In certain parts of the United States (including Birmingham, Alabama) shooting guns into the air is one way that some locals celebrate major holidays, like the 4th of July.
For those of us who didn't grow up with celebratory gunfire, this cultural practice can be difficult to understand—especially given the fact that it is dangerous. Bullets that go up come back down, and they can injure and kill people. It's unclear exactly how risky the practice is. If you're hit by a falling bullet, your chances of death are significantly higher compared to a normal gunshot wound. And a study of celebratory gunfire injuries in Los Angeles turned up 118 victims, including 38 deaths, between 1985 and 1992. But I wasn't able to find a good analysis that put deaths into perspective with shots fired. (So, for instance, for every x shots fired into the air, x number of people are injured. Without that, it's hard to tell whether celebratory gunfire is really, really dangerous or only kind of dangerous sometimes. But either way, when you do it, especially in urban areas, you're taking a risk of killing someone.)
Usually, though, when we talk about celebratory gunfire, we're talking about unorganized huzzahs fired off with impromptu vigor in backyards and at family gatherings. In Cherryville, North Carolina, however, the whole thing is a lot more official ... and safer. Starting at midnight on New Year's Eve, the Cherryville New Year's Shooters go door to door throughout a three-county area singing traditional New Year's shooting songs, and calling residents out to shoot with them. Read the rest
The Leakey family is like the Kennedys, but for paleoanthropology instead of politics. Think about any hominin fossil or artifact you can name. Chances are, there was a Leakey involved in its discovery. Louis Leakey was one of the first scientists to champion the idea that humans had their origins in Africa. For three generations now, his family has carried out active paleo excavations in eastern Africa, especially the countries of Tanzania and Kenya.
The first generation—Louis Leakey and his wife Mary—were most associated with Tanzania's Oldupai Gorge. But their son Richard, his wife Meave, and their daughter Louise have all spent their careers focused on Lake Turkana, on the border between Kenya and Ethiopia. The site is the world's largest, permanent desert lake. Undisturbed by modern development, in a spot where millions of years of flowing water have washed deposits and fossils down from the rift valley—Lake Turkana is an excellent place to search for human ancestors and our ancient relatives.
On Wednesday, PBS will air an hour-long documentary on the Leakeys' work at Lake Turkana. Part biography of Richard Leakey and part exploration of human history—Bones of Turkana will air May 16th at 9:00 pm central and again on May 21st at the same time. Yesterday, I got the opportunity to speak with Richard and Meave Leakey. We talked about human evolution, the scientific promise of Lake Turkana, the process of paleo fieldwork, and the lasting impression of the Leakey legacy. Read the rest
On Tor.com, author and reviewer Jo Walton has an insightful look at why so many science fiction readers and writers are discussing David Graeber's Debt: The First 5,000 Years, a book that is already a darling of the Occupy movement:
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One of the problems with writing science fiction and fantasy is creating truly different societies. We tend to change things but keep other things at societal defaults. It’s really easy to see this in older SF, where we have moved on from those societal defaults and can thus laugh at seeing people in the future behaving like people in the fifties. But it’s very difficult to create genuinely innovative societies, and in genuinely different directions. As a British reader coming to SF there were a lot of things I thought were people’s amazing imagination that turned out to be normal American things and cultural defaults. And no matter how much research you do, it’s always easier in the anglosphere to find books and primary sources in English and about our own history and the history of people who have interacted with us. And both history and anthropology tend to be focused on one period, one place, so it’s possible to research a specific society you know you want to know about, but hard to find things that are about the range of options different societies have chosen.
What Debt does is to focus on a question of morality, first by framing the question, and then by examining how a really large number of human societies over a huge geographical and historical range have dealt with this issue, and how they have interacted with other people who have very different ideas about it.
Daniel L. Everett
is Dean of Arts and Sciences at Bentley University. He is the author of Language: The Cultural Tool
and the subject of the documentary A Grammar of Happiness
Avi Solomon: Were there any formative experiences in your childhood that shaped your career?
