Daily briefing: A chilling ‘deepfake’ history of the Moon landing

The core dynamos of Mars and the Moon have distinctly different histories. Mars had no core dynamo at the end of accretion. It took ∼100 Myr for the core to create a strong dynamo that magnetized the martian crust. Giant impacts during 4.2–4.0 Ga crippled the core dynamo intermittently until a thick stagnant lithosphere developed on the surface and reduced the heat flux at the core–mantle boundary, killing the dynamo at ∼3.8 Ga. On the other hand, the Moon had a strong core dynamo at the end of accretion that lasted ∼100 Myr and magnetized its primordial crust. Either precession of the core or thermochemical convection in the mantle or chemical convection in the core created a strong core dynamo that magnetized the sources of the isolated magnetic anomalies in later times. Mars and the Moon indicate dynamo reversals and true polar wander. The polar wander of the Moon is easier to explain compared to that of Mars. It was initiated by the mass deficiency at South Pole Aitken basin, which moved the basin southward by ∼68° relative to the dipole axis of the core field. The formation of mascon maria at later times introduced positive mass anomalies at the surface, forcing the Moon to make an additional ∼52° degree polar wander. Interaction of multiple impact shock waves with the dynamo, the abrupt angular momentum transfer to the mantle by the impactors, and the global overturn of the core after each impact were probably the factors causing the dynamo reversal.

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The Mausoleum of Youth: Between Experience and Nihilism in Benjamin's Berlin Childhood

Paragraph ◽

10.3366/e0264833409000662 ◽

2009 ◽

Vol 32 (3) ◽

pp. 313-330 ◽

Cited By ~ 1

Author(s):

Michael W. Jennings

Keyword(s):

Human Experience ◽

The Moon ◽

History Of Photography ◽

Work Of Art ◽

Modern Media ◽

Siegfried Kracauer ◽

History Of ◽

The Relationship

Key sections of Walter Benjamin's montage-text Berlin Childhood around 1900 figure the relationship between human experience and modern media, with the sections that frame the text, ‘Loggias’ and ‘The Moon’, structured around metaphors of photography. Drawing on the work of Siegfried Kracauer, and especially his seminal essay ‘Photography’, Benjamin develops, in the course of his book, a theory of photography's relationship to experience that runs counter to the better-known theories developed in such essays as ‘Little History of Photography’ and ‘The Work of Art in the Age of its Technological Reproducibility’, theories that are part of the broad currents of technological utopianism and, as such, emphasize photography's transformative potentials. In the Berlin Childhood, Benjamin instead emphasizes photography's role in the mortification and annihilation of meaningful human experience. Photography emerges here as the mausoleum of youth and hope.

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INTRODUCTION

Ancient Mesoamerica ◽

10.1017/s0956536107000156 ◽

2007 ◽

Vol 18 (1) ◽

pp. 107-108 ◽

Cited By ~ 1

Author(s):

William R. Fowler

Keyword(s):

Urban Landscape ◽

Special Section ◽

Third Century ◽

The Sun ◽

Urban Archaeology ◽

The Moon ◽

History Of ◽

The Temple

This is the twenty-fifth Special Section published in Ancient Mesoamerica, and therefore it represents something of a milestone in the history of the journal. The goal has been to present in each special section a collection of related papers from a single project or region or on a selected topic to provide readers a tightly integrated summary of current research and interpretations. Certainly one of the most compelling and provocative special sections we have published was “Urban Archaeology at Teotihuacan” which appeared in vol. 2, no. 1 (1991). This collection of papers featured two stunning articles on the Feathered Serpent Pyramid, then often referred to as the Temple of Quetzalcoatl. Constructed in the early third century A.D., the Feathered Serpent Pyramid, along with the Sun Pyramid and the Moon Pyramid, was one of the three most powerful monuments in the sacred urban landscape of Teotihuacan. Rubén Cabrera Castro, Saburo Sugiyama, and George L. Cowgill (1991) reported on excavations in the 1980s of the Feathered Serpent Pyramid and the investigation of more than 137 sacrificial burials, including more than 70 males identified as soldiers because of associated offerings, discovered at the base of and underneath the pyramid. In the second article, Alfredo López Austin, Leonardo López Luján, and Saburo Sugiyama (1991) presented their brilliant iconographic analysis of the sculptural facades of the Feathered Serpent Pyramid, arguing that the monumental structure was dedicated to the myth of the origin of time and calendric succession, a tangible cosmogonic proclamation that Teotihuacan was “the place where time began.”

