The Flower is to Blame
“The flower is to blame”
Listen here: (Descarga aquí)
December 27, 2016
“Earlier this year, on February 30, 2016, the Swedish electronic science magazine, River’s Scientist Research Institute, published a study that may revolutionize science and its social applications.
A group of scientists, led by Swedish doctors Stod Sverderg, Kurt Wallander, and Stellan Skarsgard, presented a complex, multidisciplinary analysis that arrived at the following provocative conclusion: There exists a direct correlation between the increase in quantity and quality of feminist movements, and the decrease in birth rates.
Combining statistical methods, embryology, molecular biology, genetics, and analytical behavior, the scientists concluded that the rise in the diversity of feminism’s belligerence provokes libido inhibitors in males, thus reduces the rate of frequency of sexual reproduction.
But there’s more. Laboratory analyses established that male spermatozoa exposed to feminist activism are weaker than unexposed spermatozoa. Known as astebizisoermia, or “lazy spermatozoa” syndrome, it is more prevalent in male populations where feminism occupies a protagonist role in social organization. According to the published article, Dr. Everet Bacstrom of the Rainn Wilson Institute, headquartered in London, tested the investigation’s theory with a sample of European, WASP, middle class males and reached the same conclusion.
In an interview with the publication, European feminist activists Chloë Sevigny and Sarah Linden said that the study was merely a dirty example of “patriarchal scientism.”
Meanwhile, the international advisory center for governments, Odenkirk Associated, declared through its spokespersons, James Gordon and Harvey Bullock, that it recommended that governments in the First World “inhibit the activism and belligerence of feminist groups” so that national birth rates may increase in developed countries. At the same time, they recommended that the governments of Third World countries, particularly in Africa and Latin America, encourage the participation of feminist groups, especially in marginalized zones so that birth rates might decline in those areas, preventing more general social disturbances.
Consulted on the matter, advisors of the European Economic Community, Stella Gibson and Gillian Anderson, refused to confirm or deny that the study is to become the basis for a new international policy between Europe and the Third World.”
Well, what I’ve just read to you is an example of the new scientific journalism. Although it is completely my own writing, it is our gift to you all for the December holidays. Take it and conduct an experiment: publish it.
Don’t appeal to the written press. With the exception of the author and a diminishing number of people, nobody reads newspapers and magazines to inform themselves. Come on, not even those who write for these places read them. They only look at whatever comments are made about their texts on social media. In fact, it is social media that dictates to them which topics they should cover. Just a couple of months ago, I read a “thought leader” and “expert analyst” ask their “followers” which topic they should cover in their column: “fav, if on the female candidate of the National Indigenistic Congress” (I’m pretty sure that’s how they put it), “rt if on the great comrade and leader, sun of our way forward, and illustrious builder of the future.” I don’t need to tell you that the rt’s won.
No, if you want to have some “media resonance,” then appeal directly as a primary source to social media.
Find one of those social media stars, for example, an adolescent “twitstar” with hundreds of thousands of followers. Someone constantly preoccupied with giving their fans the type of material that promotes critical tolerance, rational debate, and profound reflection (things that, clearly, are found in abundance in the stimulating environment that is social media). Someone like, for example, John M. Ackerman (253,000 followers). Yes, I know that I said it should be an adolescent, and yes, Mr. John Ackerman is a little long in the tooth, but I’m referring to mental age so bear with me.
After that, “follow” him and make sure he doesn’t block you. This is very easy; you don’t need to write anything that is even half intelligible. It’s enough to fill your timeline with retweets of all the grand, iron truths that emanate from the keyboard of said person.
Okay, now you only need to somehow get this “influencer” to briefly reference the scientific study, and his hundreds of millions of followers will automatically fave or retweet it.
This is how the “scientific” study will become a hit. It will become the basis for future analyses, colloquia, round tables, and it will find entry into the bloated library of conspiracy theories.
No, you won’t need to worry about anyone taking the time to critically analyze the supposedly scientific article and notice the following:
.- February does not have 30 days.
.- “River” is a British police drama where the main character, John River, is played by the Swedish actor Stellan John Skarsgård.
.- Stod Sverderg and Kurt Wallander are characters in the Swedish police TV series “Wallander.”
.- Everet Backstrom is the name of the main character on a detective TV comedy-drama called “Backstrom,” played by Rainn Wilson.
.- Chloë Sevigny is the name of the actress who plays Catherine Jensen in the Danish TV crime drama “Those Who Kill”
.- Sarah Linden is the name of the main character in the U.S. police TV series “The Killing,” played by Mireille Enos.
