..."wired" as in technologically savvy.
7 Things You Didn't Know a Mormon Invented
LDS Living
Jannalee Rosner - January 28, 2014
1. Television
One can’t speak of the invention of the television without looking at its inventor, Philo T. Farnsworth. Philo was born in 1906 in Beaver, Utah. His family had followed Brigham Young to the Utah Valley, and Philo grew up on a ranch in Rigby, Idaho where his family moved after leaving Beaver.
Philo loved science and first had the idea for electric television when he was 14 years old. Though he did not have a college or high school education, he was greatly interested in electricity and shared an early sketch of his idea with a chemistry teacher in 1922. In 1927, at age 21, he introduced his electronic television, an image dissector camera tube lit with an arc light that transmitted the first image ever, a dollar sign.
One of America’s largest corporations at the time, RCA, offered to buy his patent for the equivalent of over $1 million today, but he refused. Despite being the man responsible for the invention, Farnsworth later told his son concerning television: “There’s nothing on it worthwhile, and we’re not going to watch it in this household, and I don’t want it in your intellectual diet.” By the time of his death in 1971, Philo Farnsworth was credited with more than 300 U.S. and foreign patents.
2. Electric Guitar
Before Alvin McBurney, the guitar was not quite as exciting and innovative. He built the first electrical amplifier for the guitar when he was just 15 and got a patent for it several improvements later.
In 1927 Alvin changed his name to “Alvino Rey” (“Rey” means “King” in Spanish) to fit in with the popularity of Latin music at the time and in the late 1930s was recruited by the Gibson company to develop a prototype pickup as they developed the Electroharp pedal steel guitar. It picked up popularity and evolved into the current model of electric guitar.
Alvino was not born LDS but in fact converted when he married Mormon Luise King, one of the singing King Sisters he worked with in his time with Harold Heidt’s Musical Knights.
3. Traffic Light
The “flashing bird house” made its debut appearance at the intersection of 200 South and Main Street in Salt Lake City in 1912, manually operated by a patrolman. Though previous attempts had been made to create a mechanical traffic control, Mormon policeman Lester Wire’s traffic light was the first to use red and green electric lights.
Salt Lake citizens originally disapproved of the device, looking upon it as a novelty item or just blatantly ignoring it. Police occasionally found the device had been vandalized overnight and required time for repairs. Nevertheless, the traffic signal stuck around, and Wire’s design has been improved upon several times over into the regulated lights we see today.
4. Artificial Heart Transplant Surgery
December 2, 1982 marked an important day in medical history and Mormon history. LDS heart surgeon Dr. William DeVries received permission from the United States Food and Drug Administration to implant the polyurethane Jarvik-7 artificial heart in humans and performed the first transplant on fellow Mormon Barney Clark. It was a risky procedure, and Clark lived a much-longer-than-expected 112 days following the surgery.
5. Digital Sound and Movie Technology
The digital sound we now associate with CDs and DVDs started with the invention of technology that translated analog sound into a digital format. This technology was invented by Latter-day Saint Robert B. Ingebretsen and his mentor, professor Thomas Stockham.
Later, Ingebretsen wrote the software for the first practical digital audio editing system while working for Soundstream Inc. Sony and Philips beat Soundstream in producing CDs, however, partially because Ingebretsen and those he worked with never patented the digital audio editing technology they had originally created. Ingebretsen also created the first digital movie, a 20-second portrait of a hand, with the help of fellow Mormon Ed Catmull.
6. Hearing Aid
What began with an effort to measure the charge of an electron eventually evolved into what is now known as the hearing aid. Harvey Fletcher, a Mormon born in Provo, Utah, began trying to measure the charge of an electron, and quickly became involved with studying stereophonic sound while acting as head of physical research at the Bell Telephone Laboratories after graduating college.
The first presentation of “Three dimensional” sound was by Dr. Fletcher on January 24, 1934 and was described by many in attendance as “spooky.” Dr. Fletcher also did pioneering work on sound for motion pictures, television, and the transistor radio.
7. Odometer or "Road-o-meter"
Though various types of odometers had been invented by people such as Benjamin Franklin, the one invented by Mormon pioneers William Clayton and Appleton Harmon is counted as a new invention because it was different and more complex than all previous types of odometers. Thanks to the series of moving spokes and gears, Clayton was able to provide fairly accurate distance measurements of the path the pioneers took. When these were published, they were widely used by future pioneers, California-bound 49ers, and others traveling the same path.
