“If you want to go fast, go alone. If you want to go far, go together.” African proverb

American civil rights leader, Martin Luther King Jr. echoed the sentiments of this African Proverb when he said: “We have flown the air like birds and swum the sea like fishes, but have yet to learn the simple act of walking the earth like brothers.” Dr King appealed to all citizens of planet earth to embrace one another, regardless of background or political affiliation, in the spirit of brotherhood.

There are many moral systems based on different beliefs and cultures; these effect how we make decisions and live our daily lives. These systems are concerned with what is good for individuals and society. Ubuntu is one these moral systems adopted by Africans. It gives an understanding of ourselves as human beings in relation with the rest of the world. Ubuntu – as a way of life and a means of achieving peace and harmony – is contribution to the global community from African civilization. As it was said by Kenneth Kaunda, first president of Zambia, “Let the West have its technology and Asia its Mysticism! Africa’s gift to world culture must be in the realm of Human Relationships”[1].

The word Ubuntu originates from an African dialect. It is pronounced as uu-Boon-too, which means “humanity.” According to Ubuntu, there is a common acquaintance among us all, and it is through this relationship that we discover our human qualities. We are made human through our interactions with our fellow human beings. Zulus and Xhosas in South Africa express this idea in their language as “Umuntu Ngumuntu Ngabantu,” which means that a person is a person through other persons. We assert our own humanity when we acknowledge that of others.[2]

Ubuntu has become a well-known moral concept, typical of African, particularly South African, culture. It is described as an expression of human dignity, as a way of life, a universal truth, the foundation of the idea of an open society, and Humanism. In short, it means: humanity or humanness. It originates from the belief that one is a human being through others – “I am because you are” [3].

Ubuntu is an evolving phenomenon and has been contextualized according to the fluctuating conditions of the modern age. That is one of the reasons the concept of ubuntu has not been yet fully articulated; neither is the phenomenon fully demarcated. Ubuntu interests many people, such as social scientists, historians, philosophers, developers of software, politicians, and members of the global community. It means different things to different people around the world, and different things in different circumstances, too. It encompasses world views, economic systems, political orders, and cultures. The influence of ubuntu can be easily observed in the operational and philosophical foundations of different social movements, political parties, and professionals from a large number of fields. Ubuntu’s profound interpersonal character is the source of many distinctive virtues: patience, hospitality, loyalty, respect, sociability, health, endurance, and sympathy. These virtues have a positive impact on many fields and systems. Current Ubuntu debates focus on its social and collective dimensions and responsibilities and emphasize reciprocation as an essential value of the Ubuntu worldview.

Nobel Peace laureate Archbishop Desmond Tutu elaborates on Ubuntu as follows:

”Ubuntu is very difficult to render into a Western language. It speaks to the very essence of being human. When we want to give high praise to someone we say. ‘Yu, u nobuntu’; ‘Hey, he or she has ubuntu.’ This means they are generous, hospitable, friendly, caring, and compassionate. They share what they have. It also means my humanity is caught up, is inextricably bound up, in yours. We say, ‘a person is a person through other people.’ It is not ‘I think therefore I am.’ It says rather: ‘I am human because I belong; I participate, and I share.’ A person with ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good; for he or she has the proper self- assurance that comes from knowing that he or she belongs to a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed, or treated as if they were less than who they are.” [4]

According to Ubuntu, a person’s humanity is dependent on his/her humanity toward other human beings. A person’s humanity is therefore defined through his/her moral commitment to his/her fellow human beings, regardless of their race, religion, ethnicity, gender, or socioeconomic status.

Practicing Ubuntu unlocks the power of an African culture where people express their compassion, dignity, humanity, and mutuality to build and sustain social cohesion, peace, and justice [5]. These are the lessons true leaders adopt and practice. The similarities between true leaders – who we might call superheroes – makes me think that superheroes might be Africans. As Desmond Tutu says, “They have Ubuntu” (Poovan, Du Toit & Engelbrecht, 2006:23-25).

In an African context, respect and love among community members play an important role, and the African view of personhood rejects the notion that a person can be identified in terms of his/her physical and psychological characteristics. None of us comes into the world fully formed. We would not know how to think, walk, speak, or behave as human beings unless we learned it from other human beings [6]. Ubuntu expresses the interconnectedness, common humanity, and the responsibility of individuals to each other. In this way, Ubuntu reveals its participation in the promotion of wisdom not only for human beings but also for the whole of creation.

