Morality and Abstract Thinking – How Africans may differ from Westerners from Amren.com

Morality and Abstract Thinking

How Africans may differ from Westerners

by Gedaliah Braun

I am an American who taught philosophy in several African universities from 1976 to 1988, and have lived since that time in South Africa. When I first came to Africa, I knew virtually nothing about the continent or its people, but I began learning quickly. I noticed, for example, that Africans rarely kept promises and saw no need to apologize when they broke them. It was as if they were unaware they had done anything that called for an apology.

It took many years for me to understand why Africans behaved this way but I think I can now explain this and other behavior that characterizes Africa. I believe that morality requires abstract thinking—as does planning for the future—and that a relative deficiency in abstract thinking may explain many things that are typically African.

What follow are not scientific findings. There could be alternative explanations for what I have observed, but my conclusions are drawn from more than 30 years of living among Africans.

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A public service billboard in South Africa. Note old tire and gas can.

My first inklings about what may be a deficiency in abstract thinking came from what I began to learn about African languages. In a conversation with students in Nigeria I asked how you would say that a coconut is about halfway up the tree in their local language. “You can’t say that,” they explained. “All you can say is that it is ‘up’.” “How about right at the top?” “Nope; just ‘up’.” In other words, there appeared to be no way to express gradations.

A few years later, in Nairobi, I learned something else about African languages when two women expressed surprise at my English dictionary. “Isn’t English your language?” they asked. “Yes,” I said. “It’s my only language.” “Then why do you need a dictionary?”

They were puzzled that I needed a dictionary, and I was puzzled by their puzzlement. I explained that there are times when you hear a word you’re not sure about and so you look it up. “But if English is your language,” they asked, “how can there be words you don’t know?” “What?” I said. “No one knows all the words of his language.”

I have concluded that a relative deficiency in abstract thinking may explain many things that are typically African.

“But we know all the words of Kikuyu; every Kikuyu does,” they replied. I was even more surprised, but gradually it dawned on me that since their language is entirely oral, it exists only in the minds of Kikuyu speakers. Since there is a limit to what the human brain can retain, the overall size of the language remains more or less constant. A written language, on the other hand, existing as it does partly in the millions of pages of the written word, grows far beyond the capacity of anyone to know it in its entirety. But if the size of a language is limited, it follows that the number of concepts it contains will also be limited and hence that both language and thinking will be impoverished.

African languages were, of necessity, sufficient in their pre-colonial context. They are impoverished only by contrast to Western languages and in an Africa trying to emulate the West. While numerous dictionaries have been compiled between Euro­pean and African languages, there are few dictionaries within a single African language, precisely because native speakers have no need for them. I did find a Zulu-Zulu dictionary, but it was a small-format paperback of 252 pages.

My queries into Zulu began when I rang the African Language Department at the University of Witwatersrand in Johannesburg and spoke to a white guy. Did “precision” exist in the Zulu language prior to European contact? “Oh,” he said, “that’s a very Eurocentric question!” and simply wouldn’t answer. I rang again, spoke to another white guy, and got a virtually identical response.

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Kikuyu women do not need dictionaries.

So I called the University of South Africa, a large correspondence university in Pretoria, and spoke to a young black guy. As has so often been my experience in Africa, we hit it off from the start. He understood my interest in Zulu and found my questions of great interest. He explained that the Zulu word for “precision” means “to make like a straight line.” Was this part of indigenous Zulu? No; this was added by the compilers of the dictionary.

But, he assured me, it was otherwise for “promise.” I was skeptical. How about “obligation?” We both had the same dictionary (English-Zulu, Zulu-English Dictionary, published by Witwatersrand University Press in 1958), and looked it up. The Zulu entry means “as if to bind one’s feet.” He said that was not indigenous but was added by the compilers. But if Zulu didn’t have the concept of obligation, how could it have the concept of a promise, since a promise is simply the oral undertaking of an obligation? I was interested in this, I said, because Africans often failed to keep promises and never apologized—as if this didn’t warrant an apology.

A light bulb seemed to go on in his mind. Yes, he said; in fact, the Zulu word for promise—isithembiso—is not the correct word. When a black person “promises” he means “maybe I will and maybe I won’t.” But, I said, this makes nonsense of promising, the very purpose of which is to bind one to a course of action. When one is not sure he can do something he may say, “I will try but I can’t promise.” He said he’d heard whites say that and had never understood it till now. As a young Romanian friend so aptly summed it up, when a black person “promises” he means “I’ll try.”

The failure to keep promises is therefore not a language problem. It is hard to believe that after living with whites for so long they would not learn the correct meaning, and it is too much of a coincidence that the same phenomenon is found in Nigeria, Kenya and Papua New Guinea, where I have also lived. It is much more likely that Africans generally lack the very concept and hence cannot give the word its correct meaning. This would seem to indicate some difference in intellectual capacity.

Note the Zulu entry for obligation: “as if to bind one’s feet.” An obligation binds you, but it does so morally, not physically. It is an abstract concept, which is why there is no word for it in Zulu. So what did the authors of the dictionary do? They took this abstract concept and made it concrete. Feet, rope, and tying are all tangible and observable, and therefore things all blacks will understand, whereas many will not understand what an obligation is. The fact that they had to define it in this way is, by itself, compelling evidence for my conclusion that Zulu thought has few abstract concepts and indirect evidence for the view that Africans may be deficient in abstract thinking.

Abstract thinking

Abstract entities do not exist in space or time; they are typically intangible and can’t be perceived by the senses. They are often things that do not exist. “What would happen if everyone threw rubbish everywhere?” refers to something we hope will not happen, but we can still think about it.

African wood carving.

Everything we observe with our senses occurs in time and everything we see exists in space; yet we can perceive neither time nor space with our senses, but only with the mind. Precision is also abstract; while we can see and touch things made with precision, precision itself can only be perceived by the mind.

How do we acquire abstract concepts? Is it enough to make things with precision in order to have the concept of precision? Africans make excellent carvings, made with precision, so why isn’t the concept in their language? To have this concept we must not only do things with precision but must be aware of this phenomenon and then give it a name.

How, for example, do we acquire such concepts as belief and doubt? We all have beliefs; even animals do. When a dog wags its tail on hearing his master’s footsteps, it believes he is coming. But it has no concept of belief because it has no awareness that it has this belief and so no awareness of belief per se. In short, it has no self-consciousness, and thus is not aware of its own mental states.

It has long seemed to me that blacks tend to lack self-awareness. If such awareness is necessary for developing abstract concepts it is not surprising that African languages have so few abstract terms. A lack of self-awareness—or introspection—has advantages. In my experience neurotic behavior, characterized by excessive and unhealthy self-consciousness, is uncommon among blacks. I am also confident that sexual dysfunction, which is characterized by excessive self-consciousness, is less common among blacks than whites.

Time is another abstract concept with which Africans seem to have difficulties. I began to wonder about this in 1998. Several Africans drove up in a car and parked right in front of mine, blocking it. “Hey,” I said, “you can’t park here.” “Oh, are you about to leave?” they asked in a perfectly polite and friendly way. “No,” I said, “but I might later. Park over there”—and they did.