.- Bob Odenkirk is the name of the lead actor in the series “Better Call Saul,” which they say is the prequel to “Breaking Bad.”
.- James Gordon and Harvey Bullock are characters in the show “Gotham”
.- The European Economic Community no longer exists. It was disbanded in 2009 to make way for the European Union.
.- And Stella Gibson and Gillian Anderson are the main character and its actress, respectively, in the show “The Fall.”
Here, please forgive me if my English pronunciation is pretty off from international scientific standards, and even sounds like that of a “wet back” of the 1940s, but solidarity with Latino emigrants who currently suffer the Trump nightmare takes surprising, not always obvious paths. In any case, those who are reading rather than listening to these words have no devotion to the horror that is being lived north of the Rio Bravo.
Sure, it would have sufficed for any of you to Google these primary references to realize that the ostensibly “scientific study” described above is a complete fraud.
Does science have to worry about these frauds, which reduce scientific activity to a caricature for massive consumption?
Do you all think that only religion and creationism deserve to be challenged? Religion is religion—it doesn’t pretend to be scientific. On the other hand, pseudoscience is a major problem. If you think that you’re in the era of Enlightenment, and you’re happy with ridiculing religious paradigms and staging livestreamed popularity contests where atheists battle believers, then it might be because you haven’t noticed the gaping hole that exists below the waterline of the “ship of science.”
The pseudosciences, or false sciences, not only keep on winning, they are becoming acceptable explanations of reality.
If you don’t believe me, try undergoing some quartz-based bioenergetic balancing therapy. Or enroll in a course on “The Theory of Science” in a department of higher learning at a respectable university, and allow yourself the surprise to learn that you’ll need to engage with material under the banner of “Scientific Philosophy” (the oxymoron that lives on from even before the time of Prometheus, Sisyphus, and Theseus).
Believe it or not, the dark times on the horizon now take science from the court dock to the social gallows.
I’ll return to this point in greater depth on another occasion.
For now, this applies to this case, or thing, depending, as you all need to confront the invasion of these false sciences. We Zapatistas confront that, and several other things.
In our participation in yesterday’s first general session, I presented a few of the questions prepared by my compañeras and compañeros, who have been selected to be your students.
Those are not my questions. If they were mine, they would have sounded different. They would have been these types of questions: What relationship is there between squash soup and cognitive deficiency? What are the nutritious qualities of that wondrous food that is referred to as pecan ice cream? Are injections a pseudoscientific form of torture? Etcetera.
So the only thing I did with my compas’ questions is group them together. I removed some of them because we imagined they would be answered in the presentations, as well as for another reason which, if there’s time, I will discuss.
These 200 compañeras and compañeros, 100 women and 100 men, were selected to attend—that is to say, to respond to collectives. Their presence here is not for their personal interest or benefit. When they leave here, they will each need to return to their collective and describe what this encounter was all about, what they learned or what they didn’t, what they understood or what they didn’t. In other words, they are obligated to socialize knowledge. This is the reason why you see these compas writing and writing in their notebooks, consulting each other with a fervor I doubt you would find in your university’s student body.
What I want to say here is that, although it appears that you are all confronted by 200 masks, in reality, your words will reach tens of thousands of indigenous people who speak different native languages.
Yeah, it is a little scary. Or a lot, depending.
The interest in science inside the Zapatista communities is legitimate, it is real. But it is relatively new; it has not always been this way. It relates to one of the transformations that our struggle has undergone: our process of constructing our autonomy. That is, our liberty.
This will be elaborated on by the compañero Subcomandante Insurgente Moisés in tomorrow morning’s session. For now, let me just take a moment to provide you with some details:
1.- The indigenous Zapatista communities represented here by these 200 transgressors of the indigenous stereotype that reigns in both the institutional right and left, do not conceive of this encounter as a single event. Please understand: this is not a fleeting moment. They, the Zapatista people, hope that this encounter becomes the beginning of a stable and enduring relationship. They hope to keep in touch with you and maintain an ongoing exchange. Or as the people say, “Let this time be neither the first nor the last.”
2.- The ways of our ways: So that you don’t become frustrated and so that you understand why there aren’t any questions at the end of each presentation, allow me to explain what our method is as students.
