Does the 485th richest person in Britain really need to crowdfund a mobile phone?

People get fanatical about open-source software, but Canonical Inc. is not a charity, writes Alex Hern.

Yesterday, Canonical, the private company which leads development of the open-source operating system Ubuntu, started a crowdfunding campaign on the site IndieGoGo. The aim is to raise $32m to enable the production of the "Ubuntu Edge", a planned smartphone running the operating system which will incorporate elements of the desktop software, to create what the company calls "next generation of personal computing".

The device itself looks promising, although with a starter price of $830 (the crowdfunding campaign is offering discounts of up to $230 to early backers) it will need to be top-of-the-line to compete. Nonetheless, just a day in and they have already raised over $4m. But there's a bigger question to be asked, which is: why crowdfund?

The relationship between Ubuntu and Canonical can be confusing, at least to people outside the world of open-source software development. "Open-source" is the term for software which has been released to the commons by its creators. There's a number of ways to do this, but the most popular is with a so-called "copyleft" license, like the "GNU general public license", or GPL. That allows anyone to take the source code of a program and use it to make new things, without asking permission or paying anyone anything; but, it requires that any new software which is made is also licensed under the GPL, and has its source code released to the public.

Ubuntu, the operating system which Canonical leads development of, is licensed in this way. It's based on a family of open-source operating systems called GNU/Linux, and so it would be difficult (although not impossible) to charge for: anyone who wanted to get the software for free could perfectly legally download the source code, compile it, and then host it themselves.

Instead, the way companies such as Canonical make their money is by selling customer support and similar services to users of open source software. But with the Ubuntu Edge, they won't even have to do that. While the software will be open source, the hardware is still something people will have to buy, so they will be able to make money on it far more directly. And they do make money; Canonical is a private company with a reported annual revenue of $30m, founded by Mark Shuttleworth, the 485th richest person in Britain, who bought a flight on the International Space Station in 2002 for $20m.

If you're a multi-million dollar company headed by a multimillionaire with a bolshie idea for a product which could make you a lot of money, the normal way to do things is to sell shares and take loans until you've got enough cash to fund the product; then sell that product to customers. Taking thousands of pre-orders for a phone which you won't deliver until May 2014 – and which you have no contractual obligation to deliver at all, because crowdfunding sites are not e-commerce sites – and dressing it up in the aesthetics of artistic patronage is an odd, and slightly distasteful, way of doing things.

Kickstarter, the leading crowdfunding site, recently doubled-down on its opposition to this sort of campaign, writing that it's a service "to help bring creative projects to life", and tightening up its rules to prevent companies using it to launch their businesses. It's not hard to see why, when this is the sort of thing which has been stopped.

The Ubuntu Edge docked with a monitor. Photograph: Canonical, Inc.

Alex Hern is a technology reporter for the Guardian. He was formerly staff writer at the New Statesman. You should follow Alex on Twitter.

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An Amazonian tribe is challenging scientific assumptions about our musical preferences

The Tsimane’ – a population of people in a rural village in Bolivia – are overturning scientists' understanding of why humans prefer consonant sounds over dissonant ones.

It was 29 May 1913. Hoards of Parisians packed out the newly-opened Théâtre des Champs-Élysées. Messrs Proust, Picasso and Debussy were in attendance. Billed for the evening was the premiere of Le Sacre du PrintempsThe Rite of Spring, a ballet and orchestral work debuted by Russian composer Igor Stravinsky.

The attention and conjecture focused on the theatre that day meant expectations were high. However, within moments of the piece beginning, all preconceived notions held by the audience were shattered, as what was unfolding in front of them was a musical tragedy unlike anything they had ever witnessed.

A bassoon hummed into the ether before ballet dancers stomped on stage; the music, unpredictable with its experimental edge, drove forth the onstage narrative of a young girl whose selection during a pagan ritual saw her sacrificially dance towards death. Stravinsky’s composition and the ensemble of the night caused the room to descend from laughter and disruption to chaos and uproar.

The employment of dissonance – sharp, unstable chords – largely contributed to the audience’s disturbed reaction. Dissonant chords create a tension, one which seeks to be resolved by transitioning to a consonant chord – for example an octave or perfect fifth. These musical intervals sound far calmer than the chords which riveted the audience of The Rite of Spring.

Dissonant and consonant intervals find themselves as binary opposites; the frequencies at which notes played together vibrate determine whether an interval is consonant or dissonant. Consonant intervals have simple mathematical relationships between them, but greater digression from that simplicity makes an interval increasingly dissonant.

