Category Archives: Natural History

A photograph of the Parade of African Mammals in the Grand Gallery of Evolution at the National Museum of Natural History in Paris taken by the author from the 3rd floor.

On Systems of Knowing

On Systems of Knowing – Wednesday Blog by Seán Thomas Kane

This week, I argue that we must have some degree of artifice to organize our thoughts and recognize the things we see in our world.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D For my recent essays referring to this current historiographic project see “On Sources,” Wednesday Blog 6.22, “On Writing,” Ibid., 6.27, and “On Knowledge,” Ibid., 6.29.[2] Lee Alan Dugatkin, Mr. Jefferson and the Giant Moose, (University of Chicago Press, 2009).[3] Staffan Müller-Wille, “Linnean Lens | Linnaeus’ Lapland Journey Diary (1732),“ moderated by Isabelle Charmantier, virtual lecture, 12 May 2025, by the Linnean Society of London, YouTube, 1:04:18, link here.[4] Jason Roberts, Every Living Thing: The Great and Deadly Race to Know All Life, (Random House, 2024), 45–49.[5] Roberts, 20.[6] Roberts, 115–125.[7] Roberts, 109.[8] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 16r–16v. The translation is my own.[9] Roberts, 109.[10] Damião de Góis, Chronica do Felicissimo Rei Dom Emanuel, 4 vols., (Lisbon, 1566–1567).[11] Geraldine Heng, The Invention of Race in the European Middle Ages, (Cambridge University Press, 2018), 190.[12] Roberts, 110.[13] Michael Wintroub, A Savage Mirror: Power, Identity, and Knowledge in Early Modern France, (Stanford University Press, 2006), 42.[14] Roberts, xii.[15] Roberts, 107.[16] Roberts, 96–98.[17] Michael Allin, Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris, (Delta, 1998).
Click Here to Support the Wednesday Blog

This week, I argue that we must have some degree of artifice to organize our thoughts and recognize the things we see in our world.

Near the end of June on a Sunday afternoon visit to the Barnes & Noble location on the Plaza here in Kansas City when we were picking out books to gift to family, I espied a copy of Jason Roberts’s new paperback Every Living Thing: The Great and Deadly Race to Know All Life. In the Plutarchan model it is a twenty-first century Parallel Lives of Carl Linnaeus (1707–1778) and Georges-Louis Leclerc, Comte de Buffon (1707–1788), two of the eighteenth century’s most prolific naturalists. I saved it as fun reading once I thought I’d done enough of my proper historical work. That moment came after I finished writing the first draft of the new introduction to my dissertation, a rather large addition to my doctoral study which is mostly historiographic in nature.[1] I’ve been reading Roberts’s book in my free time and delighting in the vibrant portraits he paints of the two men in question. I am a newer Fellow of the Linnean Society of London, elected in January 2025, and so I arrived to this particular book with a happy perspective on Linnaeus, whose Systema Naturae is cited in my dissertation as the first identification of the three-toed sloth by the genus Bradypus. At the same time, I’ve referenced Buffon’s Histoire Naturelle far more frequently in those moments when I’m following the legacy threads of my own Renaissance naturalists into the Enlightenment. After all, Buffon cited Thevet on several occasions where the savant referred to the same animals which the earlier cosmographer described two centuries before.

In spite of my own Linnean affiliation, and my use of Buffon’s corpus in the earliest stages of my broader historiography, I am still largely unfamiliar with these two men. I first knew of Buffon for his famous comments on his presumption of the diminutive nature of American animals when compared with their Afro-Eurasian counterparts, to which Thomas Jefferson retorted by sending Buffon evidence of an American moose.[2] I also know very little about Linnaeus, most of what I know of the Swede comes from lectures presented at the Linnean Society online including a recent lecture given in May by Staffan Müller-Wille, Professor in the History and Philosophy of the Life Sciences at Cambridge about Linnaeus’s Lapland diary from his northern expedition in 1732.[3] There is a new biography of Linnaeus by Gunnar Broberg titled The Man Who Organized Nature: The Life of Linnaeus which I have an eye on yet haven’t gotten a copy of quite yet. So, reading Roberts’s book is a quick introduction for me to this man who for me is most influential with his method of binominal taxonomy which has appeared time and again here in the Wednesday Blog. Yet this system followed after Linnaeus’s earlier alphabetical system for identifying plants by sexual characteristic. The basic premise here is that if there are 26 letters in the alphabet, we can then use that familiar framework to organize other complicated concepts for easy recognition. Linnaeus used this to categorize plants by their male and female sexual characteristics in his 1730 booklet Praeludia Sponsaliorum Plantarum, or Prelude to the Betrothal of Plants.[4] Therefore, Linnaeus could go around the botanical garden at the University of Uppsala in 1730 and quickly identify a plant as a J plant or a G plant. First reading this I thought of the way that letters are used by the Federal Reserve System to identify specific regional branches. Thus, J represents the Federal Reserve Bank of Kansas City and G the Federal Reserve Bank of Chicago. 

I like the idea behind Linnaeus’s alphabetic system yet having only 26 categories to describe the entire plant kingdom seems doomed to be flawed as it relies on a belief that all the plants that are known to exist are the ones that exist, that there’s nothing new under the Sun to be discovered. Roberts frames this in a biblical context, describing how Olof Celsius (1670–1756), one of Linneaus’s first professors, met the young Linnaeus when he was working on a project called the Hierobotanicum or Priestly Plants which was intended to be a compendium of all 126 plants mentioned in the Old and New Testaments.[5] Why would Linnaeus need more than 26 categories to contain all the plants known to the Ancients and to the Bible? Naturally, the flaws were apparent in this from the start by using a system of knowing which originated in the more arid landscape of the Levant rather than in the cooler and damper climate of Sweden. I’ve noticed this in my own life, how many cultural elements which we practice in the United States, notably the seasons, better fit the natural climate of New England and England proper than they do here in the Midwest with its far more variable conditions depending on the time of year, or even the given hour. Roberts deconstructed Linnaeus’s early efforts near the end of Part I of his book when he described Linnaeus’s first scholarly collision with Buffon after the Frenchman’s appointment by Louis XV to the position of Intendant of the Jardin des Plantes in Paris.[6] In a debate which Roberts calls “the Quarrel of the Universals” Linnaeus argued that species could be recognized from individual type specimens while Buffon countered that this ran the great risk of minimizing the diversity of life and eliminating potential variations in nature.

This got me thinking about systems of knowing, thus I decided to render the title of the original file for this blog post that you’re now reading (or listening to) De Systemarum Scientis in the full Latinate tradition of my own scholarship, or “On Systems of Knowing” in English. Why is it, for instance, that our Roman alphabet begins with A and ends with Z? The first half of that question is easier to answer: the Romans adapted our alphabet from the Greeks who started it off with α alpha, β beta, thus the noun alphabet itself. Yet the Greek alphabet ends with ω omega rather than ζ zeta, so why does ours end with Z? What I’ve heard about this is that the Greek letters that were adopted into the Roman alphabet were tacked onto the end of the line, or at least this is what I remember being taught when I learned to recite the alphabet in French in my undergraduate years. French calls the letter Y y-grec, or the Greek i. Likewise, everyone except for we Americans call the final letter of the Roman alphabet some variation of zed, which is a shortening of the Greek zeta. This better reflects that letter’s original sound in Greek, just as the cursive lowercase z is the lowercase Greek ζ just adopted straight into the Roman alphabet without any major changes.

So, when it comes to the organization of our knowledge there are things that we know in this same alphabetical order or in relation to this alphabetical order. Because the Roman alphabet is written left to right, we know that when it’s used to set up a coordinate system on a printed map that A will always appear to the top left, orientating the way the map should be held. Likewise, a reader can quickly scan through an index in any language written in the Roman alphabet by following along with the order of the letters. How individual languages index objects from that point on differs, but the foundational element remains the same. The Roman alphabet works best for Latin, the language for which it was originally developed, so it tends to be adapted in its phonetic values depending on which language is using it. This is why English uses the letter W to represent a [w] sound while German and in loanwords French uses W to represent a [ˈv] sound. Meanwhile, Irish represents the [w] and [ˈv] sounds with two digraphs, bh and mh that represent both depending on the context. Typically, bh represents [ˈv] while mh represents [w], but it depends on context. The reasoning behind this is that when the Roman alphabet was adapted by Latin speakers to fit Old Irish in the fifth and sixth centuries CE they approximated the phonology of their Latin in rendering the Roman alphabet usable for Irish. So, to these monks the Irish [ˈv] sound in a Gaelic name like Medbh sounded enough like how the letter b was used at the time that they used that letter to approximate this [ˈv] sound. It’s notable to me that in Modern Greek the letter β is today pronounced veta and in the Cyrillic alphabet the letter В represents this same [ˈv] sound while the letter Б represents the [b] sound that we English-speakers associate with the letter B. Cyrillic and its predecessor the Slavonic alphabet were being developed around the same time that the Roman alphabet began to be used for Irish so there must’ve been something going on with the pronunciation of people’s Bs becoming closer to Vs in late antiquity. Thus, the ways in which our alphabets represent specific sounds today reflect the prestige dialects of our two classical languages–Latin and Greek–as they were spoken over a millennium ago.

Consider then how we distinguish technical, scientific, or artistic terminology depending on the prestige language of that field. History has largely become a vernacular field, where we adapt terms that will be more familiar to the non-professional enough to initiate them into what Ada Palmer calls the History Lab. Yet often these terms will have etymologies beyond English itself. Consider the word photograph, or its more common shortened form photo. This word comes purely from Greek, the classical language more associated with science and technology. It blends the Greek φωτο-, the blending form of φῶς (phôs), or light with the suffix –γρᾰ́φος, from the verb γρᾰ́φω meaning to draw, sketch, or write. So, photography at its core is light writing. Neat! The word photography entered English from the French photographie, that etymology referring to the French origins of the art and craft of photography itself in the middle of the 1820s. Yet the linguists who modernized Irish a century ago decided to favor indigenous terminologies, rendering this word grianghraf using the Irish word grian for Sun instead of a variation of φωτο- (light) while adopting the Greek –γρᾰ́φος suffix to center this new Irish conception of the term within the same technological corpus as the English photograph. While consequential to have a particular Irish name for this technology that elevated the Irish use of photography as equal to any other culture’s photography and particular within the Irish language, it still remains rooted in the same western tradition of grounding our names for scientific and technical things in Greek.

Language directly influences how we know things because it is the vehicle by which we recognize those things around us. I know that a photograph is something made by “light writing” therefore I will also recognize that anything else beginning with “photo” also refers to “light” and that anything ending with “graph” refers to some form of record or writing. I come from a culture where light is connected with goodness and dark with ill. Likewise, for me I think of blue and green as happier colors rather than red or orange which are angrier colors. There is safety in light, in the daytime we can see people or things coming toward us easier than in the dark of night. At the Easter Vigil the celebrant lights the Paschal Flame which is then passed around the church so that we all share in the Light of Christ (Lux Christi) returned to the world with the Resurrection. The central question in my dissertation is linguistic: what did André Thevet (1516–1590) mean when he referred to the Americas overall as sauvage? This French word translates into English as both savage and wild, yet I chose to retain the original French to better represent the original concept which encompasses both concepts in English. This word was not necessarily racial in the modern sense, rather Thevet used sauvage to describe people, places, and things which existed beyond civilization. This word itself betrays its original meaning, that is city life. Thevet himself understood the sauvage to be the antonym of this city life. I describe it in the introduction to my dissertation in terms of light and dark, following the cultural connotations already illuminated: the city is the sun whence radiates the light of civilization. The further one goes from that sun, the darker things become and the less civilized they remain. Thevet’s sauvage existed at that furthest extreme in the dark. I imagine the character of Gollum in this sort of darkened existence, deep beneath the Misty Mountains uninterested in light save for the Ring of Power which consumed his day rendering it eternal night. In the literature of Thevet’s time a fine sauvage characterization is Caliban in Shakespeare’s Tempest, wild as the waters which wrecked King Alonso and his men on the island in Act 1 of that play.