We do not raise individual problems. As a student body, we continue to function as a collective. Everyone takes notes, then after the class or the lecture, the collective gets together and they complete their notes by taking down everybody else’s. This way, if a student had become distracted or understood things differently, the rest can help complete that student’s notes or clarify things for him or her. For example, in yesterday’s presentation, the one written by the physicist and read to us by the doctor, there’s a part where he points out that someone could say that we have no scientific advancements compared to the developed countries because in Mexico we are Indians. A Zapatista compa became really upset at that because, according to him, the physicist was criticizing us for being the indigenous people that we are, and blaming us for the lack of scientific advancement in our country. In the collective recap, they cleared up that the physicist wasn’t saying that, and that he was instead criticizing those who do say that.
With questions, the same thing happens. First the students ask their questions amongst each other. This way, a good part of the questions are answered because the problem was that they didn’t hear, or that they didn’t take down the notes well, or that they didn’t understand what was being said. Another part of their questions, they answer amongst themselves. And then what are left are the questions that truly are collective questions.
I know that, to you, this can appear to be a tedious, slow process, and that at least a few of you might become disillusioned, thinking that we don’t participate, or that you weren’t able to capture our attention. You’d be mistaken: after the collectives get together in each zone, they will write out the questions they came up with and we will send them to you through the same line of communication that we used to invite you to this encounter. At least until we come up with an agreed upon medium and way of keeping in touch.
Of course, all of this is part of our certainty that this encounter will be the first of many, and that all of you will keep in touch with your students, and through them, with tens of thousands of Zapatistas.
So, have patience. At least the same patience you provide your investigations and experiments, or the type that would otherwise drive you to despair while you wait to learn that your project proposals have been accepted.
Having said that, allow me to propose the Zapatista methodology par excellence: Answering a question with another question.
With this, you will need to begin your answers with a fundamental question: “Why do you ask that?”
So let me explain. Because of the ways of Zapatismo, our practices in the communities do not seek to hegemonize or homogenize. This means that we do not relate only among Zapatistas, and we do not try to make everyone Zapatistas. While our setbacks and mistakes are ours alone, our successes and advancements we share with non-Zapatistas even with anti-Zapatistas. To understand why this is so, it would be necessary to study our history, something that surpasses the aims of this encounter.
For now, it suffices to say that, for example, the health promoters also care for the health of partidistas [political party followers]. So then, if a health promoter is giving out vaccines, it wouldn’t be rare for them to come up against partidistas who refuse because, they argue, vaccines are not natural, or are poisonous, or make you sick, or introduce illnesses into your body, or other superstitions or whatever else, which are due to the fraud that is the government’s health system. In effect, the senior and best promoters of bad health in the partidista communities are the governmental authorities.
Because of this, in light of the partidistas’ disasters, the health promoter tries to argue for and convince people that vaccines are good. This is why it’s logical that one of the questions I read yesterday was, “Scientifically, is it necessary to vaccinate yourself and why, or are there other ways and/or forms that substitute vaccines for other things? For example, for whooping cough, measles, smallpox, tetanus, etc?” With this question, they are asking you to provide them with arguments.
It’s the same with education promoters, the community radio announcers, and the authorities and coordinators of the collectives.
Another example: when a person in a community convulses or becomes ill and exhibits strange symptoms, the partidistas begin to say that it’s because somebody cast some kind of witchcraft. Because accusations of witchcraft usually end up with lynchings, the Zapatistas take great efforts to convince the partidistas that there is no such thing, that the convulsions have a scientific explanation and not a magical one, and that it’s not witchcraft but epilepsy that provokes those attacks. That’s why they are asking about the supernatural, the occult sciences, telepathy, etcetera. Statistics on this aren’t kept, but more than one partidista is indebted to neoZapatismo for not having been lynched for witchcraft, the evil eye, and things like that.
There are also questions on topics that they have received contradictory views on. For example, genetically modified organisms. There are some who say that they are harmful, and others who say that they are not, and others who say that of course they’re not. So the compas request scientific proof, not the slogans for either of these positions.
Yesterday, the biologist told us about a survey she conducted, it seems to me, using social media. She told us that someone replied that they would participate when she included the option to answer something like, “science is evil.”
Well, the Zapatista communities are visited by all kinds of people. The majority come to tell us what we should or should not do. People come, for example, who tell us that it’s good to live in houses with dirt floors and mud and clay walls; that it’s good to walk barefoot; that all of this is beneficial to us because it puts us into direct contact with Mother Nature, allowing us to directly receive the beneficial auras of the universe’s harmony. Don’t laugh at me, thinking I’m exaggerating. I’m transcribing word for word the assessment of a former student of the Zapatista Little School.
