Bias head zebra
Just never forget to be dexterous and deft. And never mix up your right foot with your left. Seuss wrote and illustrated more than 60 books, which have sold over million copies. His most famous, The Cat in the Hat , reveals many of his signature flourishes: a delight in words for their own sake, creating ever more surreal combinations through surprising rhymes; drawings of fantastical figures and complicated inventions; and a questioning of the values and conventions of adults. There was a time, however, when he combined the two — and many believe it was during this period that the essential elements of Dr Seuss emerged.
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Since the days when Jean Jacques Rousseau shook the self-confidence of Western man, the mentality and the art of simpler societies have been a potential object of nostalgic admiration. And thus the savage may use weird lines, horrible shapes, strident colours for a coconut, feathers or his own body.
However arbitrary these forms, they will harmonise without his knowing anything about the laws of proportion, for it was one single emotion that fused them into one significant whole.
This significant art is the only true one. Three generations later that eloquent reformer of Victorian design Owen Jones opened his sumptuous volume The Grammar of Ornament with an illustration of the tattooed head of a Maori woman. In this very barbarous practice the principles of the very highest monumental art are manifest, every line upon the face is best adapted to develop the natural features…. These were the portents of an intellectual movement that was to convince Gauguin at the end of the century that sophistication suffocated creativity and made him leave for the Fortunate Isles for solace and inspiration.
Most of them were steeped in the evolutionist theory which saw in tribal societies something like living fossils, preserving an earlier phase of human mentality. We owe it to aesthetic primitivism and anthropological evolutionism that our collections are comparatively rich in products of tribal crafts and that picture books on the subject are plentiful.
But both tendencies have also imposed a reading of these exotic styles that calls for revision in the light of more detailed knowledge.
Took—for we all know that the sands are running out. The traditions of tribal crafts are rapidly disappearing, and even where they are kept alive by the tourist trade, they are cut loose from their original purpose and setting. Their editor, Dr. Peter Ucko, is an anthropologist and pre-historian whose astringent studies of primitive art forms have deflated many theoretical balloons.
The products of the village crafts she lovingly describes are by now submerged or washed away by the artificial lake resulting from the Aswan Dam, and the people who lived in these houses have been resettled in dreary concrete huts miles away. Hers, in other words, was a deliberate rescue operation supported by, among others, the Sudan Antiquities Service and the University of Khartoum Sudan Research Unit.
Being an artist in her own right and an experienced archaeologist, she could record this vanishing world with brush and pen as well as through photographs as a poignant memorial to a whole mode of life.
James C. Faris, the author of Nuba Personal Art , takes a more detached view of the fascinating customs he has studied. It is probably not in the national interest of new socialist states that art traditions such as those described in this book survive.
One need not accept his Marxist bias to realize why this art must soon disappear. Here as elsewhere it is the women who do most of the work, and this situation is indeed unlikely to survive the impact of Western mores.
The rituals and customs in the center of New Guinea described in the book by Andrew and Marilyn Strathern, Self-Decoration in Mount Hagen , have already been impaired by the influence of Western civilization. The principal occasion for the magnificent displays of costumes and masks illustrated in its pages are the feasts or mokas in which these tribes outdo each other in giving presents and parading wealth.
Not long ago these feasts were embedded in a mode of life that involved continuous warfare with neighboring tribes. They provide, in fact, a belated answer to the rhetorical question which Ruskin once asked when he wondered why one only hears of war paint and never of peace paint. The Mount Hageners knew both, but the Australian administration appears to have succeeded in in forbidding war and imposing peace.
Finally, the book by Robert Brain and Adam Pollock, which is somewhat misleadingly called Bangwa Funerary Sculpture , describes a mountainous area in West Africa in which Western influence and the tourist trade have already made considerable inroads.
Some of the masks, fetishes, and other carvings, which once served a great variety of purposes but were most conspicuously displayed during the funerary rites of a chieftain, show traces of this change. Not long ago the women were naked, while they now wear a Mediterranean style of dress.
Wealthy chiefs are proud possessors of brass helmets…. We read, moreover, that the function of the once powerful Night Society has been largely taken over by the West Cameroon Administration. This society was much concerned with the identification and execution of witches and commissioned the powerful and terrible masks which have found their way into several collections and anthologies of primitive art.