While the possibility that I might want to leave later was obvious to me, their thinking seemed to encompass only the here and now: “If you’re leaving right now we understand, but otherwise, what’s the problem?” I had other such encounters and the key question always seemed to be, “Are you leaving now?” The future, after all, does not exist. It will exist, but doesn’t exist now. People who have difficulty thinking of things that do not exist will ipso facto have difficulty thinking about the future.

It appears that the Zulu word for “future”—isikhati—is the same as the word for time, as well as for space. Realistically, this means that these concepts probably do not exist in Zulu thought. It also appears that there is no word for the past—meaning, the time preceding the present. The past did exist, but no longer exists. Hence, people who may have problems thinking of things that do not exist will have trouble thinking of the past as well as the future.

This has an obvious bearing on such sentiments as gratitude and loyalty, which I have long noticed are uncommon among Africans. We feel gratitude for things that happened in the past, but for those with little sense of the past such feelings are less likely to arise.

Why did it take me more than 20 years to notice all of this? I think it is because our assumptions about time are so deeply rooted that we are not even aware of making them and hence the possibility that others may not share them simply does not occur to us. And so we don’t see it, even when the evidence is staring us in the face.

Mathematics and maintenance

I quote from an article in the South African press about the problems blacks have with mathematics:

“[Xhosa] is a language where polygon and plane have the same definition … where concepts like triangle, quadrilateral, pentagon, hexagon are defined by only one word.” (“Finding New Languages for Maths and Science,” Star [Johannesburg], July 24, 2002, p. 8.)

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Apartheid-era sign post.

More accurately, these concepts simply do not exist in Xhosa, which, along with Zulu, is one of the two most widely spoken languages in South Africa. In America, blacks are said to have a “tendency to approximate space, numbers and time instead of aiming for complete accuracy.” (Star, June 8, 1988, p.10.) In other words, they are also poor at math. Notice the identical triumvirate—space, numbers, and time. Is it just a coincidence that these three highly abstract concepts are the ones with which blacks — everywhere — seem to have such difficulties?

The entry in the Zulu dictionary for “number,” by the way — ningi — means “numerous,” which is not at all the same as the concept of number. It is clear, therefore, that there is no concept of number in Zulu.

White rule in South Africa ended in 1994. It was about ten years later that power outages began, which eventually reached crisis proportions. The principle reason for this is simply lack of maintenance on the generating equipment. Maintenance is future-oriented, and the Zulu entry in the dictionary for it is ondla, which means: “1. Nourish, rear; bring up; 2. Keep an eye on; watch (your crop).” In short, there is no such thing as maintenance in Zulu thought, and it would be hard to argue that this is wholly unrelated to the fact that when people throughout Africa say “nothing works,” it is only an exaggeration.

The New York Times reports that New York City is considering a plan (since implemented) aimed at getting blacks to “do well on standardized tests and to show up for class,” by paying them to do these things and that could “earn [them] as much as $500 a year.” Students would get money for regular school attendance, every book they read, doing well on tests, and sometimes just for taking them. Parents would be paid for “keeping a full-time job … having health insurance … and attending parent-teacher conferences.” (Jennifer Medina, “Schools Plan to Pay Cash for Marks,” New York Times, June 19, 2007.)

The clear implication is that blacks are not very motivated. Motivation involves thinking about the future and hence about things that do not exist. Given black deficiencies in this regard, it is not surprising that they would be lacking in motivation, and having to prod them in this way is further evidence for such a deficiency.

The Zulu entry for “motivate” is banga, under which we find “1. Make, cause, produce something unpleasant; … to cause trouble . … 2. Contend over a claim; … fight over inheritance; … 3. Make for, aim at, journey towards … .” Yet when I ask Africans what banga means, they have no idea. In fact, no Zulu word could refer to motivation for the simple reason that there is no such concept in Zulu; and if there is no such concept there cannot be a word for it. This helps explain the need to pay blacks to behave as if they were motivated.

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Zulus.

The same New York Times article quotes Darwin Davis of the Urban League as “caution[ing] that the … money being offered [for attending class] was relatively paltry … and wondering … how many tests students would need to pass to buy the latest video game.”

Instead of being shamed by the very need for such a plan, this black activist complains that the payments aren’t enough! If he really is unaware how his remarks will strike most readers, he is morally obtuse, but his views may reflect a common understanding among blacks of what morality is: not something internalized but something others enforce from the outside. Hence his complaint that paying children to do things they should be motivated to do on their own is that they are not being paid enough.

In this context, I recall some remarkable discoveries by the late American linguist, William Stewart, who spent many years in Senegal studying local languages. Whereas Western cultures internalize norms—“Don’t do that!” for a child, eventually becomes “I mustn’t do that” for an adult—African cultures do not. They rely entirely on external controls on behavior from tribal elders and other sources of authority. When Africans were detribalized, these external constraints disappeared, and since there never were internal constraints, the results were crime, drugs, promiscuity, etc. Where there have been other forms of control—as in white-ruled South Africa, colonial Africa, or the segregated American South—this behavior was kept within tolerable limits. But when even these controls disappear there is often unbridled violence.

Stewart apparently never asked why African cultures did not internalize norms, that is, why they never developed moral consciousness, but it is unlikely that this was just a historical accident. More likely, it was the result of deficiencies in abstract thinking ability.

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Public service message, South Africa.

One explanation for this lack of abstract thinking, including the diminished understanding of time, is that Africans evolved in a climate where they could live day to day without having to think ahead. They never developed this ability because they had no need for it. Whites, on the other hand, evolved under circumstances in which they had to consider what would happen if they didn’t build stout houses and store enough fuel and food for the winter. For them it was sink or swim.

Surprising confirmation of Stewart’s ideas can be found in the May/June 2006 issue of the Boston Review, a typically liberal publication. In “Do the Right Thing: Cognitive Science’s Search for a Common Morality,” Rebecca Saxe distinguishes between “conventional” and “moral” rules. Conventional rules are supported by authorities but can be changed; moral rules, on the other hand, are not based on conventional authority and are not subject to change. “Even three-year-old children … distinguish between moral and conventional transgressions,” she writes. The only exception, according to James Blair of the National Institutes of Health, are psychopaths, who exhibit “persistent aggressive behavior.” For them, all rules are based only on external authority, in whose absence “anything is permissible.” The conclusion drawn from this is that “healthy individuals in all cultures respect the distinction between conventional … and moral [rules].”

However, in the same article, another anthropologist argues that “the special status of moral rules cannot be part of human nature, but is … just … an artifact of Western values.” Anita Jacobson-Widding, writing of her experiences among the Manyika of Zimbabwe, says:

“I tried to find a word that would correspond to the English concept of ‘morality.’ I explained what I meant by asking my informants to describe the norms for good behavior toward other people. The answer was unanimous. The word for this was tsika. But when I asked my bilingual informants to translate tsika into English, they said that it was ‘good manners’ …”

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An all-too-common problem.

