The Daily Mail reports that discoveries of more sites and more artifacts are continuing to undermine the “Clovis First” theory. Evidence for what is being called the Solutrean Hypothesis keeps piling up.
America was first discovered by Stone Age hunters from Europe, according to new archaeological evidence.
Across six locations on the U.S. east coast, several dozen stone tools have been found.
After close analysis it was discovered that they were between 19,000 and 26,000 years old and were a European-style of tool.
The discovery suggests that the owners of the tools arrived 10,000 years before the ancestors of the American Indians set foot in the New World…
Finding the tools is being heralded as one of the most important archaeological breakthroughs for several decades.
Archaeologists are hopeful that they will add another dimension to understanding the spread of humans across the world.
Three of the sites were discovered by archaeologist Dr Darrin Lowery of the University of Delaware, while another one is in Pennsylvania and a fifth site is in Virginia.
Fishermen discovered a sixth on a seabed 60 miles from the Virginian coast, which in prehistoric times would have been dry land.
Science Daily reports that the count of blood group proteins has been increased for the first time in more than a decade by two more, raising the count from 30 to 32.
You probably know your blood type: A, B, AB or O. You may even know if you’re Rhesus positive or negative. But how about the Langereis blood type? Or the Junior blood type? Positive or negative? Most people have never even heard of these.
Yet this knowledge could be “a matter of life and death,” says University of Vermont biologist Bryan Ballif.
While blood transfusion problems due to Langereis and Junior blood types are rare worldwide, several ethnic populations are at risk, Ballif notes. “More than 50,000 Japanese are thought to be Junior negative and may encounter blood transfusion problems or mother-fetus incompatibility,” he writes.
But the molecular basis of these two blood types has remained a mystery — until now.
In the February issue of Nature Genetics, Ballif and his colleagues report on their discovery of two proteins on red blood cells responsible for these lesser-known blood types.
Ballif identified the two molecules as specialized transport proteins named ABCB6 and ABCG2.
“Only 30 proteins have previously been identified as responsible for a basic blood type,” Ballif notes, “but the count now reaches 32.”
The last new blood group proteins to be discovered were nearly a decade ago, Ballif says, “so it’s pretty remarkable to have two identified this year.”
From Valley Girls to the Kardashians, young women have long been mocked for the way they talk.
Whether it be uptalk (pronouncing statements as if they were questions? Like this?), creating slang words like “bitchin’ †and “ridic,†or the incessant use of “like†as a conversation filler, vocal trends associated with young women are often seen as markers of immaturity or even stupidity.
Right?
But linguists — many of whom once promoted theories consistent with that attitude — now say such thinking is outmoded. Girls and women in their teens and 20s deserve credit for pioneering vocal trends and popular slang, they say, adding that young women use these embellishments in much more sophisticated ways than people tend to realize.
Read the whole thing, and be sure to listen to the 7:30 podcast in which the examples mentioned are demonstrated.
It seems generally agreed that the best thing about last night’s Academy Awards was Angelina Jolie’s right leg. Here are the ten best pictures of the starring limb.
You don’t apologize to these barbarians, you simply shoot them.
The Obama Administration has chagrined and embarrassed rational Americans once again by issuing all sorts of apologies (including one at a Virginia mosque) for the confiscation and destruction of copies of the Koran used by detainees to forward covert communications encouraging extremism.
Let’s try imagining the Roosevelt Administration, during WWII, apologizing to the German Reich for confiscating and burning copies of Mein Kampf used by members of the SS detained as prisoners of war to forward communications of National Socialist ideology.
Government today in Western democracies is terribly liable to falling into the hands of members of our contemporary establishment intelligentsia, a group of pantywaists and imbeciles so infatuated with wishful thinking, sanctimony, and cant that they are capable of operating in a continual state of self-hypnosis in which enemy regimes and populations are transformed into friends and allies and Islam, the insolent superstition which licenses limitless bloodshed and aggression, is turned into “the Religion of Peace.”
Compare the puerile drivel emanating from the Obama White House or the New York Times these days with a much older, but still perfectly accurate description of the culture and the mores of the Afghan.
