Infant Mortality Quotes

Once you educate the boys, they tend to leave the villages and go search for work in the cities, but the girls stay home, become leaders in the community, and pass on what they’ve learned. If you really want to change a culture, to empower women, improve basic hygiene and health care, and fight high rates of infant mortality, the answer is to educate girls.

If you really want to change a culture to empower women improve basic hygiene and health care and fight high rates of infant mortality the answer is to educate girls.

Life is a process during which one initially gets less and less dependent, independent, and then more and more dependent.

There have been numerous studies suggesting that one of the most effective ways to reduce poverty is through the education of women and girls. It’s one of the best returns on investment in the developing world, but sixty-six million girls worldwide are not enrolled in school. Educated women spread what they’ve learned to their families and villages and children. Educated girls get pregnant later, have fewer children, and have a far lower infant mortality rate. Educated women and girls have greater power to determine their own fate; earn more; live a rich, fulfilled life; and give back to their communities at a greater level.

Women's empowerment helps raise economic productivity and reduce infant mortality. It contributes to improved health and nutrition. It increases the chances of education for the next generation.

With regard to things such as independence, mental capabilities, and sexuality, a very old man is nothing but a gigantic infant with white hair and wrinkles.

Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on [E]arth. According to the United Nations' Human Development Report (2005) they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. Insofar as there is a crime problem in Western Europe, it is largely the product of immigration. Seventy percent of the inmates of France's jails, for instance, are Muslim. The Muslims of Western Europe are generally not atheists. Conversely, the fifty nations now ranked lowest in terms of the United Nations' [H]uman [D]evelopment [I]ndex are unwaveringly religious. Other analyses paint the same picture: the United States is unique among wealthy democracies in its level of religious adherence; it is also uniquely beleaguered by high rates of homicide, abortion, teen pregnancy, sexually transmitted disease, and infant mortality. The same comparison holds true within the United States itself: Southern and Midwestern states, characterized by the highest levels of religious literalism, are especially plagued by the above indicators of societal dysfunction, while the comparatively secular states of the Northeast conform to European norms.

countries that combine free markets with more taxation, social spending, and regulation than the United States (such as Canada, New Zealand, and Western Europe) turn out to be not grim dystopias but rather pleasant places to live, and they trounce the United States in every measure of human flourishing, including crime, life expectancy, infant mortality, education, and happiness

We live in a society where race is one of the biggest indicators of your success in life. There are sizable racial divides in wealth, health, life expectancy, infant mortality, incarceration rates, and so much more. We cannot look at a society where racial inequality is so universal and longstanding and say, 'This is all the doing of a few individuals with hate in their hearts.' It just doesn't make sense.

Too often, poverty and deprivation get covered as events. That is, when some disaster strikes, when people die. Yet, poverty is about much more than starvation deaths or near famine conditions. It is the sum total of a multiplicity of factors. The weightage of some of these varies from region to region, society to society, culture to culture. But at the core is a fairly compact number of factors. They include not just income and calorie intake. Land, health, education, literacy, infant mortality rates and life expectancy are also some of them. Debt, assets, irrigation, drinking water, sanitation and jobs count too. You can have the mandatory 2,400 or 2,100 calories a day and yet be very poor. India’s problems differ from those of a Somalia or Ethiopia in crisis. Hunger—again just one aspect of poverty—is far more complex here. It is more low level, less visible and does not make for the dramatic television footage that a Somalia and Ethiopia do. That makes covering the process more challenging—and more important. Many who do not starve receive very inadequate nutrition. Children getting less food than they need can look quite normal. Yet poor nutrition can impair both mental and physical growth and they can suffer its debilitating impact all their lives. A person lacking minimal access to health at critical moments can face destruction almost as surely as one in hunger.

Your nation is the richest, most powerful on the Earth, and it has one of the highest infant mortality rates. Why? Because poor people cannot afford quality pre-natal and post-natal care—and your society is profit driven.

Infant mortality of African Americans is twice that of whites, and black babies born in more racially segregated cities have higher rates of mortality. The life expectancy of African Americans is as much as six years less than that of whites.

Attribute the declining life expectancy in the former Soviet Union to the failures of communism many years ago, but never attribute the high infant mortality rate in the United States (now highest of the major industrial nations) to the failures of capitalism.

The tide of hope approaches us and recedes from us as we stand on the mortal shore - some of us wait for it to arrive, some chase after it, but we all vanish into the sunset and our footprints in the sand fade in time. The feet of infants replace ours, and the dance of the tide commences anew.

The world would be a different place if instead of competing to have the highest per capita GNP, nations competed to have the highest per capita stocks of wealth with the lowest throughput, or the lowest infant mortality, or the greatest political freedom, or the cleanest environment, or the smallest gap between the rich and the poor.

New Rule: America must stop bragging it's the greatest country on earth, and start acting like it. I know this is uncomfortable for the "faith over facts" crowd, but the greatness of a country can, to a large degree, be measured. Here are some numbers. Infant mortality rate: America ranks forty-eighth in the world. Overall health: seventy-second. Freedom of the press: forty-fourth. Literacy: fifty-fifth. Do you realize there are twelve-year old kids in this country who can't spell the name of the teacher they're having sex with? America has done many great things. Making the New World democratic. The Marshall Plan. Curing polio. Beating Hitler. The deep-fried Twinkie. But what have we done for us lately? We're not the freest country. That would be Holland, where you can smoke hash in church and Janet Jackson's nipple is on their flag. And sadly, we're no longer a country that can get things done. Not big things. Like building a tunnel under Boston, or running a war with competence. We had six years to fix the voting machines; couldn't get that done. The FBI is just now getting e-mail. Prop 87 out here in California is about lessening our dependence on oil by using alternative fuels, and Bill Clinton comes on at the end of the ad and says, "If Brazil can do it, America can, too!" Since when did America have to buck itself up by saying we could catch up to Brazil? We invented the airplane and the lightbulb, they invented the bikini wax, and now they're ahead? In most of the industrialized world, nearly everyone has health care and hardly anyone doubts evolution--and yes, having to live amid so many superstitious dimwits is also something that affects quality of life. It's why America isn't gonna be the country that gets the inevitable patents in stem cell cures, because Jesus thinks it's too close to cloning. Oh, and did I mention we owe China a trillion dollars? We owe everybody money. America is a debtor nation to Mexico. We're not a bridge to the twenty-first century, we're on a bus to Atlantic City with a roll of quarters. And this is why it bugs me that so many people talk like it's 1955 and we're still number one in everything. We're not, and I take no glee in saying that, because I love my country, and I wish we were, but when you're number fifty-five in this category, and ninety-two in that one, you look a little silly waving the big foam "number one" finger. As long as we believe being "the greatest country in the world" is a birthright, we'll keep coasting on the achievements of earlier generations, and we'll keep losing the moral high ground. Because we may not be the biggest, or the healthiest, or the best educated, but we always did have one thing no other place did: We knew soccer was bullshit. And also we had the Bill of Rights. A great nation doesn't torture people or make them disappear without a trial. Bush keeps saying the terrorist "hate us for our freedom,"" and he's working damn hard to see that pretty soon that won't be a problem.

If you have not died in the womb, or fallen prey to infant mortality, or to a young girl's greensickness, or to the dangers of childbirth, or if persistent pregnancies and perennial breeding have not worn you to a shadow, and you have not dwindled into a premature grave, then if war, sickness, accident or disease all keep their distance, your chances may be strong for a long life.

The opium-eater loses none of his moral sensibilities or aspirations.  He wishes and longs as earnestly as ever to realize what he believes possible, and feels to be exacted by duty; but his intellectual apprehension of what is possible infinitely outruns his power, not of execution only, but even of power to attempt.  He lies under the weight of incubus and nightmare; he lies in sight of all that he would fain perform, just as a man forcibly confined to his bed by the mortal languor of a relaxing disease, who is compelled to witness injury or outrage offered to some object of his tenderest love: he curses the spells which chain him down from motion; he would lay down his life if he might but get up and walk; but he is powerless as an infant, and cannot even attempt to rise. I

However, poverty—whether measured by infant mortality, life expectancy, access to medicine and regular employment or simple inability to purchase basic necessities—has increased steadily since the 1970s

Peace and beauty? You think Indians are so worried about peace and beauty? ... If Wovoka came back to life, he'd be so pissed off. If the real Pocahontas came back, you think she'd be happy about being a cartoon? If Crazy Horse, or Geronimo, or Sitting Bull came back, they'd see what you white people have done to Indians, and they'd start a war. They'd see the homeless Indians staggering around downtown. They'd see fetal-alcohol-syndrome babies. They'd see the sorry-ass reservations. They'd learn about Indian suicides and infant mortality rates. They'd listen to some dumb-ass Disney song and feel like hurting somebody. They'd read books by assholes like Wilson, and they would start killing themselves some white people, and then kill some asshole Indians too. Dr. Mather, if the Ghost Dance worked, there would be no exceptions. All you white people would disappear. All of you. If those dead Indians came back to life ,they wouldn't crawl into a sweathouse with you. They wouldn't smoke the pipe with you. They wouldn't go to the movies and munch popcorn with you. They'd kill you. They'd gut you and eat your heart.

