Tag: Vanderbilt University

A fascinating article about Pit Bulls

The breed has come full circle!

We have had a couple of pit bull mixes here at home and they have been nothing but fabulous dogs.

So just three weeks ago The Conversation published an extensive account of the recent history of the breed. It is republished for you all today.

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Pit bulls went from America’s best friend to public enemy – now they’re slowly coming full circle.

A pit bull is not an official breed – it’s an umbrella term for a type of dog. Barbara Rich via Getty Images

Colin Dayan, Vanderbilt University

As recently as 50 years ago, the pit bull was America’s favorite dog. Pit bulls were everywhere. They were popular in advertising and used to promote the joys of pet-and-human friendship. Nipper on the RCA Victor label, Pete the Pup in the “Our Gang” comedy short films, and the flag-wrapped dog on a classic World War I poster all were pit bulls.

With National Pit Bull Awareness Day celebrated on Oct. 26, it’s a fitting time to ask how these dogs came to be seen as a dangerous threat.

A black and white dog runs with a tennis ball in its mouth
Stella, a pit bull owned by author Colin Dayan. Colin Dayan, CC BY-ND

Starting around 1990, multiple features of American life converged to inspire widespread bans that made pit bulls outlaws, called “four-legged guns” or “lethal weapons.” The drivers included some dog attacks, excessive parental caution, fearful insurance companies and a tie to the sport of dog fighting.

As a professor of humanities and law, I have studied the legal history of slaves, vagrants, criminals, terror suspects and others deemed threats to civilized society. For my books “The Law is a White Dog” and “With Dogs at the Edge of Life,” I explored human-dog relationships and how laws and regulations can deny equal protection to entire classes of beings.

In my experience with these dogs – including nearly 12 years living with Stella, the daughter of champion fighting dogs – I have learned that pit bulls are not inherently dangerous. Like other dogs, they can become dangerous in certain situations, and at the hands of certain owners. But in my view, there is no defensible rationale for condemning not only all pit bulls, but any dog with a single pit bull gene, as some laws do.

I see such action as canine profiling, which recalls another legal fiction: the taint or stain of blood that ordained human degradation and race hatred in the United States.

Painting of a black and white dog looking into the horn of a Victorian record player
English artist Francis Barraud (1856-1924) painted his brother’s dog Nipper listening to the horn of an early phonograph in 1898. Victor Talking Machine Co. began using the symbol in its trademark, His Master’s Voice, in 1900. Wikipedia

Bred to fight

The pit bull is strong. Its jaw grip is almost impossible to break. Bred over centuries to bite and hold large animals like bears and bulls around the face and head, it’s known as a “game dog.” Its bravery and strength won’t allow it to give up, no matter how long the struggle. It loves with the same strength; its loyalty remains the stuff of legend.

For decades pit bulls’ tenacity encouraged the sport of dogfighting, with the dogs “pitted” against each other. Fights often went to the death, and winning animals earned huge sums for those who bet on them.

But betting on dogs is not a high-class sport. Dogs are not horses; they cost little to acquire and maintain. Pit bulls easily and quickly became associated with the poor, and especially with Black men, in a narrative that connected pit bulls with gang violence and crime.

That’s how prejudice works: The one-on-one lamination of the pit bull onto the African American male reduced people to their accessories.

A dog confined in an animal crate, with police in the background.
A pit bull-type dog seized during a 2007 raid on an illegal dogfighting operation in East Cleveland, Ohio. Owen Humphreys – PA Images via Getty Images

Dogfighting was outlawed in all 50 states by 1976, although illegal businesses persisted. Coverage of the practice spawned broad assertions about the dogs that did the fighting. As breed bans proliferated, legal rulings proclaimed these dogs “dangerous to the safety or health of the community” and judged that “public interests demand that the worthless shall be exterminated.”

In 1987 Sports Illustrated put a pit bull, teeth bared, on its cover, with the headline “Beware of this Dog,” which it characterized as born with “a will to kill.” Time magazine published “Time Bombs on Legs” featuring this “vicious hound of the Baskervilles” that “seized small children like rag dolls and mauled them to death in a frenzy of bloodletting.”

Presumed vicious

If a dog has “vicious propensities,” the owner is assumed to share in this projected violence, both legally and generally in public perception. And once deemed “contraband,” both property and people are at risk.

