Tag: culture (page 2 of 7)

The Science of the Dogon

Excerpt from The Science of The Dogon, by Laird ScrantonThe information presented in the preceding chapters demonstrates a direct relationship between the symbols and themes of the Dogon creation story and known scientific facts relating to the formation of the universe, matter, and biological reproduction. This relationship is a broad and specific one that is couched in clear definitions and supported by priestly interpretations and cosmological drawings. The parallels between Dogon myth [...]

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Göbekli Tepe: The Burying Of An Ancient Megalithic Site

Dr. Rita Louise, GuestWhy Did Our Ancestors Inter This Ancient Massive Architectural Wonder?Located at the highest point of the Germus range in the southeastern Anatolia region of Turkey is the mysterious site of Göbekli Tepe. Excavations at Göbekli Tepe commenced in 1995 after German archaeologist Klaus Schmidt realized what was thought to be a Byzantine cemetery was actually a prehistoric site. Schmidt quickly unearthed a number of T-shaped pillars, which set th [...]

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How to Turn Milk Into Healthy Probiotic Medicine

Anna Hunt, Staff WriterOur sterile, pre-packaged, convenient foods, coupled with a diet high in antibiotic-filled, factory-farmed meats, have resulted in an increased need for probiotic-rich foods and supplements if we are to maintain a healthy gut flora. An ideal balance of good and bad bacteria in the digestive system means improved digestion and better body function in general.Probiotic supplements, such as the high-quality brands BioImmersion and Kla [...]

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Seed Bombers Can Plant An Entire Forest of 900,000 Trees A Day!

Here's a good use for old military planes! Planting trees EVERYWHERE!Seed bombing or aerial reforestation is a farming technique where trees and other crops are planted by being thrown or dropped from an airplane or flying drone. The “seed bombs” are typically compressed bundles of soil containing live vegetation, which are ready to grow as soon they hit the ground.This is something that can be done on both an industrial and DIY scale, depending on the property and the situati [...]

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Hypatia, Ancient Alexandria’s Great Female Scholar

An avowed paganist in a time of religious strife, Hypatia was also one of the first women to study math, astronomy and philosophy On the streets of Alexandria, Egypt, a mob led by Peter the Lector brutally murdered Hypatia, one of the last great thinkers of ancient Alexandria. (Mary Evans Picture Library / Alamy) By Sarah Zielinskismithsonian.com One day on the streets of Alexandria, Egypt, in the year 415 or 416, a mob of Christian zealots led by Peter the Lector accosted a wom [...]

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Archaeologists find two lost cities deep in Honduras jungle


Archaeologists in Honduras have found dozens of artifacts at a site where they believe twin cities stood. Photograph: Dave Yoder/National Geographic
Archaeologists in Honduras have found dozens of artifacts at a site where they believe twin cities stood. Photograph: Dave Yoder/National Geographic
Excerpt from theguardian.com


Archaeological team say they have set foot in a place untouched by humans for at least 600 years in a site that may be the ‘lost city of the monkey god’