She concluded that because good manners are clearly conventional rather than moral rules, the Manyika simply did not have a concept of morality. But how would one explain this absence? Miss Jacobson-Widding’s explanation is the typical nonsense that could come only from a so-called intellectual: “the concept of morality does not exist.” The far more likely explanation is that the concept of morality, while otherwise universal, is enfeebled in cultures that have a deficiency in abstract thinking.

According to now-discredited folk wisdom, blacks are “children in adult bodies,” but there may be some foundation to this view. The average African adult has the raw IQ score of the average 11-year-old white child. This is about the age at which white children begin to internalize morality and no longer need such strong external enforcers.

Gruesome cruelty

Another aspect of African behavior that liberals do their best to ignore but that nevertheless requires an explanation is gratuitous cruelty. A reviewer of Driving South, a 1993 book by David Robbins, writes:

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Victim of Rwandan violence.

“A Cape social worker sees elements that revel in violence … It’s like a cult which has embraced a lot of people who otherwise appear normal. … At the slightest provocation their blood-lust is aroused. And then they want to see death, and they jeer and mock at the suffering involved, especially the suffering of a slow and agonizing death.” (Citizen [Johannesburg], July 12, 1993, p.6.)

There is something so unspeakably vile about this, something so beyond depravity, that the human brain recoils. This is not merely the absence of human empathy, but the positive enjoyment of human suffering, all the more so when it is “slow and agonizing.” Can you imagine jeering at and mocking someone in such horrible agony?

During the apartheid era, black activists used to kill traitors and enemies by “necklacing” them. An old tire was put around the victim’s neck, filled with gasoline, and—but it is best to let an eye-witness describe what happened next:

“The petrol-filled tyre is jammed on your shoulders and a lighter is placed within reach . … Your fingers are broken, needles are pushed up your nose and you are tortured until you put the lighter to the petrol yourself.” (Citizen; “SA’s New Nazis,” August 10, 1993, p.18.)

The author of an article in the Chicago Tribune, describing the equally gruesome way the Hutu killed Tutsi in the Burundi massacres, marveled at “the ecstasy of killing, the lust for blood; this is the most horrible thought. It’s beyond my reach.” (“Hutu Killers Danced In Blood Of Victims, Videotapes Show,” Chicago Tribune, September 14, 1995, p.8.) The lack of any moral sense is further evidenced by their having videotaped their crimes, “apparently want[ing] to record … [them] for posterity.” Unlike Nazi war criminals, who hid their deeds, these people apparently took pride in their work.

Amy Biehl marker
Where Amy Biehl was killed.

In 1993, Amy Biehl, a 26-year-old American on a Fulbright scholarship, was living in South Africa, where she spent most of her time in black townships helping blacks. One day when she was driving three African friends home, young blacks stopped the car, dragged her out, and killed her because she was white. A retired senior South African judge, Rex van Schalkwyk, in his 1998 book One Miracle is Not Enough, quotes from a newspaper report on the trial of her killers: “Supporters of the three men accused of murdering [her] … burst out laughing in the public gallery of the Supreme Court today when a witness told how the battered woman groaned in pain.” This behavior, Van Schalkwyk wrote, “is impossible to explain in terms accessible to rational minds.” (pp. 188-89.)

These incidents and the responses they evoke—“the human brain recoils,” “beyond my reach,” “impossible to explain to rational minds” — represent a pattern of behavior and thinking that cannot be wished away, and offer additional support for my claim that Africans are deficient in moral consciousness.

I have long suspected that the idea of rape is not the same in Africa as elsewhere, and now I find confirmation of this in Newsweek:

“According to a three-year study [in Johannesburg] … more than half of the young people interviewed — both male and female — believe that forcing sex with someone you know does not constitute sexual violence … [T]he casual manner in which South African teens discuss coercive relationships and unprotected sex is staggering.” (Tom Masland, “Breaking The Silence,” Newsweek, July 9, 2000.)

Clearly, many blacks do not think rape is anything to be ashamed of.

The Newsweek author is puzzled by widespread behavior that is known to lead to AIDS, asking “Why has the safe-sex effort failed so abjectly?” Well, aside from their profoundly different attitudes towards sex and violence and their heightened libido, a major factor could be their diminished concept of time and reduced ability to think ahead.

Liberian billboard
Liberian billboard

Nevertheless, I was still surprised by what I found in the Zulu dictionary. The main entry for rape reads: “1. Act hurriedly; … 2. Be greedy. 3. Rob, plunder, … take [possessions] by force.” While these entries may be related to our concept of rape, there is one small problem: there is no reference to sexual intercourse! In a male-dominated culture, where saying “no” is often not an option (as confirmed by the study just mentioned), “taking sex by force” is not really part of the African mental calculus. Rape clearly has a moral dimension, but perhaps not to Africans. To the extent they do not consider coerced sex to be wrong, then, by our conception, they cannot consider it rape because rape is wrong. If such behavior isn’t wrong it isn’t rape.

An article about gang rape in the left-wing British paper, the Guardian, confirms this when it quotes a young black woman: “The thing is, they [black men] don’t see it as rape, as us being forced. They just see it as pleasure for them.” (Rose George, “They Don’t See it as Rape. They Just See it as Pleasure for Them,” June 5, 2004.) A similar attitude seems to be shared among some American blacks who casually refer to gang rape as “running a train.” (Nathan McCall, Makes Me Wanna Holler, Vintage Books, 1995.)

If the African understanding of rape is far afield, so may be their idea of romance or love. I recently watched a South African television program about having sex for money. Of the several women in the audience who spoke up, not a single one questioned the morality of this behavior. Indeed, one plaintively asked, “Why else would I have sex with a man?”

From the casual way in which Africans throw around the word “love,” I suspect their understanding of it is, at best, childish. I suspect the notion is alien to Africans, and I would be surprised if things are very different among American blacks. Africans hear whites speak of “love” and try to give it a meaning from within their own conceptual repertoire. The result is a child’s conception of this deepest of human emotions, probably similar to their misunderstanding of the nature of a promise.

I recently located a document that was dictated to me by a young African woman in June 1993. She called it her “story,” and the final paragraph is a poignant illustration of what to Europeans would seem to be a limited understanding of love:

“On my way from school, I met a boy. And he proposed me. His name was Mokone. He tell me that he love me. And then I tell him I will give him his answer next week. At night I was crazy about him. I was always thinking about him.”

Moral blindness

Whenever I taught ethics I used the example of Alfred Dreyfus, a Jewish officer in the French Army who was convicted of treason in 1894 even though the authorities knew he was innocent. Admitting their mistake, it was said, would have a disastrous effect on military morale and would cause great social unrest. I would in turn argue that certain things are intrinsically wrong and not just because of their consequences. Even if the results of freeing Dreyfus would be much worse than keeping him in prison, he must be freed, because it is unjust to keep an innocent man in prison.

To my amazement, an entire class in Kenya said without hesitation that he should not be freed. Call me dense if you want, but it was 20 years before the full significance of this began to dawn on me.

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Death is certain but accidents are not.

