Spot the snake!

July 12, 2016 • 8:00 am

The “spot the ___” posts, originated by Matthew Cobb, have been numerous lately thanks to readers sending things in. If you take one, be sure not to put the animal in the middle of the photo, and also send a photo with the object circled. Today we have a beast sent by reader Ollie, who said this: “I think that this is a great example of animal camouflage.  The snake is actually quite long but it took these old eye a few seconds.”

This I would judge to be of “easy to medium difficulty.” I’ll put up the reveal in a few hours. Oh, and if readers could provide an identification it would be much appreciated.

longsnake

Readers’ wildlife photographs

July 12, 2016 • 7:30 am

Reader Mark Sturtevant sent some lovely photos of butterflies. His notes are indented:

We have long winters here in Michigan, and by spring I could wait no longer to get back into macrophotography. So I visited a local butterfly house that opens for a few weeks at our local botanical garden (Dow gardens in Michigan). I thought that this might be rather lame and a bit like shooting fish in a barrel (it did turn out to be very easy), but I had fabulous time and so I visited that establishment a second time and then off I went to the butterfly house at the Detroit Zoo. I think I got my fix. Besides bringing my usual kit (a stock 50mm on extension tubes), these visits gave me a chance to try out my fancy ‘new’ lens, the ancient Canon 100-300mm f/5.6 ‘L’ series lens. The surprisingly cheap $200 price of this lens on e-Bay is at once explained by its incredibly cheap build. One has to admit, though, that it really is an ‘L’ lens (which are the top of the line lenses for Canon), and damn can it take sharp pictures. That lens was occasionally supplemented with an attached Raynox 150 lens, for which I gladly thank reader Lou Jost for recommending this add-on to me. If readers are curious, one should be able to access the EXIF data from the pictures to see which pictures were taken with which lens.

The first two pictures are of the Great Mormon (Papilio memnon), a swallowtail butterfly that ranges through southern Asia. This individual is a male, identified by its markings and lack of tails on its hind wings. There is some polymorphism in the males, but nothing like what one sees in females, which come in about two dozen astonishingly diverse forms. One such form is seen in the mating pair in the second picture. Several of the female forms are Batesian mimics of various other species of unpalatable butterfly found in different parts of its range. Females can have or lack tails, and they can have various combinations of red, blue, and white markings. It was Alfred Russel Wallace who first described this highly complex Batesian mimicry system that is limited to females. [JAC: Do you have an idea why only females but not males are mimetic?]

1GreatMormon

2GreatMormonMating

The next picture is of a well camouflaged glasswing or clearwing butterfly. These small butterflies proved challenging to find, and they would spook easily so they would wind up flitting among the humans, who barely noticed them generally landing in a concealed area. I had repeatedly failed to get a decent picture of one until a kind lady, who knew of my plight, called me over to this one hiding in a corner. This is the Costa Rican clearwing (Greta oto).

3Glasswing

The handsome orange, yellow, and black butterfly shown in the next two pictures is the hecale longwing  a.k.a. tiger longwing (Heliconius hecale). It has a number of subspecies that mimic toxic species belonging to the genus Tithorea.

4Hecale

5Hecale3

The final two pictures are of one of my favorite butterflies found in butterfly houses, the lovely malachite (Siproeta stelenes). The common name clearly refers to its green markings. The underside of the wings are especially beautiful. This species is native to the neotropics.

6Malachite1

7Malachite2

That’s my first installment of butterfly house pictures. In the second batch I’d like to show one of my favorite pictures I’ve ever taken. [JAC: stay tuned!]

Tuesday: Hili dialogue

July 12, 2016 • 6:30 am

It’s Tuesday, July 12, Birthday of the Heir to the Crown of Tonga. It’s also exactly two weeks before I head to Poland, where I am promised daily cherry pie and snuggles from Hili.  And it’s going to be a scorcher again: in the nineties (Fahrenheit), or about 34°C).