Winston Churchill, in 1897, describes the inhabitants of Afghanistan in terms which remain accurate and appropriate over a century later.
The inhabitants of these wild but wealthy valleys are of many tribes, but of similar character and condition. The abundant crops which a warm sun and copious rains raise from a fertile soil, support a numerous population in a state of warlike leisure. Except at the times of sowing and of harvest, a continual state of feud and strife prevails throughout the land. Tribe wars with tribe. The people of one valley fight with those of the next. To the quarrels of communities are added the combats of individuals. Khan assails khan, each supported by his retainers. Every tribesman has a blood feud with his neighbor. Every man’s hand is against the other, and all against the stranger.
Nor are these struggles conducted with the weapons which usually belong to the races of such development. To the ferocity of the Zulu are added the craft of the Redskin and the marksmanship of the Boer. The world is presented with that grim spectacle, “the strength of civilisation without its mercy.” At a thousand yards the traveller falls wounded by the well-aimed bullet of a breech-loading rifle. His assailant, approaching, hacks him to death with the ferocity of a South-Sea Islander. The weapons of the nineteenth century are in the hands of the savages of the Stone Age.
Every influence, every motive, that provokes the spirit of murder among men, impels these mountaineers to deeds of treachery and violence. The strong aboriginal propensity to kill, inherited in all human beings, has in these valleys been preserved in unexampled strength and vigour. That religion, which above all others was founded and propagated by the sword—the tenets and principles of which are instinct with incentives to slaughter and which in three continents has produced fighting breeds of men—stimulates a wild and merciless fanaticism. The love of plunder, always a characteristic of hill tribes, is fostered by the spectacle of opulence and luxury which, to their eyes, the cities and plains of the south display. A code of honour not less punctilious than that of old Spain, is supported by vendettas as implacable as those of Corsica.
In such a state of society, all property is held directly by main force. Every man is a soldier. Either he is the retainer of some khan—the man-at-arms of some feudal baron as it were—or he is a unit in the armed force of his village—the burgher of mediaeval history. In such surroundings we may without difficulty trace the rise and fall of an ambitious Pathan. At first he toils with zeal and thrift as an agriculturist on that plot of ground which his family have held since they expelled some former owner. He accumulates in secret a sum of money. With this he buys a rifle from some daring thief, who has risked his life to snatch it from a frontier guard-house. He becomes a man to be feared. Then he builds a tower to his house and overawes those around him in the village. Gradually they submit to his authority. He might now rule the village; but he aspires still higher. He persuades or compels his neighbors to join him in an attack on the castle of a local khan. The attack succeeds. The khan flies or is killed; the castle captured. The retainers make terms with the conqueror. The land tenure is feudal. In return for their acres they follow their new chief to war. Were he to treat them worse than the other khans treated their servants, they would sell their strong arms elsewhere. He treats them well. Others resort to him. He buys more rifles. He conquers two or three neighboring khans. He has now become a power.
Many, perhaps all, states have been founded in a similar way, and it is by such steps that civilisation painfully stumbles through her earlier stages. But in these valleys the warlike nature of the people and their hatred of control, arrest the further progress of development. We have watched a man, able, thrifty, brave, fighting his way to power, absorbing, amalgamating, laying the foundations of a more complex and interdependent state of society. He has so far succeeded. But his success is now his ruin. A combination is formed against him. The surrounding chiefs and their adherents are assisted by the village populations. The ambitious Pathan, oppressed by numbers, is destroyed. The victors quarrel over the spoil, and the story closes, as it began, in bloodshed and strife.
The conditions of existence, that have been thus indicated, have naturally led to the dwelling-places of these tribes being fortified. If they are in the valley, they are protected by towers and walls loopholed for musketry. If in the hollows of the hills, they are strong by their natural position. In either case they are guarded by a hardy and martial people, well armed, brave, and trained by constant war.
