MARPAT, UCP, MutiCam, and Scorpion 2
The United States Army has apparently chosen a replacement for the Universal Camouflage Pattern and the stopgap MultiCam pattern. The newly selected pattern, Scorpion 2, looks a whole lot like the stopgap.
Lewis (not Henry) Morgan
Somewhere in an Anthropology 101 or Introduction to Anthropological Theory class today some half-truths and some outright untruths about Morgan are going to be kicked around. “Morgan as racist” is one of the half-truths. A racialized hierarchy is front and center in Ancient society, but Morgan also dedicated League of the Ho-de′-no-sau-nee to his friend Ely Parker, so his views on race are not entirely straightforward, especially by today’s standards.
Other-than-human pair bonding
Beavers are social animals in an eminent degree. This disposition is manifested in their strongly developed propensity to pair and live in the family relation. (Morgan 1868:134)
Today’s mainline scientific view of the universe is that humans are uniquely different from other living (and non-living) things. This worldview is what Philippe Descola (2013:ch. 8) terms naturalism.
Animism, totemism, analogism, naturalism
The task of anthropology is to account for how worlds are composed. – Philippe Descola
From time to time over the past few years I have chipped away at a goal of understanding Philippe Descola’s version of ontology. His work initially attracted my attention because of my interest in all things Iroquoian, but that is another post.
Yesterday Johannes Neurath shared a link to a 2012 lecture by Descola (see below). That has inspired me to tap out this short blog post about one of the foundations of Descola’s work, namely his four part ontological grid.
In Descola’s model—and he is clear that it is just that—humans construct their world based upon whether they consider the entities surrounding them to be similar or dissimilar to humans in terms of their interiority and their physicality.
In the case of animism, non-human species share intentionality and agency with humans but are differentiated by their bodies.
Totemism is the ontology I understand least well. Descola gives as exemplars the ontologies of the Aboriginal peoples of Australia.
Naturalism is in essence the contemporary scientific perspective on the world.
In analogism, the world is made up of differentiated but interrelated entities. Astrology (the relation of the movement to the entities in the heavens to individual humans’ fortunes) is an ontology of analogy.
The Mayans may have had a crazy complex calendar, but they never had the nerve to believe humans can actually change the time. Only “rational” Western society would be so audacious.
The year I spent living in Guatemala in the mid-90s was the first time in my life I was not subjected to DST. I can’t say that I noticed it, but that is kind of the point, isn’t it? The last year the state of Indiana did not do DST was the first year I lived there. It was wonderful! Then Mitch Daniels was elected with the campaign promise that putting Indiana on DST would push the state into the 21st century. In a democracy, you pay for what you get.
There are numerous public health implications of Daylight Savings Time. Individual circadian rhythms are disrupted by the autumn and spring time shifts, never a good thing for those of us living with a mood disorder. Research shows that the rate of heart attacks is higher during the first work week after the time change in comparison to the other 50 weeks of the year. The rate of traffic accidents increases following the shift into DST.
Of course, there are instances when the time should be changed, or at least the keeping of it should. Such is the case with the clock face of Alumni Tower at my alma mater, Western Carolina University.