Roberts notes how these linguistic attributes influenced Linnaeus’s systemization of humanity in the 1735 second edition of his Systema Naturae. The Swede divided humanity into four subcategories described by color over any other facet.[7] Roberts spends the following five pages questioning Linnaeus’s methodology, asking “why four?” and why these specific colors? There is some historical context for Linnaeus’s choice to refer to Black Africans, even Thevet referred to the varied peoples of Africa as “black” in his Singularitez de la France Antarctique. Thevet hints at a possible environmental cause for blackness, writing that the peoples “of Barbary” who are “the blackest” are “of the same manners and conditions as their region is hotter than others.”[8] Thevet’s understanding of African geography is somewhat uncertain, so his definition of Barbary may not align with the Berbers from whom the Barbary Coast of the Maghreb was named. Still, it hints at an understanding that the hotter, or more torrid, the climate got the darker the skin of the people would become. Roberts notes that the Portuguese were the first to use the “word negro to signify African origin or descent” in the middle of the sixteenth century.[9] This makes sense considering the Portuguese were the first European power to sail down the West African coast in the fifteenth century. That Roberts notes this Portuguese definition of blackness first appears in the middle of the sixteenth century likely refers to Damião de Góis’s (1502–1574) Chronica do Dom Emmanuel I of 1566 to 1567 which is an early source that I’ve consulted for information on the voyages of Vasco da Gama (d. 1524).[10] Geraldine Heng, the leading authority on medieval notions of race, wrote in her 2018 book The Invention of Race in the European Middle Ages that blackness was already well established as an element in religious and secular iconography by the beginning of the First Age of Exploration.[11] Roberts concludes his discussion of this particular racial element of Linnaeus’s great contribution to taxonomy sullenly noting that it’s thanks to Linnaeus that this cultural connotation of blackness with darkness was given scientific credence which continues to support racist ideologies to this day.[12]

How do we use our own words to describe things to which they are not suited, in turn transforming the nature of those things that they may become part of our own world? My research is most interested in understanding these questions of how those things at the boundaries of knowledge were understood by André Thevet using the tools afforded to him during the French Renaissance of the sixteenth century. Thevet used the word sauvage to do this and create a category of life against which he could measure and proclaim the existence of something civilized closer to home. Michael Wintroub, Professor Emeritus of Rhetoric at Cal-Berkeley, wrote in his 2006 book A Savage Mirror that Thevet’s countrymen sought to “civilize the barbarians” to make up for an insecurity they felt at being called barbarians themselves by Italian intellectuals at the turn of the sixteenth century during the French invasion of Italy under King Charles VIII (r. 1483–1498).[13] As long as there was someone else who the French could look down upon beyond their own cities they felt secure in their own civility. Yet the sauvage exists within a larger framework of singularities, a word which is central to Thevet’s cosmography. Thevet used the word singularity to describe those things which were exotic, wonderous, and immensely collectable in his eye and hopefully in the eyes of potential readers who would buy his books. I see various layers and categories of singularities in Thevet’s cosmography, for instance he only included images of certain animals in his book of the same name, the aforementioned Singularitez of 1557. The sloth and toucan were depicted as well as described, yet the mysterious Ascension Island aponar remained a bird worthy only of a textual description. This suggests that somethings were more singular than others, or more worthy of attention and the money needed to produce these woodcut images than others. These systems of knowing framed around the singularity are the subject about which I intend to write my first academic monograph. Classifying something as singular gives it an appeal which sets it aside from both the civil and the sauvage as belonging to a higher level of category which can include both the urbane and the agrestic.

Jason Roberts describes Buffon and Linnaeus’s mutual missions to make something of themselves and to rise above their provincial origins to the heights of society. I laughed out loud reading Roberts’s introduction to Linnaeus’s character, what felt like an iconoclasm of sorts for this Fellow of the Linnean Society. “Carl Linnaeus was a Swedish doctor with a diploma-mill medical degree and a flair for self-promotion, who trumpeted that ‘nobody has been a greater botanist or zoologist’ while anonymously publishing rave reviews of his own work.”[14] Buffon by contrast took advantage of a golden opportunity to build his own demi-paradise at his manor in the Burgundy countryside until his good reputation as a botanist brought him to royal attention and the appointment as Intendent of Jardin du Roi.[15] The Jardin des Plantes, as Buffon’s charge is today known, is perhaps a better place to conclude than most. Situated in the Fifth Arrondissement across Boulevard de l’Hôpital and Rue Buffon from Gare d’Austerlitz, the Jardin is an urban oasis created for the purpose of crafting systems of knowing. Its original intent was to serve as a medicinal garden existing beyond the purview of the Sorbonne, Paris’s sole licensed teaching medical school in the seventeenth century.[16] I’ve spent several happy hours wandering through the Jardin, home to the Muséum National d’Histoire Naturelle’s Grande Galerie de l’Évolution, the Galerie de Paléontologie et d’Anatomie compare, and the Ménagerie du Jardin des Plantes, which was home to Paris’s first resident giraffe whose story is delightfully told by Michael Allin in his 1998 book Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris.[17] While Allin’s heroine Zarafa is not today on display in the Grande Galerie de l’Évolution (she is instead today to be found in the Muséum d’Histoire naturelle de La Rochelle), the taxidermy in the Parade of African Mammals that is the centerpiece of the Grande Galerie represents a system of knowing animal life in itself.An elephant leads the parade followed by hippopotami, zebras, and giraffes with two such camelopards standing erect their long necks rising toward the upper galleries at the center of the procession. Behind them come the horned mammals, rhinoceroses, and at the rear a crouching lion watching its prey. This is a system that Buffon would have appreciated more than Linnaeus, one which represents the nature of individual beings more than species. Each stuffed specimen seems to have its own character, its own personality. They look about as one would expect they would in life. The great artifice of this is the idea of a parade itself, a very human notion indeed, and one that is infrequent enough to be nearly singular in character, a reason for a day out, worth putting in the social calendar of a city, town, or village no matter how large or small. A parade is its own system of knowing.

[1] For my recent essays referring to this current historiographic project see “On Sources,” Wednesday Blog 6.22, “On Writing,” Ibid., 6.27, and “On Knowledge,” Ibid., 6.29.

[2] Lee Alan Dugatkin, Mr. Jefferson and the Giant Moose, (University of Chicago Press, 2009).

[3] Staffan Müller-Wille, “Linnean Lens | Linnaeus’ Lapland Journey Diary (1732),“ moderated by Isabelle Charmantier, virtual lecture, 12 May 2025, by the Linnean Society of London, YouTube, 1:04:18, link here.

[4] Jason Roberts, Every Living Thing: The Great and Deadly Race to Know All Life, (Random House, 2024), 45–49.

[5] Roberts, 20.

[6] Roberts, 115–125.

[7] Roberts, 109.

[8] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 16r–16v. The translation is my own.

[9] Roberts, 109.

[10] Damião de Góis, Chronica do Felicissimo Rei Dom Emanuel, 4 vols., (Lisbon, 1566–1567).

[11] Geraldine Heng, The Invention of Race in the European Middle Ages, (Cambridge University Press, 2018), 190.

[12] Roberts, 110.

[13] Michael Wintroub, A Savage Mirror: Power, Identity, and Knowledge in Early Modern France, (Stanford University Press, 2006), 42.

[14] Roberts, xii.

[15] Roberts, 107.

[16] Roberts, 96–98.

[17] Michael Allin, Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris, (Delta, 1998).

Click Here to Support the Wednesday Blog

The North American Tour

The North American Tour – Wednesday Blog by Seán Thomas Kane

This week, some words on the places I visited and the people I met on this North American Tour I finished on Sunday. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
Click Here to Support the Wednesday Blog

This week, some words on the places I visited and the people I met on this North American Tour I finished on Sunday.

Earlier this year when I began to consider which conferences I would like to attend in Fall 2024, I knew from the start that my old stalwart of the Sixteenth Century Society would be top of the list. I was also interested in attending the History of Science Society’s conference for the first time after meeting a fair number of attendees from the 2023 meeting last year at my workshop in Brussels. Two conferences in two weeks is a fair amount of travel to undertake and money to spend. Yet there was more to be planned, for in midsummer I read a notice from the Society for the History of Discoveries about a special issue of their journal Terrae Incognitae about animals and exploration. I sent in a proposal which was accepted, leading to an outstanding offer to submit an article for the issue which I’m editing. So, knowing it would be good to meet the people of the SHD, I decided to submit a proposal to their conference as well.

If you’re keeping count, that means I went to three conferences in the last three weeks. I decided to call the series of talks my North American Conference Tour because this would take me not only to San Antonio but to Toronto and Mérida as well. I often thought about trying to do something like this where I visited two or three of the big continental countries in North America in short order; when I lived in Binghamton I fancied the idea of driving the 4 hours south to D.C. one day to sit in the gallery of the House of Representatives only to turn around soon after and drive back through Binghamton up Interstate 81 and across the St. Lawrence River to Ottawa to sit in the gallery of the Canadian House of Commons later that week. That never happened, in part because of the pandemic, yet I’ve undertaken similar trips in Europe on many an occasion so why would it be any more challenging here in North America?

The greatest challenge in this tour was that unlike stopping in Brussels, London, and Paris on a big European tour, I would need to fly between each of these cities and Kansas City in order to be where I needed to be in a prompt manner. I was excited by the prospect that all three of these cities could be reached in one way or another by direct flights from Kansas City. In the case of Mérida, the capital of Mexico’s Yucatan state, I would need to fly into Cancún and take the recently opened Tren Maya four hours east to Mérida to use that direct flight on Southwest. As it turned out though, I only had one direct flight throughout the entire tour. Southwest offers direct flights between Kansas City and San Antonio every other day, and they don’t fly that route on Wednesdays, so instead I flew to San Antonio with a couple hour connection at Lambert Field in St. Louis. Air Canada’s daily nonstop Toronto to Kansas City service only runs in a seasonal pattern and the season for that route ended 1 week before I was due to fly to the capital of Ontario, resulting in me having connections at the start and end of the trip in my original hometown at Chicago O’Hare. Then there was Mérida. I did seriously consider flying into Cancún rather than Mérida proper for the benefit of the direct flight. Yet the benefit of flying into Mérida itself and the still limited Tren Maya schedule meant I would still have to stay overnight in Cancún before flying home. So, I booked flights on United to Mérida through Houston Bush Airport which included an 8 hour layover on the way out and an 11 hour layover on the way home. I figured I could take advantage of the time in Houston in some way or another.

San Antonio

The Alamo

I traveled to San Antonio with my Mom, who jumped at the opportunity to spend a few days in that city. I’d only ever spent a few hours there about a decade ago when we were in Austin at my Mom’s office over her birthday weekend in May 2015. That visit to the Alamo City was cut short though by heavy rains and flooding. On this instance though, I fell in love with San Antonio. It often reminded me of the best parts of San Diego, another near-border city, yet it still felt closer to home both geographically and in its approachability. Before joining in the conference there at the Menger Hotel, we took a tour of the old Spanish missions south of downtown along the San Antonio River. 

These four: Missions Concepción, San José, San Juan Capistrano, and San Francisco de la Espada brought the deep colonial history of this part of South Texas into focus. The tour guide explained that the Spanish decided to establish missions in Texas starting in 1715 in order to block French expansion from their new colony of Louisiane to the east along the Mississippi River. This was a full 200 years after the first Spanish conquistadores ventured north into Texas from their Viceroyalty of New Spain centered around Mexico City. The Franciscan missionaries who were sent north in the eighteenth century came from the Mexican city of Querétaro, some 740 miles (1,191 km) south by foot. Along with them came groups of colonists from the Canary Islands who were sent to establish a Hispanic presence around these missions alongside the majority indigenous population. The story of the Spanish colonization of Texas is a mixed one of both the story of the creation of a new ethnicity in the Tejanos, descendants of the Canarians and other Spanish colonists and the indigenous Texans including the Coahuiltecans, Payaya, and Pastia. Yet the other side of this story is the forced assimilation of these indigenous peoples to a new colonial way of life centered on the missions and their Catholic faith.

There is one more point I want to raise about the sudden Spanish urge to establish missions in Texas after 1715. This sudden colonial interest in Texas began after the War of Spanish Succession which was waged between 1701 and 1714 after the death of the last Habsburg monarch over the Spanish Empire, Charles II. Charles named Philip of Anjou, a grandson of Louis XIV of France as his heir, with Louis intending on having Philip succeed him as King of France as well, and uniting the French and Spanish Empires in a personal union. This terrified the Austrian Habsburgs, the Dutch Republic, and England & Scotland which in 1707 would unite to become the Kingdom of Great Britain. These opponents of the Bourbon succession of Philip of Anjou called themselves the Grand Alliance, and eventually won the war which was one of the first European wars to be fought in the Americas as well. In the peace that followed with the Peace of Utrecht, concluded by 1715, allowed Philip to keep the Spanish throne as King Philip V yet he had to renounce his claim to the French throne to ensure France and Spain would not unite in any fashion. Since 1715 then, the House of Bourbon-Anjou have held the title of King of Spain, in the process also unifying the older Crowns of Castile and Aragon save for several interregna during the Napoleonic invasion between 1808 and 1813, the First Spanish Republic of 1873-1874, the Second Spanish Republic of 1931–1939, and the Franco Regime which ruled from 1936 –1975.

With all this in mind if in 1715 France and Spain were newly ruled by members of the same family, why would it be as imperative for the Spanish to block the French from expanding further to the southwest out of the Mississippi Basin and into Texas? My suspicion may be that this intention was driven more by the fears of the viceregal officials in Mexico City than their royal counterparts in Madrid. Any of my eighteenth-century Latin American historian readers who may know the answer are invited to write in.

One of the finer parts of San Antonio is its river walk, which stretches along both banks of the San Antonio River through downtown and continues beyond the urban core as a series of foot and bike paths. We consistently saw mile markers for the river walk along our tour of the missions to the south of the urban core. Most evenings we walked from our hotel to the river and had dinner at one of the many restaurants that line its banks. My favorite of these meals were the enchiladas I had at the Original Mexican Restaurant, which was as touristy as it could get, I even paid a mariachi band to serenade my Mom with a song while we ate, yet it was still a delight.