This state of continual tumult has produced a habit of mind which recks little of injuries, holds life cheap and embarks on war with careless levity, and the tribesmen of the Afghan border afford the spectacle of a people, who fight without passion, and kill one another without loss of temper. Such a disposition, combined with an absolute lack of reverence for all forms of law and authority, and a complete assurance of equality, is the cause of their frequent quarrels with the British power. A trifle rouses their animosity. They make a sudden attack on some frontier post. They are repulsed. From their point of view the incident is closed. There has been a fair fight in which they have had the worst fortune. What puzzles them is that “the Sirkar” should regard so small an affair in a serious light. Thus the Mohmands cross the frontier and the action of Shabkadr is fought. They are surprised and aggrieved that the Government are not content with the victory, but must needs invade their territories, and impose punishment. Or again, the Mamunds, because a village has been burnt, assail the camp of the Second Brigade by night. It is a drawn game. They are astounded that the troops do not take it in good part.
They, when they fight among themselves, bear little malice, and the combatants not infrequently make friends over the corpses of their comrades or suspend operations for a festival or a horse race. At the end of the contest cordial relations are at once re-established. And yet so full of contradictions is their character, that all this is without prejudice to what has been written of their family vendettas and private blood feuds. Their system of ethics, which regards treachery and violence as virtues rather than vices, has produced a code of honour so strange and inconsistent, that it is incomprehensible to a logical mind. I have been told that if a white man could grasp it fully, and were to understand their mental impulses—if he knew, when it was their honour to stand by him, and when it was their honour to betray him; when they were bound to protect and when to kill him—he might, by judging his times and opportunities, pass safely from one end of the mountains to the other. But a civilised European is as little able to accomplish this, as to appreciate the feelings of those strange creatures, which, when a drop of water is examined under a microscope, are revealed amiably gobbling each other up, and being themselves complacently devoured.
I remark with pleasure, as an agreeable trait in the character of the Pathans, the immunity, dictated by a rude spirit of chivalry, which in their ceaseless brawling, their women enjoy. Many forts are built at some distance from any pool or spring. When these are besieged, the women are allowed by the assailants to carry water to the foot of the walls by night. In the morning the defenders come out and fetch it—of course under fire—and are enabled to continue their resistance. But passing from the military to the social aspect of their lives, the picture assumes an even darker shade, and is unrelieved by any redeeming virtue. We see them in their squalid, loopholed hovels, amid dirt and ignorance, as degraded a race as any on the fringe of humanity: fierce as the tiger, but less cleanly; as dangerous, not so graceful. Those simple family virtues, which idealists usually ascribe to primitive peoples, are conspicuously absent. Their wives and their womenkind generally, have no position but that of animals. They are freely bought and sold, and are not infrequently bartered for rifles. Truth is unknown among them. A single typical incident displays the standpoint from which they regard an oath. In any dispute about a field boundary, it is customary for both claimants to walk round the boundary he claims, with a Koran in his hand, swearing that all the time he is walking on his own land. To meet the difficulty of a false oath, while he is walking over his neighbor’s land, he puts a little dust from his own field into his shoes. As both sides are acquainted with the trick, the dismal farce of swearing is usually soon abandoned, in favor of an appeal to force.
All are held in the grip of miserable superstition. The power of the ziarat, or sacred tomb, is wonderful. Sick children are carried on the backs of buffaloes, sometimes sixty or seventy miles, to be deposited in front of such a shrine, after which they are carried back—if they survive the journey—in the same way. It is painful even to think of what the wretched child suffers in being thus jolted over the cattle tracks. But the tribesmen consider the treatment much more efficacious than any infidel prescription. To go to a ziarat and put a stick in the ground is sufficient to ensure the fulfillment of a wish. To sit swinging a stone or coloured glass ball, suspended by a string from a tree, and tied there by some fakir, is a sure method of securing a fine male heir. To make a cow give good milk, a little should be plastered on some favorite stone near the tomb of a holy man. These are but a few instances; but they may suffice to reveal a state of mental development at which civilisation hardly knows whether to laugh or weep.