It’s long been believed  both experimentally and anecdotally – that the preference among Westerners for consonant chords highlights a universal, perhaps biologically-rooted, leaning among all humans towards consonant sounds. If you were present at the introduction of Stravinsky’s The Rite of Spring on that night of furore in Paris, you’d find it hard to disagree.

There is, however, a growing movement against this consensus. Ethnomusicologists and composers alike argue that favouring consonance may just be a phenomenon that has evolved from Western musical culture. And following the visit of a group of researchers to a remote Amazonian society, these claims could well be grounded in scientific evidence.

Led by Josh McDermott, an MIT researcher who studies how people hear, the group travelled to a village in the Amazon rainforest called Santa Maria. It’s populated by the Tsimane’ – a group of native Amazonians whose rural abode is inaccessible by road and foot, and can be reached only by canoe. There are no televisions in Santa Maria and its inhabitants have little access to radio, meaning exposure to Western cultural influences is minimal.

The researchers were curious to see how the Tsimane’ would respond to music, in order to determine whether they too had a preference for consonant sounds over dissonant ones. To everyone’s surprise, the Tsimane’ showed no preference for consonance; the two different sounds, to the Tsimane’ at least, were equally pleasant.

Detailing their research in a paper published by Nature, the group explains how the Tsimane’ people’s indifference to dissonance is a product of their distance from Western culture and music, removing any purported notion that humans are hard-wired to praise perfect fifths and fourths.

McDermott tells me that the Western preference for consonance may just be based on familiarity. “The music we hear typically has more consonant chords than dissonant chords, and we may like what we are most exposed to,” he says. “Another possibility is that we are conditioned by all the instances in which we hear consonant and dissonant chords when something good or bad is happening, for example in films and on TV. Music is so ubiquitous in modern entertainment that I think this could be a huge effect. But it could also be mere exposure.”

To fully gauge the Tsimane’ responses to the music, 64 participants, listening via headphones, were asked to rate the pleasantness of chords composed of synthetic tones, and chords composed of recorded notes sung by a vocalist. At a later date, another 50 took part in the experiment. They had their responses compared to Bolivian residents in a town called San Borja, the capital city La Paz, and residents in the United States – locations selected based on their varying exposures to Western music.

What made the Tsimane’ particularly interesting to McDermott and his group was the absence of harmony, polyphony and group performances in their music. It was something the researchers initially thought may prevent an aesthetic response from forming, but the worry was quickly diminished given the Tsimane’ participants’ measure of pleasantness on the four-point scale they were provided.

Unsurprisingly, the US residents showed a strong preference for consonance – an expected preference given the overrunning of Western music with consonant chords. Meanwhile, the San Borja and La Paz residents demonstrated inclinations towards consonant sounds similar to the US residents. The implication of these results – that consonance preferences are absent in cultures “sufficiently isolated” from Western music – are huge. We most probably aren’t as polarised by consonance and dissonance as we assume; cultural prevalence is far more likely to have shaped the consonant-dominant sounds of Western music.

McDermott raised the question about why Western music may feature certain intervals over others to begin with:

“One possibility is that biology and physics conspire to make conventionally consonant and dissonant chords easy to distinguish, and so that distinction becomes a natural one on which to set up an aesthetic contrast even if the preference is not obligatory. We have a little evidence for this in that the Tsimane' could discriminate harmonic from inharmonic frequencies, which we believe form the basis of the Western consonance/dissonance distinction, even though they did not prefer harmonic to inharmonic frequencies.”

There has been some criticism of this. Speaking to The Atlantic, Daniel Bowling from the University of Vienna said:

“The claim that the human perception of tonal beauty is free from biological constraint on the basis of a lack of full-blown Western consonance preferences in one Amazonian tribe is misleading.”

Though the results from the Amazonian tribe demonstrate a complete refutation of previous assumptions, people's musical preferences from other cultures and places will need to be analysed to cement the idea.

With research beginning to expand beyond WEIRD people – those from a Western, Educated, Industrialised, Rich and Democratic background – the tastes in music of people the world over may continue to surprise, just as the Tsimane’ did.

The Rite of Spring, which was met with ridiculing reviews has now been canonised and is considered to be one of the most important pieces of music of the twentieth century. A Tsimane’ crowd on that tender night a century ago in Paris may have responded with instant praise and elation. With further research, the imagined Bolivian adoration of a Russian composer’s piece in the French city of love may prove music to be the universal language after all.