Saturday, May 3, 2008

Curse Of The White Devil Lifted...

Musa Mogadi says he is better off since "the whites" came. He's got a new job, learned new farming skills, and he can chat on a mobile phone while zipping around the countryside on a motorbike.
He's applied skills he learned from some of the two dozen white Zimbabwean farmers who moved to Nigeria in 2005, after being kicked off their land by President Robert Mugabe and later attracted by large parcels of land on offer under 25-year leases and commitments of support from the Nigerian government.
Production on his farm is now up.

Before the Zimbabweans arrived, there was no mobile phone network in the area and so no reason to have a mobile phone. Now he and most of the other workers have snazzy cellphones, and many have bought motorbikes imported from China, often with a loan from their employer.
In the future, when the national power network reaches the Shonga farms, Mogadi is looking forward to having electricity in his home and village for the first time.

Kenny Oyewo, who works as a farm manager, thinks the lessons being learned in Shonga should be exported across Nigeria.
"If there were at least 20 white Zimbabwean farmers in each state," says Mr. Oyewo, "Nigeria would become one of the most rich countries in the world and we would not even depend on our oil."
This area of Nigeria is a far cry from the cool sunny plateaus of Zimbabwe. It's relentlessly hot and close enough to the Sahara to be shrouded in dust-laden desert winds for months at a time. And in the low-lying tropics, farmers and their families are learning to cope with malaria.
White farmer Hunter Coetzee is paying close attention to Nigeria's weather patterns, earning a reputation among the rest of the groups as something of a meteorologist.
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The above is from the Christian Science Monitor; By Sarah Simpson, from the May 2, 2008 edition.
I note that just in case the link fails to work later on, as stories like the above have a habit of getting "lost" in archives.


But the above story is not unusual.
Far from it.

Le Blanc and I are into our 500th kilometer on the river when he turns my view of modern African history on its head. "We should just give it all back to the whites," the riverboat captain says. "Even if you go 1,000 kilometers down this river, you won't see a single sign of development. When the whites left, we didn't just stay where we were. We went backwards."
"The river is the artery of Congo's economy," he says. "When the Belgians and the Portuguese were here, there were farms and plantations — cashews, peanuts, rubber, palm oil. There was industry and factories employing 3,000 people, 5,000 people. But since independence, no Congolese has succeeded.
Around 45,000 people die each month in the DRC as a result of the social collapse brought on by civil war, according to a study released in January by the International Rescue Committee. It estimated the total loss of life between 1998 and April 2007 at 5.4 million. For many Congolese like Le Blanc, the difficulties of today blot out the cruelties of the past. "On this river, all that you see — the buildings, the boats — only whites did that. After the whites left, the Congolese did not work. We did not know how to. For the past 50 years, we've just declined." He pauses. "They took this country by force," he says, with more than a touch of admiration. "If they came back, this time we'd give them the country for free."
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IQ and the Wealth of Nations. is a brilliantly-conceived, superbly-written, path-breaking book that does for the global study of economic prosperity what The Bell Curve did for the USA. Richard Lynn and Tatu Vanhanen examine IQ scores and economic indicators in 185 countries. They document that national differences in wealth are explained most importantly by the intelligence levels of the populations. They calculate that mean national IQ correlates powerfully—more than 0.7—with per capita Gross Domestic Product (GDP). National IQs predict both long-term and short term economic growth rates. Second in importance is whether the countries have market or socialist economies. Only third is the widely-credited factor of natural resources, like oil.

One arresting fact emerges: the average national IQ of the world is only 90. Fewer than one in five countries have IQs equal or near the British average of 100. Almost half have IQs of 90 or less. This poses a serious problem if the book’s conclusion that IQ = 90 forms the threshold for a technological economy is correct.

Lynn and Vanhanen prove that the widespread though rarely stated assumption of economists and political scientists—that all peoples and nations have the same average IQ—is wildly wrong. Their evidence documents substantial national differences in average intelligence. The highest average IQs are found among the Oriental countries of North East Asia (average IQ = 104), followed by the European nations (average IQ = 98), and the mainly White populations of North America and Australasia (average IQ = 98). Further behind are the countries of South and Southwest Asia, from the Middle East through Turkey to India and Malaysia (average IQ = 87), as are the countries of South East Asia and the Pacific Islands (average IQ = 86), and Latin America and the Caribbean (IQ = 85). Lowest are the countries of Africa (average IQ = 70).

Lynn and Vanhanen find that some countries do have higher or lower per capita incomes than their national IQ averages would predict. This is where having a market or socialist economy or sitting atop a sea of crude oil comes in.

