While in his personal disposition, a liberal is ‘open-minded, not prejudiced’ (his heart), his ideological underpinnings are ‘favouring individual liberty, free trade and moderate political and social reform’ (his mind). On the other hand, a leftist is someone who vouches for ‘radical socialism that advocates the political and economic theory of social organization, wherein a whole community owns and controls the means of production, distribution, and exchange’.
Thus, the left-liberal tag that is loosely bandied about by assorted politicos and upstart elites in the arena of political correctness is nothing but an oxymoron brand. Be that as it may, even as these left-liberals tend to wear their hearts on their sleeves, yet they lock-up their minds in closets of bias.
2The Central Frames ofColor-Blind RacismThe mas.docxrhetttrevannion
2
�
The Central Frames of
Color-Blind Racism
The master defense against accurate social perception and change is
always and in every society the tremendous conviction of rightness
about any behavior form which exists.
—John Dollard, Class and Caste in a Southern Town
I f Jim Crow’s racial structure has been replaced by a ‘‘new racism,’’what happened to Jim Crow racism? What happened to beliefs about
blacks’ mental, moral, and intellectual inferiority, to the idea that ‘‘it is
the [black man’s] own fault that he is a lower-caste . . . a lower-class man’’
or the assertion that blacks ‘‘lack initiative, are shiftless, have no sense of
time, or do not wish to better themselves’’;1 in short, what happened to
the basic claim that blacks are subhuman?2 Social analysts of all stripes
agree that most whites no longer subscribe to these tenets. However, this
does not mean the ‘‘end of racism,’’3 as a few conservative commentators
have suggested. Instead, a new powerful ideology has emerged to defend
the contemporary racial order: the ideology of color-blind racism. Yet,
color-blind racism is a curious racial ideology. Although it engages, as all
ideologies do, in ‘‘blaming the victim,’’ it does so in a very indirect, ‘‘now
you see it, now you don’t’’ style that matches the character of the new
racism. Because of the slipperiness of color-blind racism, in this chapter I
examine its central frames and explain how whites use them in ways that
justify racial inequality.
THE FRAMES OF COLOR-BLIND RACISM
Ideologies are about ‘‘meaning in the service of power.’’4 They are expres-
sions at the symbolic level of the fact of dominance. As such, the ideolo-
25
26 Chapter 2
gies of the powerful are central in the production and reinforcement of
the status quo. They comfort rulers and charm the ruled much like an
Indian snake handler. Whereas rulers receive solace by believing they are
not involved in the terrible ordeal of creating and maintaining inequality,
the ruled are charmed by the almost magic qualities of a hegemonic ide-
ology.5
The central component of any dominant racial ideology is its frames or
set paths for interpreting information. These set paths operate as cul-de-sacs
because after people filter issues through them, they explain racial phe-
nomena following a predictable route. Although by definition dominant
frames must misrepresent the world (hide the fact of dominance), this
does not mean that they are totally without foundation. (For instance, it
is true that people of color in the United States are much better off today
than at any other time in history. However, it is also true—facts hidden
by color-blind racism—that because people of color still experience sys-
tematic discrimination and remain appreciably behind whites in many
important areas of life, their chances of catching up with whites are very
slim.) Dominant racial frames, therefore, provide the intellectual road
map used by rulers to navigate the always rocky road of .
2The Central Frames ofColor-Blind RacismThe mas.docxrhetttrevannion
2
�
The Central Frames of
Color-Blind Racism
The master defense against accurate social perception and change is
always and in every society the tremendous conviction of rightness
about any behavior form which exists.
—John Dollard, Class and Caste in a Southern Town
I f Jim Crow’s racial structure has been replaced by a ‘‘new racism,’’what happened to Jim Crow racism? What happened to beliefs about
blacks’ mental, moral, and intellectual inferiority, to the idea that ‘‘it is
the [black man’s] own fault that he is a lower-caste . . . a lower-class man’’
or the assertion that blacks ‘‘lack initiative, are shiftless, have no sense of
time, or do not wish to better themselves’’;1 in short, what happened to
the basic claim that blacks are subhuman?2 Social analysts of all stripes
agree that most whites no longer subscribe to these tenets. However, this
does not mean the ‘‘end of racism,’’3 as a few conservative commentators
have suggested. Instead, a new powerful ideology has emerged to defend
the contemporary racial order: the ideology of color-blind racism. Yet,
color-blind racism is a curious racial ideology. Although it engages, as all
ideologies do, in ‘‘blaming the victim,’’ it does so in a very indirect, ‘‘now
you see it, now you don’t’’ style that matches the character of the new
racism. Because of the slipperiness of color-blind racism, in this chapter I
examine its central frames and explain how whites use them in ways that
justify racial inequality.
THE FRAMES OF COLOR-BLIND RACISM
Ideologies are about ‘‘meaning in the service of power.’’4 They are expres-
sions at the symbolic level of the fact of dominance. As such, the ideolo-
25
26 Chapter 2
gies of the powerful are central in the production and reinforcement of
the status quo. They comfort rulers and charm the ruled much like an
Indian snake handler. Whereas rulers receive solace by believing they are
not involved in the terrible ordeal of creating and maintaining inequality,
the ruled are charmed by the almost magic qualities of a hegemonic ide-
ology.5
The central component of any dominant racial ideology is its frames or
set paths for interpreting information. These set paths operate as cul-de-sacs
because after people filter issues through them, they explain racial phe-
nomena following a predictable route. Although by definition dominant
frames must misrepresent the world (hide the fact of dominance), this
does not mean that they are totally without foundation. (For instance, it
is true that people of color in the United States are much better off today
than at any other time in history. However, it is also true—facts hidden
by color-blind racism—that because people of color still experience sys-
tematic discrimination and remain appreciably behind whites in many
important areas of life, their chances of catching up with whites are very
slim.) Dominant racial frames, therefore, provide the intellectual road
map used by rulers to navigate the always rocky road of .