This was evident in the much-publicized 2007 indictment of Atlanta Falcons quarterback Michael Vick for running a dogfighting business called Bad Newz Kennels in Virginia. Even the Humane Society of the United States and People for the Ethical Treatment of Animals – two of the nation’s leading animal welfare advocacy groups – argued that the 47 pit bulls recovered from the facility should be killed because they posed a threat to people and other animals.

If not for the intervention of Best Friends Animal Society, Vick’s dogs would have been euthanized. As the film “Champions” recounts, a court-appointed special master determined each dog’s fate. Ultimately, nearly all of the dogs were successfully placed in sanctuaries or adoptive homes.

This 2010 report describes the successful rehabilitation of dogs rescued from Michael Vick’s Bad Newz dogfighting operation.

Debating breed bans

Pit bulls still suffer more than any other dogs from the fact that they are a type of dog, not a distinct breed. Once recognized by the American Kennel Club as an American Staffordshire terrier, popularly known as an Amstaff, and registered with the United Kennel Club and the American Dog Breeders Association as an American pit bull terrier, now any dog characterized as a “pit bull type” can be considered an outlaw in many communities.

For example, in its 2012 Tracey v. Solesky ruling, the Maryland Court of Appeals modified the state’s common law in cases involving dog injuries. Any dog containing pit bull genes was “inherently dangerous” as a matter of law.

This subjected owners and landlords to what the courts call “strict liability.” As the court declared: “When an attack involves pit bulls, it is no longer necessary to prove that the particular pit bull or pit bulls are dangerous.”

Dissenting from the ruling, Judge Clayton Greene recognized the absurdity of the majority opinion’s “unworkable rule”: “How much ‘pit bull,’” he asked, “must there be in a dog to bring it within the strict liability edict?”

It’s equally unanswerable how to tell when a dog is a pit bull mix. From the shape of its head? Its stance? The way it looks at you?

Conundrums like these call into question statistics that show pit bulls to be more dangerous than other breeds. These figures vary a great deal depending on their sources.

Any statistics about pit bull attacks depend on the definition of a pit bull – yet it’s really hard to get good dog bite data that accurately IDs the breed

Prince George’s County, Md., is negotiating with advocates suing to revoke the county’s pit bull ban.

Over the past decade, awareness has grown that breed-specific legislation does not make the public safer but does penalize responsible owners and their dogs. Currently 21 states prohibit local government from enforcing breed-specific legislation or naming specific breeds in dangerous dog laws. Maryland passed a law reversing the Tracey ruling in 2014. Yet 15 states still allow local communities to enact breed-specific bans.

Pit bulls demand a great deal more from humans than some dogs, but alongside their bracing way of being in the world, we humans learn another way of thinking and loving. Compared with many other breeds, they offer a more demanding but always affecting communion.

Colin Dayan, Professor of English, Robert Penn Warren Professor in the Humanities, and Professor of Law, Vanderbilt University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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That is a very interesting account of the breed and shows the complexities of owning Pit Bulls in certain States, or rather local communities enacting breed-specific bans.

However, in our experience, we have found them to be smart, loving animals, and we know we are not alone in having those thoughts.

Other inhabited worlds, and the implications of finding one.

This is profoundly important.

Well it is to me and Jean and, I suspect, it will be to many other people.

I am an atheist. So is Jean. We have been all our lives. I think that many of you who follow this blog know that. The love that we have for our dogs, and all our animals, plus the beauty that is all around us in nature is enough. (Now I am not naive enough to realise that there are many, literally millions, that don’t have the same fortune in their lives.)

The Conversation recently republished an essay by David Weintraub that was first published in 2014. It is at the core of our existence and I am delighted to have the permission to republish it for you.

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Is your religion ready to meet ET

By
 Professor of Astronomy, Vanderbilt University

November 5th, 2014

Square away your personal philosophy now; proof of life beyond earth is coming. Stargazing image via http://www.shutterstock.com

How will humankind react after astronomers hand over rock-solid scientific evidence for the existence of life beyond the Earth? No more speculating. No more wondering. The moment scientists announce this discovery, everything will change. Not least of all, our philosophies and religions will need to incorporate the new information.