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Colonialism. Imperialism. Racism.
All things for which Whites are blamed to excuse the state some nations today are found in.
Yet when Columbus set sail in 1492 Europe herself was recovering from centuries of Mongol invasions from Asia and Arab and Berber Invasions from North Africa. And at that time the Turks were swarming across Anatolia, eventually pushing into Europe and going all the way to the Gates of Vienna.
During all of this millions of Europeans were slaughtered by foreigners while millions more were carried off into slavery across Asia, the middle east and Africa.
Add to all of that the Black Death, which wiped out upwards of half of Europe's population, and you begin to get a clearer picture of what Whites have endured throughout history.

So why are all those inflictions upon Whites not turned into sacred pillars of endurance?
Because even as Europe was under attack, invasion and colonization from Mongols, Arabs, Berbers, Turks and others; even as the Black Death was decimating entire regions of White peoples, Whites were continuing to advance in art, literature, engineering, medicine, science and exploration.
The Renaissance, for example, took place during this time. A time when Europe's very existence seemed to hang by a thread.

So when we look at the world today, we see a landscape littered with anti-White rhetoric which ignores whole volumes of history and lays the world's ills at the feet of Whites who make up only 13% of Earth's population.

Worse still is the emergence of nations such as India and China (who also came under White rule and influence) as world powers. Their existence and current prosperity casts a fairly bright light upon the continued stagnation of African and other Third World nations, who not only saw progress come to a screeching halt when Whites left, but actually saw regression.

Haiti as well causes a similar problem.
Separated from Africa by thousands of miles and independently ruled by Africans for two hundred years, Haiti, never-the-less, looks no different than any other African nation, besieged by the corruption, crime, poverty and disease of its African population.

So is it racism that explains the civilizational gaps that exist between the races?
Or is there a more a reasonable and scientific explanation.
Are we to believe that tens of thousands of years of the evolution of man, who spread out to numerous and vastly differing Environments, produced (despite ages of separation and thousands of geographical miles, in areas as divers as the deserts of Africa to the arctic-type temps of Eurasia) groups who achieved the exact same cognitive abilities?

Or could it be that as early man scattered out across the globe, adapting to various climates and circumstances that he likewise developed differing abilities and intellect based on wildly varying environments and conditions, producing not only varying intellect but moral and ethical notions as well.

As Prof. Levin points out, a book like Why Race Matters should not have to be written. The only sensible conclusion to be drawn from simple observation is that races differ: “To put the matter bluntly, the question is not why anyone would believe the races are unequal in intelligence, but why anyone would believe them equal.” For centuries, people as different as Arabs and Englishmen have judged Africans to be unintelligent, lascivious, jolly, and keen on rhythm. Today, in whatever corner of the globe one looks, blacks behave in certain consistent ways.

There is now not much informed opposition (though a great deal of uninformed opposition) to the conclusion that IQ tests test intelli- gence, that intelligence is at least partly hereditary, and that the races differ in average IQ. The last-ditch battle of the egalitarians is to try to save the idea that race differences are caused by environment — primarily by malevolent white people, past and present.

To counter this view, Prof. Levin gives a thorough account of recent work on the strictly biological correlates of intelligence. When smart people think, their brains emit different electrophysiological signals from those of the less smart. Prof. Levin notes that advances in the study of brain waves could probably establish quite precise racial differences, but fear appears to have halted the research. Brain size also has a robust correlation with intelligence, and intelligent people’s brains metabolize glucose relatively slowly.

Egalitarians claim that childhood nutrition accounts for this sort of thing, but the differences remain when nutrition is held constant (when only those blacks and whites who get the same diet are compared). Moreover, black children mature more rapidly than white children, are more athletic, and go on to dominate professional sports — not what one would expect from the malnourished. Likewise, diet does not explain metabolic or brain size differences in fraternal twins reared in the same family on the same food. If the anti-biology camp is not to be silenced completely it must argue that people uncon- sciously single out children with large heads for favorable treatment or give white children subtle training in how to retard glucose oxidation.

It is nevertheless theoretically possible that the most hotly-defended egalitarian position is correct: that the black-white IQ gap persists only because the two populations are reared in different environ- ments. According to this view, blacks and whites should be thought of as identical twins reared apart, but with the black twin’s environ- ment so dismal it robbed him of 15 IQ points.

Such a view might be plausible if intelligence is easily molded, but it is not. Prof. Levin points out that since it is generally accepted that 70 percent of the variation in IQ is controlled by genes and only 30 percent by environment, “it is almost but not quite irrational to believe that the interracial IQ difference of +1 SD [standard deviation, or 15 points] can be completely explained by differences in black and white environments.” Blacks and whites would have to live in fantastically different worlds (Prof. Levin calculates them as 1.85 SD apart) to account for this IQ difference, yet the difference has been unchanged by integration, huge transfers of wealth, and the very considerable reduction in the gap between black and white environments.

