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Bazza's avatar

Reading Peter's post my first thought was: 'to what extent is this saying something about West African females rather than African (as a whole)?'

I was pleased to see towards the end that a difference between West and East African genetics was mentioned as perhaps why results for recent African migrants are different to those of African-Americans (predominantly of West African origin?).

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wonder's avatar

frosttt i made this response to one of ur posts on iq and junk:

We are critically impoverished as human beings if the best we can come up with is money as the mediator of our relationships with the non-human world. Allocating financial value to the environment does not mean that we will embody practices of appreciation, attention, or even of love in our interrelationships with a sentient, moral and agential non-human world. Instead, it lowers ‘the moral tone of social life’ and, through doing so, it furthers damage to both humans and ecosphere because ‘the pricing of everything works powerfully as a device for making morality and love… seem irrelevant.’

Sian Sullivan, Green capitalism, and the cultural poverty of constructing nature as service provider

Never in the past has it been so necessary to retain the utmost clarity, coherence, and purposefulness that is required of our era. In a society that has made survival, adaptation, and co-existence a mode of domination and annihilation, there can be no compromises with contradictions — only their total resolution in a new ecological society or the inevitability of hopeless surrender.

Murray Bookchin, Toward an Ecological Society

We are still the offspring of a violent, blood-soaked, ignoble history – the end products of man’s domination of man. We may never end this condition of domination. The future may bring us and our shoddy civilization down in a Wagnerian Götterdämmerung. How idiotic it would all be! But we may also end the domination of man by man. We may finally succeed in breaking the chain to the past and gain a humanistic anarchist society. It would be the height of absurdity, indeed of impudence, to gauge the behavior of future generations by the very criteria we despise in our own time. Free men would not be greedy, one liberated community would not try to dominate another because it had a potential monopoly of copper, computer “experts” would not try to enslave grease monkeys, and sentimental novels about pining tubercular virgins would not be written. We can ask only one thing of the free men and women of the future: to forgive us that it took so long to get there and that it was such a hard pull. Like Brecht, we can ask that they try not to think of us too harshly, that they give us their sympathy and understand that we lived in the depths of a social hell.

Murray Bookchin, Scarcity and Post-Scarcity

Social ecologists argue, based on considerable anthropological evidence, that the modern view of nature as a hostile, stingy “other” grows historically out of a projection of warped, hierarchical social relations onto the rest of the natural world. Clearly, in non-hierarchical, organic, tribal societies, nature is usually viewed as a fecund source of life and well-being. Indeed, it is seen as a community to which humanity belongs. This yields a very different environmental ethic than today’s stratified and hierarchical societies. It explains why social ecologists continually stress the need to reharmonize social relationships as a fundamental part of resolving the ecological crisis in any deep, long-lasting way. It is an essential element in restoring a complementary ethical relationship with the non-human world.

Defending the Earth: A Dialogue Between Murray Bookchin and Dave Foreman

Politics originally did not mean statecraft. In contrast to the self-governing polis, the state consists of the institutions by which a privileged and exploitative class imposes itself, by force where necessary, on an oppressed and exploited class. Statecraft is the activity of officials within that professional machinery to control the citizenry in the interests of that privileged class. By contrast, politics is the active participation of free citizens in managing the affairs of the city and defending its freedom. Only after centuries of civic debasement, marked by class formation, conflict, and mutual hatred, was the state produced and politics degraded to the practice of statecraft. With the rise of statecraft, people became disengaged from moral responsibility for their cities; the city was transformed, ultimately along with the nation, into a provider of goods and services. Proactive citizens, filled with a deep moral commitment to their cities, gradually gave way to the passive subjects of rulers and to the constituents of parliamentarians, until today they are, in fact, little more than consumers whose free time is spent in shopping malls and retail stores.

Murray Bookchin, Toward a Communalist Approach

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