Though taken for granted today, making milk safe and cleaning up water supplies were herculean efforts, involving massive investments of public dollars and new laws mandating that farmers, milk distributors, and other private actors change their behavior. No city required milk pasteurization at the beginning of the twentieth century. By the early 1920s, virtually all the largest cities did, and many offered “milk stations” where poorer residents could buy clean milk. Infant mortality plummeted.25

Children in father-absent homes are five times more likely to be poor. Infant mortality rates are 1.8 times higher for infants of unmarried mothers than for married mothers. Youths in father-absent households still had significantly higher odds of incarceration than those in mother-father families. Youths are more at risk of first substance use without a highly involved father. Being raised by a single mother raises the risk of teen pregnancy. Fatherless children are twice as likely to drop out of school.

You may not see me, but I am near. Travel through time. Travel through space. Travel through eternity. Some have entertained me, but were not aware. The infants, ill, and dying see me most, as I bless them with the heavenly hosts. You are not alone, we are around you, just as we stand before his throne. I repeat, you are not alone. Messengers of love and truth walk among mortal men. You are not alone as we guide you home.

We are at the tail end of a decline in infant mortality that began just over a century ago. Babies no longer wander into open hearths or are mauled by marauding pigs. We have vaccines, lead-free educational toys, diapers that can sop up a typhoon. But we have never been more worried.

My own choice of a single-variable measure for rapid and revealing comparisons of quality of life is infant mortality: the number of deaths during the first year of life that take place per 1,000 live births. Infant mortality is such a powerful indicator because low rates are impossible to achieve without having a combination of several critical conditions that define good quality of life—good healthcare in general, and appropriate prenatal, perinatal, and neonatal care in particular; proper maternal and infant nutrition; adequate and sanitary living conditions; and access to social support for disadvantaged families—and that are also predicated on relevant government and private spending, and on infrastructures and incomes that can maintain usage and access. A single variable thus captures a number of prerequisites for the near-universal survival of the most critical period of life: the first year.

The inability of many poor women to get adequate health care, including prenatal and post-partum care, has been a serious problem in this country for decades. Even with recent improvements, infant mortality rates continue to be an embarrassment for a nation that spends more on health care than any other country in the world.

Only he who always remembers how frail a thing man is will weigh life in an impartial balance,”45 Pliny said. In his day, life was terribly fragile: infant mortality, scholars have estimated, was 300 in 1,000: that is, about 30 percent of all live-born babies died within the first year. A mean life-expectancy was only twenty-five. Death was everywhere.

The murder of a child by a parent is horrific and is usually complicated by serious mental illness, as in the Yates and Smith cases. But these cases also tend to create distortions and bias. Police and prosecutors have been influenced by the media coverage, and a presumption of guilt has now fallen on thousands of women—particularly poor women in difficult circumstances—whose children die unexpectedly. Despite America's preeminent status among developed nations, we have always struggled with high rates of infant mortality—much higher than in most developed countries. The inability of many poor women to get adequate health care, including prenatal and post-partum care, has been a serious problem in this country for decades. Even with recent improvements, infant mortality rates continue to be an embarrassment for a nation that spends more on health care than any other country in the world. The criminalization of infant mortality and the persecution of poor women whose children die have taken on new dimensions in twenty-first-century America, as prisons across the country began to bear witness.

And countries that combine free markets with more taxation, social spending, and regulation than the United States (such as Canada, New Zealand, and Western Europe) turn out to be not grim dystopias but rather pleasant places to live, and they trounce the United States in every measure of human flourishing, including crime, life expectancy, infant mortality, education, and happiness.

The low rate of infant mortality is a product of data manipulation. At seventy-two abortions per one hundred births, Cuba has one of the highest abortion rates in the world, and Cuban doctors routinely force women to abort high-risk pregnancies so that Cuba’s bureaucrats can brag about their health statistics. If you correct the data to account for these factors, Cuba’s health statistics look a lot less impressive.5

One day over breakfast, a medical resident asked how Dr. Apgar would make a systematic assessment of a newborn. “That’s easy,” she replied. “You would do it like this.” Apgar jotted down five variables (heart rate, respiration, reflex, muscle tone, and color) and three scores (0, 1, or 2, depending on the robustness of each sign). Realizing that she might have made a breakthrough that any delivery room could implement, Apgar began rating infants by this rule one minute after they were born. A baby with a total score of 8 or above was likely to be pink, squirming, crying, grimacing, with a pulse of 100 or more—in good shape. A baby with a score of 4 or below was probably bluish, flaccid, passive, with a slow or weak pulse—in need of immediate intervention. Applying Apgar’s score, the staff in delivery rooms finally had consistent standards for determining which babies were in trouble, and the formula is credited for an important contribution to reducing infant mortality. The Apgar test is still used every day in every delivery room.

When Dr. Fauci took office, America was still ranked among the world’s healthiest populations. An August 2021 study by the Commonwealth Fund ranked America’s health care system dead last among industrialized nations, with the highest infant mortality and the lowest life expectancy. “If health care were an Olympic sport, the US might not qualify in a competition with other high-income nations,”56 laments the study’s lead author, Eric Schneider, who serves as Senior Vice President for Policy and Research at the Commonwealth Fund.

When Dr. Fauci took office, America was still ranked among the world’s healthiest populations. An August 2021 study by the Commonwealth Fund ranked America’s health care system dead last among industrialized nations, with the highest infant mortality and the lowest life expectancy. “If health care were an Olympic sport, the US might not qualify in a competition with other high-income nations,”56 laments the study’s lead author, Eric Schneider, who serves as Senior Vice President for Policy and Research at the Commonwealth Fund. Following

It was about how humans compulsively categorize information because we need the illusion of control. Sorting scary, unfathomable variables like infant mortality rates by relating them to economics makes us feel safer. That if we can predict it or draw a little line, we’ll be protected from, at the very least, feeling stupid. It’s why randomness is unacceptable. Why organized religion is a salve. It’s far more palatable to think of a divine order. Why conspiracies are easier to stomach over psychopaths making a rash decision that alters the course of history.

I pray that the world never runs out of dragons. I say that in all sincerity, though I have played a part in the death of one great wyrm. For the dragon is the quintessential enemy, the greatest foe, the unconquerable epitome of devastation. The dragon, above all other creatures, even the demons and the devils, evokes images of dark grandeur, of the greatest beast curled asleep on the greatest treasure hoard. They are the ultimate test of the hero and the ultimate fright of the child. They are older than the elves and more akin to the earth than the dwarves. The great dragons are the preternatural beast, the basic element of the beast, that darkest part of our imagination. The wizards cannot tell you of their origin, though they believe that a great wizard, a god of wizards, must have played some role in the first spawning of the beast. The elves, with their long fables explaining the creation of every aspect of the world, have many ancient tales concerning the origin of the dragons, but they admit, privately, that they really have no idea of how the dragons came to be. My own belief is more simple, and yet, more complicated by far. I believe that dragons appeared in the world immediately after the spawning of the first reasoning race. I do not credit any god of wizards with their creation, but rather, the most basic imagination wrought of unseen fears, of those first reasoning mortals. We make the dragons as we make the gods, because we need them, because, somewhere deep in our hearts, we recognize that a world without them is a world not worth living in. There are so many people in the land who want an answer, a definitive answer, for everything in life, and even for everything after life. They study and they test, and because those few find the answers for some simple questions, they assume that there are answers to be had for every question. What was the world like before there were people? Was there nothing but darkness before the sun and the stars? Was there anything at all? What were we, each of us, before we were born? And what, most importantly of all, shall we be after we die? Out of compassion, I hope that those questioners never find that which they seek. One self-proclaimed prophet came through Ten-Towns denying the possibility of an afterlife, claiming that those people who had died and were raised by priests, had, in fact, never died, and that their claims of experiences beyond the grave were an elaborate trick played on them by their own hearts, a ruse to ease the path to nothingness. For that is all there was, he said, an emptiness, a nothingness. Never in my life have I ever heard one begging so desperately for someone to prove him wrong. This is kind of what I believe right now… although, I do not want to be proved wrong… For what are we left with if there remains no mystery? What hope might we find if we know all of the answers? What is it within us, then, that so desperately wants to deny magic and to unravel mystery? Fear, I presume, based on the many uncertainties of life and the greatest uncertainty of death. Put those fears aside, I say, and live free of them, for if we just step back and watch the truth of the world, we will find that there is indeed magic all about us, unexplainable by numbers and formulas. What is the passion evoked by the stirring speech of the commander before the desperate battle, if not magic? What is the peace that an infant might know in its mother’s arms, if not magic? What is love, if not magic? No, I would not want to live in a world without dragons, as I would not want to live in a world without magic, for that is a world without mystery, and that is a world without faith. And that, I fear, for any reasoning, conscious being, would be the cruelest trick of all. -Drizzt Do’Urden

Marjory Gengler (white American) to Mark Mathabane (black South African) in the late 1970s-- Marjory: Why don't blacks fight to change the system [apartheid] that so dehumanizes them? Mark's Response, from his memoirs: I told her [Marjory] about the sophistication of apartheid machinery, the battery of Draconian laws used to buttress it, the abject poverty in which a majority of blacks were sunk, leaving them with little energy and will to agitate for their rights. I told her about the indoctrination that took place in black schools under the guise of Bantu Education, the self-hatred that resulted from being constantly told that you are less than human and being treated that way. I told her of the anger and hatred pent-up inside millions of blacks, destroying their minds. I would have gone on to tell Marjory about the suffering of wives without husbands and children without fathers in impoverished tribal reserves, about the high infant mortality rate among blacks in a country that exported food, and which in 1987 gave the world its first heart transplant. I would have told them about the ragged black boys and girls of seven, eight and nine years who constantly left their homes because of hunger and a disintegrating family life and were making it on their own; by begging along the thoroughfares of Johannesburg; by sleeping in scrapped cars, gutters and in abandoned buildings; by bathing in the diseased Jukskei River; and by eating out of trash cans, sucking festering sores and stealing rotting produce from the Indian traders on First Avenue. I would have told her about how these orphans of the streets, some of them my friends--their physical, intellectual and emotional growth dwarfed and stunted--had grown up to become prostitutes, unwed mothers and tsotsis, littering the ghetto streets with illegitimate children and corpses. I would have told her all this, but I didn't; I feared she would not believe me; I feared upsetting her.

