Who’d a thunk it? Readers says it’s a toss-up when it comes to whether robo-journalists write better than human journalists

OK … we’ve all heard the phrase “fishwrap” applied derogatorily by critics assessing the quality of newspapers wherever they live from time to time.  Methinks some weeks that does a disservice to how my favourite pickerel from Paint Lake should be treated, but it isn’t just local newspapers that are problematically bad at times. Take the venerable Associated Press, affectionately known by working journos simply as the AP. They managed to move this alert last Wednesday: “BC-APNewsAlert/17. New York Yankees Hall of Fame catcher Yogi Bear has died. He was 90.” Actually, Yogi Bear, the beloved Hanna-Barbera cartoon character is only 57. He was created in 1958, making his début as a supporting character in The Huckleberry Hound Show, and was the first breakout character created by Hanna-Barbera and was eventually more popular than Huckleberry Hound.

Yogi Berra, the beloved baseball player, on the other hand, was created in 1924 and born in 1925. A native of St. Louis, Berra signed with the New York Yankees in 1943 before serving in the U.S. Navy in the Second World War. He made his major league début in 1946 and was a stalwart in the Yankees’ lineup during the team’s championship years in the 1940s and 1950s.

Berra was a power hitter and strong defensive catcher. He caught Yankees’ pitcher Don Larsen’s perfect game on Oct. 8, 1956, in Game 5 of the 1956 World Series against the Brooklyn Dodgers, the only perfect game in Major League Baseball (MLB) post-season history. After playing 18 seasons with the Yankees, Berra retired following the 1963 season. Berra was also famous for his string of truisms, tautologies and malapropisms, including “Nobody goes there any more; it’s too crowded,” along with, “It ain’t over til it’s over” or, “Anyone who is popular is bound to be disliked,” as well as, “Half the lies they tell about me aren’t true” and, “If you ask me anything I don’t know, I’m not going to answer.” My personal favourite, which I managed to inject into several columns, editorials or news stories over the years, was the well-known, “This is like déjà vu all over again,” which I had used again as recently as Aug. 24, less than a month before Yogi Berra died.

It was while I was pondering how a boo boo like the Yogi Bear/Yogi Berra obituary mix-up happens in journalism (I suspect the eagle-eyed Ranger John Francis Smith from Jellystone Park would have known the difference) that I came across the latest information on robo-journalism (not to be mixed up with Tory robo-calls during the 2011 federal election campaign, I should point out to my friends still remaining in Canadian journalism.) Turns out that unlike most human journalists, who are for the most part seriously mathematically challenged, robot journalists that already work for such illustrious newspapers as the New York Times and Los Angeles Times, as well as Forbes, the storied business magazine, have shown a natural aptitude for data, making them ideal for the sports and business desks, and as such are now about ready to branch out into breaking news and investigative journalism.

Neil Sharman (believed to be a human writer) and former head of research and insight at Telegraph Media Group on Buckingham Palace Road in London, writing Sept. 22 in TheMediaBriefing, also based in London, noted that robots, “Like junior reporters … can learn from and draw on a back catalogue of great writing – but with more powerful memories and analytical techniques.” You can read Sharman’s full piece here:  http://www.themediabriefing.com/article/robo-journalism-the-future-is-arriving-quickly

“Machines are adept at investigating data sets,” Sharman says. “Publishers have set them to tax records, homicide data, meteorological reports and more –looking for patterns and describing them. They’re thorough, not prone to error and they’re fast.

“The LA Times uses robo-journalism to break news about earthquakes because machines can analyse geological survey data faster than a human. It takes under five minutes to spot a story and get it online.”

Tim Adams, a staff writer for the “The Observer: The New Review” at London’s The Guardian newspaper, wrote a piece June 28 on Kris Hammond, a professor of journalism and computer science at Northwestern University and co-founder and chief scientist at Chicago-based Narrative Science, which developed a writing program for robots known as “Quill.” Hammond also founded the University of Chicago’s Artificial Intelligence Laboratory. He told Adams, “we are humanizing the machine and giving it the ability not only to look at data but, based on general ideas of what is important and a close understanding of who the audience is, we are giving it the tools to know how to tell us stories.”