Searching for signs of life

Astronomers have now identified thousands of planets in orbit around other stars. At the current rate of discovery, millions more will be found this century.

Having already found the physical planets, astronomers are now searching for our biological neighbors. Over the next fifty years, they will begin the tantalizing, detailed study of millions of planets, looking for evidence of the presence of life on or below the surfaces or in the atmospheres of those planets.

And it’s very likely that astronomers will find it. Despite the fact that more than one-third of Americans surveyed believe that aliens have already visited Earth, the first evidence of life beyond our planet probably won’t be radio signals, little green men or flying saucers. Instead, a 21st century Galileo, using an enormous, 50-meter-diameter telescope, will collect light from the atmospheres of distant planets, looking for the signatures of biologically significant molecules.

Astronomers filter that light from far away through spectrometers – high-tech prisms that tease the light apart into its many distinct wavelengths. They’re looking for the telltale fingerprints of molecules that would not exist in abundance in these atmospheres in the absence of living things. The spectroscopic data will tell whether a planet’s environment has been altered in ways that point to biological processes at work.

What is our place in the universe? Woman image via http://www.shutterstock.com

If we aren’t alone, who are we?

With the discovery in a distant planet’s light spectrum of a chemical that could only be produced by living creatures, humankind will have the opportunity to read a new page in the book of knowledge. We will no longer be speculating about whether other beings exist in the universe. We will know that we not alone.

An affirmative answer to the question “Does life exist anywhere else in the universe beyond Earth?” would raise immediate and profoundly important cosmotheological questions about our place in the universe. If extraterrestrial others exist, then my religion and my religious beliefs and practices might not be universal. If my religion is not universally applicable to all extraterrestrial others, perhaps my religion need not be offered to, let alone forced on, all terrestrial others. Ultimately, we might learn some important lessons applicable here at home just from considering the possibility of life beyond our planet.

In my book, I investigated the sacred writings of the world’s most widely practiced religions, asking what each religion has to say about the uniqueness or non-uniqueness of life on Earth, and how, or if, a particular religion would work on other planets in distant parts of the universe.

Extrasolar sinners?

Let’s examine a seemingly simple yet exceedingly complex theological question: could extraterrestrials be Christians? If Jesus died in order to redeem humanity from the state of sin into which humans are born, does the death and resurrection of Jesus, on Earth, also redeem other sentient beings from a similar state of sin? If so, why are the extraterrestrials sinful? Is sin built into the very fabric of the space and time of the universe? Or can life exist in parts of the universe without being in a state of sin and therefore without the need of redemption and thus without the need for Christianity? Many different solutions to these puzzles involving Christian theology have been put forward. None of them yet satisfy all Christians.

Mormon worlds

Mormon scripture clearly teaches that other inhabited worlds exist and that “the inhabitants thereof are begotten sons and daughters unto God” (Doctrines and Covenants 76:24). The Earth, however, is a favored world in Mormonism, because Jesus, as understood by Mormons, lived and was resurrected only on Earth. In addition, Mormon so-called intelligences can only achieve their own spiritual goals during their lives on Earth, not during lifetimes on other worlds. Thus, for Mormons, the Earth might not be the physical center of the universe but it is the most favored place in the universe. Such a view implies that all other worlds are, somehow, lesser worlds than Earth.

Bahá’í without bias

Members of the Bahá’í Faith have a view of the universe that has no bias for or against the Earth as a special place or for against humans as a special sentient species. The principles of the Bahá’í Faith – unifying society, abandoning prejudice, equalizing opportunities for all people, eliminating poverty – are about humans on Earth. The Bahá’í faithful would expect any creatures anywhere in the universe to worship the same God as do humans, but to do so according to their own, world-specific ways.

Light years from Mecca

The pillars of the faith for Muslims require the faithful to pray five times every day while facing Mecca. Because determining the direction of Mecca correctly could be extremely difficult on a quickly spinning planet millions of light years from Earth, practicing the same faith on another world might not make any sense. Yet the words of the Qu’ran tell us that “Whatever beings there are in the heavens and the earth do prostrate themselves to Allah” (13:15). Can terrestrial Muslims accept that the prophetically revealed religion of Muhammad is intended only for humans on earth and that other worlds would have their own prophets?

Astronomers as paradigm-shatterers

Philosophers and scientists have forced worldviews to adapt in the past.