Nelson Mandela, the first president of post-apartheid South Africa, related his profound conviction rooted in Ubuntu:

“I have always known that deep down in every human heart, there is mercy and generosity. No one is born hating another person because of the color of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart than the opposite. Even at the grimmest times in prison, when my comrades and I were pushed to our limits, I would see a glimmer of humanity in one of the guards, perhaps just for a second, but it was enough to reassure me and keep me going. Man’s goodness is a flame that can be hidden but never extinguished.” [7]

This perspective is deeply rooted in the Ubuntu view of life. It shows how capable people can cultivate a culture of peace beyond vengeance and hate, because they still find human goodness, despite all grievances.

In essence Ubuntu, is a call to service. It is one of the most practical ways to serve humanity in this current globalized and individualized world. It is a practical, collective, and conscious action to alleviate human suffering without any kind of discrimination. Ubuntu helps to make life meaningful not only for the person who adopts and practices it, but also for others. In short we can conclude that Ubuntu is the art of being a human being.

Brave men and women across the globe have been inspired by Ubuntu – and some are real Africans who inherited Ubuntu. Many are role models for a society that acts towards individuals as equals and respects their freedom and dignity. They demonstrate good examples of what it means to be responsible for one another and for ourselves. This manifests in real life heroes such as Mahatma Ghandi, Mother Teresa, Martin Luther King, Nelson Mandela, or Fethullah Gülen. They are all diligent servants of humanity who work for a better future for everyone, whose lives are living examples and tributes of the values they personify, and who work for peace and harmony and help those of us who are most vulnerable in a world that is becoming more inhumane and antagonistic.

In our gloomiest times, we need heroes and heroines to give us courage, so we can remember our intrinsic potential. We need great leaders whose moral wisdom can be a litany of hope and inspiration. From time immemorial, heroes emerged from very difficult circumstances, like roses that grew from concrete. They reminds us of our best qualities like courage, strength, hope, empathy, honesty, compassion, and humility. People are inspired and encouraged by great leadership.

We all have the potential of being heroes in our communities and societies as long as we try our best to touch the hearts and lives of our fellow human beings regardless of their race, culture, religion, gender, and ethnicity. Sustainable peace and harmony in our own hearts and in the world will depend of one question: are we ready to swim with crocodiles in the river and dance with lions in the jungle to make a difference in the world?

References

1. Kaunda, K. 1967. A Humanist in Africa. Letters to Colin Morris. London: Longman.
2. “Understanding the Essence of Ubuntu The African Philosophy” accessed January 31, 2019. http://www.buzzle.com/editorials/7-22-2006-103206.asp
3. Ramose, MB. 1999. African Philosophy through Ubuntu. Harare: Mond Books.
4. Desmond Tutu. 1999. No Future Without Forgiveness, New York: Random House, 1999, pp. 31-32.
5. Poovan, N., M.K. du Toit and A.S. Engelbrecht. 2006. “The effect of the social values of Ubuntu on team effectiveness.” South African Journal Business Management.
6. Nussbaum, Barbara. 2003. “Ubuntu: Reflections of a South African on Our Common Humanity.” Reflections4 (4): 21–26.
7. Mandela, N. 1994. A Long Walk to Freedom: The Autobiography of Nelson Mandela. Boston: Little, Brown & Company.

What makes this event unique compared to other attempts at bringing people together to celebrate our heritages, our cultures, and our languages? For me it is the spirit of the philosophical rationale underpinning the organizers of the event: the Horizon Educational Trust, the Gauteng Provincial Department of Arts, Culture and Recreation of South Africa, the South African-Turkish Business Association, and the Turquoise Harmony Institute. What do they share in common that helps them to run a festival of diversity?

First, the festival is deeply focused on the “the diamonds” of the show: namely, the youth, who are students from a range of Turkish schools across the globe who came to showcase their experiences of dialogue, sharing the riches of their own cultures while embracing the opportunities for self-growth, discovery, and development as they learned to speak a common language of respect and value. Yes, there were the perfunctory speeches from dignitaries and sponsors. Yes, the organizers emphasized the role of Turkey offering not just bilateral South Africa-Turkey relations, but also access into the worlds where Turkish conceptions were sowing seeds across the international community. Yes, there was a nod to providing awards to the Mandela family in recognition of his contribution to world peace. But these speeches did not dominate the program; it was clear that the unexpressed agenda of the organizers was directed not towards scoring political points or grandstanding. The event was an opportunity to learn from others through appreciating difference and viewing “others” not as potential threats, a waging of supremacist ideological battles, or the harmful promotion of political factions. We, as the audience, were spectators of a new world in gestation.

The simplicity and genuineness of the hosts came through on multiple levels, but especially in how they promoted the view that cultural dialogues are easily communicated beyond linguistic specifics. The universal languages of arts, music, and dance speak volumes. The festival program directors marked each individual presentation with an evocative introduction translating the songs they rendered and offering connection with the message of the colors of a rainbow world, enriched by our diversity. Whist they hinted at the countries of origin of the performers, they were careful not to set any one up as “exotic others” against some normative hegemony, or in a competitive ascendancy. Each performance was afforded a dignity in its own right and the young stars rose spectacularly to the occasion with confidence and committed expertise. They exuded that this was a festival, not a competition; a celebration of dialogue of selves, not egoistic performances.