Archaeologists have discovered two lost cities in the deep jungle of Honduras, emerging from the forest with evidence of a pyramid, plazas and artifacts that include the effigy of a half-human, half-jaguar spirit.
The team of specialists in archaeology and other fields, escorted by three British bushwhacking guides and a detail of Honduran special forces, explored on foot a remote valley of La Mosquitia where an aerial survey had found signs of ruins in 2012.
Chris Fisher, the lead US archaeologist on the team, told the Guardian that the expedition – co-coordinated by the film-makers Bill Benenson and Steve Elkins, Honduras and National Geographic (which first reported the story on its site) – had by all appearances set foot in a place that had gone untouched by humans for at least 600 years.
“Even the animals acted as if they’ve never seen people,” Fisher said. “Spider monkeys are all over place, and they’d follow us around and throw food at us and hoot and holler and do their thing.”
“To be treated not as a predator but as another primate in their space was for me the most amazing thing about this whole trip,” he said.
Fisher and the team arrived by helicopter to “groundtruth” the data revealed by surveying technology called Lidar, which projects a grid of infrared beams powerful enough to break through the dense forest canopy.
The dense jungle of Honduras. Photograph: Dave Yoder/National Geographic
The dense jungle of Honduras.Photograph: Dave Yoder/National Geographic
That data showed a human-created landscape, Fisher said of sister cities not only with houses, plazas and structures, but also features “much like an English garden, with orchards and house gardens, fields of crops, and roads and paths.”
In the rainforest valley, they said they found stone structural foundations of two cities that mirrored people’s thinking of the Maya region, though these were not Mayan people. The area dates between 1000AD and 1400AD, and while very little is known without excavation of the site and surrounding region, Fisher said it was likely that European diseases had at least in part contributed to the culture’s disappearance.
The expedition also found and documented 52 artifacts that Virgilio Paredes, head of Honduras’s national anthropology and history institute, said indicated a civilisation distinct from the Mayans. Those artifacts included a bowl with an intricate carvings and semi-buried stone sculptures, including several that merged human and animal characteristics.
The cache of artifacts – “very beautiful, very fantastic,” in Fisher’s words – may have been a burial offering, he said, noting the effigies of spirit animals such as vultures and serpents.
Fisher said that while an archaeologist would likely not call these cities evidence of a lost civilisation, he would call it evidence of a culture or society. “Is it lost? Well, we don’t know anything about it,” he said.
The exploratory team did not have a permit to excavate and hopes to do so on a future expedition. “That’s the problem with archaeology is it takes a long time to get things done, another decade if we work intensively there, but then we’ll know a little more,” Fisher said.
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“This wasn’t like some crazy colonial expedition of the last century,” he added.
Despite the abundance of monkeys, far too little is known of the site still to tie it to the “lost city of the monkey god” that one such expedition claimed to have discovered. In about 1940, the eccentric journalist Theodore Morde set off into the Honduran jungle in search of the legendary “white city” that Spanish conquistadors had heard tales of in the centuries before.
He broke out of the brush months later with hundreds of artifacts and extravagant stories of how ancient people worshipped their simian deity. According to Douglas Preston, the writer National Geographic sent along with its own expedition: “He refused to divulge the location out of fear, he said, that the site would be looted. He later committed suicide and his site – if it existed at all – was never identified.”
Fisher emphasised that archaeologists know extraordinarily little about the region’s ancient societies relative to the Maya civilisation, and that it would take more research and excavation. He said that although some academics might find it distasteful, expeditions financed through private means – in this case the film-makers Benenson and Elkins – would become increasingly commonplace as funding from universities and grants lessened.
Fisher also suggested that the Lidar infrared technology used to find the site would soon be as commonplace as radiocarbon dating: “People just have to get through this ‘gee-whiz’ phase and start thinking about what we can do with it.”
Paredes and Fisher also said that the pristine, densely-wooded site was dangerously close to land being deforested for beef farms that sell to fast-food chains. Global demand has driven Honduras’s beef industry, Fisher said, something that he found worrying.
“I keep thinking of those monkeys looking at me not having seen people before. To lose all this over a burger, it’s a really hard pill to swallow.”

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Why science is so hard to believe?

 
In the recent movie “Interstellar,” set in a futuristic, downtrodden America where NASA has been forced into hiding, school textbooks say the Apollo moon landings were faked.


Excerpt from 


There’s a scene in Stanley Kubrick’s comic masterpiece “Dr. Strangelove” in which Jack D. Ripper, an American general who’s gone rogue and ordered a nuclear attack on the Soviet Union, unspools his paranoid worldview — and the explanation for why he drinks “only distilled water, or rainwater, and only pure grain alcohol” — to Lionel Mandrake, a dizzy-with-anxiety group captain in the Royal Air Force.
Ripper: “Have you ever heard of a thing called fluoridation? Fluoridation of water?”
Mandrake: “Ah, yes, I have heard of that, Jack. Yes, yes.”Ripper: “Well, do you know what it is?”
Mandrake: “No. No, I don’t know what it is, no.”
Ripper: “Do you realize that fluoridation is the most monstrously conceived and dangerous communist plot we have ever had to face?” 

The movie came out in 1964, by which time the health benefits of fluoridation had been thoroughly established and anti-fluoridation conspiracy theories could be the stuff of comedy. Yet half a century later, fluoridation continues to incite fear and paranoia. In 2013, citizens in Portland, Ore., one of only a few major American cities that don’t fluoridate, blocked a plan by local officials to do so. Opponents didn’t like the idea of the government adding “chemicals” to their water. They claimed that fluoride could be harmful to human health.

Actually fluoride is a natural mineral that, in the weak concentrations used in public drinking-water systems, hardens tooth enamel and prevents tooth decay — a cheap and safe way to improve dental health for everyone, rich or poor, conscientious brushers or not. That’s the scientific and medical consensus.
To which some people in Portland, echoing anti-fluoridation activists around the world, reply: We don’t believe you.
We live in an age when all manner of scientific knowledge — from the safety of fluoride and vaccines to the reality of climate change — faces organized and often furious opposition. Empowered by their own sources of information and their own interpretations of research, doubters have declared war on the consensus of experts. There are so many of these controversies these days, you’d think a diabolical agency had put something in the water to make people argumentative.
Science doubt has become a pop-culture meme. In the recent movie “Interstellar,” set in a futuristic, downtrodden America where NASA has been forced into hiding, school textbooks say the Apollo moon landings were faked.


