Wednesday, July 1, 2020

World's largest graveyard of Dinosaurs found in South Africa

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Nikhita Gautam

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World's largest graveyard of Dinosaurs found in South Africa

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Global Views 360

Publication Date

July 1, 2020

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‘African dinosaurs’ exhibit at the Iziko South African Museum in Cape Town

‘African dinosaurs’ exhibit at the Iziko South African Museum in Cape Town | Source: Bruce Anderson via Wikimedia

In a village in the eastern cape of South Africa lies one of the most significant dinosaur sites ever found in the world. The site was discovered when a shepherd, Dumangwe Thyobeka found a large bone on his way to his great-grandparents’ graves, in 2015. He then took the bones to a local dinosaur enthusiast, James Rhalene. Commenting on this discovery " Mr. Rhalene said, "Growing up we were told dinosaurs were a myth, I thought they were only tales our grandparents would tell around the fire at story time", and It wasn't until reading some books that I started to believe they may be real. I've been looking into the existence of dinosaurs since 1982. He added, "You can imagine my excitement at being part of this and discovering them in my own backyard. I am so proud. Books will be written about our small village; the world will come to know of us through this discovery.”

These bones are more than 200 million years old, of around the end of the Triassic era and the beginning of the Jurassic one. When the village elder, Sginyane Ralane came to know about the discovery, he reached out to universities in South Africa for looking into it. The news eventually reached Prof. Jonah Choiniere from the University of Witwatersrand in Johannesburg, and in 2018 Jonah and his colleagues started excavating the site. “It has been one of those places where you sometimes find yourself literally tripping over a dinosaur bone. There are very few other sites I've had the chance to work where we have this richness of fossils.” says Prof Paul Barett, a dinosaur expert at The Natural History Museum, UK, after he joined the team.

A reason why this area is abundant in fossils, Natural History Museum explains, is because of the ancient river systems in the area. The area is arid for most of the year now, and the rivers flow only seasonally. However, in the ancient times, there were vast river systems flowing year-round in the region, with wide, shallow rivers which would consequently form a layer of rock 210 million years old which is up to 500 meters thick in some regions. These rivers supported diverse wildlife, including ancestors of crocodiles, possibly those of turtles and mammals and fish, amphibians and reptile-like animals. The existence of such large rivers meant that dead animals nearby would be buried in sediment before they decomposed.  

This discovery is scientifically important for a number of reasons; the era from which these bones are found is a boundary in which a mass extinction occurred. Prof. Jonah is trying to understand how the animals from before that extinction survived and how they flourished after. In the Triassic era, there were multiple dominating animals, like the crocodiles, big mammal-like animals and dinosaurs. In the Jurassic era, however, the dinosaurs are clearly dominating. Why this happened is unclear, and the rocks and fossils from this site might help with that. There were also other animals along with dinosaurs in this site which make it noteworthy. Of the animals found, there were rauisuchians, which relate to modern-day crocodiles, and were dominant on land during the Triassic. The team also found cyclodonts and dicyclodonts, where the cyclodonts are the early ancestors to all mammals, and dicyclodonts are an even earlier branch of the mammalian family tree.

All of these have a significant impact on the community too; the team signed a memorandum of understanding with the local government with huge. After the signing, local officials visited the site at Qhemega. The team has been trying to use the heavy machinery they had brought for moving fossils for improving access in and to the village. They are also developing a curriculum in high schools to include topics about fossil sites and to add geography to the curriculum, to train the younger generation about the mapping used in excavation and in many other scientific fields especially relevant in the mineral-resource rich South Africa.

So far, this site has only provided benefits for everyone involved; new discoveries and confirming data for the scientific community, and economic access, increased opportunities and a matter for pride for the local community.

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February 4, 2021 5:17 PM

Male gaze, their female guardians and sports-wear

In Helen Cixous’ essay, ‘The Laugh of Medusa’, she urges women to redefine what their body means to them, not just physically but also socially, emotionally and politically. This could happen by re-writing about your body in a way you deem  fit, the expression you identify with and separating it from how your body has been written about by men. The expression could be how you view your body separate from the patriarchal lense.

It is no secret that a woman’s body is subject to critique. While clothing for men is just a tool to cover themselves as per the surrounding environment, clothing for women isa social and political narrative that dictates their life or as we affectionately call it ‘culturally appropriate’.

The clothing style could vary. It could be a woman covered head to toe in a Burqa, it could be a woman who decides to wear sports-wear in a park or it could be jeans and a top. Everything is critically evaluated by men and by women who work towards protecting the male gaze.

The male gaze is a heterosexual way of looking at female bodies that sexualises these bodies into an object. It is a gaze that runs on the self-affirmative notion that the bodies of women, and what they do with it, is directly linked to how they  appear in front of a man.

In a recent incident in Bangalore, India, popular Indian actress Samyuktha Hegde was abused and threatened by senior political leader of the congress party, Kavitha Reddy,  for wearing sports-wear, in Bangalore’s Agara Lake park. She was exercising with her friend.

Kavitha Reddy initially claimed she was in indecent attire and went onto morally police and then later abused the actress and her friend.  A supposedly progressive political leader gets uncomfortable by what women are wearing. It breaks into an argument and a fight where the politician is supported by five to six men. Later on, the police appear to be appeasing the politician instead of the women who were harassed. Although she did apologise, her apology came after her video went viral, and as a protection for her own political reputation.

To look at Samyuktha Hegde’s clothing as a threat is to view her clothing as an act of obscenity therefore bullying her identity and sense of agency and reducing her to sexual object, who, by putting her in public, apparently gives the men present a right to look at her? Nevermind that she was there to workout like everyone else, her actions were confused as to how men look at her. In the video posted by the actress, the politician is surrounded by men who are championing her on. The politician choses to side with the patriarchal figures in shaming these women. Asking to protect from the male gaze is a far stretch but punishing women for the male gaze is where we should draw a line.

What roles does Kavitha Reddy play? She is the guardian of the male gaze. We find her in our mothers, in our grandmothers, in aunties and sometimes our friends. She understands a woman’s body as an object that is there to be looked at by men. She gets angry at women for wearing certain kinds of clothing but she is not angry at men for looking. The agency in this case always belongs to men.

When Cixous asks women to re-define their identity, she urges us to strangle the moral police that comes alive in such instances. It is the moral police that shames women for wearing clothes that don’t flatter their bodies or clothes that do flatter them. She urges us to reflect upon the source of such vigilance. Do we shame other women because we believe in what we are saying or our identity is partially (or  wholly) shaped by the male gaze?

Whether we chose to wear a burqa, or a dress, or variations of the new type clothing produced everyday, the crux of the matter is that it should not worry anyone apart from the one wearing it. The identity of a woman, sexual or otherwise, has to be redefined to be separated from the men and their gaze. We have to draw a line otherwise people in power will continue to abuse their power and preserve patriarchy and male gaze.

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