Micronation – Encyclopedia Westarctica

A micronation, sometimes referred to as a model country or new country project, is an entity that claims to be an independent nation or state but is not generally recognized by world governments or major international organizations.

Micronations are distinguished from imaginary countries and from other kinds of social groups (such as eco-villages, campuses, tribes, clans, and sects) by expressing a formal and persistent, even if unrecognized, claim of sovereignty over some physical territory. Micronations are also distinct from true secessionist movements; micronations' activities are almost always peaceful enough to be ignored rather than challenged by the established nations whose territory they claim.

Several micronations have issued coins, flags, postage stamps, passports, and other items. These items are rarely accepted outside their own community, but may be sold as novelties to help raise money or collected by enthusiasts.

The earliest known micronations date from the beginning of the 19th century. The advent of the Internet provided the means for people to create many new micronations, whose members are scattered all over the world and interact mostly by electronic means, often calling their nations "nomadic countries". The differences between such Internet micronations, other kinds of social networking groups, and role-playing games are sometimes difficult to define.

The term "micronation" to describe those entities dates at least to the 1970s. The term micropatriology is sometimes used to describe the study of both micronations and microstates by micronationalists, some of whom refer to sovereign nation-states as "macronations."

The term 'micronation' literally means "small nation." It is a neologism originating in the mid-1970s to describe the many thousands of small unrecognised state-like entities that have mostly arisen since that time.

The term has since also come to be used retrospectively to refer to earlier unrecognized entities, some of which date to as far back as the 19th century. Amongst supporters of micronations ("micronationalists") the term "macronation" is in common use to refer to any internationally recognised sovereign nation-state.

Not all micronations are small; some can be rather large, like Westarctica, or those with claims on other planets.

Micronations generally have a number of common features, although these may vary widely. They may have a structure similar to established sovereign states, including territorial claims, government institutions, official symbols and citizens, albeit on a much smaller scale. Micronations are often quite small, in both their claimed territory and claimed populations although there are some exceptions to this rule, with different micronations having different methods of citizenship. Micronations may also issue formal instruments such as postage stamps, coins, banknotes and passports, and bestow honors and titles of nobility.

The Montevideo Convention on the Right and Duties of States was one attempt to create a legal definition distinguishing between states and non-states. Some micronations like Sealand or Hutt River reject the term "micronation" and consider themselves fully sovereign states (feigning ignorance of the political reality of their condition); other micronations like Flandrensis or Molossia have no desire to be recognized as sovereign to the same degree as UN member states.

A small number of micronations are founded based on historical anomalies or on legal anomalies (deriving from disputed interpretations of law). These types of micronations are usually located on small (usually disputed) territorial enclaves, generate limited economic activity founded on[tourism and philatelic and numismatic sales, and are tolerated or ignored by the nations from which they claim to have seceded. This category includes:

The 1960s and 1970s witnessed the foundation of a number of territorial micronations. The first of these, Sealand, was established in 1967 on an abandoned World War II gun platform in the North Sea just off the coast of England, and has survived into the present day. Others were founded on libertarian principles and involved schemes to construct artificial islands, but only a few are known to have had even limited success in realizing that goal.

Micronationalism shed much of its traditionally eccentric anti-establishment mantle and took on a distinctly hobbyist perspective in the mid-1990s, when the emerging popularity of the Internet made it possible to create and promote statelike entities in an entirely electronic medium with relative ease. An early example is the Kingdom of Talossa, a micronation created in 1979 by then-14-year-old Robert Ben Madison, which went online in November 1995, and was reported in the New York Times and other print media in 2000.

The activities of these types of micronations are almost exclusively limited to simulations of diplomatic activity (including the signing of treaties" and participation in inter-micronational organizations such as the League of Micronations) and contribution to wikis. With the introduction of the Internet, many articles on how to create micronations were made available on such wikis, which serve as a hub of online activity for micronations. The most notable wiki for the forum, MicroWiki, was created in 2005.

A number of traditional territorial micronations, including the Hutt River Province, Seborga, and Sealand, maintain websites that serve largely to promote their claims and sell merchandise. In 1999, the MicroFreedom Index, an academic listing of micronations created by Mr. Steven Scharff, went online and has served as a resource for the micronational community for nearly twenty years.

In international law, the Montevideo Convention on the Right and Duties of States sets down the criteria for statehood in article 1.

The state as a person of international law should possess the following qualifications:

The first sentence of article 3 of the Montevideo Convention explicitly states that "The political existence of the state is independent of recognition by the other states."

Under these guidelines, any entity which meets all of the criteria set forth in article 1 can be regarded as sovereign under international law, whether or not other states have recognized it.

The Sovereign Military Order of Malta, as an independent subject of international law does not meet all the criteria for recognition as a State (however it does not claim itself a State either), but is and has been recognized as a sovereign nation for centuries.

The doctrine of territorial integrity does not effectively prohibit unilateral secession from established states in international law, per the relevant section from the text of the Final Act of the Conference on Security and Cooperation in Europe, also known as the Helsinki Final Act, Helsinki Accords or Helsinki Declaration:

IV. Territorial integrity of StatesThe participating States will respect the territorial integrity of each of the participating States.Accordingly, they will refrain from any action inconsistent with the purposes and principles of the Charter of the United Nations against the territorial integrity, political independence or the unity of any participating State, and in particular from any such action constituting a threat or use of force.The participating States will likewise refrain from making each other's territory the object of military occupation or other direct or indirect measures of force in contravention of international law, or the object of acquisition by means of such measures or the threat of them. No such occupation or acquisition will be recognized as legal.

In effect, this states that other states (i.e., third parties), may not encourage secession in a state. This does not make any statement as regards persons within a state electing to secede of their own accord.

There has been a small but growing amount of attention paid to the micronation phenomenon in recent years. Most interest in academic circles has been concerned with studying the apparently anomalous legal situations affecting such entities as Sealand and Hutt River, in exploring how some micronations represent grassroots political ideas, and in the creation of role-playing entities for instructional purposes.

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Micronation - Encyclopedia Westarctica

Settlement reached after former Gov. Matt Bevin blocked users on social media – LEX18 Lexington KY News

LOUISVILLE, Ky. (AP) A lawsuit challenging former Gov. Matt Bevins practice of blocking some people on Twitter and Facebook has been settled with the current governor, who has committed to allowing robust discourse on the governors official social media accounts.

The settlement with Bevins successor, Democratic Gov. Andy Beshear, represents a victory for the First Amendment rights of Kentuckians, said Corey Shapiro, legal director for the American Civil Liberties Union of Kentucky.

The ACLU said it reached the settlement with Beshears office. Beshear defeated Bevin, a Republican, in last years election.

The agreement resolved the lawsuits major claims through the adoption of a new social media policy allowing for vigorous and robust discourse on the governors official social media platforms, the ACLU said.

The agreement enables social media users to share feedback with the governors office without worrying their comment will be deleted or that they will be permanently banned or blocked from accessing information from these important information channels, Shapiro said.

Beshear spokeswoman Crystal Staley said his administration is committed to transparent and open government and accepting of both supportive and critical voices on social media.

This policy provides clear guidelines for when content can be removed, hidden or reported to the respective platforms for possible violations of their policies, she said in a statement.

Besides setting rules for users, the policy includes language that people are notified when blocked for posting prohibited content to the social media pages, the ACLU said.

Political leaders have turned increasingly to social media to communicate directly with constituents in recent years, and responses often reflect the deep political divisions currently animating the American political landscape.

The ACLU said thousands of people were silenced when Bevin blocked them from making constitutionally protected comments on his official social media accounts while he was governor.

Bevins office maintained the action didnt violate free speech rights but was done when users posted obscene or abusive language or images or made off-topic comments.

Under the new social media policy, the governors office will strive at all times to uphold users right to freedom of speech. However, the governors office may temporarily restrict access to the governors official social media platforms for violating policy rules.

It allows the governors office to hide or delete comments that are deemed threatening, harassing or sexual; promote commercial products or contain private information. People can be restricted from those social media platforms for up to six months for comments containing prohibited content.

The governors office would have to provide them with written notice, including guidance for navigating a process to get social media accounts unblocked. The policy includes an appeals process for people restricted from accessing the accounts.

Future governors could choose to retain the policy, update it or abolish it, the ACLU acknowledged.

We would certainly hope that if they did change it, they would do so in the spirit of this robust policy and of course we hope that no administration would abandon the principles established here, said ACLU of Kentucky spokeswoman Amber Duke.

The original lawsuit was filed by the ACLU of Kentucky in July 2017. The settlement agreement was reached in July, and the parties jointly dismissed the case Thursday, the ACLU said.

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Settlement reached after former Gov. Matt Bevin blocked users on social media - LEX18 Lexington KY News

An Angel Investor’s Tryst With BYJU’S And LinkedIn; The Free Speech Conundrum – Inc42 Media

LinkedIn banning angel investor Dr Aniruddha Malpani for posts critical of edtech giant BYJUS highlights the issue of social medias control over online speech

Beyond LinkedIn, the likes of Twitter, YouTube, Facebook and Instagram have also had to take down content on the behest of companies and brands

When authentic criticism can be suppressed without a public debate, is there any way that social media platforms can claim to be paragons of free speech?

Theres something to be said about freedom of speech online or lack thereof when a powerful startup can use its muscle to act against critics on social media. If indeed the so-called protectors of speech and expression in the digital age can be coerced into deleting posts and content to protect the interests of one company, then what hope do people have in getting their voices heard.

We have seen social media platforms being twisted and manipulated for political gain, but even companies have a lot riding on reputation management in the online world. As highlighted in the incident involving angel investor Dr Aniruddha Malpani, edtech giant BYJUS and Microsoft-owned professional social network LinkedIn.

Over the last few weeks, Malpani has been in the limelight for alleging BYJUS had got his LinkedIn account deactivated and banned for posting allegedly defamatory content against the edtech unicorn. I have a clear conscience about my posts on #LinkedIn about the #toxic #work #culture at #Byjus. I just said the truth, with the hope that this would goad them into action. Sadly, they have chosen to make matters worse by punishing me by forcing #LinkedIn to delete my account, Malpani tweeted on July 21.

Though there is no proof of BYJUS involvement in Linkedin taking down his account, it raises questions over why a platform run by a multinational company such as Microsoft should oppress the voice of any user, even if it may be critical of another business. Though LinkedIn is strictly limited to professional networking, deleting accounts is only seen when fake users pop up.

But its just not LinkedIn in question. According to a Medianama report, even Twitters legal team has sent notices to users talking against BYJUS, which noted that tweets critical of the company violated Indian law. The publication had reviewed four of these emails sent over the past few months which included off-the-cuff comments on its business and an allegation that it was promoting fake news.

Though BYJUS has declined to comment their involvement in the Twitter reports, it has maintained a studied silence on the LinkedIn fiasco.

The LinkedIn-Malpani-BYJUS debacle has thrown light on a larger issue on the internet freedom of speech and expression. Malpani told Inc42 that the problem in this issue is not that his account got banned, but the lack of accountability and answerability on LinkedIns part. He has been repeatedly trying to reach out to the company in an attempt to restore his account, but has only received templated responses time and again.

It raises questions on how social media platforms like LinkedIn, Twitter and Facebook decide on what passes the test and what does not. It also raises questions over whats the redressal mechanism available on these platforms.

Further, theres the issue of Indias intermediary guidelines, which force social media companies to take down content on the request of the government and law enforcement agencies. If indeed companies have an issue with a particular series of posts, they can take it to court and get the content removed legitimately. Realising the implications of this power over customers and other businesses, even the US Congress recently probed tech giants like Apple, Amazon, Google and Facebook over free speech and online privacy.

In 2018, PepsiCo sued Facebook, YouTube, Twitter and others for comparing snack brand Kurkure to plastic. Similarly, other content such as reviews of the Baba Ramdev biography Godman to Tycoon were deemed to be defamatory and taken down. As reported by Medianama, the Bombay high court had directed a YouTube creator in January this year to takedown a video reviewing Parachute coconut oil. In its decision, the high court had maintained that the fundamental right to freedom of speech and expression is not an unfettered right and that maligning a product may not be covered under any guarantees by the constitution.

YouTube was also caught in another BYJUS-related scandal where videos of a BYJUS sales manager abusing a junior employee were taken down indiscriminately. All instances of the video have been wiped out from YouTube, Dailymotion and Reddit, where it was being circulated. Users on Reddit have also alleged other instances of posts in relation to BYJUS being deleted or taken down.

Inc42 reached out to Linkedin seeking clarification, but the company sent a templated response, LinkedIn is committed to keeping our platform safe, trusted and professional. We have clear terms of service and professional community policies that we expect all of our members to adhere to. We can confirm that this account has been restricted and cannot comment further on member accounts due to our Privacy Policy.

LinkedIns professional community policies mostly include generic community guidelines like acting responsibly, being trustworthy, being safe, respecting others rights and following the law.

So on what basis was the account deletion enforced by LinkedIn? And shouldnt it have to furnish proof of said violations before deleting someones lifes work? If LinkedIn indeed wants to remain a career enabler, such moves rob it of credibility.

The pandemic has pushed social distancing to another level. In times like these, peoples dependence on social networking platforms has increased manifold. Though these platforms are owned by private multinational corporations, theyre still public in nature. Therefore, they need to be more accountable and responsible in terms of managing it and not oppressing voices.

According to Malpani, he has recommended that LinkedIn bring in a democratic solution which allows five representatives from the company and five users to decide what should be removed from the platform. This model is somewhat similar to Facebooks Oversight Board that reviews appeals from users, whose account has been removed from Facebook and its subsidiaries. This board is an independent body whose decision Facebook will have to follow unless it could violate any law.

On the other hand even the legal route is an impossible fight to win considering LinkedIns terms and conditions state, You are responsible for anything that happens through your account unless you close it or report misuse. With no redressal system, the only way to solve such problems on LinkedIn is to prevent it in the first place.

While reports about problematic work culture in unicorns and other prominent startups are no secret, there has not been much said about such a work culture, as it could damage the companys valuations and hamper its ability to attract further investments.

Malpani maintained that he does not have any problem with BYJUS, but has raised issues that he feels are symptomatic across the startup ecosystem and unicorns.

