Doing science the Wonga way

The model used by the payday loans company might finally make science work for everyone. Could we be about to enter the age of Wonga science?

Occasionally a corporate entity tries to get science done its way. Google, for instance, sponsors various researchers to find out whether their worthy, planet-improving idea can work. But what would we get if the payday loans company Wonga.com sponsored science?

It’s not an idle question. Just recently, up in committee room 17 of the House of Commons, Chi Onwurah, Labour’s science minister, gathered academics and asked for thoughts on the public role of science and how we should fund it. The responses weren’t terribly conclusive or enlightening. But one interesting thing came up – the origins of Wonga.

Wonga’s eye-watering prices (borrowing £400 for 28 days will cost you £117.48, for example) have been the subject of questions downstairs in the Commons and the Lords. Stella Creasy MP is trying to get the Financial Services Authority to cap the rate of interest a company can charge. She is supported in the other chamber by the future archbishop of Canterbury, who has called Wonga’s business model “morally wrong”.

Apparently the algorithm behind Wonga.com was originally developed to detect banking fraud. The subtext in Onwurah’s meeting was clear – Wonga is an evil application of perfectly good algorithms, and if someone had said those algorithms could lead to Wonga questions would have been asked of those funding their development. Especially, perhaps, if Onwurah were in charge. When Wonga ploughed £24m into Newcastle Football Club in exchange for on-shirt advertising, Onwurah, MP for Newcastle Central, expressed outrage. She called Wonga a source of “debt and misery”.

There are two reasons to take issue with this. First, many people are clearly happy to pay hundreds of pounds for a short-term loan. Wonga’s reported customer satisfaction is above Apple’s and far above that recorded by any of the high-street banks. Second, Onwurah’s remit is innovation, science and digital infrastructure and yet she slurs a company that has used science and digital infrastructure to innovate. The firm is expanding into the US and is on course to become a billion-dollar company next year.

The good news is that the government will soon have a Wonga-friendly chief scientific adviser. Mark Walport is at present the director of the Wellcome Trust, the UK’s largest scientific and medical research charity and an investor in Wonga. When Creasy challenged Walport about this, he replied that he finds Wonga “extremely engaging”, with a good business model and a willingness to listen to feedback.

This bodes extremely well for Walport’s stint as the UK’s most influential scientist. Clearly, he’s not populist, he’s not swayed by conflicts with authority and he’s not averse to a bit of level-headed thinking.

Coming round

If Onwurah comes round, she and Walport might even usher in the age of Wonga science. This would be open to no-fuss funding of projects and people that are currently considered unfundable, ending the pyramid scheme that makes life easy for established professors and near-impossible for those trying to become established. It would reward people who cross disciplines to achieve optimum productivity (one of Wonga’s co-founders, Jonty Hurwitz, trained as a mathematician and physicist and then became a software engineer and entrepreneur). Pursuing interdisciplinary research is widely known as a fast track to the funding wilderness.

Wonga science would present straight-talking science advice to government and pursue research that has no useful application in sight. It would also encourage scientists to take things we already have and find entirely new purposes for them. Most appealing, it might show us gaps in our scientific research that no one even realised were there. The Wonga model might finally make science work for everyone.

 

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.

This article first appeared in the 17 December 2012 issue of the New Statesman, Will Europe ever go to war again?

Flickr: M.o.B 68 / New Statesman
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“I begged him to come home”: Breaking the taboo around texting the dead

Many people text dead loved ones to cope with their grief – but trouble arises when they get an unexpected reply. 

A month after Haley Silvestri’s dad died from a heart attack, she texted him begging him to come home. In the middle of the night Silvestri’s 14-year-old sister had found their father, with his lips and mouth blue, lying on the kitchen floor. “There was nothing there anymore, just a dead body,” Silvestri says. “My father had his first heart attack months before and seemed to be doing OK. Then, this happened.”

In the very first episode of CSI Miami’s seventh season, the protagonist – Horatio Caine – fakes his death. For the first 15 minutes of the episode, the viewer believes the character is truly dead, as the camera lingers on Horatio’s body face down on the tarmac.

Silvestri and her father used to enjoy watching the show together. After he had passed and she realised she would never see her “best friend” again, she picked up her phone. “I texted my dad begging him to come home,” she says. “I begged my dad to please be ‘pulling a Horatio’.”

"My heart was broken and I was bawling as I texted her over and over" 

In texting her father after he had died, Silvestri is by no means unusual. No official figures exist for the number of people who use technology to message their deceased loved ones, but Sara Lindsay, a professional counsellor, clinical supervisor, and trainer, says it is “more common than we think”.

“I see it as a modern and contemporary part of the grieving process,” she says. “I think in a way it's very similar to visiting a graveside, in that the bereaved are reaching out, particularly in the early days, because it takes a long time for people to process the reality that this person has now gone.”