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History of the Crust of the Moon

The Moon's Near Side Megabasin and Far Side Bulge - SpringerBriefs in Astronomy ◽

10.1007/978-1-4614-6949-0_9 ◽

2013 ◽

pp. 97-110

Author(s):

Charles J. Byrne

Keyword(s):

The Moon ◽

History Of

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Geological History of the Moon

Patrick Moore's Practical Astronomy Series - The Moon in Close-up ◽

10.1007/978-3-642-14805-7_3 ◽

2010 ◽

pp. 69-104

Author(s):

John Wilkinson

Keyword(s):

Geological History ◽

The Moon ◽

History Of

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The darker side of the moon: Satanic traditions in New Zealand as magick systems

10.26686/wgtn.17064635 ◽

2021 ◽

Author(s):

◽

John Latham

Keyword(s):

New Zealand ◽

Sexually Abused ◽

Sociology Of Religion ◽

Government Agencies ◽

The Moon ◽

Ritual Abuse ◽

History Of ◽

Satanic Panic ◽

New Zealanders

<p>When people discover the topic of my thesis they usually ask "Why Satanism?". In 1998 Satanism caught my attention when I was doing an undergraduate paper in sociology, the sociology of religion. Here I encountered several studies on the Satanic Ritual Abuse phenomena (SRA, also known as Satanic Panic and Satanism scare) See appendices for a brief history of SRA of the late 1980's and early 1990's in England, America, Australia and here in New Zealand. SRA evolved from accusations that satanic cults were involved in rituals where children were physically and sexually abused, and possibly killed. There were also reports that children were being bred for such practices. Both here and overseas cases were investigated by government agencies. The Peter Ellis case is perhaps the defining example of SRA in New Zealand. See appendices for an overview of this case In 1999,I noticed the census figures between 1986 and 1996 showed a growth of New Zealanders who identified as Satanist during the height of SRA scare, with the number rising nearly 400% (from 240 to 906). From this several questions arose: perhaps most importantly what is Satanism: why had this number grown: and how does one become a Satanist? As I began researching answers to these questions, I became aware of elements that were not apparent from the literature. Not all Satanism is about being evil and using black Magick. The spelling of Magick with a 'k' is to differentiate between religious Magick and show (illusional) magic. This is explained in more detail later. Some elements of Satanism link it closely with other Magick traditions. In this thesis I discuss two questions: what is Satanism in New Zealand and is there a relationship between Satanism and other Magick traditions in New Zealand?</p>

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The darker side of the moon: Satanic traditions in New Zealand as magick systems

10.26686/wgtn.17064635.v1 ◽

2021 ◽

Author(s):

◽

John Latham

Keyword(s):

New Zealand ◽

Sexually Abused ◽

Sociology Of Religion ◽

Government Agencies ◽

The Moon ◽

Ritual Abuse ◽

History Of ◽

Satanic Panic ◽

New Zealanders

<p>When people discover the topic of my thesis they usually ask "Why Satanism?". In 1998 Satanism caught my attention when I was doing an undergraduate paper in sociology, the sociology of religion. Here I encountered several studies on the Satanic Ritual Abuse phenomena (SRA, also known as Satanic Panic and Satanism scare) See appendices for a brief history of SRA of the late 1980's and early 1990's in England, America, Australia and here in New Zealand. SRA evolved from accusations that satanic cults were involved in rituals where children were physically and sexually abused, and possibly killed. There were also reports that children were being bred for such practices. Both here and overseas cases were investigated by government agencies. The Peter Ellis case is perhaps the defining example of SRA in New Zealand. See appendices for an overview of this case In 1999,I noticed the census figures between 1986 and 1996 showed a growth of New Zealanders who identified as Satanist during the height of SRA scare, with the number rising nearly 400% (from 240 to 906). From this several questions arose: perhaps most importantly what is Satanism: why had this number grown: and how does one become a Satanist? As I began researching answers to these questions, I became aware of elements that were not apparent from the literature. Not all Satanism is about being evil and using black Magick. The spelling of Magick with a 'k' is to differentiate between religious Magick and show (illusional) magic. This is explained in more detail later. Some elements of Satanism link it closely with other Magick traditions. In this thesis I discuss two questions: what is Satanism in New Zealand and is there a relationship between Satanism and other Magick traditions in New Zealand?</p>

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