Category Archives: Anthropology

Rich McDuff: Pioneer of the McGuire’s Music Scene

Rich McDuff is Northwest Florida’s most popular Irish folk music performer.  With a loyal and regular fan base, Rich helped build and define the music scene at McGuire’s Irish Pub while performing there for more than twenty years.

Although the moose-kissing tradition at McGuire’s predates Rich’s arrival on scene, he is responsible for writing the accompanying, and now entrenched “Kiss the Moose” song.  He explains “When I began playing here, asking a first-time patron of McGuire’s to kiss the moose might be met with a bit of confusion and resistance.  The traditional aspect was lost on them.  I figured if there was a song to go along with it, it would give the tradition a bit more validity for first-time visitors to the pub.  And it has worked out pretty well.”  Now every act that performs at McGuire’s plays this song, and the moose-kissing tradition has expanded to include not only the moose but a couple other McGuire’s fixtures as well.

Rich is also known or pushing the bounds of the debauchery which is naturally as part of McGuire’s slogan.  His “Dirty Limerick” song, played to the classic mariachi tune of “Cielito Lindo” contains rhymes that could even surprise a hip-hop fan.  Many of Rich’s regulars eagerly look forward to this point in the evening, awaiting their opportunity to share the stage with him and recite their own limerick specially prepared just for this song.  The best and most classic limericks are written on a scroll and tucked away in the secret archives, only to be taken out upon the performance of this tune.

Even more entertaining, energetic, and amusing is Rich’s version of “Seven Drunken Nights,” with extended responses – a wee bit too naughty to be written down here.  This point of the night is when you are likely to see the most crowd participation.  This rendition of the classic Irish song is memorable, if not for the increasingly lengthy responses, but the reactions and looks on the faces of new comers to the McGuire’s scene.

         

Crowd interaction is a major part of Rich’s act.  You never know just where the night will lead or how ridiculous the antics are likely to become.

Rich’s set also contains a set of American country, and acoustically played classic rock songs familiar to everyone.  As a classically trained guitarist, Rich McDuff’s musical talent becomes most apparent when he plays a traditional jig or reel or the occasional classical guitar piece.

Rich’s revolving schedule alternates between the pubs in both Pensacola and Destin, Florida.  While he is away, his regulars in Pensacola always look forward to his return.  Some will even make the drive to Destin to see him when he is performing there.


The Ability to Drink Milk is an Evolutionary Advantage

There is an interesting article making its way around the interwebs these days telling you to throw away the milk ‘cuz it’s baaad for you ‘cuz lotsa folks got the lactose intolerance.

This is inaccurate and misleading information.  It’s really a vegetarian activist and animal rights argument masquerading as a health warning, making use of fake science in an attempt to add credence to a false premise that milk is bad for us.  They probably made up their statistics, but only about 10% of Americans are lactose intolerant, though virtually all Chinese and “full-blood” Native Americans are.

In reality there is a fascinating evolutionary story in play here.  You see, most humans can only digest lactose (milk sugar) as infants and young children by producing an enzyme called lactase.  At a certain age after childhood the gene that promotes lactase production switches off.  There is no scientific evidence that this is because milk is bad for the adult human.  It’s just generally unnecessary and does not provide any benefit in pre-agricultural societies since their dietary requirements can be met with meats and other resources found in the environment.

Milk consumption was only necessary to keep the child alive long enough to begin eating the bodies of animals rather than from the body of their mother.  Since there is apparently not any need or benefit to be able to digest lactose beyond childhood, there was never a need or function for an adaptation that allows humans to produce lactase beyond childhood.  It didn’t help us live longer or have more sex in our nomadic hunter-gatherer environment.

That’s just kind of the way evolutionary adaptations work.  They typically only serve the function that is needed to keep the individual alive long enough to procreate as often as possible and create as many genetic replications as possible (also called babies).

Probably around 7,000 years ago amongst European and African cattle-herding populations there occurred in an individual a genetic mutation.  No big deal; everything that makes any life-form different from a single-celled organism is the result of a genetic mutation.  This particular mutation allowed for our bodies to continue producing lactase as adults.

This mutation provided an evolutionary advantage by increasing the “fitness” of the individual so that he lived longer than most others and produced more progeny than those without this mutation.  Since they were now herding cattle they had access to milk in proportions unlike you’d find while chasing wild antelope.  It is plausible that there may have been food shortages of some sort that helped these milk-drinkers to outlive and outbreed less healthy people without the mutation.  It could have just provided for a healthier person in general, without any starvation drama.  Regardless, the ability to derive nutrition from more places is an advantage that can increase the evolutionary fitness of the species.

All the numbers disparities and mumbo jumbo of the vegetarians is not so cleverly presented to look like drinking milk is some freakish and “unnatural” thing because most humans do not have the genetic adaptation to produce lactase beyond childhood.  In reality, people of European and African descent have a somewhat unique genetic adaptation that allows us to derive nutritional benefit from milk well past our childhood, and this is an evolutionary advantage.   Enjoy it.

Quick Reference: Berkley

Note: I will give the author at “I waste so much time” credit for one thing: growth hormones in milk are a genuine concern, but then again harmful chemical additives in our food is a problem even when discussing Brussels sprouts.  Let’s not throw the baby out with the bathwater.

Rabbi Daniel Lapin and the Secret to Jewish Success

Lapin, Rabbi Daniel (2010) Thou Shall Prosper: Ten Commandments for Making Money, Second Edition, Hoboken, John Wiley and Sons Inc.

LapinThou Shall Prosper is a fascinating exploration into wealth creation among Jews and the values within Jewish communities that encourage financial success.  It is organized into 10 separate chapters, titled commandments in imitation of the Laws given to Moses.  Written by Daniel Lapin, an Orthodox Jewish Rabbi motivated by a desire to research and catalog the cultural traits that have contributed to this, making them available to all people.  The book promotes what Rabbi Lapin calls Ethical Capitalism.