My enchiladas at the Original Mexican Restaurant

We stayed at the Menger Hotel, an old historic edifice of San Antonio that was built by William and Mary Menger, a pair of German immigrants who arrived in San Antonio in 1847, just three years after the Republic of Texas was annexed into the United States. They opened the hotel in 1859 hoping it would increase business for the family’s brewery. The hotel is located on Alamo Plaza next to the old Alamo mission, originally named the Mission of San Antonio de Valéro, and so was built on the battlegrounds of the Alamo. The plaza was largely under construction during our trip as a new Alamo Museum is being built. I was struck to find the street we crossed the last time we visited the Alamo was gone, replaced by a fully pedestrianized Alamo Plaza that will certainly improve the vibrancy of the neighborhood once the work is finished. Upon arrival we had lunch in the Menger Bar, famous as the place where Theodore Roosevelt gathered many of the men who would sign up to join his Rough Riders in 1898 to go fight in the Spanish American War in Cuba. The bar and the hallway just beyond it are full of T.R.’s relics.

The Menger was host this year to the annual meeting of the Society for the History of Discoveries (SHD) which met alongside the Texas Map Society. I didn’t attend the Texas Map Society meeting on Thursday, instead choosing to go tour the missions with my Mom but was delighted to get to meet the other members of the SHD who I only knew to that point through our email correspondence. I presented on Saturday morning, mine was the first paper to be read that day. In my paper, I discussed how André Thevet tried to synthesize eyewitness testimony from two other explorers: Antonio Pigafetta’s account of Patagonia and Francisco de Orellana’s account of Amazonia with his own account of Brazil to create a full cosmography of the Americas as they existed at the time he wrote his Singularities of France Antarctique in 1557. In the sixteenth century, the word cosmography referred to the amalgamation of cartography, ethnology, geography, and natural history to craft as full a narrative about the known world as possible. As a part of my dissertation research, I translated Thevet’s Singularites from Middle French into Modern English and am now applying for postdoctoral fellowships that can help me finish the job of preparing to submit my translation for publication by an academic press.

The Menger’s Victorian Lobby

I truly loved my time in San Antonio this Fall, and like the other two cities I visited for these three conferences I would’ve been happy to spend more time there. On Saturday evening, we drove north to Austin to see friends who I hadn’t seen since the recent pandemic. I was struck by the stark differences between San Antonio, the old Tejano city, and Austin the gleaming new metropolis driven by tech money. Still, on Sunday, 27 October we returned home on the only direct flight you’ll hear about in this week’s edition of the Wednesday Blog. I had two days at home, during which I worked both days, before heading out again.

Toronto

Toronto’s Union Station with the CN Tower looming behind it.

This time, I traveled to the Great Lakes region and back to one of my favorite cities that I hadn’t been able to visit since 2019. Toronto is not only the largest city in Canada today, it is also like San Antonio a crossroads, yet this is a place where Canada, the United States, and the many immigrant communities with ties to the Commonwealth and the old British Empire meet. I’ve often thought of Toronto as a city similar to my original hometown of Chicago, just cleaner and with a very different set of immigrant communities owing to Canada’s longer connections to Britain and the Empire than our own. I had a 4 hour connection in Chicago at O’Hare Airport, during which time I walked the full length of Terminals 1, 2, and 3, a good 5 km at least to pass the time. Terminal 1 retains its fine 1980s architecture, the soft whites, blues, grays, and blacks from its tile floor and steel frame still as it always has been. Terminals 2 and 3 however need some work. I was struck by how dark and drab Terminal 3 seemed; this is actually one reason why I fly on United instead of American, I would rather connect at O’Hare in Terminals 1 or 2 than in Terminal 3 just for the nicer architecture of Terminal 1.

O’Hare Terminal 1 (left) and Terminal 3 (right).

I arrived in Toronto later in the evening on Wednesday, 30 October and took the UP Express train from Pearson Airport into Union Station, near which I was staying with a friend, Hariprasad Ashwene. Toronto reminded me more of Austin with its gleaming towers, though that is more of the North American standard that the urban core should have skyscrapers to make the most of what little land is available. The biggest thing about that city which struck me was that compared to my previous visit almost 5 years to the day beforehand, was how much warmer it was there. The last time I’d walked through Queen’s Park at the end of October it had been snowing. This time though, I only had to wear the sweater I’d brought on the last day of my trip when the warm weather that our continent had basked in began to fade. On the day I landed, Kansas City experienced its first rain in nearly 2 months, yet that rain came with high winds, thunderstorms, and tornadoes across the Great Plains and Midwest and resulted in both of my flights that day being quite bumpy with hard landings across the board. 

Hari Prasad and I on the lakeshore.

These are all clear signs of climate change, and it baffles me that we aren’t doing more about it. This trip, just like the San Antonio one, would have made a decent one by high speed rail. From Kansas City I would’ve again connected in Chicago before heading northeast to Toronto via Detroit. As it stood, I saw my second flight fly over the Ambassador and Gordie Howe Bridges connecting Detroit with Windsor, Ontario on that northeasterly route. To San Antonio, it would’ve required a connection probably in Fort Worth which seems to be Amtrak’s big future Texas hub based on the Federal Railroad Administration’s (F.R.A.) Amtrak Daily Long-Distance Service Study released in March of this year.

I traveled to Toronto to participate in the annual meeting of the Sixteenth Century Society (SCS), the one conference that I’ve attended year in and year out the longest. My first trip to the SCS was in 2019 when we met in St. Louis. That was also the last conference where I presented research derived from my History Master’s thesis written at the University of Missouri-Kansas City (UMKC). This time, I was presenting a very similar paper to the one I’d presented in San Antonio, only instead of looking at Amazonia and Patagonia I turned to specific animals which Thevet described in his Singularites that he himself did not see and try to trace the origins of what he wrote. 

Speaking at the Sixteenth Century Society’s 2024 Conference at the Sheraton Centre Hotel in Toronto.

The first of these two was the manatee (Trichechus manatus), which Thevet described living in the Florida Straits. His manatee account was drawn directly from the one that appears in Book 13 of the Historia General y Natural de las Indias written in 1535 by the Spanish naturalist Gonzalo Fernández de Oviedo y Valdés (1478–1557). The second was an account of a wild and hairy American bull, what we today know as the American bison (Bison bison) which Thevet drew from Giovanni Battista Ramusio’s (1485–1557) recounting of Oviedo’s recording of the Relación written by the conquistador Álvar Núñez Cabeza de Vaca (c. 1488–1559). Cabeza de Vaca was one of only a handful of survivors of a failed Spanish expedition to explore and claim territories north of New Spain in the deserts and mountains of the Mexican-American borderlands. In San Antonio then I was delighted to hear a presentation given by a professor at Texas A&M Corpus Christi and one of his former students, a local high school history teacher earning his Ph.D. at the same university in secondary education, about a course the professor taught on Cabeza de Vaca’s travels in Summer 2020. I spoke with the high school teacher the following day about my own presentation that was coming up the following weekend in Toronto whether I was correct in placing Cabeza de Vaca’s bison sighting in South Texas near Corpus Christi Bay along the Nueces River. He did confirm that it was a probable place where that could’ve happened, and so armed with this new affirmation I gave what became one of my best public talks to date at the SCS. It turned out though that I missed one link in the chain, for Thevet’s bison picture originated in the 1555 Cronica de la Nueva España written by Francisco López de Gómara (1511 – c. 1566).

The famed poutail from Beaver Tails.

While in Toronto I took some time to enjoy that city. I visited the Royal Ontario Museum (ROM) on the morning of All Saints’ Day, the Friday of that week. The ROM is in my opinion one of the better museums in North America, and a good marriage of natural history with human history and archeology. I like how if you climb the stairs there you have to go past the paleontology and zoology portions to get up to the galleries exhibiting artifacts from human cultures past and present. It really demonstrates that we are all a part of this same natural world, no matter how unnatural our inventions may become. On Saturday, before my talk Hari Prasad and I visited the Art Gallery of Ontario (AGO), where the medieval and early modern European art and Canadian art are the two main highlights. That afternoon after presenting we spent a good bit of time walking along the lakeshore and seeing some of the natural beauty of that city. Lake Ontario is far narrower than Lake Michigan, and so whereas you can only really see the opposite shore from the top of the Sears, now Willis Tower, you can see Niagara and Upstate New York from the tops of Toronto’s highest lakefront towers, as they are just under 100 miles (161 km) to the south. I ate a lot of poutine in Toronto, though less than the last time I visited. I even tried a poutail from the ice cream shop called Beaver Tails on the Harbourfront, which was poutine placed atop a frybread baked into the shape of a beaver tail. It was good, though it did attract a large audience of birds.

My Torontonian visit was about the right length, and in the circumstances of the world as they were that week where my mind was less on the current moment in Canada and more on the next trip to Mexico and the election due to be decided in the days in between I was ready to be home.

Mérida

I left home again at 5:00 am on Wednesday, 6 November, knowing the overall result of our elections had taken a sorry turn that will only be fully understood after these next four years are over. Because of the result I didn’t want to travel that morning, rather I wanted to stay home and close to my family. I was distraught and in no mood for another adventure. Yet an adventure is what was in store, and I took the first flight out of Kansas City on United to Houston’s Bush Intercontential Airport at 6:30 that morning. I’m not sure if it’s because of the flight schedules between Kansas City and Houston on United or if it’s because of the ones between Houston and Mérida but I had excessively long connections on both my outbound and return flights on this trip. On the way out, I spent 8 hours in the United Club close to the gate where my Mérida bound flight left from that evening. I was delighted to see several familiar faces on my Mérida flight, a good half if not 2/3rds of the passengers on that flight were fellow historians on their way to the History of Science Society’s centennial conference at the Fiesta Americana Hotel in Mérida.

After we landed my inadequacies in Spanish made themselves well and clear from the first moment. I gave the driver who picked me up at the airport the wrong address, and ended up at a hotel 2 miles (3 km) from where I was supposed to be. I ended up getting an Uber to take me to the correct place, arriving there close to 21:30, and was able to get dinner from the hotel kitchen by 23:00. Exhausted, I had a quick sleep before waking early around 06:00 and walking the 5 minutes north to the Fiesta Americana where I exchanged 45 dollars for around 850 pesos, got breakfast, and met more people who like me were going on the Thursday tour of the Mayan city of Uxmal, whose ruins are about 45 minutes drive-time to the south of Mérida. Mérida is a Spanish colonial city built atop an older Mayan city named Ti’ho. The Cathedral of San Ildefeonso in the city’s central plaza was built using stones from the older Mayan pyramids that were once found here.

South of Mérida, Uxmal was a fascinating place to visit. This city once housed around 30,000 people, and its pyramids still rise above the jungle canopy. It was all that I hoped it would be and more, a monument to the ancestors of the people of the Yucatec Mayans who are still the majority population in the Yucatán State and in Mérida, its capital. The tour started with the Pyramid of the Magician, the great central monument of the site, after which we walked past the Palace of the Governors, and then to the High Pyramid and the South Pyramid before descending down the steps of the latter and walking to the Ballcourt dedicated in the year 901 CE by the city’s king Chan Chak K’ak’nal Ajaw where the old Mesoamerican ballgame was played. The pyramids here have a rounder shape than those at Chichen Itza, and the Pyramid of the Magician seems to be a series of temples built one atop the other.

I spent most of my time in Mérida either at the Fiesta Americana or at my hotel in the Paseo 60 complex, a few minutes’ walk to the south. I’d intended to venture out to visit some of the city’s museums, including the Gran Museo del Mundo Maya and see the older Spanish urban core, including going to Mass at the Cathedral, but as it happened after returning from Uxmal I didn’t get very far from the conference. This was my first visit to Mexico, and there was a lot there to get used to that was different from any other country I’ve yet been to. I was struck by how affordable everything was compared to the United States. At the time 1 dollar would get you about 20 pesos, and in general everything was much cheaper than in San Antonio or Toronto let alone in Kansas City. Still, seeing prices listed in hundreds and thousands of pesos was a bit of a shock to me at first. I was very careful to not drink the water, using bottled water to brush my teeth, and keeping my mouth shut tight while showering. Where in San Antonio and Toronto there was water available in pitchers for us to pour into our own glasses and bottles, in Mérida there were bottles of water at every break alongside the coffee and pastries. Yet beyond all of this the one thing I was most worried about among all the usual domestic concerns was the inability of the plumbing to take flushed paper. This turned out to be less of an issue than I expected, though for the sake of the sanity of this post I’ll leave that topic be.

The Fiesta Americana Hotel in Mérida

This was my first visit to the History of Science Society’s (HSS) conference, and it certainly won’t be my last. I reconnected with several people who I’ve known off and on over the last five years in my doctoral studies and met many more people whose work I found fascinating and whose company I greatly enjoyed. I attended more sessions at this conference than at the Sixteenth Century Society, in part because two of the sessions I planned on attending at the SCS were cancelled. Perhaps this speaks to a stronger presence of early modern historians of science in the HSS than at the SCS, both conferences compete with each other as their meetings happen at the same time of year, opposite to the Renaissance Society of America’s annual conference in the Spring. Still, when I left Mérida, I found myself sad to leave these people, colleagues and friends, who I’d gotten to know in a few short days.

