The Royal Society published in late June a report entitled «Science Communication. Survey of factors affecting science communication by scientists and engineers». It is an in-depth survey on the communication addressed to non-specialist audiences that was carried out interviewing a wide and representative sample of UK scientists and engineers.

Science information professionals need to make choices through which media they want to communicate with the public. In reaching large audiences outside the domain of formal diffusion of knowledge, the choice may be between the old medium television and the new medium Internet. It seems that general scientific research is focused more and more on the Internet as a favorite means for information exchange and that the old mass medium television plays only a minor role. But when we look at (1) how the public spends their leisure time on television and the Internet, (2) how effective these media are in transferring information, and (3) how much these media are trusted as reliable sources of information, the old medium television should still be regarded as the number one medium to be used for science communication, although there are some limitations for its use.

This paper will outline the very successful initiatives to define common communication strategies amongst the world’s high energy physics laboratories. These initiatives have been extremely successful in changing the communication practices of a worldwide community of high energy physics labs and these practices are now expanding to the community of synchrotron radiation laboratories. The payback has been extremely encouraging, with a much higher regard for the importance of communication in senior management and, perhaps coincidentally, major increases in funding of physical sciences in the United States and other countries

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”).

In their essay which appeared in 1972 in Models in Paleobiology, Stephen Jay Gould and Niles Eldredge, introducing the theory of punctuated equilibrium, stressed the fact that no scientific theory develops as a simple and logical extension of facts and of patiently recorded observations, and that the particular vision of the world that the scientist adheres to is able to influence, even unconsciously, the way in which data are collected, selected and then interpreted. Scientists, being aware of the existence of an intrinsic problem of prejudice in their scientific research activity, know that, in order to produce original and innovative ideas, it is fundamental to try to revolutionise their research image, to look at reality in a new light, to read data with alternative viewpoints.

Following the example of the Exploratorium in San Francisco, interactive science museums are meant to be informal and enjoyable places where visitors, regardless of their age and background, are stimulated to practice their abilities to explore the world from a scientific point of view or to reacquire it in the case of adults who are far from science for professional reasons. Our study, which belongs to a relatively recent, but increasingly richer and complex tradition of researches on this topic, aims at contributing to answering the question whether, within the context of hands-on museums, this desired reacquisition of scientific exploration actually occurs for all visitors; more precisely, it aims at contributing to the discussion resulting from this question with reference to both possible answers and methods to find them. The study described below was carried out for a Science Communication Master thesis in Trieste (student: Monia Cardella, supervisor: Paola Rodari) and, therefore, it is inevitably limited: in fact, in order to deal with such a complex issue and to perform more detailed investigations on the field longer time and more resources would have been necessary. However, both methods used and results obtained from it, although provisional, are significant enough to deserve our attention.

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”.

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.

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.

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.