I have always been fascinated by the subject of Jewish success.  It only takes a little attention to notice that Jews are disproportionately successful in business and finance than any other ethnic group in the United States, if not the world.  As Rabbi Lapin explains, this is not to suggest that there are no poor Jews.  But as the most consistently oppressed people throughout 3,000 years of history, the Jewish people could easily have been expected to cease existing altogether.  But they haven’t, and wherever Jews are afforded the slightest opportunity they tend to thrive.

Rabbi Lapin points out that Jews represent less than 2% of the American population, but in any given year may represent as much as 25% of the names on the Forbes 400 list of wealthiest Americans.  Jewish households are also twice as likely to be wealthy as those of non-Jews.  This is a remarkable phenomenon that deserves to be explored and hopefully explained.

Anti-Semitic conspiracy enthusiasts might see all this as evidence of Jewish misdeed in acquiring wealth.* However, genuine social scientists understand that a better explanation lays in some set of cultural values being perpetuated within Jewish communities.  Personally, I have always seen this as admirable, like a mystery to be unraveled.  That’s why, when I found this book on the shelf, I didn’t have to think very long before I happily handed the clerk $24.95 (plus tax) and walked out the door with the book under my arm, ready to read.

Foreseeing the anti-Semitic arguments, early in the introduction Rabbi Lapin debunks the idea of Jews operating jointly as some sort of cabal, plotting their dominance over society.  In fact, Rabbi Lapin explains that Jewish communities are typically just as dysfunctional and full of conflict as most others.

Rabbi Lapin makes many points along the way regarding wealth, Jews, and the world, all of which are worth some serious consideration.

Education is Key

Lapin illustrates early on that education is very important to being successful in business and finance.  Jews, though not necessarily any “smarter” naturally than non-Jews tend to place a lot of value on literacy and a love of books.  Conversely however, Rabbi Lapin suggests that people holding advanced degrees are not necessarily more likely to achieve wealth.  They tend to do poorly with money, and often seek employment at universities rather than focusing on financial independence.

Popular Culture Promotes Poverty

Rabbi Lapin tackles the fallacy embraced by so many in society that business, business people, and money are somehow bad.  He illustrates how “movies and television conspire to make you poor,” showing that since the 1970s, business people are portrayed as villains twice as often as any other demographic.  The constant pushing of this message has effectively brainwashed the viewing public into accepting the narrative.  He confronts this fallacy by explaining that most wealthy business professionals have actually made their wealth by enhancing the lives of consumers.

Lapin also explains that popular culture vilifies wealth, but admires immoral behavior.  He illustrates this last point by showing that many of People magazine’s “Greatest Love Stories of the Century” were in fact cases of marital infidelity.

You Are Already in Business

Perhaps the most valuable lesson in Thou Shall Prosper, is one that is also asserted by many other successful people: the importance of understanding that we are already in business.  By virtue of being alive and independent, our lives are our businesses, whether we realize it or not.  We may even have a board of directors, such as our friends or family whom we ask for advice or guidance in financial matters.  Moving forward with this logic, I suppose we can count our spouses, children, or other dependants as our shareholders so to speak.  By illustrating this, Rabbi Lapin further explains the importance of not being a wage slave.

                   

Make Friends and Contribute to Charity

Wealth is created through human interaction.  In order to be successful in business it is imperative that one have a large network of friends that can help encourage you on your path to prosperity.  Rabbi Lapin does not suggest you should attend business oriented breakfasts and luncheons to make these acquaintances.  Such gatherings, he says are too full of self interest, yours as well as the other attendants.  Instead he recommends joining civic service organizations like the Rotary club.  He also recommends donating heavily to charity.  This sort of contribution raises your consciousness, and may contribute to a karmic increase in our own wealth.

Value the Wisdom of the Ancestors and Ancients

It is important to value ancient literature and history.  This helps you to see patterns in time and human nature, and to gauge the future in order to set goals.  This is not just a Jewish trait.  Many Asian businessmen also apply lessons learned from ancient Taoist, and Buddhist literature to their financial plans and aspirations.

Meditation and Reflection

Regularly disconnecting yourself from daily distractions like television, radio, and other external influences is imperative.  This allows you to clear your head and take notice of things that you might have otherwise overlooked or ignored.  These may be useful thoughts and fully formed ideas.  These are all things that can help you more accurately foretell and plan for the future.  Set aside a regular time and day for such activities during which you can be alone, away from distractions in order to do nothing but reflect on trends, ideas, and set goals.

These are only a few examples of the remarkable lessons that can be found in this profound book, but it only scratches the surface.

Thou Shall Prosper by Rabbi Daniel Lapin is not a typical book on business.  It’s much more than that.  This is a book of finance, philosophy, religion, history, sociology, and self-improvement.  Much like any classic work of philosophy, and like the Torah by which much of this book is inspired, Thou Shall Prosper is not just a one time read.  It’s the type of book that needs to be read, reread, thumbed through, and meditated upon multiple times over in order to get the fullest use out of it.  I highly recommend this book for anyone wanting to improve their life financially and spiritually.

* It is unfortunate that I or Rabbi Lapin would even feel a need to mention this, but due to the nature of the real world (and anyone who has spent any time on the internet will know), it must be addressed.


Freemason Albert Pike and the Luciferian Quote

Conspiracy theories are popular on the internet.  A simple web search on almost any government agency or religious organization is bound to turn up at least a few web sites dedicated to “exposing” some secret government agenda that’s all a part of the “illuminati” master plan.

Albert_PikeA favored subject for these conspiracy enthusiasts involves a man and Freemason by the name of Albert Pike.  The story goes; Albert Pike was the Head of Freemasonry in the 1800’s and that he wrote a book called Morals and Dogma which spells out the regulations of being a Freemason.  There is a passage that is recited over and over by conspiracy enthusiasts that “reveals” that the god of Freemasonry is none other than Lucifer himself!