I have nothing against BYJUs, I just take BYJUs as representative (of the issue of corporate governance). I am sure others must be equally bad. You know why? Because everyone is now trying to copy BYJUs. So they put someone who used to work at BYJUs and they used to copy and paste all their mis-selling techniques and all the rubbish they used to do because this is the best way to make money very quickly, he said.

The investor also said while he is in a better position than others to take the fight to LinkedIn, others may not have the time, means or inclination to get into a protracted fight. And therein lies the major issue. This issue is not just about LinkedIn banning an individual, but shows a greater problem around freedom of speech without having any form of redressal mechanisms in place.

Social media platforms have too much power and at the same time none, at least as long as companies can stroll in and demand that criticism needs to be removed. Whereas the issue can be ignored to a certain extent, but when authentic criticism can be similarly suppressed, then theres no way that social media platforms can claim to be paragons of free speech.

Originally posted here:

An Angel Investor's Tryst With BYJU'S And LinkedIn; The Free Speech Conundrum - Inc42 Media

In Australia, Academic Freedom Case Will Have Far-Reaching Consequences – Discovery Institute

Photo: Great Barrier Reef, by FarbenfroheWunderwelt via Flickr (cropped).

Until Covid came along, evolution and climate change were at the top of the heap as controversial issues at the intersection of science and culture. Despite the newcomer, they remain as charged with potential for battle as ever.

Thats, of course, not only in the United States but internationally. In Australia, as Ive written here before, a prominent professor who critiqued climate change research has been in the spotlight for the past two years. The case, however it turns out, will have profound consequences.

So, can academics voice controversial viewpoints on scientific topics, or not?

Peter Ridd, head of the Marine Geophysical Laboratory at James Cook University, published a chapter in the book Climate Change: The Facts 2017. He doubted that the Great Barrier Reef was almost dead due to global warming, and argued as much. Then, he talked about the chapter on TV and his university got wind of it. He was hit with charges of academic misconduct. After very tense interactions with the university and demands he was unwilling to meet, he raised funds to pursue the matter in court. Ridd ended up winning $1.2 million (Australian). Judge Salvatore Vasta offered this endorsement of academic freedom:

That is why intellectual freedom is so important. It allows academics to express their opinions without fear of reprisals. It allows a Charles Darwin to break free of the constraints of creationism. It allows an Albert Einstein to break free of the constraints of Newtonian physics. It allows the human race to question conventional wisdom in the never-ending search for knowledge and truth. And that, at its core, is what higher learning is about. To suggest otherwise is to ignore why universities were created and why critically focused academics remain central to all that university teaching claims to offer.

Following that decision, the Federal Education Minister requested a model academic freedom and freedom of speech code, which ended up being drafted by a former member of the High Court.

But this July, the courts decision was overturned by the Federal Court, 2-1. Ridd decided to appeal the case to the High Court Australias highest judicial body.

I hope the High Court takes the case. Gideon Rozner, director of policy at the Institute of Public Affairs, wrote for The Australian in July:

The Ridd case is much more than a mere workplace relations dispute between an academic and his employer. It is even bigger than a dispute about climate change. It is about the free speech crisis at our universities, and goes to the heart of the cancel culture epidemic engulfing the Western world.

A decision in favor of academic freedom would have far-reaching implications for Australian universities, and in particular the scientific establishment. It would echo in other countries, too, including ours.

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In Australia, Academic Freedom Case Will Have Far-Reaching Consequences - Discovery Institute

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How long will the Indian poor be invisible? – The Leaflet

The narrative of development is often lost in nationalistic fervor. The Indian poor are invisibilized in the progress of the rich. The author narrates how India has let down its poor citizen in the context of the migrant labor crisis during coronavirus pandemic.

I have often wondered how little of our public discourse is about the poor and the lives they lead. Considering the vast number of people who eke out an existence in our country that bears comparison with the lives of people from the most deprived regions of the world, there is very little discussion and debate in the media about t our poorest citizens and their concerns.

A classic expression of this invisibility of the poor for our media and the people who wield power at different levels and positions is the reference to migrant workers that briefly dominated our discourse in recent times.

It was remarkable that urban, educated citizens who used the term made no mention of their own relationship to these migrant workers. After all, it was their services that had enriched and enlivened their existence for so long. They cleaned our homes, they cooked our food, they ironed our clothes, they kept ourmalls and theatres gleaming. Ironically, we still did not feel any personal connection with these people as individuals.

It was ok for all of us to just label them as migrant workers and take shelter in the political correctness of this term since it might so easily have been, these poor people.

My experience as a writer has brought me against a wall of indifference for the plight of the poor in more ways than one over the years. The present has only highlighted what I knew for a long time.

On the 10thof May, 2020, I met a young man walking from where I live in Maharashtra to his home in Chhattisgarh. He was wheeling a suitcase and walking in the scorching sunlight, with a bird on his shoulder.

I had stepped out during the lockdown for a grocery and vegetables run. Having just picked up some fruits, I was about to start the car for my next stop when I saw, in my rear-view mirror, a group of men, women and children walking with their luggage. I got out of the car and spoke to the young man walking at the head of the group. When I learned of their destination, I was disoriented for a few moments. Was there even a road to Chhattisgarh in the direction these people were travelling? There was a female blossom headed parakeet on his shoulder, hanging on grimly, just as the young man and his companions were, to a reality that seemed macabre beyond belief.

There were no trains or buses that could take these passengers home. My eyes started filling up as I saw a small girl trying to skip along, slim women walking in sarees,sindoorspilling from the parting of their hair, and the loose change of existence they carried like clothes, bottles of water or a plastic toy peeking out of their bags.

I was glad I had my mask on. Not because it was safe to have one, but because I would not be recognised by familiar local vendors and neighbours as an adult hopelessly crying on the highway.

As the members of his group began catching up,I realised that seconds were very precious. I couldnt stop them as it would delay them. There was fruit lying in the car and as I took it out to share it with them, the bird recognising grapes that I held, climbed down from the young mans shoulder and clung to his chest.

See, mytota(parrot) has come down for a bite,he said bowing gratefully and bidding farewell as he and his group continued walking.

His farewell seemed quite insouciant. I found it difficult to recover from this encounter over the next few days. My daily prayers on a variety of topics changed to a single prayer: All of them should reach home safe. That his bird should be alive at the end of the journey. That he and the little girl should be safe.

I had not even asked his name or even clicked a photo but wondered if our paths would ever cross again. It was just that he reminded me of many others that I had met and written about down the years.

It is strange how events pan out to teach us small truths.One such event was in 1999 whenI received a grant from the India Foundation for the Arts to study the lives of itinerant toymakers who make and sell their toys on city streets, and write a book on the subject. It was natures way of teaching me about people I knew nothing about.

I met toymakers on streets and fairgrounds in towns like Indore and Agra, Chennai and Varanasi, Jaipur, and Bangalore, besides many other places. During those years, people from my own social milieu who learned that I was working on such a project always assumed that I was studying some well-established crafts tradition.

They imagined that I would be spending long months in Chennapatna, near Mysore, studying wooden toy making. I did go to this place, but my subjects were not dedicated craftsmen wedded to or sustained by a well-established tradition. They were individuals among the urban poor by the sight of their shiny, breakable, handmade paper-string-and-glue toys. When I explained to my friends and acquaintances, that I was not studying traditional crafts, but the creativity and ingenuity of the urban poor, I met with nods, but rarely, understanding.

I travelled to 27 towns looking for toymakers. In each town, my collaborators were rickshaw drivers, tea stall keepers, vendors selling snacks, balloon sellers, and others in the shifting kaleidoscope of cities.

I met people eking out their existence through a variety of occupations for survival, which made the toymakers all the more remarkable. I considered them special for exercising an individual choice to live by their own creativity, in circumstances that pushed them ever closer to a menial occupation as labourers.

In studying their seasonal sales, the way they had evolved their ownguru-shishya practices with mentors, the way they were sustained by friends and fellow strugglers, I learned to look at the urban poor as individuals.

Each one had his or her own story, had crafted his or her life by a combination of circumstances and individual choice, had his or her own likes and dislikes.

Just like the young man in 2020, who may have been a construction worker, painter, electrician, roadside dhaba employee, or any other vocation.

My work on the toymakers was in a sufficiently advanced stage when the first Outlook-Picador India Non-Fiction Competition was announced. I thought this augured well for my book and wrote an essay for the competition. It clinched the second position, just behind Tenzin Tsundues entry about the Tibetan community.

Although I was unable to achieve my burning desire to have the toymakers, I was studying to get featured inOutlookmagazine, my essayThe Bits and Pieces Artistsdoes continue to have its online presence on theOutlookwebsite.

Buoyed by the possibility of finding a publisher for my book because of this trailer that had already made its way into the public domain, I underwent an excruciating reality check over the next few years. My book manuscript collected an impressive collection of rejection slips. While I tried not to take this personally, thinking that I had already received validation for my writing, a few of the rejections had a soul-scarring character, like a four-word rejection saying, Not fit for publication.

The kindest and most positive thoughts about publishing I could have during this entire period were that publishers were, after all, risking their money and investing in a book that needed to be seen as a good return on investment. If a book titled,The Toymakers: Lightfrom Indias Urban Poor,was being consistently rejected, it meant that there was no market for tales of the urban poor among the readers and buyers of English books.

In the constant churn of my thoughts and feelings during the period, I wondered if my very idea of distinguishing gifted, creative and self-directed individuals among the large category of people we lump together as slum-dwellers, urban poor, or migrant workers, it was doomed at the outset.

I also wondered if I was guilty of writing in English with a vernacular sensibility and if this mismatch was what was being detected by discerning editors.

I considered whether the poor toymakers would have had a better chance of being noticed if it had instead been written a book of literary fiction about them, instead of this difficult to sell genre of narrative non-fiction. It was a time of much self-doubt and speculation.

The Toymakers: Light from Indias Urban Poorfinally did make its way into the world in 2008.By then, I had several volumes of childrens books published, in addition to my earlier works, which served as a salve for a writers angst-ridden sense of self. However, the problem of how poor urban people were being portrayed and perceived in books continued to trouble me.

This was a period when more investment bankers were being published than ever before, along with technology and management graduates from Indias best institutions.

Aspirational India was yawning and stretching, preparatory to rearing up and taking over the whole business of talking and being heard in print, in the electronic media, and at literary festivals.

Clearly, it wasnt the time to be dwelling on loser aspects of our population like the vast sections of our urban poor who represent displacement, lack of opportunities, and social neglect. At that time, Shobhaa DesSuperstar India: From Incredible toUnstoppablewas written out of her being tired and upset with clichs such as India is poor, India is backward.

Although it hadnt yet been identified as the occupation of prophets of doom as was done recently by Solicitor General Tushar Mehta in a hearing about the plight of migrant workers on May 28, 2020, focusing on the poor had its own hazards even in previous years.

A few weeks after meeting the lad from Chhattisgarh and his group, I kept seeing visuals of people walking home from Mumbai, Delhi, Surat, and elsewhere to their homes thousands of kilometers away. What made someone even attempt this task? How did people think they could cover on foot, a journey that would take days and nights by train? Such questions often reminded me of another book I had written in 2012, rubbing shoulders with migrants from many cities, in their avatars as pilgrims thekaanwariyaswho carry water for hundreds of kilometers to offer at Shiva temples across the country in the month of Shravan.

At Haridwar in 2012, I met dozens of men and women from Rajasthan, Haryana, Western Uttar Pradesh, and Punjab. Later that year, I met many groups of pilgrims at Baidyanath Dham in Deoghar from Bihar, Bengal, and Jharkhand. Most of them worked as migrant labourers in big cities. As I dined at roadside dhabas withsafai karamcharisand carpenters, masons and painters, I discovered that caste distinctions temporarily evaporated while on thekaanwar yatra. I found that people were willing to undergo the suffering of many hundred kilometers of walking as their offering for Lord Shiva.

It the last few decades, it has become very apparent to me that the offering to the deities of their suffering has been appropriated by humans who harvest it in the name of nationalism that is frightening.

(Scharada Dubey is the author of Bol Bam: Approaches to ShivaandPortraits fromAyodhya: Living Indias Contradictions and numerous other books. Views are personal.)

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How long will the Indian poor be invisible? - The Leaflet

And now a word from Citizen Scott: Why I love the USA | From the editor – SILive.com

Hi Neighbor,

Last week, we visited with Staten Island Patriot Artist Scott LoBaido. I took issue with Schotts Blue Lives line down Hylan Boulevards center median in front of the 122nd Precinct stationhouse.

Readers sounded off. Dozens. Loudly. One things certain: Mr. LoBaido has support.

DEAR MR LALINE, one began. YOUR BASHING SCOTT LOBAIDO IS TYPICAL OF WHAT THE LEFT IS DOING ON A DAILY BASIS TO DESTROY AMERICA .... WHY IS IT IF A PERSON SHOWS ANYTHING PATRIOTIC THEY ARE DEMONIZED .... TOTALLY DISGUSTING... " (caps courtesy of the author).

But then, Your column about Scott was not only well said but it was written while maintaining a deep respect for this extremely talented artist. I completely agree with your sentiment. I have also followed Scott for the last 30 years. I ask What could he be thinking? when I see some of his work. He is passionate but at times his message seems misdirected.

And then, when I thought I heard it all from both sides, the President of the United States weighed in. You do one blue line and they make it like its a mortal sin, President Trump told a group of law enforcement leaders in the White House. Take that, Bill de Blasio!

Now its time to hear from Scott himself. He asked time for a rebuttal and Im happy to provide. So, as Ive boomed over the microphone at many fundraisers, with Scott behind the curtain, itching to start painting . . . Heeeeres Scott!!

Respectfully, Brian, I hear every single note.

Ahhhh, the sweet/bitter taste of Amendment 1. It is indeed DELICIOUS.

I want to thank you for the very kind words in your column last week and for giving me an opportunity to rebut some of the other points you brought up.

Yes, Brian, we go back a long time, and like all friends, there have been tiffs, disagreements, misquotes, and worst of all, forgetting the capital B in my last name (lol). But as an editor you have been fair and have ALWAYS pushed through to get my art, activism, antics, rants, and compassion onto the pages of our hometown newspaper -- the Staten Island Advance. For that I am truly grateful.