Adams observes, “It’s not deathless prose – at least not yet; the machines are still ‘learning’ day by day how to write effectively – but it’s already good enough to replace the jobs once done by wire reporters. Narrative Science’s computers provide daily market reports for Forbes as well sports reports for the Big Ten sports network. Hammond predicts that 90 per cent of journalism will be written by computer by 2030. Automated Insights, one of Narrative Sciences competitors, based in Durham, North Carolina, does all the data-based stock reports for AP.

Adams also notes that “last year, a Swedish media professor, Christer Clerwall, conducted the first proper blind study into how sports reports written by computers and by humans compared. Readers taking part in the study suggested, on the whole, that the reports written by human sports journalists were slightly more accessible and enjoyable, but that those written by computer seemed a little more informative and trustworthy.”

Clerwall, an assistant professor in media and communication studies at Karlstad University in Karlstad, Sweden concluded that “perhaps the most interesting result in the study is that there are [almost] no… significant differences in how the two texts are perceived.”

In terms of narrative arcs, Hammond says, “Like any decent hack, the machine is coming to learn that there are only five or six compelling tales available: back from the brink, outrageous fortune, sudden catastrophe and so on.”

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Not for the faint of heart: Father Subhash Joseph to transfer from St. Lawrence Church to the Church of St. Gertrude in Pelican Narrows and the Church of Our Lady of Seven Sorrows in Sandy Bay, both in remote northeastern Saskatchewan

Days after he began what was originally expected to be a second three-year appointment as co-pastor of St. Lawrence Roman Catholic Church here in Thompson, Manitoba, Father Subhash Joseph, a missionary priest from India, said July 18 he is being transferred to the repair-challenged Church of St. Gertrude in Pelican Narrows, Saskatchewan, located 120 kilometres northwest of Flin Flon; 388 kilometres northeast of Prince Albert and 525 kilometres northeast of Saskatoon, and the Church of Our Lady of Seven Sorrows in Sandy Bay, at road’s end for the gravel winding road, 72 kilometres north of Pelican Narrows. The transfer, requested by Father Joseph, as he is known, and approved by Archbishop Murray Chatlain, archbishop of the Archdiocese of Keewatin-Le Pas, will probably take place in October. He will serve in Pelican Narrows and Sandy Bay by himself, replacing  Father Susai Jesu, an Oblate, also from India.

Father Joseph, along with Father Guna Pothula, his co-pastor at St. Lawrence Church in Thompson, are both from India and members of the Congregation of the Missionaries of St. Francis de Sales, founded by Father Peter Marie Mermier from Vouray in the parish of Chaumont en Genevois and the Diocese of Annecy in the Savoy region of France in October 1838 for parish mission, foreign mission and youth education. They are also known as the Fransalians. Pope Pius XI proclaimed St. Francis de Sales in 1923 as the patron saint of writers and journalists. Francis de Sales was born in France and lived at the time of the Protestant Reformation, becoming Bishop of Geneva. He had lots of exposure to Calvinism and predestination and was noted for his diplomacy in the volatile, heated religious climate of the day in Switzerland. He’s honored as one of the doctors of the Catholic Church and the worldwide Anglican Communion.

The missionary order allows it priests to live abroad for up to 10 years. Father Joseph and Father Guna arrived in Thompson together three years ago in July 2012. Their requests to have their terms extended for a further three years were approved earlier this year by the provincial superior of their missionary order in India and the local archdiocese here. Father Guna, who will be staying on at St. Lawrence in Thompson, will now be joined in due course by another priest, likely from Andhra Pradesh in southeastern India where he is from, and also a member of the Congregation of the Missionaries of St. Francis de Sales.