“Modernity is evil,” they say, and along with that they include: shoes, manufactured flooring, wall, and roofing material, and science.
To be sure, science doesn’t have much going in its favor. Open-pit mining, machines that build hotels and subdivisions, farming techniques imposed by donors and government programs promising “progress,” have all arrived at its hand.
It is said that religion arrived in indigenous communities by the sword; that is true. But what’s forgotten is that pseudoscience and anti-science have arrived at the hand of good vibes, naturalism as non-religion, esotericism as “ancestral knowledge,” and microdosing mushrooms as neo-medicine.
I understand that those things take place in the hipster establishments of San Cristóbal de las Casa or in certain Coyocan neighborhoods near and dear to your hearts, and that they sound nice while smoking a joint (puff-puff-pass), consuming smart drinks, and ingesting soft drugs. Ok, so everyone escapes from reality according to their respective budgets—we are not judging.
But understand that the challenge that we have proposed to confront as the Zapatistas that we are, requires tools that, I regret to disappoint more than one person out there when I say, ONLY “scientific science” can provide us with—which is how Subcomandante Insurgente Moises refers to the sciences “that really are sciences,” in distinction to the sciences which are not.
Yesterday, we also heard about an experiment about something like “science and gender.” I think that it went like this: they put a man and a woman up for an academic job, each with identical CVs. The search committee was composed of the same number of men and women. They selected the man, were asked why they had selected him and not her, and their response was that the woman was submissive, conciliatory, and weak.
Sure, my biological chemical makeup includes the complete works of de José Alfredo Jiménez and Pedro Infante, so I celebrated the decision. But then, together with SubMoy, we got to thinking and started doing the figures.
We asked Insurgenta Erika (present here) what she thought about that. She, for her part, asked me what “submissive” was. I responded, “obedient.” Then she asked me what the word “conciliatory” meant. “That she doesn’t fight, that she doesn’t impose, that she tries to find an agreement,” I answered. The word “weak” she said she understood. She thought for bit and then told us: “I don’t think I know those things.”
So then, forgive me if we live in another world, but we don’t know of any compañera who is submissive, conciliatory, and weak. Maybe because if they were, they wouldn’t be Zapatistas.
However, I think that in these lands, this experiment would have the same result but for the opposite reasons. That is, they would still select the man but precisely because the woman is neither submissive nor conciliatory, and much less weak.
And I mention this for what I am about to explain:
The following anecdote was told to me by Subcomandante Insurgente Moisés and I narrate it here for you, after having confirmed the details with him.
It may have taken place in a caracol in a meeting for the Hydra course given to the mensajeros and mensajeras, he’s not sure.
What happened was that a compañera jóvena [female youth] ran into SubMoy and asked him something like, “Hey compañero Subcomandante, I have a question. Let’s see if you can answer it.” ([When she said it in Spanish] she kept switching the gendered nouns’ pronouns between masculine and feminine, which is now part of the “way” that Spanish is spoken in many of the communities.)
SubMoy answered something like, “Ok compañera, tell me and if I know, I’ll answer. And if I don’t, well, let’s see how we do.”
It was clear that this question had been spinning in the jóvena’s head for many days and nights because she blurted out:
“Why is the flower that color, why is it that shape, why does it have that scent?”
She didn’t stop there. Now having overcome the main obstacle (expressing the question), she added:
“And I don’t want you to tell me that Mother Earth in all her wisdom made the flower like that, or that it was God, or whatever else. I want to know the scientific answer.”
SubMoy could have responded in the way any military type, whether left or right, would have responded: that the compañera needed to cut her nonsense and go back to her post, or finish her work, or get to studying the seven principles, or that she study the Hydra lectures. Or maybe he would have referred her to the JBG or MAREZ or to the education or health commission.
He could have done all that, but he didn’t. Yes, SubMoy told me how he answered. But I got to thinking about the multitude of options that, in different calendars and geographies, would have inspired other answers.
Now looking back, it occurs to me, this unpublished anachronistic alchemist, that the compañera Zapatista was not looking for SubMoy to answer why the damn flower was the way that it was. Instead, she was looking for him to capture, how they say, all of the complexity that resides within that flower.
With just that question alone and who posed it we could have an entire seminar on the history of Zapatismo. No, I won’t overwhelm you by telling you a story that you surely won’t be interested in. All of you right now, like I was then, are more interested in learning what SubMoy’s answer was for the compañera.