... and lots more
2/21/14
The 'Aumaga: The poor, the powerless and the immobile (Updated)
.. inspired by this Samoa Observer picture.
By definition, the ‘aumaga is a group of taulele’a (untitled men) in a Samoan village. It is one of the few social/gender-based groups in a typical village. The aumaga’s main role involves rendering the tautua (service) to the matai (chiefs/titled persons). The taulele’a (plural; singular: taule’ale’a) are similar to the vassals of the feudal system during the Middle Ages, with the matais as lords.
When the chiefs meet, usually in council, the ‘aumaga would sit “in-waiting” outside and around the house where the meeting is held. They would cook and prepare other things needed for the meeting.
Most, if not all, members of the ‘aumaga are adult men who are school dropouts or did not have the opportunity - for one reason or another - to continue their formal education. For some families, they handpick a certain male early in his life to "tausi le aiga" (take care of the family) and eventually join the ‘aumaga. Generally, the aumaga do not have jobs; instead they labor exclusively in executing their family and village responsibilities.
Up until the 1950's and 60's, when families were mostly small and fewer in numbers, and Samoan society was semi-primitive, traditional and therefore homogenous, the aumaga members were relatively mobile - socially and politically - within the traditional structure and model. Many of them became successors to their respective family matais through the traditional tautua which consisted mainly of making sure the matai meets his village and/or church dues and obligations and is also protected and cared for. Some more fortunate ones who were bequeathed the titles and honors of ali’i sili (paramount chiefs) of their respective districts (traditional and, later, electoral) went on, by right of their hereditary status, to become Members of Parliament (MP’s) in the then emerging modern system. Mobility therefore was existent, though still limited, prescribed and mostly status-based.
Economic mobility, however, was generally non-existent for the ‘aumaga. Villages were still agrarian communities and so much of what was produced and earned was vassal and subsistence-oriented. Not until some of the aumaga would emigrate (usually to New Zealand) on work permits that their economic status would change, both abroad and at home. The remittances would help build a more modern fale palagi (European house) or buy a car back home in the islands. The common expression to describe families with this new wealth, hence new status, is “ua maua mea” (are able to afford things). Affluence and accumulated wealth then would be “mau mea” (having many things). Emigration also removes one from being a bonafide member of the aumaga, unless the individual returns home within a specified period of time.
Today the changes in the socio-political and economic systems in Samoa have rendered the contemporary ‘aumaga members effectively immobile. Their lack of a good education and modern skills have halted or stalled any mobility, not only within the modern system but also within their “rightful domain” - the traditional system. Mataiship, which used to be their ambition, inheritance and lot, has gradually been ceded to the more educated and well-off members of the extended family.
These privileged family members usually live in Apia (Samoa's main city) holding well-paid jobs. Collectively, they have carved a niche of their own and created an upper class (re: Update below) within the socio-political and economic cultures of the country. Most of them lived and grew up in the city and rarely, if at all, associated with their aiga (family) roots in the villages, until their political ambitions, in most cases, compelled them to reconnect and renew their aiga ties because of the chiefly title prerequisite of Parliamentarians.
And titles they do get - usually not one but two and sometimes more. Multiple names, like sausage links, is one of the unique characteristics of these individuals. Names that would even make Shakespeare rethink asking “What’s in a name?” A typical example is the present Prime Minister whose whole name altogether reads: Tuilaepa Lupesoliai Neioti Aiono Sailele Malielegaoi (and still growing I’m sure - re: red text in Update below). Decades ago, the PM used to be known only by the last two names Sailele Malielegaoi. His rise to prominence in his political career has garnered and “earned” him those other names, which are actually chiefly titles from different villages which claim affinity to the Prime Minister. This same stenciled pattern of multiple chiefly titles is found among the elite (re: Update below - 2nd paragraph) - Members of Parliament, government Ministers, Associate Ministers, CEO’s, lawyers, etc. - who acquire the titles through more modern means like education, wealth and accompanied status. Sadly, however, this elite class is one that desperate and poor families in the villages have helped create, by awarding and conferring matai titles based on the above-mentioned merits.