The debate about mandated vaccinations has the political world talking. A spike in measles cases nationwide has President Obama, lawmakers and even potential 2016 candidates weighing in on the vaccine controversy. (Pamela Kirkland/The Washington Post)
In a sense this is not surprising. Our lives are permeated by science and technology as never before. For many of us this new world is wondrous, comfortable and rich in rewards — but also more complicated and sometimes unnerving. We now face risks we can’t easily analyze.
We’re asked to accept, for example, that it’s safe to eat food containing genetically modified organisms (GMOs) because, the experts point out, there’s no evidence that it isn’t and no reason to believe that altering genes precisely in a lab is more dangerous than altering them wholesale through traditional breeding. But to some people, the very idea of transferring genes between species conjures up mad scientists running amok — and so, two centuries after Mary Shelley wrote “Frankenstein,” they talk about Frankenfood.
The world crackles with real and imaginary hazards, and distinguishing the former from the latter isn’t easy. Should we be afraid that the Ebola virus, which is spread only by direct contact with bodily fluids, will mutate into an airborne super-plague? The scientific consensus says that’s extremely unlikely: No virus has ever been observed to completely change its mode of transmission in humans, and there’s zero evidence that the latest strain of Ebola is any different. But Google “airborne Ebola” and you’ll enter a dystopia where this virus has almost supernatural powers, including the power to kill us all.
In this bewildering world we have to decide what to believe and how to act on that. In principle, that’s what science is for. “Science is not a body of facts,” says geophysicist Marcia McNutt, who once headed the U.S. Geological Survey and is now editor of Science, the prestigious journal. “Science is a method for deciding whether what we choose to believe has a basis in the laws of nature or not.”
The scientific method leads us to truths that are less than self-evident, often mind-blowing and sometimes hard to swallow. In the early 17th century, when Galileo claimed that the Earth spins on its axis and orbits the sun, he wasn’t just rejecting church doctrine. He was asking people to believe something that defied common sense — because it sure looks like the sun’s going around the Earth, and you can’t feel the Earth spinning. Galileo was put on trial and forced to recant. Two centuries later, Charles Darwin escaped that fate. But his idea that all life on Earth evolved from a primordial ancestor and that we humans are distant cousins of apes, whales and even deep-sea mollusks is still a big ask for a lot of people.
Even when we intellectually accept these precepts of science, we subconsciously cling to our intuitions — what researchers call our naive beliefs. A study by Andrew Shtulman of Occidental College showed that even students with an advanced science education had a hitch in their mental gait when asked to affirm or deny that humans are descended from sea animals and that the Earth goes around the sun. Both truths are counterintuitive. The students, even those who correctly marked “true,” were slower to answer those questions than questions about whether humans are descended from tree-dwelling creatures (also true but easier to grasp) and whether the moon goes around the Earth (also true but intuitive).
Shtulman’s research indicates that as we become scientifically literate, we repress our naive beliefs but never eliminate them entirely. They nest in our brains, chirping at us as we try to make sense of the world.
Most of us do that by relying on personal experience and anecdotes, on stories rather than statistics. We might get a prostate-specific antigen test, even though it’s no longer generally recommended, because it caught a close friend’s cancer — and we pay less attention to statistical evidence, painstakingly compiled through multiple studies, showing that the test rarely saves lives but triggers many unnecessary surgeries. Or we hear about a cluster of cancer cases in a town with a hazardous-waste dump, and we assume that pollution caused the cancers. Of course, just because two things happened together doesn’t mean one caused the other, and just because events are clustered doesn’t mean they’re not random. Yet we have trouble digesting randomness; our brains crave pattern and meaning.
Even for scientists, the scientific method is a hard discipline. They, too, are vulnerable to confirmation bias — the tendency to look for and see only evidence that confirms what they already believe. But unlike the rest of us, they submit their ideas to formal peer review before publishing them. Once the results are published, if they’re important enough, other scientists will try to reproduce them — and, being congenitally skeptical and competitive, will be very happy to announce that they don’t hold up. Scientific results are always provisional, susceptible to being overturned by some future experiment or observation. Scientists rarely proclaim an absolute truth or an absolute certainty. Uncertainty is inevitable at the frontiers of knowledge.
That provisional quality of science is another thing a lot of people have trouble with. To some climate-change skeptics, for example, the fact that a few scientists in the 1970s were worried (quite reasonably, it seemed at the time) about the possibility of a coming ice age is enough to discredit what is now the consensus of the world’s scientists: The planet’s surface temperature has risen by about 1.5 degrees Fahrenheit in the past 130 years, and human actions, including the burning of fossil fuels, are extremely likely to have been the dominant cause since the mid-20th century.
It’s clear that organizations funded in part by the fossil-fuel industry have deliberately tried to undermine the public’s understanding of the scientific consensus by promoting a few skeptics. The news media gives abundant attention to such mavericks, naysayers, professional controversialists and table thumpers. The media would also have you believe that science is full of shocking discoveries made by lone geniuses. Not so. The (boring) truth is that science usually advances incrementally, through the steady accretion of data and insights gathered by many people over many years. So it has with the consensus on climate change. That’s not about to go poof with the next thermometer reading.
But industry PR, however misleading, isn’t enough to explain why so many people reject the scientific consensus on global warming.