PICK A PRODUCT OR PRODUCT CATEGORY ON EUROMONITOR AND WRITE A .docxkarlhennesey
PICK A PRODUCT OR PRODUCT CATEGORY ON EUROMONITOR AND WRITE A 600
WORD REPORT ON CONSUMER TRENDS FOR THAT PRODUCT OR PRODUCT CATEGORY
USING DATA FROM FIVE COUNTRIES. (The countries should be from different regions
and have different levels of economic development)
THE REPORT SHOULD INDICATE:
o What the overriding trends are for the product;
o In what type of country is the product doing well or poorly and why;
o Where are sales for the product projected to grow and decline;
o What do Euromonitor’s written assessments and reports tell you about the
product?
This assignment is due at 11:59pm on Wednesday, 12/4/2019.
Chapter 6. The Totalitarian Model: A False Utopia
Learning Objectives
· 1Define totalitarianism.
· 2Describe the role of ideology in totalitarian states.
· 3Identify the three most infamous totalitarian rulers and how they earned that reputation.
· 4Describe the three developmental stages in the life of a totalitarian state.
· 5Determine the value of studying totalitarianism even though the world’s worst examples of totalitarian rule have passed into the pages of history.
A new and more malignant form of tyranny called totalitarianism reared its ugly head in the twentieth century. The term itself denotes complete domination of a society and its members by tyrannical rulers and imposed beliefs. The totalitarian obsession with control extends beyond the public realm into the private lives of citizens.
Imagine living in a world in which politics is forbidden and everything is political—including work, education, religion, sports, social organizations, and even the family. Neighbors spy on neighbors and children are encouraged to report “disloyal” parents. “Enemies of the people” are exterminated.
Who are these “enemies“? Defined in terms of whole categories or groups within society, they typically encompass hundreds of thousands and even millions of people who are “objectively” counterrevolutionary—for example, Jews and Gypsies (Romany) in Nazi Germany, the bourgeoisie (middle class) and kulaks (rich farmers) in Soviet Russia, and so on. By contrast, authoritarian governments typically seek to maintain political power (rather than to transform society) and more narrowly define political enemies as individuals (not groups) actively engaged in opposing the existing state.
Why study totalitarianism now that the Soviet Union no longer exists? First, communism is not the only possible form of totalitarian state. The examples of Nazi Germany and Fascist Italy are reminders that totalitarianism is not a product of one ideology, regime, or ruler. Second, totalitarianism is an integral part of contemporary history. Many who suffered directly at the hands of totalitarian dictators or lost loved ones in Hitler’s Holocaust, Stalin’s Reign of Terror, Mao’s horrific purges, or other more recent instances of totalitarian brutality are still living. The physical and emotional scars of the victims remain even after the tyrants are long g ...
From the Logic of the Particular to the Plea of Minority: A Philosophical App...AJHSSR Journal
ABSTRACT: The problem of minorities1
is one of the constancies that is more and more being highlighted
notably in the battling field of the social, economic, political, cultural and the military. But giving the diverse
angles from which we may want to draw the question of minority2
, or better still, make it elastic, there is a high
risk of ignoring the fact that the latter is above all a philosophical problem. The struggle for the emancipation of
minorities cannot be purely legal or moral; it must be rooted in a broader conception of man and the cosmos.
This is the point of view defended by John Stuart Mill and some English authors. More precisely, he appeals for
an argument which requires a revision of logic in connection with their revision of the cosmology, a revision
which prepares what Wilhelm Windelband will later refer to as “idiological” logic. This article aims at showing
that, faced with complex situations, generalized definition covers within it some frustrations giving that the
world is first and foremost an agglomeration of private lives. But, can we thus value individuals and socialgroups, without at the same time absolving the notion of private life and without a transcendental negation of
values? Furthermore, should one of these arguments in favor of minority base the acceptance of all minorities?
Besides, is it not pertinent we differentiate between objective minority (women, racial, Disabled) that can make
a consensus, and a subjective minority (L.G.B.T.) whose acceptance can be problematic?
KEYWORDS:“Idiological” logic, minority, objective minority, subjective minority, liberalism.
Human beings, irrespective of their colors, creeds and nationalities and religions, need to be reminded that they are the sons and daughters of Adam and the Eve. The “Flood of Noah” had dispersed and relocated them in different geo-environmental zones which influenced their appearances, their languages, their life styles and ultimately their beliefs and their faiths too. I do not find myself prepared for a minute to believe that the Muslims, the Jews, the Christians, the Hindus and the Buddhists are justified in behaving like enemies of each other only because they practice different religions. Religions are nothing but different sets of Divine Manuals regarding an individual’s “conduct of day-to-day business of life” influencing every aspect of human behavior in this world. Does the God, who has created this universe and whatever is in it, depend on His own creation to impose His will in the name of religion on mankind, by force? He has all the power in the universe to do that Himself. But He did not opt for that. His last message Quran, through his last messenger Muhammad (PBUH) categorically and strictly prohibits that. Islam is a religion that truly and literally means PEACE. Muslims are allowed to go to war with a set of exemplary precautionary instructions only when war is extremely necessary and unavoidable to maintain and create a genuine environment of peace. If this is true and it is true then why are the Muslims treated like enemies of the non-Muslims and the Muslims treat the non-Muslims as their enemies? Why they are suspicious of the intentions of each other? It is ironic that a “Cruel Inhuman System of Exploitation” has been imposed on the people of the Muslim countries internally by a “Group of Exploiters” in the name of secularism, moderation, toleration and “Unregulated Free Economy” with the blessings of their “External Supporters” who are obviously justified in doing so in the strategic interest of their respective countries. Majority of the people in the Muslim countries are helpless and the only weapon available to them is frustration visibly dominated by hatred for their rulers, politicians, bureaucrats, businessmen, army generals and the foreign heads of states and the governments who support them. The most genuine embarrassing question, therefore, is how to put an end to this exploitation and consequently the frustration and hatred which is an obvious outcome of the realities on ground?
Mussolini, the Doctrine of Fascism, AbridgedDanteK
This document was written by Benito Mussolini in 1932 together with Giovanni Gentile, two months before the National Assembly would meet to discuss Fascist philosophy. This abridged version is approximately one third of the original.