So in Samoa, the general rule (pun intended) is: If you’re educated, rich, popular/prominent and powerful (re: blue text in Update below) and your bloodlines run through every village, you will eventually acquire names/titles that look like a Samoan bucket list to some, and to foreigners, a Da Vinci vowel code. To this title/name-hogging class, Samoa is an open society while to the ‘aumaga, it’s a closed one that has made them poor, powerless and immobile.
...telling it like it was ...and is.
UPDATE (Source: Talamua.com):
APIA, SAMOA: MONDAY 26 OCTOBER 2015:
Amongst the new title holders was Prime Minister Tuilaepa Lupesoliai Sailele Malielegaoi, who was bestowed the chiefly title of Galumalemana.
Other prominent people who were bestowed the matai titles included Court Judge Fepulea’i Ameperosa Roma, National University of Samoa Vice Chancellor Professor Fui Leapai Tu’ua Asofou So’o, Chief Executive Officer for the Ministry of Commerce Industry & Labour (MCIL), Peseta Magaret Malua, former Manu Samoa Joe Stanley and journalist Autagavaia Tipi Autagavaia.
( “Opposition whip publicly declares support for HRPP ruling party,” ~ October 2015)
When the chiefs meet, usually in council, the ‘aumaga would sit “in-waiting” outside and around the house where the meeting is held. They would cook and prepare other things needed for the meeting.
Most, if not all, members of the ‘aumaga are adult men who are school dropouts or did not have the opportunity - for one reason or another - to continue their formal education. For some families, they handpick a certain male early in his life to "tausi le aiga" (take care of the family) and eventually join the ‘aumaga. Generally, the aumaga do not have jobs; instead they labor exclusively in executing their family and village responsibilities.
Up until the 1950's and 60's, when families were mostly small and fewer in numbers, and Samoan society was semi-primitive, traditional and therefore homogenous, the aumaga members were relatively mobile - socially and politically - within the traditional structure and model. Many of them became successors to their respective family matais through the traditional tautua which consisted mainly of making sure the matai meets his village and/or church dues and obligations and is also protected and cared for. Some more fortunate ones who were bequeathed the titles and honors of ali’i sili (paramount chiefs) of their respective districts (traditional and, later, electoral) went on, by right of their hereditary status, to become Members of Parliament (MP’s) in the then emerging modern system. Mobility therefore was existent, though still limited, prescribed and mostly status-based.
Economic mobility, however, was generally non-existent for the ‘aumaga. Villages were still agrarian communities and so much of what was produced and earned was vassal and subsistence-oriented. Not until some of the aumaga would emigrate (usually to New Zealand) on work permits that their economic status would change, both abroad and at home. The remittances would help build a more modern fale palagi (European house) or buy a car back home in the islands. The common expression to describe families with this new wealth, hence new status, is “ua maua mea” (are able to afford things). Affluence and accumulated wealth then would be “mau mea” (having many things). Emigration also removes one from being a bonafide member of the aumaga, unless the individual returns home within a specified period of time.
Today the changes in the socio-political and economic systems in Samoa have rendered the contemporary ‘aumaga members effectively immobile. Their lack of a good education and modern skills have halted or stalled any mobility, not only within the modern system but also within their “rightful domain” - the traditional system. Mataiship, which used to be their ambition, inheritance and lot, has gradually been ceded to the more educated and well-off members of the extended family.
These privileged family members usually live in Apia (Samoa's main city) holding well-paid jobs. Collectively, they have carved a niche of their own and created an upper class (re: Update below) within the socio-political and economic cultures of the country. Most of them lived and grew up in the city and rarely, if at all, associated with their aiga (family) roots in the villages, until their political ambitions, in most cases, compelled them to reconnect and renew their aiga ties because of the chiefly title prerequisite of Parliamentarians.
