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21
News / Re: Trump disapproval
« Last post by 90sRetroFan on March 26, 2024, 07:07:51 pm »
23
Issues / Re: Cancel Culture
« Last post by 90sRetroFan on March 26, 2024, 06:10:46 pm »
This needs to happen more often:

https://www.rmx.news/germany/german-doctor-refuses-to-treat-afd-politician/

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A doctor in the German state of Baden-Württemberg refuses to treat one of his patients because he is a local politician in the Alternative for Germany (AfD) party.

The doctor’s decision was reportedly sparked when he saw a photo in the local newspaper of the politician, Heiko Nüßner, at an event for his party’s city association in Lahr. Based on this photo, the doctor told him to find a new practice due to their “clearly different political views.”

Nüßner (seated) also looks like what we would expect (as do his cohorts, for that matter):



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In 2021, AfD candidate Andrea Zürcher also had her general practicioner cancel her care, also in the state of Baden-Württemberg. In Zürcher’s case, the doctor also learned about her political activity from a photo in a local newspaper.

Zürcher also looks like what we would expect:



The above should be practiced in conjunction with:

https://trueleft.createaforum.com/true-left-vs-false-left/true-left-breakthrough-ahimsa/msg21639/?topicseen#msg21639

See also:

https://trueleft.createaforum.com/enemies/afd/
24
Issues / Re: Dietary decolonization
« Last post by 90sRetroFan on March 26, 2024, 05:49:10 pm »
This appears to be mainly a Western phenomenon:

https://www.npr.org/sections/thesalt/2012/04/05/150061991/lust-lies-and-empire-the-fishy-tale-behind-eating-fish-on-friday

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Let's start with a quick lesson in theology: According to Christian teaching, Jesus died on a Friday, and his death redeemed a sinful world. People have written of fasting on Friday to commemorate this sacrifice as early as the first century.

Technically, it's the flesh of warmblooded animals that's off limits — an animal "that, in a sense, sacrificed its life for us, if you will," explains Michael Foley, an associate professor at Baylor University and author of Why Do Catholics Eat Fish On Friday?

Fish are coldblooded, so they're considered fair game. "If you were inclined to eat a reptile on Friday," Foley tells The Salt, "you could do that, too."

Alas, Christendom never really developed a hankering for snake. But fish — well, they'd been associated with sacred holidays even in pre-Christian times. And as the number of meatless days piled up on the medieval Christian calendar — not just Fridays but Wednesdays and Saturdays, Advent and Lent, and other holy days — the hunger for fish grew. Indeed, fish fasting days became central to the growth of the global fishing industry.
...
The Vikings were ace at preserving cod — they "used dried and salted cod as a form of beef jerky on their ocean passages," Fagan says. And the route the Vikings took at the end of the first millennium — Greenland, Iceland, Newfoundland — matches up with the natural range of the Atlantic cod.

It's possible that others may have followed the cod trail to Canada before Columbus sailed the ocean blue. Clues suggest that English fishermen from Bristol may have made the voyage by around 1480 but kept mum on the location lest the competition rush in. By some accounts, both Columbus and John Cabot had heard of these adventures when they set off on their own epic journeys west.

As I keep saying, every element of Western civilization sooner or later ends up assisting some other element of Western civilization.

Also from your link:

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cold cuts, sausages, salamis, mortadelas, ham... This is also something that people exclude from their imaginary of meat. It's pretty common to ask for some baked goods and ask for an option without meat and people respond "there's no meat, we have only cheese and ham".

Again, how often do you imagine this happening in non-Western countries?
26
Questions & Debates / Re: Mate choice copying
« Last post by rp on March 26, 2024, 10:36:28 am »
"Just watched another podcast with their mother and based on her phenotype, it looks like that's where the older sister got her Aryan blood from. On the other, hand, I have seen a picture of their father, and not only is he is so subhuman looking, the younger daughter is basically a carbon copy of him, phenotypically speaking, which is where she probably got her non Aryan blood from."

Please post pictures.

