Readers’ wildlife photos

September 22, 2014 • 6:06 am

Surprise—birds today, but also two dragonflies.

First, two species of jays. Reader Ronaldo Bartl sent a photo of a species that was new to me, but was beautiful:

Hope you like it; a group of 3 plush-crested jays (Cyanocorax chrysops) taken at the Parque Nacional Iguazú (Argentina). Although there was a sign saying not to feed them, or any other animal life,it was obvious they were used to people doing so…

Taken with a Panasonic FZ7 compact superzoom,

PlushCrestedJays

Another jay from reader Glenn Butler, who did a good deed:

Here’s a friendly juvenile blue jay (Cyanocitta cristata). This bird was apparently orphaned and decided to rely on humans for food. This brave little blue jay followed me around for perhaps an hour, persuading me to offer some lunch bread. Convinced our feathered friend wouldn’t survive we both made a trip to a local, Chesapeake, Virginia songbird rehabilitator.

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We don’t often get photos of dragonflies on the wing. Reader Stephen Barnard has sent two. His notes:

Dragonfly in flight — unidentified species. I’m pretty sure it’s a darner, but the only close matches I can find are
for species outside this range.

Can anybody help?

RT9A4868w

RT9A4877w

 

 

My heart is breaking

September 22, 2014 • 4:59 am

It used to be penis-enlargement devices, then Nigerian money scams, and now this:

from tgraffga [tgraffga@aol.com]

I’m writing this with tears in my eyes, my family and I came down here to  Kiev, Ukraine  for a short vacation,unfortunately we were mugged at the park of the hotel where we stayed all cash,credit card and mobile phone were stolen off us but luckily we still have our passports with us.

We’ve been to the Embassy and the Police here but they’re not helping issues at all the bad news is our flight will be leaving in less than 8-hrs from now but we’re having problems settling the hotel bills and the hotel manager won’t let us leave until we settle the bills.

I’ll need your help (LOAN) financially of $2,500. I promise to make the refund once we get back home. Please let me know if i can count on you and i need you to keep checking your email because it’s the only way i can reach you.
Tom

Does anybody actually fall for this, especially because such requests come from strangers?! Sometimes I have the desire just to play along with these people up to the moment when I have to surrender financial information.

As far as I know, you have to be an aol.com user to report this kind of stuff to aol.

 

Wake up!

September 22, 2014 • 4:28 am

Here’s a bouncy song guaranteed to get your juices flowing—if you have any. It’s one of my favorite jazz pieces, “Cottontail,” written by Duke Ellington and recorded in 1940 with his famous “Blanton-Webster” band. It’s most famous for the tenor saxophone solo by Ben Webster, one of the all-time greats.  It starts at at 0:29 and lasts until 1:34, and it swings.  In fact, if I wanted to demonstrate the concept of “swing” in jazz, I’d use that bit. That solo hugely influenced the next generation of saxophonists.

Wikipedia notes that “It is based on the rhythm changes from George Gershwin’s “I Got Rhythm”. You can hear echoes of Gershwin’s melody in there, but you wouldn’t know that unless you were told.  Jazzmeisters of that era could take a popular song and change it into something completely different.

Monday: Hili dialogue

September 22, 2014 • 3:07 am

It’s the Dreaded Monday again, and the first-year students have arrived on campus for a week of orientation before classes begin. I look at them and wonder, “What would I feel like if I were just starting college again?” Meanwhile, in Dobrzyn, fall is coming and Hili is enigmatic.

A: It seems that this fan will not be needed anymore this year.
Hili: Leave it there where it can cool emotions.
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In Polish:
Ja: Chyba ten wiatrak już w tym roku nie będzie potrzebny.
Hili: Zostaw go do chłodzenia emocji.

 

 

Keeping the faith: an apologist argues that religion isn’t responsible for anything bad

September 21, 2014 • 1:55 pm

Guess who said this?

In the past, many of the most influential Jewish, Christian and Muslim thinkers understood that what we call “God” is merely a symbol that points beyond itself to an indescribable transcendence, whose existence cannot be proved but is only intuited by means of spiritual exercises and a compassionate lifestyle that enable us to cultivate new capacities of mind and heart.

Well, it could have been any number of Sophisticated Theologians™, but you’re right if you guessed Karen Armstrong, the ex-nun who has been lavishly honored for explaining that God isn’t “real” in the sense that most people think. Ironically, she has laid out her apophatic thesis—that one can’t say anything meaningful about God—in a string of books.  (By the way, she wrote the above bafflegab in a Wall Street Journal printed debate with Richard Dawkins, which is worth a read.)

