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For Valentine’s Day

A tale (well, two tails) of true love…

The Hippo and the Tortoise Who Became Friends After the Tsunami

NAIROBI (AFP) – A baby hippopotamus that survived the tsunami waves o­n the Kenyan coast has formed a strong bond with a giant male century-old tortoise, in an animal facility in the port city of Mombassa, officials said.

The hippopotamus, nicknamed Owen and weighing about 300 kilograms (650 pounds), was swept down Sabaki River into the Indian Ocean , then forced back to shore when tsunami waves struck the Kenyan coast o­n December 26, before wildlife rangers rescued him.

“It is incredible. A-less-than-a-year-old hippo has adopted a male tortoise, about a century old, and the tortoise seems to be very happy with being a 'mother',” ecologist Paula Kahumbu, who is in charge of Lafarge Park, told AFP.

“After it was swept and lost its mother, the hippo was traumatized. It had to look for something to be a surrogate mother. Fortunately, it landed o­n the tortoise and established a strong bond. They swim, eat and sleep together,” the ecologist added.

“The hippo follows the tortoise exactly the way it follows its mother. If somebody approaches the tortoise, the hippo becomes aggressive, as if protecting its biological mother,” Kahumbu added.

“The hippo is a young baby, he was left at a very tender age and by nature, hippos are social animals that like to stay with their mothers for four years,” he explained.

There's an Ebook o­nline now, Owen & Mzee, that tells more of a very endearing story. Here's a piece of it:

When I first focused my lens o­n the baby hippo struggling beneath a fish net in the back of a pick-up, I never anticipated what a remarkable story it would become. Back then, it seemed then to be just a curious quirk to the Asian Tsunami story, but o­ne that would quickly disappear beneath the weight of tragedy welling up o­n the other side of the Indian Ocean.

But when I returned to check up o­n Owen a few days later for some more shots, I began to realize that the tiny mammal snuggling up to the centenarian reptile, was at the beginnings of a truly remarkable and captivating relationship. Watching the friendship develop has been a privilege of course, but it has also forced a rethink about what it all means.

Some scientists insist that we cannot and should not apply human emotions to our animal cousins. They argue that we have no way of knowing what is really going o­n in the minds of these two creatures. We should therefore not presume they are feeling anything remotely the way we do about our friends or family.

But seeing the bond grow between these individuals from two entirely different species and two entirely different ages, it has been hard to see it as anything other than a genuine love and affection. As with humans, it seems to be the little gestures that give it away.

Owen will often stand motionless by his guardian’s shoulder, his head tilted slightly towards Mzee’s. Occasionally, when he thinks nobody is watching, Owen will plant a sloppy lick across Mzee’s cheek; and when Owen is off exploring a corner of the forest, Mzee will wait in a clearing, staring at the bush until his friend finally emerges. The hippo also seems uncommonly protective, charging any stranger that dares venture too close to the tortoise.

Remember; Owen is a wild animal. Mzee has been around humans long enough to be tame, but the baby hippo has spent o­nly a relatively short time in captivity. Even then it has been with very limited human contact. His behaviour has not been learned from anyone other than his own family or his genes.

Perhaps that is what makes the story of Owen and Mzee so powerful; the fact that it is so unexpected. After all, every animal behaviour expert we’ve spoken to is at a loss to explain it. Herpetologists tell us reptiles are purely creatures of instinct that could never respond to a mammal, however affectionate they may be. Yet Mzee seems undeniably happy to have Owen around. Behaviouralists say Owen will eventually grow to understand that the old tortoise is not of his kind, and go his own way. Yet every time I go out to take photographs, he seems as bonded as ever to his old friend.

Owen and Mzee have come together o­nly because of the unusual circumstances of Owen’s separation from his family, his transfer to Haller Park, and the fact that they now share a big space to live in. But it seems to be a powerful sign that all of us – hippos and tortoises included – need the support of family and friends; and that it doesn’t matter if we can’t be near our blood-kin.

Then again, perhaps it doesn’t matter what Owen and Mzee are thinking. Perhaps it is enough that we humans are able to learn something simply from watching them.

Peter Greste
Photographer

From Smarts to Arts

I started out the new year yesterday with a corollary to a piece I posted last year about smarts (I gave you the wrong url for it — right o­ne is http://www.theconversation.org/modules.php?op=modload&name=News&file=article&sid=176), and am following it up today with a matching piece to a post from last year about arts: illusions o­n sidewalks are joined now by illusions o­n trucks. These came from a contest in Germany “sponsored by an outfit that rents out advertising space o­n the sides of trucks,” and if you want to know more you can read all about it here: http://www.snopes.com/photos/arts/truckart.asp#photo. (For a bit of practicality in this post, note that this url is from the site where I check out whether questionable things that come to me in email, that I might even be tempted to pass along, are for real: http://snopes.com.) Human ingenuity is so beyond the beyond that mindbenders like this somehow give me hope for how things in the world might not forever be as bad as they are now. (PS: The last design won.)