The “science communication problem,” as it’s blandly called by the scientists who study it, has yielded abundant new research into how people decide what to believe — and why they so often don’t accept the expert consensus. It’s not that they can’t grasp it, according to Dan Kahan of Yale University. In one study he asked 1,540 Americans, a representative sample, to rate the threat of climate change on a scale of zero to 10. Then he correlated that with the subjects’ science literacy. He found that higher literacy was associated with stronger views — at both ends of the spectrum. Science literacy promoted polarization on climate, not consensus. According to Kahan, that’s because people tend to use scientific knowledge to reinforce their worldviews.
Americans fall into two basic camps, Kahan says. Those with a more “egalitarian” and “communitarian” mind-set are generally suspicious of industry and apt to think it’s up to something dangerous that calls for government regulation; they’re likely to see the risks of climate change. In contrast, people with a “hierarchical” and “individualistic” mind-set respect leaders of industry and don’t like government interfering in their affairs; they’re apt to reject warnings about climate change, because they know what accepting them could lead to — some kind of tax or regulation to limit emissions.
In the United States, climate change has become a litmus test that identifies you as belonging to one or the other of these two antagonistic tribes. When we argue about it, Kahan says, we’re actually arguing about who we are, what our crowd is. We’re thinking: People like us believe this. People like that do not believe this.
Science appeals to our rational brain, but our beliefs are motivated largely by emotion, and the biggest motivation is remaining tight with our peers. “We’re all in high school. We’ve never left high school,” says Marcia McNutt. “People still have a need to fit in, and that need to fit in is so strong that local values and local opinions are always trumping science. And they will continue to trump science, especially when there is no clear downside to ignoring science.”
Meanwhile the Internet makes it easier than ever for science doubters to find their own information and experts. Gone are the days when a small number of powerful institutions — elite universities, encyclopedias and major news organizations — served as gatekeepers of scientific information. The Internet has democratized it, which is a good thing. But along with cable TV, the Web has also made it possible to live in a “filter bubble” that lets in only the information with which you already agree.
How to penetrate the bubble? How to convert science skeptics? Throwing more facts at them doesn’t help. Liz Neeley, who helps train scientists to be better communicators at an organization called Compass, says people need to hear from believers they can trust, who share their fundamental values. She has personal experience with this. Her father is a climate-change skeptic and gets most of his information on the issue from conservative media. In exasperation she finally confronted him: “Do you believe them or me?” She told him she believes the scientists who research climate change and knows many of them personally. “If you think I’m wrong,” she said, “then you’re telling me that you don’t trust me.” Her father’s stance on the issue softened. But it wasn’t the facts that did it.
If you’re a rationalist, there’s something a little dispiriting about all this. In Kahan’s descriptions of how we decide what to believe, what we decide sometimes sounds almost incidental. Those of us in the science-communication business are as tribal as anyone else, he told me. We believe in scientific ideas not because we have truly evaluated all the evidence but because we feel an affinity for the scientific community. When I mentioned to Kahan that I fully accept evolution, he said: “Believing in evolution is just a description about you. It’s not an account of how you reason.”
Maybe — except that evolution is real. Biology is incomprehensible without it. There aren’t really two sides to all these issues. Climate change is happening. Vaccines save lives. Being right does matter — and the science tribe has a long track record of getting things right in the end. Modern society is built on things it got right.
Doubting science also has consequences, as seen in recent weeks with the measles outbreak that began in California. The people who believe that vaccines cause autism — often well educated and affluent, by the way — are undermining “herd immunity” to such diseases as whooping cough and measles. The anti-vaccine movement has been going strong since a prestigious British medical journal, the Lancet, published a study in 1998 linking a common vaccine to autism. The journal later retracted the study, which was thoroughly discredited. But the notion of a vaccine-autism connection has been endorsed by celebrities and reinforced through the usual Internet filters. (Anti-vaccine activist and actress Jenny McCarthy famously said on “The Oprah Winfrey Show,” “The University of Google is where I got my degree from.”)
In the climate debate, the consequences of doubt are likely to be global and enduring. Climate-change skeptics in the United States have achieved their fundamental goal of halting legislative action to combat global warming. They haven’t had to win the debate on the merits; they’ve merely had to fog the room enough to keep laws governing greenhouse gas emissions from being enacted.
Some environmental activists want scientists to emerge from their ivory towers and get more involved in the policy battles. Any scientist going that route needs to do so carefully, says Liz Neeley. “That line between science communication and advocacy is very hard to step back from,” she says. In the debate over climate change, the central allegation of the skeptics is that the science saying it’s real and a serious threat is politically tinged, driven by environmental activism and not hard data. That’s not true, and it slanders honest scientists. But the claim becomes more likely to be seen as plausible if scientists go beyond their professional expertise and begin advocating specific policies.
It’s their very detachment, what you might call the cold-bloodedness of science, that makes science the killer app. It’s the way science tells us the truth rather than what we’d like the truth to be. Scientists can be as dogmatic as anyone else — but their dogma is always wilting in the hot glare of new research. In science it’s not a sin to change your mind when the evidence demands it. For some people, the tribe is more important than the truth; for the best scientists, the truth is more important than the tribe.