Romanians, however, paid a terrible price for Ceauşescu’s privileged status. In 1966, to increase the population—a traditional ‘Romanianist’ obsession—he prohibited abortion for women under forty with fewer than four children (in 1986 the age barrier was raised to forty-five). In 1984 the minimum marriage age for women was reduced to fifteen. Compulsory monthly medical examinations for all women of childbearing age were introduced to prevent abortions, which were permitted, if at all, only in the presence of a Party representative. Doctors in districts with a declining birth rate had their salaries cut. The population did not increase, but the death rate from abortions far exceeded that of any other European country: as the only available form of birth control, illegal abortions were widely performed, often under the most appalling and dangerous conditions. Over the ensuing twenty-three years the 1966 law resulted in the death of at least ten thousand women. The real infant mortality rate was so high that after 1985 births were not officially recorded until a child had survived to its fourth week—the apotheosis of Communist control of knowledge. By the time Ceauşescu was overthrown the death rate of new-born babies was twenty-five per thousand and there were upward of 100,000 institutionalized children. The

...Analyses of globalization may also include statistics on poverty and human development indicators such as health, life expectancy, education, and infant mortality. While such statistics are important and can provide powerful statements about reality, perspectives based mainly or exclusively on aggredate data remove us from the lives of real, embodied human beings. A shortcoming of these kinds of distant analyses is that they often miss or gloss over how peopple experience capitalist globalization in and on their bodies, and how embodied subjects in marginalized communities, both in the Global North and South, have challenged and resisted such powerful social forces (38).

We’ve relegated death, birth, and even making music to the professionals…all things that, until a few generations ago, used to be done by regular people like us in the home. What used to be natural — giving birth, playing instruments and singing, and dying among loved ones who will lovingly lay our bodies out in the parlor to be honored by those who loved us — is now a commercial enterprise. Not that I’m ungrateful for a lower infant mortality rate or the safety that women in high-risk pregnancies now enjoy, and not that I don’t love hearing professionally recorded music. But I do wonder if we lost more than we realized when we started hiring professionals to do for us what we used to do for ourselves.

Sigmund Freud notably saw in the Oedipus myth a playing out of his theory that infant sons long for a close and exclusive relationship with their mothers, including an (unconscious) sexual one, and hate their fathers for coming between this perfect mother–son union. It is an oft-noted irony that, of all men in history, Oedipus was the one with the least claim to an Oedipus Complex. He left Corinth because the idea of sex with his mother Merope (as he thought) was so repugnant. Not only was his attraction to Jocasta adult (and the incestuous element wholly unwitting), but it came after the killing of his father Laius, which itself was accidental and entirely unconnected to any infant sexual jealousy. None of which put Freud off his stride.

But she did inject a new term and new degree of frankness into the debate on what was coming to be called the sexual revolution. Also, by this time she saw birth control as the panacea for all social ills: disease, poverty, child labor, poor wages, infant mortality, the oppression of women, drunkenness, prostitution, abortion, feeblemindedness, physical handicaps, unwanted children, war, etc. “If we are to develop in America a new [human] race with a racial soul, we must keep the birth rate within the scope of our ability to understand as well as to educate. We must not encourage reproduction beyond our capacity to assimilate our numbers so as to make the coming generation into such physically fit, mentally capable, socially alert individuals as are the ideal of a democracy” (Sanger, 1920).

The gap between white and black education, income, and mortality rates is as wide today as it was forty years ago.6 If you look into a hospital nursery and see a black infant and a white infant, you can predict which baby will die first, which one will make a higher income and have better education, just by the color of the baby’s skin. There is no area in American society (education, incarceration, income, preaching, and so on) where racial disparity isn’t operating.7 Martin Luther King Jr. could not have known how we would abuse his hope that we will not be judged by skin color but by character.8 King said nothing about blindness being a virtue. Jesus never praised blindness; on a notable occasions he healed it. When whites claim, “I am color-blind in my dealings with others,” it’s usually an indication of our ignorance of how we have been thoroughly indoctrinated into race. It’s like saying, “I am sinless,” meaning, “My sin is so dominant in this society that it just seems normal.” A first step is to name our whiteness. As James Baldwin said in The Fire Next Time, “Whatever white people do not know about Negroes reveals, precisely and inexorably, what they do not know about themselves.”9

Medieval illustrations show people in every other human activity-making love and dying, sleeping and eating, in bed and in the bath, praying, hunting, dancing, plowing, in games and in combat, trading, traveling, reading and writing—yet so rarely with children as to raise the question: Why not? Maternal love, like sex, is generally considered too innate to be eradicable, but perhaps under certain unfavorable conditions it may atrophy. Owing to the high infant mortality of the times, estimated at one or two in three, the investment of love in a young child may have been so unrewarding that by some ruse of nature, as when overcrowded rodents in captivity will not breed, it was suppressed. Perhaps also the frequent childbearing put less value on the product. A child was born and died and another took its place.

There are subtler ways of killing. Call it death by statistics. Today, white man lets his statistics do the killing for him. Indian reservations in South Dakota have the highest rates of poverty and unemployment and the highest rates of infant mortality and teenage suicide, along with the lowest standard of living and the lowest life expectancy — barely forty years! — in the country. Those statistics amount to genocide. Genocide also disguises itself in the form of poor health facilities and wretched housing and inadequate schooling and rampant corruption. Our remaining lands, eyed by a thousand local schemers only too eager to stir up trouble and division on the reservation, continue to be sold off acre by acre to pay off tribal and individual debts. No square inch of our ever-shrinking territory seems beyond the greedy designs of those who would drive us into nonexistence.

The Genetics of Asthma lab is one of countless research projects at universities and biotech firms around the country hunting for the genes that are responsible for health disparities in America. They are supplementing a large body of published studies that claim to show that racial gaps in disease prevalence or mortality are caused by genetic differences. In addition to asthma, disparities in infant mortality, diabetes, cancer, and hypertension have all been attributed in the scientific literature to genetic vulnerability that varies according to race. Most of these studies never even examined the genotypes of research subjects, as Burchard’s lab does; they just infer a genetic source of racial differences when they fail to find another explanation. As interest in health disparities converges with the genomic science of race, a new brand of racial stereotyping is gaining hold in biomedical research.

Beginning with maternal, fetal, and infant malnutrition, it’s hardly surprising that the enslaved were more susceptible than free people to most infirmities, including crib death, infant mortality of all kinds (including infanticide), death in childbirth, and injuries and deterioration to the mother from repeated childbirth, along with typhoid, cholera, smallpox, tetanus, worms, pellagra, scurvy, beriberi, kwashiorkor, rickets, diphtheria, pneumonia, tuberculosis, dental-related ailments, dysentery, bloody flux, and other bowel complaints. The health conditions of the enslaved were aggravated by overwork, accidents, and work-related illnesses such as “green tobacco sickness,” today known as nicotine poisoning, which plagued tobacco workers.22 The heavy work regimes they endured wore down their bodies and aged them prematurely, with childbirth-related fatalities limiting women’s life spans even more than the men’s.