On this day in 1962, the Rolling Stones performed their very first concert—at the Marquee Club in London. And, in 1975, São Tomé and Príncipe, the islands where my colleagues and I worked on flies, declared independence from Portugal.

Notables born on this day include Buckminster Fuller (1895), Pablo Neruda (1904), Andre Wyeth (1917), and Christine McVie (1943). Those who died on this day include Dolley Madison (1849) and Benny Carter (2003). Meanwhile in Dobrzyn, Hili is bossing Cyrus around again.

Hili: Let’s go over there.
Cyrus: We’ve been there already.
Hili: But not enough.
P1040541
In Polish:
Hili: Idziemy tam.
Cyrus: Tam już byliśmy.
Hili: Jeszcze nie dość.

The big news in England (here reported by the BBC), is that the government’s Chief Mouser to the Cabinet Office (yes, it’s a real title), tabby cat Larry, will remain at 10 Downing Street when Theresa May takes over as PM. Despite the BBC claim to the contrary, Larry, obtained (as all Official Mousers) from the Battersea Dogs and Cats home, was never successful: there’s one report that he caught one mouse, and swiped at another. He seemed to spend more time in the company of his lady friend than doing his job! In fact, they had to hire an Ancillary Mouser to fill in for him. But Larry is cute, and I’m glad he’s staying:

_90359593_larrythecat

The Saint Paul Saints turn, for one night, into an atheist team: “The Mr. Paul Aints”

July 11, 2016 • 2:15 pm

The Minnesota Atheists have once again miraculously persuaded a minor-league baseball team, the St. Paul (Minnesota) Saints, to become, for one brief shining game, the “Mr. Paul Aints”.  Yes, on Saturday, July 16, it will be “Atheist Night” at CHS Field, where the team will be wearing “Mr. Paul Aints” jerseys during their game.  You can also buy special teeshirts that feature the scarlet atheist “A,” here—and for only $20. Here’s what they look like:

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Unbelievable fun!

 

Inb truth, I’d prefer a Lakewood Blueclaws Caturday Jersey, but the team’s claim that a limited number would be made available online hasn’t materialized, and the merchandise manager hasn’t answered my desperately pleading email.

meow_pwyq7fmg_ed30v8cm
Isn’t it lovely?

 

h/t: Blue

Bear Cam in Alaska: watch them fish!

July 11, 2016 • 1:51 pm

All my life I’ve wanted to watch the grizzlies (aka brown bears) in Alaska fish for salmon. Some day I will, in the fur. Well, now there’s a livecam at one of the most famous sites: Brooks Falls at Katmai National Park. Here the wily bears have learned that the salmon have to leap out of the water when they jump upstream over the falls, and they try to grab them. You’ll see that they don’t look very good at it!

Have a look, and bookmark it. What better break can you have, when work gets tedious, than to watch bears catch huge fish? It’s mesmerizing!

Just click on the red arrow to start the fun:

h/t: jsp

Here are the insects!

July 11, 2016 • 1:30 pm

Here’s today’s “where’s the __” reveal. Above the fold I’ll show the original photos, and then click “Read more” at the very bottom to see the reveals.

From reader Barn Owl: there’s a stick insect here:

SpotTheStickInsect

And a hidden grass moth from reader Gabe McNett:

Spot the grass moth_1

Continue reading “Here are the insects!”

Jonah Lehrer fails at bid for redemption

July 11, 2016 • 12:30 pm

Surely you remember Jonah Lehrer, the New Yorker‘s Bright Young Science Guy, a Malcolm Gladwell-To-Be who was brought down in ignominy when discovered plagiarizing in his books, his New Yorker blog, and his posts for Wired magazine. The New Yorker fired him, and he expressed only a modicum of contrition while continuing to give speeches for big bucks. But Lehrer is ambitious, and it was only a matter of time before he essayed a comeback.