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How Would the World Change If We Found Alien Life?







Excerpt from space.com
By by Elizabeth Howell

In 1938, Orson Welles narrated a radio broadcast of "War of the Worlds" as a series of simulated radio bulletins of what was happening in real time as Martians arrived on our home planet. The broadcast is widely remembered for creating public panic, although to what extent is hotly debated today.

Still, the incident serves as an illustration of what could happen when the first life beyond Earth is discovered. While scientists might be excited by the prospect, introducing the public, politicians and interest groups to the idea could take some time.

How extraterrestrial life would change our world view is a research interest of Steven Dick, who just completed a term as the Baruch S. Blumberg NASA/Library of Congress Chair of Astrobiology. The chair is jointly sponsored by the NASA Astrobiology Program and the John W. Kluge Center, at the Library of Congress. 


Dick is a former astronomer and historian at the United States Naval Observatory, a past chief historian for NASA, and has published several books concerning the discovery of life beyond Earth. To Dick, even the discovery of microbes would be a profound shift for science.

"If we found microbes, it would have an effect on science, especially biology, by universalizing biology," he said. "We only have one case of biology on Earth. It's all related. It's all DNA-based. If we found an independent example on Mars or Europa, we have a chance of forming a universal biology."

Dick points out that even the possibilities of extraterrestrial fossils could change our viewpoints, such as the ongoing discussion of ALH84001, a Martian meteorite found in Antarctica that erupted into public consciousness in 1996 after a Science article said structures inside of it could be linked to biological activity. The conclusion, which is still debated today, led to congressional hearings.

"I've done a book about discovery in astronomy, and it's an extended process," Dick pointed out. "It's not like you point your telescope and say, 'Oh, I made a discovery.' It's always an extended process: You have to detect something, you have to interpret it, and it takes a long time to understand it. As for extraterrestrial life, the Mars rock showed it could take an extended period of years to understand it."


ALH84001 Meteorite
The ALH84001 meteorite, which in a 1996 Science publication was speculated to be host to what could be ancient Martian fossils. That finding is still under dispute today.

Mayan decipherments

In his year at the Library of Congress, Dick spent time searching for historical examples (as well as historical analogies) of how humanity might deal with first contact with an extraterrestrial civilization. History shows that contact with new cultures can go in vastly different directions.

Hernan Cortes' treatment of the Aztecs is often cited as an example of how wrong first contact can go. But there were other efforts that were a little more mutually beneficial, although the outcomes were never perfect. Fur traders in Canada in the 1800s worked closely with Native Americans, for example, and the Chinese treasure fleet of the 15th Century successfully brought its home culture far beyond its borders, perhaps even to East Africa.

Even when both sides were trying hard to make communication work, there were barriers, noted Dick.

"The Jesuits had contact with Native Americans," he pointed out. "Certain concepts were difficult, like when they tried to get across the ideas of the soul and immortality."



A second look by the Mars Global Surveyor at the so-called Viking “Face on Mars” in Cydonia revealed a more ordinary-looking hill, showing that science is an extended process of discovery.


Indirect contact by way of radio communications through the Search for Extraterrestrial Intelligence (SETI), also illustrates the challenges of transmitting information across cultures. There is historical precedence for this, such as when Greek knowledge passed west through Arab translators in the 12th Century. This shows that it is possible for ideas to be revived, even from dead cultures, he said.

It's also quite possible that the language we receive across these indirect communications would be foreign to us. Even though mathematics is often cited as a universal language, Dick said there are actually two schools of thought. One theory is that there is, indeed, one kind of mathematics that is based on a Platonic idea, and the other theory is that mathematics is a construction of the culture that you are in. 

"There will be a decipherment process. It might be more like the Mayan decipherments," Dick said.


The ethics of contact

As Dick came to a greater understanding about the potential c impact of extraterrestrial intelligence, he invited other scholars to present their findings along with him. Dick chaired a two-day NASA/Library of Congress Astrobiology Symposium called "Preparing for Discovery," which was intended to address the impact of finding any kind of life beyond Earth, whether microbial or some kind of intelligent, multicellular life form.

The symposium participants discussed how to move beyond human-centered views of defining life, how to understand the philosophical and theological problems a discovery would bring, and how to help the public understand the implications of a discovery.