Notably, the program was also consciously planned to bring different performers onto the same stage in simultaneous coupled or multiple-group renditions, showing that it is not uniqueness alone that is to be valued, but one’s ability to stand alongside, and in concert with, other perspectives and points of view. We saw Romanian and Georgian songstresses hold back-to-back performances with South African backing vocals. We were mesmerized by a heartfelt Whitney Houston song, “I Am Nothing Without You” performed by an Australian teenager wearing traditional Islamic dress. We witnessed the choral singing of Turkish and South African songs by enthusiastic students on a full stage. A duo of a lanky African American and a suave South African Durbanite executed a spirited “Stand By Me” performance. An elegant impersonation of Adele’s “Someone Like You” by a Catholic girl from the Philippines sent shivers down one spine and brought tears to most eyes:

I wish nothing but the best for you…

The penetrating, almost operative gusto of “Je t’aime” by a pint-sized French lass celebrated the wonderful potential young people possess. Mozambican sisters, and Netherlander siblings, and Madagascar soloist performers continued to show the spirit of the festival by singing in Portuguese, Dutch, and Turkish. Audience members fervently waved randomly distributed miniature flags from all participating countries. Each member of the audience was randomly assigned arbitrary custodianship of these nationalistic symbols. The “We are the World” popular mantra brought all solo performers alongside the whole starry cast in a memorable display of togetherness. A South African dance group exhibited their pot pourri of traditional Turkish folkdances. Local variations of kwaito music and gumboot dancers culminated in a costumed celebration of all performers: North, South, East, and West in a rousing reinterpretation of the Southern anthem, Shoholoza. A tribute from the whole student group to both Mahatma Gandhi (in Gurathi) and Nelson Mandela (in isiXhosa) demonstrated the lessons of these international icons of harmony and commitment to social justice, through quiet, yet powerful engagement and dialogue. The celebratory pictures of their historical lives, presented in a back-to-back sequence, were a tribute by themselves. What a collage of possibilities peppered with the spice of smiles!

The music genres spanned both traditional and modern forms. It was quite evident that the star performers (ranging in age from early to late teens) were selected as exemplars of exceptional artistry. Each performance was reinforced by graphic slides depicting scenes from the performers’ home countries. Natural fauna and flora, cultural and architectural monuments, and significant people or groups formed the worldwide educational tour via the panoramic backdrop visuals. Some graphics told visual stories of evolving forms and features of the worldwide community. The program saw the presentation of singers performing their own and other cultural languages. They adapted costume styles from different settings outside their home countries. The kaleidoscope that emerged was a festival of variety: where people of different groups exchanged dress styles, languages, and dance choreographs to communicate the possibility for the dialogical space that a new cultural movement can embrace.

South Africans are perhaps skeptical of this kind of multicultural celebration due to apartheid. In such a form of cultural celebration, different cultures are placed alongside each other as enclaved entities, highlighting the “boundaries” of one’s beliefs, a celebration of otherness. Such divergence produced a “multi-cultural” endeavor that promoted a political hierarchy of perspectives which took on racialized proportions with disastrous effects.

In present times however, many proponents of the “new era” of cultural affirmation in post-apartheid South Africa see cultural celebration as an attempt to assert a new regime of hierarchies with one cultural form replacing the previously powerful forms. This is also more often associated with the representations of political power which silence those who differ from the majority perspective, the new master narrative, or dominant worldview. How different is this from multi-cultural apartheid?

By contrast, the Turkish school movement inspired by the international Hizmet philosophy of “service to humanity” is characterized by a worldview that celebrates the interdependent common ground across all cultural expressions. Their outward manifestations may differ, but cultural representations highlight the similitude of our humanity, and our quest for dialogue, love, and tolerance. This is embodied by the writings and teachings of a key founder of the Hizmet Movement: Fethullah Gülen. In this version of “inter-culturalism,” the attempt is to develop individuals who are conscious of their own self and their heritage, but not in service of a protectionist or preservationist agenda. From this firm position of self-strength, one is able to reach out to the world of others. We see in others, too, our agenda for our common quests. Our reaching out is a service to realizing peace and harmony – which is a goal sorely needed in a war-torn, politicized and ideologized world, which often uses religious beliefs as rallying points for promoting hostility, supremacy, and divergence. Sometimes these separatist agendas are disguised econometric plots, too! Cultural affirmation is not a hearkening to a fossilized past, but a recognition that our habits and routines can mutate and extend through dialogue and exchange; our borders can be more inviting and more welcoming.