One in four black men in their twenties is either in jail, on parole, or on probation.4 This is approximately ten times the rate for whites of the same age.5 Though they are only 12 percent of the population, blacks commit more than half of all rapes and robberies and 60 percent of the murders in America.6 Other measures are just as grim. From 1985 to 1990, while syphilis rates for whites continued their long-running decline, they rose 126 percent for black men and 231 percent for black women. Blacks are now fifty times more likely to have syphilis than whites.7 Blacks have the highest infant mortality rates for any American racial group and are twice as likely as whites to die in their first year.8 Black children are four times as likely as whites to be living in poverty,9 and less than half as likely to be living with two parents.10 Illegitimacy rates for blacks have climbed steadily, and now more than 66 percent of all black children are born out of wedlock. The rate for whites is 19 percent.11 Young

WHEN I DESCRIBED THE TUMOR IN MY ESOPHAGUS as a “blind, emotionless alien,” I suppose that even I couldn’t help awarding it some of the qualities of a living thing. This at least I know to be a mistake: an instance of the pathetic fallacy (angry cloud, proud mountain, presumptuous little Beaujolais) by which we ascribe animate qualities to inanimate phenomena. To exist, a cancer needs a living organism, but it cannot ever become a living organism. Its whole malice—there I go again—lies in the fact that the “best” it can do is to die with its host. Either that or its host will find the measures with which to extirpate and outlive it. But, as I knew before I became ill, there are some people for whom this explanation is unsatisfying. To them, a rodent carcinoma really is a dedicated, conscious agent—a slow–acting suicide–murderer—on a consecrated mission from heaven. You haven’t lived, if I can put it like this, until you have read contributions such as this on the websites of the faithful: Who else feels Christopher Hitchens getting terminal throat cancer [sic] was God’s revenge for him using his voice to blaspheme him? Atheists like to ignore FACTS. They like to act like everything is a “coincidence.” Really? It’s just a “coincidence” [that] out of any part of his body, Christopher Hitchens got cancer in the one part of his body he used for blasphemy? Yeah, keep believing that, Atheists. He’s going to writhe in agony and pain and wither away to nothing and then die a horrible agonizing death, and THEN comes the real fun, when he’s sent to HELLFIRE forever to be tortured and set afire. There are numerous passages in holy scripture and religious tradition that for centuries made this kind of gloating into a mainstream belief. Long before it concerned me particularly I had understood the obvious objections. First, which mere primate is so damn sure that he can know the mind of god? Second, would this anonymous author want his views to be read by my unoffending children, who are also being given a hard time in their way, and by the same god? Third, why not a thunderbolt for yours truly, or something similarly awe–inspiring? The vengeful deity has a sadly depleted arsenal if all he can think of is exactly the cancer that my age and former “lifestyle” would suggest that I got. Fourth, why cancer at all? Almost all men get cancer of the prostate if they live long enough: It’s an undignified thing but quite evenly distributed among saints and sinners, believers and unbelievers. If you maintain that god awards the appropriate cancers, you must also account for the numbers of infants who contract leukemia. Devout persons have died young and in pain. Betrand Russell and Voltaire, by contrast, remained spry until the end, as many psychopathic criminals and tyrants have also done. These visitations, then, seem awfully random. My so far uncancerous throat, let me rush to assure my Christian correspondent above, is not at all the only organ with which I have blasphemed. And even if my voice goes before I do, I shall continue to write polemics against religious delusions, at least until it’s hello darkness my old friend. In which case, why not cancer of the brain? As a terrified, half–aware imbecile, I might even scream for a priest at the close of business, though I hereby state while I am still lucid that the entity thus humiliating itself would not in fact be “me.” (Bear this in mind, in case of any later rumors or fabrications.)

Seven considered the cup B’Elanna held before her. When she still hesitated, B’Elanna added more gently, “I know it must pain you to admit that you are now as frail as the rest of us mortals, but trust me. I know how you feel right now. Infants come into this world knowing how to suck, cry, poop, and deny their caregivers sleep. Five days after Miral was born I hadn’t slept for more than an hour. Then my body simply shut down, and this”—she lifted Seven’s cup—“was the only thing that allowed me to survive it. Grieve the fragile human condition later, hold your nose, and drink.

Cypress laid waste to the tunnels, caverns, and shadows of the other world. She drew upon memories of her own blood: her presence would be a mortal threat to those who wounded, maimed, her ancestors, her lovers, Leroy. Like those women before her, who loaded bundles on their heads and marched off to fields that were not their own, like the "bearers" of her dreams swamped with births of infants they would never rear, Cypress clung to her body, the body of a dancer; the chart of her recklessness, her last weapon, her perimeters: blood, muscle, and the will to simply change the world.

Social science now tells us that if we can take indigent girls between the ages of 10 and 14 and give them a basic education, we can change the fabric of an entire community. If we can capture them in that fleeting window, great social advances can be achieved. Give enough young girls an education and per capita income will go up; infant mortality will go down; the rate of economic growth will increase; the rate of HIV/AIDS infection will fall. Child marriages will be less common; child labor, too. Better farming practices will be put into place, which means better nutrition will follow, and overall family health in that community will climb. Educated girls, as former World Bank official Barbara Herz has written, tend to insist that their children be educated. And when a nation has smaller, healthier, better-educated families, economic productivity shoots up, environmental pressures ease, and everyone is better-off. As Lawrence Summers, a former Harvard University president, put it: “Educating girls may be the single highest return investment available in the developing world.” Why is that? Well, you can make all the interpretations you like; you can posit the gendered arguments; but the numbers do not lie.

For, suspended in those watery vaults, floated the forms of the nursing mothers of the whales, and those that by their enormous girth seemed shortly to become mothers. The lake, as I have hinted, was to a considerable depth exceedingly transparent; and as human infants while suckling will calmly and fixedly gaze away from the breast, as if leading two different lives at the time; and while yet drawing mortal nourishment, be still spiritually feasting upon some unearthly reminiscence;—even so did the young of these whales seem looking up towards us, but not at us, as if we were but a bit of Gulfweed in their new-born sight. Floating on their sides, the mothers also seemed quietly eyeing us. One of these little infants, that from certain queer tokens seemed hardly a day old, might have measured some fourteen feet in length, and some six feet in girth. He was a little frisky; though as yet his body seemed scarce yet recovered from that irksome position it had so lately occupied in the maternal reticule; where, tail to head, and all ready for the final spring, the unborn whale lies bent like a Tartar's bow. The delicate side-fins, and the palms of his flukes, still freshly retained the plaited crumpled appearance of a baby's ears newly arrived from foreign parts.

Probably the first book that Hamilton absorbed was Malachy Postlethwayt’s Universal Dictionary of Trade and Commerce, a learned almanac of politics, economics, and geography that was crammed with articles about taxes, public debt, money, and banking. The dictionary took the form of two ponderous, folio-sized volumes, and it is touching to think of young Hamilton lugging them through the chaos of war. Hamilton would praise Postlethwayt as one of “the ablest masters of political arithmetic.” A proponent of manufacturing, Postlethwayt gave the aide-de-camp a glimpse of a mixed economy in which government would both steer business activity and free individual energies. In the pay book one can see the future treasury wizard mastering the rudiments of finance. “When you can get more of foreign coin, [the] coin for your native exchange is said to be high and the reverse low,” Hamilton noted. He also stocked his mind with basic information about the world: “The continent of Europe is 2600 miles long and 2800 miles broad”; “Prague is the principal city of Bohemia, the principal part of the commerce of which is carried on by the Jews.” He recorded tables from Postlethwayt showing infant-mortality rates, population growth, foreign-exchange rates, trade balances, and the total economic output of assorted nations.

Nowadays, enormous importance is given to individual deaths, people make such a drama out of each person who dies, especially if they die a violent death or are murdered; although the subsequent grief or curse doesn't last very long: no one wears mourning any more and there's a reason for that, we're quick to weep but quicker still to forget. I'm talking about our countries, of course, it's not like that in other parts of the world, but what else can they do in a place where death is an everyday occurrence. Here, though, it's a big deal, at least at the moment it happens. So-and-so has died, how dreadful; such-and-such a number of people have been killed in a crash or blown to pieces, how terrible, how vile. The politicians have to rush around attending funerals and burials, taking care not to miss any-intense grief, or is it pride, requires them as ornaments, because they give no consolation nor can they, it's all to do with show, fuss, vanity and rank. The rank of the self-important, super-sensitive living. And yet, when you think about it, what right do we have, what is the point of complaining and making a tragedy out of something that happens to every living creature in order for it to become a dead creature? What is so terrible about something so supremely natural and ordinary? It happens in the best families, as you know, and has for centuries, and in the worst too, of course, at far more frequent intervals. What's more, it happens all the time and we know that perfectly well, even though we pretend to be surprised and frightened: count the dead who are mentioned on any TV news report, read the birth and death announcements in any newspaper, in a single city, Madrid, London, each list is a long one every day of the year; look at the obituaries, and although you'll find far fewer of them, because an infinitesimal minority are deemed to merit one, they're nevertheless there every morning. How many people die every weekend on the roads and how many have died in the innumerable battles that have been waged? The losses haven't always been published throughout history, in fact, almost never. People were more familiar with and more accepting of death, they accepted chance and luck, be it good or bad, they knew they were vulnerable to it at every moment; people came into the world and sometimes disappeared at once, that was normal, the infant mortality rate was extraordinarily high until eighty or even seventy years ago, as was death in childbirth, a woman might bid farewell to her child as soon as she saw its face, always assuming she had the will or the time to do so. Plagues were common and almost any illness could kill, illnesses we know nothing about now and whose names are unfamiliar; there were famines, endless wars, real wars that involved daily fighting, not sporadic engagements like now, and the generals didn't care about the losses, soldiers fell and that was that, they were only individuals to themselves, not even to their families, no family was spared the premature death of at least some of its members, that was the norm; those in power would look grim-faced, then carry out another levy, recruit more troops and send them to the front to continue dying in battle, and almost no one complained. People expected death, Jack, there wasn't so much panic about it, it was neither an insuperable calamity nor a terrible injustice; it was something that could happen and often did. We've become very soft, very thin-skinned, we think we should last forever. We ought to be accustomed to the temporary nature of things, but we're not. We insist on not being temporary, which is why it's so easy to frighten us, as you've seen, all one has to do is unsheathe a sword. And we're bound to be cowed when confronted by those who still see death, their own or other people's, as part and parcel of their job, as all in a day's work. When confronted by terrorists, for example, or by drug barons or multinational mafia men.

