The pointless, self-defeating burning of ash trees could have been avoided

If it hadn't been for a name-related confusion, the government might have imposed a ban on imports of ash and ash products years ago.

What’s in a name? Ash fungus by any other name would have burned as sweet in the recent bonfires. But the name does make a difference. Had it not been for name-related confusion, the government might have imposed a ban on imports of ash and ash products years ago. Then the pointless, self-defeating burning could have been avoided.

EU rules prohibit a ban on imports of a species if the threatening pathogen is already endemic. The ash fungus is widely reported as being Chalara fraxinea. This is widespread in the UK, and benign: no ban was possible. However, many fungi exist in two forms, one that reproduces sexually, and one that reproduces asexually. In 2009, researchers suggested that the pathogen was in fact Hymenoscyphus albidus, a sexually reproducing version of Chalara fraxinea. A ban, then, was still impossible. But last year Swiss researchers showed the pathogen to be a different organism that they named Hymenoscyphus pseudo-albidus. That could have been banned.

Things could get worse. A decision taken at the International Botanical Congress in Melbourne last year means that mycologists – those who study fungi – will no longer be allowed to give separate names to the sexually and asexually reproducing variants of a species. Ironically, the idea is to limit confusion. With all the evolving variations of our forest pathogens, it’s likely to cause more problems than it solves.

Evolution is fearsome to behold. We’ve been watching it in our hospitals for years – it is what gave us our antibiotic-resistant superbugs. Put a wide variety of bacteria together in a confined space with plenty of very habitable niches and they will indulge in an orgy of gene-swapping. This creates new strains, many of which are resistant to all known toxins.

Ash dieback is another example of an evolved pathogen. It arose in Poland in 1992. There is nothing we can do about it except let the naturally resistant trees emerge as winners in the evolutionary arms race. It’s impossible to tell which trees will survive without carrying out a genetic analysis; that’s why burning swaths of ash trees is self-defeating.

In truth, the issue over naming the fungus is probably a convenient scapegoat. Researchers were advising an import ban years before anyone looked into whether the fungus was of an endemic species. Somehow, no one wanted to react to the threat, and it’s not just the UK’s researchers who didn’t want to see the coming evil: Danish experts pointed out an impending problem to the Swedes, and they did nothing either.

Import duty

What we can do now to safeguard the future of our forests is reduce the demand for imported plants. Read the scientific literature on plant pathogens, and you find that experts are issuing 13 times as many alerts on new plant-infecting fungi as they were in 1995. The ash fungus may be one of the relatively few natural mutations that have occurred in recent times: most of them are triggered by human activities. Plant pathologists put the blame squarely on the taste for imported plants.

Our craving for exotic plants and ready-grown trees for our gardens and public spaces has moved plants and their pathogens around the world in unprecedented numbers. In new environments, the pathogens swap genes and evolve into forms for which native species have no resistance.

The surging global trade in plants is essentially a huge microbiology experiment that is destroying the world’s forests. But perhaps we think that interesting suburban gardens are worth it?

Michael Brooks’s “The Secret Anarchy of Science” is published by Profile Books (£8.99)

 

Ash trees in Pound Farm Woodland, where many have been identified as having Ash Dieback Disease. Photograph: Getty Images

Michael Brooks holds a PhD in quantum physics. He writes a weekly science column for the New Statesman, and his most recent book is At the Edge of Uncertainty: 11 Discoveries Taking Science by Surprise.

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Linking Chester Bennington's suicide to Linkin Park's music is dangerous and irresponsible

How we write and talk about suicide is a matter of life and death.

We are so wrong about suicide. What we want more than anything is for it to make sense. To turn the life of the victim into a good story, with all the narrative beats leading up to a satisfying conclusion in their death. No mess and no untidiness. That’s especially true when the person who has died by suicide is famous – someone on whom we are already used to writing our own meanings. We start to wind myths around them.

So when Linkin Park singer Chester Bennington apparently died by suicide on Thursday, this is what happened. People started looking for patterns, turning his work into a prelude to his suicide, even implying that his death brought greater meaning to Linkin Park’s tightly-wound songs. “Linkin Park star Chester Bennington’s hurt made beautiful music,” said one headline;  “Those lyrics […] are of course now extremely poignant,” remarked one obituary.

It should be obvious why it’s tacky to turn a human death into an intensifying filter for our own aesthetic responses. It’s perhaps less obvious, but more important, to understand why this is dangerous. Saying that Bennington’s suicide proves the worth of his music comes under the heading of “[promoting] the idea that suicide achieves results”, something the Samaritans warns against in its reporting guidelines. The reason for this warning is that such narratives contribute to the risk of “suicide contagion”, where other people attempt suicide in imitation of the reported act.

Two things make contagion an especially urgent issue here. Firstly, Bennington’s confessional lyrics mean his relationship with fans was always one of intense identification: for many, his words expressed their own most private and painful emotions, binding singer and listener in shared feeling. Secondly, Bennington himself may have been influenced by another suicide, with reports emphasising parallels between his death and that of Soundgarden singer Chris Cornell in May (and not, it must be said, emphasising them with much care for reporting guidelines).

“Suicide influence is strongest on those who are close to the victim in some way, or like them, in all meanings of the word,” writes Jennifer Michael Hecht in Stay, her thoughtful book on suicide as a social phenomenon. Bennington was a fan, a friend and a professional peer of Cornell’s. All the conditions for “closeness” were there – so why is there such carelessness about emphasising that same “closeness” between Bennington and his audience?

This is the truth about suicide: it is always a hideous accident, a terrible conjunction of urge and opportunity that tears through families and communities. There’s a temptation to think of suicide as a crime in which the only victim of violence is also the perpetrator (no mess and no untidiness), but this is so wrong. Those left behind are victims too. Exposure to suicide, whether through immediate bereavement or through media representations and reports, is a key risk factor in suicide attempts.

I suspect we would all feel better if suicide was an unstoppable reaction to uncontainable internal forces. Then, we’d have no collective responsibility. People like to share a quote from David Foster Wallace’s Infinite Jest where the author (who himself died by suicide) writes: “The person in whom Its [ie depression’s] invisible agony reaches a certain unendurable level will kill herself the same way a trapped person will eventually jump from the window of a burning high-rise.”

But suicide is hardly inevitable. Ninety per cent of people who survive attempted suicide once will not die by suicide. What does that mean for those who complete suicide at first attempt? How many of them, if they hadn’t had the dumb luck to be unsaved or unsavable, would have gone on to want to live? Suicide is a theft from the future self who could have chosen to go on, as well as a theft from those left grieving.

You can see how impulsive suicide is by looking at how suicide rates fall and rise. When particular means of suicide are taken away – for example, the detoxification of household gas, or the restriction of sales of paracetamol, or the introduction of barricades on tube platforms – there are fewer suicides. Not fewer suicides by that method, but fewer suicides overall: there is little substitution. And when suicide is given extensive, sensationalist coverage, rates go up.

How we write and talk about suicide is a matter of life and death. What if Foster Wallace or Cornell or Bennington had been lucky and survived? Their work would be the same. Same greatness, same flaws. The happenstance of suicide adds nothing, only wounds, and the media is morally derelict when it suggests anything else. We should never be careless of each other or ourselves when our carelessness has mortal consequences. 

If you've been affected by any of the issues addressed in this piece you can call the Samaritans on the free helpline 116 123.

Sarah Ditum is a journalist who writes regularly for the Guardian, New Statesman and others. Her website is here.