277 CHAPTER 6 THE (ANTI-)POLITICS OF AUTONOMY Almo.docxtamicawaysmith
277
CHAPTER 6: THE (ANTI-)POLITICS OF AUTONOMY
Almost without exception, revolutionary social movements in the twentieth century have
sought to conquer national political power -- either to take over nation-states through elections or
overthrow them through violence. The goal of autonomous movements is to transcend nation-
states, not capture them. Since autonomists are singularly uninterested in what is normally regarded
as politics (campaigns, votes, fundraising, party formation, etc.), is it possible to speak of the
politics of autonomy? An affirmative answer rests upon a redefinition of politics, one that considers
civil Ludditism and confrontational demonstrations to be forms of political action. In this chapter, I
compare autonomous (anti-) politics with these those of the Greens and of the Left. In so doing, I
hope to demarcate the boundaries of autonomous movements and speculate on their possible
applicability to other contexts. As will become clear in the course of my discussion, one of the
principal weaknesses of contemporary political movements has been their tendency to adopt ready-
made theories from previous waves of activism. In order to mitigate such dogmatic behavior in
future autonomous movements, I develop a detailed critique of the theories of Antonio Negri, the
Italian autonomist whose notions of revolutionary strategy vary widely from those I understand as
most effective and relevant. In contrast to Negri's call to adopt the cyborg as a model of action, I
propose a rationality of the heart and a reconsideration of the role of spontaneity and militance.
Unlike Social Democracy and Leninism, the two main currents of the twentieth century
Left, the Autonomen are relatively unencumbered with rigid ideologies. The absence of any central
organization (or even primary organizations) helps keep theory and practice in continual interplay.
Indeed, actions speak for most Autonomen, not words, and the sheer volume of decentralized
happenings generated by small groups acting on their own initiative prohibits systematic
understanding of the totality of the movement, a first step in the dismantling of any system. No
single organization can control the directions of actions undertaken from the grassroots. Although
the Autonomen have no unified ideology and there has never been an Autonomen manifesto, their
statements make it clear they fight "not for ideologies, not for the proletariat, not for the people" but
(in much the same sense as feminists first put it) for a "politics of the first person." They want
self-determination and "the abolition of politics," not leadership by a party. They want to destroy
the existing social system because they see it as the cause of "inhumanity, exploitation and daily
monotony."1
No doubt the Autonomen are difficult to define. Neither a party nor a movement, their
diffuse status frustrates those who seek a quick and easy definition for them. They appear as the
"bla ...
Chapter 3 The Central Frames of Color-Blind Racism The mas.docxchristinemaritza
Chapter 3
The Central Frames
of Color-Blind Racism
The master defense against accurate social perception and change is al-
ways and in every society the tremendous conviction of Tightness about
any behavior form which exists.
— John Dollard, Class and Caste in a Southern Town
If Jim Crow's racial structure has been replaced by a "new racism,"
what happened to Jim Crow racism? What happened to beliefs about
blacks' mental, moral, and intellectual inferiority, to the idea that "it is
the [black man's] own fault that he is a lower-caste ... a lower-class man"
or the assertion that blacks "lack initiative, are shiftless, have no sense of
time, or do not wish to better themselves" 1 ; in short, what happened to
the basic claim that blacks are subhuman? 2 Social analysts of all stripes
agree that most whites no longer subscribe to these tenets. However, this
does not mean the "end of racism," 3 as a few conservative commentators
have suggested. Instead, a new powerful ideology has emerged to defend
the contemporary racial order: the ideology of color-blind racism. Yet,
color-blind racism is a curious racial ideology. Although it engages, as all
ideologies do, in "blaming the victim," it does so in a very indirect, "now
you see it, now you don't" style that matches the character of the new
racism. Because of the slipperiness of color-blind racism, in this chapter, I
examine its central frames and explain how whites use them in ways that
justify racial inequality.
73
74
Chapter 3
THE FRAMES OF COLOR-BLIND RACISM
Ideologies are about "meaning in the service of power." 4 They are expres-
sions at the symbolic level of the fact of dominance. As such, the ideolo-
gies of the powerful are central in the production and reinforcement of
the status quo. They comfort rulers and charm the ruled much like an
Indian snake handler. Whereas rulers receive solace by believing they are
not involved in the terrible ordeal of creating and maintaining inequal-
ity, the ruled are charmed by the almost magic qualities of a hegemonic
ideology. 5
The central component of any dominant racial ideology is its frames or
set paths for interpreting information. These set paths operate as cul-de-sacs
because after people filter issues through them, they explain racial phe-
nomena following a predictable route. Although by definition dominant
frames must misrepresent the world (hide the fact of dominance), this
does not mean that they are totally without foundation. (For instance, it
is true that people of color in the United States are much better off today
than at any other time in history. However, it is also true — facts hidden
by color-blind racism — that because people of color still experience sys-
tematic discrimination and remain appreciably behind whites in many
important areas of life, their chances of catching up with whites are very
slim.) Dominant racial frames, therefore, provide the intellectual road
ma ...
Basic Structure of the Indian Constitution - The Case of a Square Peg in the ...BS Murthy
While the right to practice religion enabled the dalit Hindus to gain entry into the thereto out of reach temples, the right to propagate their faith gave the legal protection to the Muslims and the Christians alike to poach into the tenuous Hindu religious arena of the tribal people and the scheduled castes. It’s thus, owing to the suicidal freedom of religious propagation, demographically speaking that is, the 9% or so of the post-partition India’s Muslim population has since swelled to 18% or more and if the harvest of around 10% crypto-Christian souls is accounted for, one can get the picture of the perilous state of the Indian demography, which, given the exclusivist and supremacist credo of the Semitic faiths, if left unaddressed, could lead to another partition down the wretched line of the Indian history.