There have, of course, been many attempts to raise black IQ by “enriching” the environment. As Prof. Levin explains, the most ambitious such efforts, including Head Start, the Perry Preschool Program, and the Milwaukee Project all failed to produce lasting gains in IQ. Recent ingenious testing methods for young children have shown that the one SD difference between blacks and whites is present by age three. It is hard to imagine white society managing to damage black children permanently during the very years when most blacks have virtually no contact with whites.

The tenacity with which egalitarians hold to social rather than biolog- ical explanations for group differences probably bespeaks a fear that biology is immutable in its power to determine our lives. And yet, if blacks are so vulnerable to environment that they have been collect- ively beaten out of 15 points of IQ, environment must be just as ruth- less and deterministic as biology. The difference is that so long as there is a chance that white people are to blame for black failure, there is joy in denouncing and persecuting “racists.” All the fun goes out of the game if nature, not bigots, is to blame. Thus, as Prof. Levin explains, so long as there is even the flimsiest, post facto environ- mental explanation for differences, there will be zealots to defend it.

In the end, however, unless the data are somehow suppressed, Prof. Levin expects the Human Genome Project to identify intelligence- related genes and to show that they are not distributed with the same frequency in all races. He expects the distributions to match the social science data, which is indirect but relentlessly consistent. He tips his hat to W.E.B. Du Bois who, he says, will stand vindicated by science. When Du Bois spoke of “the talented tenth” — the minority of blacks on whom racial progress depends — he was very close to the truth. Approximately 12 percent of blacks are born at or above the white average in intelligence.

The modern debate about IQ has been quietly raging ever since Arthur Jensen relaunched it in 1969. Since many of the data are now unassailable, debate centers on how they should be interpreted. Much of Prof. Levin’s book is therefore devoted to taking the stuffing out of the sometimes comical arguments of people like Steven Jay Gould and Andrew Hacker. As the book shows, egalitarians are always shifting their ground, ignoring data, and creating mysteries where none exists.
Examples of the latter are the currently fashionable views that race is a purely social artifact that should be junked, and that intelligence is undefined and unknow- able. Prof. Levin notes that acrobatics of this kind are pure tendentiousness. Those who would discard the idea of race in any discussion of IQ find it essential for affirm- ative action. As for the pose that intelligence is unknowable:

“People who make a point in argument of not understanding “intelligence’ invariably do understand it in all other contexts. They know an “intelligent’ child is one who learns quickly, and that, of the two, Nobel laureates tend to be more “intelligent’ than manual laborers… People pretend not to understand “intelligence,’ I suspect, to avoid embarrassment over race.”

There is also much ignorant shrieking about the “bias” of IQ tests designed by white men, but it is an odd bias that permits Asians to outscore whites. As Prof. Levin explains, a real example of bias would be a test of hand-eye coordination that involved only the right hand. Lefties could prove the bias of such a test by demonstrating their ability with their left hands. “If the races are equally intelligent,” he writes, “it should be possible to find a task intuitively requiring intelligence that blacks perform as well as whites.” No such task has ever been found.

This is what leads otherwise reasonable people to insist that musical and athletic abilities are forms of intelligence in which blacks may surpass whites. As Prof. Levin points out, it tortures the language to claim that Babe Ruth was a genius, but egalitarians must either take fantastic positions or cease to be egalitarian.


Prof. Levin is at his most original and provocative when he sets aside well-established data on intelligence and takes up the even more controversial question of morality. Other researchers have suggested that blacks differ from whites in ways other than IQ, but have not followed this argument very far.

For example, the widely used Minnesota Multiphasic Personality Inventory (MMPI), which subdivides personality into a number of categories, shows consistent differences in how blacks and whites evaluate themselves. Blacks, for example, hold themselves in higher regard than whites (or, in today’s jargon, have “higher self-esteem”). They are consistently more likely to agree with statements like:

I am an important person.
I am entirely self-confident.
If given the chance I could make a good leader of people.
I have often had to take orders from someone who did not know as much as I did.

The common assumption that blacks are “taught to hate themselves” is wrong; blacks are quite pleased with themselves. At the same time, they consistently score higher than whites on the MMPI scales for such things as Hypomania, Psychopathy, Schizophrenia, and Masculinity, which are precisely the traits that distinguish incarcerated criminals from the rest of us. They tend to agree, for example, with statements like:

Most people are honest chiefly through fear of being caught.
Most people make friends because friends are likely to be useful to them.
Most people will use somewhat unfair means to gain profit or an advantage rather than lose it.
It is not hard for me to ask help from my friends even though I cannot return the favor.

Another finding is that blacks are more impulsive or present-oriented than whites. Given a choice between a small candy bar today and a big one tomorrow, black children are more likely than white children to want the small one today.