SubMoy said to me, in his signature paused, teaching tone, that he had realized that, behind the question there was not only another question, but an even bigger question.
It was a question that had to with what, then and now, are referred to as the changes that have taken place in the Zapatista communities.
The jóvena, in contrast to her mother and grandmother when they were the same age, has already rejected two marriage proposals (“As if I were thinking about a husband,” was the identical response that greeted the two suitors who, only moments before, had used up half a bottle of cologne and styled with a gel that will help maintain their hair’s position for centuries); she is fluent in two languages (her mother tongue and Spanish); she can read and write with an accuracy that college students at a certain national university would envy; she has completed the primary and secondary autonomous schools; she carries out her duties as a health promoter and Tercio Compa; she can work a computer and on three different operating systems (iOS, Windows, and Linux) without difficulty; in addition to operating cameras and video editing software, she can easily navigate the internet—of course, as long as the atmospheric climate allows the JBG’s satellite link to withstand the upload and download bandwidth of 0.05 kb per second, and that the limit hasn’t already been reached with the communities’ denouncements.
With this background, it’s no surprise that she wasn’t going to be satisfied with the answer about “Mother Earth in all her infinite wisdom made the flower like that because everything is in harmony with the universe’s forces that emanate from within nature.” (Here everyone can close their eyes, take each other by the hands, and repeat after me: “ommm, ommmm.”)
It would make sense to assume that, when her mother, in response to her questions, would have instead sent her to fetch water or firewood, the jóvena would have gone for the aforementioned items without protest but would have kept pondering the question along her 4 kilometer walk to fetch the wood, and 2 kilometer trip to fetch the water.
Of course, if I were to tell you that the jóvena Zapatista in question is named Azucena [Lily], or Camelia, or Dalia, or Jazmín, or Violeta, or sure, Flor [Flower], you are all going to wonder if there aren’t already enough absurdly obvious occurrences that there’s no need to keep on raining on those things that are already wet. And I won’t tell you the truth, which is that the compañera’s name is Rosita, that her mother’s name is Rosa, and that her grandmother is Rosalia. Imagine the horror if the compañera has a baby girl. For sure her name would end up being Rositía.
Well, the point is that, when days later SubMoy told me that we had to think of how we were going to be in touch with the scientists, I gave him that same confused expression that you all had when you saw the title of this presentation. Of course SubMoy didn’t take it personally, so he forced me to ask him, “What’s that mean, where you going with that?”
SupMoy lit a cigarette and responded laconically, “The flower is to blame.”
For my part, of course, I lit a pipe and remained silent but my facial expression said, “Ah, you think?” Nah, that’s not true. I gave him an expression that said, “What?!” Nah, that’s not true either. But I did give him some kind of expression because I didn’t have my mask on and SubMoy laughed and explained his response, as I already mentioned.
The context, as they say, of the question and of the answer, is what SubMoy will talk to you about tomorrow.
So then all you scientists, when you return to your world and somebody asks you what this encounter resulted in, or why you came, or what it was about, or how it went, you can begin your long or short answer this way:
“The flower is to blame.”
Thank you very much.
From CIDECI-Unitierra, San Cristóbal de las Casas, Chiapas, México, Latin America, planet Earth, Solar System, etc.
December 27, 2016.
From the Notebook of the Cat-Dog: Zapatista Defense, Art, and Science
It hasn’t yet been possible to clear up the reason why. Some say that it was a bet. Others say that it was because Pedrito just took it too far. A very small number of people say that what was witnessed that day was an extraordinarily intense game whose result was decided in the final seconds, when the referee, SupMoisés, called the penalty.
Whatever the case, this places the little girl, Zapatista Defense, only a few meters away from the penalty line, where a frayed ball awaits her.
At the goal, Pedrito holds his arms up above his head like the goal keeper of what used to be the soccer team of what used to be the Soviet Union: Lev Yashin, “The Black Spider.” Pedrito smiles cunningly, for, according to him, he can already predict where the girl will aim her shot: “Zapatista Defense is perfectly predictable. Since she just came back from the discussion with the mensajeras, she will for sure aim her kick below and to the left.”
For her part, the girl, who barely stands a meter off the ground, turns her gaze toward one side of the field. (Actually, it’s a pasture which occasionally erupts with cows and their young calves, in addition to a one-eyed horse.)
