Podcasts about north maluku

This week we examine two recent articles about coelacanth discoveries. Which one is real and which one is fake?! Further reading: Fake California Coelacanth First record of a living coelacanth from North Maluku, Indonesia A real coelacanth photo: A fake coelacanth photo (or at least the article is a fake) [photo taken from the first article linked above]: A real coelacanth photo [photo from the second article linked above]: Show transcript: Welcome to Strange Animals Podcast. I'm your host, Kate Shaw. I had another episode planned for this week, but then I read an article by geologist Sharon Hill and decided the topic she researched was so important we need to cover it here. No, it's not the dire wolf—that's next week. It's the coelacanth. We talked about the coelocanth way back in episode two, with updates in a few later episodes. Because episode two is so old that it's dropped off the podcast feed, and to listen to it you have to actually go to the podcast's website, I'm going to quote from it extensively here. In December of 1938, a museum curator in South Africa named Marjorie Courtenay Lattimer got a message from a friend of hers, a fisherman named Hendrick Goosen, who had just arrived with a new catch. Lattimer was on the lookout for specimens for her tiny museum, and Goosen was happy to let her have anything interesting. Lattimer went down to the dock. Then she noticed THE FISH. It was five feet long, or 1.5 meters, blueish with shimmery silvery markings, with strange lobed fins and scales like armored plates. She described it as the most beautiful fish she had ever seen. She didn't know what it was, but she wanted it. She took the fish back to the museum in a taxi and went through her reference books to identify it. Imagine it. She's flipped through a couple of books but nothing looks even remotely like her fish. Then she turns a page and there's a picture of the fish--but it's extinct. It's been extinct for some 66 million years. But it's also a very recently alive fish resting on ice in the back of her museum. Lattimer sketched the fish and sent the drawing and a description to a professor at Rhodes University, J.L.B. Smith. But Smith was on Christmas break and didn't get her message until January 3rd. In the meantime, Lattimer's museum director told her the fish was a grouper and not worth the ice it was lying on. December is the middle of summer in South Africa, so to keep the fish from rotting away, she had it mounted. Then Smith sent her a near-hysterical cable that read, “MOST IMPORTANT PRESERVE SKELETON AND GILLS.” Oops. Smith got a little obsessed about finding another coelacanth. He offered huge rewards for a specimen. But it wasn't until December of 1952 that a pair of local fishermen on the island of Anjuan, about halfway between Tanzania and Madagascar, turned up with a fish they called the gombessa. It was a second coelacanth. Everyone was happy. The fishermen got a huge reward—a hundred British pounds—and Smith had an intact coelacanth. He actually cried when he saw it. Most people have heard of the coelacanth because its discovery is such a great story. But why is the fish such a big deal? The coelacanth isn't just a fish that was supposed to be extinct and was discovered alive and well, although that's pretty awesome. It's a strange fish, more closely related to mammals and reptiles than it is to ordinary ray-finned fish. The only living fish even slightly like it is the lungfish, which we talked about in episode 55. While the coelacanth is unique in a lot of ways, it's those lobed fins that are really exciting. It's not a stretch to say its paired fins look like nubby legs with frills instead of digits. Until DNA sequencing in 2013, many researchers thought the coelacanth was a sort of missing link between water-dwelling animals and those that first developed the ability to walk on land. As it happens, the lungfish turns out to be closer to that stage t...