Dan Everett: Well, by far the most important experience in my childhood was the death of my mother when I was eleven. She was twenty-nine. That changed my life, and it taught me that life is extremely fragile. And I knew from that point on that I was going to die and never feared dying. Because I felt that if my mother had died, I certainly didn't have any fear of dying. Read the rest
Last year, the Eastern coast of Japan was struck by a massive 9.0 earthquake and tsunami. Since that happened, you've heard researchers talk about how it was not the first time that region had experienced an earthquake that large. Although the 2011 Tohoku earthquake has been called the biggest earthquake in Japan's recorded history, that's really only describing the relatively short history of scientifically measured earthquakes. The Japanese have kept written records, describing earthquakes that sound as though they could have been every bit as destructive. And those records date back 1600 years.
But written records aren't the only way of preserving local memories, or warning future generations about the destructive power of the Earth.
Geologic evidence shows that North America's Pacific Coast has experienced earthquakes on the scale of the Tohoku earthquake. (In fact, the Pacific Northwest is probably due for one of these large quakes. It's not an "if", but a "when".) The last time it happened, nobody in the area was keeping written documents. Instead, the story of a massive earthquake and a devastating tsunami—which probably occurred around the year 1700—have become a part of oral storytelling traditions. Ruth Ludwin, a seismologist at the University of Washington, has been collecting these stories since the early 1990s.
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"There was a shaking, jumping up and trembling of the earth beneath, and a rolling up of the great waters."
So says an ancient tale told to generations of Quilleute and Hoh Indians. Variations of this saga of an epic battle between the Thunderbird and the Whale are found among Pacific Northwest Tribes from Vancouver Island to Oregon's Tillamook tribe.
On Ars Technica, Tom Connor does a great job producing a taxonomy and history of rage-faces, showing how they evolved from a set of proscribed, orthodox uses on 4chan to a wider set of uses and meanings in several online communities.
Rage faces slowly migrated from 4chan into other communities. There, they gained popularity and expanded their numbers as artists introduced new faces, and particularly humorous comics went viral in their communities. Though the faces were no longer exclusive to any single forum, they stayed true to the originals in style.
More people got involved, the cartoons mutated and evolved, and like any successful species, they adapted to fit into a wide variety of habitats. "You can trace back the origins to 4chan so you can say [the faces are 4chan's] baby, but it's evolved on such a wide scale that it's gone beyond anyone's single ownership," Swanson said. "Mostly the original faces are from 4chan, but a lot of the newer faces have come out of F7U12, or other places like FunnyJunk."
Fffuuuuuuuu: The Internet anthropologist's field guide to "rage faces"
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Jon Lebkowsky sez, "Former bOING!bOING! 'cyborganic jivemeister' interviews 21st century cyborg anthropologist Amber Case. A discussion of cyborganic mind and memory and the new world of digital tribes. In the SXSW Interactive issue of the Austin Chronicle."
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Case spends a lot of time studying and thinking about how digital extension affects our brains and behaviors. "The brain doesn't really need that much stimulus in order to create a virtual reality," she says. In early computing, "we thought it would take much more to incite people into these realities," but text and good two-dimensional interfaces are enough to absorb us totally in virtual worlds. "It's mixed reality, where you can be anywhere and you have different virtual realities going on around you – the different tabs in a browser window, text messages you get, Facebook messages, Twitter messages. All of those are different realities in simultaneous time zones that people are living in all the time, and we switch rapidly between these contexts all the time. People are living multiple virtual realities while existing in one reality at a time."
I asked about the overhead for all the virtual switching we do as we bounce from one to another reality, referring to it as "virtual jet lag." "To be fully aware of an environment and take something in that is not fragmented is important for learning and embodying knowledge," she says. "But the problem on the Internet is, say you learn something on Wikipedia; you're not embodied in that knowledge. Rather than learning in a lab, you're reading something about biochemistry on Wikipedia, learning it there.
Placebos have no repeatable physical effect that can be broadly demonstrated to exist. But, if people believe the placebo can help them, it often does—especially for inherently subjective issues like pain relief.
Nocebos are what happens when a placebo (again, something that technically has no physical effect on the body) causes a negative side-effect, simply because the person believes that such side-effects are likely to happen to them.
There is a lot we don't understand about both of these effects. After all, running really detailed tests would inherently involve unethical behavior—intentionally not treating patients or intentionally trying to induce a negative reaction in them. But that doesn't mean you can ignore these phenomena.