The quote goes;

“That which we must say to the world is that we worship a god, but it is the god that one adores without superstition. To you, Sovereign Grand Inspectors General, we say this, that you may repeat it to the brethren of the 32nd, 31st and 30th degrees: The masonic Religion should be, by all of us initiates of the higher degrees, maintained in the Purity of the Luciferian doctrine. If Lucifer were not God, would Adonay and his priests calumniate him?

Yes, Lucifer is God, and unfortunately Adonay is also god. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods; darkness being necessary for light to serve as its foil as the pedestal is necessary to the statue, and the brake to the locomotive….

Thus, the doctrine of Satanism is a heresy, and the true and pure philosophical religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of Darkness and Evil.”

When I first found this quote was I intrigued by it and wanted to look it up for myself.  Ever since my earliest college days I was taught to always double check my sources so this seemed natural to me.  The first thing I noticed was that although I could find the “quote” referenced in numerous places on conspiracy sites, always attributed to Albert Pike and Morals and Dogma, never once could I find a page number listed on any of these sites.  That’s because it’s not real.

          

Albert Pike was a Confederate General who led a brigade of Native American soldiers during the American Civil War.  Despite his confederate ties, Pike was credited as a crusader for justice for Native Americans, a prominent Washington lawyer and a philosopher.  He was also a Freemason.  He was not the head of Freemasonry.  For several years he was the head of one jurisdiction of the Scottish Rite, an organization subordinate to Freemasonry.  This was the was the Southern Jurisdiction of the Scottish Rite, which includes most of the western United States as well as the South.  In 1871 he published a book called Morals and Dogma, in which he discussed a vast array of the worlds religions and tried to associate their mythic legends to the lessons taught in Freemasonry.  This book was given as a gift to Scottish Rite Masons in the Southern Jurisdiction for nearly 60 years.  It however, is not the “rule book” of Masonry as some people have claimed but rather the philosophical work of its author.  The infamous “Luciferian Quote” does not exist between its covers.

The origin of this “quote” is from a book entitled Woman and Child in Universal Freemasonry published by Abel Clarin de la Rive.  The “Luciferian Quote” in this book is credited in a foot note to a woman by the name of Diana Vaughan.  Diana Vaughan was a character introduced in the writings of a man named Marie Joseph Gabriel Antoine Jogand-Pagès who wrote under the pen name Leo Taxil.  For obvious reasons I shall use the pen name when referring to him from here on.

Taxil wrote what he called a history of Freemasonry, in four volumes which claimed to contain eye witness accounts of Masonic Satanic activity.  Another book written in 1894 by Leo Taxil and “Dr. Karl Hacks” was titled the Devil in the Nineteenth Century.  This is the book that introduced the character of Diana Vaughan who was supposed to have been involved in Satanic Masonry and an informant for Leo Taxil.

The “Luciferian” quote has ever since been repeated by anti-Masonic conspiracy enthusiasts even though its real creator Leo Taxil admitted his hoax.  That’s right!  On April 19, 1897 Leo Taxil called a press conference with the pretension of introducing Diana Vaughan to the public.  When the press was assembled, Taxil began a speech in which he admitted that he had in fact been perpetrating a hoax and that all of his secret information about Freemasonry was a fabrication.

For rational people, this ended the concern over the “Luciferian Quote.”  But the irrational and those who have a vested interest in hating Freemasonry still like to throw the quote around, attributing it to Albert Pike even though it is a well known fraud.  The myth has been perpetuated by the preacher Pat Robertson, and it has been republished by Jack Chick in his Christian comic books since 1991.  The quote can also be found splattered cross the internet on countless misinformed conspiracy sites.

An elaborate hoax, even when its creator confesses his misdeed carries on down through the generations by liars and imbeciles who’d rather believe in fantasy than take the time to investigate the facts.  It is no wonder they are so quick to condemn the hearts of others whom they don’t understand when they know full well the amount of deceit in which they themselves willingly participate.

It is important to remember that facts are things, things that are REAL.  They can be analyzed, scrutinized and proven.  They exist because they do, not because you want them to or because you believe they do.  So no matter how much they choose to believe otherwise and ignore the facts and the confession of Taxil, the infamous “Luciferian Quote”—often falsely attributed to Albert Pike is simply a fantasy.

UPDATE:

The image below was added in response to a commenter who claimed the quote exists on page 321 of Morals and Dogma.  As the reader can see, it does not.

Page 817 is offered too, because that was his initial (though admittedly wrong) page assertion.


Shadowyze, Native America’s Hip-Hop Activist, Advocate

shadowyze

Shadowyze is not the typical Grammy-nominated hip-hop celebrity. Though his dress may be in the current urban fashion his attitudes certainly are not. Upon first meeting him, many hip-hop officiandos take immediate note of his lack of gold. In fact he has been accosted for not sporting more ‘bling.’

“Some people just want to challenge your hip-hop credentials” Shadowyze explains; “for not being absurdly materialistic or boastful. But I want my listeners to be inspired to do more than just be showy and greedy. I mean, financial success is a good thing, but with the more bling you can afford, I think the more you should be focused on making your community better. Besides, gold really bothers me. I relate so much negative history to it regarding conquistadors pillaging Indian communities for gold throughout the Americas. That’s what greed does to people and I don’t want to encourage that.”

From a background of Muskogee Creek and Scots-Irish heritage, as a writer and producer Shadowyze represents in many ways an atypical strain within an extremely active and empowering social dynamic called hip-hop. Not only does he produce bumping’ tracks and deliver catchy hooks’ but he also holds a Bachelor’s Degree in Anthropology from the University of West Florida. His lyrics are woven within a fabric of insight and social awareness.

Shadowyze was born in San Antonio, Texas as Alvin Shawn Enfinger and relocated with his family to Pensacola, Fla. at the age of eight. He began rapping as a means to express his ideas on the many issues he witnessed growing up. “My mother was really poor and as a kid a lot of times we weren’t sure if we could afford enough to eat. We were always about one paycheck away from living under a bridge. Some days I’d see cops abusing suspects and on others I’d see street criminals shooting at cops. Through rap I found a way to express my views on these things.”

