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The American particle physics community is in jeopardy and may end up drowning in a boundless sea trying to grasp at non-existing funds, dragging US physics and science as a whole to the bottom. This is a price the most powerful and high-tech country of the world cannot afford, as warned by the editors of a report published in late April by the National Academy of Sciences1. Behind so much alarm is the International Linear Collider (ILC) – a large particle accelerator facility which, according to the report, should be built on American territory, if research on the elementary constituents of nature is to survive in the United States. The ILC will probably cost a total of five hundred million dollars in the first five years, whereas billions will have to be invested in the subsequent seven years. Hardly impressive, however, if compared with the Superconducting Super Collider (SSC), the biggest and costliest machine ever conceived in the history of science. Devised to describe the first instants of the universe, as many will recall, the SSC project was severely hampered by political and bureaucratic plots in 1993, when the Clinton administration decided to halt work on the accelerator, after ten years and approximately two billion dollars already spent.

In May 2004 the Balì Museum, Planetarium and interactive science museum, was opened to the public in Italy: 35 hands-on exhibits designed according to the interactive tradition of the Exploratorium in San Francisco, an astronomic observatory for educational activities, a Planetarium with 70 places. With a total investment of about three million euros, about two thirds of which were spent on restructuring the splendid eighteenth-century villa in which it is housed, the undertaking may be considered a small one in comparison with other European science centres. Three million euros: perhaps enough to cover the cost of only the splendid circular access ramp to the brand-new Cosmocaixa in Barcelona, an investment of one hundred million euros. But the interesting aspect of the story of the Balì Museum (but also of other Italian stories, as we shall see) lies in the fact that this lively and advanced science centre stands in the bucolic region of the Marches, next to a small town of only 800 inhabitants (Saltara, in the Province of Pesaro and Urbino), in a municipal territory that has a total of 5000. Whereas in Italy the projects for science centres comparable with the Catalan one, for example projects for Rome and Turin, never get off the ground, smaller ones are opening in small and medium-sized towns: why is this? And what does the unusual location of the centres entail for science communication in Italy? This Focus does not claim to tell the whole truth about Italian interactive museums, but it does offer some phenomenological cues to open a debate on the cultural, economic and political premises that favour their lives.

The debate on Darwin’s theory of evolution is a unique case for observing some particular ways in which science is perceived and experienced in society. It is a dispute which is really not very scientific at all, since it ultimately derives from the attempt to discredit a corroborated scientific explanation (and to limit its teaching) by fundamentalist fringe groups of religious and political movements of various extraction. However, it is undeniable that the clash between creationists and evolutionists must also involve, in a critical and self-reflective way, the communicative weaknesses of science and its inability to assert itself as a widespread and fully shared culture, as was also stressed by the Nature magazine in April 2005. With an international viewpoint, ranging from the United States to Europe, from Australia to Italy, in this dossier we try to make a summary investigation of the current state of the debate, with a particularly attentive eye on the communicative strategies that contend in the two fields.

I would like to celebrate not one, but two major news stories about evolution that help further cast the forces of intellectual darkness — meaning creationism and intelligent design — back into the shadows where they belong.

In addition to their intrusive presence in American schools, creationists - or more modern epigones thereof, known as “intelligent designers” - are also and unexpectedly to be found in other countries. Take the United Kingdom as an example. Over the past few years, Darwin’s homeland has actually been witnessing attempts to introduce literal faith in the Bible into school programmes in a way which does not significantly differ from the one adopted in the United States. It is multi-billionaire Howard H. Ahmanson who generously finances the Discovery Institute across the Atlantic, one of the dissemination centres of the creationist “creed”.

The many facets of fundamentalism. There has been much talk about fundamentalism of late. While most people's thought on the topic go to the 9/11 attacks against the United States, or to the ongoing war in Iraq, fundamentalism is affecting science and its relationship to society in a way that may have dire long-term consequences. Of course, religious fundamentalism has always had a history of antagonism with science, and – before the birth of modern science – with philosophy, the age-old vehicle of the human attempt to exercise critical thinking and rationality to solve problems and pursue knowledge. “Fundamentalism” is defined by the Oxford Dictionary of the Social Sciences1 as “A movement that asserts the primacy of religious values in social and political life and calls for a return to a 'fundamental' or pure form of religion.” In its broadest sense, however, fundamentalism is a form of ideological intransigence which is not limited to religion, but includes political positions as well (for example, in the case of some extreme forms of “environmentalism”).

The discussion on the state of the art of scientific publications in Latin American countries generally restricts itself to its supposedly low visibility. This affirmation is generally conditioned to the exclusive use of large international databases, mainly of the USA and Europe, which include thousands of scientific publications that have marginalized a large part of the scientific literature produced in peripheral countries. Given this fact of low visibility, it became imperative for some Latin American countries, beginning in the 90s (20th Century), to develop their own mechanisms of projection of the results of their own scientific production. The experiences constitute an example for countries that, having significant scientific production, still do not have the means to facilitate access to local scientific publications. Although Bolivia still remains distant from these initiatives, a series of studies were identified that show the existence of a tradition of publication in scientific magazines and interest in their visibility, on a local and international level, which demands attention to the most adequate mechanisms in order to carry this out.

The scandal of the “biotechnology evangelist” erupted in Korea at the beginning of the new year: a commission from Seoul National University announced that it had proof that Dr Woo Suk Hwang, considered one of the world’s foremost experts on cloning by nucleus transfer, had manipulated the data concerning experiments in human cell cloning and the creation of eleven lines of stem cells from human embryos published in two different articles in the journal Science in 2004 and 2005.

The article reports the outcome of an analysis of the reception of Bertolt Brecht’s play, "The Life of Galileo", as presented by Giorgio Strehler (Milan, 1963) and Brecht himself in collaboration with Erich Engel (East Berlin, 1957), carried out on respective press reviews. The reviews were examined by the application of quantitative analysis based on the recurrence of determinate themes associated with images of science. In comparing the results of the analysis of each of the two press reviews, it appears that different images were conveyed by the same play performed in two different contexts for different audiences. Italy, in particular, showed a more frequent recurrence of the conflict between science and religion as a result of the ongoing cultural and spiritual authority of the Church, whereas in the German Democratic Republic’s communist regime, where Brecht is a troublesome but tolerated intellectual, the topics of the scientist’s freedom within the Establishment and intellectual courage were more frequent.

Before constructing a translation of scientific discourse in lay terms – and with this, calling forth the ghost of the public’s ignorance about science and technology – the operation which makes up the main task of specialized journalism in the coverage of related topics consists in the construction of a discourse of its own. However, this discourse frequently only amplifies and legitimates socially that which scientific laboratories and high tech companies offer as new, without critical opinions or contextualization. In addition to this, it is also generally characterized by linguistic operations which suppress uncertainties, doubts and considerations, thus contributing to the strengthening of the authority of specialists and of the distance which has been established – “by force” – between science and society.