If you know Armstrong, and you know that she’s about to come out with a new book that looks like this (click on screenshot to go to Amazon listing; book out Oct. 28), you can guess what it will say:

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That’s right: her thesis is that religion has almost nothing to do with creating violence—it simply absorbs violence whose causes are social or cultural. Even the Spanish Inquisition wasn’t really about religion. Sound familiar?

Of course it will sell well, for Armstrong has done quite well for telling believers and faitheists what they want to hear, whether it be that it’s useless to look for evidence for God, that Islam is a religion of peace, and now that religion has never been a cause of violence.

And yet there’s already a negative review in the Telegraph by someone who is not at all a fan of atheism or a critic of religion, but still has enough integrity to see through shoddy arguments. The reviewer is Noel Malcolm—Sir Noel to you—scholar, journalist, and author. And Malcolm, who has no great love for Dawkins (why is Richard even mentioned in this piece?), at least has no truck with the idea that religion births no evils. A few snippets (more than usual because I savored this review):

First, the obligatory Dawkins-dissing, just to show that Sir Noel is on the side of the angels:

‘Many of us saw religion as harmless nonsense. We thought, if people needed a crutch for consolation, where’s the harm? September 11 changed all that.” So said Richard Dawkins, who until his retirement enjoyed the title of Professor for the Public Understanding of Science at Oxford University.

Some of us began to wonder whether Dawkins had secretly renegotiated the terms of his job, becoming instead the Professor for the Public Misunderstanding of Religion. To argue that one act of terrorism, however extreme, committed by members of one radical movement proved the harmfulness of all religion was a strange piece of reasoning.

But then on to Armstrong, who gets the brunt of it:

. . . her new book runs from the one to the other, from Gilgamesh to bin Laden, covering almost five millennia of human experience in between. This is both an apologia and a history book, aimed always at supplying the context of what may look like religiously motivated episodes of violence, in order to show that religion as such was not the prime cause.

But what is, or was, religion “as such”? Armstrong argues from the outset that it is impossible to give a clear answer to that question. Writing about ancient Persia, she declares that “a religious tradition is never a single, unchanging essence; it is a template that can be modified and altered radically to serve a variety of ends”. That sounds reasonable enough, but then she makes a much bolder claim. Until about 1700, she says, people were simply unable to distinguish between religious issues and political, social or economic ones. There was no such separate thing as religion. Ergo, it is wrong to single out “religion” as something to blame. [JAC editorial comment: Oy vey!]

If that were true, it would also mean that you can’t single out religion as something to excuse, or at least partly exonerate. But when she discusses medieval Christian anti-Semitism, for example, Armstrong is quick to say that not only “religious conviction” but also “social, political and economic elements” were to blame. The violence of the Spanish Inquisition, likewise, “was caused less by theological than political considerations”. What was all that about it being impossible to distinguish religious issues from non-religious ones?

The whole idea that no such distinctions could be made in western Europe until the end of the 17th century is, in any case, highly dubious.

. . . When she comes to the present day, Armstrong’s defence of religion seems questionable on other grounds too. She is no doubt right to say that the aggression of a modern jihadist does not represent some timeless essence of religion, and that other political, economic and cultural factors loom large in the stories of how and why individuals become radicalised. Yet she goes beyond that, to suggest that such violence tends always to be a response to provocation or oppression.

The key term here is “structural violence”, which crops up repeatedly in her pages. When Anwar Sadat tried to introduce a free-market economy to Egypt, his policy involved “blatant structural violence”, as it increased inequality and inequity: radical Islamism swiftly followed. “Structural violence” is a bit of a weasel phrase, as it means something other than actual violence. What it seems to imply is a kind of equivalentism between the actions of the state and those of the genuinely violent radicals who seek to overthrow it.

The next paragraph ends with a zinger—the kind of puncturing of pretension I love to see directed at apologists:

Equivalentism is carried one step further in Armstrong’s comments on George W Bush and his response to 9/11. In launching the “War on Terror”, he was displaying the “quasi-religious fervour” of neoconservatism, with its “semi-mystical belief” in “America’s unique historical mission”. “Suicide bombing shocks us to the core,” she writes, “but should it be more shocking than collateral damage in a drone strike?” The answer, surely, is “yes”: the intentional slaughter of people is worse than the unintentional slaughter of them.