Africans, I believe, may generally lack the concepts of subjunctivity and counterfactuality. Subjunctivity is conveyed in such statements as, “What would you have done if I hadn’t showed up?” This is contrary to fact because I did show up, and it is now impossible for me not to have shown up. We are asking someone to imagine what he would have done if something that didn’t happen (and now couldn’t happen) had happened. This requires self-consciousness, and I have already described blacks’ possible deficiency in this respect. It is obvious that animals, for example, cannot think counterfactually, because of their complete lack of self-awareness.

When someone I know tried to persuade his African workers to contribute to a health insurance policy, they asked “What’s it for?” “Well, if you have an accident, it would pay for the hospital.” Their response was immediate: “But boss, we didn’t have an accident!” “Yes, but what if you did?” Reply? “We didn’t have an accident!” End of story.

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South African AIDS education poster.

Interestingly, blacks do plan for funerals, for although an accident is only a risk, death is a certainty. (The Zulu entries for “risk” are “danger” and “a slippery surface.”) Given the frequent all-or-nothing nature of black thinking, if it’s not certain you will have an accident, then you will not have an accident. Furthermore, death is concrete and observable: We see people grow old and die. Africans tend to be aware of time when it is manifested in the concrete and observable.

One of the pivotal ideas underpinning morality is the Golden Rule: do unto others as you would have them do unto you. “How would you feel if someone stole everything you owned? Well, that’s how he would feel if you robbed him.” The subjunctivity here is obvious. But if Africans may generally lack this concept, they will have difficulty in understanding the Golden Rule and, to that extent, in understanding morality.

If this is true we might also expect their capacity for human empathy to be diminished, and this is suggested in the examples cited above. After all, how do we empathize? When we hear about things like “necklacing” we instinctively — and unconsciously — think: “How would I feel if I were that person?” Of course I am not and cannot be that person, but to imagine being that person gives us valuable moral “information:” that we wouldn’t want this to happen to us and so we shouldn’t want it to happen to others. To the extent people are deficient in such abstract thinking, they will be deficient in moral understanding and hence in human empathy—which is what we tend to find in Africans.

In his 1990 book Devil’s Night, Ze’ev Chafets quotes a black woman speaking about the problems of Detroit: “I know some people won’t like this, but whenever you get a whole lot of black people, you’re gonna have problems. Blacks are ignorant and rude.” (pp. 76-77.)

If some Africans cannot clearly imagine what their own rude behavior feels like to others—in other words, if they cannot put themselves in the other person’s shoes—they will be incapable of understanding what rudeness is. For them, what we call rude may be normal and therefore, from their perspective, not really rude. Africans may therefore not be offended by behavior we would consider rude — not keeping appointments, for example. One might even conjecture that African cruelty is not the same as white cruelty, since Africans may not be fully aware of the nature of their behavior, whereas such awareness is an essential part of “real” cruelty.

I am hardly the only one to notice this obliviousness to others that sometimes characterizes black behavior. Walt Harrington, a white liberal married to a light-skinned black, makes some surprising admissions in his 1994 book, Crossings: A White Man’s Journey Into Black America:

“I notice a small car … in the distance. Suddenly … a bag of garbage flies out its window . … I think, I’ll bet they’re blacks. Over the years I’ve noticed more blacks littering than whites. I hate to admit this because it is a prejudice. But as I pass the car, I see that my reflex was correct—[they are blacks].

“[As I pull] into a McDonald’s drive-through … [I see that] the car in front of me had four black[s] in it. Again … my mind made its unconscious calculation: We’ll be sitting here forever while these people decide what to order. I literally shook my head . … My God, my kids are half black! But then the kicker: we waited and waited and waited. Each of the four … leaned out the window and ordered individually. The order was changed several times. We sat and sat, and I again shook my head, this time at the conundrum that is race in America.

“I knew that the buried sentiment that had made me predict this disorganization … was … racist. … But my prediction was right.” (pp. 234-35.)

Africans also tend to litter. To understand this we must ask why whites don’t litter, at least not as much. We ask ourselves: “What would happen if everyone threw rubbish everywhere? It would be a mess. So you shouldn’t do it!” Blacks’ possible deficiency in abstract thinking makes such reasoning more difficult, so any behavior requiring such thinking is less likely to develop in their cultures. Even after living for generations in societies where such thinking is commonplace, many may still fail to absorb it.

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A trash pile in Sudan.

It should go without saying that my observations about Africans are generalizations. I am not saying that none has the capacity for abstract thought or moral understanding. I am speaking of tendencies and averages, which leave room for many exceptions.

To what extent do my observations about Africans apply to American blacks? American blacks have an average IQ of 85, which is a full 15 points higher than the African average of 70. The capacity for abstract thought is unquestionably correlated with intelligence, and so we can expect American blacks generally to exceed Africans in these respects.

Still, American blacks show many of the traits so striking among Africans: low mathematical ability, diminished abstract reasoning, high crime rates, a short time-horizon, rudeness, littering, etc. If I had lived only among American blacks and not among Africans, I might never have reached the conclusions I have, but the more extreme behavior among Africans makes it easier to perceive the same tendencies among American blacks. AR

Gedhalia Braun holds a PhD in philosophy and is the author of Racism, Guilt, Self-Hatred and Self-Deceit. Anyone interested in reading his book can purchase it in PDF format at the AR website, AmRen.com.

O Tempora, O Mores!

Sub-replacement Fertility

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These fake babies are fast asleep.

Women who did not want children but still felt a maternal urge used to make do with houseplants or a cat, but now, thanks to a company called Reborn, they can experience the joys of motherhood without the bother of pregnancy, childbirth, or even midnight feedings. Reborn sells life-like infant dolls for prices ranging from $100 to several thousand dollars, and business is booming.

Forty-nine-year-old Linda is married with no children of her own, but with a Reborn in her arms she can now feel like a mother. “It’s not a crazy habit, like, you know, drinking, or some sort of, something that’s going to hurt you,” she explains. “It’s like a hobby and it doesn’t really hurt anybody.” Lachelle Moore, who has real children and grandchildren, has a clutch of fakes as well. “What’s so wonderful about Reborns is that they’re forever babies. There’s no college tuition, no dirty diapers … just the good part of motherhood,” she says. Mrs. Moore even throws birthday parties for her dolls and other women take them to the park or out to restaurants. Psychologists say all this is harmless unless women “stop interacting socially with others.” [Adult Women Play House With Fake Babies, ABC-7 News (Washington, DC), Jan. 2, 2009.]