The area of Weda Bay is now one of the world's largest nickel production centers. Smelters and coal-fired power plants burn to process nickel ore into material for batteries and steel.韦达湾地区现在是世界上最大的镍生产中心之一。熔炉和燃煤发电厂燃烧镍矿石，将其加工成电池和钢铁的材料。The village of Lelilef Sawai is now surrounded by the Weda Bay Industrial Park. There, the deforestation and its effects are clear. Local farmer Librek Loha remains in Lelilef Sawai, refusing to sell the land he has taken care of for forty years. Now orange dust often covers his plants and clean water is often lacking. The plants also grow more slowly, he said.Lelilef Sawai 村现在被韦达湾工业园区包围。在那里，森林砍伐及其影响显而易见。当地农民Librek Loha依然留在Lelilef Sawai，拒绝出售他照顾了四十年的土地。他说，现在橙色的灰尘经常覆盖他的植物，干净的水经常短缺。植物也生长得更慢了。From his land, he can hear building sounds and see bright orange material flow into the sea. Research shows landslides are far more likely in deforested areas.从他的土地上，他能听到建筑的声音，并看到明亮的橙色物质流入海中。研究表明，在森林砍伐地区，滑坡的可能性要大得多。Max Sigoro, 54, is a traditional hunter and farmer. Bright lights and noise from construction scare the deer he used to hunt at night. He says he has lost nearly all the means he had to earn a living since the industrial park's growth.54岁的Max Sigoro是一名传统的猎人和农民。建筑施工的明亮灯光和噪音吓跑了他以前夜间狩猎的鹿。他说，自从工业园区发展以来，他几乎失去了所有的生计手段。PT Indonesia Weda Bay officials declined to speak to the Associated Press.PT Indonesia Weda Bay的官员拒绝与美联社对话。The company says it has planted more than 10 square kilometers of new trees. It says it plays an active part in supporting the living standards of local people, offering economic development. And, the industrial zone meets all environmental standards, PT Indonesia Weda Bay says.该公司表示，他们已经种植了超过10平方公里的新树木。它表示在支持当地人民的生活水平和提供经济发展方面发挥了积极作用。而且，PT Indonesia Weda Bay表示，该工业区符合所有环境标准。The company also says it works to protect water and has launched coral and mangrove planting programs.该公司还表示，他们致力于保护水资源，并启动了珊瑚和红树林种植项目。The Weda Bay project is just one of the industrial parks criticized by locals nearby. An industrial park on the island of Borneo and other projects in North Maluku are also under community protests.韦达湾项目只是附近居民批评的工业园区之一。婆罗洲岛上的一个工业园区和北马鲁古的其他项目也遭到社区抗议。Perhaps related to these public objections, European companies may be losing interest in nickel from Indonesia.这些公众反对可能与此有关，欧洲公司可能对印尼镍失去兴趣。In recent weeks, the French mining company Eramet and German chemical giant BASF announced they were canceling plans to build a $2.6 billion nickel plant in Indonesia.最近几周，法国矿业公司Eramet和德国化工巨头巴斯夫宣布取消在印尼建造26亿美元镍工厂的计划。Indonesia has been seeking to work more with Tesla, which uses twice as much metal in its total production of batteries than the next highest auto competitor. The amount of nickel Tesla used in 2023 was up a third over the year before. Only 13 percent came from Indonesia last year. But Tesla's 2023 impact report noted Indonesia 18 times and warned the country's nickel will be very important.印尼一直在寻求与特斯拉更多合作，特斯拉在其总电池生产中使用的金属量是第二大汽车竞争对手的两倍。2023年，特斯拉使用的镍量比前一年增加了三分之一。去年只有13%的镍来自印尼。但特斯拉2023年影响报告中提到了印尼18次，并警告该国的镍将非常重要。Tesla did not answer an AP email requesting information about its use of nickel from Indonesia and deforestation.特斯拉没有回复美联社关于其使用印尼镍和森林砍伐情况的电子邮件询问。Questions to Indonesia's Ministry of Environment and Forestry, Coordinating Ministry of Maritime and Investment Affairs and Ministry of Energy and Natural Resources also went unanswered.对印尼环境与林业部、海洋与投资事务协调部和能源与自然资源部的询问也没有得到答复。

AP correspondent Charles de Ledesma reports on two disturbances in Indonesia - a volcano eruption in North Maluku, and flash floods in Sumatra.