At the HSS, I presented a paper drawn from Chapter 3 of my dissertation which summarized my argument that Thevet’s eyewitness description of the southern maned sloth (Bradypus crinitus) reflected the gradual shift in the sixteenth century from humanism, a discourse centered on established learning from antiquity, toward the scientific developments of the seventeenth century. This then was my only presentation among the three conferences that was drawn from my dissertation rather than the introductory essays for my translation of Thevet’s Singularites. The SHD and SCS papers will likely end up in the same essay as they cover very similar topics to the point that in moments in between conferences when I’ve attempted to explain what each of them were about, and I couldn’t remember one or another of them. That however speaks as much to the number of presentations I was giving in short order: I knew I had the papers written, printed, and placed in the correct file folders and that the slides were ready to go. All I needed to do was run a couple of rehearsals beforehand and then read the papers on the day of. What ended up happening was a bit different, following from advice I received earlier this year I tried going off script a bit more than usual. At the SCS this worked really well, though I did end up going 3 minutes over my allotted 20. Meanwhile at the HSS, knowing I only had 15 minutes to present and that the recurring technical problems during our session had taken a minute or two from the presentations, I decided to end mine early cutting some comments about the philosophy of animal behavioral psychology that I’d brought in from David Peña-Guzmán’s book When Animals Dream: The Hidden World of Animal Consciousness.

One of the Mayan dishes I ate while in Mérida was perhaps the most famous of these: cochinita pibil, a Yucatec barbecued pork.

Houston

Houstonian Humidity. Photo taken from outside the Christopher C. Kraft, Jr. Mission Control Center at NASA’s Johnson Space Center.

On the way home from Mérida I had an 11 hour layover at Houston Bush Airport again, and this time instead of staying in the United Club and working I decided to take the day to visit the Space Center Houston, the visitor’s center next to NASA’s Johnson Space Center. At the beginning of the year, I looked into visiting the Space Center and booking a VIP tour of the International Space Station’s Mission Control Center, and had the trip planned out and at a reasonable price but still ended up choosing to not go to save money, a wise decision seeing how 2024 has turned out. So, on Sunday, 10 November I rented a Volkswagen Jetta from Hertz and drove across Houston to the Space Center. It turned out to be a marvelous place to explore, at times in spite of the crowds of which there were more than I expected. My only comparisons to this are visits to the Smithsonian National Air & Space Museum in Washington and to the Kennedy Space Center Visitor’s Complex in Florida. The former is far more the museum like Space Center Houston, both very busy, while the latter is more like the other Central Florida theme parks, albeit a government owned theme park dedicated to space exploration.

I arrived close to 12:30, a good 2 hours after landing, and was at first taken aback by just how busy the place was for a Sunday at midday. One part of that was that the Houston Texans weren’t playing until later in the day, which meant more locals and tourists for the visiting Detroit Lions were taking the midday hours to do some sightseeing. My first stop in the Space Center was the Artemis gallery displaying all things associated with NASA’s international program to return humans to the Moon for the first time since Apollo 17 landed in December 1972, almost 20 years to the day before I was born. There was a board where NASA invited members of the public to leave questions for the Artemis II astronauts, who are due to launch for the first crewed lunar orbit of the program no earlier than September 2025. I usually avoid these sorts of things, in a similar vein to why I like to avoid clicking on the ads on Google or any of my social media sites solely out of the enjoyment at seeing the big guy not getting my vote by engaging with their stuff. This time though was different, because as I’ve written before here on The Wednesday Blog, I worry that we may be going to Space for the wrong reasons: for profit, or glory, or conquest rather than for curiosity, or exploration, or hope that we might learn more about ourselves in finding what’s out there. My question then was this:

“How do you hope the Artemis missions will inspire humanity to become better versions of ourselves?”

This speaks to something that’s at the heart of what I do, of why I study the history of sloths in the 1550s. In that study I hope to find something about how Thevet interacted and reacted to the sloth he observed for 26 days that can tell me more about how he fit that sloth into his understanding of nature as a whole. In it beyond the study though, I hope I might learn something more about how to better interact with unfamiliar people, creatures, and things that I encounter in my life. Travel is the search for new things to know to enrich our lives by that experiential learning we do. The highlight of my visit to Houston on Sunday was touring the rooms that house the Apollo Mission Control Center where the first contact between our first human explorers to set foot on another world were first received by humans here on Earth. I know this room all too well, in fact I wonder if my fondness for the white tile aesthetic that I used to see in grocery stores or even some school classrooms isn’t in fact drawn from fond memories watching recordings of those TV broadcasts from 20 July 1969 when Apollo 11 made its landing on the lunar surface. I learned years ago to keep my camera out of my hands for most of my life and to let myself experience these moments that I have with my own eyes, and so while I did take 11 photos of the Apollo Mission Control Center while in the viewing gallery, I refrained from switching my camera to record video of the experience like many around me did. I’d rather remember those moments spent watching as the critical moments of the Moon landing played out in front of me and preserve them, however imperfectly, within my own memory that those moments get tinted with nostalgic yellowing like old paper as they age. I in fact found myself looking around Mission Control searching for all the parts of it that I know from the Apple TV+ show For All Mankind, which is one of my favorite new shows of the last five years and features Mission Control as one of its primary settings.

At the end of the day, in spite of any other troubles or annoyances that beset me, and there were some of those, I was still happy that I took the opportunity to visit the Space Center and see where one of the great vehicles of hope that remain in these dark years does its work. We may find that our best solutions to our climate crisis and to the multitude of human crises from our nigh insatiable greed or our unholy cruelty we inflict upon one another and ourselves may find a balm in reaching out and exploring our Solar System and those of other stars. I’m an optimist, even if my optimism is covered by all the debris of our pessimistic time. I hope that when Artemis II successfully orbits the Moon, and Artemis III lands humans on the Moon to establish the first lunar permanent outpost of our species that we will celebrate these accomplishments as things undertaken for all humanity and not for one nation or tribe. Our troubles today, I hope, are signs that we are beginning to move out of what Carl Sagan called our adolescence as a species and into the years when our future will really begin to look bright again.

In spite of all these troubles, this North American Tour gave me reason to hope that my future, and our future as a whole, has such great promise and opportunity if only we keep working for it and never give up the fight.

Click Here to Support the Wednesday Blog
In Toronto watching the birds. Photo: Hari Prasad.

What’s the Difference between Beavers and Humans?

What's the Difference between Beavers and Humans? – Wednesday Blog by Seán Thomas Kane

This week, to conclude a month of chaos I interviewed environmental journalist Ben Goldfarb about his book Eager: The Surprising, Secret Life of Beavers and Why They Matter. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane. Links Ben Goldfarb's Website: https://www.bengoldfarb.com NOAA Fisheries, "Oregon Beavers Engineer Better Fish Habitat, More Fish," 14 July 2016. Popular Science, "From the Archives: Do Beavers Rule on Mars?", 6 May 2022. Harvest Public Media, "The Midwest and Great Plains are gearing up for water fights fueled by climate change", 3 Sep 2024. Photo Credit: Beaver in the Pipestone Creek, Pipestone National Monument, Minnesota. Photo: Gabe Yellowhawk. Public Domain. Learn more here.
Click Here to Support the Wednesday Blog

This week, to conclude a month of chaos I interviewed environmental journalist Ben Goldfarb about his book Eager: The Surprising, Secret Life of Beavers and Why They Matter.

What follows is a transcript of our conversation.

STK: This is a really fascinating book, I have to say.

STK: I was reading something back in June that was talking about the idea of the Homo faber where we should identify ourselves by our ability to build and to imagine solutions to get out of our problems. I read that and said, “that’s what beavers do to, right?” So, the premise of this one is what is the difference between humans and beavers?

STK: When you talked in the book here about the restoration of beaver dams on Bridge Creek in Oregon; could this be a model for a clearer for how humanity could adapt to cohabitate with the rest of nature?

BG: Yeah, I think so. The situation in Bridge Creek and other places like that is that humans are building beaver dam analogues to help beavers flourish. When we wiped out several hundred million beavers over several centuries in North America, we made it harder for beavers to recolonize, so when you have a healthy beaver-rich stream they are pooling that water up and pushing it out onto the floodplain. When the beavers disappear there’s nothing to cool or check the water, streams then cut through the sediment on the bottom, and they turn into these miniature canyons or ravines. That’s a hard place for beavers to recolonize because the stream is trapped in its place and that’s where these human-built beaver dams come in because we can knock some big wooden posts into the stream bed and weave some willows in there and build some stability. It’s not as good as what the beavers do but it’s a starter dam that they can come in, build off of, and advance. So, these beaver dam analogues are like beaver kick starters, and they allow them to recolonize places where they otherwise couldn’t colonize. And to your point, I think we’ve spent hundreds of years in North America making life harder for beavers in many ways, mostly by killing them directly, and this is a way that we’re making life a little bit easier for them. You can apply this model onto many other wildlife restoration projects like wildlife crossings, or the planting of oyster reefs or salt marshes. These are things which work with ecosystems rather than against them.

A beaver dam on Bridge Creek in Oregon. Photo: NOAA Fisheries, Public Domain. Learn more here.

STK: Yeah, I know they talk here about the butterfly gardens that give them a place to land and such when they migrate.

We’re the species that created the grid system whereas beavers have their own idea of fluid stability. What would you say to that?

BG: We as a species are obsessed with linearity and if Homo faber is a construction species or an infrastructure species as some historians have put it. Linear features are what we construct: highways, railroads, power lines, fiberoptic cables, just look at our crop furrows. Beavers create what looks to us like chaos, there’s water ponding up everywhere with trees dying all over the place, and there’s sediment muckiness that smells a bit. This looks to us like fluid chaos, and I think we need to recognize that those kinds of beaver-modified or beaver-influenced systems are first the historical rule rather than the exception at the time of European arrival, but more important that those beaver systems are profoundly healthy as ecosystems compared to our infrastructure which are destructive to nature. We kill more than 1 million animals per day in the U.S. alone with our cars, whereas beavers create infrastructure that is highly beneficial to other animals from salmon and trout to waterfowl to moose and amphibians. It’s hard to name a species that doesn’t benefit from beavers at some point in its lifecycle.

STK: Beavers seem to have a human attitude to modifying the landscape. It reminds me of theories of terraforming other worlds. André Thevet described how on his way back to France from Brazil in 1556 most places hadn’t been colonized yet except how the island of Haiti was transformed by the Spanish into Hispaniola, “Little Spain,” in part by the influx of pigs they brought. So, this idea of terraforming in astrobiology seems pertinent here. You have a quote here, “We are a nation of floodplain dwellers and farmers, drawn to river valleys yet intolerant of riparian anarchy.” So, are we hostile to beavers because they challenge our sense of order?

BG: Right, the whole terraforming thing is funny because there was a story in, I believe Popular Science, in the 1930s that posited that beavers dug out the canals on Mars . So, that idea that beavers are world-makers have been applied to other planets as well. I think it’s instructive to think of the ways that beaver dams and human dams both impact the landscape, especially here in the West where I live. Every single river has a colossal mega dam on it, and those dams are immense, and they create enormous, consolidated reservoirs and they take a diverse and distributed approach to building ponds. Each of those ponds are only an acre or so, but they store more water in the landscape. You think about what the future of solar energy looks like, we’re on track to build giant industrial solar farms in the California desert when we could put a panel on every roof and opting for this more distributed and dispersed approach to power generation. That’s another interesting thing that beavers teach us: the value of the energy and strength of these distributed systems rather than the hyper-centralized systems that we tend to favor out of some misguided love of efficiency.

STK: Yeah, I just read this morning that our local NPR station was reporting that there’s a bill being proposed in the Missouri Assembly to ban water exportation from Missouri to the western states anticipating that Colorado, Utah, Arizona, et cetera are going to ask for our water eventually. It’s interesting to see that, we have the Missouri River here and the Mississippi River is on the eastern side of the state, and the Missouri floods at least once a year because they release the dams from the Dakotas that get all of the snowmelt and that floods down here typically. The Missouri is very heavily managed by the Army Corps of Engineers to the point that it’s faster than it used to be, but you know, it still floods.

Kansas City, Missouri’s Riverfront Walk along the Missouri River. Photo by the author.

BG: Look, the Missouri is one of the most hydrologically modified rivers in the U.S., and it’s certainly up there, and look at the catastrophic impacts it’s had most prominently on the Pallid sturgeon, and it speaks to the impact of human infrastructure being catastrophic for nature whereas beaver ponds are the world’s greatest fish production system. Trout and salmon grow exponentially faster in beaver ponds. The Missouri is like the Colorado River, one of those rivers that was incredibly full of sediment, “too thick to drink, too thin to plough,” so by damming the Missouri we changed water flows and sediment flows as well, and I think the beavers show us what a healthier and more beneficial relationship with sediment looks like. Beavers are capturing sediment as a resource which allows them to push more water onto the floodplain; they’re managing sediment better than we are in a lot of cases.