Their superstition exposes them to the rapacity and tyranny of a numerous priesthood—”Mullahs,” “Sahibzadas,” “Akhundzadas,” “Fakirs,”—and a host of wandering Talib-ul-ilms, who correspond with the theological students in Turkey, and live free at the expense of the people. More than this, they enjoy a sort of “droit du seigneur,” and no man’s wife or daughter is safe from them. Of some of their manners and morals it is impossible to write. As Macaulay has said of Wycherley’s plays, “they are protected against the critics as a skunk is protected against the hunters.” They are “safe, because they are too filthy to handle, and too noisome even to approach.”
Yet the life even of these barbarous people is not without moments when the lover of the picturesque might sympathise with their hopes and fears. In the cool of the evening, when the sun has sunk behind the mountains of Afghanistan, and the valleys are filled with a delicious twilight, the elders of the village lead the way to the chenar trees by the water’s side, and there, while the men are cleaning their rifles, or smoking their hookas, and the women are making rude ornaments from beads, and cloves, and nuts, the Mullah drones the evening prayer. Few white men have seen, and returned to tell the tale. But we may imagine the conversation passing from the prices of arms and cattle, the prospects of the harvest, or the village gossip, to the great Power, that lies to the southward, and comes nearer year by year. Perhaps some former Sepoy, of Beluchis or Pathans, will recount his adventures in the bazaars of Peshawar, or tell of the white officers he has followed and fought for in the past. He will speak of their careless bravery and their strange sports; of the far-reaching power of the Government, that never forgets to send his pension regularly as the months pass by; and he may even predict to the listening circle the day when their valleys will be involved in the comprehensive grasp of that great machine, and judges, collectors and commissioners shall ride to sessions at Ambeyla, or value the land tax on the soil of Nawagai. Then the Mullah will raise his voice and remind them of other days when the sons of the prophet drove the infidel from the plains of India, and ruled at Delhi, as wide an Empire as the Kafir holds to-day: when the true religion strode proudly through the earth and scorned to lie hidden and neglected among the hills: when mighty princes ruled in Bagdad, and all men knew that there was one God, and Mahomet was His prophet. And the young men hearing these things will grip their Martinis, and pray to Allah, that one day He will bring some Sahib—best prize of all—across their line of sight at seven hundred yards so that, at least, they may strike a blow for insulted and threatened Islam.
A recent letter from an upscale 1980s alumna to the Smith College newspaper, The Sophian, questioned Smith’s current admissions policies and provoked howls of outrage in response.
To the Editor,
I am the president of the Smith Club of Westchester County. I enjoy reading the Sophian online because it helps me stay abreast of developments at the school.
I read your article about [President] Carol [Christ]’s resignation and it had some interesting statistics. It mentioned the percentage increase in the population of women of color and foreign students. The gist of the article was that one of Carol’s objectives coming into the position was to increase diversity and the article gave statistics that showed that she did.
As someone who has followed admissions for many years, I can tell you how the school is viewed by students in Westchester and Fairfield Counties. First, these counties are some of the wealthiest in the country. The children have parents who are highly educated and accomplished and have high household incomes. The children are programmed from day one to get into Ivy League schools.
To this demographic, Smith is a safety school. Also, very few of these students want to go to a single sex school. With the exception of Wellesley, it is not hard to get into the Seven Sisters any more. The reason why Wellesley is more selective is because it is smaller than Smith and in a better geographic location – Boston beats Northampton.
The people who are attending Smith these days are A) lesbians or B) international students who get financial aid or C) low-income women of color who are the first generation in their family to go to college and will go to any school that gives them enough money. Carol emphasizes that this is one of her goals, and so that’s why the school needs more money for scholarships or D) white heterosexual girls who can’t get into Ivy League schools.
Smith no longer looks at SATs because if it did, it would have to report them to U.S. News & World Report. Low-income black and Hispanic students generally have lower SATs than whites or Asians of any income bracket. This is an acknowledged fact because they don’t have access to expensive prep classes or private tutors.
To accomplish [President Christ’s] mission of diversity, the school is underweighting SAT scores. This phenomenon has been widely discussed in the New York Times Education section. If you reduce your standards for grades and scores, you drop in the rankings, although you have accomplished a noble social objective. Smith has one of the highest diversity rates in the country.