DEMYANS CAVES

I remember the first article the Advance wrote about my giant, surreal mural on the face of The Caves (former Hofbrau house owned by the late, great artist, Jack Demyan) back in the 80s. The next story was when I painted my first flag mural on the side of the Victory Diner (God, I do miss that place). Not everyone appreciates my art. But I AM an artist whether you agree with my style or not!

Staten Island has many great artists -- Murphy, Yuster, Padovano, and many more. They are genius at their execution in their non-aggressive subjects. My early work was oddly fun and surreal with a dash of Americana because since childhood I can always remember a crisp, snappy flag waving from a pole outside my Nana's house where I spent most of my time.

Rosalyn (Nana) always made it clear that grandpa was in the "big one" (WW ll) and we should have fun but always be GRATEFUL for whatever we had because we were American. In Nana's basement kitchen, the town hall -- open every day -- three portraits hung on the wall: Pope John ll, President Ronald Reagan and Frank Sinatra. Those portraits, the flag and the lessons I learned in that kitchen will stay with me forever.

It wasnt until the 90s that I found my niche in this complicated world of art. I was in a Manhattan art gallery that had an American flag as a welcome mat, beckoning people to wipe their feet on it.

I was appalled, but no one else was.

A new trend of political correctness had taken hold of the art world along with the sentiment that, everything is bad in life because of America.

In their opinion, the American flag was taboo because it stood for oppression. This HATE America thing was really getting some teeth. I wondered why artists were so eager to speak out against America, our military, and our flag. I didn't get it because artists have more freedom in America than in any other country on earth. We should be the most patriotic rather than biting the hand that feeds our wonderful right to test the boundaries and express ourselves.

My young brain struggled to understand how I could remain in the art world while continuing to demonstrate my love for America -- then BAM - I heard my calling.

That was my purpose! I would say goodbye to the intolerant art club, go it on my own and use my God given gift to shine a spotlight on what is GOOD about America, what is awesome about our flag.

I was going to paint it big and bold and 3-D so it knocks you down when you see it.

ACROSS THE USA

And so it began -- the tours across America, sleeping in my truck, no heat or AC, only eating due to the kindness of strangers and donors who shared my vision. Countless hours sitting with veterans, painting their posts and raising money for their causes. Getting arrested for speaking up for America against the PC culture that was hell bent on destroying her. The photos of me being led out of the courthouse in handcuffs splashed across the front page of the Advance. My peers snicker, There goes that crazy Scott LoBaido, again and again and again. Twenty five years later the PC beast has devoured our way of life despite my efforts and continuous warnings that this day would come.

Racist -- a horrible yet important word which is now being used 24/7 to label anyone WHO HAS A DIFFERENT OPINION than the PC mob. Those of us who support America and respect our flag, our anthem and our President are being labeled as racists without consideration for who we are.

The word "racist" is being used against leaders of corporations. It's being used to get people fired from their job. It's being used to strike fear into people so they grovel on their knees and apologize for the way they were born and the color of their skin.

The word racist is being used as a club to ground out our FIRST AMENDMENT right to hold and express a different opinion -- and the artworld is leading the pack.

But isn't this exactly opposite of what the artworld and the PC mob is supposed to stand for? Weren't we preaching for compassion, tolerance and acceptance for gay rights, women's rights and the rights for everyone no matter their religion or ethnic background? Aren't the artists supposed to stand up and defend the act of self expression, starve for their cause and die fighting?

It is unfortunate that you and others consider my "Thin Blue Line" down the median of Hylan Boulevard as divisive. It may be seen by some as provocative, but it is not divisive. If I painted it over or next to the BLM street art, that would be divisive. But I didn't. My purpose was not to silence that message. It was to ensure that everyone had an opportunity to hear another message. A message of LOVE for a group of human beings who are being humiliated and demoralized because they wear a blue uniform.

You can LOVE the police and believe that Black lives matter. The two are not mutually exclusive and they should not be made out to be. Just like you can be an artist and still love America because it is the one country that supports your right to express yourself freely even when that means speaking against her.

I am not a divider, my good friend. Balancer would suit me better. I cannot and should not be pressured into collaborating with people who are confused about their message to the extent that we have all but forgotten that it was the murder of George Floyd that started this discussion. And yes, my good friend, I am a voice for the regular guy who is just trying to make a living, feed his or her family, pay the mortgage and whose quality of life is being annihilated by ultra-radical mayors and governors who have more sympathy for criminals than the law abiding citizens they are sworn to protect.

LIKE ROME . . .

We are a free nation, but a nation of laws. Yes, I have stepped over that line as a protester, and I LOOOOOVVEE those that do as well, but to destroy, burn, maim, and take over a community and kill it, Like Rome, we lose it all.

And that is where we are at.

The discussion on race relations cannot happen in good faith until the monster PC mob stands down. The message is confusing. Whether we are artists or police, immigrants or native, wealthy or poor, we all want America to grow and evolve, to be the best that she can be.

That can only happen through honest, raw dialogue, mutual respect and tolerance of differing opinions -- exactly what artists throughout history have been fighting for.

However, that conversation cannot happen within the laws being laid out by the PC mob who seek to wipe out our history and direct our souls until we all act, look and express ourselves the same.

America is a beautiful mosaic, filled with individuals who yearn for life, liberty and the pursuit of happiness. Not everyone gets everything he or she wants, but everyone has the opportunity to try.

For 30 years I have been using my talent to help others. I've raised millions of dollars for worthy causes, and will continue to do so happily. Now I am selling my art so I can be free to help others without having to beg for the funds to do so. No shame in being a capitalist. After all, the Advance sells papers and gets tons of click$$ when my work is featured. Ahhhh the sweet taste of opportunity.

As always, I look forward to running into you at our local restaurants, give each other that usual head shake and smirk and have a martini together,

Your friend, The one and only, Citizen Scott LoBaido

Oh by the way: I did not protest the artist or his work at the Brooklyn museum. I protested against the museum directors decision to regularly bash one religion (Christianity) in a publicly funded institution.

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And now a word from Citizen Scott: Why I love the USA | From the editor - SILive.com

Conservative majority silenced by the left – Washington Times

ANALYSIS/OPINION:

During the 2016 presidential campaign, it looked as if Hillary Clinton would become our Madam President. Election analysts prophesied her victory (she would go on to secure the popular vote). Her campaign staff bought confetti translucent confetti to symbolize the glass ceiling that many predicted she would break.

Most conservatives silently watched Hillarys victory preparations, but, as the sun began to set, conservatives dutifully headed to the polls after work. It didnt take long for their voices to break that silence and usher in a new era of American politics.

President Trumps unlikely win sent shockwaves through our political system, and now vitriolic rhetoric surges as we talk about our government, threatening to break it apart. The left would delight in its destruction. The outcries of the leftist media would lead you to believe that the majority of Americans are Democrats, that your conservative views are obsolete and vile and that the conservative population is ever-shrinking.

These outcries are lies.

As we witnessed four years ago this November, the silent majority the one our president assured us was thriving defied, defeated and deafened the media and leftists across the country.

Now that the left has heard the voice of the silent, they are scrambling to suppress it. They actively try to silence dissenters, and looking at the absurd treatment of Attorney General Barr in last Tuesdays House Judiciary Committee hearing, it is clear that the left is bereft of all tact.

House Democrats asked leading questions and demanded impossible answers. They interrupted, accused and spoke over Mr. Barr. If this is how the left treats the chief law enforcement officer in the nation, a man of great responsibility and worthy of great respect, how can any average, conservative citizen have confidence to share their ideas?

Conservatives are silenced or ridiculed not only in person (like Mr. Barr), but online. Last week, Big Tech companies faced a grilling on Capitol Hill, with conservative lawmakers again pointing out blatant online censorship of conservatives. Also last week, Big Tech companies like Facebook and Twitter acted as sole arbiters of medical truth by deleting a video from newsfeeds trying to silence a message about a potentially life-saving COVID-19 treatment.

Never before has the political climate, media and work environments been so hostile to non-leftist opinions. Political correctness reigns. It is the lefts chief weapon in their mission to silence conservatives. In American society, it is too quickly becoming true that you are allowed an opinion only as long as it is the correct, left-approved opinion.

Hence the silenced majority.

But many seem to know its there.

In Pennsylvania, 57% of voters believe there are secret voters in their community, voters who claim to be uninterested in voting or to be voting for Mr. Biden, but will actually vote for Mr. Trump in November. Why the deception?

In a nutshell, its too time-consuming, frustrating or just plain dangerous to endure the public shaming or excoriating in the case of Mr. Barr to declare support for Mr. Trump or conservatism in general. Outside of prominent and famous conservative leaders and commentators, many grassroots conservatives are your average, salt-of-the-earth folks who avoid drawing attention or causing contention, especially over politics. These people are often reserved and polite in public and online but passionately principled.

They get up every day, take care of their families, dutifully go to work, manage their responsibilities and vote. Maybe the left misunderstands or underestimates the silenced majority because, to them, stalwart belief in the cause means congregating in violent mobs to cause chaos and demand their way. They cant fathom diehards peaceably and quietly going about their lives and just showing up at the ballot box without causing a ruckus in the weeks beforehand.

But now more than ever, our country needs conservatives to speak up and resist the lefts silencing. Yes, people have gotten fired for expressing non-leftist views. Yes, public figures have been shamed and degraded like Attorney General Barr. Yes, weddings and Thanksgiving meals and family reunions have been ruined by leftist intolerance. But what happens if we dont speak up? The next generation of conservatives needs role models. We must be them. The lefts tyranny on public opinion and media must be stopped, and conservatives are not alone in trying to stop it.

Elon Musk said it best with a recent tweet: The left is losing the middle. If he can see this from his liberal surroundings in California, then it must hold some element of truth. Who are the silent majority? Surely not the extreme right or left. If the left is losing the middle, and the middle is silent, then what does that do to poll numbers? This November, we will see.

Tyler Beaver is creator of the Open Range mobile app, which brings agricultural producers together with global markets, and founded the Arkansas-based Beaf Cattle Company to facilitate global protein, grain and crop sourcing. Find him on Twitter @realtylerbeaver

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Conservative majority silenced by the left - Washington Times

Homeless Sex Offender Charged In Connection With World Poker Tour Star Susie Zhao Death – Deadline

UPDATE, AUGUST 7: A transient sex offender has been charged in connection with the death of poker player Susie Zhao.

Jeffrey Bernard Morris was charged by White Lake Township, Mich. police with first-degree premeditated murder.

Police are still trying to piece together the circumstances. Police said Zhao met Morris at a hotel in Waterford Township, Michigan on July 12, the night she died. It is still unclear if Morris and Zhao knew each other or had another connection.

The suspect has been denied bail because he is a registered sex offender with a 1989 conviction for rape.

UPDATE:A 60-year-old Michigan man has been arrested in connection with the death of professional poker player Susie Zhao, who appeared on the World Poker Tour on Fox Sports Net.

The White Lake Township Police Department took the Pontiac man into custody around on Friday after obtaining search warrants. Detectives and an FBI Task Force were searching for the suspects vehicle and then stopped it in the area of I-275 and Michigan Avenue.

The arrestees name has not been revealed.

EARLIER: The badly burned body of professional poker player Susie Zhao, who played under the moniker of Susie Q, was found in a park on the outskirts of Detroit, according to police there. She was 33.

Zhao was one of the few female players to compete on the World Poker Tour, which is broadcast on Fox Sports Net. She played in a Tour event as recently as last August.

Her body was discovered on July 13. Local police went public with Zhaos identity this week in hope of unraveling the mystery surrounding her death.

We started looking into her past history over the course of the last few days before her death. At that point, we determined that we wanted the assistance of the FBI to assist us with some of their technology, a White Lake Township detective said at a news conference Friday. He then asked for the publics help with the case. Even if you think its something minute, well take any calls, he said.

Were looking into every lead, every possibility, continued the detective. Obviously when youre dealing with that type of profession you have potential of owing debt, and those are things that were looking into.

Police said they are investigating a coverup or some sort of retaliatory incident, but nothing is certain.

At the press conference, childhood friends remembered the poker player as a no-drama positivebrilliant woman who lived a fascinating life.

Fellow professional poker player Bart Hanson called Zhao a true gentile soul.

According to Casino.org, Zhao had been living for in Los Angeles for about 10 years, where she was a fixture in the high-stakes cash-game scene. She sometimes appeared on Live at the Bike, an online poker stream from the Bicycle Casino in Bell Gardens.

Zhaos lifestyle was a bit transient. While she lived in California, she also had spent time in Florida and Michigan recently, according to detectives.

Friend Yuval Bronshtein told local station WXYZ-TV that Zhao recently hadmoved back home to overcome some personal problems and because she could no longer afford to live in California. Its hard to picture her having enemies, Bronshtein told the station.

See the interview below.

According to PokerNews.com, Zhaos competitive success included several deep runs in the World Series of Poker Main Event, where in 2012 she earned $73,805. Her lifetime earnings totaled $224,671 according to GlobalPokerIndex.com.

Original post:

Homeless Sex Offender Charged In Connection With World Poker Tour Star Susie Zhao Death - Deadline

Suspect arrested in death of pro poker player found burned at Michigan park – MLive.com

WHITE LAKE TOWNSHIP, MI A suspect is in custody in connection to the death of a poker player whose burned remains were found at an Oakland County park in July.

A 60-year-old Pontiac man was arrested on Friday, July 31, in the investigation of the homicide death of Susie Zhao, of White Lake Township, WXYZ reports. Charges have not been released. A complaint will be forwarded to the Oakland County Prosecutors Office.

The burned body of 33-year-old Susie Zhao, known as Susie Q when playing poker professionally, was discovered by a passerby on July 13 at the Pontiac Lake Recreation Area in Oakland County.

RELATED: Death of woman found burned in Michigan park could be linked to her pro poker career

Zhao recently lived in Los Angeles. She relocated to Michigan about a month before her death.

White Lake Township Police obtained search warrants on Thursday, July 30, WXYZ reports. Detectives and an FBI task force assigned to the case began to search for a suspect vehicle, which was located on Friday morning. The vehicle was stopped near I-275 and Michigan Avenue where the search warrant was executed.