And that comeback—or attempted comeback—is his new book About Love, which is, indeed, a disquisition on love, and how it saved Lehrer from his humiliation. (It will be published tomorrow by Simon & Schuster, who undoubtedly tendered a large advance.) The book is reviewed by Jennifer Senior in last week’s New York Times, and the verdict isn’t good. In fact, it’s devastating. Senior not only calls the book “insolently unoriginal,” offering only platitudes about love, but intimates that those platitudes aren’t even original—in other words, Lehrer is flirting with the kind of plagiarism he’d engaged in before, only this time not as flagrantly.

Senior has an accurate take on the nature of Lehrer’s writing, though I think she’s off the mark when she says that “the vote to excommunicate Mr. Lehrer was as much about the product he was peddling as the professional transgressions he was committing.” What was the product? In Senior’s view, which I think is right on, it was this:

. . . a certain genre of canned, cocktail-party social science, one that traffics in bespoke platitudes for the middlebrow and rehearses the same studies without saying something new.

This is, of course, the same kind of stuff that Malcolm Gladwell has made a gazillion dollars purveying, so I don’t think the referendum on Lehrer was really about that product. Rather, it was a public excoriation for plagiarism—the one literary sin that is unforgivable. It’s a transgression hard to overcome, and, according to Senior, he hasn’t. First of all, he’s still dispensing bromides:

Apparently, [Lehrer’s] learned nothing. This book is a series of duckpin arguments, just waiting to be knocked down. Perhaps the flimsiest: that Shakespeare’s famous star-crossed teenagers have come to define our understanding of love.

Senior also argues that Lehrer’s insights were, well, to be generous, inspired by others:

As for the question that’s on everyone’s mind — did Mr. Lehrer play by the rules in this book? — I think the answer is complicated, but unpromising.

In an author’s note, Mr. Lehrer says that he sent his quotes to everyone he interviewed and that his book was independently fact-checked. And it’s true that this book contains far more citations than his previous work.

But I fear Mr. Lehrer has simply become more artful about his appropriations. At one point, for instance, he writes: “We don’t love our kids despite their demands; we love them because of them. Caregiving makes us care.”

I stopped dead when I read that sentence. Reread it. And read it again. It sounds to me like a clever adaptation of one of the most beautiful lines in “The Philosophical Baby” by Alison Gopnik: “It’s not so much that we care for children because we love them as that we love them because we care for them.”

I’m pretty certain Mr. Lehrer read Ms. Gopnik’s quote. Why? Because I cite it in my own book — which he cites, twice. (Though not for that.) He alsowrote about “The Philosophical Baby” for The Boston Globe.

In his chapter on memory, I noticed a similar rewrite of a phrase from Sarah Bakewell’s “How to Live.” Though at least he credits Ms. Bakewell’s ideas.

These may seem like minor offenses. But what they betoken is a larger sort of intellectual dishonesty. If you squint, you’ll see that Mr. Lehrer often rehashes arguments made by others, both in structure and content, when writing parts of his book. Sometimes he credits these people; sometimes he doesn’t. But the point is, he’s relying on their associations and connections.

I’m guessing media reporters and other diligent reservists in the press corps will find a number of such examples.

I showed the review to one of my friends, who said this: “I couldn’t help but feel for [Lehrer] after this attack – this wasn’t a book review so much as an attempt to utterly destroy someone, and the plagiarism charge in particular is tenuous. The sort-of-plagiarism charge is a bit strong, but we’ll see if other reviewers can back it up (and believe me, they’ll be looking).

As for the rest of the review, I didn’t think it was unfair.  The long tradition of strongly negative reviews, of the type concocted by H. L. Mencken and, in science, by Peter Medawar, is waning, and if something’s really bad, there’s no point in pulling your punches. But perhaps readers will disagree.

By the way, the book’s Amazon page is plain weird, as it offers no endorsements or blurbs—just an excerpt. Maybe, given Lehrer’s history, nobody was willing to endorse it. And it’s not selling at all well. Granted, it will appear only tomorrow, but still—#64,275?