A third kind of cultural engagement is “juxta-culturalism” which merely tolerates different groups walking alongside each other, never interconnecting. This is sadly the lived experiences of many who pursue only a narcissist nationalistic myopic agenda, seeing only the boundaries of geography and politics as the border of their selfhood. This produces expressions of xenophobia which does not recognize the inherent commonality of all human beings. We are all created equal in the eyes of God. Our nationalist identity is only a man-made demarcation, dividing one set of people from another. It is more commonplace that many individuals in our modern global society, live outside the borders within which their forefathers were born. We may draw our cultural roots from one geographic space, but live in another context altogether.

Human history has been replete with stories of crossing borders, migrations due to the ravages of political, economic, or natural disasters. Not all of these journeys are tales of joy. More likely, the fragile settled communities interpret the visiting migrant culture as undercutting the nationalistic goals of their society. Open hostility is unfortunately sanctioned as the appropriate response to keep the outsiders from penetrating our “safe world.” So, which version of cultural affirmation did the festival of language and culture promote?

I think that a version of “trans-disciplinary culturalism” emerged as the young stars of the show interacted to generate a positive energy of harmony by crossing over to the other side. Their own past matters; they remained rooted on their own river banks. But they were confident enough to swim across to the other side. The young performers were firmly grounded in the here and now of the present 21^st century, with all its influences: technology, media, and new musical and art forms, which they transported across the global village. And they dared us to dream of the possibility of building a new, shared cultural world. Their message was simple: we are simultaneously of the past, in the present, and eager to create the future. This movement across time and space, culture and geography, history and identity, are not threatening but enriching.

One of my lasting impressions was the emotional image of students embracing each other at the end of the show: this was the world in dialogue with each other. They had made a connection with those around them that would live on in their lives for many years. They will become the ambassadors of the new world order. The official festival song reverberates:

I saw a luminous future in my dream one night.
Lights were silent pouring down everywhere.
It was like a harmoniously working clock.
Dark nights had gone away.
A new world!
A new world!
They were building a new world.
Everywhere sparkled like the skies.
They were building a new world.

After the ceremony, I chatted with a young 12 year-old Albanian youth to congratulate him on his commanding and welcoming stage performance. He simply smiled broadly.

“No English. Me speak no English.” He smiled and held my hand, clutching his Albanian costume in one hand, his proud flag in another, and his infectious energy pouring out. Despite his lack of English skills, he was able to communicate via his open-hearted spirit.

What a festival of cultures and languages! Not essentialized, but harmonized. It was an expression of joyous humanity.

And there we found our God.

But now I think: was he from Albania or Afghanistan? Why do I not know these countries and their foreign flags? But does it matter?

His heart sparkled.

Reflections on the “13^th International Festival of Languages and Culture”
www.iflc.co.za
“Colours of the world”
18 March 2015
Nelson Mandela Theatre, Braaamfontein, Johannesburg

Michael Anthony Samuel is a professor of education at the University of KwaZulu-Natal, School of Education, Durban, South Africa.

Let us imagine the earth as a small sphere before us. If we throw an object from the North Pole toward point A on the equator line, the object follows a curved line towards the right side and reaches point B, not point A. Likewise, an object thrown from the South Pole towards the same point A will follow a similar line curved in the opposite direction. These cases have a common point. An object rolling on a rotating ground moves on a curved line. This curved line, instead of a straight one, is explained with reference to the force of acceleration. This force is named after the French engineer, Coriolis who explained it in 1835. If this force-which is generated by the earth rotating around its own axis-did not exist, then air movements and ocean currents, and consequently the climate conditions of our world, would be different than they are. The objects in our example, thrown from the two poles, go in different directions, because the world rotates counter-clockwise when looked from the North Pole, and clockwise from the South Pole.

The air over the equator receives the sun’s rays at a broad angle. It rises up after gaining heat and is replaced by colder air coming from distant latitudes. Air convection begins in connection with these heat changes. So if the world did not rotate, the air on the Poles would get heavier with cold air and come down. Then, it would be replaced by hot air from lower latitudes. The air at the equator would rise up with gaining heat and would move until reaching the Poles where it would come down after losing heat. Then, it would return to the equator, this time very close to the ground. In this case, the world would probably be an uninhabitable place with cold and fierce winds blowing all around. And of course, the side facing the sun would be very hot and the other side would be very cold.