When he was eighteen, Shadowyze launched his hip-hop career in 1989 when his group, Posse In Effect, released the official theme song “Knock em out the Ring Roy” recorded for then Olympic boxing Silver Medalist Roy Jones Jr. This song received strong support on regional radio as well as NBC Sportsworld. But the big turning point in his career came after spending ten weeks in Central and South America and Mexico in 1998 where Shadowyze witnessed the cruelty of the “low intensity war,” military oppression and poverty imposed upon the Mayan Indian population in Chiapas, Mexico. This life lesson inspired him to speak out and compose his 1999 multi-single Murder in Our Backyard which received a lot of media attention and an endorsement from Nobel Peace Prize winner Betty Williams of Ireland.

In addition to the music Shadowyze delivered on this subject, he also involved himself directly by assisting Ricky Long with his Mayan Indian Relief Fund, taking supplies of clothing, books and medicines to the Indians in Chiapas Mexico where Shadowyze was called Corazon de los Zapatistas or Zapatista’s Heart.

Many publications vigorously supported Shadowyze during this point in his career by running stories on his causes and endeavors. By 1999 Shadowyze was featured in such international Native American Centered periodicals as Native Peoples, Aboriginal Voices, Whispering Wind, News from Indian Country and Talking Stick as well as magazines focused in the musical world such as the underground hip-hop magazine; Insomniac, Word Up and Trace.

In the United States Shadowyze has spoken on Native American issues and performed his music on many reservations including Poarch Creek in Alabama, Big Cypress Seminole Res. in Florida, Shennicock in Long Island, The Pueblos of New Mexico and others. But his experience is by no means limited to domestic affairs. As a performer Shadowyze has appeared in Germany and at the Montrose Jazz Fest in Switzerland and his anthropological callings have led him to visit several different Indian communities in Mexico, Ecuador, Peru, Colombia, Belize and Guatemala.

Shadowyze sums up his experiences with this description; “Even though there is a lot of poverty and despair in some of the areas I’ve been to, it never brings me down. I see a lot of great accomplishments made by Natives throughout the world. It’s really very inspiring to see how many of the communities have adapted to their current surroundings often for the betterment of their societies. And far back in the jungles I’ve gained a lot of insight from experiencing their ancient ways of life. It’s like seeing how my own people lived just a few centuries ago.”

          

Since his musical career has taken off with Murder In Our Backyard, Shadowyze has appeared on over a dozen compilations and released three full length albums; Spirit Warrior (2001), World of Illusions (2003), and his current 2005 release; the self-titled Shadowyze. This newest album features such respectable names in the music business as platinum Latino recording artist Baby Bash, and the production wizardry of Nashville’s DJ Dev of Devastating Music; production engineer of the triple platinum selling album 400 degrees by Juvenile.

2005 was a good year for the 33-year-old artist. Shadowyze won both the Native American Music Awards and the Pensacola, Florida Music Awards for best hip-hop and has been the focus of several stories appearing in Rolling Stone, Vibe, XXL, Billboard, New York Times and the Chicago Tribune. Through Backbone, Records; Shadowyze’s personally owned and operated record company he also released Guerillas in the Mixx, a compilation in cooperation with Big Lo featuring Public Enemy, The Coup, Michael Franti, Spearhead, Afrika and Litefoot. For 2006, there are plans for the production of several compilations including Dirty South Radio and The Best of Florida Hip Hop vol. 1 that promise to be more insightful glimpses of a mixture of funk-driven rhythms and enlightening lyricism.

Though Shadowyze is always the musical businessman, his humanitarian side is never stifled. Recently Shadowyze has attracted national attention once again by helping to organize and coordinate a Hurricane Katrina relief effort delivering several thousands of dollars worth of supplies to the Choctaw Indian Reservation in Philadelphia, Mississippi. This reservation was ravaged by the great storm and the people have gone mostly unnoticed by the media. Shadowyze explained the frustrations he felt that encouraged him to organize this effort; “While there were TV commercials asking for relief efforts to go to the abandoned house pets in New Orleans, the Choctaws in Mississippi were going hungry.” In fact the load of supplies personally delivered by Shadowyze was the first, large, independent delivery the Choctaws of Philadelphia received.

Shadowyze is not the typical Grammy-nominated hip-hop celebrity. With one foot in the music industry and the other in indigenous socio-political activism, Shadowyze has established himself in a world much richer than the standard glamorization of sex, drugs and violence. Not only does he orate on the social issues he is impassioned to inform the public of, but he has also been a first hand witness to many of them. Well traveled, well rounded and gifted with the ability to poeticize nearly any idea that comes to his mind, Shadowyze is quite animate and enthusiastic when he describes his thoughts. As a spokesman for unity, Native American identity and environmental respect, Shadowyze and the subjects he brings to the table have caught the attention of countless fans seeking music with a message even-deeper than the bass that bumps in their rides.

The Selfish Gene, Book Review


Dawkins, Richard (2006) The Selfish Gene, 30th Anniversary edition, New York: Oxford University Press

The Selfish Gene by Richard Dawkins is a remarkable and engaging journey through evolutionary theory.  Dawkins’ “selfish gene theory” challenges what he considers common and incorrect notions that the “important thing in evolution is the good of the species.”  Dawkins asserts that evolution is in fact a survival and replication strategy of the gene.  Written most especially for the layperson, Dawkins’ prose abandons much of the technical jargon of science and replaces it with an informal and metaphorical language designed to be read with the same enthusiasm and comfort as science-fiction.

Setting the backdrop for the “selfish gene” theory, the first four chapters cover basic molecular and biological science as Dawkins postulates the possible chemical origins of life and the gene.  Once the gene-centered concept of evolution is thoroughly introduced, Dawkins changes gears and begins to discuss the influence natural selection may have on animal behavior.  This is the basis for the selfish gene theory in which he asserts that the pressures of natural selection which favor the most survivable genes are a catalyst for the evolution of the selfish gene which in turn produces certain behaviors in the individual.  Dawkins says that the individual body of an organism is a “survival machine” created by its genes throughout millions of often violent evolutionary years.  The primary purpose of this survival machine is to provide a protective environment where genes can more efficiently survive and replicate themselves.  Dawkins argues that because these survival machines are essentially programmed with the information carried in their genes, the drive to survive and replicate is thus manifest in a myriad of selfish behavioral characteristics.  In short, the theory states that genes and therefore the species in which they reside evolve behaviors that cause them to act selfishly for their own benefit.  Natural selection favors selfishness.

