Biochemists

"Mother nature called on me to be a steward."

"We want solutions that are green and based on nature. We aim to do no harm in everything we do."

"I stayed to work in Niger Delta, because my mission is to make my country great."

"We also learn from them. They have planting techniques that we don't know - they teach us how to make the solution work in their area."

"We are not here for battle. We just want people to be responsible."

"Science is the bedrock of development. The way we live is a biological process. Young girls should be interested in science. Man can crack it; woman can crack it! We have to work hard for what we believe in."

"People get excited and feel like scientists, because they're working with us researchers to fix the problem."

"Being responsible is more important than fighting. It's more enduring."

"If you don't engage with people properly, you run the risk of being kidnapped. First I meet the community chief, the women's leader, the youth leaders."

"Your achievements have inspired passion among the scientific community for life changing research onto problems that are facing the African continent, especially the smallholder farmer."

"There is so much value in having well-meaning mentors and you being receptive and responsive to such interventions."

"It's important for us as scientific researchers to engage in some dialogue with the people and Government to help create understanding of biotechnology issues and allay fears."

"All career women struggle with responding to their reproductive needs, and societal pressure to settle down"

"With the right investment, Africa could get real benefits from growing the latest GM crops."

"Feeding the Planet by Leveling the Plowing Field for Women."

"We are not in the business of farming for pests but for food and nutrition.Insects and viruses can be eliminated by low tech biotechnology. This country must invest in that GM technology."

"... if we could either keep harmful bacteria from communicating, or help beneficial bacteria to communicate, those could be new kinds of therapeutics that could be developed in the future."

"Quorum sensing-controlled behaviors are those that only occur when bacteria are at high cell population densities. These behaviors are ones that are unproductive when undertaken by an individual bacterium but become effective by the simultaneous action of a group of cells. For example, quorum sensing regulates bioluminescence, virulence factor expression, biofilm formation, sporulation, and mating. Quorum sensing is achieved through the production, release, and subsequent detection of and response to threshold concentrations of signal molecules called autoinducers. The accumulation of a stimulatory concentration of an extracellular autoinducer can only occur when a sufficient number of cells, a “quorum,” is present."

"Quorum sensing, or the control of gene expression in response to cell density, is used by both Gram-negative and Gram-positive bacteria to regulate a variety of physiological functions. In all cases, quorum sensing involves the production and detection of extracellular signalling molecules called autoinducers. While universal signalling themes exist, variations in the design of the extracellular signals, the signal detection apparatuses, and the biochemical mechanisms of signal relay have allowed quorum sensing systems to be exquisitely adapted for their varied uses."

"In the American university system you are not salaried: you have to bring the funding for your research, winning scholarships. I kept trying, but my questions were turned down. My research colleagues understood that I was working on interesting things and they subsidized me until the beautiful age of 58. I left the University of Pennsylvania after 24 years of work, without ever having had a proposal for a professorship or a permanent contract."

"With mRna I can get my muscle cells to start producing Epo. And even if Epo degrades after two hours and mRna degrades after five days, once you have produced red blood cells they last up to three hundred days. I'm working on an anticancer idea: injecting an mRna into the tumor that prompts the cancer cells to do something that gets the attention of the immune system: release cytokines. It's like saying to the immune cells, "Come here! Come here!"."

"The idea was to give our cells, thanks to messenger Rna (mRna), the instructions to produce proteins capable of curing diseases. ... with RNA he can make his cells produce that protein continuously for 2-3 days and everything is resolved."

"Every night I was working: grant, grant, grant. And it came back always no, no, no."

"We cannot forejudge what the future developments of the history of science will bring forth, but if India was probably less original than China in the engineering and physico-chemical sciences, Indian culture in all probability excelled in systematic thought about Nature (as for example in the Samkhya atomic theories of Kshana, bhutadi, paramanu, etc.), including also biological speculations .... When the balance comes to be made up, it will be found I believe, that Indian scientific history holds as many brilliant surprises as those which have emerged from the recent study of China -whether in mathematics, chemistry, or biology, and especially the theories which were framed about them."