Would you agree that the mother is more highly evolved than the father?
27
Human Evolution / Re: Sexual Dimorphism Preferences
« Last post by rp on March 26, 2024, 08:14:07 am »
28
Mythical World / Re: Turanian diffusion
« Last post by antihellenistic on March 26, 2024, 04:16:02 am »
Learning Deep about the Barbarism of Western Civilization Part 2

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Another crucial environmental feature of Europe’s unique relationship to the world’s highway is that the Pontic steppe actually forms part of what is known as the “great European plain” which stretches without interruption for over 2,400 miles from the Urals to the Atlantic; and since the Ural mountains are no real barriers, this plain is therefore connected to the entire extension of the steppe that stretches to China.14 Overall the peoples who settled on the plains were not well protected by natural limits; they had to learn to be aggressive, stay aggressive, or be threatened by the constant movement and migration of nomadic tribes (Davies: 47–54).

...

The economy reflected in the Proto-Indo-European vocabulary includes Neolithic farming but not as a primary component; in the Volga-Ural steppe, and also in the western steppe, there are reasons to exclude agriculture as the main component, as contrasted to the importance of stockbreeding (Mallory: 217). One already encounters, in the Proto-Indo-European vocabulary, words associated not only with the original Neolithic Revolution but with what Andrew Sherratt has termed the “Secondary Products Revolution” (Sherratt 1981). According to Sherrat, this revolution occurred during 3500–3000 and refers to the efficient exploitation of the “secondary products” of domestic animals, dairy products (butter, milk, and cheese), textiles (wool), as well as the harnessing of animals to wheeled vehicles, the use of yokes and ploughs, and the domestication and riding of horses. Sherratt believes that this “secondary revolution” resulted from diffusions from the Near East. For their part, M. Zvelebil and K. Zvelebil (1990) see a strong link between the dispersal of Indo-Europeans during 4800–2500 BC and the arrival and consolidation of the “Secondary Products Revolution.” Anthony accepts the idea (74) that there was a “Secondary Products Revolution,” but rejects Sherratt’s thesis that it originated in the Near East. He argues that dairying, horse domestication, and horse riding first appeared in the steppes, and that wool sheep and wagons were diff used conjointly across the Near East and Europe between 3500–3000 BC.

...

By putting more emphasis on hybridization, Mallory softens Gimbutas’s vision of a purely warlike pastoral people imposing its culture and causing the “collapse” of what she believes was a more sophisticated Neolithic-Copper Age culture of formerly settled farmers of Balkan origin. Nevertheless, Mallory is clear that “what was sporadically attested prior to 3000 BC swelled during the third millennium to provide unequivocal evidence for a movement of population from the Pontic-Steppe into the Balkans” (239). Kurgan burials now show up in Romania, Bulgaria, and former Yugoslavia and provide us with substantial evidence for the introduction of the domestic horse, larger woolly sheep, and possibly wheeled vehicles. Although Mallory does not frame these claims in terms of an Indo-European expansion, Drews has noted that, by the end of the third millennium, the people of the Tripolye Culture, forming the eastern fringe of the Balkan- Danube farming cultures (long in close contact with the world of the nomadic steppe herders) had turned from hoe agriculture to stockraising. He has also observed that, in the period between 2000 and 1700 BC, about one-fifth of the animal bones found in Tripolye Culture sites are horse bones, “a fairly high figure for a region outside the open steppe” (Drews: 80).

Some contemporary scholars enjoy making sarcastic remarks against the old notion of a “massive violent spread of Indo-European storm-troopers.” What really happened was far more significant in its consequences: not a single invasion but a continuous, long-term intrusion by a highly mobile and warlike people.15 The Indo-Europeanization of the Balkans was thus a persistent process of arrivals of new migrants from the Pontic-Caspian region in such a way that the Balkans would then work as a “staging area” for further intrusions into Anatolia, Greece, and north-western Europe. It was on occasion a straight military takeover but also a gradual intrusive movement led not by plain farmers but by riders on horses supported by a flexible (and healthier) pastoral economy. The fact that this economy was more nutritious explains why the “physical anthropology of the deceased [in the new Kurgan-style burial mounds] speaks of a population that was more robust-appearing with males averaging up to 10 centimeters taller than the native Eneolithic [Balkan] population” (Mallory: 240).