Instead, the Coriolis effect makes these great atmospheric air masses move over our rotating earth. The hot air rising up from the equator moves towards the poles with a curved course thanks to the Coriolis effect (Figure 4). As this air current approaches the latitudes around 30 degrees, it loses heat and descends. A part of the descending air begins to move back toward the equator, but it follows a curved line again owing to the Coriolis effect. So this last curving forms the “trade winds.” In the past, sailing ships traveled from Europe to America for the purpose of trade; thus, these winds were named as trade winds. This air circulation between the equator and the 30-degree meridians is known as Hadley circulation. These air currents cause heavy rainfall in the equatorial region and the consequent formation of rain forests, which are considered as the lungs of our planet, and also they cause the formation of deserts around the region where the dry and hot weather are pure blessings for us. They are a blessing because the airborne dust rising from the desert fertilizes the rainclouds and plays a critical role for rainfall.

The air over the poles becomes cold, and it causes another air current as it becomes heavier and starts to descend. As the lowered air moves toward the equator, it changes course with the Coriolis effect. At the same time it begins to gain heat and ascend. At the latitudes where water ascends by gaining heat, a rain climate prevails. This polar air cycle is seen between latitudes of 60-90 degrees.

Some part of the air current, which descends down around 30 degrees of latitude, moves toward the poles at a low level. Also, some part of the air which comes from the poles and ascends begins to move towards the equator. So a third air cycling begins between the altitudes between 30-60 degrees. The “western winds” are brought forth from this third cycle. During the time of sailing ships, these winds were used to traveling from America to Europe (Figure 4).

In order for these air cycles to happen, the earth’s rotation around its own axis is not sufficient; its speed and atmospheric mass also play an important role. If the earth rotated slower, the Coriolis Effect would be too weak to give way to a triple air cycle. For example, since Venus rotates too slowly, there is only a single air cycle in its atmosphere. Another factor, as we mentioned, is the mass of the atmosphere. Since the atmosphere of Mars is thin and its mass is relatively less, the Coriolis Effect is too weak and there is only a single air cycle.

Coriolis Effect prevents the air current from following a straight course and the isobars form twisters as they proceed. Therefore, hurricanes in the Northern hemisphere move counter-clockwise, and those in the south move clockwise (Figure 5). Naturally, these main atmospheric movements are not the only ones. A region’s climate is dependent on several factors such as landscape, night-day heat differences, and the like. Therefore, the climatic conditions on the earth have a very complex structure. Even when we consider just these few factors discussed here, it is evident that there are countless parameters that make human life possible in our planet, and each one is finely adjusted. Even slight changes in rotation and the mass of the atmosphere would result in a dramatically different planet Earth.

The ocean currents

Movement of air masses affects the water on the ocean surface as well. Thus, wind-generated surface currents are born. These currents are parallel with the relevant winds. It is a well-known fact that these huge bodies of water change the climate of the regions they pass. Therefore, two places at 54 degrees of latitude show a surprising difference: there can be a polar bears’ park in Ontario, whereas palm trees and tropical fruits can grow in Belfast thanks to the Gulf Stream. There are other warm ocean currents that pass from Brazil, and the north and south of the equator. Some of major cold surface currents pass from Labrador, Canada, the Falkland Islands, and Peru. Warm currents soften the climate of the regions they pass, while cold currents provide sea creatures with rich food, and they are important areas of fishing.

The impact of the wind on ocean water normally reaches as deep as 100-200 meters, and even 1,000 meters in some cases. The Coriolis effect has a determining role on the direction of the currents. These currents on the move make a turn when their way is blocked by land. Thus, the succession of ocean currents becomes a cycle, and they form the great current cycles named as “gyre.” They turn clockwise in the Northern Hemisphere and counter-clockwise in the south.

There are five main ocean circulations on earth and each of them consists of four streams. These currents are at the north and south of the Atlantic Ocean, the north and south of the Pacific Ocean, and one in the Indian Ocean. The North Atlantic circulation is made up of the Northern Equator Current, the Gulf Stream, North Atlantic Current, and the Canary Current.

With the Coriolis effect, a blessing of wondrous scale, food chains are brought to life in the ocean and around coastal regions. The ocean waters are set in motion by the winds generated by the Coriolis effect, but they do not strictly follow the winds that activated them. With a deflection of nearly 45 degrees they move right in the Northern Hemisphere and to left in the Southern Hemisphere.

The effect of the winds weakens in the deeper ocean waters, and then the Coriolis effect becomes dominant. Thus the direction of ocean water carried in the Northern Hemisphere is vertical to the wind direction and towards the right. This condition causes ocean waters to be pushed towards the circulatory center, and the water level there rises about 2 meters.

As rising waters move down with the effect of gravity, the Coriolis effect comes to the stage again to give way to another current in the same direction within that current. The waters that were rising toward the center begin to sink, and they form a new vertical current. For the same reason, the separation of the water current to the right and left directions around the equatorial regions gives way to the waters at the bottom which then come to the surface. At these places, the water level decreases a little. This “upwelling” phenomenon has very important results. Dead organisms sinking down are broken down by bacteria in the deep waters. When this nutrient-rich water returns to the surface, it is a great blessing for so many sea creatures. It is a striking fact that the rotating of the earth is a means for providing many living beings with sustenance. All of these finely adjusted balances on our planet, which we mostly take for granted, provide reflecting minds with food for thought.