Semitic Censure Of Sanatana Dharma,Or The Pot Calling The Kettle Black.pdfBS Murthy
Unmindful of the old adage, when you point a finger at someone else, there are three pointing back to you, Udhayanidhi, the Christian son of the atheist Chief Minister of Tamil Nadu, MK Stalin and his devout Hindu wife, had raged an unseemly controversy through his clarion call for the eradication of sanatana dharma aka Hinduism that he likened to dengue, malaria and corona. It is another matter though that he has no issues with the ethics of the Christianity that required him to get baptized into its fold to wed his believing beloved. Be that as it may, his closet Christian party colleague A. Raja pitched in with AIDS and leprosy tags to picture Hinduism as a menace to the world at large for it is a synonym of casteism. But who were to ask the Indian Church as to why it won’t deem encouraging Crypto-Christianity, which is the secret practice of Christianity, in places and time periods where Christians were persecuted or Christianity was outlawed, as a fraud in the secular Bharat, whose constitution naively grants its citizens, read Christians and Muslims, the right to propagate their faith, which is but the license to convert the gullible Hindus. Likewise, who were to question the morality of the closet Christians, who allegedly follow the teaching of Jesus and yet have no compunction in hiding their changed faith to fool the public and deceive the State to derive undue benefits to gain illegally? That the Church is hands in glove with this duplicitous evangelical ways is of no credit either to their God or His Son is somehow lost on the born-again Christians as well as the eager converts. In so far as the caste in the Christianity is concerned, the segregated Churches stand tall to testify the same. That being the Indian Christian reality, there’s no gainsaying for the dalits to embrace the alien faith on the sly but yet the onus is on the Hindu samaaj to make them feel at home in the Sanatana tent.
PICK A PRODUCT OR PRODUCT CATEGORY ON EUROMONITOR AND WRITE A .docxkarlhennesey
PICK A PRODUCT OR PRODUCT CATEGORY ON EUROMONITOR AND WRITE A 600
WORD REPORT ON CONSUMER TRENDS FOR THAT PRODUCT OR PRODUCT CATEGORY
USING DATA FROM FIVE COUNTRIES. (The countries should be from different regions
and have different levels of economic development)
THE REPORT SHOULD INDICATE:
o What the overriding trends are for the product;
o In what type of country is the product doing well or poorly and why;
o Where are sales for the product projected to grow and decline;
o What do Euromonitor’s written assessments and reports tell you about the
product?
This assignment is due at 11:59pm on Wednesday, 12/4/2019.
Chapter 6. The Totalitarian Model: A False Utopia
Learning Objectives
· 1Define totalitarianism.
· 2Describe the role of ideology in totalitarian states.
· 3Identify the three most infamous totalitarian rulers and how they earned that reputation.
· 4Describe the three developmental stages in the life of a totalitarian state.
· 5Determine the value of studying totalitarianism even though the world’s worst examples of totalitarian rule have passed into the pages of history.
A new and more malignant form of tyranny called totalitarianism reared its ugly head in the twentieth century. The term itself denotes complete domination of a society and its members by tyrannical rulers and imposed beliefs. The totalitarian obsession with control extends beyond the public realm into the private lives of citizens.
Imagine living in a world in which politics is forbidden and everything is political—including work, education, religion, sports, social organizations, and even the family. Neighbors spy on neighbors and children are encouraged to report “disloyal” parents. “Enemies of the people” are exterminated.
Who are these “enemies“? Defined in terms of whole categories or groups within society, they typically encompass hundreds of thousands and even millions of people who are “objectively” counterrevolutionary—for example, Jews and Gypsies (Romany) in Nazi Germany, the bourgeoisie (middle class) and kulaks (rich farmers) in Soviet Russia, and so on. By contrast, authoritarian governments typically seek to maintain political power (rather than to transform society) and more narrowly define political enemies as individuals (not groups) actively engaged in opposing the existing state.
Why study totalitarianism now that the Soviet Union no longer exists? First, communism is not the only possible form of totalitarian state. The examples of Nazi Germany and Fascist Italy are reminders that totalitarianism is not a product of one ideology, regime, or ruler. Second, totalitarianism is an integral part of contemporary history. Many who suffered directly at the hands of totalitarian dictators or lost loved ones in Hitler’s Holocaust, Stalin’s Reign of Terror, Mao’s horrific purges, or other more recent instances of totalitarian brutality are still living. The physical and emotional scars of the victims remain even after the tyrants are long g ...
From the Logic of the Particular to the Plea of Minority: A Philosophical App...AJHSSR Journal
ABSTRACT: The problem of minorities1
is one of the constancies that is more and more being highlighted
notably in the battling field of the social, economic, political, cultural and the military. But giving the diverse
angles from which we may want to draw the question of minority2
, or better still, make it elastic, there is a high
risk of ignoring the fact that the latter is above all a philosophical problem. The struggle for the emancipation of
minorities cannot be purely legal or moral; it must be rooted in a broader conception of man and the cosmos.
This is the point of view defended by John Stuart Mill and some English authors. More precisely, he appeals for
an argument which requires a revision of logic in connection with their revision of the cosmology, a revision
which prepares what Wilhelm Windelband will later refer to as “idiological” logic. This article aims at showing
that, faced with complex situations, generalized definition covers within it some frustrations giving that the
world is first and foremost an agglomeration of private lives. But, can we thus value individuals and socialgroups, without at the same time absolving the notion of private life and without a transcendental negation of
values? Furthermore, should one of these arguments in favor of minority base the acceptance of all minorities?
Besides, is it not pertinent we differentiate between objective minority (women, racial, Disabled) that can make
a consensus, and a subjective minority (L.G.B.T.) whose acceptance can be problematic?
KEYWORDS:“Idiological” logic, minority, objective minority, subjective minority, liberalism.