Screen Shot 2016-07-11 at 12.05.29 PM

 

 

 

A postmodern academic signals her virtue: Why Pilates is white and racist

July 11, 2016 • 9:00 am

Last March I wrote about a dreadful paper on feminist glaciology, whose intent was to bring a feminist viewpoint to the study of glaciers. It failed to do that, but succeeded in signaling the virtue of the authors, all from the University of Oregon. Moreover, the authors’ work was supported by the National Science Foundation—yes, American tax dollars at work—although I doubt the authors proposed this “research” in their grant.  Later on, Mark Carey, one of the authors and a dean at his University, defended the paper, arguing that the pushback against the paper, and there was a lot, was evidence of its value! Of course the paper sank into the stratum of worthless research, having made no contribution to human understanding of anything.

At first I thought the glacier paper was a Sokal-like hoax, but it wasn’t. And neither is this 2014 paper by Sarah W. Holmes in Dance Research Journal (reference and free download below): “The Pilates pelvis: Racial implications of the immobile hips.” Although it doesn’t appear to contain an abstract, there is one published at 3rd Solution, apparently by the author. Here it is:

This article examines the treatment of the pelvis in the Pilates exercises “Single Leg Stretch” and “Leg Circles.” The teaching practices of the hips, as commonly explained in Pilates educational manuals, reinforce behaviors of a noble-class and racially “white” aesthetic. Central to this article is the troubling notion of white racial superiority and, specifically, the colonizing, prejudicial, and denigrating mentality found in the superiority of whiteness and its embodied behaviors. Using the two Pilates exercises, I illuminate how perceived kinesthetic understandings of race in the body may be normalized and privileged. By examining the intersections between dance and Pilates history, this article reveals the ways embodied discourses in Pilates are “white” in nature, and situates Pilates as a product of historically constructed social behaviors of dominant Anglo-European culture.

The author proceeds to demonstrate that Pilates is “the embodiment of whiteness,” using just the two Pilates exercises named in the abstract. These exercises, she claims, “purposely train the body to stabilize the pelvis”, which she considers racist. I have no idea whether other Pilates exercises share the features of these two (immobilzation of the butt, hips, and pelvis, which, to Holmes, instantiates a denigration of black culture), so if you’ve done Pilates, weigh in below.

I am not making this stuff up, and will give an ample selection of quotes to prove it. Remember, the author got a Ph.D. from the University of California at Riverside for this. (That, of course, is also the academic home of Resa Aslan.) To wit:

The stillness of the pelvis, and the racial implications surrounding its lack of movement, are just as important in understanding the embodiment of racial stereotypes. I therefore illustrate how Pilates deliberately trains the pelvis into stillness by examining the movements, teaching practice, and rhetoric surrounding the pelvis in two exercises: “Single-Leg Stretch” and “Leg Circles with Loops” (Leg Circles). These exercises train the body in a deliberate and specific way, and teach the pelvis to conceal, restrict, and control movements that perpetuate behaviors normalized as “white.”

. . . I argue that Pilates works to distance the behaviors of the “white body” from racially marginalized bodies. Through the act of restricting the movement of the hips, Pilates racially marks the body as white and creates, through the universalized and normalized aspect of it, an invisible racialized kinesthetic knowledge, or in this case, the performance of the superiority of whiteness.

We’ve read about how cornrows are cultural appropriation, and that General Tso’s chicken, when cooked wrongly (even though it’s not a Chinese dish) marginalizes Asians, but this may be the most ludicrous claim of all. It’s as if Holmes were desperately trawling the dance literature, searching for something she could consider racist and then turn into a Ph.D.

It goes on:

As I will demonstrate, the movements of the hips/butt/pelvis have been traditionally and problematically stereotyped as racialized behaviors of the “Other.” I propose the un-accentuated pelvis, commonly associated with “white,” or Anglo-American or Anglo-European aesthetics, marks Pilates in a racially specific way.