Finally, even within races, moral reasoning is closely associated with intelligence. Intelligence does not guarantee good behavior, but a certain level is necessary for self-knowledge and the comprehension of moral distinctions.

Prof. Levin does not flinch from drawing what may appear to be an unkind conclusion: Given the crime rates, social irresponsibility, lack of foresight, impulsiveness, and general self-centeredness of black behavior, blacks probably have a different inherent capacity and appreciation for morality.

He proposes that this difference can be explained by the environments in which blacks and whites (and Asians) evolved. In a warm climate where food can be gathered year-round, people do not need to develop habits of cooperation and planning in order to get through the winter. In the north, it took mutual trust and cooperation for groups of men to bring down large game, so reciprocal morality evolved along with intelligence.

Climate and terrain could also have influenced sexual behavior. Since African women could gather food for themselves and their children even if a mate abandoned them, there was less pressure to insist that men support their children. For the same reason, there was less evolutionary pressure on fathers to stick around. In the north, a man who abandoned his children might well leave no descendants to behave in like manner. And in fact, the family habits of Africans and transplanted blacks are extremely loose by white standards.

What we think of as moral behavior, including sexual morality, is now known to be heavily influenced by genes. As Prof. Levin points out, there is no biological reason to expect different populations to have evolved exactly the same distribution of morality-influencing genes. Therefore it is likely that “the races have … evolved divergent evaluations of cooperativeness, aggression, rule-following, and concern with the future.”

That blacks care less about others and worry less about the future is suggested in virtually every area of behavior. Crime is only the most obvious example, nor is it the expression of wretchedness and self-loathing that excuse-making whites pretend it to be. Prof. Levin notes that “the criminal behavior of young black males just does not look like an expression of despair. In account after account, these individuals come across as full of themselves and unrepentant.” He might have added that if blacks were really reduced to hopelessness by white oppression, they would presumably have high suicide rates, whereas in every age group blacks kill themselves at only one half to one quarter the white rate.

The other prominent black deviation from white morality is reckless procreation, but other traits are just as striking: unwillingness to do volunteer work, support charities, donate organs, volunteer as medical test subjects, keep quiet in theaters, recycle trash, save money, exercise, or keep houses in good repair. Black mothers are twice as likely as white mothers to smoke, drink, and take drugs during pregnancy, even when doctors tell them not to. Blacks between ages 15 and 24 are ten times as likely to have fatal gun accidents as whites of the same age even when gun availability is controlled for. By white standards, black behavior is impulsive, shiftless, and inconsiderate.

People respond better to norms their ancestors evolved than to norms imposed on them by strangers. This may explain why black children get into trouble when held to standards of classroom decorum not “natural” to African societies. It may also explain current calls for “respecting the black learning style” or for Afrocentric curricula, but it is hardly fair of blacks to insist that the rules be changed to suit them after pushing their way unbidden into white institutions.

The personality differences Prof. Levin emphasizes explain why standardized tests “overpredict” black performance. Black students do not get grades as good as their SAT scores suggest they should, and even when IQ is held constant blacks are more likely than whites to be criminals. Why? It is likely that impulsiveness, a lack of concern for the future, and a lower regard for moral norms keeps blacks from performing at the levels IQ alone would predict.

Prof. Levin nevertheless warns whites against the mistake of thinking any human standard is absolute. Blacks can find whites moralistic, repressed, and incomprehensible: “A degree of helpfulness consider- ed obligatory by hunters is considered foolish by gatherers, whereas hunters might regard gatherers as selfish. Each may think “something is wrong’ with — and dislike — the other.” He goes on to say that for people who have evolved under different circumstances “a propen- sity to violate white norms need not be disordered or dysfunctional.” Such differences are inherently no more value-laden than the fact that owls live in trees and moles live in holes. Blacks are simply different from whites and it may be foolish to expect them to behave like whites.


At the same time, low intelligence and low self-control may mean blacks are simply less able to govern themselves. In Prof. Levin’s view, “a person of limited mental ability, not given to worrying about the quality of his desires or the likely consequences of following them, is relatively less free. So are people who follow an impulse as soon as it enters their heads.” This suggests that “the white advantage in intelligence and self-restraint implies that, on average, whites are more autonomous and responsible for their actions than are blacks …” and that blacks may be “less capable of scrutinizing the self and its choices.”

Curiously, many liberals unintentionally speak of blacks in much the same way. They describe deviance as the understandable and even inevitable consequence of “oppression,” thus implicitly accepting black helplessness. The literature on race is filled with the hunt for “root causes,” which is another name for excuses. And yet if the environment excuses blacks why does it not excuse the whites who are said to oppress them? That liberals never speak sympathetically of the “root causes” of racism suggests they think whites are more autonomous and responsible than blacks.

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