The Company He Kept

One of Martin Luther King’s advisers was a black Baptist preacher named James Luther Bevel, who died in December. A prominent leader of the Southern Christian Leadership Conference (SCLC), the New York Times remembered Bevel as “charismatic and eloquently quick-witted in a vernacular style” and noted, more reservedly, that he was “a man of passion and peculiarity.” Historian Taylor Branch described him more vividly: “a wild man from Itta Bena, Mississippi . … A self-described example of the legendary ‘chicken-eating, liquor-drinking, woman-chasing Baptist preacher.’ ”

Bevel is credited with turning King against the war in Vietnam War, which Bevel believed was an act of racist imperialism. Bevel was also at the Lorraine Motel in Memphis the day King was shot, and went to his grave insisting that James Earl Ray did not pull the trigger. Bevel claimed he had proof of Ray’s innocence—which he never produced—and even offered to represent him in court, though he was not a lawyer. By 1970, Bevel had become something of a prophet to a group of disciples who were students at Spelman College, the black girls’ school in Atlanta. After he forced some of them to drink his urine as a loyalty test, the SCLC expelled him. During the 1980s, Bevel supported Ronald Reagan and ran for Congress in Illinois as a Republican. He eventually switched allegiance to perpetual fringe presidential candidate Lyndon LaRouche, and even served as his running mate in 1992.

In April 2008, a Virginia jury convicted Bevel of incest after one of his daughters claimed he forced her to have sex with him in the 1990s (Virginia has no statute of limitations for incest). Three other daughters also accused Bevel of molesting them and it came out in court that Bevel had fathered 16 children by 7 women. In October, a judge sentenced Bevel to 15 years in prison, but he was released in November, shortly before he died, because of pancreatic cancer. [Bruce Weber, James L. Bevel, 72, An Adviser to Dr. King, New York Times, Dec. 23, 2008.]

Bankrupt Detroit

Detroit’s public school district is $400 million in the red and no longer has the money to buy basic supplies. The principal of one elementary school, Academy of the Americas, recently sent a letter asking parents and staff to donate items “that are of the utmost importance for proper school functioning and most importantly for student health and safety,” such as toilet paper, paper towels, trash bags, and 60, 100 or 150-watt light bulbs. This is not the first time Principal Naomi Khalil has rattled the tin cup. At the beginning of the academic year she asked for pencils, pens, and Kleenex. [Detroit School Lacks Toilet Paper, Light Bulbs, ClickOnDetroit.com, Jan. 7, 2009.]

Spilling the Beans

Felipe Fernandez-Armesto is a British historian of Spanish descent who teaches at Tufts University in Massachusetts. Before the election, Mr. Fernandez-Armesto wrote an article predicting an easy Obama victory, but said he could work up no enthusiasm for Mr. Obama because his policies would differ little from those of John McCain. His article is interesting only because of the following sentences:

“I have not been in the US long enough to be hypocritical about race. The hypocrisy is especially strong in the university sector, where color-blindness policies are a mask for positive discrimination. We are not allowed to know the race of job applicants, but we search the CVs for clues to candidates who will boost our department’s racial diversity statistics.” [Felipe Fernandez-Armesto, Obama’s Promise is Global, Times Higher Education, Oct. 2, 2008.]

Scouting Hispanics

Boy Scout.

The Boy Scouts are America’s largest youth organization, with 2.8 million members, but membership peaked in 1972 and is now down by half. Scandals and bad publicity cut the rolls, and many boys prefer video games to camping, but the biggest challenge is demographic. Scouting is overwhelmingly white, and there are a lot more non-white children now than in 1972. Twenty percent of children under 18 are Hispanic—double the figure in 1980—and another 15 percent are black. Just 57 percent are white.

“We either are going to figure out how to make Scouting the most exciting, dynamic organization for Hispanic kids, or we’re going to be out of business,” says Rick Cronk, former national president of the Boy Scouts, and chairman of the World Scout Committee. Today, only three percent of Scouts are Hispanic, and Mr. Cronk wants to double that figure by 2010, when the Boy Scouts celebrate their centennial. He says earlier attempts to recruit Hispanics with soccer and Spanish brochures have largely failed because “we knew very little about the Hispanic family, how they see us, what they value.”

The Boy Scouts have hired a PR firm that specializes in marketing to Hispanics and is making a pitch to immigrant parents in six heavily Hispanic cities from Fresno, California to Orlando, Florida. They will run commercials on Spanish radio and television stations, and hire more Spanish-speaking staff. “We’re serious about this,” says Rob Mazzuca, Chief Scout Executive. “This is a reinventing of the Boy Scouts of America.”

Julio Cammarota, a University of Arizona professor who studies Hispanics says the Scouts will have to change if they want to appeal to Hispanics. What has to go? The focus on individual achievement and camping in the woods. “They’d be better off starting with a carne asada (barbecue) in a city park,” he says. “Sending their kids away on their own, that’s not familiar [to Hispanic parents]. ”[Boy Scouts See Hispanics As Key to Boosting Ranks, AP, Dec. 26, 2008.]

Lowering the Boone

Denver Boone
Not hermaphroditic enough for our times.

Back in 1968, Disney Studios drew a cartoon figure for the University of Denver, whose athletic teams are called Pioneers. The figure is a pudgy, bearded mountain man who wears a coonskin cap. The character became known as “Denver Boone” or just “Boone.” Boone was fired as mascot in 1998 when the university became uncomfortable with his “lack of gender inclusiveness,” and students and alumni have been trying to bring him back ever since. A survey conducted in 2008 showed 87 percent wanted him reinstated, but the university’s History and Traditions Task Force announced that would never happen because Boone represents “an era of Western imperialism” and is “offensive” to women and non-whites.

Student body president Monica Kumar hailed the decision. “The name ‘Boone’ is linked to Daniel Boone, and to people of Native American ancestry, it’s sensitive because he was part of a movement that pushed Native Americans to the side,” she says. “We are a university that has been very sensitive to diversity and one of our objectives is to be inclusive. And this was an opportunity for us to come together and show our inclusiveness.” Chancellor Robert Coombe agrees. “The old Boone figure is one that does not reflect the broad diversity of the DU community and is not an image that many of today’s women, persons of color, international students and faculty and others can easily relate to as defining the pioneering spirit,” he says. [Valerie Richardson, Denver Axes Mascot ‘Boone’ in Diversity Drive, Washington Times, Dec. 27, 2008.]

Quis Custodiet?

Growing up on the Texas side of the Rio Grande, Edward Caballero feared the Border Patrol, even though he is a natural-born citizen. “It seems like most Border Patrol officers were Anglos, and I hate to say it, not too friendly towards Hispanics,” he explains, adding, “It’s not so much that way anymore.” Mr. Caballero should know. He is one of the Border Patrol’s new Hispanic agents. In just two years, as a result of the Bush administration’s efforts to expand and diversify the force, the number of Hispanic agents has grown from 6,400 in 2006 to 9,300 today, an increase of 45 percent. More than half—52 percent—of Border Patrol agents are now Hispanic. Recruiters say Hispanics are a natural fit. They speak Spanish, which is required of all agents, and many are familiar with the job.

Critics see the obvious problems: Hispanic agents, especially if they have family on the other side of the border, will be tempted to go easy on illegals, and drug cartels are likely to infiltrate a Hispanic force. There is already no shortage of miscreant Hispanic agents. In December, prosecutors indicted Agent Leonel Morales for taking a $9,000 bribe to escort a load of drugs across the border. Just before Christmas, a federal judge sentenced former Border Patrol Agent Reynaldo Zuniga to seven years in prison for smuggling cocaine. [James Pinkerton, Hispanics Bolster Border Patrol, Houston Chronicle, Dec. 29, 2008.]