But far beneath this wondrous world upon the surface, another and still stranger world met our eyes as we gazed over the side. For, suspended in those watery vaults, floated the forms of the nursing mothers of the whales, and those that by their enormous girth seemed shortly to become mothers. The lake, as I have hinted, was to a considerable depth exceedingly transparent; and as human infants while suckling will calmly and fixedly gaze away from the breast, as if leading two different lives at the time; and while yet drawing mortal nourishment, be still spiritually feasting upon some unearthly reminiscence;- even so did the young of these whales seem looking up towards us, but not at us, as if we were but a bit of Gulfweed in their new-born sight. Floating on their sides, the mothers also seemed quietly eyeing us. One of these little infants, that from certain queer tokens seemed hardly a day old, might have measured some fourteen feet in length, and some six feet in girth. He was a little frisky; though as yet his body seemed scarce yet recovered from that irksome position it had so lately occupied in the maternal reticule; where, tail to head, and all ready for the final spring, the unborn whale lies bent like a Tartar’s bow. The delicate side-fins, and the palms of his flukes, still freshly retained the plaited crumpled appearance of a baby’s ears newly arrived from foreign parts.

In the 21st century, infant and child mortality is lower, education takes longer, and people live longer and healthier lives. In this environment, the risk of death is lower, but the danger of falling behind economically is higher in an age of income inequality, so parents choose to have fewer children and nurture them more extensively. As an academic paper put it, “When competition for resources is high in stable environments, selection favors greater parental investment and a reduced number of offspring.” This is a good description of the U.S. in the 21st century: It is a stable (low-death-rate) environment, but also one with considerable competition for resources due to income inequality and other factors.

In short, the combined effects of lower infant mortality, higher longevity, and increased fertility have fueled an explosion in the world’s population, as figure 18 graphs. Since population growth is intrinsically exponential, even small increases in fertility or decreases in mortality spark rapid population growth. If an initial population of 1 million people grows at 3.5 percent per year, then it will roughly double every generation, growing to 2 million in twenty years, 4 million in forty years, and so on, reaching 32 million in a hundred years. In actual fact, the global growth rate peaked in 1963 at 2.2 percent per year and has since declined to about 1.1 percent per year,60 which translates into a doubling rate of every sixty-four years. In the fifty years between 1960 and 2010, the world’s population more than doubled, from 3 to 6.9 billion people. At current rates of growth, we can expect 14 billion people at the end of this century. FIGURE 21. The demographic transition model. Following economic development, death rates tend to fall before birth rates decrease, resulting in an initial population boom that eventually levels off. This controversial model, however, only applies to some countries. One major by-product of population growth plus the concentration of wealth in cities has been a shift to more urbanization. In 1800, only 25 million people lived in cities, about 3 percent of the world’s population. In 2010, about 3.3 billion people, half the world’s population, are city dwellers.

Why trust this account when humanity has never been so rich, so healthy, so long-lived? When fewer die in wars and childbirth than ever before—and more knowledge, more truth by way of science, was never so available to us all? When tender sympathies—for children, animals, alien religions, unknown, distant foreigners—swell daily? When hundreds of millions have been raised from wretched subsistence? When, in the West, even the middling poor recline in armchairs, charmed by music as they steer themselves down smooth highways at four times the speed of a galloping horse? When smallpox, polio, cholera, measles, high infant mortality, illiteracy, public executions and routine state torture have been banished from so many countries? Not so long ago, all these curses were everywhere. When solar panels and wind farms and nuclear energy and inventions not yet known will deliver us from the sewage of carbon dioxide, and GM crops will save us from the ravages of chemical farming and the poorest from starvation? When the worldwide migration to the cities will return vast tracts of land to wilderness, will lower birth rates, and rescue women from ignorant village patriarchs? What of the commonplace miracles that would make a manual labourer the envy of Caesar Augustus: pain-free dentistry, electric light, instant contact with people we love, with the best music the world has known, with the cuisine of a dozen cultures? We’re bloated with privileges and delights, as well as complaints, and the rest who are not will be soon.

An account by a Dominican Inquisitor, Bernard Gui, is more forthcoming. The exterminations were provoked by the discovery of a lepers’ plot to overthrow the French Crown. “You see how the healthy Christians despise us sick people,” a coup leader is alleged to have said when the plotters met secretly in Toulon to elect a new king of France and appoint a new set of barons and counts. It is not entirely clear how the plot first came to light, but by Holy Week 1321 nearly everywhere in southern France one heard the same story; the lepers, “diseased in mind and body,” were poisoning local wells and springs. Alarmed, Philip V, “the Long One,” ordered mass arrests. Lepers who confessed complicity in the plot were to be burned at the stake immediately; those who professed innocence, tortured until they confessed, then burned at the stake. Pregnant lepers were allowed to come to term before being burned, but no such stays were offered to lepers with children. In Limoges a chronicler saw leprous women tearing newborns from their cribs and marching into a fire, infants in arm. Almost immediately, the populace concluded that the Jews were also involved in the plot. This popular verdict was based on guilt by association. Like the lepers, who wore a gray or black cloak and carried a wooden rattle, Jews were required to dress distinctively. Additionally, both groups were considered deceitful.

This might be perhaps the simplest single-paragraphy summation of civilizational advances, a concise summary of growth that matters most. Our ability to provide a reliable, adequate food supply thanks to yields an order of magnitude higher than in early agricultures has been made possible by large energy subsidies and it has been accompanied by excessive waste. A near-tripling of average life expectancies has been achieved primarily by drastic reductions of infant mortality and by effective control of bacterial infections. Our fastest mass-travel speeds are now 50-150 times higher than walking. Per capita economic product in affluent countries is roughly 100 times larger than in antiquity, and useful energy deployed per capita is up to 200-250 times higher. Gains in destructive power have seen multiples of many (5-11) orders of magnitude. And, for an average human, there has been essentially an infinitely large multiple in access to stored information, while the store of information civilization-wide will soon be a trillion times larger than it was two millenia ago. And this is the most worrisome obverse of these advances: they have been accompanied by a multitude of assaults on the biosphere. Foremost among them has been the scale of the human claim on plants, including a significant reduction of the peak posts-glacial area of natural forests (on the order of 20%), mostly due to deforestation in temperate and tropical regions; a concurrent expansion of cropland to cover about 11% of continental surfaces; and an annual harvest of close to 20% of the biosphere's primary productivity (Smil 2013a). Other major global concerns are the intensification of natural soil erosion rates, the reduction of untouched wilderness areas to shrinking isolated fragments, and a rapid loss of biodiversity in general and within the most species-rich biomes in particular. And then there is the leading global concern: since 1850 we have emitted close to 300 Gt of fossil carbon to the atmosphere (Boden and Andres 2017). This has increased tropospheric CO2 concentrations from 280 ppm to 405 ppm by the end of 2017 and set the biosphere on a course of anthropogenic global warming (NOAA 2017). These realities clearly demonstrate that our preferences have not been to channel our growing capabilities either into protecting the biosphere or into assuring decent prospects for all newborns and reducing life's inequalities to tolerable differences. Judging by the extraordinary results that are significantly out of line with the long-term enhancements of our productive and protective abilities, we have preferred to concentrate disproportionately on multiplying the destructive capacities of our weapons and, even more so, on enlarging our abilities for the mass-scale acquisition and storage of information and for instant telecommunication, and have done so to an extent that has become not merely questionable but clearly counterproductive in many ways.

You are claiming that the Soviet authorities began and influenced the existence of the Democratic Party [in Iran]. That is the basis of all your statements. The simplest way to discredit your absurd claim si to tell you about Iran, of which you are apparently ignorant. The people of Iran are oppressed, poverty-stricken, and miserable with hunger and disease. Their death rate is among the highest in the world, and their infant mortality rate threatens Iran with complete extinction. They are ruled without choice by feudalistic landowners, ruthless Khans, and venal industrialists. The peasants are slaves and the workers are paid a few pennies for a twelve hour day--not enough to keep their families in food. I can quote you all the figures you like to support these statements, quote them if necessary from British sources. I can also quote you the figures of wealth which is taken out of Iran yearly by the Anglo-Iranian Oil Company, of which the British Governemtn is the largest shareholder. 200 million pounds sterling have been taken out of Iran by your Oil company: a hundred times the total amount of Iran's national income and ten thousand times the total national income of the working people of Iran. By such natural resources as oil, Iran is by nature one of the wealthiest countries on earth. That wealth goes to Britain, while Iran remains poverty-ridden and without economic stability at all. It has no wage policies, no real trade unions, few hospitals, no sanitation and drainage, no irrigation, no proper housing, and no adequate road system. Its people have no rights before the law; their franchise in non-existent, and their parliamentary rights are destroyed by the corrupt method of election and political choice. The Iranian people suffer the terrors of a police regime, and they are prey to the manipulations of the grain speculators and the money operators. The racial minorities suffer discrimination and intolerance, and religious minorities are persecuted for political ends. Banditry threatens the mountain districts, and British arms have been used to support one tribe against another. I could go on indefinitely, painting you a picture of misery and starvation and imprisonment and subjection which must shame any human being capable of hearing it. Yet you say that the existence of a Democratic Party in Iran has been created by the Soviet authorities. You underestimate the Iranian people, Lord Essex! The Democratic Party has arisen out of all this misery and subjection as a force against corruption and oppression. Until now the Iranian people have been unable to create a political party because the police system prevented by terror and assassination. Any attempt to organize the workers and peasants was quickly halted by the execution of party leaders and the vast imprisonment of its followers. The Iranian people, however, have a long record of struggle and persistence, and they do not have to be told by the Soviet Union where their interests lie. They are not stupid and they are not utterly destroyed. They still posses the will to organize a democratic body and follow it into paths of Government. The Soviet Union has simply made sure that the police assassins did not interfere.... To talk of our part in 'creating' the democratic movement is an insult to the people and a sign of ignorance. We do not underestimate the Iranian people, and as far as we are concerned the Democratic Party...belongs to the people. It is their creation and their right, and it cannot be broken by wild charges which accuse the Soviet Union of its birth. We did not create it, and we have not interfered in the affairs of Iran. On the contrary, it is the British Government which has interfered continuously and viciously in Iran's affairs.