Anthony’s recent research findings (225–59) reinforce the general view I have adopted here regarding the intrusive nature of the arrival of Indo-European speakers into the Balkans starting about 4200 BC. He starts with the Sredni Stog culture which began in the Pontic-Steppes around 4400 and which lasted until about 3400. He notes that this culture is the “earliest” one to have been linked with Kurgan burials or single mound graves, which emphasized the achievements of individuals. Kelekna thinks that the Sredni Stog was the first society to exploit horses on a “regular basis” (2009: 32). An Indo-European culture which emerged from this one was the Suvorovo-Novo culture of about 4200- 3900, which was the first one to migrate from the Dnieper steppes into the northern edges of the Danube Delta. According to Anthony, the movements of these peoples were not only into Europe but also eastwards. He thus detects, from about 3800 BC onwards, a migration into the north Caucasus, which he associates with “ostentatious chiefs” displaying gold-covered clothing and great quantities of bronze weapons in their burials. This movement has come to be identified archeologically as the Maikop culture, dated to about 3700-3500 BC. It is believed that this culture existed as a conduit between the steppes and the urban cultures of the Near East, with wagons entering into the steppes through it, and horses moving out into the south from it.

...

It should be noted here that the Proto-Indo-European lexicon was rich with words for domesticated animals in addition to the horse: cow, ox, bull, sheep, ram, lamb, goat, dog, as well as words for ducks and pigs. There are also words for coagulated or sour milk, butter, and curds (Fortson: 37). Diakonoff believes (1990: 57) that the Indo-European economy, as it was located in the Balkans and the Danube basin (which he thinks was the original homeland of the Indo- Europeans) “must have been an economy based on high grade agriculture and animal breeding, which supplied milk and meat food for the population in relative plenty.” By contrast, he reminds us that “the mass of Sumerians and Akkadians had no meat or milk in their daily diet.” Anthony writes that pastoralism at large “produced plenty of food – the average nomad probably ate better than the average agricultural peasant in medieval China or Europe” (460).

...

Though I will return to this question again later, I shall now briefly clarify that the communities of Old Europe were already “ranked” societies in which, as I mentioned in chapter one, the successful self-interested strategies pursued by aggrandizing individuals brought about differentials in household wealth. The Yamnaya horizon and the Corded Ware, on the other hand, were chief-like societies with a higher degree of differentiation between commoner and elite populations. It is worth contrasting the mobility of the Indo-Europeans with what Sherratt sees as the “constrained” and “small-scale of activity” of the farming communities of Old Europe, whose “efforts were often narrowly focused on fixed points within the world which they had created” (200). The extension of the Corded Ware complex brought “wider networks of social interaction” and greater opportunities to “independent segments of society” for the exchange of goods and livestock. Indeed, older Proto-Indo-European languages typically drew a distinction between movable and immovable wealth; in several languages “moveable wealth” became specifically the word for livestock (Fortson: 19). Mallory thinks that the success of Indo-European languages over the numerically superior languages of Old Europeans was possibly due to the greater vitality and potential for growth of the pastoral economy. He envisions a scenario in which the native population became bilingual, speaking the Indo-European language in the market place or at ceremonial centers in order to obtain better access to goods, status, ritual, and security. The paths to social and material success, and the transmission of this success to future generations, lay in the pastoral way of life and the technology and nutrients associated with the “secondary products revolution” (259). Similarly, Anthony emphasizes the institution of patron/client relations promoted by aristocratic Indo-European speakers promoted within their expanding territories. Chieftains were strong believers in the sanctity of verbal contracts bound by oaths. These contracts permitted Indo-European speakers to incorporate outsiders (who came to assimilate Indo-European dialects) as clients who enjoyed rights of protection in exchange for their services. Anthony also emphasizes the creation of mutual obligations of “hospitality” between “guests” and “hosts” as another way of incorporating outsiders into the Indo-European speaking and pastoral network (303, 341–42).