Altruism represents a possible contradiction to the selfish gene theory, so Dawkins spends much of the early portion of the book addressing this idea. Altruism is a behavior in which an individual acts in a manner that benefits its kin group at the possible expense or sacrifice of its own life.  An example of altruistic behavior in the animal world is when a certain bird gives an alarm call, warning those animals nearby of an approaching predator and thereby drawing attention to itself and exposing itself to a higher degree of danger. Dawkins explains that altruism may actually have a selfish component on the genetic level in its evolutionary function.  If evolution is about “the good of the gene” it is therefore beneficial to sacrifice an individual life in order to protect those same genes existing within the kin group.

Dawkins’ language is constantly peppered with analogies and metaphors which assign many conscious attributes to the genes as they interact with the world.  Such examples are indicative of the title itself; the “selfish” gene.  Dawkins acknowledges that experts in the biological fields are likely to be displeased with his informal, non-technical, and anthropomorphic literary style but he assures us that he speaks only figuratively, that these terms are not meant to convey any truly subjective or moral qualities upon genes or natural selection.  Metaphor is merely his tool in translating scientific jargon and complex equations into the language of the layman.
         

In the second portion of the book, Dawkins stretches his metaphorical translation to include a cultural concept he calls a meme, from the Greek root mimeme.  He describes the meme as “a unit of cultural transmission, or a unit of imitation.”  It is essentially a segment of idea and it functions on a cerebral level, replicating, gene-like as it passes from mind to mind. The uniqueness of the gene and therefore life itself is in their functions as replicators. Dawkins argues that memes are also significant in their function of replicating themselves through culture. Memes, Dawkins asserts, should be regarded as just as much alive as genes.  He seems to use this theory as a means to challenge not only the established perspective on evolution but certainly to challenge the more religiously minded reader with an often fiercely combative tone regarding the “god meme.”

The meme theory or memetics is a very interesting idea on a philosophical level, but at this point the book almost seems as if it has crossed over from science to fiction or perhaps some form of religious atheism.  The analogy breaks down under more empirical scrutiny, but Dawkins speaks about the subject as if he is presenting more than just a metaphor. Comparing memetics to genetics, though entertaining in an analogous context is not a very practical or empirically oriented theory.  The concrete existence of a gene makes for a much more scientifically sound study than the esoteric nature of a thought.

The Selfish Gene is a thought-provoking book, relevant beyond the fields of zoology, and biology.  Students of psychology, sociology, and philosophy would also find this book of interest.  Dawkins’ flowing prose is engrossing and it does in fact read more like good fiction than dry science.  Many of Dawkins’ points are openly intended to challenge people of faith.  This is especially remarkable due to the manner in which he uses metaphor to symbolize complex theory, attributing conscious strategies, personalities and plans to genes.  This technique is ironically reminiscent of the esoteric and hermetic symbolism found in the world’s religions which use similar techniques to symbolize philosophical ideals and translate often ancient esoteric information into popular language and culture.  In doing this I think Dawkins may have found a way to speak the same or a similar language to that of the religious whom he intends to confront and educate.

Dun Aengus: Irish Music and Revelry

The first time I ran into the Irish music duo Dun Aengus was at McGuire’s Irish Pub in Pensacola, Florida in March 2010.  It was the last night of the Renaissance Faire and a handful of us met up at the pub for a drink.  They were a great band that night, playing a lot of the classic Irish drinking songs I’ve known and loved.  I would have gone up to the pub to see them again but they were on tour and leaving for south Florida the next day.

I caught up with them again the following St. Patrick’s Day, once again at McGuire’s.  They were rocking the house with popular Irish and Scottish tunes and a few popular American classics for good measure.  Just like last year, Dun Aengus had the crowd enraptured, gathered on the floor in front of the stage dancing with wild abandon to these classic sing-alongs.  The Irish was certainly high that night.

Jay_Dun_Aengus2011
Dun Aengus with special guest Jay Moody at McGuire’s Irish Pub in Destin, FL.

Hailing from Sweden, Dun Aengus consists of Peter Andersson on banjo and vocals, and Martin Rahmberg on acoustic guitar and vocals.  Martin’s gruff singing style contributes a real rootsy “beer and tobacco” quality while Peter’s smoother harmonies and verses compliment and broaden the sound.  Peter’s banjo leads also carry the melodies that distinctly bring out the Celtic quality of the music.  Their repertoire includes such classics as “Whiskey in the Jar,” “The Wild Rover,” and “All For Me Grog,” and a full night’s compliment of others.

Dun Aengus is an excellent Irish music duo worthy of some support.  I’ll be keeping track of them so I can catch them again next time they‘re in town.

This is a video of Martin and Peter of Dun Aengus, with their other band King Laoghaire, performing “A Place in the Choir,” a really catchy tune which is also available for download on CDbaby.

           


McGuire’s Irish Pub, Pensacola

McGuire’s Irish Pub is a Pensacola landmark, rich in atmosphere and tradition.  Located in the Old Firehouse at 600 E. Gregory St. Pensacola, Florida, McGuire’s boasts “Feasting, Imbibery, and Debauchery 7 nights a week.”  Themed as “a turn of the century New York Irish Saloon” McGuire’s features nightly performances of traditional Irish Music and sing-along.  Such artists of note include Rich McDuff, The Guinness BrothersDun Aengus, and JJ Smith playing a majority of classic and traditional Irish folk music.