Many a time when I sat in the balcony, or hanging garden, on which my window opened, I have watched her rising in the air on her radiant wings, and in a few moments groups of infants below, catching sight of her, would soar upward with joyous sounds of greeting; clustering and sporting around her, so that she seemed a very centre of innocent delight. When I have walked with her amidst the rocks and valleys without the city, the elk-deer would scent or see her from afar, come bounding up, eager for the caress of her hand, or follow her footsteps, till dismissed by some musical whisper that the creature had learned to comprehend. It is the fashion among the virgin Gy-ei to wear on their foreheads a circlet, or coronet, with gems resembling opals, arranged in four points or rays like stars. These are lustreless in ordinary use, but if touched by the vril wand they take a clear lambent flame, which illuminates, yet not burns. This serves as an ornament in their festivities, and as a lamp, if, in their wanderings beyond their artificial lights, they have to traverse the dark. There are times, when I have seen Zee’s thoughtful majesty of face lighted up by this crowning halo, that I could scarcely believe her to be a creature of mortal birth, and bent my head before her as the vision of a being among the celestial orders. But never once did my heart feel for this lofty type of the noblest womanhood a sentiment of human love. Is it that, among the race I belong to, man’s pride so far influences his passions that woman loses to him her special charm of woman if he feels her to be in all things eminently superior to himself? But by what strange infatuation could this peerless daughter of a race which, in the supremacy of its powers and the felicity of its conditions, ranked all other races in the category of barbarians, have deigned to honour me with her preference?

Inequality, then, is not just unattractive in itself; it clearly corresponds to pathological social problems that we cannot hope to address unless we attend to their underlying cause. There is a reason why infant mortality, life expectancy, criminality, the prison population, mental illness, unemployment, obesity, malnutrition, teenage pregnancy, illegal drug use, economic insecurity, personal indebtedness and anxiety are so much more marked in the US and the UK than they are in continental Europe.

The essence of the tribal lineage was the descent of property through the male line. But producing a male heir under medieval conditions of short life expectancy and high infant mortality was far from a sure thing. So the tribes had various strategies for keeping wealth within the lineage. These included cousin marriage, divorce if a woman bore no heir, adoption and the levirate (marrying of widows to their husband’s brother). In addition, women were not allowed to own property.

Poor teacher training, the officials working with O’Neill finally figured out, was a root cause of high infant mortality. If you asked doctors or public health officials for a plan to fight infant deaths, none of them would have suggested changing how teachers are trained.

Approximately eight hundred skeletons from the Dickson Mounds in the lower Illinois Valley have been analyzed. They reveal a clear picture of the health changes that accompanied the shift from foraging to corn farming around 1200 AD. Archaeologist George Armelagos and his colleagues reported that the farmers’ remains show a 50 percent increase in chronic malnutrition, and three times the incidence of infectious diseases (indicated by bone lesions) compared with the foragers who preceded them. Furthermore, they found evidence of increased infant mortality, delayed skeletal growth in adults, and a fourfold increase in porotic hyperostosis, indicating iron-deficiency anemia in more than half the population.

Americans spend an average of about $7,200 a year on health care, compared with the roughly $2,900 average for the other market economies that make up the OECD (Organization for Economic Cooperation and Development), and for that greatly increased outlay we get higher infant mortality, higher obesity rates, lower longevity, fewer doctors per 1,000 people (just 2.4 per 1,000 in the United States, compared with 3.1 in OECD states), and fewer acute care hospital beds (2.7 per 1,000, compared to 3.8 per 1,000 in the OECD countries).

Owing to the high infant mortality of the times, estimated at one or two in three, the investment of love in a young child may have been so unrewarding that by some ruse of nature, as when overcrowded rodents in captivity will not breed, it was suppressed.

As economists from the University of Chicago, M.I.T. and the University of Southern California put it in a recent research paper, much of America’s infant mortality deficit is driven by “excess inequality.” American babies born to white, college-educated, married women survive as often as those born to advantaged women in Europe. It’s the babies born to nonwhite, nonmarried, nonprosperous women who die so young. Three or four decades ago, the United States was the most prosperous country on earth. It had the mightiest military and the most advanced technologies known to humanity. Today, it’s still the richest, strongest and most inventive. But when it comes to the health, well-being and shared prosperity of its people, the United States has fallen far behind.

If you define the goal of a society as GNP, that society will do its best to produce GNP. It will not produce welfare, equity, justice, or efficiency unless you define a goal and regularly measure and report the state of welfare, equity, justice, or efficiency. The world would be a different place if instead of competing to have the highest per capita GNP, nations competed to have the highest per capita stocks of wealth with the lowest throughput, or the lowest infant mortality, or the greatest political freedom, or the cleanest environment, or the smallest gap between the rich and the poor.

reduce startup infant mortality by making everything you do less wasteful and more cash-efficient.

Kemmer is not always played by pairs. Pairing seems to be the commonest custom, but in the kemmerhouses of towns and cities, groups may form and intercourse take place promiscuously among the males and females of the group. The furthest extreme from this practice is the custom of vowing kemmering (Karh. oskyommer), which is to all intents and purposes monogamous marriage. It has no legal status, but socially and ethically is an ancient and vigorous institution. The whole structure of the Karhidish Clan-Hearths and Domains is indubitably based upon the institution of monogamous marriage. I am not sure of divorce rules in general; here in Osnoriner there is divorce, but no remarriage after either divorce or the partner’s death: one can only vow kemmering once. Descent of course is reckoned, all over Gethen, from the mother, the “parent in the flesh” (Karh. amha). Incest is permitted, with various restrictions, between siblings, even the full siblings of a vowed-kemmering pair. Siblings are not however allowed to vow kemmering, nor keep kemmering after the birth of a child to one of the pair. Incest between generations is strictly forbidden (In Karhide/Orgoreyn; but is said to be permitted among the tribesmen of Perunter, the Antarctic Continent. This may be slander.). What else have I learned for certain? That seems to sum it up. There is one feature of this anomalous arrangement that might have adaptive value. Since coitus takes place only during the period of fertility, the chance of conception is high, as with all mammals that have an estrous cycle. In harsh conditions where infant mortality is great, a race survival value may be indicated. At present neither infant mortality nor the birthrate runs high in the civilized areas of Gethen. Tinibossol estimates a population of not over 100 million on the Three Continents, and considers it to have been stable for at least a millennium. Ritual and ethical absention and the use of contraceptive drugs seem to have played the major part in maintaining this stability. There are aspects of ambisexuality that we have only glimpsed or guessed at, and which we may never grasp entirely. The kemmer phenomenon fascinates all of us Investigators, of course. It fascinates us, but it rules the Gethenians, dominates them. The structure of their societies, the management of their industry, agriculture, commerce, the size of their settlements, the subjects of their stories, everything is shaped to fit the somer-kemmer cycle. Everybody has his holiday once a month; no one, whatever his position, is obliged or forced to work when in kemmer. No one is barred from the kemmerhouse, however poor or strange. Everything gives way before the recurring torment and festivity of passion. This is easy for us to understand. What is very hard for us to understand is that, four-fifths of the time, these people are not sexually motivated at all. Room is made for sex, plenty of room; but a room, as it were, apart. The society of Gethen, in its daily functioning and in its continuity, is without sex. Consider:

Or consider how we citizens of rich countries obtain our oil and minerals. Teodoro Obiang, the dictator of tiny Equatorial Guinea, sells most of his country’s oil to American corporations, among them Exxon Mobil, Marathon, and Hess. Although his official salary is a modest $60,000, this ruler of a country of 550,000 people is richer than Queen Elizabeth II. He owns six private jets and a $35 million house in Malibu, as well as other houses in Maryland and Cape Town and a fleet of Lamborghinis, Ferraris, and Bentleys. Most of the people over whom he rules live in extreme poverty, with a life expectancy of forty-nine and an infant mortality of eighty-seven per one thousand (this means that more than one child in twelve dies before its first birthday).

