Question:
Richard Charles "Dick" Lewontin (born March 29, 1929) is an American evolutionary biologist, mathematician, geneticist, and social commentator. A leader in developing the mathematical basis of population genetics and evolutionary theory, he pioneered the application of techniques from molecular biology, such as gel electrophoresis, to questions of genetic variation and evolution. In a pair of seminal 1966 papers co-authored with J.L. Hubby in the journal Genetics, Lewontin helped set the stage for the modern field of molecular evolution. In 1979 he and Stephen Jay Gould introduced the term "spandrel" into evolutionary theory.
Along with others, such as Gould, Lewontin has been a persistent critic of some themes in neo-Darwinism. Specifically, he has criticised proponents of sociobiology and evolutionary psychology such as Edward O. Wilson and Richard Dawkins, who attempt to explain animal behaviour and social structures in terms of evolutionary advantage or strategy. He and others criticize this approach when applied to humans, as he sees it as genetic determinism. In his writing, Lewontin suggests a more nuanced view of evolution is needed, which requires a more careful understanding of the context of the whole organism as well as the environment.  Such concerns about what he views as the oversimplification of genetics has led Lewontin to be a frequent participant in debates, and an active life as a public intellectual. He has lectured widely to promote his views on evolutionary biology and science. In books such as Not in Our Genes (co-authored with Steven Rose and Leon J. Kamin) and numerous articles, Lewontin has questioned much of the claimed heritability of human behavioral traits, such as intelligence as measured by IQ tests.  Some academics have criticized him for rejecting sociobiology for non-scientific reasons. Edward Wilson (1995) suggested that Lewontin's political beliefs affected his scientific view. Robert Trivers described Lewontin as "...a man with great talents who often wasted them on foolishness, on preening and showing off, on shallow political thinking and on useless philosophical rumination while limiting his genetic work by assumptions congenial to his politics." Lewontin has at times identified himself as Marxist, and admitted that his ideological views have affected his scientific work (Levins and Lewontin 1985). Others such as Kitcher (1985) have countered that Lewontin's criticisms of sociobiology are genuine scientific concerns about the discipline. He wrote that attacking Lewontin's motives amounts to an ad hominem argument.
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Did he criticize others?

Answer:



Question:
Sun Ra (born Herman Poole Blount, legal name Le Sony'r Ra; May 22, 1914 - May 30, 1993) was an American jazz composer, bandleader, piano and synthesizer player, and poet known for his experimental music, "cosmic" philosophy, prolific output, and theatrical performances. For much of his career, Ra led "The Arkestra", an ensemble with an ever-changing name and flexible line-up. Born and raised in Alabama, Blount eventually became involved in the Chicago jazz scene during the 1940s. He soon abandoned his birth name, taking the name Sun Ra (after Ra, the Egyptian God of the Sun) and developing a complex persona and mythology that would make him a pioneer of Afrofuturism: he claimed he was an alien from Saturn on a mission to preach peace, and throughout his life he consistently denied any ties to his prior identity.
In 1934 Blount was offered his first full-time musical job by Ethel Harper--his biology teacher from the high school, who had organized a band to pursue a career as a singer. Blount joined a musicians' trade union and toured with Harper's group through the US Southeast and Midwest. When Harper left the group mid-tour to move to New York (she later was a member of the modestly successful singing group the Ginger Snaps), Blount took over leadership of the group, renaming it the Sonny Blount Orchestra. They continued touring for several months before dissolving as unprofitable. Though the first edition of the Sonny Blount Orchestra was not financially successful, they earned positive notice from fans and other musicians. Blount afterward found steady employment as a musician in Birmingham.  Birmingham clubs often featured exotic trappings, such as vivid lighting and murals with tropical or oasis scenes. Some believe these influenced the elements Sun Ra incorporated in his later stage shows. Playing for the big bands gave black musicians a sense of pride and togetherness, and they were highly regarded in the black community. They were expected to be disciplined and presentable, and in the segregated South, black musicians had wide acceptance in white society. They often played for elite white society audiences (though they were typically forbidden from associating with the audience).  In 1936, Whatley's intercession led to Blount's being awarded a scholarship at Alabama Agricultural and Mechanical University. He was a music education major, studying composition, orchestration, and music theory. He dropped out after a year.
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Why did it give them the sense of pride?

Answer:
and they were highly regarded in the black community.


Question:
Jones was born on May 13, 1931 in a rural area of Crete, Indiana, to James Thurman Jones (1887-1951), a World War I veteran, and Lynetta Putnam (1902-1977). Jones was of Irish and Welsh descent; he later claimed partial Cherokee ancestry through his mother, but his maternal second cousin later stated this was likely untrue. Economic difficulties during the Great Depression necessitated that Jones' family move to the town of Lynn in 1934, where he grew up in a shack without plumbing.
In 1951, Jones began attending gatherings of the Communist Party USA in Indianapolis. He became flustered with harassment he received during the McCarthy Hearings, particularly regarding an event he attended with his mother focusing on Paul Robeson, after which she was harassed by the FBI in front of her co-workers for attending. He also became frustrated with ostracism of open communists in the United States, especially during the trial of Julius and Ethel Rosenberg. This frustration, among other things, provoked a seminal moment for Jones in which he asked himself, "How can I demonstrate my Marxism? The thought was, infiltrate the church."  Jones was surprised when a Methodist superintendent helped him get a start in the church even though he knew Jones to be a communist and Jones did not meet him through the Communist Party USA. In 1952, he became a student pastor in Sommerset Southside Methodist Church, but claimed he left that church because its leaders barred him from integrating blacks into his congregation. Around this time, Jones witnessed a faith-healing service at a Seventh Day Baptist Church. He observed that it attracted people and their money and concluded that, with financial resources from such healings, he could help accomplish his social goals.  Jones organized a mammoth religious convention to take place on June 11 through June 15, 1956, in a cavernous Indianapolis hall called Cadle Tabernacle. To draw the crowds, Jim needed a religious headliner, and so he arranged to share the pulpit with Rev. William M. Branham, a healing evangelist and religious author who at the time was as highly revered as Oral Roberts. Following the convention, Jones was able to launch his own church, which changed names until it became the Peoples Temple Christian Church Full Gospel. The Peoples Temple was initially made as an inter-racial mission.
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what did he do after 1952

Answer:
Jones organized a mammoth religious convention to take place on June 11 through June 15, 1956,