Established by McGuire and Molly Martin in 1977, but only located at Gregory Street since 1982, this pub has a few traditions that have grown up with it.  The ceiling and the walls are covered with over 1 million one dollar bills, signed and donated by the pub’s patrons.  In the late night hours, as the debauchery gets a-going new comers and those overcome with that Irish spirit may be called up to kiss the moose as the featured artist sings the traditional moose-kissing song.

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Moody View publisher Jay Moody with Larry Kernagis (banjo) at McGuire’s Irish Pub

As a restaurant McGuire’s serves lunch during the day and dinner until the wee hours of the morning and employs some of the hardest working wait staff in Pensacola.  Dining at McGuire’s is always fun and satisfying, with very large portions.  The nacho plate alone is piled up the size of your head.  And the quality is top of the line.

McGuire’s is a winner of numerous awards including Beef Backers “Best Steaks in Florida,” for their USDA Prime Beef steaks.  Their Molly’s Cut is the best steak I’ve ever had.  It is also an 11 time Golden Spoon Award Winner, and a Florida Trend Magazine Hall of Famer.  McGuire’s has also been featured on the Food Network’s Outrageous Foods during which the “Big Daddy Burger” made with bacon, cheddar cheese and jalapeno peppers was created.

McGuire’s is also celebrated for its selection of beers.  They proudly display a quote by Carrie Nation; “Life’s too short to drink cheap beer.”  McGuire’s operates an onsite brewery where are created a selection of quality ales and porter.  They include a light ale, Irish Red, Raspberry Wheat, Porter, Stout and root beer.  They also brew and serve a rotating variety of seasonal ales.  Visitors may tour the McGuire’s Brewery and home brewers are offered a sample of McGuire’s own brewing yeast for use.

            

The bartenders are very friendly, professional and offer quick service.  They pour 1½ oz shots and double shot martinis.  McGuire’s is the home of the aptly named Irish Wake, a green concoction served in a mason jar with a green and a red cherry, so potent that no more than three are allowed per customer per visit.  Amongst its many awards, McGuires with its 8,000 bottle wine cellar is also the winner or the 2009 WineSpectator Award of Excellence.

To new folks, the McGuire’s layout may cause some initial consternation.  Much like the TARDIS from Dr. Who, McGuire’s seems to be bigger on the inside than it is on the outside.  Like Disney World, much of McGuire’s is virtually unseen from ‘above ground,’ with 400 seats throughout several different themed rooms.  Then there are the bones of Bridget McGuire.

McGuire’s is a regular stop for many celebrities and politicians who live in or pass through Pensacola, including 2008 Presidential candidate John McCain.  This is a fantastic pub in which to be a visitor or a regular.  With good food, good drink, and great atmosphere, you won’t be disappointed.  Just be sure to pay close attention to the restroom signs when ye stop by.


Rastafari, Zion and a Religious Irony

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Rastafarian Flag

Fans of Reggae music understand how intimately tied it is to the Rastafarian movement from which it was born.  Rastafari is a religion, a philosophy, a way of life and a social movement.  Depending on whom you ask regarding the nature of Rasta, you’ll get a different combination of these basic premises.

Rastafari emerged from the poor black communities of Jamaica in the 1930s.  The roots of the ideology lie heavily in the collective experience of slavery and Marcus Garvey’s back to Africa movement.  The poor religious people in the shanty towns of Jamaica may not have known much about world history, but they understood the Old Testament stories referring to Egypt and Ethiopia were taking place in Africa; that mystical homeland that legend had endowed with mythic stature.

In 1930 an Ethiopian nobleman Ras Tafari was crowned Emperor of Ethiopia, taking the name Haile Selassie I, the “Conquering Lion of Judah.”  A small group of Jamaican faithful saw this as the fulfillment of the prophecy found in Revelation 5:5.

One of the elders said to me, “Don not weep.  The lion of the tribe of Judah, the root of David, has triumphed, enabling him to open the scroll with its seven seals.”

                          

Immediately a religion converged exalting Selassie as the second coming of Jah (God), and the reincarnation of Jesus Christ.  They called themselves Rastafarians, taking the Emperor’s pre-coronation name.

Rastafarians adopted the Ethiopian Coptic Orthodox epic, the Kebra Negast as a scripture.  This book explains how the Ethiopian people are descended from the Israelites.  The story depicts the courtship of King Solomon and the Queen of Sheba who, according to the text had a son named Menelik.  Menelik was raised in Ethiopia with his mother.  After visiting his father Solomon in Israel once, Menelik returned to Ethiopia with a population of Israelites under the protection of the Ark of the Covenant which they brought with them.  For these reasons Rastafarians consider themselves to be the true Israelites and Ethiopia to be the true Zion, rather than Israel; the Zion of Judaism and Western Christianity.

For the past several hundred years in Ethiopia there lived a community of black African Jews called Beta Israel, isolated from the greater influence of Rabbinic Judaism.  Rastas pointed to this community as evidence supporting their legend of an Ethiopian Zion.  After Salassie I visited Jamaica in 1960 waves of Rastas began immigrating to Ethiopia where they founded Shashemene Village.  The lost Israelites had begun their repatriation to Zion.

An ironic twist in this epic came in 1970 when the nation of Israel enacted the Law of Return, giving Jews and Jewish descendants the right to immigrate to Israel and gain Israeli citizenship.  The Beta Israel quickly sought their right to return to their traditional homeland.  During the 1980s civil war broke out in Ethiopia and famine struck the nation, threatening the Beta Israel community’s survival.  In 1984 in an effort to rescue the exiled Jews, the government of Israel executed Operation Moses; evacuating thousands of Beta Israel and repatriated them to Israel.  In 1991, Israel’s Operation Solomon brought the remaining Beta Israel to Israel.  The entire Beta Israel community, numbering 120,000 people now lives in Israel.  The lost Israelites have returned to Zion.