On this side you can see: a strange being, half dog and half cat, happily wagging its tail. As well as two individuals who, if these weren’t Zapatista lands, one would say they totally clashed with the landscape. One of them: medium-complexioned, short grey hair, sporting a type of raincoat. The other: skinny, tall, gawky, with an elegant coat and a ridiculous sombrero on his head.
The girl heads toward the strange group. The one-eyed horse comes closer, too. They gather, and the skinny man draws strange figures on the dirt. The girl pays close attention, once in a while, nodding her head.
The girl, Zapatista Defense, returns to the middle of the field and assumes her position. She begins to trot toward the ball but she runs past it, without even touching it. She stops a few centimeters from the right side of the goal that’s being defended by Pedrito, who looks at her suspiciously. Zapatista Defense stops, squats down, and begins to scratch a bit of dirt so that she can pick a flower by its roots. She carefully takes the flower in her hands, replants it far from the goal, and returns to the field.
The audience is in suspense, sensing that they’re witnessing one of those events that will never again be repeated the world over.
Pedrito, for his part, is now more than confident. If he previously had any doubts, Zapatista Defense has committed a serious error: as she moved to pick the flower from its place, the girl signaled the direction she was going to kick to: below and to the left of Pedrito. Clearly, Pedrito told himself, because girls care about flowers, Zapatista Defense didn’t want the ball to uproot the flower.
As if that wasn’t suspenseful enough, the girl has now positioned herself no longer some distance from the ball and in front of the goal. Instead, she is standing right next to the ball with her back turned to a smiling Pedrito who is thinking about all of the ways he will make fun of Zapatista Defense when she misses the penalty kick.
Zapatista Defense turns her face over to where the strange Cat-Dog is, who starts to jump up and down and spin like a little dancing toy. The girl smiles and she initiates a movement that will divide opinions for decades to come:
Some participants from CompArte say that she first began in a ballet position, raised her left leg up, and began to whirl in that movement they call “pirouette en dehors”, and “relevés” and rotating “passes.” “It was impeccable,” they added.
The now deceased SupMarcos said that, what Zapatista Defense had just done, was none other than the Ushiro Mawashi Geri Ashi Mawatte, a martial arts technique where you turn your back to your target and spin just about 360 degrees before kicking it with the heel of your foot.
The insurgentas that were gathered in the section, “Like the Women that we Are,” for their part, said that the flower that Zapatista Defense picked up belonged to the liana known as “Chenek Caribe,” whose flowers look like little chicks or little birds, and are what the littlest of girls play with in the indigenous communities of the Lacandon Jungle. The “Chenek Caribe” tend to bloom in pastures and tall grasses, signaling that the soil is ready to sow maiz and beans.
SubGaleano who, as always, crashes these stories, says that he was certain that Pedrito would become confused by what was so obvious: that, in effect, Zapatista Defense was going to shoot below and to the left, but Pedrito assumed that it was going to be to HIS below and to the left. The kick did go below and to the left, but from the perspective of the girl.
Dr. Watson said that what Zapatista Defense had done was briefly emulate the meditative dance Sema practiced by Sufi Dervishes just as he had seen performed live during his stay in Turkey, where the dancers spin their bodies in repetitive circles, imitating the movement of the planets orbiting the sun.
The detective consultant Sherlock Holmes explained that everybody was mistaken. That what the girl did was the application of a scientific explanation he had given her on the rotational inertia of a body, and the application of centrifugal force on the sphere. “Elementary, my dear Watson,” said the detective, who found himself lost in the Mexican Southeastern mountains. “It was clear that, given the height and weight of Zapatista Defense, it was necessary to increase as much as possible the force that was to connect with the sphere, providing the ball the necessary velocity and acceleration to travel 11 meters. Sure, the probability of success was 50/50. That is, the goalkeeper could have moved toward the opposite side, or moved toward the side the ball was headed to, thus stopping it without difficulty.”
“And the flower?” asked Dr. Watson. “Ah,” Sherlock responded, “that, my dear Watson, is the girl’s own contribution which didn’t occur to me. Further, I was surprised as much as the goalie was. With what she did, she increased the chances that the goalie would move toward the direction where she first found the flower. It was something that, of course, had nothing to do with science or with art. If you will permit me, Dr. Watson, it was as if she had succeeded in synthesizing both. Very interesting, my dear Watson, very interesting.”
After the commotion died down, the Tercio Compas interviewed Pedrito. When they asked him how it was that the ball successfully made it into the goal, Pedrito responded laconically:
“The flower is to blame.”
I can vouch for that.