Karlie Jensen, 18, texted her friend immediately after she found out she had died in a car accident. “I texted her as soon as I woke up to the news from my mom that she had passed. My heart was broken and I was bawling as I texted her over and over waiting for a text saying it wasn't her, that my mom didn't know all the facts, and maybe she was just hurt.” Jensen also called her friend and begged her to respond. “I did it because I couldn't let go and couldn't accept she was gone from my life forever,” she says. Karlie continued to text her friend while also calling her voicemail in order to hear the sound of her speaking again. 

Karlie (right) and her friend

After her first text to her deceased father, Silversti also began texting him once a week. She fell into depression, and on her worst days messaged the number. “I think it helped initially because it felt like I was personally writing a note to him, that I knew he only was gonna see,” she says. “I did it because it was my attempt at pretending he was still here and could text me back.”

Lindsay, who has over a decade’s experience of bereavement counselling, emphasises that this behaviour is in no way unhealthy. “I think on the whole it's a very healthy part of grieving, particularly in the first year where the bereaved faces agonising days without their loved ones,” she says. “There is just so much loss and change in their life that’s out of their control, I see this aspect of texting as a small way of being able to reach out and alleviate that pain. That person is suddenly now not there but how they feel about that person hasn't changed.”

"I was going through my phone and I saw his number – I wanted to delete it, but I hesitated I thought maybe I could send a text"

Despite being normal, however, using technology to talk to the dead is a behaviour we rarely – if ever – hear anything about. If the words “texting the dead” make it into the media, they are usually followed by a far more sensationalist “and then they text back!!!!”. Yet although messaging the deceased is popularly seen as the stuff of horror movies and trashy headlines, in reality it is simply a new, modern way to grieve.

Via Mirror.co.uk

“The first time I texted him I was on my bus on the way to school,” says now-20-year-old Dylan Campbell about his cousin Josh, who passed away from leukaemia. “I didn't have many friends so I had no one to talk to. I was going through my phone and I saw his number – I wanted to delete it, but I hesitated I thought maybe I could send a text and someone would reply or I would get something out of it.”

Campbell continued to send his cousin texts for a few weeks, “kind of like a diary”. He says he did so because he regretted not seeing Josh more up until his death, and “had a lot of things to say” that he’d never had the chance to. Linsday says texting in this way is a very healthy way of completing unfinished business. “There might have been something they've never said to their loved one that they want to be able to say and texting is a very normal place to do that.”

"Begging for a dead person to reply to you hurts since you won't ever get what you want in return"

Nonetheless, Lindsay notes that texting the dead can become unhealthy if grief becomes “stuck”, and the texting replaces normal communication or becomes a long term compulsion. Unlike Silvestri and Campbell, Jensen continued to text her friend in the hopes she would text back. She admits now that she was in denial about her death. “Begging for a dead person to reply to you hurts since you won't ever get what you want in return” she says. “I don't know if it helped trying to contact her or hurt worse because I knew I'd never get a reply. I wanted a reply.”

Quite frequently, however, this reply does come. After a few months – but sometimes in as little as 30 days – phone companies will reallocate a deceased person’s phone number. If someone is texting this number to “talk” to their dead loved one, this can be difficult for everyone involved.

“This story doesn't have a happy ending,” says Campbell. “After a few months someone from that number called me and yelled at me to stop bothering them – it was really heart breaking.” When Silvestri texted her father to wish him a happy birthday (“Saying I hoped he was having a great party up in heaven”) someone replied telling her to never text the number again. “I was pissed off,” she says. “Just block my number if it was that serious. This was a form of therapy I needed and it got taken away because someone couldn’t understand my hurt.”

Indeed, behind the sensationalist tabloid headlines of "texting back" is a more mundane - and cruel - reality of pranksters pretending to be the dead relatives come back to life.

"Visiting a grave is a clear recognition that the person visited does not exist in the normal day-to-day state of life, whereas texting allows for a suspension of that reality"

Silvestri, Jensen, and Campbell have never spoken to anyone else about the fact they texted their dead loved ones. Lindsay says that a fear of seeming “mad” combined with cultural phenomena – like the British stiff upper lip – might make people reluctant to speak about it. There is also a stigma around the way much of our modern technology is used in daily life, let alone in death.

This stigma often arises because of the newness of technology, but Christopher Moreman, a philosophy professor and expert on death and dying, emphasises that texting the dead is simply a modern iteration of many historical grieving practices – such as writing letters to the dead or talking to them at their graves. “I don't think the process of grieving is much changed, even if new modes of grieving come about due to new technologies,” he says. In fact, if anything, the differences between old and new ways of grieving can be positive.

“One important difference is in the sense of proximity,” explains Moreman. “I can text a loved one from anywhere in the world, but I can only visit their grave in one specific location. In another way, texting has the same structure whether I am texting someone who is alive or dead, so a sense of proximity also exists in the experience itself.

“Visiting a grave is a clear recognition that the person visited does not exist in the normal day-to-day state of life, whereas texting allows for a suspension of that reality. Some people may complain that new technologies allow us to ignore the reality of death, but there isn't any evidence that one way of grieving is more or less healthy than another.”

Amelia Tait is a technology and digital culture writer at the New Statesman.

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