 

 


















More Science and Spirit Smarts

What intrigues me enough to send out a post is something that makes us examine the water in which we swim. (As the student fish said to the philosopher fish, “Water, what water?”) So I thought it fitting to begin the year with a back story that might help us perceive what's going o­n in our bowl.

I found a piece about alchemy, authored by Zaphod II (that's all I know), when I stumbled across this person's unusually objective, perceptive report o­n the crop circle phenomenon.

I clicked o­n the alchemy link and was pleased to read about what we engaged in prior to the scientific materialism that has so unfortunately separated us from sensing our souls.

The piece 

begins this way:

The Secret Art of Alchemy

To medieval alchemists, the world was animated. This was based o­n a belief that all objects possessed spirit and soul qualities, and there was a deep interconnectedness between all things.

This fits nicely with the HISTORY OF THE QUADRIVIUM, which you can find in Science and Spirit Smarts

, a post I made about the education model pre Newton, which was based o­n that interconnectedness.

…each of the Quadrivium sciences was accompanied by its complementary metaphysical art. Each dealt not o­nly with the outer structures, but also with the inner meanings of its discipline. Thus, Arithmetic included Arithmology, the understanding that numbers were not merely quantities, but also qualities (that “two”, for instance, is also “duality, polarity”); Geometry included what is nowadays called Geomancy, the understanding (in, for example, the design of temples or cathedrals, or in the graphic arts) that the spirit and the emotions can be affected in particular ways by particular forms; Astronomy included Astrology, the divination of the meanings of cycles of time; and Music included not o­nly the study of “practical theory”, of nomenclature and technique (e.g. “this is a minor third”, “this is the Mixolydian mode”), but also the study of “speculative theory”, of the meanings and influences of tones and intervals and scales.

…in the 1600s…It was as if a heavy iron gate had abruptly slammed shut between the outer and the inner, between the left brain and the right, between the physical sciences and the metaphysical arts.

In the alchemy piece, which ends this way, I especially like the light the Jungian perspective sheds o­n what's wrong with us as perversions that were introduced when we split the material aspect of ourselves from our natural, sacred state.

The Final Curtain

In classical alchemy, empirical science and mystical philosophy worked in tandem, being more or less undifferentiated. However, the dawning age of Enlightenment in the 17th Century, followed by the advent of modern scientific pragmatism and its unyielding adherence to facts, sounded the death toll for all things considered mystical, magical and irrational. These two new intellectual forces meant the chemist and the hermetic philosopher finally parted company.

Earlier, in Western civilisation, Christianity brought with it a morality that eventually destroyed pagan practices, including nature worship and folk crafts. The alchemists fell foul of the Church because they felt it was in the power of man himself to achieve the divine condition, and therefore rejected the Christian dogma of original sin and the fallen nature of man. Alchemy, viewed as witchcraft and heresy by the patriarchal Church, threatened the vision of Christian universal harmony, and was officially denounced as a heathen, superstitious pursuit.

With classical imagination stultified, 'animism' – the attribution of a living soul to inanimate objects and natural phenomena – gave way to 'anthropomorphism' – the attribution of human form or character, or, the ascription of a human attribute of personality to anything impersonal or irrational – and humanism as the dominant worldview. As the many spirits inhabiting nature began to fade, everything became a reflection of, and message for, human affairs. The most crushing consequence of Christianity's ordering, control and defeat of nature was the loss of soul.

In a largely de-spiritualised, de-animated world, these nature spirits are said to now reside in the dark shadows of human rational consciousness. Psychologically, as Jung observed, the gods, deities and spirits have become our modern day dis-eases. Repressed, they exist in our personal lives as moods, odd fascinations, delusions, erotic fantasies and whatever else lurks in the depths of the unconscious. They are the 'chaotic' urges of nature, the irrational elements that entangle us in life. It seems as though we are trapped in the materiality of our being, with nature reduced to the human experience of it.

Alchemy, as a psychological discipline, may have ended long ago, but the alchemical processes within the psyche continue as before. If the gods have become our dis-eases, and the formal cause of our afflictions are mythical persons, then rather than having lost the alchemical model, we can see many of its processes alive today in the form of psychopathology.


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