STK: Yeah, we actually saw one a couple of weeks ago on a Sunday morning crossing I-29 in Downtown Kansas City near the river, and it flopped itself over the barrier to get off the highway. I’m hoping there isn’t too much of a fall there, it’s all brush there. It was neat to see. We’re heavily redeveloping the riverfront now, so there’s going to be a lot more people up there were previously it was [among other things] an industrial waste dump by the railroads and such.

STK: I like what you said in the ninth chapter of this book when you were over in the U.K., and I’ve thought for a long time living here in Kansas City, my neighborhood was built here 100 years ago, and there weren’t trees here before they built this neighborhood, and all of the streets are named after colonial New Englanders. I’ve said then to people offhand that the developer tried to make this area a little New England, and as William Cronon wrote, New England was built out of the forests there as a new form of England. So, I wonder there, were you getting toward saying that we could look to Britain for the inspiration for American ecological policies, and secondly that the end goal of unlimited development would be how Britain is today?

BG: Yeah, to me one of the really striking things about visiting the U.K. for the book was how biologically improvised Britain and Ireland are today, and how fortunate we are to have the wildlife here in the U.S.: we have wolves, bison, and moose which were all species that once existed there that were annihilated there. And fortunately, here in the U.S. we were colonized recently enough, and we have enough rugged and inaccessible topography to allow these animals to be conserved, and we’ve done enough wildlife reintroductions here in a way that the U.K. is just beginning to get around to with beavers, and lynx someday. So, visiting made me feel extremely grateful for everything we’ve hung onto in the U.S., and beavers are one of those organisms of an animal in the Lower 48 that we pushed to the brink of extinction, but enough beavers survived up in Canada that we were able to use reintroduced beavers from Canada and some that hung on in Yellowstone National Park to reintroduce beavers on a wide-scale here in the U.S. Beavers today aren’t as ubiquitous as they were at their peak, not by a long shot so maybe we take them for granted a little bit and have beavers in the landscape.

When I went back to England a year later on my book tour, I got to go on a nature walk where we saw beavers doing their thing and people were in tears with joy at seeing these beavers who had been eliminated from the landscape in the 1600s. It’s sort of like seeing the Loch Ness Monster, they’re these giant rodents with their paddle tails and they cut down trees with their teeth to build walls. They’re objectively these cool, bizarre, magical critters, and it was cool to be reminded of that in the U.K. where people are seeing this part of their natural heritage return to the landscape, while meanwhile they hang out in Downtown Kansas City, or Downtown Seattle, or in the Bronx River. It was a good reminder to appreciate our wildlife in general and beavers specifically.

Note that webbing. Photo by the author.

STK: Yeah, I lived in London for a year doing my first Master’s, and you’d see some nature in the parks. I was fascinated looking at the webbing on some of the duck’s feet in St James’s Park where they’ve been protected because that’s been a part of the Palace for 300 years. But if you really wanted to see nature, you’d watch Naturewatch on BBC 1 on weekday mornings.

STK: So, has colonization forever changed beavers? Are they a different animal than they were 400 years ago?

BG: That’s a good question, and I think that ecologically and biologically they’re not. You could take a beaver from the 1300s and plop him down in modern North America and he’d do his thing and build dams and create ponds. They’ve survived so much over the last handful of centuries creating the kinds of landscapes you’d have seen before colonization. I went to Voyageurs National Park in Minnesota where these animals are protected from trapping and the landscape is conducive to beaver dam building, and there were dams that were 1000 ft long and 15 ft high, and I thought it was this great glimpse into pre-colonial America and what this would’ve looked like. These animals are the same but what’s changed is our relationship with beavers where before we perceived them as commodities that we extracted on an industrial scale to make hats. In the 20thcentury beavers began to be protected a little bit, and their populations began to increase, but all of a sudden, they were coming into conflict with humans and flooding our roads and cutting down our apple trees and flooding our irrigation ditches, and so we now see them less as commodities and more as pests. So, we still kill tens if not hundreds of thousands of beavers in the U.S. per year for causing conflict when we’re the nuisance species more than they are, they were here first. So, we need to transition out of the commodity phase and out of the pest phase and into the symbiotic phase where we harness all of the ecological benefits that these animals provide for us. Their ponds filter out water pollution and create oases against drought and prevent wildfires in some cases, especially in the West. They provide incredible fish & wildlife habitat and mitigate flooding in New England. Their value is immense beyond measure and we need to recognize that and treat them as ecological partners in conservation. Indigenous people in North America had that approach. The Blackfeet didn’t kill beavers but saw them as sacred because they created water holes to help other species. Respecting and honoring beavers isn’t new to western science, we just need to rediscover what native people knew for millennia.

STK: Are you working on any big projects now?

BG: I’m working on a book about fish, about fish as ecological engineers putting my beaver hat back on. Fish as drivers of human movement and culture over the course of our species’ own history and all the ways in which we lost fish from our lives and landscapes. I’ve always loved fish, both as quarry (I’m an angler) and as beautiful special specimens, like beavers they’re both concealed by the opacity of water.

BG: I look forward to coming back and joining you when that’s out in, I don’t know, 2056!

STK: Yeah, I’ve got a couple of books that I hope will come out before 2030 hopefully.

BG: Yeah, cool, I look forward to reading about three-toed sloths in human history.

Click Here to Support the Wednesday Blog
Beaver in the Pipestone Creek, Pipestone National Monument, Minnesota. Photo: Gabe Yellowhawk. Public Domain. Learn more here.

Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. Photo credit: (c) Field Museum of Natural History - CC BY-NC 4.0.

Elephant Tails

Photo Credit: Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley. 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. © Field Museum of Natural History – CC BY-NC 4.0.

Elephant Tails – Wednesday Blog by Seán Thomas Kane

This week, some animalistic thoughts. Photo credit: Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. (c) Field Museum of Natural History – CC BY-NC 4.0 — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
Click Here to Support the Wednesday Blog

This week, some animalistic thoughts.

I wonder if the reason why we take our children to zoos and natural history museums to see the animals is because there’s a deep sense where we recognize our own animality? I still go to these places today, to revel in the same sense of wonder I felt at spying the animals, living and dead, that grace the halls and paths of these scientific institutions. For me and many others these are places where we were first introduced to wild things when we too were wild in our own way.

On Tuesday morning I made one of my regular visits to the Kansas City Zoo, to enjoy a cool late summer morning, and yes to see the animals who live there. I’ve come to appreciate more elements of these zoo visits the older I’ve gotten, where before I might love to see the lions and imagine them in the hunt; today, I admire the power, strength, and grace of their forms, and their wisdom at sleeping for nearly 20 hours per day. On this visit the African elephants were out on a morning buffet run through their long enclosure, while families and zookeepers gazed on from the footpaths that line the west side of the elephant enclosure. We didn’t stay long at the elephants on this visit, instead watching them as we passed by. These animals are intelligent and powerful and reflect some of the noblest values we cherish in our fellow humans in their own way.

Perhaps that is why we seek after collecting other animals and housing them in zoos while living or in museums after they are dead. Jay Kirk’s biography of Carl Akeley (1864–1926), the father of American taxidermy, described how on 24 June 1910, while on a collecting expedition for the American Museum of Natural History in Kenya and Uganda, Akeley was taken by surprise by a great bull elephant.[1] Akeley had the distinct impression that he “was being hunted as well, and was now engaged in a mortal contest with this bull.”[2] In the furor of the moment the safety of his rifle caught, after which he threw it aside and grabbed hold of one of the elephant’s tusks “as it lanced past him with the force of a sharpened swinging log.” Akeley held on between the two tusks as the elephant “plowed him into the ground,” and gored off part of his face, breaking enough of his body to convince the Kikuyu porters who joined his expedition 14,000 feet up Mount Kenya that he was dead.[3] Thankfully, Akeley wasn’t dead, and by the end of the expedition had gathered enough mammals to begin building his African Hall of Mammals at the American Museum of Natural History in New York where many generations of visitors have learned about these species in the century since.

I see an educational purpose to zoos and museums; they allow us to view these animals up close where otherwise we would have to travel to their native habitats or watch nature documentaries of their lives. These are places where the city dweller can explore the natural world in a controlled and comfortable manner. We demarcate ourselves from the rest of nature by our inventions and our buildings and our tool-use, yet other animals have been seen to do all these things in their own way. What sets us apart perhaps is that we build worlds meant only for ourselves in which we expect other species to exist on our terms. My parents didn’t buy new rugs for their house until after our last two pets, Noel the shih-poo and Kitty the American shorthair cat both died of old age, knowing that those two and our other dogs, cats, horses, goats, ponies, and even a turtle were going to do what they needed to when and where they needed to.

The same goes for these animals living in zoos: today they have enclosures that seek to mimic their native habitats, and to keep them busy and engaged in the thrill of life even while in captivity. Where once they were kept in cages, now they are housed in enclosures. The good people of Kansas City therefore are able to see Sumatran tiger, Red pandas, and Orangutans all in the same general vicinity of each other in the Asian zone of the Kansas City Zoo with minimal risk to life or limb. I say minimal because for all the efforts to contain the natural ways of these animals, we still have the human factor to consider.

In the last week I’ve read a fair bit on chaos theory, first devised by meteorologist Edward Lorenz in the 1960s to describe seeming anomalous elements in weather patterns. Lorenz defines chaos as having a “sensible dependence” which is inherently deterministic by its sensibility.[4] Chaos “appears to involve chance,” which can be statistically estimated, yet those results are mere estimates.[5] One might say that the size of the human species alone, all 8.2 billion of us, would be enough data points to fulfill the conditions for chaos. Yet even then, there is a finite number which can be calculated, so even the uncertainty of the human factor in building environments for safe encounters between the rest of nature and ourselves for the mutual benefit of all is not uncertain enough to fulfill the need for an infinitely large sample size required for chaos to exist.[6]

Perhaps then, the best way to try to quantify the roots of chaos in the human factor would be to attempt to quantify the countless thoughts of we 8.2 billion humans? I imagine it like filling Stanley Field Hall at the Field Museum in Chicago and the balcony galleries above it to just beyond the fire code maximum capacity and then trying to count the number of thoughts each individual there might have in a given moment. In order to safely move those people out of the building to avoid overcrowding you not only would need to coax each individual to move in such an unsafely large crowd, but you’d need to keep all of those individuals calm and compliant to avoid a panic and stampede. At the end of the day, we are all humans, and humanity is inherently animalistic. A chaotic system is one dependent less on external factors, the fire marshal on a bullhorn directing the crowd out the north and south doors, and more on interior changes in initial conditions.[7] External changes then are predictable, while the human consciousness remains a wonder and a liability in situations when too many of us are in the same place at the same time. It’s a real wonder that the 2016 Cubs World Series Parade, which saw 5 million of us humans gather along the route from Wrigley Field down to Grant Park, didn’t result in any casualties or fights. I’ve argued before that this event is a sign of the inherent benevolence of the human spirit, and that we evolved with good intentions first and foremost.

Here though we’re moving from my philosophical interpretation of a branch of mathematics into matters of theology; and that doesn’t feel like an appropriate direction to take this, so I am avoiding matters of faith this week. When done right our museums and zoos allow us to learn about the rest of nature at a distance, a safe distance for both ourselves and everyone else. With all I’ve read in the last few weeks about polar bears, I’d rather just view them at the zoo, or the standing bears frozen in taxidermic eternity behind glass at the Field Museum. They might appreciate meeting me in life during their summer fast, though that’s entirely irr-elephant.

[1] “Akeley Expedition to British East Africa (1909-1911),” American Museum of Natural History Archives, https://data.library.amnh.org/archives-authorities/id/amnhc_2000084.

[2] Jay Kirk, Kingdom Under Glass: A Tale of Obsession, Adventure, and One Man’s Quest to Preserve the World’s Great Animals, (New York: Picador, 2010), 220.

[3] Kirk, 221-222.

[4] Edward N. Lorenz, The Essence of Chaos, (Seattle: University of Washington Press, 1993), 8.

[5] Lorenz, 9.

[6] Lorenz, 10-12.

[7] Lorenz, 24.

Click Here to Support the Wednesday Blog

Dúlra

Dúlra – Wednesday Blog by Seán Thomas Kane

This week, how it’s good to pause and notice the ways we supersede older things with the new while benefiting from the old all the same. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
Click Here to Support the Wednesday Blog

This week, how it’s good to pause and notice the ways we supersede older things with the new while benefiting from the old all the same.

One thing I seek to understand the most about the Irish language is how different external influences have changed the language. I first learned the word nádúr before learning dúlra. Both words mean the same thing on a broad level: they both refer to the concept of nature. Yet nádúr comes from the Latin nātūra with the early medieval monks. It was an import to Ireland that arrived with Christianity and the Latin alphabet, a Roman concept of nature that perhaps fits better in the classical sense of civilization than the Gaelic model which was highly developed around forts and homesteads rather than cities or towns. I’ve often challenged my students to consider that while civilization at its core refers to cities, the ways in which it has developed around the globe differ in their own methods.