.

Amnesty on the Agenda

Shortly after the election, Democratic Senate Majority Leader Harry Reid of Nevada spoke to reporters about the top priorities of the new Congress that will meet in January. Here is what he had to say about amnesty:

Q: With more Democrats in the Senate and the House and a Democrat in the White House, how do you see congressional efforts playing out on such issues as health care and immigration?

A: On immigration, there’s been an agreement between (President-elect Barack) Obama and (Arizona Republican Sen. John) McCain to move forward on that. …

Q: Will there be as much of a fight on immigration as last time?

A: We’ve got McCain and we’ve got a few others. I don’t expect much of a fight at all. [Deborah Barfield Berry, Reid Says Democrats to Tackle Big Issues, Gannett News Service, Nov. 23, 2008.]

We’ll prove him wrong.

Un-neighborly Behavior

Antioch, California, is a mostly white city of 100,000 about 40 miles northwest of San Francisco. When the housing market slowed a few years ago, many Antioch landlords began accepting Section 8 tenants. Section 8 is the federal housing program that subsidizes rent for poor people. Desperate landlords like it because they get a steady income and tax breaks. Poor people like Section 8 because they can live in pricier neighborhoods. Federal bureaucrats like Section 8 because it “de-concentrates” poverty. The only people who don’t like it are the neighbors.

In Antioch, most of the people getting vouchers were black, and from 2000 to 2007, as more landlords got Section 8 tenants, Antioch’s black population doubled to more than 16,000. Crime went up, and residents began complaining about “loud parties, mean pit bulls, blaring car radios, prostitution, drug dealing, and muggings of schoolchildren.” Police got so many complaints about Section 8 renters that in 2006 they formed a special unit to deal with them. “In some neighborhoods, it was complete madness,” says longtime resident David Gilbert, a black retired man who organized a community watch.

Under federal law, Section 8 renters can be booted from subsidized housing if they commit crimes. Antioch police weren’t shy about filing for eviction, and 70 percent of filings were against blacks. Now several blacks are suing the city, accusing police of “discrimination” and of trying to drive them out. They have asked a federal judge to make their case a class-action suit on behalf of hundreds of other black renters. “A lot of people are moving out here looking for a better place to live,” says plaintiff Karen Coleman. “We are trying to raise our kids like everyone else. But they don’t want us here.”

The situation in Antioch is “hotter than elsewhere,” according to a spokesman for the federal Department of Housing and Urban Development, but most cities with an influx of Section 8 renters have the same problems. Many activists and academics deny that Section 8 brings crime to the suburbs. Susan Popkin, of the Urban Institute, is one of them, but concedes that Section 8 causes problems. “That can be a recipe for anxiety,” she says. “It can really change the demographics of a neighborhood.” [Paul Elias, Influx of Black Renters Raises Tension in Bay Area, AP, Dec. 30, 2008.]

 

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30 thoughts on “Morality and Abstract Thinking – How Africans may differ from Westerners from Amren.com

  1. Pingback: Disgust at SF using Japan's crisis to further their agenda - Page 50 - Stormfront

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  3. Great article. One key point is that not all blacks are like this. This implies that there the reasons for blacks being the way they are are more cultural than genetic. Having said that, we can see that genetics play an extreme role in by the fact that American Africans have many similar issues to Africans yet have drastically different cultures(or maybe not).

    I believe that many of the things you discuss are due to the tribal nature of blacks. After all, if your genetic lineage have been tribal for tens of thousands of years I would imagine it would be difficult to change. Blacks generally have a primitive mind, and a primitive culture. I have this experience first hand.

    My best friend was black in my childhood. We got along really well. But I always had issues motivating him and getting him to understand concepts intellectually. I had another friend that was black that was more intelligent but I noticed that most blacks tended to act like the former but even worse.

    I think environment plays a huge factor and I do not think we’ll ever know how much genetics plays into these issues. We see whites having similar issues and now it seems to be getting worse. My best guess is that it is predominantly culture and culture is extremely hard to change.

    If we took an average African child out and raised him in an environment that supported abstract thinking, gave him the tools, medical care, and proper nutrition do you think he would be completely different? I do. This child though may have psychological issues due the genetic consequences of placing him in a completely different situation than his genes have evolved to(in a sense a “culture shock”).

    I believe American Blacks prove this point. There ancestors were “breed” to be slaves and had the primitive tribal mentality. They were thrust into “freedom” but there genetics could not except this(as we know genetics is a slowly evolving thing). This creates psychological issues when your genetics and culture are at opposition. Even whites have these issues as I believe anyone will(Although some may be able to handle it better than others for a number of reasons).

    Unfortunately there is nothing man can really do. We cannot instantaneously change Africans to be like us… nor should we. But by trying and forcing we just make matters worse. A dog, for example, is a dog and trying to make it act like a horse, cat, or snake will only create problems(this is the genetics part).

    Unfortunately Africans are not the only ones with abstract thinking issues. Whites(and other races) too seem to have issues with this. We can see many similar issues between the races. One thing whites tend to do is try and “help” others and other races, and explained above, this could make things worse.

    For example, when you try to help someone “see the light” and they don’t care it generally creates issues for both parties. On one side the “helper” is anguished because they cannot help and think it would be best. On the other side they do not want help, doesn’t care, or can’t comprehend what the help means and is anguished by trying to be forced. (and after all, the “help” maybe wrong) e.g., The dog may not want to be anything but a dog but maybe the owner wants it to act more like a cat.

    These types of issues work on every level from giving coin to the bum on the street to a country giving foreign aid to another. Conflict creates stress. Stress is very complex as it can be good and bad, even at the same time. What we do know is that stress is needed for (intelligent) growth. Ultimately things should work themselves out overall.

    I don’t expect the answer, if there is one, to be quick. It will take tens or hundreds of thousands of years for the genetics aspect to “catch up”. If humanity doesn’t destroy itself in the process we might get to the point where these types of issues are non-existent.

    • Nurture vs. Nature. Look it up. Personality and behavior have major genetic influences. Environment plays a role, but it either supports or suppresses genetic pre determinants. factors like education and nutrition also play roles, but primarily physical, ie fetal development, child growth and overall brain development, in the computer world think of human beings like computers. You need a certain amount of food during growth to build the tissues that make up the brain, but it’s the genetic knowledge that forms the software of the brain. Anthropologist for years have known that the brain weight is different depending on the race of the subject. The average black males brain is 20% lighter then your average asian male brain. Even under optimal conditions, blacks left to their own devices revert to the tribal stage at every single opportunity. Denial of reality is a clinical indication of insanity.

      • I’ll have to disagree about some key points. There is no such thing as genetic knowledge(IMO). Genetics only provides intellectual capacity. There are plenty of people that have a high intellectual capacity but are downright ignorant. There are also some blacks much more intelligent than some asians.This alone says that environment is important. We have seen a child taken from poor black families and put in a supportive environment but not their siblings. It generally turns out as expected. The child turns out much more “intelligent” than the siblings.