Diakonoff disagrees with the notion that there was a “collision” or a “clash” between the Indo-Europeans and the peoples of the Near East and Old Europe. He prefers the quieter, less shocking term “language contacts” (1990: 53). There is no doubt that Gimbutas’s vision of the Indo-Europeanization of Old Europe in terms of three massive waves of invasions by violent and patriarchal peoples is faulty insofar as it ignores demographic and economic processes of gradual infiltration and displacement.16 The successful spread of Indo-European languages cannot be disassociated from the “secondary products revolution” and the mobility of a pastoral life. But it would be just as simplistic (and naïve) to presume that horse-riding warriors were akin to modern-day language teachers.

The spread of Indo-Europeans further westwards is associated with the “Bell-Beaker” handless drinking cups between 2800–1800 BC, which is said to stand “for a whole new way of life” in the areas where this culture appeared, from Scotland to Sicily (Sherratt: 2001b: 250). This Bell-Beaker phenomenon was really an innovative continuation into other parts of Europe of the Corded Ware transformation which had began in Europe after 3000 BC and which had brought about a “breakdown of traditional” native ways of life and the “emergence of more mobile ways of life.” There are strong similarities between early Bell-Beakers and the Corded Ware culture. The following words from Sherratt are worth citing at length:

Like the Corded Ware vessels, these pots [Bell-Beakers] were also typically placed in single male burials, often accompanied by weaponry and covered by a circular mound. They thus represent a diaspora of continental north-west European practices among largely alien populations, carrying the aggressive, individualizing ideology of this area to new parts of Europe. Whereas Corded Ware beakers were usually buried with stone battleaxes, Bell-Beakers are generally found with other weapons: daggers, and archery equipment such as triangular barbed-flint arrowheads and wrist guards of fine stone…This martial image was perhaps completed by leather jerkins and later by woven fabrics, held by a belt with an ornamental stone bone ring to secure it…Early Bell- Beakers display the cords and thongs that distinguished their Corded Ware predecessors; perhaps the later zone ornament, too, is significant, for the Greek word zone means a belt, and the elite of Greek warriors are still evzones, ‘the well-belted ones’, while black belts still symbolize prowess in the martial arts. The imagery of third-millennium Europe was replete with such symbols, and Bell-Beaker graves expressed the warrior values appropriate to a more mobile and opportunistic way of life (2001b: 252).

The Corded Ware culture, which had been expanding during the earlier 3rd millennium in central and northern Europe, makes a “relatively sudden appearance” on the western edge of Europe in the new but familiar form of Bell-Beakers later during the 3rd and 2nd millennium. This expansion – typified in the spread of a culture of drinking, feasting, and horses – is equally disruptive of the native archaic societies as were the prior expansions by Indo-Europeans. Sherratt also observes a “profound change in attitudes” suggested by more colorful woolen clothing replacing the older garments of skin and linen, new finery and jewelry, new dress fashions, weapons with decorative elements, extra “ostentation on the part of particular individuals” (2001b: 254–56, my italics). Meanwhile, later forms of Corded Ware continued to spread on the North European Plain and Scandinavia, while the Bell-Beakers continued to spread during the 2nd millennium, sometimes through gradual diffusion and adaptation and sometimes through “prolonged struggle” with older cultures – into Ireland, Brittany, the Alpine region, Languedoc, Spain, Portugal, Corsica, Sicily and Sardinia.

Source :

The Uniqueness of Western Civilization Ricardo Duchesne page 354, 356, 357, 358, 359, 360, 361, 362
29
Human Evolution / Re: Non-Aryan tribalism
« Last post by 90sRetroFan on March 26, 2024, 12:15:22 am »
Stonetoss exposed:

https://accollective.noblogs.org/post/2024/03/12/stonetoss-redpanels/

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his real identity: Hans Kristian Graebener of Spring, Texas.

Face:


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