Good afternoon, I'm _____ with today's episode of EZ News. Tai-Ex opening The Tai-Ex opened up 89-points this morning from Friday's close, at 17,770 on turnover of 9.2-billion N-T. The market gained significant ground on Friday, rising by more than 450-points, driven primarily by Taiwan Semiconductor Manufacturing, which led the main board higher, as the electronics sector rose by 3.9-per cent during the trading day. Taipower Denies Reports of Rate Hikes Tai-Power is denying reports that plans to hike electricity rates this year. The denial comes amid speculation the state-generator could raise rates after its posted over 380-billion N-T in accumulated losses at of the end of last year. The Ministry of Economic Affairs' electricity price review committee is scheduled to meet in March to decide on rates for the next six months and reports have been claiming it could seek to raise rates for third consecutive year during that meeting. However, Tai-Power is dismissing (駁回) those claims and says it's currently "conducting an internal financial review" and seeking "financial support from the government." Nvidia's Jensen Huang Back in Taiwan Nvidia co-founder and C-E-O Jensen Huang is back in Taiwan. Huang was spotted at Ningxia Night Market in Taipei wearing one of his now trademark (（某人的）標記，特徵) leather jackets this past weekend. Speaking to reporters, Huang said he's in town to celebrate the Lunar New Year with employees at Nvidia's Taiwan Branch. He's also reportedly slated to meet with Taiwan Semiconductor Manufacturing executives to discuss further cooperation between the two companies and attend a conference on advanced packaging supply chains. Nvidia is one of T-S-M-C's biggest customer. US DeSantis Ends Presidential Bid New Hampshire residents vote in their presidential primary Tuesday --with one less candidate (候選人) to choose from. AP correspondent Jackie Quinn reports. Germany Rallies Against AfD Party Hundreds of thousands of people have been protesting in Germany this weekend, against the right-wing Alternative for Germany party. The demonstrations came in the wake of a report that right-wing extremists recently met to discuss the deportation (驅逐出境) of millions of immigrants, including some with German citizenship. Although Germany has seen other protests against the far right in past years, the protests this weekend are notable for their size and scope. The demonstrations have garnered support from President Frank-Walter Steinmeier, Vice-Chancellor Robert Habeck, and the Central Council of Jews. German companies also spoke out against extremism, emphasizing the country's commitment to democracy and tolerance. (PB) Indonesia Merapi Eruption Indonesia's Mount Merapi has erupted, as other active volcanoes flared up across the country, forcing the evacuation (疏散) of thousands. Merapi unleashed Sunday clouds of gas, and lava that traveled up to 2 kilometers down its slopes. Several of Indonesia's active volcanoes also had eruptions. A volcano in East Nusa Tenggara province spewed hot clouds into the air as more than 6,500 people fled to shelters. Mount Marapi in West Sumatra province, Mount Semeru in East Java province and Mount Ibu in North Maluku province also had new eruptions. That was the I.C.R.T. news, Check in again tomorrow for our simplified version of the news, uploaded every day in the afternoon. Enjoy the rest of your day, I'm _____. －－－－以下訊息由 SoundOn 動態廣告贊助商提供－－－－ 輕食新時尚 我的新感覺 無論是濃情蜜意的甜美滋味-草莓夾心、可可夾心、花生夾心- 還是清爽不膩、經典鹹口味的雞蛋沙拉、鮪魚沙拉 新感覺隨時都能滿足味蕾，給你全新輕食選項 每一天都散發優雅時尚、自信向前 https://bit.ly/49es7mF -- 龍年HIGH起來！新光三越《龍舞卡利HIGH》獨享7%回饋

An Indonesian man with the coronavirus boarded a domestic flight disguised as his wife, wearing a niqab covering his face and carrying fake IDs and a negative PCR test result. But the cover didn't last long. Police say a flight attendant aboard the Citilink plane traveling from Jakarta to Ternate in North Maluku province on July 18 noticed that the man changed clothes in the lavatory. “He bought the plane ticket with his wife's name and brought the identity card, the PCR test result and the vaccination card with his wife's name. All documents are under his wife's name,” Ternate police Chief Aditya Laksimada said after the man was arrested upon landing. He was identified by only his initials. Police took him for a COVID-19 test, which came back positive. The man is currently self-isolating at home and police said the investigation will continue. Indonesia is in the grip of the worst coronavirus surge in Asia. On July 22, there were 1,383 deaths, around three times the peak in January. (AP) This article was provided by The Japan Times Alpha.

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices

Researching the communal killings that occurred in North Maluku, Indonesia during 1999 and 2000, Christopher Duncan was struck by how participants “experienced the violence as a religious conflict and continue to remember it that way”, yet outsiders–among them academics, journalists, and NGO workers–have tended to dismiss or downplay its religious features. Agreeing that we need to move beyond essentialist explanations, Duncan nevertheless insists that the challenge for scholars “is to explain the role of religion in the violence without essentializing it”. In Violence and Vengeance: Religious Conflict and Its Aftermath in Eastern Indonesia (Cornell University Press, 2013) he takes up the challenge. Drawing on over a decade of research in North Maluku, and informed by time spent in the region prior to the conflict, Duncan speaks with impressive authority about the before, during and after of the bloodshed. Utilizing work by scholars of political violence and the management of memory like Stanley Tambiah and Steve Stern, he shows how participants themselves produced and reproduced master narratives of holy warfare. In the process, he critiques scholarship that overstates elite agendas and machinations, remaining too focused on the causes of violence and losing sight of how, in the words of Gerry Van Klinken, “a runaway war can become decoupled from its initial conditions”. Violence and Vengeance makes a powerful case for why study of vernacular understandings of conflict matter. The book also is exemplary in demonstrating how such study can and should be done. Learn more about your ad choices. Visit megaphone.fm/adchoices