        The point is that it is much more complex than we could ever hope to understand. In some cases environment plays a much larger role than genetics. It is my believe that environment is very important. Most human beings are intelligent enough to understand much more than they do. Abstract thinking can be taught, at least in childhood. But thinking takes energy and dedication. It is obvious that in an African society that intellectual thinking is less useful than an American society. After all, if your too busy fornication, hunting and gathering, defending your village, tribal dancing, or whatever it is that African blacks tend to do you have less time to spend on “useless” abstract subjects like mathematics, physics, engineering, etc.

        The wealth of the “white man” has given him much more time to spend on things that are rather meaningless to primitive man. It’s not so much genetics that allows this but environment(genetics may have paved the way but environment allows us to walk the path).

        We’ll never know if blacks are genetically inferior or not because there is no way to quantify it. Also, we do not know what outcome blacks have. Maybe they have a higher genetic capacity for things than whites but have limited actual knowledge. e.g., maybe in 1000 years, given the chances, blacks could be more intelligent than whites. (I’m not saying this is true but simply we have no way to know)

        It seems blacks are more athletic than other races. One would think this is genetic… specially in America. Yet this is more than likely environment since young American blacks spend very little time developing their brains but much more developing their muscles. Possibly they have a genetic disposition, virtually no doubt, but culture/environment almost dictate they must follow that path. (we see many blacks that are able to break away from that mentality do quite well intellectually)

        I do believe that blacks are the lowest race in humanity, as a whole, at this moment but I do not believe that blacks cannot offer things to humanity because of this.

        Why are Asians perceived as smarter? Because they tend to work harder at intellectual things. When you divide out the amount of time spent on a subject we are probably all very close to being equal. Could your average Asian be as smart as your average white or black IF they spent the same amount of time on the same things? Or if a black spent as much time studying as an Asian would he not be about as smart?

        As you point out, language is very important. It is also a reflection of the intellectual capacity of those that use it. If what you say is true about the African language then they are no doubt intellectually disadvantaged. There is only one solution and that is to change the environment since you can’t change the genetics. Of course, you can’t make a horse drink if it doesn’t want to(unless you wait until they are thirsty). You could annihilate the African race but then you’ll have to deal with the same types of issues among the others(there are a few billion Chinese that are dumber than a rock too).

        The best thing to do is leave them up to their own devices and hope that they evolve. Until they start causing trouble on a global scale there is little harm. American blacks have ruined America IMO. Whites brought this on themselves. I would love to see 99% of American blacks an Latinos killed off or shipped back… But there are a large portion of white Americans that are just the same way. There is no solution here. It would be nice to start a new society that is built properly from the ground but it too won’t happen. We simply have to let this game play out.

      • Its called an IQ test, or just walk down to the ghetto and take a look around. “But there are a large portion of white Americans that are just the same way,” this does not excuse away the non whites just because some whites also behave in this manner, we have enough of our own to deal with, why import more?

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  6. Great website but also horribly, devastatingly depressing. I get the feeling we’ve passed a precipice and now there is nothing to be done to preserve caucasians. In global terms we’re already a minority and are fast becoming minorities in, eg, the US where over 50% of school children are hispanic or black. The same issue is arising in the UK and elsewhere in Europe.

    Do you think there’s any hope? Do you think there is some way to preserve caucasians and our individual cultures from this eradication and genocide?

    Otherwise I don’t see the point in even bothering to live. Why work and generate income for the government when they’ll just ensure the destruction of my genes? Why bother procreating when my offspring will be second class citizens in a country we have lived in for thousands of years?

    If you could give us some hope I’d be much obliged.

    • One day, we will again, all be the same race and speak the same language. There is no need to preserve anything. There is a cycle to everything and repeat it will, you have no control. What once was will be again, only a different observer.

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  8. Enter farm murders South Africa and you can judge the savage yourself,the NWO are forcefully pulling down the first world to thirdworld standards by bridging the civilized and moral gap.
    The old South Africa was the only correct country ever,they preached seperate development(apartheid).

  9. I am a Nigerian but a permanent resident of the United States.

    I have been a licensed lawyer in Nigeria since 1995.I graduated from the UNIVERSITY OF BENIN in 1993 and the NIGERIAN LAW SCHOOL in 1995.

    I have studiously and painstakingly read this article whichwas recommended to me by a friend,a scholar,who is equally a permanent resident of the U.S.

    When i saw the title,’MORALITY AND ABSTRACT THINKING…’,
    i had thought erroneously that i was going read a piece from one of the intelligentia like HEGEL,ARISTOTLE,KANT,ENGEL,PLATO,JEFFERSON,LINCOLN,ACHEBE,SOYINKA,SHAKESPARE etc,and,therefore,enhance my intellectual repository.

    Unfortunately,hoewver,i was totally dissilusioned with the virtuperation,boloney and typical exemplification of intellectual bankruptcy ostensibly and uncontrollably exhibited by ‘DR’ BRAUN.
    I underscored the title DR because i really wondered the panel and the school that awarded this man ‘PHD’.I am curious and eager to know as i will recommend that his PHD be withdrawn because he’s
    a disaster!

    How can any reasonable person call this nonsensical and ill-conceived write-up the handwork of an intellectual person?

    I hereby challenge DR BRAUN to an open intellectual debate in DALLAS,TX.I have no misgivings that thereafter you will discover that you are DEFICIENT IN ABSTRACT THINKING.

    Thank you.

    • If you are from Nigeria then you should be able to relate to the fact that that place is messed up in so many ways, and maybe if you think what you say is true then go back to Nigeria and teach those people how to act like they have some sense as you proclaim too have. Why did you come here if Nigeria is a place you choose to claim as home. Maybe because Nigeria is run by a bunch of gun toting kid robing and raping, not to mention all the scam emails I get from your homeland that threaten my I.P.. Your country sucks, and lack humanity!!!!!!!!

  10. Wow… so THIS is what a true racist sounds like… astonishing, I thought it was an endangered “species”, if you pass me the expression, but there are actually some very thriving specimen still wandering about, I see… from an anthropologic point of view, this is very interesting (talking about abstract thinking limitations), thank you!

  11. I think sickle cell anaemia is a good example of the difference in black people’s DNA and other races. I am from the south and have found allot of this story to be true. It is on the contrary though, having grown up in a place know for racism you try to more understanding so not to be called a racist. But, it does rear it’s ugly head and I for one can not help but to make observations that lead me to believing that yes, they may be different and it is very similar to the above described. I have for some time felt that blacks ( I refuse to use the term African American, as it is a untrue statement) are incapable of abstract thought, and I am by no means a
    racist. Example: I used to work in a hotel and we would have black family reunions, one side of the family is from Chicago and the other side from here (MS) . Now, the ones from Chicago acted completely different than the ones from the south and the Chicagoan’s side would talk about the others being loud, rude, wild etc…

    So, I do agree that both nature and nurture along with society norms plays a role in how all of us develop and grow, but I also think that the American black’s gene pool has been diluted and their culture forced into western norms, but the black race is different from all other races, in my opinion. And not in a good way! There is more violent crime (where I am from) involving young black males between the ages of 16-35 than one can even understand, it is as if they have no regard for human life what so ever. Recently on a bridge near me a girls body had been dumped. Well, the guy that killed and dumped her was her boyfriend, he had wanted her to rob a store with him and when she refused he shot her in the head.