And titles they do get - usually not one but two and sometimes more. Multiple names, like sausage links, is one of the unique characteristics of these individuals. Names that would even make Shakespeare rethink asking “What’s in a name?” A typical example is the present Prime Minister whose whole name altogether reads: Tuilaepa Lupesoliai Neioti Aiono Sailele Malielegaoi (and still growing I’m sure - re: red text in Update below). Decades ago, the PM used to be known only by the last two names Sailele Malielegaoi. His rise to prominence in his political career has garnered and “earned” him those other names, which are actually chiefly titles from different villages which claim affinity to the Prime Minister. This same stenciled pattern of multiple chiefly titles is found among the elite (re: Update below - 2nd paragraph) - Members of Parliament, government Ministers, Associate Ministers, CEO’s, lawyers, etc. - who acquire the titles through more modern means like education, wealth and accompanied status. Sadly, however, this elite class is one that desperate and poor families in the villages have helped create, by awarding and conferring matai titles based on the above-mentioned merits.
So in Samoa, the general rule (pun intended) is: If you’re educated, rich, popular/prominent and powerful (re: blue text in Update below) and your bloodlines run through every village, you will eventually acquire names/titles that look like a Samoan bucket list to some, and to foreigners, a Da Vinci vowel code. To this title/name-hogging class, Samoa is an open society while to the ‘aumaga, it’s a closed one that has made them poor, powerless and immobile.
...telling it like it was ...and is.
UPDATE (Source: Talamua.com):
APIA, SAMOA: MONDAY 26 OCTOBER 2015:
Amongst the new title holders was Prime Minister Tuilaepa Lupesoliai Sailele Malielegaoi, who was bestowed the chiefly title of Galumalemana.
Other prominent people who were bestowed the matai titles included Court Judge Fepulea’i Ameperosa Roma, National University of Samoa Vice Chancellor Professor Fui Leapai Tu’ua Asofou So’o, Chief Executive Officer for the Ministry of Commerce Industry & Labour (MCIL), Peseta Magaret Malua, former Manu Samoa Joe Stanley and journalist Autagavaia Tipi Autagavaia.
( “Opposition whip publicly declares support for HRPP ruling party,” ~ October 2015)
1/8/14
Re: New Year
Yep. It’s one of those times and occasions during which, as a blogger, you almost feel obligated to write and post something. Or else you could be counted as a lazy blogger, indifferent to the rest of the blogosphereans. Worse yet, if they (blogosphereans) can, they might send viruses, malware, spyware or hate cookies to the server/computer that hosts your blog. Who should we blame for such malice? The Romans - Janus specifically - and other calendar makers and inventors? Without them maybe we would not have new years, let alone new year resolutions. Romans. Yes. But let’s not forget that the pre-contact Samoans too had a calendar of their own based on the planting/harvesting seasons (Tau, hence “tausaga” for year; also tautotogo, tauvevela, vaitau) as well as on the lunar cycles/phases, therefore “masina” (moon) is word for “month”.
So the calendar concept is universal and I must say that it’s a nifty and dandy idea. Imagine life without yearly calendar recurrences, but consisting of only one infinite and unbroken stretch of tedious and monotonous time continuum? That will be so tedious and monotonous - and dull, aye?
But the calendar structure/format can remind us of the “Re” prefix which presupposes doing something again and better, cycles and second chances. And as flawed and fallible creatures we all are, we need cycles and second chances to do better. Cycles - of times and seasons - can be good, valuable and constructive.
Therefore the New Year and the “Re” prefix make good relaxing bedfellows. The new year reminds us of our duty and responsibility to renew our personal and social relationships. It can also be a time to be resilient and not resort to repression. Resolve to restitute and reconcile with relatives and others, but especially with God. For the latter, remorse and repentance are required. Refuse to be a recalcitrant. Recommended, however, is renewal through relinquishment, renouncing and rejection of any old repulsive habits. It’s also a time to review and reevaluate through retrospection, reflection and recollection any of the things that need to be redressed, repaired, remediated and rectified. Let’s refrain from - and reject - any repugnant behavior. Instead let’s resume and revive those attitudes and behavior that give us the greatest rewards and returns, whether it’s reinvigorating and rebuilding our bodies, mind or spirit, we just need to relax, recommit and not regress. And no relapse either. We need to rewind, reform and/or restore ourselves. So whatever resolutions we have made for this new year, remember to remain resolute!
So the calendar concept is universal and I must say that it’s a nifty and dandy idea. Imagine life without yearly calendar recurrences, but consisting of only one infinite and unbroken stretch of tedious and monotonous time continuum? That will be so tedious and monotonous - and dull, aye?