In the early 1970s, a young graduate student, Richard Blakemore, observed an interesting group of bacteria in a mud sample collected from Eel Pond in Massachusetts. These bacteria were migrating through a certain edge of the microscope slide. Rotating the slide did not affect their motion; they were still moving through north. Repeating the experiment in the dark also showed that it was not light that affected the bacteria’s swimming direction. The experiments left one possible explanation to the directed motion of the bacteria and that was a crazy one-that they were sensing the magnetic field of the earth! It wasn’t hard for Blakemore to place a magnet next to the microscope slide and to prove that the crazy idea was indeed true. The bacteria were attracted by the south pole of the magnet and repelled by the north pole of it. This was the beginning of a new field of an interdisciplinary research, which attracted many scientists from very different fields such as, microbiology, physics, geophysics and paleogeology.

To understand how magnetotactic bacteria feel the magnetic field, it would be useful to check one’s transmission electron micrograph (Figure 1). The chain of magnetite (iron oxide) crystals forming a specialized organelle, called magnetesome, can be seen easily. The length of the whole chain is around one micron and each small crystal is around 50-60 nanometers. Each small crystal can be considered as a small magnet. These small magnets are aligned in a way that they support each other and the chain becomes a strong magnet. A lipid bilayer membrane surrounds this chain and holds them together. Forming chains on a straight line is not an expected behavior for small magnetite crystals. If they are produced synthetically, they accumulate together to form an aggregate. The pathways of chain formation in magnetesome are still an open question.

Magnetotactic properties are not limited to a certain species. There are many different bacteria that have magnetotactic properties. Therefore the magnetesomes may differ in size, length and even in chemistry. Some magnetotactic bacteria have greigite (iron sulfide) minerals instead of magnetite. Alsothere are magnetotactic bacteria that have more than one magnetesomes. (Figure –2)

Magnetesomes passively align bacteria parallel to the geomagnetic field but do not exert a force on bacteria to change their speed. Aligned with the magnetic field, the bacteria decide to either move towards south or north. Interestingly, almost all magnetotactic bacteria in northern hemisphere are north seeking, almost all magnetotactic bacteria in southern hemisphere are south seeking, and magnetotactic bacteria living around the geomagnetic equator consist of almost equal number of bacteria of each magnetic polarity. The bacteria in northern and southern hemispheres may have different polarities but they have one thing in common; they both move downwards. The geomagnetic field is not exactly parallel to the earth’s surface except around the geomagnetic equator. As it may seem in figure-3, the magnetic field lines are tilted up and down respectively in southern and northern hemispheres. Therefore the north seeking bacteria in northern hemisphere end up at the bottom of the water and so do the south seeking bacteria in southern hemisphere. Most of the magnetotactic bacteria cannot survive in atmospheric oxygen levels, so sensing vertical position and moving downwards, where oxygen concentration is low, is crucial for them.

Being north seeking or down seeking, i.e. polarity, is a genetic property for magnetotactic bacteria. Almost all progenies (descendants) of a north-seeking cell are also north-seeking cells. However this requires partition of magnetesomes to each daughter cell during the division. Occasionally, daughter cells may have no magnetesomes or they maybe too small to have a magnetic moment, so they develop their own magnetesomes. When these progenies develop their own magnetesomes they may have either polarity. Therefore any natural population of magnetotactic bacteria has less than 0.5% “wrong” polarity members. Wrong is written in quotation marks because without that “mistake” magnetotactic bacteria would live only in one hemisphere of the earth.

Magnetotactic bacteria are not the only creatures that can sense geomagnetic field. For example birds, also, can sense geomagnetic field and find their direction while they are migrating. However, birds use other factors such as sun and the horizon to find their direction and their body is much more complex. Also they do not sense magnetic field in a mechanical way like magnetotactic bacteria do, but probably they have some complex chemical ways of magnetic reception. That is another research field by itself and this article’s volume is not enough to go into it.

Everything, every entity that we see around us calls us to reflect upon their Creator. The ones that we see with electron microscopes or high-tech tools are not exceptions. Magnetotactic bacteria synthesizes magnetite crystals from scratch and then puts them in an order like beads hitched on a string. Could it be possible for them to manage this incredible task on their own accord and without acting in the name of God? To this day we cannot even understand the basic principles of that process to its complete degree in order to mimic it. In fact, the more we understand the more we esteem and at awe we become from the great craft of Supreme Artist.