I can tell you that the days of white, wealthy, upper-class students from prep schools in cashmere coats and pearls who marry Amherst men are over. This is unfortunate because it is this demographic that puts their name on buildings, donates great art and subsidizes scholarships.
-Anne Spurzem ’84
The responses published in The Sophian are good for a laugh.
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Drew Zandonella-Stannard, class of 2006, took personal charge of leading the angry mob brandishing pitchforks and torches to Ms. Spurzem’s email inbox.
Anne Spurzem: You Have Been Warned
Here at Vintage Smith, I try to keep an even temper. However, I’m not past putting anyone on notice. This week, that person is Anne Spurzem, the President of the Smith Club of Westchester County, who wrote a letter to The Sophian that can only be described as hateful, confused, bigoted and just plain mean. To read it, go here.
In these pages, I showcase the pieces of Smith College’s past that make us proud to hail from such a unique community. Sometimes it’s about Hilda Yen, the famed aviatrix who dedicated her career to teaching flight in China. Sometimes it’s about how one photo can encapsulate the bond felt by so many alums. Sometimes it’s about finding the perfect pair of saddle shoes circa 1949.
I was hoping some of you wonderful readers could pass along a message to Ms. Spurzem, telling her why you’ve been proud to call Smith home at one time or another.
I write all of this as a white, heterosexual alum who occasionally wears pearls, who accepted much-needed financial aid, who plans on giving to her school annually, and who hails from one big Lesbian family.
Please let Anne Spurzem know how much we love Smith College. Her email address is: [redacted –the college authorities intervened] and I think she needs to hear from you.
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Jezebel (being just a trifle dim) had actual difficulty understanding what Ms. Spurzem could possibly be going on about.
I’ve written Spurzem to ask her to clarify what she actually wants from Smith — does she think the college should admit fewer low-income and minority students, or does she have some other recommendation? Maybe there’s an interesting debate to be had here about how universities can keep their endowments healthy enough to offer scholarships while still serving low-income populations — but Spurzem’s letter hasn’t exactly gotten that debate off to a good start.
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How amusingly self-entitled members of recognized victim groups are today. They understand that it is none other than themselves, in all their accusatory glory, that represent the ultimate goal and endpoint of civilization and human achievement. Their unique worthiness makes it possible for them to elevate and ornament any sphere honored with their mere presence with Diversity.
When some Devonian fish first crawled upon dry land; when the first human beings pursued the Wooly Mammoths amid the retreating glaciers; when the Spartans held the pass at Thermopylae; when the Pilgrim fathers crossed the ocean, cleared the forest and settled the New England Wilderness; when Washington crossed the Delaware and defeated the redcoats; when the wealthy spinster Sophia Smith decided to use her inherited fortune to found a women’s college (instead of an institute for the deaf), lesbians and persons of color were always the intended beneficiaries. Everyone knows that.
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As to poor confused Jezebel: I suppose I need to explain that elite colleges function as a system of prestige exchange. They traditionally admitted representatives of wealthy, powerful, and influential families, leavening their student bodies with a percentage of outsiders distinguished by exceptional demonstrated academic talent.
One would go to such a school in order to bask in the reflected glory of a grand tradition of famous alumni and distinguished scholars and to be accredited oneself as a member in good standing of the national elite. Elite schools were founded to educate the children of the richest families, of the heads of major corporations, and of prominent officials and political leaders. These kinds of schools would graciously admit persons of obscure origin and humble background (like myself), and would even in essence pay them to go there, when such persons could offer potential future prestige in return.
The transformation of Smith College’s admissions criteria from a focus on academic talent evidenced by high scores on standardized tests to a focus on politically correct victimhood, as Ms. Spurzem notes, fatally compromises the prestige exchange, accepting the counterfeit currency of membership in privileged victim groups instead of the real gold of actual existing status and demonstrated superior talent.
Any elite college or university that follows Smith’s example will find that it has dramatically cheapened its brand and devalued its own currency of prestige. It will inevitably move downmarket, having less of exactly what matters most to offer potential applicants. Less qualified students with lower SAT scores translates directly to less prestige associated with the school’s degrees and fewer applications from the most competitive first rank students.