But then the obligatory dissing of Dawkins occurs again in the last sentence:

I am all in favour of mounting a sensible defence of religion against the Dawkinsite dogma. But I doubt this is the right way to go about it.

Others can read this book, though I doubt many here will. I’ll save my dosh for, say, Golfing for Cats:

cats.h/t: Pyers

 

 

Ayaan Hirsi Ali’s speech at Yale

September 21, 2014 • 10:00 am

On September 15, Ayaan Hirsi Ali spoke at Yale, and you all remember that this was protested by a consortium of student organizations, including the Muslim Students’ Association, the Women’s Center, and the Yale Atheists, Humanists, and Agnostics.

The talk was posted three days ago by the Buckley Program at Yale, so you can hear for yourself. It’s 80 minutes long with Q&A, and I haven’t listened to it all, but I will. After half an hour of watching, I haven’t yet seen her breathe fire or sprout horns. In the meantime, you can form your own judgment. The topic is “The Clash of Civilizations: Islam and the West.”

After some introductions, her talk begins at 10:30

And here are two comments I received this week (but didn’t let through) about my post whose link is above:

from “ggrainger”:

I like Hirshi  [sic] Ali, but she’s absolutely wrong about us showing restraint. She must have missed the ongoing war of the past decade or so. Just go see Human Rights Watch website, or any other site that documents our actions and their effects and there is no way you could say we show restraint. I think she’s doing herself a great disservice by being ignorant.

Ali talks about the effects of “restraint” in her talk.

and from “Fred”:

Ayaan isn’t particularly bright, nor does she have any original or insightful ideas or analysis. She gained fame for being a female Somali critic of Islam. If a white or even middle eastern man had written exactly what she wrote, he would probably be ignored (as the ideas are tedious), and he could certainly not hope to be given the possibility for public speaking at Yale.

Ayaan shouldn’t be denied to speak at universities for moral reasons, however giving her all this attention and praise is also not justified. Should Islam bashing of any kind (even the most academically primitive type) gain an individual attention and praise? Without any requirements to substance.

Needless to say, these two won’t be posting here again.

Everything these two people say is wrong, and they debase themselves by calling this brave, bright, and eloquent woman “ignorant” and “not particularly bright”. She is famous for having overcome a horrible upbringing and devoting her life (after getting an education under daunting circumstances) to fighting against the misogyny and religious oppression that afflicted her. She is famous for becoming a member of the Dutch parliament, and using that platform to fight against religious malfeasance. She is famous for having recorded her life in two excellent books that move the genre of autobiography into the realm of religious criticism.  She is famous for keeping on when she knows that many people want to kill her.

She knows whereof she speaks, and is a role model not just for women, but for everyone who wants to stand up for what’s right, but is afraid to. And she is a role model for all secular activists who want to actually do something to make the world better.

If you doubt any of this, just read her first book, Infidel.

 

Are chimps natural-born killers?

September 21, 2014 • 7:39 am

If you saw the movie “The Last Picture Show” (one of my top five movies), you’ll remember the scene where an English teacher in a small Texas town, facing a class full of bored students, asks, “What are my chances of interesting you people in a little Keats today?” From their reaction, it was nil.

So I ask: what are my chances of interesting the readers in a little biology today, given the kerfuffle that is going on elsewhere? I’d suggest that we move onto chimps today, in particular, the question of whether, when they kill each other in the wild, such acts are “natural” behaviors versus behaviors tainted by human disturbance, which makes the chimps act “unnaturally.”

But first, if you haven’t looked at the post on birds of paradise yesterday, I urge you to do so. The videos are stunning, and I worry that people might have ignored them to go battle each other on the post after that.

So, chimps. . .. In a new paper in Nature with many, many authors (first author Michael L. Wilson, last author Richard Wrangham; reference and link to free download below), a group of researchers examined all the data on murder in chimpanzees: instances when one member of a species kills a conspecific (remember there are two species: chimpanzees, Pan troglodytes, and bonobos, Pan paniscus, both equally related to us). The researchers’ question was this: when chimps kill other chimps, is that a “natural” behavior? Or does it occur only when chimps are “disturbed” by human presence?

The rationale, of course, is not simply to look at how chimps behave. In a New York Times summary of the paper by James Gorman, one of the authors gives the motivation:

In studying chimpanzee violence, “we’re trying to make inferences about human evolution,” said Michael L. Wilson, an anthropologist at the University of Minnesota and a study organizer.