Human beings, irrespective of their colors, creeds and nationalities and religions, need to be reminded that they are the sons and daughters of Adam and the Eve. The “Flood of Noah” had dispersed and relocated them in different geo-environmental zones which influenced their appearances, their languages, their life styles and ultimately their beliefs and their faiths too. I do not find myself prepared for a minute to believe that the Muslims, the Jews, the Christians, the Hindus and the Buddhists are justified in behaving like enemies of each other only because they practice different religions. Religions are nothing but different sets of Divine Manuals regarding an individual’s “conduct of day-to-day business of life” influencing every aspect of human behavior in this world. Does the God, who has created this universe and whatever is in it, depend on His own creation to impose His will in the name of religion on mankind, by force? He has all the power in the universe to do that Himself. But He did not opt for that. His last message Quran, through his last messenger Muhammad (PBUH) categorically and strictly prohibits that. Islam is a religion that truly and literally means PEACE. Muslims are allowed to go to war with a set of exemplary precautionary instructions only when war is extremely necessary and unavoidable to maintain and create a genuine environment of peace. If this is true and it is true then why are the Muslims treated like enemies of the non-Muslims and the Muslims treat the non-Muslims as their enemies? Why they are suspicious of the intentions of each other? It is ironic that a “Cruel Inhuman System of Exploitation” has been imposed on the people of the Muslim countries internally by a “Group of Exploiters” in the name of secularism, moderation, toleration and “Unregulated Free Economy” with the blessings of their “External Supporters” who are obviously justified in doing so in the strategic interest of their respective countries. Majority of the people in the Muslim countries are helpless and the only weapon available to them is frustration visibly dominated by hatred for their rulers, politicians, bureaucrats, businessmen, army generals and the foreign heads of states and the governments who support them. The most genuine embarrassing question, therefore, is how to put an end to this exploitation and consequently the frustration and hatred which is an obvious outcome of the realities on ground?
Mussolini, the Doctrine of Fascism, AbridgedDanteK
This document was written by Benito Mussolini in 1932 together with Giovanni Gentile, two months before the National Assembly would meet to discuss Fascist philosophy. This abridged version is approximately one third of the original.
277 CHAPTER 6 THE (ANTI-)POLITICS OF AUTONOMY Almo.docxtamicawaysmith
277
CHAPTER 6: THE (ANTI-)POLITICS OF AUTONOMY
Almost without exception, revolutionary social movements in the twentieth century have
sought to conquer national political power -- either to take over nation-states through elections or
overthrow them through violence. The goal of autonomous movements is to transcend nation-
states, not capture them. Since autonomists are singularly uninterested in what is normally regarded
as politics (campaigns, votes, fundraising, party formation, etc.), is it possible to speak of the
politics of autonomy? An affirmative answer rests upon a redefinition of politics, one that considers
civil Ludditism and confrontational demonstrations to be forms of political action. In this chapter, I
compare autonomous (anti-) politics with these those of the Greens and of the Left. In so doing, I
hope to demarcate the boundaries of autonomous movements and speculate on their possible
applicability to other contexts. As will become clear in the course of my discussion, one of the
principal weaknesses of contemporary political movements has been their tendency to adopt ready-
made theories from previous waves of activism. In order to mitigate such dogmatic behavior in
future autonomous movements, I develop a detailed critique of the theories of Antonio Negri, the
Italian autonomist whose notions of revolutionary strategy vary widely from those I understand as
most effective and relevant. In contrast to Negri's call to adopt the cyborg as a model of action, I
propose a rationality of the heart and a reconsideration of the role of spontaneity and militance.
Unlike Social Democracy and Leninism, the two main currents of the twentieth century
Left, the Autonomen are relatively unencumbered with rigid ideologies. The absence of any central
organization (or even primary organizations) helps keep theory and practice in continual interplay.
Indeed, actions speak for most Autonomen, not words, and the sheer volume of decentralized
happenings generated by small groups acting on their own initiative prohibits systematic
understanding of the totality of the movement, a first step in the dismantling of any system. No
single organization can control the directions of actions undertaken from the grassroots. Although
the Autonomen have no unified ideology and there has never been an Autonomen manifesto, their
statements make it clear they fight "not for ideologies, not for the proletariat, not for the people" but
(in much the same sense as feminists first put it) for a "politics of the first person." They want
self-determination and "the abolition of politics," not leadership by a party. They want to destroy
the existing social system because they see it as the cause of "inhumanity, exploitation and daily
monotony."1
No doubt the Autonomen are difficult to define. Neither a party nor a movement, their
diffuse status frustrates those who seek a quick and easy definition for them. They appear as the
"bla ...
Chapter 3 The Central Frames of Color-Blind Racism The mas.docxchristinemaritza
Chapter 3
The Central Frames
of Color-Blind Racism
The master defense against accurate social perception and change is al-
ways and in every society the tremendous conviction of Tightness about
any behavior form which exists.
— John Dollard, Class and Caste in a Southern Town
If Jim Crow's racial structure has been replaced by a "new racism,"
what happened to Jim Crow racism? What happened to beliefs about
blacks' mental, moral, and intellectual inferiority, to the idea that "it is
the [black man's] own fault that he is a lower-caste ... a lower-class man"
or the assertion that blacks "lack initiative, are shiftless, have no sense of
time, or do not wish to better themselves" 1 ; in short, what happened to
the basic claim that blacks are subhuman? 2 Social analysts of all stripes
agree that most whites no longer subscribe to these tenets. However, this
does not mean the "end of racism," 3 as a few conservative commentators
have suggested. Instead, a new powerful ideology has emerged to defend
the contemporary racial order: the ideology of color-blind racism. Yet,
color-blind racism is a curious racial ideology. Although it engages, as all
ideologies do, in "blaming the victim," it does so in a very indirect, "now
you see it, now you don't" style that matches the character of the new
racism. Because of the slipperiness of color-blind racism, in this chapter, I
examine its central frames and explain how whites use them in ways that
justify racial inequality.