In Cree, Pelican Narrows  is called Opawikoscikcan, which means “The Narrows of Fear.” The community consists of the Northern Village of Pelican Narrows and Pelican Narrows 184B Indian Reserve, the administrative centre of the Peter Ballantyne Cree Nation. The combined population is about 2,700, with more than two-thirds of the population – about, 1,900 of the 2,700 residents – living on the reserve. Sandy Bay’s name in Cree is Wapaskokimawn, meaning “okimaw,” which is “boss” in Cree, or “non-native agent.” With a combined population of about 1,200, the community, like Pelican Narrows,  is also split into two parts: the Northern Village of Sandy Bay and  Wapaskokimaw Indian Reserve No. 202, with about one quarter of Sandy Bay’s combined population being members of the Peter Ballantyne Cree Nation.

Major businesses and industry in Pelican Narrows consist of the Co-op Fisheries and Fish Plant, The Northern Store, Mum’s Restaurant, Charles Confectionery, PBCN Band Store, Pearson Enterprises, Nikatosik Forestry and Pelican Narrows Air Services.

In 1876, Father Étienne Bonnald, a member of the Oblates of Mary Immaculate (O.M.I.), often known simply as Oblates, and also a missionary order, sought to establish a Catholic presence within the Village of Pelican Narrows, which had started out as a Protestant community. St. Gertrude was erected two years later in 1878.

The Church of St. Gertrude in Pelican Narrows, where 90 per cent of the parishioners are Cree, had fallen into such a state of disrepair in recent years, Catholic Missions In Canada identified it as a mission church it was going to help fund repairs for.  St. Joseph’s Catholic Parish Social Justice Committee in Moose Jaw, at the suggestion of Catholic Missions In Canada, began helping with repairs through its “St. Gertrude’s Project” in 2010. You can watch a short YouTube video on the project here at: https://www.youtube.com/watch?v=IeLwJCejEJQ

Les Oblats de Marie Immaculée, or The Missionary Oblates of Mary Immaculate (O.M.I.), established the first mission at Ile-À-la-Crosse, Saskatchewan in 1860.

Another Oblate priest, Father Ovide Charlebois, arrived as pastor of St. Gertrude in 1900. While in Pelican Narrows, he constructed a new church with a bell, and a statue of Our Lady of Lourdes was erected. Ten years later,  on March 4, 1910 when the Vicariate Apostolic of Keewatin, forerunner to today’s Metropolitan Archdiocese of Keewatin Le Pas, was created from territory of the Diocese of Prince Albert, and Charlebois, elevated to bishop, was appointed as its first ordinary on Aug. 8, 1910 and installed as vicar apostolic on March 7, 1911.

The Archdiocese of Keewatin-Le Pas takes in some 430,000 square kilometres and stretches across the northern parts of three provinces – Saskatchewan, Manitoba and a small portion of Northwestern Ontario.

The farthest point west is La Loche, Saskatchewan., near the Alberta border. The farthest point north is Lac Brochet here in Manitoba. The distance from Our Lady of the Sacred Heart Cathedral in The Pas, which serves as the archdiocesan seat, to La Loche by car, is 850 kilometres – an 8 1/2 -hour drive – and the archbishop, as shepherd of the flock, has to travel through the Diocese of Prince Albert in Saskatchewan to reach La Loche in his own archdiocese on travelling pastoral visits.

The farthest point east travelled is Sandy Lake, Ont., a fly-in and Northern Ontario Winter Road Network-only remote Oji-Cree First Nations community in Northwestern Ontario, 450 kilometres northeast of Winnipeg and 600 kilometres northwest of Thunder Bay.

The distance from The Pas to Sandy Lake is a combined six-hour drive to Winnipeg, followed by a one-hour plane ride.

Lac Brochet is reached by a four-hour drive from The Pas to Thompson and then an hour flight from Thompson to Lac Brochet. En route to Lac Brochet, the archbishop sometimes stays at the rectory at St. Lawrence Church on Cree Road in Thompson overnight waiting to catch a flight.

The Congregation of the Missionaries of St. Francis de Sales has long had a presence in India, dating back to 1846.  The Visakhapatnam Province of the Congregation of the Missionaries of St. Francis de Sales in India also has missions in Trinidad and Papua New Guinea, as well as the Archdiocese of Keewatin-Le Pas here in Canada.