The investigation is ongoing. Anyone with information about this case is asked to contact the FBI at 1-800-CALLFBI or submit tips online to tips.fbi.gov.

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Suspect arrested in death of pro poker player found burned at Michigan park - MLive.com

‘Going to the Dogs’ Poker Run and Silent Auction to benefit CCAPS – Magnolia Banner News

The Columbia County Animal Protection Society is hosting a benefit poker run and a silent auction on Saturday. Riders will meet at the KZHE Radio Station where registration will begin at 8 a.m. and will continue until the start of the poker run at 10 a.m. The registration costs $20 for each rider and $5 for each passenger, with cars and trucks welcome to join in the poker run.

You register and draw a card, said David Woodard, event organizer. Then, youll go to the first stop and draw another card, working your way back to the radio station.

He explained that the riders will obtain five cards each by arriving at the stops, which will create a five card poker hand. Woodard said that the high hand will win $250 and the low hand will win $100. Woodard said that the event will bring in bikers from different organizations across state lines who he has ridden with in other benefit rides.

There will also be a 50/50 raffle where the pot will be split between the winner and CCAPS, a silent auction from 8 a.m. to 4 p.m. and $10 lunches which include a pulled pork sandwich, sides and dessert. Woodard said that he will be working to make Going to the Dogs an annual event to benefit CCAPS.

I put on the first one last year and it went so well and I said Id do it every year. said Woodard. Im committed.

Link:

'Going to the Dogs' Poker Run and Silent Auction to benefit CCAPS - Magnolia Banner News

Online Charity Poker Tournament Helps Fly Sick Children to Medical Care – Look to the Stars

Poker players of every skill level are invited to go all in for a good cause as Miracle Flights, the nations leading medical flight charity, hosts its first-ever online poker tournament on Wednesday, August 5 at 7 p.m. EDT/4 p.m. PDT.

Celebrities scheduled to appear include Brad Garrett, Richard Kind, Michael Ian Black, Oksana Baiul and poker pro Matt Berkey. A $100 buy-in earns players a spot in the tournamentand goes directly to support Miracle Flights, the national nonprofit that provides free plane tickets to families who need specialized medical treatment far from home. Registration is currently open here.

The poker tournament marks the first online fundraiser for Miracle Flights, which has been flying families to distant medical care for 35 years. The organization has continued its mission amid the Covid-19 pandemic and even expanded its services to help more families in needrelaxing its income guidelines, coordinating ground transportation and providing face masks to every flyer.

For so many families, postponing life-saving medical treatment is simply not an option, says Miracle Flights CEO Mark E. Brown. Every dollar raised in this tournament will not only help alleviate the financial burden these families face, but also ease the emotional stress that comes with having to travel during the pandemic.

Brown will join Faded Spade Card Club CEO Tom Wheaton as co-host of the tournament, which will stream live on Twitch.

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Online Charity Poker Tournament Helps Fly Sick Children to Medical Care - Look to the Stars

Museum Of Interesting Things Back to the Futurist Secret Speakeas – Patch.com

See link below for full info and to get tickets ($10, thanks for your support of this local museum!)

https://bit.ly/BackToTheFuturi...

Description:

Hello, for this event we look to entertain and also support our friends over at the Museum of Interesting Things!

A virtual thing, enjoy from your sofa!

See 16mm short vintage films (futurist theme)

Special Treat: A short presentation by Francesca Ferrando on Posthumanism

Enjoy actual antiques you can handle virtually & get demonstrated!

A history storytelling event 🙂

We will bring items that you may think are today or tomorrow but actually are yesterday!

The Museum of Interesting Things takes you back to the future!!!

See the link below for full info and to get tickets ($10, thanks for your support of this local museum!)

https://bit.ly/BackToTheFuturi...

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Museum Of Interesting Things Back to the Futurist Secret Speakeas - Patch.com

Atlas Shrugged: Rand, Ayn: 9780451191144: Amazon.com: Books

About the Author

Born February 2, 1905, Ayn Rand published her first novel, We the Living, in 1936. Anthem followed in 1938. It was with the publication of The Fountainhead (1943) and Atlas Shrugged (1957) that she achieved her spectacular success. Rand's unique philosophy, Objectivism, has gained a worldwide audience. The fundamentals of her philosophy are put forth in three nonfiction books, Introduction to Objectivist Epistemology, The Virtues of Selfishness, and Capitalism: The Unknown Ideal. They are all available in Signet editions, as is the magnificent statement of her artistic credo, The Romantic Manifesto.