73
74
Chapter 3
THE FRAMES OF COLOR-BLIND RACISM
Ideologies are about "meaning in the service of power." 4 They are expres-
sions at the symbolic level of the fact of dominance. As such, the ideolo-
gies of the powerful are central in the production and reinforcement of
the status quo. They comfort rulers and charm the ruled much like an
Indian snake handler. Whereas rulers receive solace by believing they are
not involved in the terrible ordeal of creating and maintaining inequal-
ity, the ruled are charmed by the almost magic qualities of a hegemonic
ideology. 5
The central component of any dominant racial ideology is its frames or
set paths for interpreting information. These set paths operate as cul-de-sacs
because after people filter issues through them, they explain racial phe-
nomena following a predictable route. Although by definition dominant
frames must misrepresent the world (hide the fact of dominance), this
does not mean that they are totally without foundation. (For instance, it
is true that people of color in the United States are much better off today
than at any other time in history. However, it is also true — facts hidden
by color-blind racism — that because people of color still experience sys-
tematic discrimination and remain appreciably behind whites in many
important areas of life, their chances of catching up with whites are very
slim.) Dominant racial frames, therefore, provide the intellectual road
ma ...
Basic Structure of the Indian Constitution - The Case of a Square Peg in the ...BS Murthy
While the right to practice religion enabled the dalit Hindus to gain entry into the thereto out of reach temples, the right to propagate their faith gave the legal protection to the Muslims and the Christians alike to poach into the tenuous Hindu religious arena of the tribal people and the scheduled castes. It’s thus, owing to the suicidal freedom of religious propagation, demographically speaking that is, the 9% or so of the post-partition India’s Muslim population has since swelled to 18% or more and if the harvest of around 10% crypto-Christian souls is accounted for, one can get the picture of the perilous state of the Indian demography, which, given the exclusivist and supremacist credo of the Semitic faiths, if left unaddressed, could lead to another partition down the wretched line of the Indian history.
Semitic Censure Of Sanatana Dharma,Or The Pot Calling The Kettle Black.pdfBS Murthy
Unmindful of the old adage, when you point a finger at someone else, there are three pointing back to you, Udhayanidhi, the Christian son of the atheist Chief Minister of Tamil Nadu, MK Stalin and his devout Hindu wife, had raged an unseemly controversy through his clarion call for the eradication of sanatana dharma aka Hinduism that he likened to dengue, malaria and corona. It is another matter though that he has no issues with the ethics of the Christianity that required him to get baptized into its fold to wed his believing beloved. Be that as it may, his closet Christian party colleague A. Raja pitched in with AIDS and leprosy tags to picture Hinduism as a menace to the world at large for it is a synonym of casteism. But who were to ask the Indian Church as to why it won’t deem encouraging Crypto-Christianity, which is the secret practice of Christianity, in places and time periods where Christians were persecuted or Christianity was outlawed, as a fraud in the secular Bharat, whose constitution naively grants its citizens, read Christians and Muslims, the right to propagate their faith, which is but the license to convert the gullible Hindus. Likewise, who were to question the morality of the closet Christians, who allegedly follow the teaching of Jesus and yet have no compunction in hiding their changed faith to fool the public and deceive the State to derive undue benefits to gain illegally? That the Church is hands in glove with this duplicitous evangelical ways is of no credit either to their God or His Son is somehow lost on the born-again Christians as well as the eager converts. In so far as the caste in the Christianity is concerned, the segregated Churches stand tall to testify the same. That being the Indian Christian reality, there’s no gainsaying for the dalits to embrace the alien faith on the sly but yet the onus is on the Hindu samaaj to make them feel at home in the Sanatana tent.
Basic Structure of the Indian Constitution - The Case of a Square Peg in the ...BS Murthy
Indian Supreme Court’s Basic Structure surmise, the case of a square peg in the round hole, is nothing but a Doctrine of Division that is bound to undermine India’s post-partition
Lured by the pitch - All marriages are made in heaven but some are delayed on earth: We endeavor to hasten them all - Priya goes to Renuka Marriage Bureau.
Scanning the prospects, when she spotted Venu, whom she slighted long ago, she rushes to him to bring about a dramatic encounter.
What brought about Priya’s change of heart to seek her former suitor and how Venu responds to his old flame’s fresh overtures lend suspense to their romance in this novella.
Bhagwat De-squeeze of Hindu Caste-Squeeze.pdfBS Murthy
Addressing a gathering at Ravidas Jayanti in Mumbai recently, Dr. Mohan Bhagwat, the Sarsanghchalak of Rashtriya Swayamsevak Sangh (RSS), as cited in the Organiser, dateline Feb 6, 2023, has said - “To our Creator, we are equal. There is no caste or sect. If some pundits citing scriptures are talking about caste-based discrimination, then it is false. .. We are confused in the whirlpool of the concept of caste and caste hierarchy. This confusion has to be removed. “
Maybe, Dr. Bhagwat's assertion supra is primarily meant to douse the Shudra political fire but if only carried forward, it has an immense potential to set the Hindu polity on its reformist course like none else before.”
On Bashing Manu Smriti Or Flogging A Dead Horse Riding A Blind Ass.pdfBS Murthy
None knows when Manu Smriti had its last sway, if at all, over the Indian polity but still the Hindu castes that it slighted lazily hold it against the Brahmins that it once exalted, and ominously, the evangelists cynically bash Hinduism with it to lure the former into their Semitic fold. However, this essay is not an exercise to endorse the extinct Smriti per se but an attempt to expose the perceptive vacuity and the intellectual dishonesty, as the case may be, of its debunkers.
So, instead of bashing the Manu Smriti a la flogging the dead horse riding a blind ass, it pays the mankind to discard the redundant chaff to nourish itself on the pristine grain in Manu’s ancient granary.
The irony of the alleged lack of free speech in Modi India lies in the absolute freedom of its uninhibited propagation in its subsidiary media. In so far as the right-wing blowback in the social media, the left-libs fall short on the idiom that ‘people who live in glass houses shouldn’t throw stones’. When it comes to the ‘agencies’ knocking at free speakers’ doors, the legal dictum paraphrased as ‘one must go to town with clean hands’ has to be borne in mind by one and all. Be that as it may, it’s not as if it was all hunky-dory in the Nehruvian order of yore that nurtured the Modi-aggrieved of the day, and this is not an essay of its dark shades but an attempt to reach the roots of the self-defeating Hindu mindset, passing through my life and times.