. . . The embodiment of whiteness has represented both perceived and realized moral and social capital and power (Dyer 1997; Wheeler 2000). Ruth Frankenberg states, “Whiteness refers to a set of loca- tions that are historically, socially, politically, and culturally produced and, moreover, are intrinsic- ally linked to unfolding relations of domination” (1993). I suggest, quite literally, the location of domination is kinesthetically represented in the movement of the pelvis. The embodiment of white- ness and its social privilege and power are inextricably linked. Whiteness, and the power that has come to be associated with it, is rooted in colonization, religion, and the body (Dyer 1997; Gottschild 1998).

And in fact the author demonstrates this oppression in photographs. Look at that privilege! I can’t even. . .

Screen Shot 2016-07-11 at 7.57.05 AM

Note that Dr. Holmes is white, which means this paper is an exercise in virtue signaling. Here’s another example of her actually participating in that bigoted immobilization:

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Of course if Holmes wants to maintain that the immobility of the hip area is white, she has to show that the movement of those areas is somehow characteristic of black culture. So she says this:

If pelvic movement, and its description, are lacking or absent from Europeanist aesthetics, then what does its movement infer? Racial and ethnic studies scholars have recovered negative racial stereotypes surrounding the movement of the African and Latino hips. As Gottschild states, the pelvis acts as a site where the “dominant culture projects its collective fantasies” (1998, 9). The Europeanist categorization of the Africanist dancing body’s movement is “vulgar, comic, uncontrolled, undisciplined, and most of all, promiscuous” (Gottschild 1998, 9). The Europeanist aesthetic denigrates movements of the hips, which implies that the converse, stable or stationary hips, is preferable.

Perhaps there’s a wee grain of truth here, but only if it’s the case that African and Latino dancing exaggerates hip movement more than do dances of other cultures.  But even if that’s the case, it doesn’t show that such movements are denigrated by European culture (viz., Shakira’s “Hips don’t lie“, which was wildly popular in the U.S.), nor that Pilates is somehow racist. And she fails to consider tap dancing, largely an innovation of black dancers, which pretty much immobilizes much of the body above the legs.

You can read this piffle for yourself, but let me add one paragraph in which Holmes admits that the Pilates manuals don’t really tell you to keep that pelvis immobile, but it’s implied:

Neither Peak Pilates nor Polestar Pilates gives specific instructions on the actual physical placement of the pelvis in this exercise in their descriptions. From my training experience, the implied position of the pelvis is generally thought to be in either a “neutral pelvis” or a posterior pelvic tilt, meaning that, lying supine, the pelvis tips towards the person’s navel. This action works to elongate the lumbar curve, and is accomplished by “scooping” or “drawing in” the abdominals. Polestar Pilates states that the body should be in the supine position in this exercise, but does not indicate the position of the pelvis (2002d). Similarly, with the exception of “sacrum on the mat,” Peak Pilates recommends to “lie on your back . . . and keep your lower back on the Mat” (2009). While description of the pelvis is absent from these scenarios (although it is inferred [sic]), both manuals maintain that control and stability of the pelvis is important to perform it “correctly.” If the embodiment of whiteness, and rhetoric surrounding the behavior of whiteness, denies or negates movement of the pelvis, and instead accentuates the verticality of the spine, then the Pilates exercise of “Single Leg Stretch” fosters this behavior. Further, this exercise promotes a racialized configuration of the body through its aesthetic values, anatomical principles, and pedagogical practice. Yet, all the while, it invisibilizes its preference toward whiteness by never mentioning race and privileging scientific discourse.

This is what we experts call a “stretch”: a cooked-up claim that demonstrates confirmation bias. I could give you more quotes but don’t want to ruin your morning. Just let it be known that this kind of “cry wolf” exercise, looking everywhere for signs of racism, dilutes the valid claims of oppression made by others.

And, to get the bad taste out of your brain, enjoy this video by Shakira and Wyclef Jean:

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Holmes, S. W. 2014. The Pilates pelvis: Racial implications of the immbole hips. Dance Research Journal 46:57-72.