"For three thousand years a dialogue has been going on between the two ends of the Old World. Greatly have they influenced each other, and very different are the cultures they have produced. We have now good reason to think that the problems of the world will never be solved so long as they are considered only from a European point of view. It is necessary to see Europe from the outside, to see European history, and European failure no less than European achievement, through the eyes of that larger part of humanity, the peoples of Asia (and indeed also of Africa)."

"He had a tendency — not entirely justified in the light of more recent research — to think well of Taoism, because he saw it as playing a part that could not be found elsewhere in Chinese civilization. The mainstream school of thinking of the bureaucratic Chinese elite, or 'Confucianism' (another problematic term) in his vocabulary, seemed to him to be less interested in science and technology, and to have 'turned its face away from Nature.' Ironically, the dynasty that apparently turned away from printing from 706 till its demise in 907 was as Taoist as any in Chinese history, though perhaps its 'state Taoism' would have seemed a corrupt and inauthentic business to Needham.[31]"

"European and America must stand ready not only to share with all Asians and Africans those treasures of understanding and use of Nature which modern science and technology brought forth, but also to learn from them many things concerning individual life and society which they are more than competent to teach. If this is not done, the achievements of Europe (and America) will in any case become the common property of mankind, but our civilization will go down in history as distorted and evil, unwilling to practice what it preached, and worthy of the condemnation of ten thousand generations."

"Cambridge scientist historian Joseph Needham’s loyalty was to Mao’s version of Stalinism as a system, but he got enamoured with China itself and wrote a very Sinocentric history of Science and Civilization in China, highlighting the unexpectedly large contribution which China has made to human progress."

"Indian culture in all probability excelled in systematic thought about Nature (as for example in the Sarokhya atomic theories of Kshana, bhutadim paramanu, etc.), including also biological speculations ... When the balance comes to be made up, it will be found I believe, that Indian scientific history holds as many brilliant surprises ..."

"Joseph Needham, has stated, "Future research on the history of science and technology in Asia will in fact reveal that the achievements of these peoples contribute far more in all pre-Renaissance periods to the development of world science than has yet been realized.""

"Alas, it was also originally Needham's Marxist and Weberian point of departure. As Needham found more and more evidence about science and technology in China, he struggled to liberate himself from his Eurocentric original sin, which he had inherited directly from Marx, as Cohen also observes. But Needham never quite succeeded, perhaps because his concentration on China prevented him from sufficiently revising his still ethnocentric view of Europe itself.[29]"

"However critical I gradually turned of most of Needham’s views, it was his work above all that convinced me of the indispensable aid cross-culturally comparative history of science..."

"We know that the trigonometric sine is not mentioned by Greek mathematicians and astronomers, that it was used in India from the Gupta period onwards (third century).... The only conclusion possible is that the use of sines is an Indian development and not a Greek one. But Tannery, persuaded that the Indians could not have made any mathematical inventions, preferred to assume that the sine was a Greek idea not adopted by Hipparchus, who gave only a cable of chords. For Tannery, the fact that the Indians knew of sines was sufficient proof that they must have heard about them from the Greeks."

"To seek the ultimate origin or predisposition of the Indian conviction in the profoundly Hindu world view of endless cyclical change, kalpa and mahakalpas succeeding one another in self-sufficient and unwearying round. For Hindus as well as Taoists, the universe itself was a perpetual motion machine."

"It is good to remember, therefore, that our own pious founders were not the only men, and that Christendom was not the only culture, to set on foot great and noble institutions of learning where successive generations of students assembled to get the benefits of education and research. When the men of Alexander the Great came to Taxila in India in the fourth century BC they found a university the like of which had not then been seen in Greece ... and was still existing when the Chinese pilgrim Fa-Hsien went there about AD 400."