When I thought I am done with the study of interpolations in the Gita after my critique, Inane Interpolations in Bhagvad-Gita (An Invocation for their Revocation) I was tempted to turn my attention to the seldom read but much maligned Manu Smriti*. While I found that that testament is Incongruent and its motivated castigation is nothing but flogging a dead horse riding a blind donkey (an eponymous essay is due on this aspect), nevertheless, I could discern Manu’s shadow on the Gita’s path that is sought to be placed here for a public view.
The irony of the alleged lack of free speech in Modi India lies in the absolute freedom of its uninhibited propagation in its subsidiary media. In so far as the right-wing blowback in the social media, the left-libs fall short on the idiom that ‘people who live in glass houses shouldn’t throw stones’. When it comes to the ‘agencies’ knocking at free speakers’ doors, the legal dictum paraphrased as ‘one must go to town with clean hands’ has to be borne in mind by one and all. Be that as it may, it’s not as if it was all hunky-dory in the Nehruvian order of yore that nurtured the Modi-aggrieved of the day, and this is not an essay of its dark shades but an attempt to reach the roots of the self-defeating Hindu mindset, passing through my life and times.
When I thought I am done with the study of interpolations in the Gita after my critique, Inane Interpolations in Bhagvad-Gita (An Invocation for their Revocation) I was tempted to turn my attention to the seldom read but much maligned Manu Smriti*. While I found that that testament is Incongruent and its motivated castigation is nothing but flogging a dead horse riding a blind donkey (an eponymous essay is due on this aspect), nevertheless, I could discern Manu’s shadow on the Gita’s path that is sought to be placed here for a public view.
My 'novel' Account of Human Possibility.pdfBS Murthy
Who would have thought that life held such literary possibilities in the English language for a rustic Telugu lad reared in the rural Andhra, even in the post-colonial India? So, the possibilities of life are indeed novel and seemingly my life has crystallized itself in my body of work before death could dissipate it.
Told God man In Genesis One
Him He created in form of His
Not when asked as how He did
Thought He fit in Genesis Two
To tell He used the dust for that
But to change tack after that,
,,,
A Sense of Contribution - The Source of Fulfillment BS Murthy
However, the advancement of the world that enlarged the frontiers of livelihood began to afford material opportunities to the land-less lot, and that came to alter the grammar of living, written with the alphabets of ambition. In time, as success became the key word of life and contentment the anathema to ambition, man truly set himself on the rat race on the material course to his mental detriment. Be that as it may, man need not feel damned, so it seems, for he could redeem himself through the concept of contribution he himself had evolved that is by shifting the gear from the sense of success
It is high time for the Hindus to strive hard to regain the intellectual vigour of their ancestors though sans their vice of inimical secrecy, and that should enable them to shed the mediocrity of their lazy minds.
Obviously oblivious of the inimicality of the Islamic credo, the erudite Hindus, dubbed as left-liberals, invariably have come to downplay the exclusivist Islamic penchant just as an aberration of the obscurantist Musalmans lying on the fringes of the marginalized Indian umma. So, as if to forestall any Hindu resentment against the ever multiplying Musalmans as well as the fast growing crypto Christians, owing allegiance to alien faiths, these Hindus began to solicit sympathy for them through every medium that came under their ‘liberal’ sway by picturing them as a sort of noble souls while at the same time depicting their fellow Hindus as incorrigibly regressive beings.
So to say, the Macaulay Minute with Maulana’s add-ons thus shaped the fake Nehruvian ‘Idea of India’ based on the perverse narrative of tolerance of the intolerant and intolerance of the tolerant, which insensibly afflicted the Hindu mindset and the thought process in every sphere of India’s intellectual activity
Dichotomy Between Hindu Religiosity and Gita's spiritualityBS Murthy
The Gita’s exhortation to man to surrender to Him, the corner stone of the Semitic faiths, and alien to the Hindu ethos, invariably fails to scripturally draw the Hindus towards it, thereby rendering them skeptical to explore its sterling philosophy fashioned for their benefit.
The Gita ‘as it is’ - A Travesty of casteBS Murthy
This, possibly, over-two-millennia-old classic could be the only epic in the world that is admired without application of mind and debunked with understandable misunderstanding as it, as it is, sanctions the inimical caste divisions in the Hindu polity as opposed to the Torah, the Bible, and the Quran that seek to inculcate unity amongst the respective communities.
If Modi indeed were to be the ninth avatar, besides restoring the purity of the Bhagvad-Gita by ridding it of its ritualistic as well as the casteist interpolations to usher in the Hindu renaissance and social unity, he would rectify the detrimental religious fault lines in the India-inimical constitution. Equally importantly, besides blinding the demographic eye of the Abrahamic faiths on Maa Bharati, he would ensure that they won’t foul mouth the Hindus and their dharma. If not, he could be but a half avatar meant only to make India strong so that the external developments on the anvil – the electric vehicle short-circuit in the Muslim oil wells and the Islamic strife in the Christian world – would take care of its internal problems.
Have Hindus Become More Intolerant or less IndulgentBS Murthy
When the Semitic free run on the Hindu turf under Sonia’s proxy watch ended with the ascent of Narendra Modi onto the Delhi gaddi, the Indian agendas of the Christian west and the Muslim umma faced impediments resulting in the brouhaha over the growing religious intolerance of Hindus towards India’s minorities. Given the racial biases and the religious prejudices of both against the Hindus and that the world media, by and large is controlled by them, a critical appraisal of their propaganda with objective lenses is called for.
Inane Interpolations In Bhagvad-Gita (An Invocation for their Revocation)BS Murthy
The Manusmriti, the social doctrine of yore, and the Bhagvad-Gita, the spiritual tome in vogue that lay down the discriminatory dharma (duties) of the four social classes (castes) have been the bugbears of the Hindu backward classes. However, to their chagrin, of late, as the latter is being mindlessly promoted even though the former was constitutionally debunked, they began advocating that it too should be dumped in a dustbin.
Ironically, the improbability of their progenitor Krishna, the architect of the Gita, relegating his own ilk to the social margins failed to dawn upon these that Gita supposedly slights, even to this day! Thus, their intellectuals, instead of seeking to reclaim their priceless heritage, albeit after ridding its interpolative garbage, tend to rubbish it a la throwing the baby with the bathwater, and needless to say they must ponder.