"There is also the question of what I call astro-ethics," Dick said. "How do you treat alien life? How do you treat it differently, ranging from microbes to intelligence? So we had a philosopher at our symposium talking about the moral status of non-human organisms, talking in relation to animals on Earth and what their status is in relation to us."

Dick plans to collect the lectures in a book for publication next year, but he also spent his time at the library gathering materials for a second book about how discovering life beyond Earth will revolutionize our thinking.

"It's very farsighted for NASA to fund a position like this," Dick added. "They have all their programs in astrobiology, they fund the scientists, but here they fund somebody to think about what the implications might be. It's a good idea to do this, to foresee what might happen before it occurs."

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Study Suggests Baby Chicks Can Count! ~ Video





Excerpt from nbcnews.com
By Tia Ghose, LiveScience



It's not just humans who can count: Newly published research suggests chicks seem to have a number sense, too. 

Scientists found that chicks seem to count upward, moving from left to right. They put smaller numbers on the left, and larger numbers on the right — the same mental representation of the number line that humans use. 

"Our results suggest a rethinking of the relationship between numerical abilities and verbal language, providing further evidence that language and culture are not necessary for the development of a mathematical cognition," said study lead author Rosa Rugani, a psychologist at the University of Padova in Italy.

The left-to-right way of thinking about ascending numbers seems to be embedded in people's mental representations of numbers, but it's not clear exactly why. Is it an artifact of some long-lost accident of history, or is it a fundamental aspect of the way the brain processes numbers? 

To help answer those questions, Rugani and her colleagues trained 3-day-old chicks to travel around a screen panel with five dots on it to get to a food treat behind it. This made the five-dot panel an anchor number that the chicks could use for comparison with other numbers. 

After the chicks learned that the five-dot panel meant food, the researchers removed that panel and then placed the chicks in front of two panels, one to the left and the other to the right, that each had two dots. The chicks tended to go to the left panel, suggesting that they mentally represent numbers smaller than five as being to the left of five. 

When the researchers put the chicks in front of two panels that each had eight dots, the chicks walked to the panel on the right. This suggests the chicks mentally represent numbers larger than five as being to the right of five, the researchers said. 

In a second experiment, the researchers repeated the whole process, but started with a panel that had 20 dots instead of five. They then added two other panels that had either eight or 32 dots. Sure enough, the baby chicks tended to go to the left when the screens had just eight dots, and to the right when they had 32 dots, according to the findings published in this week's issue of the journal Science. 

"I would not at all be surprised that the number spatial mapping is also found in other animals, and in newborn infants," Rugani said.



Click to zoom

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Did drought doom the Mayan Empire? New evidence from Belize’s ‘Blue Hole’




Minerals taken from lagoons reveal a century-long drought occurred between A.D. 800 and A.D. 900, right when the Mayan civilization disintegrated.

Excerpt from Livescience.com

By Tia Ghose  


Drought may have driven the ancient Mayan Empire to collapse, new research suggests.

Minerals taken from Belize's famous underwater cave, known as the Blue Hole, as well as lagoons nearby, show that an extreme, century-long drought occurred between A.D. 800 and A.D. 900, right when the Mayan civilization disintegrated. After the rains returned, the Mayans moved north — but they disappeared again a few centuries later, and that disappearance occurred at the same time as another dry spell, the sediments reveal. 

Rise and decline

From A.D. 300 to A.D. 700, the Mayan civilization flourished in the Yucatan peninsula. These ancient Mesoamericans built stunning pyramids, mastered astronomy, and developed both a hieroglyphic writing system and a calendar system, which is famous for allegedly predicting that the world would end in 2012.


But in the centuries after A.D. 700, the civilization's building activities slowed and the culture descended into warfare and anarchy. Historians have speculatively linked that decline with everything from the ancient society's fear of malevolent spirits to deforestation completed to make way for cropland to the loss of favored foods, such as the Tikal deer.

The evidence for a drought has been growing in recent years: Since at least 1995, scientists have been looking more closely at the effects of drought. A 2012 study in the journal Science analyzed a 2,000-year-old stalagmite from a cave in southern Belize and found that sharp decreases in rainfall coincided with periods of decline in the culture. But that data came from just one cave, which meant it was difficult to make predictions for the area as a whole, Droxler said.

The main driver of this drought is thought to have been a shift in the intertropical convergence zone (ITCZ), a weather system that generally dumps water on tropical regions of the world while drying out the subtropics. During summers, the ITCZ pelts the Yucatan peninsula with rain, but the system travels farther south in the winter. Many scientists have suggested that during the Mayan decline, this monsoon system may have missed the Yucatan peninsula altogether.

Deep history

The team found that during the period between A.D. 800 and A.D. 1000, when the Mayan civilization collapsed, there were just one or two tropical cyclones every two decades, as opposed to the usual five or six. After that, the Maya moved north, building at sites such as Chichen Itza, in what is now Mexico.

