health issues and increased mortality, even if you believe they are healthy it is still important to work towards an appropriate body condition score in your dog, cat or rabbit and maintaining good musculature.

We shouldn’t let our companion animals get overweight

There is limited evidence to support the theory in humans of the ‘fat but fit’ paradox, and even less so in animals. Studies we have are currently focusing on cardiovascular diseases, which is not comparable in many of our companion animals. As our animals’ advocates and caregivers, and commonly the person providing for their nutritional needs (unless they scavenge or hunt), it is our responsibility to ensure their health and welfare needs are met.

Of course, bodies that are underweight or ideal weight may also have health issues; skinny isn’t always synonymous with healthy – but at least we are not adding a preventable issue to our animal’s risk factors by allowing them to become obese (unless we have a genuine health reason for weight gain, such as hypothyroidism). Common health issues can be made worse, or even be caused by obesity – we must work to keep our companion animals at a healthy weight.