But if the lover of art must regret the passing of these conditions he must also remember the danger of sentimentalizing them. We hear that the most prominent Bangwa chief Assunganyi , whose photograph looks enigmatically from the pages of this book, is still remembered with awe.
He ruled his country and his large compound he had over a hundred wives with a generous if iron hand. His prodigality was proverbial…. Tales are told of his feats of strength, his cunning, his hunting and his fighting and dancing prowess. He could flay a wife and stop in the middle to listen to a birdsong.
But whatever our attitude, it cannot diminish our gratitude to the editor and his authors who underwent much hardship in their efforts of recording and analyzing these doomed societies. All four books are profusely illustrated with most informative and beautiful color and black-and-white photographs as well as line drawings.
If there is a minor flaw in the arrangements it is that these various types of illustration are differently numbered and since they are distributed throughout the book with little reference to the text, the conscientious reader is constantly distracted by having to hunt for visual evidence. May one hope that future volumes will add page references to facilitate this search? It would be a real pity if the difficulties of this hurdle race were to deter readers from doing justice to the important texts.
Various as is the material which is presented here, and various as are the approaches of the authors, there is one conclusion on which they all agree and which the student of art must accept. Although the links between ritual, magic, and art in tribal societies are close, there is also evidence everywhere of an independent enjoyment of shapes and colors which serve no ulterior purpose. Not that magical practice is not frequently mentioned in these volumes.
Given this general framework, however, the method and outlook of the various authors could hardly be more divergent. Like all academic disciplines anthropology is prone to intellectual fashions, and the degree to which these come into play differs significantly. The book by James Faris is the most ambitious in its method. These pages with their symbolism and their technical terms are likely to impress some readers and depress others, and since they will probably attract attention and emulation they invite critical scrutiny.
Not feeling competent to discuss them unaided I have sought the help of a computer expert, Mr. Romilly Cocking, who was kind enough to read the book and to guide me through the maze of the algorithm.
I am afraid I emerged with less awe and less faith in the usefulness of this new toy. The nearest analogy I can suggest as a first approximation is that of a knitting pattern which offers instruction for a sequence of stitches. It is worth remembering in this respect that the important tool of programming, the punched card or tape, was in fact developed by Bouchon in for pattern-weaving looms. The technique used by Mr. Faris goes beyond this method in that it gives general rules for the production of all possible instructions by listing the alternatives from which the maker must select the next move.
He is anxious to be strictly economical in this listing, but it must be said that his restriction to animal patterns excludes many of the most striking designs shown in his illustrations. He has no symbolism even for the generation of radial configurations or of spirals. Moreover, he can only give us flat, carpetlike designs. Now what is characteristic of the decorations he analyzes is precisely that they enclose features of the three-dimensional human head or body an eye may be framed by a dynamic curve, an arm may be ringed.
But this need to adjust the design to a pre-existent three-dimensional form is only one aspect that the algorithm obscures. The production of patterns rarely proceeds from the element to the whole. More often it is the result of subdivision of larger forms into smaller units.
We are asked to take the element of a semicircle shaped like the letter c , join it to its own reversal to obtain a shape like the letter o , and then to fill it in with color. Surely such an operation would never result in the smudgy roundish splashes of pigment that we see in some of the photographs. Whatever difficulties the linguists may have encountered with this method, its purpose at least was clear. It was to test the capacity of rules to generate novelty in the way in which a speaker of a language has to do it in uttering sentences he has never heard spoken and to try them out for intelligibility.
There can be no analogy here with Mr. After all, he starts from a small finite number of animal patterns, and since he cannot go beyond it to test new designs for their acceptability the exercise cannot produce the insight at which Chomsky was aiming. In some cases one even wonders whether the authors are making the best use of it. We are told that bright decorations are believed to attract favors and gifts and that the donors at the give-away feasts tend to wear fewer bright colors.
Could one not conclude that those whose very function excludes the attraction of presents should set themselves off from the recipients? But this inference is not made by the authors—who rather seek for an explanation in the latent aggressiveness of these customs.
The example shows what I believe to be the principal weakness of this method. It is all too easy to apply, and all too difficult to test. Their concluding remarks here are as disarming as they are disturbing:.
In analysing the results we have been led to develop the concepts of contextual intrusion, suppression, and reversal, which find no exact replica in what Hageners themselves say. All anthropologists are faced with similar difficulties in analysing their material…. We have…translated these meanings into a more abstract form, and it is here that our operations have become in part conjectural….