But the new results also found that between A.D. 1000 and A.D. 1100, during the height of the Little Ice Age, another major drought struck. This period coincides with the fall of Chichen Itza.

The findings strengthen the case that drought helped usher in the long decline of the Mayan culture.


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Cultural Beliefs of How Humans & the World Were Created

Every culture of our world has a legend of how it all began and where we came from. Click to zoom

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Very mysterious ancient artifacts unearthed at the Sha’ar Hagolan archeological site ~ Greg Giles

Clay, Neolithic period, Late 7th Millennium B.C.E., From Israel (excavated at Sha'ar Hagolan) On loan from the Israeli Antiquities Authority to the Metropolitan Museum of Art, New York.
Clay, Neolithic period, Late 7th Millennium B.C.E., From Israel (excavated at Sha'ar Hagolan). On loan from the Israeli Antiquities Authority to the Metropolitan Museum of Art, New York.


The Yarmukian culture was a Neolithic culture, the first culture in prehistoric Israel, dating to circa 6400–6000 BC. The archeological site was first discovered in the 1930's, but excavation did not begin until 1949 by a team from the Hebrew University of Jerusalem, led by Moshe Stekelis.  The site was again excavated in 1989–90, 1996–2004), by another team from the same University and led by Yosef Garfinkel . The dig's official website can be found here.  

A large number of extraordinary figurines have been unearthed at this Neolithic site, artifacts that continue to puzzle modern day researchers.  



The official perspective concerning these pieces is that they are 'highly stylized' pieces of art, and may be symbolic of fertility. I will allow you to form your own opinions about these artifacts, but I will say that I feel it is at least possible these pieces are not 'highly stylized'  pieces of art, instead, as remarkable as it may seem, these figurines may have been crafted to depict just what the artists were looking at while they molded clay between their fingers. 
Greg Giles  




 
This is a figurine head, broken off from the rest of the piece.

 
Below is a figurine of what looks very much like a terrier breed of dog. Note this piece does not appear to be stylized at all, but an accurate representation of the popular breed. 

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Are we sending aliens the right messages?


(Nasa)


bbc.com

Artist Carrie Paterson has long dreamed of beaming messages far out to the emptiness of space. Except her messages would have an extra dimension – smell.

By broadcasting formulae of aromatic chemicals, she says, aliens could reconstruct all sorts of whiffs that help to define life on Earth: animal blood and faeces, sweet floral and citrus scents or benzene to show our global dependence on the car. This way intelligent life forms on distant planets who may not see or hear as we do, says Paterson, could explore us through smell, one of the most primitive and ubiquitous senses of all.
(Wikipedia)
It is nearly 40 years since the Arecibo facility sent messages out into space (Wikipedia)

Her idea is only the latest in a list of attempts to hail intelligent life outside of the Solar System. Forty years ago this month, the Arecibo radio telescope in Puerto Rico sent an iconic picture message into space – and we’ve arguably been broadcasting to aliens ever since we invented TV and radio.

However in recent years, astronomers, artists, linguists and anthropologists have been converging on the idea that creating comprehensible messages for aliens is much harder than it seems. This week, Paterson and others discussed the difficulties of talking to our cosmic neighbours at a conference called Communicating Across the Cosmos, held by Seti (Search for Extraterrestrial Intelligence). It seems our traditional ways of communicating through pictures and language may well be unintelligible – or worse, be catastrophically misconstrued. So how should we be talking to ET?

Lost in translation?

We have always wanted to send messages about humanity beyond the planet. According to Albert Harrison, a space psychologist and author of Starstruck: Cosmic Visions in Science, Religion and Folklore, the first serious designs for contacting alien life appeared two centuries ago, though they never got off the ground.


In the 1800s, mathematician Carl Gauss proposed cutting down lines of trees in a densely forested area and replanting the strips with wheat or rye, Harrison wrote in his book. “The contrasting colours would form a giant triangle and three squares known as a Pythagoras figure which could be seen from the Moon or even Mars.” Not long after, the astronomer Joseph von Littrow proposed creating huge water-filled channels topped with kerosene. “Igniting them at night showed geometric patterns such as triangles that Martians would interpret as a sign of intelligence, not nature.”

But in the 20th Century, we began to broadcast in earnest. The message sent by Arecibo hoped to make first contact on its 21,000 year journey to the edge of the Milky Way. The sketches it contained, made from just 1,679 digital bits, look cute to us today, very much of the ‘Pong’ video game generation.  Just before then, Nasa’s Pioneer 10 and 11 space probes each carried a metal calling card bolted onto their frame with symbols and drawings on the plaque, showing a naked man and woman.

Yet it’s possible that these kinds of message may turn out to be incomprehensible to aliens; they might find it as cryptic as we find Stone Age etchings.