Auroras (northern lights), with their beautiful colors, make long winter nights more bearable in Arctic Circle. They are emitted by charged particles, something very harmful for living creatures if ever reached to earth’s surface and trapped in earth’s geomagnetic field. (Figure-4) While thinking about magnetotactic bacteria I remember those beautiful scenes I had seen in pictures that had caught my awe and wonder and can’t help but express deep gratitude once more to the Creator and Sustainer of it all, of us all, who guides the tiny little cells to more livable environments with the very same geomagnetic field that He protects us from harmful solar winds. Extraordinary is the ordinaries we are surrounded by!

Ahmet Uysal is a PhD candidate in Physics at Northwestern University, Evanston, IL.

References

1. Richard P. Blakemore, 1982, “Magnetotactic bacteria”. Ann. Rev. Micrbiol. 36:217-238
2. Dirk Schüler, 2008, “Genetics and cell biology of magnetesome formation in magnetotactic bacteria”. FEMS Microbiol. Rev., 32:654-672
3. Arash Komeili, 2007, “Molecular mechanisms of magnetesome formation”. Annu. Rev. Biochem. 76:351-366
4. Thorsten Ritz, Salih Adem, and Klaus Schulten, 2000, “A model for photoreceptor-based magnetoreception in birds”. Biophysical Journal. 78:707-718
5. http://www.birdgeo.com/images/CTE1810.jpg
6. http://solar-center.stanford.edu/images/solar-wind-magfield_b.gif

You would indeed have a lot to calculate before taking off: What is the most economical flight speed of your aircraft, and how does it vary with winds, flight altitude, and the extra weight of fuel reserves? Perhaps the gliding performance of your aircraft is good enough to permit you to travel some distances by soaring in up- draughts, with the engine off. It may even be economical to make detours in order to stay over regions with strong up-draughts. Would it be favourable to bring along large fuel reserves and fly non-stop for long distances without refuelling, or to travel by numerous short flights, saving transport costs for extra fuel? To solve that problem, you have to know about possible refuelling stations along your route, about petrol prices, landing fees, and the time delay you will face by landing at a particular site.

Which is the optimal route to your destination? Perhaps it pays to follow the Great Circle, or should you make a detour where you can benefit from favourable winds? Of course, you will fly only on days when the weather is as favourable as possible, but which is the best weather? And how can you know which weather condition is most favourable for you? What flight altitude will you prefer under different weather conditions? You must also consider whether and how you will compensate for wind drift, when to fly low along coast-lines and other leading-lines to gain protection from the wind and avoid drift, and how to exploit the winds at high altitudes. And you must also take into account many unpredictable situations that you will face. There are lots of questions and you would spend a long time looking up facts and making calculations before you could arrive at a reasonable strategy for your flight.

Your situation is analogous to that of migrating birds. The migratory strategy of birds, a harmonious mixture of rigid and flexible behaviour to achieve a safe and economical journey which can be affected by a bewildering number of factors, is an astonishing feat – where do they get the skills and capabilities to accomplish it?

There are many animals, not only birds, which migrate on a regular basis. Some examples: Bull elephant seals travel 21,000 km (over 12,000 miles) each year, from California to the Gulf of Alaska, the longest migration of any mammal. Millions of monarch butterflies fly 2,000-3,000 km from Canada to the Gulf of Mexico. Grey whales swim 10,000 km from the Arctic Ocean to California and Mexico. In Bracken Cave in Texas 20 million free-tailed bats assemble every summer. All are female. They leave their mates 1500 km to the south in Mexico to come here to give birth to their young. Herring migrate annually and cover over 3,000 km. The bison, the wildebeest, the sockeye salmon, the eel are also known to migrate long distances. But here we will consider the migration of birds – one of the most impressive feats in animal behaviour- across thousands of kilometres of ecological barriers, like oceans, mountains and deserts.

Birds store fat for use as fuel during their migratory flights. They start to do so well before migration starts. Stored fat is the most economical type of fuel in terms of high oxidizing energy per unit mass. Once the animal is in the right condition to migrate, it may need some further environmental cues to initiate the actual migratory movement. A bird may wait for the right weather conditions or at least the disappearance of the wrong ones, such as fog or very strong winds.

In order to locate its goal at a different position on the earth’s surface, an animal must possess certain sensory systems and have certain decision-making programmes in its behaviour. The ability to take up a particular direction with respect to some feature or property of the environment is called orientation’. The orienting animal is rather like a man who possesses a compass and an instruction to proceed in some particular direction. Animals may orient with respect to objects on the earth’s surface, to the sun, to the stars, to the earth’s magnetic field, to the directions of current flow and so on. Further, they may use more than one of these environmental sources of information at any one time, and may use different ones at different times.

