HYBRID VIGOUR 5230

Pat01Butcher, 2 y.

- World Politics - Society - Sports -

2.2 min read.

You may remember that quaint old adage, ‘Keep Politics Out of Sport’. It had its heyday among apologists for the South African government at the time of the sporting boycott of the apartheid era. There has probably never been a dumber slogan. It would be like Castor without Pollux or Laurel without Hardy. Politics has as much relevance on the playing field as in Parliament, in the dressing room as in the boardroom. I don’t doubt that the boycott of sports-mad South Africa contributed substantially to the end of racial separation. And thanks to the collision of the European Athletics Championships in Rome and the Europe wide elections - save in that isolated outpost of the once Roman Empire, Great Britain & Northern Ireland – you cannot have failed to notice that a preponderance of countries represented here in the Stadio Olimpico feature, well, a lot athletes of colour. Even ignoring, for example, that Britain’s crumbling National Health Service would fall apart completely, were it not for immigrant labour, from surgeons to janitors, what better antidote than this parade of multi-racial excellence to those people and parties who are lurching to the right if not the far-right, driven by anti-immigration policies? Other nations in Europe have long been used to British and French teams fielding athletes whose parents, one or both, hail from colonial outposts. But, gradually other European countries’ immigrants or their offspring began to make their presence felt if not in all walks of life, then certainly on the sports field. Countries from Sweden in the north to Portugal and Italy in the south, to Ireland in the west and Romania in the east have joined in as is apparent in Rome; and that includes conservative Switzerland where women only secured the vote in 1971. I am reminded of a fascinating hour or so I spent with Lee Evans in Athens 40 years ago. Evans was the first man to run under 44 seconds (43.86sec) when he won the Olympic 400 metres in Mexico 1968. A Fulbright scholar and a vocal proponent of racial equality, Evans and his fellow US medallists Larry James and Ron Freeman wore Black Panther berets on the victory rostrum in Mexico, emulating with less clamour the black-gloved salute of their 200 metres colleagues Tommie Smith and John Carlos. Aussie silver medallist Peter Norman sported a badge of the Olympic Project for Human Rights in sympathy. Following his relegation to third by Norman, Carlos incidentally made a comment, maybe tongue-in-cheek, but which still resonates today, ‘I didn’t know a white guy could run that fast!’ When Norman died in 2006, Smith and Carlos repaid the compliment; they flew to Melbourne to be pall-bearers at his funeral. But, back to Evans: we had been invited to an Olympic symposium in Athens in the mid-1980s, he for his celebrity and subsequent teaching and coaching career in Africa, me since I had managed to con my way into a job on a newspaper which still had a vestige of prestige around the world. I don’t know how we got on the subject, and I was very wary of saying the wrong thing, but Evans had no such constraints. He lectured me on ‘hybrid vigour’ or cross-pollination, a term better known in botany, and something that racists would call miscegenation, ie inter-marriage and procreation. Evans had no qualms, citing several leading athletes of mixed race from that period four decades back, including Daley Thompson, a product of a Nigerian father and Scottish mother, who had recently won his second Olympic decathlon title. Evans claimed that humans are nothing special, and although he didn’t use the term, he argued that we, like animals and plants are simply part of the same eco-system, responding to the same dynamics; whence his championing of hybrid vigour. The evidence of his thesis is manifest in the continuing rise of rainbow nations on the track and field of endeavour called Athletics.

Pat01Butcher

Pat Butcher has been one of the leading authorities on Track & Field Athletics for over 40 years.

100

THE ADVENTURES OF TOM SAWYER - PREFACE 3790

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 3906

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.