It’s still running today. If you examined the years since 1800 in twenty-year increments, and charted every way that human welfare can be expressed in numbers—not just annual per capita GDP, which climbed to more than $6,000 by 2000, but mortality at birth (in fact, mortality at any age); calories consumed; prevalence of infectious disease; average height of adults; percentage of lifetime spent disabled; percentage of population living in poverty; number of rooms per person; percentage of population enrolled in primary, secondary, and postsecondary education; illiteracy; and annual hours of leisure time—the chart will show every measure better at the end of the period than it was at the beginning. And the phenomenon isn’t restricted to Europe and North America; the same improvements have occurred in every region of the world. A baby born in France in 1800 could expect to live thirty years—twenty-five years less than a baby born in the Republic of the Congo in 2000. The nineteenth-century French infant4 would be at significantly greater risk of starvation, infectious disease, and violence, and even if he or she were to survive into adulthood, would be far less likely to learn how to read.

In light of all this, it seems fitting that one of God’s great covenants with the Jewish people was a medical procedure that helped combat infection: circumcision (Genesis 17:9–14). In 2012, a task force on circumcision organized by the American Academy of Pediatrics published a review of the costs and benefits of male circumcision. In their estimation the primary benefits are a reduction in urinary tract infections among infants; lower transmission of some STDs, such as HIV and HPV; and fewer cases of penile cancer (often caused by HPV infections). To be sure, circumcision does not appear to reduce transmission of all kinds of STDs; the surgical procedure itself carries a small, non-negligible risk of complications; and some people have raised ethical issues with removing a sensitive part of an infant male’s penis. However, in an era when infectious disease was the number one cause of mortality and incurable STDs could easily cause sterility, male circumcision was probably a wise decision.

Increased morbidity and mortality may be associated with a macrosomic infant or a large for gestational age (LGA) fetus. This is defined as a fetus with an estimated fetal weight at or beyond the 90th percentile at any gestational age. At term, approximately 10% of newborn infants weigh more than 4000 g, and the weight of 1.5% of newborns is in excess of 4500 g. Excessive

world health organization rates the health of the population of the U.S.A. 72nd out of 191 countries, 50th in life span and 49th in infant mortality (that is the ability of a child to survive 1 year). Our healthcare is not the best in the world it’s far from it.

Hans Rosling was a world health economist and an indefatigable campaigner for a deeper understanding of the world’s state of development. He is famous for his TED talks and the Gapminder web site. He classifies the wealthiness of the world’s population into four levels: Barefoot. Unable even to afford shoes, they must walk everywhere they go. Income $1 per day. One billion people are at Level 1. Bicycle (and shoes). The $4 per day they make doesn’t sound like much to you and me but it is a huge step up from Level 1. There are three billion people at level 2. The two billion people at Level 3 make $16 a day; a motorbike is within their reach. At $64 per day, the one billion people at Level 4 own a car. (Numbers are rounded for simplicity.) There are of course parallel improvements along other axes as well, including Rosling’s famous washing machine, standard of housing, diet, and infant mortality rates. But we can use transportation as an example, given our overall subject. The miracle of the Industrial Revolution is now easily stated: In 1800, 85% of the world’s population was at Level 1. Today, only 9% is. Over the past half century, the bulk of humanity moved up out of Level 1 to erase the rich-poor gap and make the world wealth distribution roughly bell-shaped. The average American moved from Level 2 in 1800, to level 3 in 1900, to Level 4 in 2000.

It hated humankind. Yet, the creature remembered when ancient ones left blood stained shrines in its honor. Its greedy eyes watched the peasants, sacrificing precious cattle, in the hope of immunity from its deadly wrath. The creature could recall dairy offerings on cottage steps, left in hope, that it would not invade the sanctity of the mortal homes to steal wailing newborn infants from their cradles. It listened to desperate prayers of farmers as they begged for their pitiful crops. When anglers sprinkled salt upon their fishing nets to satiate its thirst. The creature and its kind spread the killing frosts that foretold of harsh winters. It traversed the heat of the summer skies, voiding the air of moisture during the drought filled months. It burned those feeble little dwellings the people called churches.

the United States has by far the highest rates of incarceration in the Western world; it witnesses more gun violence than any other so-called civilized country; its entertainment industry glorifies violence, misogyny, sexual promiscuity, and infantile self-indulgence; it offers less medical and family support for the poor than any other Western nation; it maintains inequalities of wealth on a par with the kleptocracies of the Third World; its rate of infant mortality is several times higher than most western countries; and, most grievously, the nation is witnessing a disastrous collapse of the two-parent family as the accepted norm for giving birth and raising children. The US racial history is not solely responsible for these indices of social pathology but that history has contributed substantially to every one of them.

The World Bank, which had become the developing world’s single largest source of healthcare financing, considered free public health programs a thing of the past, and so required debtor countries to decentralize their health services and encourage privately run clinics and hospitals to sell health care to those consumers willing to pay.5 In Zaire, more than eighty thousand clinicians and teachers were fired under World Bank and IMF strictures in a single year. In Zambia, within just two years of such programs, infant mortality rose by 25 percent while life expectancy dropped from fifty-four to forty years.6

For Europe, as for other civilized lands, infections by familiar epidemic disease surely became more frequent, at least in the major ports and at other foci of communication; but infections that returned at more and more frequent intervals became, by necessity, childhood diseases. Older persons would have acquired suitably high and repeatedly reinforced levels of immunity through prior exposures. Thus by a paradox that is only apparent, the more diseased a community, the less destructive its epidemics become. Even very high rates of infant mortality were relatively easily borne. The costs of giving birth and rearing another child to replace one that had died were slight compared to the losses involved in massive adult mortality of the sort that epidemics attacking a population at infrequent intervals inevitably produce. Consequently, the tighter the communications net binding each part of Europe to the rest of the world, the smaller became the likelihood of really devastating disease encounter. Only genetic mutation of a disease-causing organism, or a new transfer of parasites from some other host to human beings offered the possibility of devastating epidemic when world transport and communications had attained a sufficient intimacy to assure frequent circulation of all established human diseases among the civilized populations of the world. Between 1500 and about 1700 this is what seems in fact to have occurred. Devastating epidemics of the sort that had raged so dramatically in Europe's cities between 1346 and the mid-seventeenth century tapered off toward the status of childhood diseases, or else, as in the case of both plague and malaria, notably reduced the geographic range of their incidence. The result of such systematic lightening of the microparasitic drain upon European populations (especially in northwestern Europe where both plague and malaria had about disappeared by the close of the seventeenth century) was, of course, to unleash the possibility of systematic growth. This was, however, only a possibility, since any substantial local growth quickly brought on new problems: in particular, problems of food supply, water supply, and intensification of other infections in cities that had outgrown older systems of waste disposal. After 1600 these factors began to affect European populations significantly, and their effective solution did not come before the eighteenth century - or later. All the same, the changing pattern of epidemic infection was and remains a fundamental landmark in human ecology that deserves more attention than it has ordinarily received. On the time scale of world history, indeed we should view the 'domestication' of epidemic disease that occurred between 1300 and 1700 as a fundamental breakthrough, directly resulting from the two great transportation revolutions of that age - one by land, initiated by the Mongols, and one by sea, initiated by Europeans.

For Aquinas as for Aristotle, human freedom boils down to the power to make choices. In the end, the morality of our actions must always be judged by the active will and the intentions behind them. It also implies the freedom to choose good over evil and the mental capacity to know the one from the other (which is why dogs and infants can’t commit mortal sins).

You can have a great system for organizing e-mail, or scheduling daily conference calls on various projects, but I’m guessing at your retirement dinner, people won’t talk about your pristine in-box or packed schedule. They’ll want to talk about what you’ve done. If you’re not getting anything that matters done—like, say, lowering Vietnam’s infant mortality rate—then you’re not really working.

Amidst the many and varied emotions that we as humans endure the human imagination fuses with the realities of outer space for a new born planet to emergence that catapults a message of dire warnings to us, a cataclysmic finale for the planet earth that has fallen prey to human arrogance and greed. The events of this story play themselves out in NASA when its spacecraft disappear, one after the other, and in the moments of hopelessness and expectation and the glances of disappear from the eyes of the world, and the feelings of the families. It is here that three of the best of the best that NASA has to offer, hero astronauts, are deployed to solve the riddle. David, a pompous man if ever there was one, a man who has never been able to hold onto a woman in a serious relationship, least of all the last two women he was involved with. Jack, the consummate womaniser who can’t get enough of his relationships with woman, while his dutiful wife Suzie remains at home, seething with pain for his many treacheries. Finally there is Tony, the kind of heart, and his angelic wife Angela and their tragic infant son Cody, the apple of their eye, a handsome boy and smart suffering from an incurable disease that is on the verge of killing him. With all of that they love and support him and find time to do good deeds for all, garnering the respect and love of all. As the astronauts arrive in the designated spot in space where the previous missions disappeared, they almost collide with a semi-invisible planet from legend, dragging them towards it with all their attempts to flee. They see within it things that go beyond the wildest dreams of mortal man till they thought they’d died and gone to heaven. Then they realise that this planet is besotted with many dark and ancient secrets relating to the Pharaohs, as they also learn that the planets responds only to human emotion. Upon their return to earth the great surprise involving Cody takes place, and in the moment of farewell this mysterious planet sends a definite and resounding message to earth and all who reside on it. The surprises don’t end there, till we return a second time to this planet to discover even more of its secrets… The only remaining question then is, will the inhabitants of this world reveal them?

countries. The United States has a notoriously high infant mortality rate for a rich country—6.1 deaths per thousand live births in 2010. In Finland, by comparison, it is just 2.3. But it turns out that physicians in America, like those in the UK’s Midlands, seem to be far more likely to record a pregnancy that ends at twenty-two weeks as a live birth, followed by an early death, than as a late miscarriage.