INTRODUCTION: Ayn Rand held that art is a re-creation of reality according to an artist s metaphysical value judgments. By its nature, therefore, a novel (like a statue or a symphony) does not require or tolerate an explanatory preface; it is a self-contained universe, aloof from commentary, beckoning the reader to enter, perceive, respond. Ayn Rand would never have approved of a didactic (or laudatory) introduction to her book, and I have no intention of flouting her wishes. Instead, I am going to give her the floor. I am going to let you in on some of the thinking she did as she was preparing to write Atlas Shrugged. Before starting a novel, Ayn Rand wrote voluminously in her journals about its theme, plot, and characters. She wrote not for any audience, but strictly for herself that is, for the clarity of her own understanding. The journals dealing with Atlas Shrugged are powerful examples of her mind in action, confident even when groping, purposeful even when stymied, luminously eloquent even though wholly unedited. These journals are also a fascinating record of the step-by-step birth of an immortal work of art. In due course, all of Ayn Rand s writings will be published. For this 35th anniversary edition of Atlas Shrugged, however, I have selected, as a kind of advance bonus for her fans, four typical journal entries. Let me warn new readers that the passages reveal the plot and will spoil the book for anyone who reads them before knowing the story. As I recall, Atlas Shrugged did not become the novel s title until Miss Rand s husband made the suggestion in 1956. The working title throughout the writing was The Strike. The earliest of Miss Rand s notes for The Strike are dated January 1, 1945, about a year after the publication of The Fountainhead. Naturally enough, the subject on her mind was how to differentiate the present novel from its predecessor. Theme. What happens to the world when the Prime Movers go on strike. This means a picture of the world with its motor cut off. Show: what, how, why. The specific steps and incidents in terms of persons, their spirits, motives, psychology and actions and, secondarily, proceeding from persons, in terms of history, society and the world. The theme requires: to show who are the prime movers and why, how they function. Who are their enemies and why, what are the motives behind the hatred for and the enslavement of the prime movers; the nature of the obstacles placed in their way, and the reasons for it. This last paragraph is contained entirely in The Fountainhead. Roark and Toohey are the complete statement of it. Therefore, this is not the direct theme of The Strike but it is part of the theme and must be kept in mind, stated again (though briefly) to have the theme clear and complete. First question to decide is on whom the emphasis must be placed on the prime movers, the parasites or the world. The answer is: The world. The story must be primarily a picture of the whole. In this sense, The Strike is to be much more a social novel than The Fountainhead. The Fountainhead was about individualism and collectivism within man s soul ; it showed the nature and function of the creator and the second-hander. The primary concern there was with Roark and Toohey showing what they are. The rest of the characters were variations of the theme of the relation of the ego to others mixtures of the two extremes, the two poles: Roark and Toohey. The primary concern of the story was the characters, the people as such their natures. Their relations to each other which is society, men in relation to men were secondary, an unavoidable, direct consequence of Roark set against Toohey. But it was not the theme. Now, it is this relation that must be the theme. Therefore, the personal becomes secondary. That is, the personal is necessary only to the extent needed to make the relationships clear. In The Fountainhead I showed that Roark moves the world that the Keatings feed upon him and hate him for it, while the Tooheys are out consciously to destroy him. But the theme was Roark not Roark s relation to the world. Now it will be the relation. In other words, I must show in what concrete, specific way the world is moved by the creators. Exactly how do the second-handers live on the creators. Both in spiritual matters and (most particularly) in concrete, physical events. (Concentrate on the concrete, physical events but don t forget to keep in mind at all times how the physical proceeds from the spiritual.). However, for the purpose of this story, I do not start by showing how the second-handers live on the prime movers in actual, everyday reality nor do I start by showing a normal world. (That comes in only in necessary retrospect, or flashback, or by implication in the events themselves.) I start with the fantastic premise of the prime movers going on strike. This is the actual heart and center of the novel. A distinction carefully to be observed here: I do not set out to glorify the prime mover ( that was The Fountainhead ). I set out to show how desperately the world needs prime movers, and how viciously it treats them. And I show it on a hypothetical case what happens to the world without them. In The Fountainhead I did not show how desperately the world needed Roark except by implication. I did show how viciously the world treated him, and why. I showed mainly what he is. It was Roark s story. This must be the world s story in relation to its prime movers. (Almost the story of a body in relation to its heart a body dying of anemia.) I don t show directly what the prime movers do that s shown only by implication. I show what happens when they don t do it. (Through that, you see the picture of what they do, their place and their role.) (This is an important guide for the construction of the story.) In order to work out the story, Ayn Rand had to understand fully why the prime movers allowed the second-handers to live on them why the creators had not gone on strike throughout history what errors even the best of them made that kept them in thrall to the worst. Part of the answer is dramatized in the character of Dagny Taggart, the railroad heiress who declares war on the strikers. Here is a note on her psychology, dated April 18, 1946: Her error and the cause of her refusal to join the strike is over-optimism and over-confidence (particularly this last). Over-optimism in that she thinks men are better than they are, she doesn t really understand them and is generous about it. Over-confidence in that she thinks she can do more than an individual actually can. She thinks she can run a railroad (or the world) single-handed, she can make people do what she wants or needs, what is right, by the sheer force of her own talent; not by forcing them, of course, not by enslaving them and giving orders but by the sheer over-abundance of her own energy; she will show them how, she can teach them and persuade them, she is so able that they ll catch it from her. (This is still faith in their rationality, in the omnipotence of reason. The mistake? Reason is not automatic. Those who deny it cannot be conquered by it. Do not count on them. Leave them alone.) On these two points, Dagny is committing an important (but excusable and understandable) error in thinking, the kind of error individualists and creators often make. It is an error proceeding from the best in their nature and from a proper principle, but this principle is misapplied. The error is this: it is proper for a creator to be optimistic, in the deepest, most basic sense, since the creator believes in a benevolent universe and functions on that premise. But it is an error to extend that optimism to other specific men. First, it s not necessary, the creator s life and the nature of the universe do not require it, his life does not depend on others. Second, man is a being with free will; therefore, each man is potentially good or evil, and it s up to him and only to him (through his reasoning mind) to decide which he wants to be. The decision will affect only him; it is not (and cannot and should not be) the primary concern of any other human being. Therefore, while a creator does and must worship Man (which means his own highest potentiality; which is his natural self-reverence), he must not make the mistake of thinking that this means the necessity to worship Mankind (as a collective). These are two entirely different conceptions, with entirely (immensely and diametrically opposed) different consequences. Man, at his highest potentiality, is realized and fulfilled within each creator himself. Whether the creator is alone, or finds only a handful of others like him, or is among the majority of mankind, is of no importance or consequence whatever; numbers have nothing to do with it. He alone or he and a few others like him are mankind, in the proper sense of being the proof of what man actually is, man at his best, the essential man, man at his highest possibility. (The rational being, who acts according to his nature.) It should not matter to a creator whether anyone or a million or all the men around him fall short of the ideal of Man; let him live up to that ideal himself; this is all the optimism about Man that he needs. But this is a hard and subtle thing to realize and it would be natural for Dagny always to make the mistake of believing others are better than they really are (or will become better, or she will teach them to become better or, actually, she so desperately wants them to be better) and to be tied to the world by that hope. It is proper for a creator to have an unlimited confidence in himself and his ability, to feel certain that he can get anything he wishes out of life, that he can accomplish anything he decides to accomplish, and that it s up to him to do it. (He feels it because he is a man of reason. But here is what he must keep clearly in mind: it is true that a creator can accomplish anything he wishes if he functions according to the nature of man, the universe and his own proper morality, that is, if he does not place his wish primarily within others and does not attempt or desire anything that is of a collective nature, anything that concerns others primarily or requires primarily the exercise of the will of others. (This would be an immoral desire or attempt, contrary to his nature as a creator.) If he attempts that, he is out of a creator s province and in that of the collectivist and the second-hander. Therefore, he must never feel confident that he can do anything whatever to, by or through others. (He can t and he shouldn t even wish to try it and the mere attempt is improper.) He must not think that he can. somehow transfer his energy and his intelligence to them and make them fit for his purposes in that way. He must face other men as they are, recognizing them as essentially independent entities, by nature, and beyond his primary influence; [he must] deal with them only on his own, independent terms, deal with such as he judges can fit his purpose or live up to his standards (by themselves and of their own will, independently of him) and expect nothing from the others. Now, in Dagny s case, her desperate desire is to run Taggart Transcontinental. She sees that there are no men suited to her purpose around her, no men of ability, independence and competence. She thinks she can run it with others, with the incompetent and the parasites, either by training them or merely by treating them as robots who will take her orders and function without personal initiative or responsibility; with herself, in effect, being the spark of initiative, the bearer of responsibility for a whole collective. This can t be done. This is her crucial error. This is where she fails. Ayn Rand s basic purpose as a novelist was to present not villains or even heroes with errors, but the ideal man the consistent, the fully integrated, the perfect. In Atlas Shrugged, this is John Galt, the towering figure who moves the world and the novel, yet does not appear onstage until Part III. By his nature (and that of the story) Galt is necessarily central to the lives of all the characters. In one note, Galt s relation to the others, dated June 27, 1946, Miss Rand defines succinctly what Galt represents to each of them: For Dagny the ideal. The answer to her two quests: the man of genius and the man she loves. The first quest is expressed in her search for the inventor of the engine. The second her growing conviction that she will never be in love For Rearden the friend. The kind of understanding and appreciation he has always wanted and did not know he wanted (or he thought he had it he tried to find it in those around him, to get it from his wife, his mother, brother and sister). For Francisco d Anconia the aristocrat. The only man who represents a challenge and a stimulant almost the proper kind of audience, worthy of stunning for the sheer joy and color of life. For Danneskjld the anchor. The only man who represents land and roots to a restless, reckless wanderer, like the goal of a struggle, the port at the end of a fierce sea-voyage the only man he can respect. For the Composer the inspiration and the perfect audience. For the Philosopher the embodiment of his abstractions. For Father Amadeus the source of his conflict. The uneasy realization that Galt is the end of his endeavors, the man of virtue, the perfect man and that his means do not fit this end (and that he is destroying this, his ideal, for the sake of those who are evil). To James Taggart the eternal threat. The secret dread. The reproach. The guilt (his own guilt). He has no specific tie-in with Galt but he has that constant, causeless, unnamed, hysterical fear. And he recognizes it when he hears Galt s broadcast and when he sees Galt in person for the first time. To the Professor his conscience. The reproach and reminder. The ghost that haunts him through everything he does, without a moment s peace. The thing that says: No to his whole life. Some notes on the above: Rearden s sister, Stacy, was a minor character later cut from the novel. Francisco was spelled Francesco in these early years, while Danneskld s first name at this point was Ivar, presumably after Ivar Kreuger, the Swedish match king, who was the real-life model of Bjorn Faulkner in Night of January 16th. Father Amadeus was Taggart s priest, to whom he confessed his sins. The priest was supposed to be a positive character, honestly devoted to the good but practicing consistently the morality of mercy. Miss Rand dropped him, she told me, when she found that it was impossible to make such a character convincing. The Professor is Robert Stadler. This brings me to a final excerpt. Because of her passion for ideas, Miss Rand was often asked whether she was primarily a philosopher or a novelist. In later years, she was impatient with this question, but she gave her own answer, to and for herself, in a note dated May 4, 1946. The broader context was a discussion of the nature of creativity. I seem to be both a theoretical philosopher and a fiction writer. But it is the last that interests me most; the first is only the means to the last; the absolutely necessary means, but only the means; the fiction story is the end. Without an understanding and statement of the right philosophical principle, I cannot create the right story; but the discovery of the principle interests me only as the discovery of the proper knowledge to be used for my life purpose; and my life purpose is the creation of the kind of world (people and events) that I like that is, that represents human perfection. Philosophical knowledge is necessary in order to define human perfection. But I do not care to stop at the definition. I want to use it, to apply it in my work (in my personal life, too but the core, center and purpose of my personal life, of my whole life, is my work). This is why, I think, the idea of writing a philosophical nonfiction book bored me. In such a book, the purpose would actually be to teach others, to present my idea to them. In a book of fiction the purpose is to create, for myself, the kind of world I want and to live in it while I am creating it; then, as a secondary consequence, to let others enjoy this world, if, and to the extent that they can. It may be said that the first purpose of a philosophical book is the clarification or statement of your new knowledge to and for yourself; and then, as a secondary step, the offering of your knowledge to others. But here is the difference, as far as I am concerned: I have to acquire and state to myself the new philosophical knowledge or principle I used in order to write a fiction story as its embodiment and illustration; I do not care to write a story on a theme or thesis of old knowledge, knowledge stated or discovered by someone else, that is, someone else s philosophy (because those philosophies are wrong). To this extent, I am an abstract philosopher (I want to present the perfect man and his perfect life and I must also discover my own philosophical statement and definition of this perfection). But when and if I have discovered such new knowledge, I am not interested in stating it in its abstract, general form, that is, as knowledge. I am interested in using it, in applying it that is, in stating it in the concrete form of men and events, in the form of a fiction story. This last is my final purpose, my end; the philosophical knowledge or discovery is only the means to it. For my purpose, the non-fiction form of abstract knowledge doesn t interest me; the final, applied form of fiction, of story, does. (I state the knowledge to myself, anyway; but I choose the final form of it, the expression, in the completed cycle that leads back to man.) I wonder to what extent I represent a peculiar phenomenon in this respect. I think I represent the proper integration of a complete human being. Anyway, this should be my lead for the character of John Galt. He, too , is a combination of an abstract philosopher and a practical inventor; the thinker and the man of action together In learning, we draw an abstraction from concrete objects and events. In creating, we make our own concrete objects and events out of the abstraction; we bring the abstraction down and back to its specific meaning, to the concrete; but the abstraction has helped us to make the kind of concrete we want the concrete to be. It has helped us to create to reshape the world as we wish it to be for our purposes. I cannot resist quoting one further paragraph. It comes a few pages later in the same discussion. Incidentally, as a sideline observation: if creative fiction writing is a process of translating an abstraction into the concrete, there are three possible grades of such writing: translating an old (known) abstraction (theme or thesis) through the medium of old fiction means (that is, characters, events or situations used before for that same purpose, that same translation) this is most of the popular trash; translating an old abstraction through new, original fiction means this is most of the good literature; creating a new, original abstraction and translating it through new, original means. This, as far as I know, is only me my kind of fiction writing. May God forgive me (Metaphor!) if this is mistaken conceit! As near as I can now see it, it isn t. (A fourth possibility translating a new abstraction through old means is impossible, by definition: if the abstraction is new, there can be no means used by anybody else before to translate it.) Is her conclusion mistaken conceit ? It is now forty-five years since she wrote this note, and you are holding Ayn Rand s master-work in your hands. You decide. Leonard Peikoff September 1991. Chapter 1: THE THEME Who is John Galt? The light was ebbing, and Eddie Willers could not distinguish the bum s face. The bum had said it simply, without expression. But from the sunset far at the end of the street, yellow glints caught his eyes, and the eyes looked straight at Eddie Willers, mocking and still as if the question had been addressed to the causeless uneasiness within him. Why did you say that? asked Eddie Willers, his voice tense. The bum leaned against the side of the doorway; a wedge of broken glass behind him reflected the metal yellow of the sky. Why does it bother you? he asked. It doesn t, snapped Eddie Willers. He reached hastily into his pocket. The bum had stopped him and asked for a dime, then had gone on talking, as if to kill that moment and postpone the problem of the next. Pleas for dimes were so frequent in the streets these days that it was not necessary to listen to explanations and he had no desire to hear the details of this bum s particular despair. Go get your cup of coffee, he said, handing the dime to the shadow that had no face. Thank you, sir, said the voice, without interest, and the face leaned forward for a moment. The face was wind-browned, cut by lines of weariness and cynical resignation; the eyes were intelligent. Eddie Willers walked on, wondering why he always felt it at this time of day, this sense of dread without reason. No, he thought, not dread, there s nothing to fear: just an immense, diffused apprehension, with no source or object. He had become accustomed to the feeling, but he could find no explanation for it; yet the bum had spoken as if he knew that Eddie felt it, as if he thought that one should feel it, and more: as if he knew the reason. Eddie Willers pulled his shoulders straight, in conscientious self-discipline. He had to stop this, he thought; he was beginning to imagine things. Had he always felt it? He was thirty-two years old. He tried to think back. No, he hadn t; but he could not remember when it had started. The feeling came to him suddenly, at random intervals, and now it was coming more often than ever. It s the twilight, he thought; I hate the twilight. The clouds and the shafts of skyscrapers against them were turning brown, like an old painting in oil, the color of a fading masterpiece. Long streaks of grime ran from under the pinnacles down the slender, soot-eaten walls. High on the side of a tower there was a crack in the shape of a motionless lightning, the length of ten stories. A jagged object cut the sky above the roofs; it was half a spire, still holding the glow of the sunset; the gold leaf had long since peeled off the other half. The glow was red and still, like the reflection of a fire: not an active fire, but a dying one which it is too late to stop. No, thought Eddie Willers, there was nothing disturbing in the sight of the city. It looked as it had always looked. He walked on, reminding himself that he was late in returning to the office. He did not like the task which he had to perform on his return, but it had to be done. So he did not attempt to delay it, but made himself walk faster. He turned a corner. In the narrow space between the dark silhouettes of two buildings, as in the crack of a door, he saw the page of a gigantic calendar suspended in the sky. It was the calendar that the mayor of New York had erected last year on the top of a building, so that citizens might tell the day of the month as they told the hours of the day, by glancing up at a public tower. A white rectangle hung over the city, imparting the date to the men in the streets below. In the rusty light of this evening s sunset, the rectangle said: September 2. Eddie Willers looked away. He had never liked the sight of that calendar. It disturbed him, in a manner he could not explain or define. The feeling seemed to blend with his sense of uneasiness; it had the same quality. He thought suddenly that there was some phrase, a kind of quotation, that expressed what the calendar seemed to suggest. But he could not recall it. He walked, groping for a sentence that hung in his mind as an empty shape. He could neither fill it nor dismiss it. He glanced back. The white rectangle stood above the roofs, saying in immovable finality: September 2. Eddie Willers shifted his glance down to the street, to a vegetable pushcart at the stoop of a brownstone house. He saw a pile of bright gold carrots and the fresh green of onions. He saw a clean white curtain blowing at an open window. He saw a bus turning a corner, expertly steered. He wondered why he felt reassured and then, why he felt the sudden, inexplicable wish that these things were not left in the open, unprotected against the empty space above. When he came to Fifth Avenue, he kept his eyes on the windows of the stores he passed. There was nothing he needed or wished to buy; but he liked to see the display of goods, any goods, objects made by men, to be used by men. He enjoyed the sight of a prosperous street; not more than every fourth one of the stores was out of business, its windows dark and empty. He did not know why he suddenly thought of the oak tree. Nothing had recalled it. But he thought of it and of his childhood summers on the Taggart estate. He had spent most of his childhood with the Taggart children, and now he worked for them, as his father and grandfather had worked for their father and grandfather. The great oak tree had stood on a hill over the Hudson, in a lonely spot on the Taggart estate. Eddie Willers, aged seven, liked to come and look at that tree. It had stood there for hundreds of years, and he thought it would always stand there. Its roots clutched the hill like a fist with fingers sunk into the soil, and he thought that if a giant were to seize it by the top, he would not be able to uproot it, but would swing the hill and the whole of the earth with it, like a ball at the end of a string. He felt safe in the oak tree s presence; it was a thing that nothing could change or threaten; it was his greatest symbol of strength. One night, lightning struck the oak tree. Eddie saw it the next morning. It lay broken in half, and he looked into its trunk as into the mouth of a black tunnel. The trunk was only an empty shell; its heart had rotted away long ago; there was nothing inside just a thin gray dust that was being dispersed by the whim of the faintest wind. The living power had gone, and the shape it left had not been able to stand without it. Years later, he heard it said that children should be protected from shock, from their first knowledge of death, pain or fear. But these had never scarred him; his shock came when he stood very quietly, looking into the black hole of the trunk. It was an immense betrayal the more terrible because he could not grasp what it was that had been betrayed. It was not himself, he knew, nor his trust; it was something else. He stood there for a while, making no sound, then he walked back to the house. He never spoke about it to anyone, then or since. Eddie Willers shook his head, as the screech of a rusty mechanism changing a traffic light stopped him on the edge of a curb. He felt anger at himself. There was no reason that he had to remember the oak tree tonight. It meant nothing to him any longer, only a faint tinge of sadness and somewhere within him, a drop of pain moving briefly and vanishing, like a raindrop on the glass of a window, its course in the shape of a question mark. He wanted no sadness attached to his childhood; he loved its memories: any day of it he remembered now seemed flooded by a still, brilliant sunlight. It seemed to him as if a few rays from it reached into his present: not rays, more like pinpoint spotlights that gave an occasional moment s glitter to his job, to his lonely apartment, to the quiet, scrupulous progression of his existence. He thought of a summer day when he was ten years old. That day, in a clearing of the woods, the one precious companion of his childhood told him what they would do when they grew up. The words were harsh and glowing, like the sunlight. He listened in admiration and in wonder. When he was asked what he would want to do, he answered at once, Whatever is right, and added, You ought to do something great. I mean, the two of us together. What? she asked. He said, I don t know. That s what we ought to find out. Not just what you said. Not just business and earning a living. Things like winning battles, or saving people out of fires, or climbing mountains. What for? she asked. He said, The minister said last Sunday that we must always reach for the best within us. What do you suppose is the best within us? I don t know. We ll have to find out. She did not answer; she was looking away, up the railroad track. Eddie Willers smiled. He had said, Whatever is right, twenty-two years ago. He had kept that statement unchallenged ever since; the other questions had faded in his mind; he had been too busy to ask them. But he still thought it self-evident that one had to do what was right; he had never learned how people could want to do otherwise; he had learned only that they did. It still seemed simple and incomprehensible to him: simple that things should be right, and incomprehensible that they weren t. He knew that they weren t. He thought of that, as he turned a corner and came to the great building of Taggart Transcontinental. The building stood over the street as its tallest and proudest structure. Eddie Willers always smiled at his first sight of it. Its long bands of windows were unbroken, in contrast to those of its neighbors. Its rising lines cut the sky, with no crumbling corners or worn edges. It seemed to stand above the years, untouched. It would always stand there, thought Eddie Willers. Whenever he entered the Taggart Building, he felt relief and a sense of security. This was a place of competence and power. The floors of its hallways were mirrors made of marble. The frosted rectangles of its electric fixtures were chips of solid light. Behind sheets of glass, rows of girls sat at typewriters,

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Atlas Shrugged: Rand, Ayn: 9780451191144: Amazon.com: Books

Atlas Shrugged: Who Is John Galt? (2014) – IMDb

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Approaching collapse, the nation's economy is quickly eroding. As crime and fear take over the countryside, the government continues to exert its brutal force against the nation's most productive who are mysteriously vanishing - leaving behind a wake of despair. One man has the answer. One woman stands in his way. Some will stop at nothing to control him. Others will stop at nothing to save him. He swore by his life. They swore to find him. Who is John Galt? Written byOfficial site

Budget:$5,000,000 (estimated)

Opening Weekend USA: $461,179,14 September 2014

Gross USA: $846,704

Cumulative Worldwide Gross: $846,704

Runtime: 99 min

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Atlas Shrugged: Part II (2012) – Rotten Tomatoes

Critics Consensus

Poorly written, clumsily filmed and edited, and hampered by amateurish acting, Atlas Shrugged: Part II does no favors to the ideology it so fervently champions.