Take, if you will, the different origins of writing. Whereas our own Latin alphabet derives from a Mediterranean sphere of the written word whose roots trace back to Egyptian hieroglyphs, the history of writing in East Asia goes back to the earliest forms of writing in ancient China on the oracle bones. In the countries whose writing systems derive from this Chinese source, they still largely use logographic or syllabic forms of writing while there is a greater diversity of form among the descendants of these old Egyptian hieroglyphs. We, the Greeks, and Cyrillic writers, have devised alphabets in which both consonants and vowels are written out. Other cultures that have adopted this Mediterranean tradition of writing only write the consonants, as in Arabic and Hebrew. Still others have syllabic systems in which individual written characters represent a syllabic sound: a consonant and vowel combination.

Each system is equal in its utility, and each represent the diversity of human experiences with their own worlds. They are each their own response to a common question. So it is with nātūra and dúlra, one is a Latin way while the other a Gaelic one. Nature, in this Latin perception is quite monolithic and abstract in my view; I’m thinking of Lucretius’s book De rērum nātūra, or On the Nature of Things, whose title I’ve surely ripped off a good many times in the last fifteen years. We can talk about nature this and nature that, yet we need further context to properly understand what is meant by nature. It could be a reference to the non-human world, places untouched by civilization. That certainly fits the Renaissance perception of nature which I study. Or it could stand in for instinct and feeling. My Instagram feed was filled earlier this week with videos of people who have pet panthers and tigers for some reason. Sure, they may seem like big, cute kittens but unlike domesticated cats (Felius cattus) these animals don’t have generations of domestication and breeding to be willing to live around humans like their smaller distant cousins do. So, pets they may be, but they are still pets that could, and quite likely will, rip your face off if given the chance.

What I like about dúlra is that it comes from another Irish word, dúil, which is a very abstract concept in English yet specific in that it refers to the most fundamental aspects of one’s nature. Dúil can be used to refer to the elements of one’s existence, or to a creature as something created. In English we have several words that all generally refer to other fauna: there’s animal, the most common one which has the Latin anima meaning “spirit” at its core, creature, which sounds slightly more menacing yet at the same time speaks to the thing’s nature as a created being, and finally beast which comes into English through French from the Latin bēstiawhich implies a strong sense of danger in its name. These three words offer a gradient of distinction from humanity, and even a scale by which we humans have judged each other. Dúil then fits closer to the English word creature in the sense that a creature is created and is constituted of elements which allow it to exist.

Are these elements then immutable, or can they change with their experiences? There is a story in the March/April 2024 issue of Smithsonian Magazine by conservation journalist Ben Goldfarb about the negative impacts that roads are having on the forests of the American West. In many places roads were the forward guard of civilization, along those roads came the hunters and loggers, the miners and sightseers all of whom transformed these forests to better fit that classical view of a civilized and maintained wilderness that isn’t truly wild. Today, Goldfarb writes, in the contiguous United States “it is impossible to travel further than 22 miles (35 km) from the nearest road.” Think about that for a moment: in the Lower 48 states, which occupy an area of 3,119,884.69 mi2 (8,080,464.3 km2), you can’t go very far from running into a road. I’ve often noticed how if you look at a road map of the 48 states you’ll see how tightly packed the roads are in the eastern half of the country, and once you go out further west they are still there but often more in a clear grid pattern. Goldfarb describes how Idaho’s Nez Perce-Clearwater National Forests have a road density which exceeds that of New York City even.

These roads then are not natural to the landscape, and those which were built on older Native American footpaths and trade routes are now so widened and imprinted upon the landscape as to make them less thoroughfares through the woods and more barriers for the denizens of the woods going straight through their home turf. Think of Arthur Dent’s exasperation at waking up in his comfortable English house to find a bulldozer outside his front door ready to pull the house down to build a bypass. The same goes for the bears and birds and deer and all the other wild things that live in this continent’s forests.

Roads often stand for a level of sophistication and civility which hearkens back to the Romans, whose roads famously all led to Rome. Like the Roman coloniae which reshaped the great forests of Northern and Western Europe two millennia ago, our own settlements changed this continent in a way which better reflects the aspirations of one society seeking to assert their sense of civility and right upon all others they encounter. Roads are tangible symbols of empire which aid the movement of goods and people from one place to another. They tie this continent together in its most fundamental way, before the railways or airways brought us even closer together. Yet Goldfarb makes a good point: at what cost have we strung these ribbons of highway across the North American continent?

The suggestion which Goldfarb describes is pulling out less used roads, old timber roads no longer operated by the companies who built them, and letting the wilderness restore itself. At first, I was hesitant to support this cause, after all how else would I, a city guy, be able to venture out west into the woods to see nature and admire the wonders of the Rockies? Yet as I read his article which features conservationists in Idaho and Montana, I began to see his point. These roads are destructive, and perhaps the better way to see nature, to experience dúlra in its fullness on this continent is to pull out some of these more remote roads, let the brush take over again, and force any would-be visitors to hike in and out. Let it be a reminder that whenever we are in that world that we are guests in someone else’s house.

In the coming weeks, I hope to write more about this question of mine of what exactly makes us human? What is the dúil at the core of our existence? And how can we understand our own dúil, our own essence, in a way which coexists with all other life rather than living above all others as some sort of self-appointed superior? Perhaps that famous line in the Book of Genesis where God commissions Adam and Eve as stewards of the Earth ought to be understood not as “having dominion over nature” but “tending to the balance of nature.” As humanity becomes more urbanized, as civilization becomes more city-orientated, perhaps we will see the land around our cities return to the wild. The Australian mammalogist, paleontologist, environmentalist, conservationist, explorer, and science communicator Tim Flannery argues this could be the case. To conclude his book Europe: A Natural History, Flannery describes a future around 2100 where most of Europe’s human population live in cities and the open land between them has been turned into wildlife reserves, national parks, and restored to its primeval forests. As long as we can assure that our food supplies, fresh drinking water, and sanitation persist if not improve, and that overcrowding doesn’t become too much of a problem in these cities then I have little issue with this idea.

It is interesting to me that even in the context of the word dúlra there is a clear distinction between that and humanity, that dúlra represents the essence of the non-human world, something far less orderly than what we’ve created. It doesn’t necessarily follow laws in the same manner as nātūra, laws whose order can be discerned with careful examination. There is something pure to the chaotic origins of life in this word dúlra, and that’s something I appreciate.

Click Here to Support the Wednesday Blog

Natural History, Part 2

Photo by Steven Paton on Pexels.com
Click Here to Support the Wednesday Blog

I am a Historian of the History of Natural History, or a Stáir ar Stáir an Nádúir in Irish. This means that I study how animals and plants were understood by naturalists in the past, in my case during the mid-1500s, or what I like to call the Late Renaissance. Central to all of this is the fact that the animals I study are all from the Americas, so they were brand new to the French and Swiss naturalists whom I study. In a sense then, natural history seeks to provide a history on human terms for nature. It seeks to bring something so vast as nature down to our level and make it familiar.

In my research this story focuses on the maned sloth (Bradypus torquatus), a species of three-toed sloth that’s native to the Brazilian Atlantic Forest. It was first recorded in a work of natural history by the Frenchman André Thevet in his 1557 book The Singularities of France Antarctique. Thevet has become famous in the history of natural history for using local names for local animals, rather than calling it a “sloth” he called it a “haüt“, his rendering of the local Tupinambá name. To me this is critical to understanding the History of Natural History, for while you could look at an animal and call it a “sloth” because it moves very slowly another option is to turn to the people who’ve lived alongside it for generations and ask them what they call it. This is what Thevet did.

Last week I got the chance to spend a couple days down in New York City, during which time I wanted to pay a visit to the American Museum of Natural History, arguably one of the preeminent institutions dedicated to the study of nature in this country. It’s a nice enough place, though I’ll admit the exhibits tend to be a bit dated now in 2022. Still, the American Museum offers a good foundation for the layout of such museums around the country. Like its Chicago counterpart, the Field Museum, my favorite such museum, the American Museum has sections focusing on Zoology, Paleontology, Botany, Astronomy, and Anthropology. It seeks to be an encyclopedia of nature in one big building on the edge of Central Park, something it does quite well.

What has struck me the most over the last few years of choosing to visit natural history and science museums in every city that I visit is how all of them try to tell the same story, a history of nature from the Big Bang down to the present. The Field Museum does a wonderful job of capturing this in their Deep Time exhibit, the place where you can find the dinosaurs, in that it begins with that first primordial burst of energy that got everything started and it ends with a wall showing all the species that have gone extinct already in our current age alongside a ticker counting the number of species currently going extinct. We model our natural history on our own history, and frankly our own history is one bookended by a lack of life, whether it be before we exist or after we’ve died.

It’s important that we understand the fact that our perspective is born entirely out of our own experiences. So, we understand the course of time as a linear and finite thing. Past generations have thought of trees and plants as animated creatures like us, while today we recognize they are living if perhaps not as sentient as we animals are. Many among us have understood nature through faith, prescribing that energy which drives all creation to a Creator, a Divine Essence as I like to call the most paradoxical and incomprehensible. (One of these days maybe I’ll release an episode all about the idea and promise of God.)

Thevet understood the sloth to be “most deformed” because of its strange shape and notable slowness. To his perspective it wasn’t a normal creature, natural to its own world yes, but not normal as he understood normal. We still today describe things that are “normal” or “ordinary” as things that we find familiar and comforting. I do it just as much as the next person (see the episode two weeks ago about cultural homogenization). In moderation this is a good thing, it allows us to formulate a baseline, a control, against which we can better understand the unusual and extraordinary around us. The beautiful thing about Nature is as much as our science has made great progress in seeking to describe and understand it, there’s always more out there for us to learn about.

I’m going to leave it there this week. If you haven’t noticed, my voice is failing me today. Let me finish with the thing that I myself will eventually want written as my epitaph (however many decades away that is): stay curious.

Click Here to Support the Wednesday Blog

The Longest Commute, Part 3

Day 14 of the Trip
Click Here to Support the Wednesday Blog

I had a restless night on board the Auto Train, from the flashing lights to my right as the curtains in my roomette with the rocking of the train, to the audible voices in the corridor beyond, to the frequent bumps and lurches on the rails. Still, after about 7 hours I decided to get up, shower, and get dressed for the day ahead. I had breakfast in the dining car as we crossed the James River and rolled through Richmond, Virginia. That capital city was radiant in the morning sun.

Crossing the James River.

At 9:30, a good half-hour ahead of schedule, we pulled into the northern terminus of the Auto Train in Lorton, Virginia, a suburb of Washington, DC nestled in the hills near the Potomac. I stepped down onto the platform soon after, collected my car, and drove into the Virginia morning bound for my main stop of the day. Virginia is one of the two oldest English colonies in North America, founded in 1607 with the establishment of Jamestown. The Puritans of New England, better known as the Pilgrim Fathers, didn’t arrive until 13 years later in 1620. Whereas the Puritans established a theocracy in the North, here in the South the Virginians established a plantation society focused on wealth and farming.

The plantations of Virginia inspired the culture and social order of the rest of the South down into the present. In some ways, these plantations are akin to the ranches of the Southwest and haciendas of the old Spanish colonies because they are all focused on the same overarching thing: using the land for its profits.

It was one such plantation that I was driving towards that morning as I passed Fort Belvoir, Mount Vernon, the home of the first President of the United States: George Washington. I’ve spent a lot of time in DC compared to the rest of the East Coast, but in all those trips I’ve never made it out to Mount Vernon, largely because I haven’t had a car on most of those trips to make the journey, or because I just couldn’t fit it into a busy schedule. So, upon seeing how close the Auto Train station in Lorton is to Mount Vernon I knew I had to fit a stop in.

Mount Vernon.

Mount Vernon sits on high ground overlooking a bend in the Potomac about 15 miles downriver from Washington, DC. The mansion house itself was first built by Washington’s father Augustine Washington in 1734 on land that the Washington family had owned since 1674. George Washington began inheriting parts of the estate in 1754 before becoming its sole owner in 1761. The image of himself that he most wanted to be remembered by, that of Farmer George, is best realized there at Mount Vernon, which has been carefully and diligently restored to its appearance in 1799, the year of Washington’s death, by its current owners the Mount Vernon Ladies’ Association.

Washington’s Tomb.

Arriving on the grounds I first made my way towards Washington’s tomb, wanting to see as much of the outdoor things to see there in the morning before the afternoon heat index well over 100ºF set in. At one point there was talk of burying Washington in the crypt beneath the rotunda of the US Capitol building, yet ever the one to avoid grandiosities Washington instead insisted on being buried in a new vault on Mount Vernon, the place he loved more than any other. His tomb is fittingly simple, a vault with an iron gate in which he and his closest family are buried. Outside of it are two obelisks which mark the graves of other Washington relatives who died in the 19th century. A short walk from Washington’s grave is another memorial marker, this one honoring the enslaved African Americans who worked on Mount Vernon. Both were somber sights to behold, the former a tomb of a man who did so much in his day to establish the precedents of our government still in place, the latter a marker of horrendous evils inflicted by that same man upon those who he relied on.