But the calendar structure/format can remind us of the “Re” prefix which presupposes doing something again and better, cycles and second chances. And as flawed and fallible creatures we all are, we need cycles and second chances to do better. Cycles - of times and seasons - can be good, valuable and constructive.
Therefore the New Year and the “Re” prefix make good relaxing bedfellows. The new year reminds us of our duty and responsibility to renew our personal and social relationships. It can also be a time to be resilient and not resort to repression. Resolve to restitute and reconcile with relatives and others, but especially with God. For the latter, remorse and repentance are required. Refuse to be a recalcitrant. Recommended, however, is renewal through relinquishment, renouncing and rejection of any old repulsive habits. It’s also a time to review and reevaluate through retrospection, reflection and recollection any of the things that need to be redressed, repaired, remediated and rectified. Let’s refrain from - and reject - any repugnant behavior. Instead let’s resume and revive those attitudes and behavior that give us the greatest rewards and returns, whether it’s reinvigorating and rebuilding our bodies, mind or spirit, we just need to relax, recommit and not regress. And no relapse either. We need to rewind, reform and/or restore ourselves. So whatever resolutions we have made for this new year, remember to remain resolute!
1/2/14
A Christmas Perspective
The symbolic meaning and essence can be found in the two of the most genuine and authentic symbols of Christmas - the tree and lights. The gospel, after all, is replete with symbols through which we learn, remember and honor our relationship with God. Christ also taught important gospel principles and doctrine using parabolic symbols.
The tree is an important symbol in the scriptures. The Tree of Knowledge of Good and Evil and the Tree of Life have become primal and principal symbols and archetypes in Christianity. The latter of the two trees was off-limits to Adam - and his posterity - after he partook of the former. And when God placed Cherubim and the flaming sword to guard the Tree of Life, it took on an appearance of a lighted tree - like a Christmas tree. The Tree of Life was thereafter designated as a goal and final reward for those who will repent and endure to the end in keeping the commandments - in other words, those who will overcome [the natural man].
“To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” (Revelations 2:7 Emphasis added)
A typical tree is also the standard symbol for the family, hence the term “family tree”. And since Christmas time is principally family time, the Christmas tree enhances the focus on the family theme, especially for LDS families who, through Church teachings, are taught the importance, value and unity of families to extend beyond death, even forever. The expression “Families are Forever” and temple/genealogical work (re: family trees) are uniquely LDS.
Moreover, in The Book of Mormon, the central symbol in Lehi’s dream/vision is the “tree of life” representing “the love of God” and whose fruits are most desirable and would make one happy. Lehi’s first and immediate wish after partaking of the fruit - and found to be “desirable above all other fruit” - was for his family to also press forward and partake.
In this sense, the Christmas tree can be a symbol for the love of family and love of God.
The lights are equally if not more pertinent. Light is a pervasive symbol of Christ/God.
“...I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” (John 8:12)
“... God is light, and in him is no darkness at all." (1 John 1:5)
“The Lord is my light and my salvation ....” (Psalms 27:1).
Furthermore, when God (Jehovah/Christ) appeared to Moses, the burning bush was the representation of His presence. So a well lit Christmas tree (like a burning bush) strategically placed in the house can be viewed as a symbol and reminder of God’s presence in the home during the Christmas season.
Lastly, the word “tree” itself in the context of the crucifixion (hence "the cross"), is a reminder of Christ’s infinite Atonement and Sacrifice.
“Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” (1 Peter 2:24 Emphasis added).
And so a Christmas tree with its lights symbolically remind us of an important means, and an end. We are only able to reach - and partake - of the Tree of Life (end) if/when we walk in the Light of Christ (means).
Manuia le Kerisimasi ma le Tausaga Fou!
12/26/13
Christmas 2013 - a few pics
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| ...getting the house ready for annual family Christmas get-together |
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| ... the moment draws closer |
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| ... naughty or nice? moment of truth ...LOL! |
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| ... dearie finding time to relax |
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| ... our very favorite picture!!! - with all the nineteen grandchildren |
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| ... game room abandoned after the party |
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| ... and best moment of Christmas: on Skype with The Elder |
12/25/13
Manuia le Kerisimasi!!
From this Malae of mine, here's wishing you and yours a very merry Christmas ....
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