robots, space and the slave trade

Robonaut 2NASA will shortly launch a humanoid robot calledĀ Robonaut 2 aboard one of the last space shuttles to dock with the International Space Station, where it will take up residence.

Robots have been used widely throughout the space programmes of the US and Russia, with robotic craft exploring the solar system and the surfaces of Mars and the Moon. The craft that explored Mars as part of the Pathfinder mission in 1997 was named Sojourner, for Sojourner Truth, a former slave who later campaigned for the abolition of the slave trade in Civil War era America.

The word robot is a Czech word that means slave and the theme of slavery seems imbued throughout space race. The father of the Soviet space programme, Sergei Korolyov, was imprisoned in a gulag in the late 1930s and forced to work in inhumane conditions in Siberia. At the close of World War 2, both the Soviets and the Americans were eager to take Nazi scientists and their equipment from the V2 rocket programme – no questions asked – despite the creation of the V2s at Mittelwerk claiming the lives of about 20,000 slaves fromĀ Mittelbau-Dora concentration camp that supplied workers to the project.

Without these nameless victims, and the technology they contributed to, the Americans and Soviets might not have made such quick advances in rocketry and a Moon landing probably wouldn’t have been possible as early as 1969. At the end of the war, then General Dwight D. Eisenhower advised his bosses in Washington that ‘the V2 rocket scientists are ’25 years ahead – recommend the very best men be evacuated to the U.S. immediately.’

Perhaps it could be said that the space race began in 1945 with the push to get Nazi scientists out of Germany before war crimes trials and the post-War dissection of the country made it impossible.

NASA left a plaque on the surface of the Moon when Apollo XI landed there in 1969 with the message ‘we came in peace for all mankind’. One of the new programmes under consideration for Robonaut is Project M, which aims to land a humanoid robot on the Moon within 1000 days of programme commencement. It might be fitting – if the project is greenlit and a Robonaut makes it to the Moon – that it could leave a plaque there to honour the thousands of human slaves who gave their lives in developing the rockets that were the foundation of the space programme.

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Manchester, Moscow & Gagarin

Gagarin by kershaw sml Little flurry of interest in the forthcoming novel following the BBC's tv/radio/online features on Yuri Gagarin's visit to Manchester in 1961 and my recent trip to the Star City cosmonaut training centre. If you're new to this blog and want to read about the Star City visit, then click here and scroll down for the Moscow diary entries.

The whole story about Gagarin coming to Manchester came to my attention because of a mural of Yuri by a wonderful artist called Walter Kershaw, which he was commissioned to paint to cover up shattered store fronts after the 1996 Manchester bomb. Sometimes when you write a book, you scratch the surface to discover all sorts of unexpected things underneath.

There will be more later this year and into next, on the 50th anniversary of Gagarin's flight.

Kosmonaut Zero itself is coming along well and will see the light of day in 2011.

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Patenting Lifeforms


Exilium book cover lo-res  
'Some of my associates take the view that the android is – how do I put this – 'a patented lifeform'. And these associates would like a share of the Far Eastern market.'

This is a line from my novel Exilium (2008) uttered by Delphine Moreau, a character who considered that as the android was a 'patented lifeform' – it was therefore subject to the demands of the company that had created it.

The story centred around the dilemma between the company's goals and the desire of the android to no longer be considered merchandise.

Today's headlines about the creation of synthetic life by Dr Craig Venter focus on the issue of whether such advances should be considered open source for the good of all or the intellectual property of their creators. 

There are many ethical considerations in emergent technologies such as biochips, genomic therapies, relational artefacts, synthetic lifeforms – and no doubt there will be increasingly emotive arguments to come, especially when matters of life and death are involved.

The issues here are framed entirely by what synthetic lifeforms can do for us, not yet by our responsibility towards that which we create. So far, robots and artificial lifeforms are not near sentience or self-awareness, but progress is relentless. There may come a day when headlines are made by synthetic lifeforms asking not to serve us any more.

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