Father Joseph joined the seminary at the age of 16 in 1998 and was ordained a priest in 2010. He is from Therthally in Kerala on the Malabar Coast in southwestern India, which dates back  some 20 centuries to the Christians of St. Thomas, named for Saint Thomas the Apostle, also known as “Doubting Thomas,” who is believed in apocryphal literature to have arrived in India around 52AD, seeking converts to Christianity. He was martyred, it is believed, about 20 year later in 72AD, near Mylapore, India, lanced by a spear as he prayed kneeling on a stone.

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We’re caught in a trap: Suspicious minds

Way back when, 20 or more years ago, when I decided religion was a subject journalists should take seriously if they wanted to understand the world around them and what animates many people, I happened to read a book called Faith, Hope, No Charity: An Inside Look At the Born Again Movement in Canada and the United States, published 30 years ago in 1984 by Judith Haiven, now an associate professor in the Department of Management at Saint Mary’s University in Halifax.

At about the same time, a body of scholarly work was starting to emerge from academics at various think tanks and universities, arguing that while Protestant and increasingly evangelical Protestant Americans made up about the most Christian nation on Earth (at least in terms of self-identification) aside from tiny Catholic Malta, journalists were not only an ornery lot, but they were also decidedly secular and out-of-step with many of the ordinary people and even end-time politicians with real political power they were covering. Journalists were more liberal than their readers for the most part. Journalists didn’t go to church, unless it was for a wedding or funeral. The religion beat was largely a ghetto, relegated to the back pages of the Saturday daily newspaper, the least read day of the week. A similar situation prevailed in Canada. When Lois Sweet applied for the position of religion and ethics reporter at The Toronto Star, a number of her colleagues took her aside and asked, “Are you really prepared to throw your career away?”

Secular journalists and the clergy they cover are still often talking a different language – or at best – talking past each other. Or they simply don’t even know who each other are.

Journalist Marci McDonald’s 2010 book, The Armageddon Factor: The Rise of Christian Nationalism in Canada, put faces on the often largely invisible evangelicals supporting Canadian Conservative Prime Minister Stephen Harper behind the scenes. Who in the secular world of journalism knows whom Faytene Grasseschi Kryskow of The Cry is? McDonald, a former bureau chief for Maclean’s magazine in Paris and Washington, is a notable exception, as is Lloyd Mackey, in the religious press, an Ottawa correspondent for CanadianChristianity.com.

Sixteen years ago, 270 participants on both sides of the great divide, interested in the intersection of religion and politics and religion in the public square, attended the first-ever Faith in the Media conference at the Carleton University School of Journalism in Ottawa for three days from June 7-9, 1998.

Toronto’s Roman Catholic archbishop at the time, Aloysius Cardinal Ambrozic, noted that the Church makes truth claims and demands, which are absolute, while the media tends to be liberal, and, as such, opposed to absolutes. “(The) media are adept at showing the ills of society, but not the remedies … Most of our media are not interested in Christ’s self-emptying death, only in sweating and weeping Madonnas. The media love religious kitsch.” But Ambrozic quickly added, “We, the religious professionals, are not very forthcoming sometimes, perhaps out of a fear of sensationalism. Nor do we always explain ourselves well. At other times we kowtow to the media when we should question its mindset.”

Archdiocese of Keewatin-Le Pas Archbishop Murray Chatlain, writing on March 31, 2013 in the St. Lawrence Roman Catholic Church bulletin – less than two weeks after he himself was installed as archbishop in this archdiocese and 2½ weeks after the conclave from the College of Cardinals chose Cardinal Jorge Mario Bergoglio, archbishop of Buenos Aires in Argentina, who became Pope Francis – wrote on Page 2 of the Easter Sunday bulletin for his Easter message: “Many changes in a hurry. Let us pray for Pope Francis. The media will try to paint Pope Francis in a certain way. It is not too important what he has done before. What is important is how he responds to our Lord today….”