A great example comes in a recent column by Alexis Madrigal on The Atlantic. You're probably familiar with the idea of sleep paralysis—the experience of waking up, being mentally awake, but still physically paralyzed. This happens to people all over the world. And, all over the world, it's long been explained in folklore as the work of demons and evil spirits. (The fact that sleep paralysis is often accompanied by feelings of terror, and the sensation of something sitting on your chest doesn't hurt in that regard.) Normally, sleep paralysis brings a few minutes of terror, but no lasting harm. In the mid-1980s, however, it suddenly became capable of killing. The catch, the men it killed were all recent Hmong immigrants, living in the United States. Researcher Shelley Adler thinks it was actually a nocebo effect that killed these men—they believed themselves into an early grave. Read the rest
I've been doing periodic appearances on Sex is Fun, a sex-positive podcast aimed at providing fun, informative sex ed. for grown-ups. Last time I was on the show, we talked about some funny animal sex studies and what they can and can't teach you about human sexual behavior. This time around, we talked about a couple of recent studies focusing on sociology and sex.
In particular, we focused on a study from last fall that surveyed students at the University of Kansas to find out how men's and women's internalized sexism affect their relationships with each other. If you've ever watched one of those shows about so-called "pick up artists" and wondered, "Who the hell are the women falling for this crap!?", then this is the show to listen to.
Check out the podcast at the Sex is Fun site!
Image: IMG_9459, a Creative Commons Attribution (2.0) image from jon_knox's photostream. Read the rest
"My Favorite Museum Exhibit" is a series of posts aimed at giving BoingBoing readers a chance to show off their favorite exhibits and specimens, preferably from museums that might go overlooked in the tourism pantheon. I'll be featuring posts in this series all week. Want to see them all? Check out the archive post. I'll update the full list there every morning.
Not every museum exhibit will survive untouched from your childhood to your grandchildrens'. Over time, historic and scientific accuracy, changing mores and aesthetics, and improvements in design will force some exhibits off the main stage and into the dusty storage room of memory.
But you can still love them from afar.
On this, the last day of "My Favorite Museum Exhibit" week, I'd like to include one man's tribute to a long-dismantled museum exhibit. Tom Luthman writes:
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When I was a kid in the 1970s, I'd go to the Center of Science and Industry in Columbus, Ohio (COSI). COSI opened in 1964, in the old Franklin County Memorial Hall, built in 1906. It closed in 1999, or rather, it moved to a new location, and most of the old exhibits didn't make the move.
One of the exhibits was THE TRIUMPH OF MAN, a leftover exhibit from the 1964 World's Fair in New York City, built by the Travelers Insurance Companies. You'd walk down a darkened corridor, and off in alcoves were 14 paper-mache scenes depicting the history of humanity. All accompanied by a recorded narration from the World's Fair.
Seriously. If you haven't figured out by now that the world is not ending and that any Mayan predictions claiming otherwise are largely fabricated pseudoarchaeology, then I'm not sure that I can help you. One last try, though. Please read this excellent FAQ
, written by actual archaeologist (and my former professor) John Hoopes. I did an interview with Dr. Hoopes last year about the 2012 as a phenomenon
, but the new FAQ covers, in detail, why a 2012 apocalypse is bunk, and what sources you can check out to find further accurate information about the confluence of ancient Mayan mythology and modern Western mythology. And that is all I have to say about this for the rest of the year. Coming in 2013, though: Lots of stories about Mayan archaeology
. Just to mess with you. Read the rest
Here's something that's just a little mind-blowing: Synchotron tomography, a type of medical imaging
related to CT scanning, allows scientists to look inside the cells
of fossils. Check out this post on Lawn Chair Anthropology
about a recently published paper that used synchotron tomography to study clumps of fossilized cells and rule them out as being one of earliest ancestors. Read the rest
On Submitterator, Musicman pointed me towards this great presentation on LOLspeak as a form of language play, and why people engage in that play. According to Lauren Gawne, who gave this speech last week at the Australian Linguistics Society conference, the choice to use LOLspeak has a lot to do with establishing identity—the playful identity of "cat", and the serious identity of "knowledgeable Internet user".
Includes an explanation of why LOLspeak is language play and not some language mashup "kitty pidgin".
You can read more about this on Lauren Gawne's blog Superlinguo.