Well, that’s a bit dicey. After all, chimps are not our ancestors: they are primates that evolved from our common ancestor with the the two species, and they have had just as much time evolving on their own since the split as have humans. It’s not clear that our common ancestor would be warlike and murderous, even if chimps are. After all (as we’ll see in a second), bonobos are not very murderous at all, and yet they’re just as related to humans as are chimpanzees.

What did the researchers do? They combined a ton of data from various field studies—that’s why there are so many authors—and compiled every instance of either known or suspected chimpanzee murder (18 chimp and 4 bonobo communities were studied). They found 152 murders: 58 were observed directly, 41 were inferred from forensic data like bite marks) and 53 “suspected” killings were enumerated by observing disappearance of healthy chimps or suspected deaths after known attacks). All of these were in chimps; only one bonobo was murdered by another, and although fewer bonobos were watched than chimps, that probably reflects bonobo’s general and well-known peacefulness.

The authors then considered two hypothesis for these murders—both of the hypotheses could, of course, operate together.

1. Chimp murder is “adaptive.” That is, it is an evolved trait that increases the reproductive success of the killers in some way. To test that, they looked at three predictions: members of the “eastern” clade should kill members of the “western” clade of chimps more often (presumably because of xenophobia); number of adult males in a group should correlate with more murders (the more males the more murders, since presumably it is the males who murder for reproductive advantage); and higher density of a group, which is said to reflect competition for resources and number of interactions, should also be associated with more murders.

It’s a shame that these aren’t great surrogates for what we want to know: do the killers have more offspring than non-killers? But that would be impossible to know, since the killers are males and you’d have to do paternity analysis on every chimp to see who the father was.  Still, I’m not happy with these surrogates for adaptation. I suppose they’re the best the researchers could do given the data, but it makes the paper’s conclusions weaker.

2. Chimp murder is an artifact of human impact.  The authors used three measures of disturbance as well: size of protected area covered by a group (the assumption is that smaller protected areas experience greater human impact);  whether or not a group was artificially fed by humans; and “disturbance” (an amalgam of five variables including habitat disturbance, human harassment of chimps, hunting, habituation to humans, and elimination of predators [a sign of human impact]).

The results favored hypothesis #1: murder is adaptive. There was little support for the notion that human impact played any role. The authors note this (my emphasis):

Of the 16 models we considered (Table 3), four of the five models in the resulting 95% confidence set included combinations of the adaptive variables; the fifth model included the three human impact variables. The best model included only males and density, and was supported 6.8 times more strongly than the human impact model (evidence ratio = wi/wj = 0.40/0.059 = 6.8). Considering model-averaged parameter estimates22, increases in males and density increased the number of killings; for all other parameter estimates, the 95% confidence intervals included zero (Table 3 and Fig. 2). Excluding one community (Ngogo) that had both an unusually high killing rate and unusually many males resulted in similar values for model-averaged parameters, but only the estimate for density excluded zero from the 95% confidence interval (Extended Data Table 5b; n = 17).

Opposite to predictions from the human impact hypothesis (Table 2), provisioned and disturbance both had negative effects [i.e. reduced killing]; the estimates for these parameters included zero in the 95% confidence intervals (Table 3 and Extended Data Fig. 2b). The highest rate of killing occurred at a relatively undisturbed and never-provisioned site (Ngogo); chimpanzees at the least disturbed site (Goualougo) were suspected of one killing and inferred to have suffered an intercommunity killing; and no killings occurred at the site most intensely modified by humans (Bossou).

Some other fun facts about chimpanzee murder:

  • 92% of the killer chimps were male.
  • The chimps most likely to be killed were other males and infants (killing someone else’s infant can be adaptive if you subsequently inseminate the mother of the victim
  • Victims were usually members of other communities and hence unlikely to be related to the killers
  • In killings observed, attackers outnumbered defenders by, on average, 8 to 1. Chimps attack in groups.

The conclusion:

We conclude that patterns of lethal aggression in Pan show little correlation with human impacts, but are instead better explained by the adaptive hypothesis that killing is a means to eliminate rivals when the costs of killing are low.

The implicit conclusion, I think, is that humans are innately warlike as well; that’s the reason why the paper got so much attention.

While I think it’s a good effort, there are problems with measuring disturbance and adaptiveness, though there’s no doubt that chimps kill each other in the wild, and they do it in relatively undisturbed areas. That tells us that chimps probably do murder in natural circumstances, but whether that’s adaptive or not is hard to gauge. (I’m not willing to say it’s adaptive just because it occurs.)