"J Needham's (1971) monumental work on Chinese nautics offers by far the most scholarly synthesis on the subjects of Chinese shipbuilding and navigation. His propensity to view the Chinese as the initiators of all things and his constant references to the superiority of Chinese over the rest of the world's techniques does at times detract from his argument.[28]"

"Trans women are women. We may not be “exactly like” cis women, but then again, cis women are not all “exactly like” one another either. But what we do share is that we all identify and move through the world as women. And because of this, we all regularly face sexism. That is what we should be focusing on and working together to challenge. And as I said at the outset, forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism. In fact, it only serves to undermine our collective cause."

"As a trans woman, I will be the first to admit that I cannot possibly know what any other woman experiences or feels on the inside. But the thing is, the trans-women-aren’t-women crowd cannot possibly know what any other woman experiences or feels either! Every woman is different. We share some overlapping experiences, but we also differ in every possible way. Every trans woman I know acknowledges this diversity. In contrast, it’s the cis women who attempt to exclude us who seem to have a singular superficial stereotypical notion of what constitutes a woman, or of what women experience."

"People tend to harbor essentialist beliefs about sex — that is, they presume that each sex category has an underlying "essence" that makes them what they are. This is what leads people to assume that trans women remain "biologically male" despite the fact that many of our sex characteristics are now female. However, there is no “essence” underlying sex; it is simply a collection of sexually dimorphic traits. Some people will presume that sex chromosomes must be this "essence," even though we cannot readily see them, plus there are non-XX or XY variants. Others presume that genitals are this "essence" (probably because they are used to determine our birth-assigned and legal sex), although they can vary too, and may eventually change (e.g., if one undergoes sex reassignment surgery). In day-to-day life, we primarily rely on secondary sex characteristics to determine (or more precisely, presume) what sex a person is — and of course, these traits may change via a simple hormone prescription. Like I said, there is no mystical “essence” underlying sex."

"Sex is a collection of traits that, while generally dimorphic, can vary greatly in the population, and some can change over time. While the terms "male" and "female" have some utility, we should not view them as strictly dichotomous or mutually exclusive. Rather, “female” and “male” are best thought of as umbrella terms that describe groupings of people (or animals) who generally share many of the same traits, albeit with considerable variability and some exceptions."

"Trans women who are conventionally feminine are not in any way asserting or insinuating that all women should be conventionally feminine, or that femininity is all there is to being a woman. Like cis women, trans women dress the way we do in order to express ourselves, not to critique or caricature other women."

"The most infuriating assertion regularly made by the "trans women are biologically male" camp is that trans people are somehow "denying" or "erasing" biological sex differences, and that this hurts cisgender women/"[w:Female|biological females]].” This is patently untrue. I can assure you that trans people are highly aware of biological sex differences — the fact that many of us physically transition demonstrates that we acknowledge that sexually dimorphic traits exist and may be important to some people! I would reframe things this way: Transgender people often have a more complicated relationship with our sex-related traits (as they may be discordant with our identified and lived genders), and thus the language that we use to describe or discuss these traits may seem arcane, or nonsensical, or unnecessary to the average cisgender person. And because they are unfamiliar with this language (and/or flat-out antagonistic toward us), some cisgender people will subsequently misinterpret this language and differing perspective as some sort of "denial.""

"Trans women differ greatly from one another. Perhaps the only thing that we share in common is a self-understanding that there was something wrong with our being assigned a male sex at birth and/or that we should be female instead. While some cisgender people refuse to take our experiences seriously, the fact of the matter is that transgender people can be found in virtually every culture and throughout history; current estimates suggest that we make up 0.2 – 0.3% of the population [or possibly more]. [...] In other words, we simply exist."

"Women who insist that trans women are not women often object to being called “cis women” under the false assumption that it somehow undermines their femaleness — this is not at all the purpose of this language. The sole purpose of cis terminology is to name the unmarked majority (similar to how one might refer to white women, or heterosexual women, or able-bodied women, etc.). In other words, referring to someone as “cisgender” simply means that they have not had a transgender experience."