One of the great highlights for me was that afternoon when I took a guided tour of the Mount Vernon mansion, a Palladian structure that has been often used as a model for many later neo-colonial buildings to the point that the layout and interiors seemed almost familiar to me. In some respects, it reminded me of the big farmhouse that I grew up in from the front hall to the social rooms on the ground floor, which in my old house were largely all one big room, to the formal dining room off to the side. On the upper level the idea of having guest bedrooms is something that was very real to me, as we had more sleeping space for guests in that farmhouse than we had for ourselves, though there was only 1 guest bedroom in the place. On the upper level I saw the room where Washington died, restored according to a painting from the 1830s that used eyewitness testimony to be accurate to how the room had looked 30 years before.

After the deaths of George and Martha Washington and their immediate relatives Mount Vernon fell into disrepair, owing in part to changes in the plantation economy and soil exhaustion in those well-settled parts of Virginia. I was touched to learn how the estate was honored and protected by both sides during the Civil War, being one of maybe only a handful of places considered neutral. This saved and preserved Mount Vernon from meeting the same fate as many of its peers throughout the South which were often burnt and ransacked by the passing armies.

I left Mount Vernon after a good 6 hour visit and made my way northwest across northern Virginia to my hotel for the night near Dulles Airport. In general, when it comes to a bigger city like DC, if I have my car with me, I usually prefer to find hotels that are outside of the center but close to a train or metro line so that I can leave my car in a park-and-ride for the day and go into town, while not having to pay downtown hotel or parking rates. I had some ideas of going into DC on this trip, perhaps to visit the National Zoo, but ended up choosing not to, instead staying out near Dulles both that evening due to exhaustion from travel and the poor sleep the night before, and out of an eye for budgetary frugality.

The following day I did make one tourist stop at the National Air and Space Museum’s Udvar-Hazy Center, a massive hangar near Dulles that houses the Smithsonian’s impressive aircraft and spacecraft collection. There’s an old Air France Concorde in there, as well as the Enola Gay, the B-29 that dropped the atomic bomb on Hiroshima on 6 August 1945. The Space Shuttle Discovery is also housed there, in its own wing of the hangar surrounded by other spacecraft, including John Glenn’s Friendship 7, and a collection of German, American, and Soviet rockets. They even have Chuck Yeager’s Glamorus Glennis, a Bell X-1 in which Yeager became the first human to break the sound barrier in 1947, traveling at Mach 1. I wandered around these feats of human ingenuity and engineering so excited to see each and every one of them. But I knew I needed to be moving again, back on the road north, hopefully to make good time in reaching that night’s hotel.

I left Dulles at around 13:30 that afternoon, driving around the western and northern sides of the Capital Beltway to I-95 and aiming my car northeast along that great artery of the Interstate system that parallels the Atlantic coast from Miami to Maine. Today though I would only be passing through four states, Virginia, Maryland, Delaware, and Pennsylvania. As I was driving through Baltimore, taking the Fort McHenry Tunnel under Baltimore Harbor, I decided to adjust my route a bit and not go straight to my hotel in suburban Philly but instead to make a stop at Pat’s the King of Steaks in South Philadelphia because “it’s on the way.” I made it to Pat’s just after 5 pm, as the glow of the evening sun seemed to be like twilight as it shone between the old brick buildings around the intersection of S. 9th St, Wharton St, and E. Passyunk Ave.

Provelone without

The last time I was in Philadelphia in October 2019 I made my first visit to Pat’s after it was suggested to me as the best option for a cheesesteak by the park rangers at Independence Hall. I found it to be as good as I was told, a wonderful steak sandwich that was one of the easiest meals I’d yet found to order. In my case, I get the “Provolone without,” that is a provolone cheesesteak without onions. On this visit I was happy to be able to have Pat’s again after the pandemic kept me from traveling throughout the East for much of 2020 and 2021. These sorts of steak sandwiches, invented by working class immigrants and their children in the big old cities like Chicago and Philly are a real wonder for American cuisine. I’d compare the influence of the cheesesteak to that of the Italian Beef, a Chicago invention that is more slowly expanding in reach beyond that lakeside metropolis to be known and loved throughout the US.

While waiting at a traffic light near the old docks on Columbus Boulevard, I looked off towards the banks of the Delaware River at the great wharf buildings that were once the beating heart of that city’s international trade. It was through one such building that my 2nd great-grandfather Edward Maher arrived in this country in 1878, receiving an honorable discharge from the British Merchant Navy in which he had served for several years. Though I don’t know which wharf or which dock was the one that witnessed his arrival in America, I felt that the sorry pair I spied that evening in their faded grandeur could well serve as proxies for the spot where that one of my own ancestors first set foot on these shores.

The idea to stop at Pat’s on the way into Philly was good from a geographic perspective, but as soon as I’d left Pat’s and made my way back onto I-95, I quickly found that from a time and traffic perspective that it wasn’t my finest moment. I crawled through Philly that evening, making it to my overnight hotel after an hour of bumper-to-bumper traffic. By then I was just as exhausted as the night before, and not in the mood to try or do anything fancy. So, I sat down on the sofa in my hotel room, turned the TV to WHYY (Philadelphia’s PBS station) and spent the evening watching Nature and NOVA, two of my favorite shows on the air.

The next morning, I woke early, and quickly packed up my things, checking out of the hotel by 8:45. I made it to the 9:10 train at the Norristown Transportation Center with a good 15 minutes to spare, enough time to buy a new Key Card, the local transit smart card issued by SEPTA (the Southeastern Pennsylvania Transportation Authority) and boarded the regional service bound for the Center City. The plan that day was pretty simple: I wanted to visit the Academy of Natural Sciences, my favorite stop on my last trip to Philly in 2019, and then get back out to my car in Norristown to begin the last leg of the trip with a drive up to Binghamton. As luck would have it, nothing went wrong with the trip that day. I made it into Philly by 10:00 am, and walked from Suburban Station to the Academy in good time, arriving about 5 minutes after they opened their doors for the day.

The Dinosaur Hall.

The Academy of Natural Sciences is, in my humble opinion, the best natural history museum in the East. When it comes to natural history museums, I’m especially fond of the dioramas, the displays of taxidermied animals on naturalistic backdrops, of which the Academy has plenty spread out across 3 floors. Their dinosaur collection is smaller than either the American Museum in New York or the Smithsonian’s in Washington, but when it comes to dioramas Philly has them both beat in how they’re laid out and how intimate they seem. This is especially true compared to the ones in New York where the rooms are so dark that it almost feels hard to really get an appreciation for the animals on display. My two favorite natural history museums in the US are my “home museum” the Field Museum in Chicago, and the Denver Museum of Nature and Science, both of which ought to be the poster children, or better yet the type species of American natural history museums in how they set the standard that other museums ought, in again my humble opinion, to follow.

While I was at the Academy, I noticed there was a film crew in the dinosaur hall. I looked to see who was on camera and was surprised to find it was British documentary filmmaker Dan Snow. My general rule when running into famous people is to treat them like anyone else, give them their space, and don’t disrupt what they’re doing. How would you feel if you were working, and some random guy walked up to you and started chatting? I later had a very short but pleasant exchange with him on Twitter about seeing him there. Nice guy.

I wandered around the halls of the Academy of Natural Sciences for a good two hours, just soaking all of it in. When I first agreed to come to Binghamton for my PhD, one of the big things I agreed to myself was that I’d take advantage of being so close to so many wonderful cities with astounding museums to visit as many of them as I could. Because of the pandemic I haven’t been able to be as thorough at that promise as I would’ve wanted, but I’m confident in the future as I find my way into better jobs that I’ll be able to afford the odd weekend trip to see places such as this.

From the Academy I went down into the subway under Market Street and took the trolley to 30th Street, exiting at Philadelphia’s grand Amtrak terminal, where I had a quick lunch of a chicken teriyaki bento box and looked into how to get back to my car in Norristown. I could either wait an hour and catch the same train I took that morning back out to the suburbs, or I could take a timelier route on Philly’s L and interurban services and get there far sooner. Naturally then, I chose the latter, returning to the subway to catch the L to 69th Street, where I transferred to the Norristown High Speed Line, a 13.4 mile (21.6 km) interurban that runs by, among other things, Villanova University. So, at 12:40 I found myself back in my car in the Norristown Transportation Center’s garage, quickly writing out some postcards and setting my navigation system to take me north to my final stop on this Longest Commute, my place of work itself, Binghamton, New York.

The last leg of the trip was the shortest, a mere 2.5 hours between Norristown and Binghamton along the Northeast Extension of the Pennsylvania Turnpike (Interstate 476) to the northern edge of the Wyoming Valley just outside of Scranton and then a quick jump up Interstate 81 and across the New York border to the Susquehanna valley and Binghamton. I finally arrived at my apartment at 4:30 pm on Thursday, 11 August, a full 14 days after leaving home.

Elements of this trip have been in the back of my head for a while. Over the past few years, I’ve considered driving back to Binghamton via DC or Philly, having usually done so via Cleveland or Pittsburgh. There are places in all these cities that I’ve wanted to see for a long time, wishes that my younger self had that I’m finally fulfilling. This longest commute took me through 14 states (Missouri, Illinois, Kentucky, Tennessee, Florida, Georgia, South Carolina, North Carolina, Virginia, Maryland, Delaware, Pennsylvania, & New York). The trip in full saw me travel 3,022 miles (4,863 km) across much of the Midwest, South, and Northeast of this country.

So, that’s it. That’s the story. To those of you who have been listening and reading over the last 3 weeks, from the bottom of my heart thank you, thank you, thank you. This episode, no. 39, marks the end of Season 1. I started The Wednesday Blog on a whim one morning after a sleepless night in March 2021 after I decided I wanted to write something personal and non-academic for a change. At the time I said I’d stick with it as long as it was fun and not tedious. Well, that first run of 38 blog posts set the stage for the podcast, which I started on another whim after dinner one night in November 2021. About halfway through the first season of the podcast, I decided I’d call the season over after a max of 40 episodes, to try and keep things even with the number of blog posts I published before the podcast started. So, here we are. I hope “The Longest Commute” has been as fun for you to hear as it was for me to experience and later write.

So long!

Click Here to Support the Wednesday Blog

Close Encounters of the Three-Toed Kind

Close Encounters of the Three-Toed Kind – Wednesday Blog by Seán Thomas Kane

This week, introducing my research into the introduction of the three-toed sloth to European science in the 1550s. I'll be giving a public talk about my work at the Kopernik Observatory and Science Center in Vestal, NY on Friday, 29 April 2022 at 8 pm Eastern, 7 pm Central. You can find a link to the YouTube broadcast here: https://youtu.be/70lJ0NmT8Kw Also here's a link to the Kopernik Observatory's website: https://www.kopernik.org

You’ve heard me talk at length about a fair number of topics on this podcast, and those of you who have been reading my blog now for the 60 straight weeks that I’ve been writing it will perhaps know parts of me a bit better than some. This week I want to talk to you about something that’s personal yet also professional, it’s the project I’m staking my career on at this early stage––my dissertation. The big document I’m writing now is called “Trees, Sloths, and Birds: Brazil in Sixteenth Century Natural History.” It tells the story of how those three groups––the trees, sloths, and birds––were introduced to European natural history by a French cosmographer named André Thevet (1516–1590) in his 1557 book The Singularites of France Antarctique. It’s been a fun project to write so far after years of research and nearly a year of fighting to get it approved. At the moment, I have the first two chapters written and the next two, the sloth chapters, in the works.

So, naturally this seemed like a good time to stand up in front of a crowd and announce my intent to study the history of the natural history of sloths to all the world. This Friday, 29 April, at 8 pm Eastern I’ll be giving a public talk about my sloth research called “Close Encounters of the Three-Toed Kind: How Unknown Life was Named in the First Age of Exploration”. I’ve got to admit, I’m going out on a big limb here, and not lazily or slowly either. On Friday evening I’ll be introducing not only my research about the three-toed sloth’s role in cementing the strangeness of American zoology in European eyes but arguing for the recognition of what we today call the Age of Exploration, the period that began when Columbus stumbled on the Bahamas in 1492, as in fact the First Age of Exploration. The reason for this is straightforward: 61 years ago, humanity entered a Second Age of Exploration at the moment when the first human left the Earth’s atmosphere and entered Space beyond. Yuri Gagarin’s monumental first spaceflight is a moment that ought to be marked as the beginning of a new age in the human story, one where we began to move, however slowly, towards venturing out of our home and into our planetary neighborhood at the very least, our stellar neighborhood in the long run.