The video, by the way, is 20 minutes long. It's also got a little bit of weird, warbly feedback in the audio, but that doesn't get in the way of hearing what Gawne is saying. Read the rest
A good soul named Chris Nelson has taken the time to catalog some of history's greatest end-of-the-world predictions and arrange them in a handy timeline format. Use A Brief History of the Apocalypse
as a fascinating way to explain why you are pretty certain the world won't end on x date. Or, use it to help plan your 2012 End of the World-themed parties. Read the rest
One of the things I enjoy about writing for BoingBoing is the opportunity it's giving me to learn how to write reviews of books. That's not something I'd ever done before I started writing here. And I'm only now getting around to experimenting with not only describing books I like, but figuring out how to talk about books I find to be flawed. Fair criticism is a difficult skill to learn.
That's why I'm sort of simultaneously terrified and in awe of this 1991 book review, published in the International Journal of Primatology. In it, anthropologist Matt Cartmill expresses his opinions about sociologist Donna Haraway's book Primate Visions. I don't know enough about either scholar, or the book, to have an opinion about whether Cartmill is right or wrong. But, wowow, is that a blistering review.
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This is a book that contradicts itself a hundred times; but that is not a criticism of it, because its author thinks contradictions are a sign of intellectual ferment and vitality. This is a book that systematically distorts and selects historical evidence; but that is not a criticism, because its author thinks that all interpretations are biased, and she regards it as her duty to pick and choose her facts to favor her own brand of politics. This is a book full of vaporous, French-intellectual prose that makes Teilhard de Chardin sound like Ernest Hemingway by comparison; but that is not a criticism, because the author likes that sort of prose and has taken lessons in how to write it, and she thinks that plain, homely speech is part of a conspiracy to oppress the poor.
In Science Ink, Carl Zimmer's new book collecting photos of cool science tattoos and the stories behind them, there's a photo of a guy who got tattoos to match those found on Otzi, aka The Iceman, who died more than 5,000 years ago in the Italian Alps.
Mike Goldstein, the guy who got the tattoo, said the series of 10 simple lines arranged in groups of four, three, and three served to remind him that you don't have to be incredibly important during your lifetime in order to be important. "It reminds me that I can live however I want," he says in the book. "I don't have to work in an office or wear a tie, as are the expectations of our culture. I can walk across the Alps and die in a swamp, and that's OK."
I was reminded of that quote today, while reading my news stream. There's no evidence that Otzi was a particularly important figure to his culture. But here we are, thousands of years later, still debating the minutia of how he died. Emily Sohn writes about new Otzi research for Discover News:
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...new analyses have revealed that a deep cut likely led to heavy bleeding in the man's eye. In the cold, high-altitude conditions where he was found, that kind of injury would have been tough to recover from.
The official opinion remains that an arrow in his left shoulder was the cause of death for Ötzi. But the new study raises the possibility -- for some, at least -- that he fell over after being shot by an arrow.
At Anthropology in Practice, Krystal D'Costa looks at the cultural history of the rabbit's foot as a good luck charm, and attempts to figure out why bunny feet ended up being imbued with such significance. After all, owning that foot didn't turn out to be particularly lucky for the rabbit. But then, that may be part of the point.
It's an interesting article, and D'Costa finds connections to both European hedge-witchery and African-American trickster legends. But one idea that was particularly engaging to me: The "luck" of the rabbit's foot might come from procuring it in the most "unlucky" way possible. The foot becomes a paradoxical totem—an object so damn unlucky that it's back around to being lucky again. In other words, people thought rabbit's feet were lucky for the same reason we think little, gremlin-looking pug dogs are cute.
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Folklorist Bill Ellis traces the lore of the rabbit’s foot to an interesting thread of subversion evident in the ways these tokens were certified—the process by which they were created determined the effectiveness of the charms. For example, one advertisement read, “the left hind foot of a rabbit killed in a country churchyard at midnight, during the dark of the moon, on Friday the 13th of the month, by a cross-eyed, left handed, red-headed, bow-legged Negro riding a white horse.”
Ellis labels these descriptive terms as “backward elements”—that is, they run counter to positive, fortuitous signs: the rear and left side is the “sinister side,” red hair and physical deformities were regarded as unlucky, the dark of the moon and Friday the 13th are both regarded as sinister times, and albino mules or horses were regarded as unlucky.