At certain moments throughout history, astronomers’ discoveries have exerted an outsized influence on human culture. Ancient Greek astronomers unflattened the Earth – though many then chose to forget this knowledge. Renaissance scholars Copernicus and Galileo put the Earth in motion around the Sun and moved humans away from the center of the universe. In the 20th century, Edwin Hubble eliminated the very idea that the universe has any center at all. He demonstrated that what the universe has is a beginning in time and that, bizarrely, the universe, the very fabric of three-dimensional space, is expanding.

Clearly, when astronomers offer the world bold new ideas, they don’t mess around. Another such paradigm-shattering new idea may be in the light arriving at our telescopes now.

No matter which (a)theistic background informs your theology, you may have to wrestle with the data astronomers will be bringing to houses of worship in the very near future. You will need to ask: Is my God the God of the entire universe? Is my religion a terrestrial or a universal religion? As people work to reconcile the discovery of extrasolar life with their theological and philosophical worldviews, adapting to the news of life beyond Earth will be discomfiting and perhaps even disruptive.

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Now I don’t really want to open up the subject of religion but I will say that WikiPedia have a great entry about the subject. My own view is that a few hundred years ago, when life was a lot more mysterious and uncertain, believing in life after death made some sense.

But we know a lot better now despite death still being a certainty.

Brandy!

Dogs don’t need religion!

Global climate confusion, ongoing

Herman Daly, Ph.D, makes some very powerful points at his keynote address to the AMS workshop on Federal Climate Policy, 13th November, 2007.

Note: This video is only the first 8 minutes from what is clearly a longer address.  I have struggled to find the subsequent parts of this address, although there appear to be other versions of the address on YouTube.  However, the points raised in these first few minutes are compelling,

  • Complexity stifles policy
  • The danger of overwhelming the decision of what to do now
  • Leave it until it’s perfectly clear and the likelihood is that it will be too late
Enjoy this most stimulating speech.
If you are stimulated to dig a little deeper into Hermon E. Daly here are some snippets I came across.

Herman Daly’s Ecological Economics – An Introductory Note

By John Attarian

Mainstream opinion has it that economic growth, the democratization of affluence, and ever-increasing consumption are the formula for individual and social happiness. A thoughtful and well-informed minority emphatically disagrees. Few have contributed more to this dissent than Herman E. Daly, widely regarded as the founding father of ecological economics.

Born in 1938, Daly earned his B.A. at Rice University (1960) and Ph.D. at Vanderbilt University (1967). From 1968 to 1988 he taught economics at Louisiana State University. Then he served as Senior Economist in the World Bank’s Environmental Department until 1994, when he became a professor at the University of Maryland’s School of Public Affairs, his current position.

As a graduate student, Daly believed that growth would solve mankind’s problems, but three experiences radically transformed his outlook. He studied under the economist Nicholas Georgescu-Roegen (1906-1994), whose book The Entropy Law and the Economic Process (1971) explained the decisive economic importance of the second law of thermodynamics (the entropy law) in a closed system, the availability of useful energy always declines. Georgescu-Roegen argued that the economic process transforms natural resources into waste — that is, transforms matter-energy from a state of low entropy into a state of high entropy. Georgescu-Roegen’s great contribution, Daly observes, was “reuniting economics with its biophysical foundations.” Teaching in Brazil in the late 1960s, Daly observed explosive population growth firsthand. Reading Rachel Carson’s Silent Spring was also influential.

Wrong to publish more but if this catches your eye, then the full article is here.  Oh, perhaps I can just include the last two paragraphs of John Attarian’s fine piece ….

Daly co-founded the scholarly journal Ecological Economics in 1989 and still serves as an associate editor. His thought is slowly attracting appreciative notice, and some honors have come his way. For the Common Good won the 1991 Grawenmeyer Award for Ideas for Improving World Order, and in 1996 Daly received the Honorary Right Livelihood Award and the Royal Netherlands Academy of Arts and Sciences Heineken Prize for Environmental Science.

Integrating theology, ethics, science, and economics, Daly’s ecological economics is the kind of comprehensive vision we too seldom see, and one of the most important and promising intellectual developments of our time. Our selection of Daly’s works is a concise yet comprehensive introduction to his thought. May he find the audience he deserves.