"Like women more generally, many trans women are feminists. Feminism and transgender activism are not in any way incompatible or mutually exclusive. As feminists who acknowledge intersectionality, we believe that we should be fighting to end all forms of sexism and marginalization — this includes both traditional sexism and transphobia. Forcing trans women into a separate group that is distinct from cis women does not in any way help achieve feminism’s central goal of ending sexism."

"Accusations that IP is inherently “narcissistic” and “divisive” have become quite prevalent among EC-centric leftists lately. [...] In addition to disregarding all forms of non-EC marginalization, accusations that IP activism is inherently “narcissistic” or "divisive" severely confuse cause and effect. After all, I’m not the one who is “obsessed” with my identity. [...] It’s the people who harbor anti-trans attitudes who are obsessed with my identity, not the other way around! While I would absolutely love to live in a world where my trans identity was not especially notable or worth calling attention to, these people insist on making an issue out of it. Furthermore, by making a distinction between transgender people (who they single out for discrimination) and non-transgender people (whose identities and experiences they respect), it is they (not us) who are the ones being divisive. Once we acknowledge this causality, it becomes clear that IP is not an expression of navel-gazing or narcissism, but rather a form of organized resistance against those who are actively trying to delegitimize and disenfranchise us."

"I mentioned at the outset that I dislike the term "identity politics." This is because the phrase seems to suggest that our identities (rather than the marginalization we face) is the most salient feature of our activism. Indeed, this is probably why those who oppose IP-umbrella activism seem so fond of calling it “identity politics” in the first place. [...] In contrast, within IP circles, the term is often reserved for a specific brand of single-issue activism that completely precludes perspectives from those who do not share the identity in question."

"I would love to live in a world where the word “transgender” serves the same simple purpose — a mere sharing of information about my life experiences — but unfortunately, it doesn’t. On top of being a descriptor, the word "transgender" is also politically loaded. But that is not my, nor other trans people’s, fault. As discussed in the last section, there’s a long history of people hating, ostracizing, and criminalizing us, and much of this history took place before words like "transgender," "transphobia," and analogous terms even existed. In fact, those terms were created in response to that marginalization, not the other way around. And even if I were to relinquish my trans identity, those people would still exist and continue to discriminate against me for supposedly being a sinner, or freak, or deviant, or for being delusional, or whatever other rationales they might concoct in order to justify their bigotry."

"Claims that trans women are not women often rely on essentialist (and therefore incorrect) assumptions about biology. For instance, people might argue that trans women are not “genetically female,” despite the fact that we cannot readily ascertain anybody’s sex chromosomes. Indeed, most people have never even had their sex chromosomes examined, and those that do are sometimes surprised by the results. Other common appeals to biology center on reproduction — e.g., stating that trans women have not experienced menstruation, or cannot become pregnant. This ignores the fact that some cisgender women never menstruate and/or are unable to become pregnant. Claims about genitals are similarly problematic: Women’s genitals vary greatly, and as with chromosomes and reproductive capabilities, we cannot readily see other people’s genitals in everyday encounters. If you and I were to meet, should I refuse to recognize or refer to you as a woman unless you show me your genitals? And frankly, what could possibly be more sexist than reducing a woman to what’s between her legs? Isn’t that precisely what sexist men have been doing to women for centuries on end?"

"The “principal contradiction” refers to the idea that there is some original or primary form of oppression that gives rise to all the others. ... Of course, there is really only one purpose for making such a claim: to persuade others to join you in your single-issue activist campaign, under the pretense that once your pet oppression is eliminated, all other forms of marginalization will subsequently fall by the wayside too. But the thing is, there is simply no evidence for a principal contradiction. ... There is no primary contradiction, just lots of different hierarchies that people may or may not endorse."