Native Tribalism In The Twenty-First Century

nativepride4In the twentieth and twenty-first centuries “Family Values” have been at the forefront of many a politician’s rhetoric in the United States.  Though these social servants may think that they mean well, in truth they often have done and do more to hinder family values than they do to help.  Indigenous family values have been steadily attacked for the greater span of history, often by the goals and aims of the capitalist mainstream of American and Western society through the colonial process.  It is through this process of colonialism and the perpetuation of the values inherent in this philosophy of conquest and assimilation that has brought the plague of impoverished, powerless families in crises to the world.  Indigenous peoples in general have always been the primary targets of these acts of aggression against family values, and since the close of the fifteenth century, Native Americans have been the victims of this war on the family.  As an Indian and a Stomp Dancer at a traditional ceremonial grounds I have some close ties to this subject as I have witnessed first hand some of the destructive policies of the government in these matters which have long standing and far reaching consequences for people of all races.

Traditionally Native Americans have lived in social organizations that anthropologists and sociologists have called bands and tribes.  As Andre Cherlin points out;

Before the twentieth century, kinship ties provided the basis for governing most American Indian tribes.  A person’s household was linked to a larger group of relatives who might be a branch of a matrilineal or patrilineal clan [→p38] that shared power with other clans. Thus kinship organization was also political organization.  Under these circumstances, extended kinship ties reflected power and status to a much greater extent than among other racial ethnic groups in the United States.  American Indian kinship systems allowed individuals to have more relatives, than did Western European kinship systems (Shoemaker, 1991).  Even today, extended family ties retain a significance for American Indians that goes beyond the sharing of resources that has been noted among other groups (Harjo,1993).  Kinship networks constitute tribal organization; kinship ties confer an identity.[1]

Vine Deloria Jr., renowned Native American author and former Executive Director of the National Congress of American Indians develops the idea further into more practical detail;

Indian tribes have always had two basic internal strengths, which can also be seen in corporations: customs and clans.  Tribes are not simply composed of Indians.  They are highly organized as clans, within which variations of tribal traditions and customs govern.  While the tribe makes decisions on general affairs, clans handle specific problems.  Trivia is thus kept out of tribal affairs by referring it to clan solutions.

Customs rise as clans rise to meet problems and solve them.  They overflow from the clan into general tribal usage as their capability and validity are recognized.  Thus a custom can spread from a minor clan to the tribe as a whole and prove to be a significant basis for tribal behavior.  In the same manner, methods and techniques found useful in one phase of corporate existence can become standard operating procedure for an entire corporation.[2]

However, this tribal structure has never suited the palate of Western colonialism which seeks to consolidate its power and authority over national as well as individual resources.  The socialistic and communal nature of Native tribalism in America is in exact opposition to the nuclear family oriented and discriminating values of Western colonialism.

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After four hundred years of struggling against the effects of colonialism; disease, wars and genocide the last free Indians in North America were forced onto reservations in1886 when Geronimo and his band of Chiricahua Apaches surrendered at Skeleton Canyon in Arizona.  As soon as the federal government was convinced they had rounded up all the Indians, they forced Native communities to be defined by a set standard of perceived genetics in an attempt to undermine the integrity of the Indian tribal structure.  By applying blood standards to Native Identity the federal government alienated and further factionalized Native families and communities which were often genetically mixed, while also limiting their contemporary as well as future claims to Indigenous identity and sovereignty.  Ward Churchill, professor of Ethnic Studies at the University of Colorado, Boulder says;

In clinging insistently to a variation of eugenics formulation — dubbed “blood-quantum” – ushered in by the 1887 General Allotment Act, while implementing such policies as the Federal Indian Relocation Program (1956-1982), the government has set the stage for a “statistical extermination” of the indigenous population within its borders.  As the noted western historian, Patricia Nelson Limerick, has observed: “Set the blood-quantum at one quarter, hold to it as a rigid definition of Indians, let intermarriage proceed…and eventually Indians will be defined out of existence.  When that happens, the federal government will finally be freed from its persistent ‘Indian Problem’.”[3]

Though portrayed as a means of preserving tribal identity and interests, the blood quantum standards of the General Allotment Act have in fact only served to undermine tribal integrity.

Today tribal membership is determined on quite a legalistic basis, which is foreign to the accustomed tribal way of determining its constituency.  The property interests of descendants of the original enrollees or allotees have become determining factors in compiling tribal membership rolls.  People of small Indian blood quantum or those descended from people who were tribal members a century ago, are thus included on the tribal membership roll. Tribes can no longer form and reform on sociological, religious, or cultural bases.  They are restricted in membership by federal officials responsible for administering trust properties who demand that the rights of every person be respected and whether or not that person presently appears in an active and recognized role in the tribal community.  Indian tribal membership today is a fiction created by the federal government, not a creation of the Indian people themselves.[4]

Throughout the years that followed, interaction between the United States government and Native peoples the federal policy has been one of either complete destruction or dissolution of the tribal structure.  Less than half a century after the last Indian wars the United States government began investigating ways to rid themselves of the impoverished, unified family-based communities surviving off of federal commodities, hopefully this time, without having to shoot anybody.

In 1947, in order to save funds and gain stronger control over tribal reservation lands, Acting Commissioner of Indian Affairs William Zimmerman was pressured to classify Indian Tribes into categories between those tribes that could be immediately terminated from federal service and those tribes who will require a decade or more of intensified programs of development in order to reach a level of assimilation to function within white society.  In 1950 the House Internal Committee based their survey of Indians on The Domesday Survey of 1086 as the model for their investigation on Indian affairs and economic assets.  The Domesday Survey was William the Conqueror’s survey of his recently conquered British territory and subjects nearly a thousand years earlier. The committee’s intention was to expedite the assimilation of Native Americans and the dissolution of their tribal structure, the indigenous family value.  The following years between 1954 –1968 were full of Congressional cases of tribal termination.[5]

Native American communities have continuously been treated more as conquered prisoners to be assimilated rather than American citizens effectively trivializing them as human beings.  While federal policy has tended to always be aimed toward unraveling the tribal structure in order to dissolve Native sovereignty all together, the media and non-indigenous society typically portray Indians in historical romance rather than in contemporary settings; showing Natives dealing with our modern day colonialism.  This lack of accurate portrayal of Natives has served to keep the general populace ignorant and uninformed regarding much of the truth regarding Native America.  Churchill again brings the issue into focus by explaining;

Nothing, perhaps, is more emblematic of Hollywood’s visual pageantry than scenes of Plains Indian warriors astride their galloping ponies, many of them trailing a flowing headdress in the wind, thundering into battle against the blue-coated troops of the United States.  By, now more than 500 feature films and half again as many television productions have included representations of this sort.  We have been served such fare along with the tipi, the buffalo hunt, the attack upon the wagon train and the ambush of the stage coach, until they have become so indelibly imprinted upon the American consciousness as to be synonymous with Indians as a whole (to nonindians at any rate and, to many native people as well).