Birds may use continuous flapping flight or soaring flight. Migration of soaring birds attracts much attention among bird-watchers because of spectacular concentrations of these migrants at passages with favourable soaring conditions. The migrants make long detours to avoid having to use flapping flight over the sea, and the sites most famous for soaring bird migration in Europe, Falsterbo, Gibraltar and the Bosphorus, are situated at minimal sea crossings. Migrants’ coasting behaviour probably is part of their ‘strategy’ to exploit winds and conserve energy at the same time. Coastal migration occurs mainly under opposed and cross-winds, while migrants usually fly across the coast and depart over the open sea with following winds. Due to differences in friction, winds generally are stronger over the sea than over land. Migrants minimize the headwind force by following the coast, where they can use local topography and vegetation to gain additional protection from the wind. Furthermore, over the sea they will be exposed to wind drift, and under certain cross-winds it is beneficial to follow a coastline, some distance in the direction of their goal, rather than to take a direct route over the sea.

Some birds travel by numerous short flights, each of about three to ten hours duration. Many species depart either by day or by night, whenever weather becomes favourable. Flying with a small load of fat is advantageous, since the labour costs for carrying the extra fat can be high. However, there are also drawbacks involved in migrating by numerous short flights: the birds have to refuel often and find suitable resting sites on their route.

Some species undertake enormous non-stop flights. A regular migration route from North to South America directly over the Western Atlantic Ocean, a distance between 3,000-4,000 km, is used by many species. Just to mention some examples of long, nonstop flights over oceans other than the Atlantic: there are some geese that fly almost 4,000 km across the Pacific Ocean from the Alaska Peninsula to the South Californian coast; two species of New Zealand cuckoos fly about 3,500 km to the Solomon and Samoa islands; passerines, bee-eaters and Amur falcons travel almost 3,000 km of the Indian Ocean between India and East Africa.

Many migrants fly between Europe and Africa across the Mediterranean Sea and the Sahara desert in one single non-stop flight, lasting at least 40 hours in the autumn, when winds are generally favourable, and 60 hours in spring when they are less favourable.

Honey buzzards migrate by cross-country soaring over a distance of 7000 km from Europe to tropical Africa without refuelling. Common buzzards cover a distance of 10000 km between East Europe/West Siberia and South Africa by soaring migration. Many young Manx shear waders, in their autumn flight from Britain to Brazil, cover almost 0,000 km without refuelling. Various water species wintering in South Africa cover the total distance to their high Arctic Eurasian breeding grounds, about 13,000 km, in four or so long flights.

Arctic terns are transglobal travellers on a scale unequalled by any other migrant. Some annually commute between the Northern and Southern pack ice, crossing the equator twice. The round trip must be at least 40,000 km (25,000 miles).

Low temperatures seem not to prevent birds from migrating at high altitudes, The highest migrants over Puerto Rico experience temperatures of about –12 C, and over Switzerland migration is perfectly regular at altitudes with temperatures around -IC to -15 C. In fact, the birds’ capacity to fly under conditions of low temperature and low oxygen pressure is so great as to be hardly credible: On 9 December 1967, a radar controller in Northern Ireland reported an echo at high altitude moving south over the Hebrides. The radar height finder indicated an altitude between 8,000 and 8,500 m. The pilot of an aircraft in the vicinity was asked by radio to make a course deviation to pass near the position of the echo. In doing so, the pilot reported a flock of about 30 swans at just over 8,200 m. The observation probably refers to whopper swans, which are known to migrate, sometimes in the middle of the winter; from Iceland to Britain. At 8,200 m, the temperature was -48 C and very strong northerly tailwinds blew at this altitude.

Although, according to some radar studies, probably 90% of birds travel below 2,000 m, two small flocks close behind each other of curlew-like birds were observed at I 0,000 m above sea level.

These observations, indeed, are extraordinary. One wonders, are such enormous flight altitudes merely exceptional or do some birds regularly migrate that high?

We tend to think of events which happen regularly, as ‘normal’ or ‘ordinary’. But are they really? Very often, we do not realize the dimensions of the events. Hundreds of millions of birds migrate from one place to another. Tens of thousands of birds start to fly together. They fly very long distances together and land and feed together. Many of them have never flown that long, nor been to those places. But still they are able to fight against all the odds and finish their journey How do they know when to start? How do they recognize the landscape? How do they decide which route to take? How do they find their way to their destination? How do they know where they can find food? How come so many birds can act together? How and when did they learn to use the sun and other stars, or the earth’s magnetic field, for navigation? How did they acquire the necessary means in the first place?

There are numerous such questions to ask and very often, it is not easy to find the right answers. When the other migrating animals are taken into account, the questions get more complicated and more challenging Hundreds of millions of animals migrate twice a year covering thousands of kilometres. We must ask questions which start with how and why and not take ‘ordinary’ events for granted.