I don’t think it’s anachronistic to say the way Thevet and his contemporaries understood the sloth in 1555 and 1556 is similar to how we might well understand life that’s new to us that our explorers in the coming years might well encounter on other worlds. In Thevet’s time the Americas, these continents, were seen as an alien world by the Europeans, it was as foreign, as strange as they could imagine. In their efforts to make sense of what they saw and who they encountered in those first generations of contact the European explorers often either gave names familiar to them to that American life they encountered, as with the sloth, or they adopted local indigenous names for the life of these continents, as in the case of many of the local peoples they met. All of the states in my home region, the Midwest, bear indigenous-derived names, largely drawn from the names of local peoples who the French encountered and traded with during the seventeenth and eighteenth centuries.

The main theme of my talk will be about the meaning of names, their importance and intrinsic value to the named and the one doing the naming. In the first fifty years of its inclusion into European natural history the three-toed sloth went by several names. Thevet first recorded it in 1557 as the haüt, a Middle French phonetic spelling of the Tupinambá name for the creature, itself derived from the sloth’s cry which Thevet described as like “the mournful sigh of a small child.” Haüt also appeared in Conrad Gessner’s entry for the sloth in his 1567 Thierbuch, a German translation of his History of Animals, first published in Latin before Thevet’s visit to Brazil in the 1550s. Yet Gessner himself gave the sloth a more scientific name, Arctopithecus, meaning “bear-like ape” out of an effort to identify it by its physique, or how at least Thevet described its physique in his writing and a woodcut of the animal in his Singularites. Another French writer, Jean de Léry (1536–1616) who visited Brazil after Thevet left in 1556 and 1557 called the animal a Hay, with a closer phonetic spelling to the modern Aí. Yet it was the Portuguese who first called this animal a sloth, namely the Spanish Jesuit missionary St. José de Anchieta (1534–1597), whose letters to his Jesuit superiors describe the animal as a preguiça in Portuguese, a sloth in English.

Another epithet Thevet gave to the sloth in his 1575 book the Universal Cosmography referred to it as “the animal that lives only on air” because during the 26 days that he kept one in captivity he never saw it eat or drink. Therefore, in Thevet’s logic, the sloth must only nourish itself on the air surrounding it. How Thevet didn’t realize the animal was probably terrified from being brought indoors, and likely was starving and dry for thirst baffles me. Still, the idea that Thevet believed he had found an animal in this alien world of America that “lives only on air” meant that the sky was truly the limit for the possibilities of American life. Thevet’s own Twilight Zone contributed to the groundwork for the notion of alien worlds that persisted in speculation and fiction into the present day, beyond the bounds of his own Age of Exploration, which I might argue ended with the competing Amundsen and Scott expeditions to the South Pole in 1911, or perhaps with the gradual end of the old colonial empires over the last century. So, if you’re in the Southern Tier of New York this Friday and want to hear me talk about sloths come up to the Kopernik Observatory and Science Center in Vestal, New York. The talk begins at 8 pm on Friday, and if the skies are clear, as hopefully they will be, we should have some wonderful opportunities for some stargazing after I wrap up my show. And for those of you who are listening from afar you can watch me take the stage live on YouTube. The link is in the show notes.

Natural History

Fremont culture petroglyphs, Dinosaur National Monument. Photo by the author.

Natural History – Wednesday Blog by Seán Thomas Kane

This week, I'm thinking about how we humans fit into the structures of natural history.

There’s a big problem with a lot of older anthropology exhibits in natural history museums around the globe, namely that they were built in the last two centuries often using either old and out of date information about the peoples they seek to describe, or like the old bronzes depicting the variety of humanity in the Musée de l’Homme in Paris, they were inherently racist to begin with.

Museums like San Diego’s anthropology museum have sought to rectify this with rebrandings and reorganizations. The museum in question, located in the California Tower building in Balboa Park, has recently renamed itself from the Museum of Man to the Museum of Us. Others like the Musée de l’Homme in Paris have worked to reassess how they display older historic anthropological exhibits like those old bronzes, so that today their primary message is one of “this is how people used to think, but not how we think anymore.” They’ve gone from being scientific teaching tools to historical artifacts.

There needs to be a very fine balance between lumping individual ethnicities with the rest of the natural world and actually considering humanity as a whole as part of nature. We are, after all natural beings, no matter how far we try to remove ourselves from nature with the edifices of civilization we’ve built up around ourselves. In case you’re wondering, this is a pretty central theme to the dissertation that I’m writing. In older generations, the idea of “natural humanity” was inherently understood to mean different peoples who were less civilized than others. It was used in the idea of the savage as a means of demeaning and describing the native peoples of the Americas following the beginning of the Columbian Exchange in 1492 (borrowing a term from one of my favorite historians, Alfred Crosby, here).

I’ve often thought of the world natural as being something good. Natural, or organic, food often tastes far better than the processed stuff. Natural soaps and such are less likely to harm our bodies. There’s even a style of music that I’ve called “natural” before, but only to myself. The liturgical music written by the St. Louis Jesuits, or the album Adiemus by Karl Jenkins would fall into this category.

So, if we’re natural beings, why then shouldn’t we be included in the kaleidoscope of life studied under the big tent of natural history? I for one have developed my own professional career from being an intellectual historian of the Renaissance to being a historian of late Renaissance natural history. That means I study natural history texts written between 1550 and 1600, in particular those which introduced new species from the Americas to audiences in Europe. At the time, natural history was closely related to another field called Cosmography, which while originally a theological study of the Cosmos had by the Renaissance become essentially the study of everything natural and human under the Sun. The first great proto-encyclopedias of our own modern age were descendants of the cosmographies of people like Sebastian Münster and my own focus of study, André Thevet (1516-1590), whose Cosmographie Universelle (1575) basically sought to describe everything, and yes I mean everything, that he knew about.

Today, we live at a turning point in human history. It seems like the last vestiges of the post-World War II order are finally beginning to break off, letting whatever the current century will bring be hatched from that shell born of the last century. Every century’s generations live in the shadows of their forebearers and have to figure out how to deal both with the benefits and the problems those generations left them. So, for us today talking about natural history we have the terrible realities of racism and bigotry which cloud this field and all its constituent studies. I do think humanity ought to be considered a part of natural history, ought to be studied like any other animal, but if we are going to speak of ourselves in those sorts of terms then it ought to do it in the same language across the board for all humanity, recognizing that we are all equal.

Today though, even more than any other time in our past, humanity has a critical role in the future of nature, and the stories that will be told someday in natural history. We’ve entered the beginnings of a new geological epoch, the Anthropocene, when we are the greatest influencers on the natural order of things. I’m seeing this in how many natural history and science museums have extensive exhibits on climate change, and even the handful of older ones on human biology, like my personal favorite at the Natural History Museum in London. We can try to ignore our part in shaping life on Earth, but at the end of the day as much as we’ll ignore it, we’ll end up like the proverbial unicorns who missed the boat. At that point, we will fall victim to our own pride, to our own endless thirst for more raw materials until the nature we need to survive has been stripped away. Human history has always been a part of natural history. Perhaps that’s a key to solving our current crises and all potential crises in the future: we must reckon with nature and our place within it.

Summer 2021 Podcast Recommendations

With the last weeks of the Summer break from the Academic Year coming to an end, I thought it would be fun to offer those of you who still read these posts a few podcast suggestions that I regularly listen to throughout the week. These may do a decent job at giving you a general idea of my own interests as they stand at the time of writing.

Planetary Radio

I first found this podcast in early 2020 just before the current pandemic began, and have made it a regular staple of my weekly radio and TV diet. It’s something that I make a point of listening to, if not on its usual Wednesday release, then by the end of the day on Thursdays. Hosted by Mat Kaplan, this is the official podcast of the Planetary Society, a space advocacy organization of which I am a proud member.

Planetary Radio, new releases every Wednesday.

A People’s History of Kansas City

A People’s History of Kansas City is always a wonderful solution for homesickness. I first started listening to it during my first year in Binghamton, I believe in early 2020. Some of my fondest memories listening to this podcast are of the time I was driving back to Binghamton from Albany Airport down I-88 (NY) and listening to a gripping story about the Guadalupe Centers here in KC, or more recently when on the way to and from a Royals game I listened to a couple episodes about Disney’s Kansas City roots and the post-contact history of the Missouria, the people for whom the Missouri River and the State of Missouri are named. I always look forward to hearing an episode of A People’s History, and occasionally even hearing people who I know personally get interviewed on this show (it helps being a historian).

A People’s History of Kansas City is off for the Summer.

Real Humans by Gina Kaufmann

Staying with the Kansas City, and KCUR, theme for a minute I want to suggest Gina Kaufmann’s latest project, Real Humans. It’s a shorter podcast, the episodes rarely seem to go over 20 minutes, but it addresses ordinary people here in KC and how the world we’re living in is impacting their lives. I’ve enjoyed what I’ve heard of this new 2021 release so far, and am looking forward to more stories brought by the host of KCUR’s old 10 am show Central Standard.

Real Humans by Gina Kaufmann, new episodes on Sundays

Star Talk Radio

I’ve been a fan of Dr. Tyson’s for a while now, having first really heard about him in my undergraduate Astronomy class at Rockhurst. This is essentially a radio version of his talk show that aired for a while in the mid-2010s on National Geographic’s cable channel. Essentially it’s Dr. Tyson and his friend Chuck Nice discussing whatever the topic of the week is with their guest. It’s admittedly been harder to get engaged in this podcast than others, but it’s a good one nonetheless.

Star Talk Radio, new episodes premiere on Mondays at 18:00 CT/19:00 ET.

Mission: Interplanetary

I think I first subscribed to this podcast either during PlanetFest this past February or during this year’s Yuri’s Night celebration in April. Either way, this has become one of my favorites for the interesting topics involving human Space exploration that are covered in each episode. The hosts, astronaut Cady Coleman and scientist & author Andrew Maynard are a lot of fun to listen to on either a long drive or a long walk around the neighborhood.

Mission: Interplanetary, off for the Summer. New episodes expected this Fall.

Ologies with Alie Ward

Ologies has topped most of the Apple Podcast charts this Summer and for good reason. I first found it one afternoon this Spring after a fun visit to the Helzberg Penguin Plaza at the Kansas City Zoo when I decided I wanted to find a podcast about penguins. Lo and behold, Ologies had an episode entitled “Penguinology,” with an expert in those antarctic sea birds, and from that point on I was hooked. I’ve really enjoyed listening to the various guest experts on this show, and while it’s a longer one it makes for good listening when you have a free 90 minutes to spare.

Ologies with Alie Ward, new episodes on Tuesdays.

Overheard at National Geographic

Overheard is a podcast that I found fairly early on in my current run of frequent podcast-listening, which all largely began with A People’s History and Planetary Radio. I’ve been a subscriber to National Geographic Magazine for quite a while now, and when I saw that Nat Geo had a podcast I figured it’d be a good one to listen to. At first it was hard to get engaged with it, the early stories I heard weren’t ones that I was all that interested in, but more and more I’ve come to really enjoy it. A recent episode involved that I loved an anthropological study of surviving Nahua-speaking communities in Mexico. Overheard has gone from being one that I’d occasionally listen to to a show that I look forward to every week.

Overheard at National Geographic, new releases on Tuesdays.

Sidedoor

From one Washington scientific institution to another, Sidedoor is a podcast from the Smithsonian that I only found a little over a month ago after my day trip to D.C. to visit a special exhibit at the Smithsonian American Art Museum (SAAM) about Alexander von Humboldt (1769-1859). Sidedoor has so far had really engaging stories that I’ve thoroughly enjoyed, and it’s inspired me more than ever to make it back to D.C. to visit the collections that get a mention on the podcast, in particular an upcoming special exhibit at the old Arts & Industries Building called Futures that sounds like it’ll be really neat.

Sidedoor, new episodes every Tuesday resuming in the Fall.

Gates McFadden InvestiGates: Who do You Think You Are?

One big change in my life that came about the same time as the start of the pandemic was my decision to try watching Star Trek again. I started this time with Picard and have since moved onto The Next Generation, Deep Space Nine, and am currently watching Voyager as well as the new episodes of Lower Decks. Considering a good portion of my free time tends to be spent watching Trek, after all there’s so much to praise about those shows and films, I’ve been on the look out for a good Trek podcast to listen to on a weekly basis. So, when I read on Twitter that The Next Generation‘s own Gates McFadden (Dr. Crusher) would be launching a podcast where she interviewed her fellow Trek stars, I figured I’d give it a go. To be honest I’ve really enjoyed listening to a pair of friends who I know for their performances on screen talk for an hour, or sometimes two, about their lives.

Gates McFadden InvestiGates: Who do you think you are?, new episodes on Wednesdays.

Conclusion

As you can see, I’ve got a lot of different podcasts that I tend to listen to on a weekly basis, and yeah I make time for them. There are a number of other ones that I’m looking in to, notably the Sisters in Strange podcast co-hosted by my cousin Chelsea Dunn and the Star Trek: The Original Siblings podcast co-hosted by my good friends Alex and Sami Brisson, the latter of which I’ll get to once I actually watch the original Star Trek series.

I’ve even considered providing narration of these blog posts as a sort of podcast, a service which is an option if I ever decide to give it a go. At the moment though I’m happy to just have people read what I’ve decided to write about.