Further, bonobos don’t murder much.  They are just as closely related to us as are chimps.  Who can say whether the common ancestor was more bonobo-like or chimp-like? So while chimps murder in the wild, this doesn’t say whether our common ancestor, much less early hominins, were genetically warlike.  Certainly our ancestors killed each other, and maybe that reflects a genetically conditioned xenophobia, but I don’t think the chimp studies say much about this.

At any rate, the New York Times piece reports some dissent by other scientists:

Robert Sussman, an anthropologist at Washington University who supports the idea that human actions put pressure on chimpanzee societies that results in killings, was dismissive of the paper. “The statistics don’t tell me anything,” he said. “They haven’t established lack of human interference.”

Brian Ferguson, an anthropologist at Rutgers University who has written extensively on human warfare and is working on a book about chimpanzee and human violence, also argued that the measures of human impact were questionable. The study considered whether chimpanzees were fed by people, the size of their range and the disturbance of their habitat. But, Dr. Ferguson said, impact “can’t be assessed by simple factors.”

“I’m arguing for the opposite of the method that’s being used here,” he said, adding that a detailed historical analysis was needed for each site.

If I were a reporter, I would have asked both Sussman and Ferguson to clarify their comments. What does the former mean by saying “they haven’t established lack of human interference.” Where is the interference supposed to be in the least disturbed site? (I’m not saying it wasn’t disturbed, but I’d like more specific criticisms.) And Ferguson’s objection does carry some weight given what I’ve described above, but saying disturbance “can’t be assessed by simple factors” overlooks the fact that five measures were combined into the index of disturbance. And what does he mean by “the opposite of the method used here” and “a detailed historical analysis”?  It’s not clear; and that’s probably the reporter’s fault.

Finally, there’s dissent about what it all means for our own species:

Richard Wrangham of Harvard, the senior author of the new paper and Dr. Wilson’s onetime doctoral adviser, is the co-author of a 1996 book, “Demonic Males: Apes and the Origins of Human Violence.” Although the issue is not mentioned in this paper, he argues that chimpanzee behavior “is a reasonable start for thinking about primitive warfare in small-scale societies.” But, he added, “I certainly wouldn’t want to say that chimps have anything much to say directly about what’s going on in Syria.”

But what about the bonobos? Why is their behavior irrelevant? But he’s dead on about Syria, which is due largely to religion, something that chimps don’t have. (You could counter, though, that religion is just a surrogate for “othering,” which prompts an innate xenophobia.)

Dr. Sussman, who is skeptical of drawing connections between chimpanzee and human violence, said, “War has nothing to do with what chimpanzees do.”

Well, what if we’re not talking about organized state war, but simple person-on-person violence? Maybe that could be relevant to what chimpanzees do.

But the whole debate about humans from this paper alone seems futile, because we’re not looking at our ancestors, but species that diverged from our common ancstor with chimps 6 million years ago—and one of those species isn’t warlike at all!

***

If you want to see a group of chimps killing a member of their own band (not that common), there is a YouTube video here. But please be warned: it is fairly graphic, so don’t watch it unless you have an interest in how this occurs.

________

WIlson, M. L. et al. 2014. Lethal aggression in Pan is better explained by adaptive strategies than human impacts. Nature 513:414-417.

Readers’ wildlife photos

September 21, 2014 • 5:14 am

I believe this is the first time we’ve had fossils as readers’ wildlife. But remember that fossils once were wildlife, too, and these are particularly good specimens collected and prepared by reader Bruce Thiel.

30-40 million years ago,  parts of Oregon and Washington were underwater.  Marine animals that fell into the sediment were sometimes fossiized and can be found in the uplifted areas that erode out in streambeds or roadcuts.  Six years ago I became interested in collecting and preparing these animals and it has morphed into a retirement project. I do not sell them but hope they will someday go into a museum collection for public display.  Here are some of the more interesting ones I’ve uncovered.  In the first three photos they are all Pulalius vulgaris including the small one next to the big claw—both found within 50’ of each other.

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[JAC: If you were to buy these, you’d pay a pretty penny due to the labor involved in finding them and making such nice preparations. For an idea of what they go for, go here or here. ]

An isopod:

Isopod copyright

After the isopod, two Maeandricampus triangulum meet two new Raninid crabs.

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The final picture shows a breakdown of the preparation process, done under a microscope with air scribes, which are miniature jack hammers.

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