    This is just one of many stories of similar cruelty without cause or reason. I know that crime has no color, but I also know that when in college my sociology book had a section on black men and how they are dead beat dads and leave the woman to raise their children while they go around setting up franchise. I also know that black churches tell their congregation how to get gov. welfare. Not to mention Katrina which I can speak about having experienced it first hand and that most of the blacks from the 9th ward now live in my area. Which now has gone ghetto! So Long.

  12. Gedaliah Braun
    I feel sorry for your sufferings you have been going through because of living in Africa since 1976. Man you hate Africa yet you live there!! Ever thought about what whites have done to this world? Forget about slave trade, tell me, where are Red Indians, the ethnic South Americans, the Maories and other races in Australia, and New Zealand? I love and respect entire black fraternity not because they have suffered the most, but because they have forgiven the most. Hope God forgives you because you cannot understand what muck you have written.

  13. Everything Gedaliah Braun wrote is 100% true.
    Blacks have no regard for human life what so ever.
    They are evil children that never develop mentally or emotionally.
    We all have been subjected to their less than animal tyranny and it is because they are not human.
    They exist in fantasy worlds and no matter what they express it is always negative and destructive.
    They only excel at being slaves to their criminal masters.
    There are a few rare exceptions to this rule, but generally, they will never evolve and will always be a destructive, Africanized, sub species.
    It is Nature, not Nurture!

  14. Thanks You so much for this article :)
    It’s refreshing to read the truth about these creatures.
    It’s also good to know that everyone isn’t interested in coddling these wild freaks of nature.
    I think it is best not to associate with them or anyone who ignorantly associates with them on a personal level.

    • It’s funny, there are white people who believe that whites evolved from Africans. If Africans are “freaks of nature” then how can the decedents of “freaks of nature” be anything different?
      But I see that you aren’t working with logic so that question might hurt your pea size brain.

  15. Jack’s War
    Through The Gates of Hell
    *****
    A brief synopsis and desired intent for the books use.

    A few of the people that I have contacted about this book have asked me to give a more complete description of my book as well as the intent that I have for this book. What follows is a brief description of the characters and an explanation of the intent that I have for the book.

    The main character, Jack Corr, is a normal everyday man that like so many white people of this age are completely unaware of the racial nature of things. Likewise he is unaware of the nature of the effect that the anti-white propaganda has had on him.

    At one point Jack meets a very special girl named Libby Springfield. The two fall in love and are planning to get married. Shortly before the wedding Jack & Libby are carjacked; Libby is brutally killed and Jack just barely survives.

    After a lengthy series of trials some of the criminals are jailed but some are freed. Jack of course feels that this is not right and decides to take matters into his own hands. One thing that continually haunts Jack’s thoughts is the question – Why did I hesitate? It was his hesitation that permitted the blacks to get the drop on himself & Libby. As things proceed he hears some pro-white individuals speak at a rally in his hometown. As he listens he discovers the real reason for his hesitation – a lifetime of leftist propaganda. This of course changes his entire outlook on life.

    As the story proceeds he takes his vengeance on the criminals that so brutally murdered Libby. At the same time he begins a journey into the world of pro-white knowledge, visiting many web sites, buying books and eventually attends a pro-white conference.

    There are a few special features to this book. Jack & Libby are not just simply two ordinary white people. These two characters are allegorical as well. Jack represents our race as it is now. But Libby is special beyond measure, as she represents our race as it could be and should be in the future. Libby is the best of the evolutionary process and therefore out shines everyone else around her. Since Jack represents our race as it is now and Libby represents our future, Jack’s hesitation points up what will happen to our race if we continue to hesitate. That is, we will not have a future.

    There are other little features in this book. Some of the names of characters are themselves full of meaning. A search of these names will add depth to the story. I hope to draw the reader’s attention to our cause by logical and emotional appeals. Most people are of course moved more by emotion than anything else.

    The book is short, 188 pp. It is written in a simple straightforward manner so that those individuals that do not like long complicated books will be willing to read it. Profanity & sexual references have been eliminated or kept to a minimum so that the book can be shared with the younger set. The genre is of the action / adventure type in order to add to its appeal. I also wanted to avoid the scientific or academic style. I am also avoiding the overt indications of its racial nature in order to avoid the knee jerk rejection that usually follows pro-white books.

    I hope that the book will be used as a teaching & recruiting tool and recommend that the book be distributed to the general public for that purpose.
    See, http://www.jackswar.com

    Thank you for your support,
    C. C. Conrad
    Purchasing options & locations

    The best place to order the book is at createspace e-books, at this link:

    https://www.createspace.com/3820778/

    Jack’s War
    Through the Gates of Hell
    Authored by C. C. Conrad

    What is there to do once life and love are torn asunder? Fight back. Jack and Libby are the perfect couple. But when the forces of evil tear them apart, killing the love of Jack’s life, Jack begins a journey of discovery and learns where and why things all went wrong.

    Publication Date: May 24 2012
    ISBN/EAN- 13:1475032927 / 9781475032925
    Page Count: 188
    Binding Type: US Trade Paper
    Trim Size: 5″ x 8″
    Language: English
    Color: Black and White
    Related Categories: Fiction / Action & Adventure

  16. The inability to make and to keep promises in not innately African. All people who have been subjugated by White Supremacy Racism, whether it’s expressed in the form of Imperialism/Colonialism, Chattel Slavery/Apartheid/Jim Crow, etc have had problems with accountability especially among each other.

    Subjugated people can however keep promises to those people who have conquered and violated them and, perhaps to a lesser degree with those people who are in a culturally superior position relative to themselves. Such people do not value themselves so there is no reason for them to apologize to each other.

  17. On my farm I always learned to say, a small half or a big half. I don’t know how that came about. I suppose three quarters would not have been understood. I don’t know if there was a word for it, as my zulu was poor.

  18. What we all seem to forget is that non of these problems exist in African before white people arrived there. You can call it whatever you want to call it but it still stands, this lack of morality did not exist before european arrival thus it is logical to assume that europeans are the cause of the troubles in Africa.
    What you also seem to lack is the understanding that a lot of knowledge and art comes from Africa (art that could not be made without abstract thinking), Knowledge that european took and brought back to their country as their own.
    It would be nice if you were taught or take the time out to learn real history and not the His-story taught by the “victors”. Perhaps if only you had real facts you would see how incorrect you are in your assumptions.
    But assumptions is what keep the ass busy, huh.

  19. Before I go I just wanted to ask…
    Why do some white people believe that whites can steal, murder savagely, plunder, rape etc etc, (the list is long) and still be pure innocent humans who suffer because of every other race in the world is so savage and destroy their quality of life. The examples of inhuman acts of savagery done by whites are endless. So what make white’s so innocent? I honestly want to know.

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