It’s not the technical inaccuracies in such representations that are the most problematic, although these are usually many and often extreme.  Rather, it is the fact that the period embodied in such depictions spans the barely three decades running from 1850 to 1880, the interval of warfare between the various plains people and the ever encroaching soldiers and settlers of the United States.  There is no “before” to the story and there is no “after.”  Cinematic Indians have no history before Euroamericans come along to momentarily imbue them with it, and then, mysteriously, they seem to pass out of existence altogether.”[6]

                             It is for these reasons that both of the United States ethnic majorities, both black and white tend to misunderstand, misrepresent, not care or consider issues of native sovereignty and the integrity of the tribal structure to be a joke.  As far as most Americans are concerned Native tribalism and sovereignty does little more than stimulate the imagination.  The most support and understanding or sympathizing with Native family struggles outside of Native America arises in the Mexican and Latino population who tend to feel some kinship with Indians.  Native political concerns do not translate well across ethnic boundaries.  Unlike issues between black and white, which tend to be focused on integration, equal opportunity and employment, few ethnic groups in the United States can identify with modern conflicts over Reservation sovereignty, treaty violations, the right to ethnic self-identification and to maintain self-governance.  As Deloria explains it;

The closest parallel that we find in history to the present conditions of Indians is the Diaspora of the Jews following the destruction of the Temple … The Indian exile is in a sense more drastic.  The people often live less than a hundred miles away from their traditional homelands; yet in the relative complexities of reservation and urban life, they might be two-thousand or more years apart.  It’s not simply a special separation that has occurred but a temporal one as well.[7]

In less than five hundred years once powerful and highly specialized family oriented nations were reduced to ‘fourth world’ poverty .

NATIVE AMERICANS, or American Indians, suffer some of the highest rates of poverty and unemployment among racial minority groups in the United States, and conditions are even worse on Native American reservations. In 1989, 27.2 percent of Native American families lived below the poverty level while 10 percent of all American families fell into this category (U.S Bureau of the Census 1990a, Table 112). The 1989 Native American family median income was $21,619, only 67 percent of the average family median income for the total U.S. population (ibid). Census Bureau estimates of Native American unemployment rates across selected reservations in 1990 vary from 14 percent to 44 percent (U.S. Bureau of the Census 1990b, Summary Tape File 3c). The Bureau of Indian Affairs reports even higher unemployment rates for these areas, estimating rates as high as 70 percent for some reservations (Stuart 1987). Both series place reservation unemployment rates far above average rates for other races or regions.[8]

Indian tribes have been located to lands, splintered, relocated to other places and then relocated again whenever they begin to show a little too much organizational and political aptitude or when valuable resources are found on tribal lands.  Native Americans are continually losing their cultures and identity through tribal dissolution and general neglect of our current political and social obstacles by the media.  The loss of land and sovereignty is continuing to cripple the societies and render the individuals as little more than impoverished peoples and blood quantum standards encourage factionalism and disintegration by forcing mixed blood cousins off of tribal rolls.

The poor treatment and misrepresentation of social issues of Indigenous peoples by the colonial governments and their respective media sets a bad precedent for other nations.  When the world’s Indigenous peoples are oppressed and maltreated on the land that is rightfully their own then the individuals within the colonial society themselves are subject to similar or worse treatment by their own governments.  When a people whose historic and ethnic, social and religious claim to a land is undermined and effectively nullified, no one can expect to have land rights or social and religious freedom without government interference.

Native American tribalism has been an issue of trivia for western society for the past five hundred years.  The colonial structure has shunned it and counterculturalists have imitated it in their defiance of their corporate culture yet, this is perhaps the most misunderstood, misrepresented and misconstrued aspect of “Indianess.”  The Tribal structure of Indigenous people is the backbone of human culture from its roots to its leaves, but oddly enough this truest aspect of human nature has been enduring a wholesale eradication in the name of progress.  The most unfortunate aspect of this dilemma just may be the total alienation of westernized society from its indigenous roots, its true family nature.

It would do Western societies good to pay heed to indigenous ideas and views.  The world’s nations will likely never come to any justice in social reform if they do not reconsider their modern colonial perspective and come to grips with their indigenous roots.

[1] Cherlin, Adrew J., Public and Private Families, McGraw-Hill Higher Education Publishing, 2005, pg 22

[2] Deloria Jr, Vine, Custer Died For Your Sins, Macmillian Publishing, New York, 1988, pg 232

[3] Churchill, Ward, Indians Are Us, Culture and Genocide in Native North America, Common Courage Press, 1994, pg 42

[4] Deloria Jr, Vine, God Is Red, a Native View of Religion, Fulcrum Publishing, Golden, 1994 pg 243

[5] Deloria Jr, Vine, Custer Died For Your Sins, Macmillian Publishing, New York, 1988, pg 60

[6] Churchill, Ward, Acts of Rebellion, the Ward Churchill Reader, Routledge, New York, 2003, pg 186

[7] Deloria Jr, Vine, God Is Red, a Native View of Religion, Fulcrum Publishing, Golden, pg 249

[8] Geib, Elizabeth Zahrt, Do Reservation Native Americans Vote with Their Feet? A Re-examination of Native American Migration, 1985-1990 – Focus on Economic Sociology American Journal of Economics and Sociology, The, Oct, 2001