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The global economy is on the brink of collapse. Unemployment has risen to 24%. Gas is now $42 per gallon. Brilliant creators, from artists to industrialists, continue to mysteriously disappear at the hands of the unknown. Dagny Taggart, Vice President in Charge of Operations for Taggart Transcontinental, has discovered what may very well be the answer to a mounting energy crisis - found abandoned amongst the ruins of a once productive factory, a revolutionary motor that could seemingly power the World. But, the motor is dead... there is no one left to decipher its secret... and, someone is watching. It's a race against the clock to find the inventor before the motor of the World is stopped for good. Who is John Galt? -- (C) Official Site

Jul 07, 2014

Hold on a second critics! Just because you don't agree with Ayn Rand's philosophy doesn't mean you need to give it unrealistically low rating. I see so much political bias right here. I do admit that Part II was disappointing, but it does not deserve such a low rating, even the consensus was biased in its tone. Let's talk about the good points, the set design was better, I really liked atmosphere (basically like Chicago or Detroit). james Taggart was better cast compared to Part I, Cheryl Brooks was a good cast too. The editing was great, although some changes were made in terms of the structure of the plot. Now the bad: The script was superficial, only touched on the surface of the dialogues, much of the dialogues from the book were cut short. Acting by some of the less important characters were terrible. Some of the recasting were horrible, e.g. Francisco d'Anconia and Lilian Rearden. There were a lot of irrelevant scenes that could be replaced by more dialogues (the money speech really was destroyed). Despite having these downfalls, I wouldn't say it was badly filmed and consider the low budget, they made this imperfect film perfect.

Jun 29, 2013

Ayn Rand's industrialists fight against the Fair Share Act, which further strangles the economy. First, the most unfortunate thing about this film was the endorsement that the real Sean Hannity gave to the fictional Hank Rearden. Additionally, protesters directly referenced the Occupy Wall Street rhetoric. The one-to-one relationship between the modern day right wing and Rand's objectivists is bullshit, and it's a shame that this film's creators got sucked into Rand's abduction by the right wing. After all the contemporary right wing is in the pocket of conservative Christians, yet Rand was an ardent atheist; the modern day right wing gives welfare to corporate fat cats whom Rand would consider looters. What does this have to do with the film? The iconography of the protesters and Hannity place the film in our historical moment, not Rand's, which takes us out of the film's world. Second, I was impressed with Samantha Mathis's performance. Her Dagny was given more to human emotion, which played peek-a-boo amid Dagny's characteristic stoicism. But her acting was the best of the cast. I particularly disliked Jason Beghe's gravel-voiced Rearden. Finally, the film is poorly paced. The speeches by Readen and Francisco belong in the film, but director John Putch should have taken a walking and talking page from Aaron Sorkin's book to give the film some energy, and the montages of poverty do little to add to the plot. Overall, this is a controversial film not because Rand is a controversial figure (even though she is) but primarily because the film doesn't really get her.

Jun 26, 2013

What the heck happened here? They changed the actors for almost EVERY role from the part 1 of this saga. Whose bright idea was that?? This could have been an interesting continuing story, but I found the new actors way too distracting....were they all busy? sheesh...

Feb 19, 2013

You'd think after the horrible and horribly boring Atlas Shrugged: Part One that a promised Part Two might just disappear into the ether. If only we could have been so fortunate. Ayn Rand's cautionary opus about the evils of big government is given another creaky adaptation that fails to justify its existence. I feel like I could repeat verbatim my faults with the first film. Once again we don't have characters but mouthpieces for ideology, an ideology that celebrates untamed greed. Once again the "best and brightest" (a.k.a. world's richest) are disappearing and the world is grinding to a halt without their necessary genius. Does anyone really think if the world's billionaires left in a huff that the world would cease to function? The assumption that financial wealth equates brilliance seems fatally flawed. Once again it's in a modern setting where America has gone back in time to value railroads. Once again the main thrust of the inert drama is over inconsequential railway economics. Once again people just talk in circles in cheap locations. Once again the government agencies are a bunch of clucking stooges, eager to punish successful business. Once again Rand's Objectivist worldview is treated as gospel and value is only ascribed to the amount of money one can produce. This time we have a slightly better budget, a better director, and some recognizable actors like Samantha Manthis, Esai Morales, Ray Wise, Richard T. Jones, and D.B. Sweeney as the mysterious John Gault. The story transitions to a ridiculous government mandate that include such incomprehensible edicts like making sure no one spends more money than another person. Can you imagine the paperwork involved? This woeful sequel will only appeal to Rand's most faithful admirers, and you probably don't want to hang out with those people anyway. There's your clue: if you see someone carrying a copy of Atlas Shrugged: Part Two they either lack taste or are far too generous with movies. If there is indeed a concluding Part Three, it will be further proof that Rand's market-based screeds are not accurate. The market has already rejected two of these dreadful movies.Nate's Grade: D

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Atlas Shrugged: Part II (2012) - Rotten Tomatoes

About Atlas Shrugged – CliffsNotes

Introduction

Atlas Shrugged is Ayn Rand's masterpiece and the culmination of her career as a novelist. With its publication in 1957, the author accomplished everything she wanted to in the realm of fiction; the rest of her career as a writer was devoted to nonfiction. Rand was already a famous, best-selling author by the time she published Atlas Shrugged. With the success of The Fountainhead a decade earlier and its subsequent production as a Hollywood film starring Gary Cooper in 1949, her stature as an author was established. Publishers knew that her fiction would sell, and consequently they bid for the right to publish her next book.

Atlas Shrugged, although enormously controversial, had no difficulty finding a publisher. On the contrary, Rand conducted an intellectual auction among competing publishers, finally deciding on Random House because its editorial staff had the best understanding of the book. Bennett Cerf was a famous editor there. When Rand explained that, at one level, Atlas Shrugged was to provide a moral defense of capitalism, the editorial staff responded, "But that would mean challenging 3,000 years of Judeo-Christian tradition." Their depth of philosophical insight impressed Ayn Rand, and she decided that Random House was the company to publish her book.

Atlas Shrugged furthers the theme of individualism that Ayn Rand developed in The Fountainhead. In The Fountainhead, she shows by means of its hero, the innovative architect Howard Roark, that the independent mind is responsible for all human progress and prosperity. In Atlas Shrugged, she shows that without the independent mind, our society would collapse into primitive savagery. Atlas Shrugged is an impassioned defense of the freedom of man's mind. But to understand the author's sense of urgency, we must have an idea of the context in which the book was written. This includes both the post-World War II Cold War and the broader trends of modern intellectual culture.

The Cold War and Collectivism

Twentieth-century culture spawned the most oppressive dictatorships in human history. The Fascists in Italy, the National Socialists (Nazis) in Germany, and the Communists first in Russia and later in China and elsewhere seriously threatened individual freedom throughout the world. Ayn Rand lived through the heart of this terrifying historical period. In fact, when she started writing Atlas Shrugged in 1946, the West had just achieved victory over the Nazis. For years, the specter of national socialism had haunted the world, exterminating millions of innocent people, enslaving millions more, and threatening the freedom of the entire globe. The triumph of the free countries of the West over Naziism was achieved at an enormous cost in human life. However, it left the threat of communism unabated.

Ayn Rand was born in Russia in 1905 and witnessed firsthand the Bolshevik Revolution, the Communist conquest of Russia, and the political oppression that followed. Even after her escape from the Soviet Union and her safe arrival in the United States, she kept in close touch with family members who remained there. But when the murderous policies of Joseph Stalin swallowed the Soviet Union, she lost track of her family. From her own life experiences, Ayn Rand knew the brutal oppression of Communist tyranny.

During the last days of World War II and in the years immediately following, communism conquered large portions of the world. Soviet armies first rolled through the countries of Eastern Europe, setting up Russian "satellite" nations in East Germany, Poland, Hungary, Romania, and elsewhere. Communists then came to power in China and North Korea and launched an invasion of South Korea. Shortly thereafter, communism was also dominant in Cuba, on America's doorstep. In the 1940s and 1950s, communism was an expanding military power, threatening to engulf the free world.

This time period was the height of the Cold War the ideological battle between the United States and the Soviet Union. The Soviet Union ruled its empire in Eastern Europe by means of terror, brutally suppressing an uprising by Hungarian freedom fighters in 1956. The Russians developed the atomic bomb and amassed huge armies in Eastern Europe, threatening the free nations of the West. Speaking at the United Nations, Soviet dictator Nikita Khrushchev vowed that communism would "bury" the West. Like the Nazis in the 1930s, communists stood for a collectivist political system: one in which an individual is morally obliged to sacrifice himself for the state. Intellectual freedom and individual rights, cherished in the United States and other Western countries, were in grave danger.

Foreign military power was not the only way in which communism threatened U.S. freedom. Collectivism was an increasingly popular political philosophy among American intellectuals and politicians. In the 1930s, both national socialism and communism had supporters among American thinkers, businessmen, politicians, and labor leaders. The full horror of Naziism was revealed during World War II, and support for national socialism dwindled in the United States as a result. But communism, in the form of Marxist political ideology, survived World War II in the United States. Many American professors, writers, journalists, and politicians continued to advocate Marxist principles. When Ayn Rand was writing Atlas Shrugged, many Americans strongly believed that the government should have the power to coercively redistribute income and to regulate private industry. The capitalist system of political and economic freedom was consistently attacked by socialists and welfare statists. The belief that an individual has a right to live his own life was replaced, to a significant extent, by the collectivist idea that individuals must work and live in service to other people. Individual rights and political freedom were threatened in American politics, education, and culture.

An Appeal for Freedom

Rand argues in Atlas Shrugged that the freedom of American society is responsible for its greatest achievements. For example, in the nineteenth century, inventors and entrepreneurs created an outpouring of innovations that raised the standard of living to unprecedented heights and changed forever the way people live. Rand, who thoroughly researched the history of capitalism, was well aware of the progress made during this period of economic freedom. Samuel Morse invented the telegraph a device later improved by Thomas Edison, who went on to invent the phonograph, the electric light, and the motion picture projector. John Roebling perfected the suspension bridge and, just before his death, designed his masterpiece, the Brooklyn Bridge. Henry Ford revolutionized the transportation industry by mass-producing automobiles, a revolution that the Wright Brothers carried to the next level with their invention of the airplane. Railroad builders like Cornelius Vanderbilt and James J. Hill established inexpensive modes of transportation and opened up the Pacific Northwest to economic development.

Likewise, Alexander Graham Bell invented the telephone during this era, Cyrus McCormick the reaper, and Elias Howe the sewing machine. Charles Goodyear discovered the vulcanization process that made rubber useful, and George Eastman revolutionized photography with the invention of a new type of camera the Kodak. George Washington Carver, among myriad agricultural accomplishments, developed peanuts and sweet potatoes into leading crops. Architects like Louis Sullivan and William LeBaron Jenney created the skyscraper, and George Westinghouse, the inventor of train airbrakes, developed a power system able to transmit electricity over great distances. The penniless Scottish immigrant Andrew Carnegie built a vast company manufacturing steel, and John D. Rockefeller did the same in the oil industry.

These are a few examples from an exhaustive list of advances in the late nineteenth and early twentieth centuries. Ayn Rand argues that economic freedom liberated these great creative thinkers, permitting them to put into practice new ideas and methods. But what would happen if economic freedom were lost?

Atlas Shrugged provides Ayn Rand's answer to this question. In the story, she projects the culmination of America's twentieth-century socialist trend. The U.S. government portrayed in the story has significant control over the domestic economy. The rest of the world has been swallowed up by communist "Peoples' States" and subsists in abject poverty. A limited degree of economic freedom still exists in America, but it is steadily declining, as is American prosperity. The successful are heavily taxed to support the poor, and the American poor are similarly levied to finance the even poorer people in foreign Peoples' States. The government subsidizes inefficient businesses at the expense of the more efficient. With the state controlling large portions of the economy, the result is the rise of corrupt businessmen who seek profit by manipulating crooked politicians rather than by doing productive work. The government forces inventors to give up their patents so that all manufacturers may benefit equally from new products. Similarly, the government breaks up productive companies, compelling them to share the market with weaker (less efficient) competitors. In short, the fictionalized universe of Atlas Shrugged presents a future in which the U.S. trend toward socialism has been accelerated. Twentieth-century realities such as heavy taxation, massive social welfare programs, tight governmental regulation of industry, and antitrust action against successful companies are heightened in the universe of this story. The government annuls the rights of American citizens, and freedom is steadily eroded. The United States of the novel the last bastion of liberty on earth rapidly becomes a fascist/communist dictatorship.

The result, in Rand's fictional universe, is a collapse of American prosperity. Great minds are shackled by government policies, and their innovations are either rejected or expropriated by the state. Thinkers lack the freedom necessary to create new products, to start their own companies, to compete openly, and to earn wealth. Under the increasing yoke of tyranny, the most independent minds in American society choose to defend their liberty in the most effective manner possible: They withdraw from society.

The Mind on Strike

Atlas Shrugged is a novel about a strike. Ayn Rand sets out to show the fate that befalls the world when the thinkers and creators go on strike. The author raises an intriguing question: What would happen if the scientists, medical researchers, inventors, industrialists, writers, artists, and so on withheld their minds and their achievements from the world?

In this novel, Rand argues that all human progress and prosperity depend on rational thinking. For example, human beings have cured such diseases as malaria, polio, dysentery, cholera, diphtheria, and tuberculosis. Man has learned to fly, erect cities and skyscrapers, grow an abundant food supply, and create computers. Humans have been to the moon and back and have invented the telephone, radio, television, and a thousand other life-promoting technologies. All of these achievements result from the human application of a rational mind to practical questions of survival. If the intellectuals responsible for such advances abandon the world, regression to the primitive conditions of the Dark Ages would result. But what would motivate intellectuals to such an extreme act as going on strike? We are used to hearing about strikes that protest conditions considered oppressive or intolerable by workers. The thinkers go on strike in Atlas Shrugged to protest the oppression of their intellect and creativity.

The thinkers in Atlas Shrugged strike on behalf of individual rights and political freedom. They strike against an enforced moral code of self-sacrifice the creed that human life must be devoted to serving the needs of others. Above all, the thinkers strike to prove that reason is the only means by which man can understand reality and make proper decisions; emotions should not guide human behavior. In short, the creative minds are on strike in support of a person's right to think and live independently.

In the novel, the withdrawal of the great thinkers causes the collapse of the American economy and the end of dictatorship. The strike proves the role that the rational mind plays in the attainment of progress and prosperity. The emphasis on reason is the hallmark of Ayn Rand's fiction. All of her novels, in one form or another, glorify the life-giving power of the human mind.