Also, it is high time that the Gita-class stop laying store by the self-aggrandizing verses in this Vyāsa’s classic, evidently inserted by their progenitors that came to bedevil the Hindu spiritual integrity and social harmony. Likewise, the grumblers of the dalit desertions must see the need for setting the Hindu house in order to prevent the fractious poaching by the Church, if not to facilitate the ‘hoped for’ return of the prodigals. So also those who take pride that Hinduism is the only religion that reckons all faith as true, should be concerned about the ‘in vogue’ Gita that belittles some of their caste fellows. Besides, this work beckons the feminists to reckon the second of the two interpolations from it cited in the cover image that degrades them in unspeakable terms.
This ‘overdue’ work, may lead the ‘denied’ Hindu castes as well as the favored folks for an objective approach to the in vogue Bhagvad-Gita which could dispel the misgivings of the former and the delusions of the latter, thereby bridging the Hindu emotional gulf with its abridged book that restores its original form. Whether or not one concurs with its propositions, this original work could be of interest to the students of logic and reasoning as well.
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role of women and girls in various terror groupssadiakorobi2
Women have three distinct types of involvement: direct involvement in terrorist acts; enabling of others to commit such acts; and facilitating the disengagement of others from violent or extremist groups.
In a May 9, 2024 paper, Juri Opitz from the University of Zurich, along with Shira Wein and Nathan Schneider form Georgetown University, discussed the importance of linguistic expertise in natural language processing (NLP) in an era dominated by large language models (LLMs).
The authors explained that while machine translation (MT) previously relied heavily on linguists, the landscape has shifted. “Linguistics is no longer front and center in the way we build NLP systems,” they said. With the emergence of LLMs, which can generate fluent text without the need for specialized modules to handle grammar or semantic coherence, the need for linguistic expertise in NLP is being questioned.
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हम आग्रह करते हैं कि जो भी सत्ता में आए, वह संविधान का पालन करे, उसकी रक्षा करे और उसे बनाए रखे।" प्रस्ताव में कुल तीन प्रमुख हस्तक्षेप और उनके तंत्र भी प्रस्तुत किए गए। पहला हस्तक्षेप स्वतंत्र मीडिया को प्रोत्साहित करके, वास्तविकता पर आधारित काउंटर नैरेटिव का निर्माण करके और सत्तारूढ़ सरकार द्वारा नियोजित मनोवैज्ञानिक हेरफेर की रणनीति का मुकाबला करके लोगों द्वारा निर्धारित कथा को बनाए रखना और उस पर कार्यकरना था।
‘वोटर्स विल मस्ट प्रीवेल’ (मतदाताओं को जीतना होगा) अभियान द्वारा जारी हेल्पलाइन नंबर, 4 जून को सुबह 7 बजे से दोपहर 12 बजे तक मतगणना प्रक्रिया में कहीं भी किसी भी तरह के उल्लंघन की रिपोर्ट करने के लिए खुला रहेगा।
1. Insensitivity of Left-lib Hypocrisy.
By BS Murthy
While in his personal disposition, a liberal is ‘open-minded, not prejudiced’ (his
heart), his ideological underpinnings are ‘favouring individual liberty, free trade and
moderate political and social reform’ (his mind). On the other hand, a leftist is
someone who vouches for ‘radical socialism that advocates the political and economic
theory of social organization, wherein a whole community owns and controls the
means of production, distribution, and exchange’.
Thus, the left-liberal tag that is loosely bandied about by assorted politicos and
upstart elites in the arena of political correctness is nothing but an oxymoron brand.
Be that as it may, even as these left-liberals tend to wear their hearts on their sleeves,
yet they lock-up their minds in closets of bias.
Consider the liberals’ holistic hostility towards capitalism, wherein ‘goods are
produced and distributed through private investments’, though it is in synchrony with
their ideological moorings of ‘favouring individual liberty and free trade’. What is
worse, their ‘liberal’ endorsement of the socialistic economic model that is in
juxtaposition to the ‘individual liberty’ that they swear by only illustrates the state of
their closed minds. This is when there is no ambiguity about the ideological
delineation of these economic models, and when it comes to Islam, which advocates
peace in one ayat and obligates violence in another, the left-liberal ideological
confusion is understandable.
Thus, nothing exposes the left-liberals’ ideological hypocrisy than their dubbing the
criticism of the incongruities in Islam that goes against the grain of their own
cherished ‘individual liberty’ as Islamophobia. Leave alone espousing reforms in the
misogynistic Islamic order, not to speak of its medieval social mores and inhuman
punishments to the deviants, that they are averse to even debate about it
underscores their closed minded callousness. But lo, they find themselves in the
forefront, crying hoarse, when it comes to the aberrations in Hinduism.
2. Naturally, this absurd ‘liberal’ behaviour begs for an answer.
It’s not that the left-liberals are intellectually vacuous so as not to understand the
illiberality of Islam or the irrationality of its exploitative clerics. They are as much privy
to the tenets of Islam and the ways of the Musalman as the critiquing non-Muslim
majority, and are no less aware that Islam does not countenance change and
castigates would-be reformers as apostates with telling consequences. And that
explains the paucity of left-liberals in the Muslim majority countries.
All this should have obliged them to lend their ‘liberal’ voice to help the Muslims
living in non-Islamic countries to usher in reforms, but yet the left-liberals side with
the Mullahs to help them retain their fundamentalist grip over the hapless umma.
Why so? Maybe, realizing that Muslims are beyond redemption, the left-liberals could
have subconsciously developed an intellectual contempt for the community at large.
What’s worse, in the Muslim intransigence the left-liberals seem to have sensed an
opportunity for overkill on political correctness by branding even the well-meaning
criticism of Islam as Islamophobia that is besides taking the cudgels on behalf of the
radical Muslims. Never mind the human rights of the Musalmans, who too are human
after all. It’s time the genuine liberals come out of the left-lib’s hypocritical shadows
to initiate a constructive debate to bring about a course correction.