The Increasing Rotation Period of Comet 10P/Tempel 2

We imaged comet 10P/Tempel 2 on 32 nights from 1999 April through 2000 March. R-band lightcurves were obtained on 11 of these nights from 1999 April through 1999 June, prior to both the onset of significant coma activity and perihelion. Phasing of the data yields a double-peaked lightcurve and indicates a nucleus rotational period of 8.941 +/- 0.002 hr with a peak-to-peak amplitude of ~0.75 mag. Our data are sufficient to rule out all other possible double-peaked solutions as well as the single- and triple- peaked solutions. This rotation period agrees with one of five possible solutions found in post-perihelion data from 1994 by Mueller and Ferrin (1996, Icarus, 123, 463-477), and unambiguously eliminates their remaining four solutions. We applied our same techniques to published lightcurves from 1988 which were obtained at an equivalent orbital position and viewing geometry as in 1999. We found a rotation period of 8.932 +/- 0.001 hr in 1988, consistent with the findings of previous authors and incompatible with our 1999 solution. This reveals that Tempel 2 spun-down by ~32 s between 1988 and 1999 (two intervening perihelion passages). If the spin-down is due to a systematic torque, then the rotation period prior to perihelion during the 2010 apparition is expected to be an additional 32 s longer than in 1999.Comment: Accepted by The Astronomical Journal; 22 pages of text, 3 tables, 6 figure

Quotient groups of the fundamental groups of certain strata of the moduli space of quadratic differentials

In this paper, we study fundamental groups of strata of the moduli space of quadratic differentials. We use certain properties of the Abel-Jacobi map, combined with local surgeries on quadratic differentials, to construct quotient groups of the fundamental groups for a particular family of strata.Comment: 43 pages, 7 figures. Version 2: Minor typos fixed, Section 3 removed and may now be found in arXiv:0804.043

Living in Two Worlds

Anti-racism calls us to work toward ending racial hatred, bias, systemic racism, and the oppression of marginalized groups. For many of us working in higher education leadership, this means that we are actively creating space for marginalized voices both in classrooms and through research. But who should be included is not always a question with a clear answer. Additionally, because of the complexity of identity, not all members of a marginalized community may express themselves in a monothetic way. This essay examines such a group possessing a complex identity – Indigenous people, from my personal lived experience. The essay explores how Native identity intersects with higher education leadership in complex ways. Ultimately, while Native identity within the United States is complicated, we should not shy away from these conversations about identity, as our communities and institutions are ultimately better following such critical examination

Everything Old Is New Again: Enforcing Tribal Treaty Provisions to Protect Climate Change-Threatened Resources

In an age when vulnerable tribes and Native communities around the country are threatened by the impacts of climate change, advocates seek new and innovative legal tools to provide protection for endangered resources. To date, legal tools such as litigation and adaptation plans have been used with varying levels of success. For the first time, this article considers whether tribal treaties with the United States may prove helpful in protecting threatened resources. Treaties historically played an important role for many tribes, as they have a profound cultural connection and are a powerful expression of tribal sovereignty. Also, when courts find treaties applicable, tribes have generally been successful in protecting the resources at issue. In considering whether such historical documents may be applied in the climate change context, this article begins by looking at the treaty language of specific tribes, which have expressed interest in shielding treaty-protected resources, and also methodologies of interpreting treaties. The article then goes on to consider how such treaty language might be used in a legal claim against the United States, speculating as to uses under both domestic and international law. Ultimately, the article concludes that it may be possible to use treaty language to protect resources threatened by climate change under certain circumstances

Looking to the Third Sovereign: Tribal Environmental Ethics as an Alternative Paradigm

This article considers what role, if any, can tribal environmental ethics play in the re-examination and consideration of American environmental ethics? The answer—quite a substantial role. Tribes must straddle two worlds—a traditional one and one dominated by Western culture and values. As a result of this dichotomy, tribes are necessarily experts at adaptation and innovation. To demonstrate the value of looking to tribal environmental ethics when considering alternative ethical paradigms for the United States, this article begins by discussing the link between environmental ethics and policy making. With this understanding in place, the article then examines the importance of environmental ethics to tribes. This Part considers factors that may motivate tribes to adopt environmental ethics alternative to American environmental ethics, and also uses legal ethics as an example of the necessity, in some instances, for the development of an alternative ethical paradigm, such as one separate from the model ethical code presented by the American Bar Association. Finally, the article concludes with a discussion of how tribes are serving as laboratories of environmental ethical innovation. The Part begins with an introduction to some ethical paradigms other than anthropocentrism, such as animism and deep ecology. The purpose of this introduction is to demonstrate how tribal environmental ethics might parallel some of these alternative ethical frameworks, but also to show that tribal environmental ethics can be different. With this introduction in place, the Part argues that tribes have the capacity for innovation, and then provides explicit examples of where tribes have departed from American environmental ethics. Ultimately, given the significance of emerging environmental challenges, such as climate change, the article concludes that, if policy makers decide on the necessity of an ethical paradigm other than anthropocentrism, tribal environmental ethics provide a compelling alternative, and, tribes, as the third sovereign in the United States, demonstrate how such an alternative environmental ethic may be codified into environmental laws. Although this article advances the idea that tribes are and can be innovators in the field of environmental ethics, it in no way seeks to perpetuate the stereotype of tribes as environmental stewards or as Noble Savages. Just as other governments have the right to develop and act in ways contrary to the ethics described above, so too do tribes have the right to depart from such norms. Moreover, given there are 567 federally recognized tribes and many non-recognized or state recognized indigenous groups in the United States, it is difficult to identify one tribal environmental ethic. Instead, this article seeks to use examples where possible and to focus on commonalities where they exist, as there are similarities between the environmental world views of some tribes

Remembering a Giant—Alex Tallchief Skibine

On February 4, 2023, the world lost a legal giant, as Professor Alex Tallchief Skibine passed away following a battle with an aggressive form of brain cancer. Professor Skibine’s passing was an enormous loss for both our S.J. Quinney College of Law community and the field of Indian Law. Professor Skibine was intellectually curious, funny, and always kind––truly a pillar of our SJQ Law community. I am delighted that this issue of the Utah Law Review is dedicated to his memory