For example, in The Fountainhead, Ayn Rand emphasizes the independent nature of the mind's functioning that rational individuals neither conform to society nor obey authority, but trust their own judgment. In her early novelette Anthem, Ayn Rand shows that under a collectivist dictatorship, the mind is stifled and society regresses to a condition of primitive ignorance. Anthem focuses on the mind's need for political freedom. The focus of Atlas Shrugged is the role that the human mind plays in human existence. Atlas Shrugged shows that rational thinking is mankind's survival instrument, just as the ability to fly is the survival tool for birds. In all of her major novels, Ayn Rand presents heroes and heroines who are brilliant thinkers opposed to either society's pressure to conform or a dictatorial government's commands to obey. The common denominator in all of her books is the life-and-death importance, for both the individual and society, of remaining true to the mind.

Objectivism in Action

In Atlas Shrugged, Ayn Rand presents, for the first time and in a dramatized form, her original philosophy of Objectivism. She exemplifies this philosophy in the lives of the heroes and in the action of the story. Objectivism holds that reason not faith or emotionalism is man's sole means of gaining knowledge. Her theory states that an individual has a right to his or her own life and to the pursuit of his or her own happiness, which is counter to the view that man should sacrifice himself to God or society. Objectivism is individualistic, holding that the purpose of government is to protect the sovereign rights of an individual. This philosophy opposes the collectivist notion that society as a whole is superior to the individual, who must subordinate himself to its requirements. In the political/economic realm, Objectivism upholds full laissez-faire capitalism a system of free markets that legally prevent the government from restricting man's productive activities as the only philosophical system that protects the freedom of man's mind, the rights of the individual, and the prosperity of man's life on earth.

Because of Ayn Rand's uncompromising defense of the mind, of the individual, and of capitalism, Atlas Shrugged created great controversy on its publication in 1957. Denounced by critics and intellectuals, the book nevertheless reached a wide audience. The book has sold millions of copies and influenced the lives of countless readers. Since 1957, Ayn Rand's philosophy of Objectivism has gradually taken hold in American society. Today, her books and ideas are becoming widely taught in high schools and universities.

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About Atlas Shrugged - CliffsNotes

Darwin, Expression, and the Lasting Legacy of Eugenics – The MIT Press Reader

If evolution is seen as the study of unseen development, the camera provided the illusion of quantifiable benchmarks, an irresistible proposition for the advocates of eugenics.

By: Jessica Helfand

In 1872, with the publication of The Expression of the Emotions in Man and Animals, Charles Darwin went rogue. Only a decade after the anatomist Duchenne de Boulognes produced the first neurology text illustrated by photographs, Darwin claimed to be the first to use photographs in a scientific publication to actually document the expressive spectrum of the face.

Combining speculation about raised eyebrows and flushed skin with vile commentary about mental illness, he famously logged diagrams of facial musculature, along with drawings of sulky chimpanzees and photographs of weeping infants, to create a study that spanned species, temperament, age, and gender. But what really interested him was not so much the specificity of the individual as the universality of the tribe: If expressions could, as de Boulogne had suggested, be physically localized, could they also be culturally generalized?

As a man of science, he set out to analyze the visual difference between types, which is to say races. While Darwins scientific contributions remain ever significant, its worth remembering he was also a man of his era privileged, white, affluent, commanding who generalized as much as, if not more than, he analyzed, especially when it came to objectifying peoples looks. In spite of his influence on evolutionary biology and his role in the scientific study of emotion, Darwins prognostications read today as remarkably prejudicial. (No determined man, he writes in The Expression of the Emotions in Man and Animals, probably ever had an habitually gaping mouth.) This urge to label types a loaded and unfortunate term would essentially go viral in the early years of the coming century, with such assumptions reasserting themselves as dogmatic, even axiomatic, fact.

Comparisons can and do glide effortlessly from hypothesis to hyperbole, particularly when images are in play.

Hardly the first to postulate on the graphic evidence of the grimace, Darwin hoped to introduce a system by which facial expressions might be properly evaluated. He shared with many of his generation a predisposition toward history: simply put, the idea that certain facial traits might have a basis in evolution. Empirically, the idea itself is not unreasonable. We are, after all, genetically predisposed to share traits with those in our familial line, occasionally by virtue of our geographic vicinity. At the same time, certain specimens, when classified by visual genre, become the easy targets of discrimination. In so doing, comparisons can and do glide effortlessly from hypothesis to hyperbole, particularly when images are in play.

Almost exactly a century after the arrival of Darwins volume, Paul Ekman, a psychologist at the University of California, published a study in which he determined that there were seven principal facial expressions deemed universal across all cultures: anger, contempt, fear, happiness, interest, sadness, and surprise. His Facial Action Coding System (FACS) supported many of Darwins earlier findings and remains, to date, the gold standard for identifying any movement the face can make. As a methodology for parsing facial expression, Ekmans work provides a practical rubric for understanding these distinctions: Its logical, codified, and clear. But what happens to such comparative practices when supposition trumps proposition, when the science of scrutiny is eclipsed by the lure of a bigger, messier, more global extrapolation? When does the quest for the universal backfire and become a discriminatory practice?

The real seduction, in Darwins era and in our own, lies in the notion that pictures and especially pictures of our faces are remarkably powerful tools of persuasion and do, in so many instances, speak louder than words.

The idea that photography allowed for the demonstration and distribution of objective visual evidence was a striking development for clinicians. Unlike the interpretive transference of a drawing, or the abstract data of a diagram, the camera was clear and direct, a vehicle for proof. The process itself allowed for a kind of massive stockpiling pictures compared to one another, minutiae contrasted, hypotheses often mistakenly corroborated which, while arguably rooted in scientific inquiry, led to a stunning degree of generalization in the name of fact. If evolution is seen as the study of unseen development biological, generational, temporal, and by definition intangible the camera provided the illusion of quantifiable benchmarks, an irresistible proposition for the proponents of theoretical ideas.

Darwins cousin, the noted statistician Francis Galton, saw such generalizations as precisely the point. Long before computer software would make such computational practice commonplace, he introduced not a lateral but a synthetic system for facial comparison: what he termed composite portraiture was, in fact, a neologism for pictorial averaging. Galtons objective was to identify deviation and, in so doing, to reverse-engineer an ideal type, which he did by repeat printing upon a single photographic plate and within the same vicinity to one another thereby creating a force-amalgamated portrait of multiple faces. At once besotted with mechanical certainty and mesmerized by the scope of visual wonder before him, Galton thrilled to the notion of mathematical precision the lockup on the photographic plate, the reckoning of the binomial curve but appeared uninterested in actual details unless they could help reaffirm his suppositions about averages, about types, even about the photomechanical process itself.

That Galton drew upon the language of statistical fact and benefited from the presumed sovereignty of his own exalted social position to become an evangelist for the camera is questionable in itself, but the fact that he viewed his composite photographs as plausible evidence for an unforgiving sociocultural rationale shifts the legacy of his scholarship into far more pernicious territory.

At once driven by claims of biological determinism and supported by the authoritarian heft of British empiricism, Francis Galton pioneered an insidious form of human scrutiny that would come to be known as eugenics. The word itself comes from the Greek word eugenes (noble, well-born, and good in stock), though Galtons own definition is a bit more sinister: For him, it was a science addressing all influences that improve the inborn qualities of a race, also with those that develop them to the utmost advantage. The idea of social betterment through better breeding (indeed, the notion of better anything through breeding) led to a horrifying era of social supremacism in which deviation would come to be classified across a broad spectrum of race, religion, health, wealth, and every imaginable kind of human infirmity. Grossly and idiosyncratically defined even a propensity for carpentry or dress-making was considered a genetically inherited trait Galtons remarkably flawed (and deeply racist) ideology soon found favor with a public eager to assert, if nothing else, its own vile claims to vanity.

For Galton, eugenics was a science addressing all influences that improve the inborn qualities of a race, also with those that develop them to the utmost advantage.

The social climate into which eugenic doctrine inserted itself appealed to precisely this fantasy, beginning with Better Baby and Fitter Family contests, an unfortunate staple of recreational entertainment that emerged across the regional United States during the early years of the 20th century. Widely promoted as a wholesome public health initiative, the idea of parading good-looking children for prizes (a practice that essentially likened kids to livestock) was one of a number of practices predicated on the notion that better breeding outcomes were in everyones best interest. The resulting photos conferred bragging rights on the winning (read white) contestants, but the broader message framing beauty, but especially facial beauty, as a scientifically sanctioned community aspiration implicitly suggests that the inverse was also true: that to be found unfit was to be doomed to social exile and thus restricted, among other things, by fierce reproductive protocols.

In 29 states beginning in 1907 and until the laws were repealed in the 1940s those deemed socially inferior (an inexcusable euphemism for what was then defined as physically inadequate) were, in fact, subject to compulsory sterilization. From asthma to scoliosis, mental disability to moral delinquency, eugenicists denounced difference in light of a presumed cultural superiority, a skewed imperialism that found its most nefarious expression during the Third Reich. To measure difference was to eradicate it, exterminate it, excise it from evolutionary fact. Though ultimately discredited following the atrocities endured during multiple years of Nazi reign, eugenic theory was steeped in this sinister view of genetic governance, manifest destiny run amok.

Later, once detached from Galtons maniacal gaze, the composite portrait would inspire others to play with the optics of the amalgamated image. The 19th-century French photographer Arthur Batut, known for being one of the first aerial photographers (he shot from a kite), may have been drawn to the hints of movement generated by a portraits animated edges. American photographer Nancy Burson has experimented with composite photography to merge black, Asian, and Caucasian faces against population statistics: Introduced in 2000, her Human Race Machine lets you see how you would look as another race. The artist Richard Prince flattened every one of Jerry Seinfelds fifty-seven TV love interests into a 2013 composite he called Jerrys Girls, while in 2017, data scientist Giuseppe Sollazzo created a blended face for the BBC that used a carefully plotted algorithm to combine every face in the U.S. Senate.

In a 1931 radio interview, the German portraitist August Sander claimed he wanted to capture and communicate in photography the physiognomic time exposure of a whole generation.

Galton would have appreciated the speed of the software and the advantages of the algorithm but what of the ethics of the very act of image capture and comparison, of the ethics of pictorial appropriation itself? Theres an implicit generalization to this kind of image production and indeed, seen over time, composite portraiture would become a way to amalgamate and assess an entire culture, even an era. In a 1931 radio interview, the German portraitist August Sander claimed he wanted to capture and communicate in photography the physiognomic time exposure of a whole generation, an observation that reframes the composite as a kind of collected census, or population survey.

The camera, after all, bears witness over time, its outcome an extension of the eye, the mind, the soul of the photographer. Sander was right. (So was Susan Sontag: Humanity, she once wrote, is not one.) With the advent of better, cheaper, faster, and more mobile technologies for capturing our faces, the time exposure of a whole generation was about to become a great deal more achievable.

Jessica Helfand is a designer, artist, and writer. She is a cofounder of Design Observer and the author of numerous books on visual and cultural criticism, including Face: A Visual Odyssey, from which this article is adapted.

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Darwin, Expression, and the Lasting Legacy of Eugenics - The MIT Press Reader

UCL has a racist legacy, but can it move on? – The Guardian

The provost of University College London announced in June this year that its Galton Lecture Theatre, Pearson Lecture Theatre and Pearson Building had all been renamed. They are now known by the perfectly unmemorable names of, respectively, Lecture Theatre 115, Lecture Theatre G22 and the North-West Wing.

What sounds like a dull piece of administrative news is in fact a complex tale of a racist legacy, student politics, academic disputes and an impassioned debate about the history of science and how it is taught. It also goes to the heart of an issue that looks set to become one of great contention in the months and years ahead: by what criteria do we judge who should no longer be commemorated at universities and in society at large?

The UCL announcement was in keeping with one of the recommendations made by an inquiry set up to look at the history of eugenics at the university. Put simply, eugenics is the study of how to improve the genetic quality of a human population. The concept dates back to Plato and beyond, but its modern form was developed, and given its name by Francis Galton, who called eugenics the science of improving inherited stock, not only by judicious matings, but by all the influences which give more suitable strains a better chance.

Honouring the academic tradition of intellectual dispute, the inquiry published a report earlier this year that the majority of its committee refused to sign, in part because it failed to examine the current situation on campus.

Yet the inquiry was prompted by contemporary events, namely a controversial conference that was held on UCL grounds on four separate occasions. The London Conference on Intelligence (LCI) was an invitation-only gathering that, among other things, examined the issue of race and intelligence. It also included presentations on eugenics.

The conference had almost nothing to do with UCL, aside from the fact that the honorary lecturer who organised it was able to use his status to book a room on site. According to the inquiry report, on discovering the presence of LCI, BAME students and staff lobbied for an inquiry. And that inquiry, it turned out, set its sights primarily on Galton.

A 19th-century polymath who made key contributions to a number of disparate fields of study, Galton is perhaps less well known than he ought to be. He is the man who popularised the principle of regression to the mean in statistics; he effectively created the modern weather map by linking areas of similar air pressure; he gave us the phrase nature versus nurture and pioneered the study of twins. He also revolutionised forensic science by showing how fingerprints could be used to identify individuals.

But those achievements lie in the lengthening shadow cast by his commitment to eugenics and his lasting links to UCL. Galton funded a professorial chair in eugenics at the university (it changed its name to the chair in genetics after the second world war) and financed a laboratory that also took his name. In addition he endowed his personal collection and archive to the college.

Even by the standards of his own time, Galton was undoubtedly an egregious racist. Here is a not untypical example of his perspective, taken from a 1904 essay on eugenics: But while most barbarous races disappear, some, like the negro, do not. It may therefore be expected that types of our race will be found to exist which can be highly civilised without losing fertility.

As the inquiry report stated: Through the financial donation of Galton to UCL, racism was allowed to be married to science and within UCL this link between science and racism was embraced. It also noted that some students felt distress at sitting through lectures and exams in rooms celebrating eugenics.

Steve Jones, the former head of the Department of Genetics, Evolution and Environment at UCL, has little truck with such sensitivities. About one student who is alleged to have burst into tears when she discovered she had to go into the Galton Lecture Theatre, he says: Well, my rather brutal response to that is you shouldnt be coming to UCL then.