That is, if there were an equality of opportunity, there should be the same number of doctors, lawyers, scientists per capita in the African-American community as in the population at large. Or the median income in African-American households would be the same as in the population at large. But this is not the case. Given the assumption of the same range of abilities, this indicates that there must not be real equality of opportunity. The “same range of abilities” frame is commonplace among liberals. It has a crucial use in classic liberal arguments. First, it defines the boundaries of racism: To deny it, to say some races have a greater range of abilities than others, is de facto taken as racist. Second, given this frame, it follows that different outcomes are de facto evidence of the effects of racism, past or present or both. The outcomes are documented in statistics—the rational presentation of a laundry list of statistical facts regarding infant mortality rates, income disparities, unemployment rates, and so on. To

Tropical diseases obviously cause much suffering and high rates of infant mortality in Africa, but they are not the reason Africa is poor. Disease is largely a consequence of poverty and of governments being unable or unwilling to undertake the public health measures necessary to eradicate them.

The rationing system that was set up in Britain at the outbreak of the hostilities was as revolutionary as anything the Communists could have dreamed up. Almost every basic item of food was rationed , as were other essentials such as clothing and household goods. Nobody was entitled to more food if they were richer, or of a higher social standing than their neighbors -the only people entitled to better rations were those in the armed forces, or those in occupations that required heavy physical labour. As a consequence, the general health of the population actually improved (italics) during the war: by the late 1940's infant mortality rates in England were in steady decline, and deaths from a variety of disease had also dropped substantially since the prewar years. From the standpoint of public health, the war made Britain a much fairer society. There were other changes in Britain during the war that had a similar effect, such as the introduction of conscription to people of all classes, and both sexes. "Social and sexual distinctions were swept away.' wrote Theodora FitzGibbon. 'and when a dramatic change such as that takes place, it never goes back quite in the same way.

The primary reason that U.S. infant mortality is so high compared to other countries is that African Americans suffer a staggering rate. If Black America were its own country, it would be ranked between China and Turkey.

Then the machine started to reel off infant-mortality rates and life-expectancy figures, sex ratios, types of diseases and their prevalence in the various strata of society, average incomes, the incidence of unemployment, per capita income as a ratio of total population in given areas, birth-tax and death-tax and the penalties for abortion and illegitimate birth; it talked about laws governing types of sexual congress, about charitable payments and religious organizations running soup kitchens and night shelters and firstaid clinics; about numbers and figures and statistics and ratios all the time, and Gurgeh didn’t think he picked up a word of it.

Feminist consciousness is consciousness of victimization. To apprehend one-self as victim is to be aware of an alien and hostile force outside of oneself which is responsible for the blatantly unjust treatment of women and which enforces a stifling and oppressive system of sex-role differentiation. For some feminists, this hostile power is “society” or “the system”; for others, it is simply men. Victimization is impartial, even though its damage is done to each one of us personally. One is victimized as a woman, as one among many. In the realization that others are made to suffer in the same way I am made to suffer lies the beginning of a sense of solidarity with other victims. To come to see oneself as victim, to have such an altered perception of oneself and of one’s society is not to see things in the same old way while merely judging them differently or to superimpose new attitudes on things like frosting a cake. The consciousness of victimization is immediate and revelatory; it allows us to discover what social reality is really like. The consciousness of victimization is a divided consciousness. To see myself as victim is to know that I have already sustained injury, that I live exposed to injury, that I have been at worst mutilated, at best diminished in my being. But at the same time, feminist consciousness is a joyous consciousness of one’s own power, of the possibility of unprecedented personal growth and the release of energy long suppressed. Thus, feminist consciousness is both consciousness of weakness and consciousness of strength. But this division in the way we apprehend ourselves has a positive effect, for it leads to the search both for ways of overcoming those weaknesses in ourselves which support the system and for direct forms of struggle against the system itself. The consciousness of victimization may be a consciousness divided in a second way. The awareness I have of myself as victim may rest uneasily alongside the awareness that I am also and at the same time enormously privileged, more privileged than the overwhelming majority of the world’s population. I myself enjoy both white-skin privilege and the privileges of comparative affluence. In our society, of course, women of color are not so fortunate; white women, as a group and on average, are substantially more economically advantaged than many persons of color, especially women of color; white women have better housing and education, enjoy lower rates of infant and maternal mortality, and, unlike many poor persons of color, both men and women, are rarely forced to live in the climate of street violence that has become a standard feature of urban poverty. But even women of color in our society are relatively advantaged in comparison to the appalling poverty of women in, e.g., Africa and Latin America. Many women do not develop a consciousness divided in this way at all: they see themselves, to be sure, as victims of an unjust system of social power, but they remain blind to the extent to which they themselves are implicated in the victimization of others. What this means is that the “raising” of a woman’s consciousness is, unfortunately, no safeguard against her continued acquiescence in racism, imperialism, or class oppression. Sometimes, however, the entry into feminist consciousness, for white women especially, may bring in its wake a growth in political awareness generally: The disclosure of one’s own oppression may lead to an understanding of a range of misery to which one was heretofore blind.

When Dr. Fauci took office, America was still ranked among the world’s healthiest populations. An August 2021 study by the Commonwealth Fund ranked America’s health care system dead last among industrialized nations, with the highest infant mortality and the lowest life expectancy.

And so a healthy baby girl, a princess, was born. After a week of waiting-- as was custom in those days, when there was high infant mortality-- they named her: Rapunzel, for the field of rampion or bellflowers where the magic flower was found.

O’Neill’s experiences with infant mortality illustrate the second way that keystone habits encourage change: by creating structures that help other habits to flourish. In the case of premature deaths, changing collegiate curriculums for teachers started a chain reaction that eventually trickled down to how girls were educated in rural areas, and whether they were sufficiently nourished when they became pregnant. And O’Neill’s habit of constantly pushing other bureaucrats to continue researching until they found a problem’s root causes overhauled how the government thought about problems like infant mortality.

Firstly you require an empty brain capable of storing an adult’s memories. An infant brain would be empty, but the capacity to retain an adult personality, the century and a half of accumulated memories that go towards making us who we are, that simply isn’t there. So I began looking at the neuron structure to see if it could be improved. It’s not an area that’s been well researched. Brain size has been increased to provide a memory capacity capable of seeing you through a century and a half, and IQ has been raised a few points, but the actual structure is something the geneticists have left alone. I started to examine the idea of human parallel thought-processing, just like the Edenist habitats. They can hold a million conversations at once, as well as regulating their environment, acting as an administrative executive, and a thousand other functions, although they have only the one consciousness. Yet we poor mortal humans can only ever think about or do one thing at a time. I sought to reprofile a neural network so that it could conduct several operations simultaneously. That was the key. I realized that as there was no limit to the number of operations which could be conducted, you could even have multiple independent units, bonded by affinity, and sharing a single identity. That way, when one dies, there is no identity loss, the consciousness remains intact and a new unit is grown to replace it.

US hospitals may be excellent, but there must be something profoundly wrong with our health care system if we fall near the bottom of the heap among developed nations on life expectancy, infant mortality, maternal mortality, self-reported health, obesity, drug overdoses, suicide, homicides, disability rates, traffic deaths, almost any indicator you can think of. Lack of access to medical care deserves much of the blame, but even educated, insured, well-off Americans are less healthy than their peers in other rich nations

Women’s empowerment helps raise economic productivity and reduce infant mortality. It contributes to improved health and nutrition. It increases the chances of education for the next generation.

Another industry ripe for disruption: healthcare. It’s true that healthcare can claim significant quality improvements in certain sectors—advanced procedures, drug treatments, devices. But many outcomes, like life expectancy and infant mortality, have not improved dramatically. The consumer experience has not improved for most of us. Meanwhile, costs have exploded. The average premium for family coverage has increased 22% over the last five years and 54% over the last ten years, significantly more than wages or inflation.

Most societies no longer require high fertility rates. Infant mortality has fallen to a tiny fraction of its 1950 level. Effective birth control technology, labor-saving devices, improved child care facilities, and low infant mortality make it possible for women to have children and full-time careers. Traditional pro-fertility norms are giving way to individual-choice norms that allow people a broader range of choice in how to live their lives. Pro-fertility norms have high costs. Forcing women to stay in the home and gays and lesbians to stay in the closet requires severe repression. Once high human fertility rates are no longer needed, there are strong incentives to move away from pro-fertility norms—which usually means moving away from religion. As this book demonstrates, norms concerning gender equality, divorce, abortion, and homosexuality are changing rapidly. Young people in high-income societies are increasingly aware of the tension between religion and individual-choice norms, motivating them to reject religion. Beginning in 2010, secularization has accelerated sharply.