Ultimately our interest is in explaining the behaviour of Hageners; and in understanding what it means to a row of men to dance in a proud amalgam of dark and bright decorations before their allies, rivals, enemies and spectators. Imagine a future anthropologist of the Hagener tribe applying these methods to our culture, conscientiously studying graduation ceremonies and Christmas celebrations, and emulating our authors by investigating how many of the professors borrow their gowns for the occasion and where we all buy our Christmas decorations, but hoping not only to explain our behavior but also to understand what it means to us.
Nor can the meaning of a ritual be identified with possible unconscious determinants. The fact that trees can be classed with phallic symbols will not tell our visitors what Christmas celebrations mean to us—provided, indeed, one can speak of such a collective meaning at all.
It so happens that we learn from an aside what the Hageners say about their ritual dance festivals, and what they say provides food for thought.
They have a more ethological version of how they came to set up ceremonial grounds and display at them: they say they follow the bower bird, which clears a space to dance in and attracts sexual partners to itself. The explanation is suggestive, not because it is likely to be literally true but because it illuminates the significance of colors. For the male of the incredible bower bird clears an area of dead leaves and decorates it every day with fresh leaves of certain trees which he saws with his serrated beak.
He places them with their light underside visible and if they are reversed he turns them back. Some broken snail shells are usually added. While this behavior is unique, evolutionary pressure has favored the development of attractive or threatening coloration among many species and this is surely quite unconnected with the color of semen or blood. If the authors had been ready to follow this clue they might have arrived at a different method of exploring the connotation of colors.
I am referring to the theory of the Semantic Differential used by C. Osgood and his associates in their book The Measurement of Meaning I do not wish to be dogmatic about this theory, but it seems to me to offer at least the possibility of finding out more exactly what the members of a given tribe say about the feeling tone of colors.
Robert Brain and Adam Pollock in their book Bangwa Funerary Sculpture offer an instructive instance of the difficulties they encountered in trying to elucidate the symbolism of the masks of the Night Society:. The blown-out cheeks are a good example.
Most Bangwa say they are carved in this way to frighten women and children.
File:Zebra Kruger.jpg
Despite being commonly referenced throughout neuroscientific research on songbirds, reports of hemispheric specialization in the processing of song remain controversial. The notion of such asymmetries in songbirds is further complicated by evidence that both cerebral hemispheres in humans may be specialized for different aspects of speech perception. Some studies suggest that the auditory neural substrates in the left and right hemispheres of humans process temporal and spectral elements within speech sounds, respectively. To determine whether songbirds process their conspecific songs in such a complementary, bilateral manner, we performed functional magnetic resonance imaging fMRI on 15 isoflurane anesthetized adult male zebra finches Taeniopygia guttata while presenting them with 1 non-manipulated, 2 spectrally-filtered reduced spectral structure , and 3 temporally-filtered reduced temporal structure conspecific song. Our results revealed sensitivity of both primary Field L and secondary caudomedial nidopallium, NCM auditory regions to changes in spectral and temporal structure of song.
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Sensory substitution reveals a manipulation bias
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Zebra striping—also known as candy striping or half-shadow—is the application of faint shading to alternate lines or rows in data tables or forms. Zebra striping on the web is actually a carryover from print days: one of the first mentions of the technique appeared in [ 1 ]. Many believe that zebra stripes aid the reader by guiding the eye along the row. However, despite being in use in both paper and electronic mediums for almost half a century, there is practically no evidence that it actually assists users in this way. Yet applying zebra striping in an electronic medium is a nontrivial task. A List Apart is just one publisher of an article about how to do zebra striping. So, I decided to conduct a study to see whether zebra striping really does make things easier. Zebra striping is used when data is presented in an essentially tabular form.
Zebra Striping: Does it Really Help?
Melissa H. Schmitt, Keenan Stears, Adrian M. Predation risk of individuals moving in multispecies herds may be lower due to the heightened ability of the different species to detect predators i. The giraffe is the tallest land mammal, maintains high vigilance levels, and has good eyesight.
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The definition of bias: inclination or prejudice for or against one person or group, especially in a way considered to be unfair. I think the experience of sexism and gender bias that stands out to me the most, personally, is the time I went to my GP explaining I had zero libido, that it was borderline painful to have sex and that it was affecting my relationships. The GP who by the way was a woman told me to just do it , that the more sex I had, the more I would want it.
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