Antique tech

“Linear drawings of a male and a female homo sapiens are legible to contemporary humans,” says Marek Kultys, a London-based science communications designer. ”But the interceptors of Pioneer 10 could well assume we are made of several separate body parts (i.e. faces, hair and the man’s chest drawn as a separate closed shapes) and our body surface is home for long worm-like beings (the single lines defining knees, abdomens or collarbones.).”

Man-made tech may also be an issue. The most basic requirement for understanding Voyager’s Golden Record, launched 35 years ago and now way out beyond Pluto, is a record player. Aliens able to play it at 16 and 2/3 revolutions a minute will hear audio greetings in 55 world languages, including a message of ‘Peace and Friendship’ from former United Nations Secretary General Kurt Waldheim. But how many Earthlings today have record players, let alone extraterrestrials?
(Nasa)
Our sights and sounds of Earth might be unintelligible to an alien audience (Nasa)



Time capsule

Inevitably such messages become outdated too, like time capsules. Consider the case of the Oglethorpe Atlanta Crypt of Civilization – a time capsule sealed on Earth in 1940, complete with a dry martini and a poster of Gone With the Wind. It was intended as a snapshot of 20th Century life for future humans, not aliens, but like an intergalactic message, may only give a limited picture to future generations. When, in 61,000 years, the Oglethorpe time capsule is opened, would Gone With The Wind have stood the test of time?


(Nasa)
This message was taken into the stars by Pioneer - but we have no idea if aliens would be able to understand it (Nasa)

Kultys argues that all these factors should be taken into account when we calculate the likelihood of communicating with intelligent life. The astronomer Frank Drake’s famous equation allows anyone to calculate how many alien species are, based on likely values of seven different factors. At a UK Royal Society meeting in 2010 Drake estimated there are roughly 10,000 detectable civilisations in the galaxy. Yet Kultys points out that we should also factor in how many aliens are using the same channel of communications as us, are as willing to contact us as we are them, whose language we hope to learn, and who are physically similar to us.

Another barrier we might consider is the long distance nature of trans-cosmos communication. It means that many years ‒ even a thousand ‒ could pass between sending a message and receiving a reply. Paterson sees romance in that. “Our hope for communication with another intelligent civilisation has a melancholic aspect to it. 
We are on an island in a vast, dark space. Imagine if communication… became like an exchange of perfumed love letters with the quiet agony of expectation... Will we meet? Will we be as the other imagined? Will the other be able to understand us?”

Ready for an answer?

Anthropologist John Traphagan of the University of Texas in Austin has been asking the same question, though his view is more cautious. "When it comes to ET, you'll get a signal of some kind; not much information and very long periods between ‘Hi, how are you?’ and whatever comes back. We may just shrug our shoulders and say 'This is boring’, and soon forget about it or, if the time lag wasn't too long, we might use the minimal information we get from our slow-speed conversation to invent what we think they're like and invent a kind concept of what they're after.”

(20th Century Fox)
The aliens in Independence Day (1996) did not come in peace (20th Century Fox)
While we have been sending out messages, we have not been preparing the planet for what happens when we get an interstellar return call. First contact could cause global panic. We might assume those answering are bent on galactic domination or, perhaps less likely, that they are peaceful when in fact they’re nasty.

Consider how easy it is to mess up human-to-human communications; I got Traphagan’s first name wrong when I e-mailed him for this article. An apology within minutes cleared up the confusion, yet if he had been an alien anthropologist on some distant planet it would have taken much longer to fix. He later confessed: "I could have thought this is a snooty English journalist and our conversation might never have happened."

Even if Earth’s interstellar messaging committees weeded out the typos, cultural gaffes are always a possibility. These can only be avoided by understanding the alien’s culture – something that’s not easy to do, especially when you’ve never met those you’re communicating with.

Rosy picture

So, what is the best way to communicate? This is still up for grabs – perhaps it’s via smell, or some other technique we haven’t discovered yet. Clearly, creating a message that is timeless, free of cultural bias and universally comprehensible would be no mean feat.


But for starters, being honest about who we are is important if we want to have an extra-terrestrial dialogue lasting centuries, says Douglas Vakoch, director of interstellar message composition at Seti. (Otherwise, intelligent civilisations who’ve decoded our radio and TV signals might smell a rat.)

(Nasa)
The golden discs aboard the Voyager spacecraft require aliens to understand how to play a record (Nasa)

“Let's not try to hide our shortcomings,” says Vakoch. “The message we should send to another world is straightforward: We are a young civilisation, in the throes of our technological adolescence. We're facing a lot of problems here on Earth, and we're not even sure that we'll be around as a species when their reply comes in. But in spite of all of these challenges, we humans also have hope – especially hope in ourselves."


Yet ultimately what matters, says Paterson, is that they stop and consider the beings who sent them a message; the people who wanted to say: “Here are some important things. Here’s our DNA, here is some maths and universal physics. And here is our longing and desire to say “I’m like you, but I’m different.”

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