Cetacean Notes. I. Sei and Rorqual Whales on the Mississippi Coast, a Correction. II. A Dwarf Sperm Whale in Mississippi Sound and Its Helminth Parasites

I. Gunter and Christmas (1973) described the events leading to the stranding of a baleen whale on Ship Island, Mississippi, in 1968, giving the species as Balaenopteru physalus, the Rorqual. Unfortunately the identification was in error, but fortunately good photographs were shown. The underside of the tail was a splotched white, but there was no black margin. The specimen also had fewer throat and belly grooves than the Rorqual, as a comparison with True’s (1904) photograph shows. Dr. James Mead (in litt.) pointed out that the animal was a Sei Whale, Balaenoptera borealis. This remains a new Mississippi record and according to Lowery’s (1974) count, it is the fifth specimen reported from the Gulf of Mexico. The stranding of a sixth Sei Whale on Anclote Keys in the Gulf, west of Tarpon Springs, Florida on 30 May 1974, was reported in the newspapers and by the Smithsonian Institution (1974). II. Gunter, Hubbs and Beal (1955) gave measurements on a Pygmy Sperm Whale, Kogia breviceps, which stranded on Mustang Island on the Texas coast and commented upon the recorded variations of proportional measurements in this species. Then according to Raun, Hoese and Moseley (1970) these questions were resolved by Handley (1966), who showed that a second species, Kogia simus, the Dwarf Sperm Whale, is also present in the western North Atlantic. Handley’s argument is based on skull comparisons and it seems to be rather indubitable. According to Raun et al. (op. cit.), the stranding of a species of Kogia on Galveston Island recorded by Caldwell, Ingles and Siebenaler (1960) was K. simus. They also say that Caldwell (in litt.) had previously come to the same conclusion. Caldwell et al. also recorded another specimen from Destin, Florida, which is now considered to have been a specimen of simus. The known status of these two little sperm whales in the Gulf is summarized by Lowery (op. cit.).

Portraits of Protestant Teens: A Report on Teenagers in Major U.S. Denominations

This report examines the religious beliefs and practices of American Protestant teenagers using new, nationally representative survey data from the National Study of Youth and Religion (NSYR). The NSYR is a major study of the religious and spiritual lives of contemporary American teens, which recently produced a book on its major findings entitled, Soul Searching: the Religious and Spiritual Lives of American Teenagers (by Christian Smith with Melinda Lundquist Denton, Oxford University Press, 2005). In addition to broadly describing the religious outlook of Protestant teenagers today — and as a more detailed, descriptive follow-up to that book — this report highlights several positive and negative experiences and evaluations of teenagers in different Protestant denominations and groupings of denominations. In brief, this report presents the following findings in these areas of interest: ♦ Religious Participation: Protestant teenagers are relatively active in religious organizations and activities, both within and beyond their churches. About one-half of all Protestant teens attend church weekly, participate in Sunday school or in a religious youth group, pray and attend a religious summer camp or retreat, though less than one-third read the Bible each week. This also means, however, that substantial numbers of Protestant teens are not actively participating in their religious traditions. Teens from conservative denominations such as Southern Baptist Convention and Assemblies of God are especially likely to regularly attend church and participate in other religious activities. ♦ Theological Beliefs: Protestant teenagers are likely to hold many traditional Christian religious beliefs. The majority of Protestant teens say they believe in God, the afterlife, angels, demons, miracles, judgment day and they view God as a personal being involved in the lives of people today. Sizable numbers of Protestant teens, on the other hand, do not hold these traditional Christian religious beliefs. Teens from conservative and black Protestant denominations are more likely than mainline Protestant teens to hold these religious beliefs. ♦ Importance of Faith: The majority of Protestant teenagers report that their religious faith is very important in their lives. Most of them also say that their families talk about religion together, that they have shared their faith with someone not of their faith and that they have had a powerful worship experience. A large minority of all Protestant teenagers, and in the case of some denominations a majority of teenagers, do not report that religious faith is very important in their lives. Teens from conservative and black Protestant denominations are particularly likely to report that faith is important in their lives. ♦ Evaluations of Churches: The majority of Protestant teenagers express relatively positive views of their churches and fellow church members. They typically report that they would continue to attend church if it were totally up to them, that they would attend a similar church if given the choice and that their current church is generally warm and welcoming. Protestant adolescents, however, do have some reservations about and problems with their churches and fellow church attendees, as spelled out in the following pages, particularly with other teenage attendees.