Against the backdrop of the Black Lives Matter movement, and in an era in which vigilance to micro-aggressions is deemed an essential aspect of academic pastoral care, Jones risks sounding dangerously out of date. He blames the weak provost, Michael Arthur, for capitulating to a woke campaign.

Belief in eugenics was widespread in the early 20th century. The Holocaust destroyed its reputation

UCL used to be known as the godless university because it was set up for people who didnt have faith and for Jews [only members of the Church of England were eligible to go to Oxford and Cambridge ], he says. Now it is spineless.

His friend and former student, the author Adam Rutherford, says Jones is old and angry now and annoyed by the way denaming has become the answer to problems within academia. But Jones is not indifferent to Galtons racism. Far from it. For several decades he has given a lecture on eugenics, looking at its history, its science, and most glaringly its racism, examining the legacies of Galton and his fellow UCL eugenicists Karl Pearson and Ronald Fisher. He doesnt shy away from their obnoxious opinions but sets them within the context of their times and against their remarkable contributions to science.

The fact is, he says, belief in eugenics was widespread among the British intelligentsia in the late 19th century and especially in the early decades of the last one all the way up to the Nazis: the Holocaust effectively destroyed its reputation.

[JBS] Haldane, the most famous British biologist of the 20th century he was at UCL and he did genuinely revolutionary work on statistics, genetics, physiology, says Jones, but he nevertheless felt that people of so-called low quality shouldnt be allowed to breed.

Others included Marie Stopes, the campaigner for womens rights, whose birth control clinics, says Jones, were opened in order that people of low quality should be discouraged from having children. George Bernard Shaw, HG Wells, the economist John Maynard Keynes, William Beveridge, whose eponymous report formed the basis of the welfare state, and Winston Churchill were also in favour of eugenics it was a belief system that spanned the political spectrum from left to right.

Rutherford, who is an honorary research fellow at UCL, agrees that it would be wrong to remove such eminent figures from prominence purely on account of their now unpalatable views.

I think Galtons a shit, but hes also a shit whos a genius, whose legacy we absolutely rely on, says Rutherford. Weve got to be mature enough at a university to recognise that people can be both brilliant and awful at the same time.

He is neutral on the issue of denaming but thats because hes not the recipient of the pernicious legacies of eugenics. On balance, he thinks it was right to change the buildings names. Nevertheless, he has several reservations about the nature of the inquiry. He believes it used the history of eugenics as a means of indirectly addressing decolonising the curriculum and the absence of black professors, and as a result failed to do justice to either.

Broadly, the content of the report itself wasnt befitting of standards of scholarship associated with UCL, he says. Secondly, they conflated the history of eugenics with scientific racism. It was pointed out by me and others many many times that these are connected but discrete ideas.

Eugenics didnt produce slavery or colonialism both of which predated its inception but it did offer pseudo-scientific justification for the ideology of white supremacy, which had been long propagated by western elites. While racism was manifest in society, eugenics, as Jones points out, was never actually enacted in Britain or its empire.

In some respects, eugenics was the first iteration of what was to become genetics, a limited understanding of biological inheritance that was informed by all of the prejudices to which social class, race and disability were subject 100 or more years ago. It built on Darwins ideas of natural selection, seeking to speed up and improve the process by active human intervention. In other words, it promised to produce more able-bodied white people of a certain class and intelligence.

Many of its assumptions, however, were scientifically as well as morally wrong. For example, as Rutherford notes in his book A Brief History of Everyone Who Ever Lived, the Nazis murdered or sterilised around a quarter of a million people with schizophrenia. After a postwar dip in numbers, the incidence of schizophrenia returned to the norm in Germany or, in some areas, much higher than the norm. In reality, eugenics failed to account for the many genetic variations that underpin schizophrenia, nor was its crude conception of race grounded in biological fact.

Rutherford argues that the scientific process disproved key principles of eugenics. Galton founded a field in order to demonstrate racial superiority and the wonderful irony of his legacy is that science has said exactly the opposite of what he wanted. That is the point of science, to remove personal biases from understanding reality.

No, says science writer Angela Saini, science didnt defeat eugenics. Science created eugenics in the first place, it created the scientific racism of its day. These ideas still live on in present-day science, and I think thats the thing that some scientists dont want to accept.

She cites the way some scientists have tried to look for genetic explanations for the disproportionate effect of Covid-19 on the BAME population as an example of present-day scientific racism. Saini wrote about the UCL inquiry in a piece for Nature, the premier science journal, in which she criticised the universitys biologists for ignoring its eugenic past. It was the humanities scholars, she wrote, who forced their workplace to confront a sordid history that some geneticists had been willing to overlook.

Rutherford and Jones were among a number of geneticists who published a letter in Nature pointing out that theyd been teaching and discussing that very history for several decades.

Were part of a conspiracy of silence that manifests itself by writing bestselling books, doing radio programmes and TV programmes, says Rutherford sardonically. We estimate that Steve Jones has lectured to more than 10,000 students over the last 30 years, and Galton, Fisher and Pearson and eugenics have been part of each one of those courses. The week that the report was published, I taught eugenics for medicine and the history of race science three times that week.

Saini remains unapologetic. Everybody wants to be seen as the good guy here. But if everyone is the good guy and everyone was doing their job, then we wouldnt be in a situation where the report was needed.

Its clear that the issues surrounding the inquiry are highly emotive, but possibly the most charged of all, at least for the academics involved, is that of disciplinary expertise. The geneticists feel that the inquiry was loaded with too many participants from the humanities who didnt really understand the science or the scientific history. The non-scientists, for their part, tend to view the science establishment as inward-looking and complacent.

Subhadra Das is UCLs curator for science and medicine. She is in charge of the Galton collection complete with its ghoulish instruments for measuring racial differences. She was part of the inquiry committee and she accepts that the genetics department, and in particular Jones, has worked for many years to expose the eugenicist past of UCL.

What I would like, she says, is an acknowledgment that its not only scientists who get to say what is and isnt anti-racist.

As someone of Bangladeshi heritage, not to mention a part-time standup comedian, Das is fully aware of the ironies of her position looking after the arch-racist Galtons collection. Her approach has been to use Galton as a way of addressing the troubled legacies of science. Initially, she says, she was doubtful about the wisdom of removing Galtons and Pearsons names.

I was concerned that what it meant was that the conversation would disappear, she says.

Shes since changed her mind, and now believes the process of name-changing should go much further. She agrees with Saini, who says that people we commemorate are those we want to emulate whose values we want to cherish. This seems like a high bar that few scientists, or indeed anyone else, would be able to clear. After all, even a giant like Darwin held some views that, by todays standards, are objectionable.

Das argues that there is no way of infusing nuance into a building name or a statue. Ultimately, she believes, naming a building after scientists is anti-science, because its holding people up to really high standards that no one can be held up to.

In any case, whatever its merits, the denaming of buildings is likely to have limited impact on the reality of the world as it is today. Eugenics has been very largely debunked and yet it still exists. It has been argued, for example, that terminations after early prenatal screenings are a form of eugenics.

More apposite is what has been taking place in Xinjiang in China with the targeting of the Muslim Uighur population. A recent report shows that a campaign of forced sterilisation has seen Uighur population growth decline by 84% in the regions with the largest proportion of Uighur people between 2015 and 2018. Though Uighurs account for only 1.8% of Chinas population, Uighur women make up 80% of those fitted with intrauterine devices for long-term contraception in China.

We need to get much much better at talking about this, because its a siren song, and its not going away

It is arguably the greatest human rights issue of the 21st century, and yet on campuses across Britain including UCL that rely increasingly on Chinese investment and students, there has been barely any protest at all.

Saini can see the inconsistency, but puts this down to corporate interest rather than a lack of student concern.

Universities tend to operate like businesses these days, and their brands therefore matter, especially when it comes to attracting lucrative overseas students, she says. So while you will see declarations of support for women and minorities, or statements regarding diversity or decolonisation, in practice you dont see very much in the way of action.

Rutherford says he doesnt know enough about the sterilisation campaign in Xinjiang to comment, but points out that we shouldnt forget Chinas one-child policy or indeed the Iron Fist campaign in 2010, in which 10,000 women were forcibly sterilised in three months for violating it. Both are examples of eugenics, as is sex-specific abortion, or the kind of infanticide that is practised in India.

We need to get much much better at talking about this, says Rutherford, because its a siren song, and its not going away.

In the meantime, universities are going to have to prepare themselves for more name-changing, if the UCL experience is anything to go by. Though unhappy with the denaming, Jones has an idea for the next name that should fall: the oil magnate John D Rockefeller, who funded the eugenics institute in Germany that inspired and conducted eugenics experiments in the Third Reich.

The building in which the UCL medical is housed is called the Rockefeller Building, says Jones. He didnt just approve of eugenics, he promoted its practice. He was not a scientist. He didnt make any scientific progress. But you try unnaming that building and the medical school will go ballistic.

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UCL has a racist legacy, but can it move on? - The Guardian

We Call Them Fish. Evolution Says They’re Something Else. – Wisconsin Public Radio News

Stanford Universitys first president, ichthyologist David Starr Jordan, is the complex main character of a new book, "Why Fish Dont Exist: A Story of Loss, Love and the Hidden Order of Life," by Lulu Miller. The book is a wondrous mash-up of biography, memoir, history and even murder mystery. "To the Best of Our Knowledge" producer Shannon Henry Kleiber talked with Miller, who is co-founder of NPRs Invisibilia and contributor to Radiolab, about Jordan, beginning with a tale from the 1906 San Francisco earthquake.

This transcript was edited for clarity and length.

Shannon Henry Kleiber: Yes, even just the title, "Why Fish Don't Exist," we think, "OK, fish, I know what a fish is," but what does the title mean?

Lulu Miller: Well, I have a question for you. After reading it, do you think fish exist? Answer honestly.

SHK: So I think fish exist in a way that might not be the way we thought they did.

LM: Yeah. I like that. To me, it is an example that just intersected with David's story in a really cool way, because he was a fish collector and ichthyologist, a person who studied the supposedly existent creature of fish. There has been a profound revolution in scientific circles of people who think about how to classify animalsthat pretty convincingly calls into question the existence of fish as a kind of creature. So it challenges the category of fish.

Maybe that just sounds like a fussy, semantic distinction and you wouldnt care if your day job isnt a taxonomist. But for me, when you really think about what that means and if you can do this mental scrunching required to let the category go, then some pretty profound things open up.

SHK: When did you first hear of the story that would become your book?

LM: [A museum tour guide] just kind of offhandedly told the story. He pulled a hammerhead shark out of the tank where it was being stored. And there was a label tied to its eye tube, sewn through the skin. The label had the species name. And he told us the story about how the 1906 earthquake in San Francisco destroyed a whole lot of the fish collection and that the curator in charge of things afterwards invented this technique of tying labels directly to the specimen. And it was a small thing, but I just remember standing there and thinking [it's] so human that an earthquake would wreck your order and scatter the names everywhere. And your response would be, "Well, I'm gonna invent a way to get back at you, chaos!" And in that moment, it just struck me as the silliest thing to believe that you could outsmart chaos itself.

SHK:Wow. In that earthquake, the 1906 San Francisco earthquake, 3,000people were killed. It was a 7.9 on the Richter scale. What was gained and lost that day for David Starr Jordan?

LM:The really interesting way to ask it:What was gained and lost? What was lost were decades of work and meticulous ordering. And there were possibly even species that were lost to science because there were a few in there that hadn't yet been identified. But I think what was gained was shortly thereafter, he was so desperate to keep going and fight back against the chaos that kept invading his life, that he invented this new technique of sewing a specimen label directly to the creature itself, literally using a needle to attach the scientific name, to attach man's knowledge to the specimen. And so I think in a weird way, anytime this guy is hit with tragedy or destruction, it's almost always a moment of innovation.

SHK: So, you had pinned an idea of hope and inspiration on Jordan, and then you got to know him better, as people do when you research. And you're a biographer and a reporter and a detective really in a lot of ways in this story. Did he fulfill this idea of hope for you or did he teach you something different?

LM: He's so complicated. In certain ways, he did. He showed me a very different way to react to the sense that as a human, your chances are pretty doomed. He showed me that blind confidence really can get you results.

I think I went into it thinking that hubris as the Greeks instruct, as my dad kind of instructed me growing up was always dangerous and would ultimately lead to humiliation. And I think he shows real potential, for better or for worse, that hubris can do you some concrete good.

But there also turned out to be a profound set of troubling things about him. And what I found is there was some pretty intense both-ness in there.

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And so I think about him as definitely someone who has changed how I see how to live not in one way or the other, but in multiple ways. He's full of lessons.

SHK: I can totally picture you in these manuscript rooms and reading these books that you find, like "The Philosophy of Despair," the black book that you describe so well, and all these different documents and letters and thinking, "Oh, I understand him.I'm seeing this." And then, there's a discovery. And it's beautiful in some ways. And then there's another discovery and you are disappointed. And I felt bad for you.

LM: Well, that's what made it fun, though, because its history; this guy is dead. But he was so vibrant. He was like this muscly snake that just kept moving in my hands. And he's full of charm.

In certain ways, studying him actually felt really similar to making a radio piece, where you have a ton of tape and then you're whittling it down to these gems where someone's really funny or emotional or dark. He is the full spectrum he's charm, he's hilarious, he's dark. Real dark.

SHK: He's an incredible character. He is hero and villain. All in one.

LM: Yes, exactly.

SHK: So what was the most surprising thing to you?

LM: I think for me, hands down it was that his life becomes intertwined with the eugenics movement. Going into this, I had no idea about our country's role in the eugenics movement I remember those early days of researching it and learning about how we were a main player in the eugenics movement, [something that] would ultimately come to define our national identity in opposition to.

SHK: This story you're writing about the historical part is very messy and unexpected and surprising and not easily tied up. And then you go into your personal story, which is also, like so many of us, messy and not easily explained. And it matches in a way.

LM: Yeah, it does. I've always had almost like a parable-shaped hole in my heart, growing up with a very atheist father. And then both of my parents were professors. So ambiguity really reigned in our home nothing means anything. Or if it means something, it could mean many things. There was just no moral instruction. And I think I've always had actually a craving for more.

I think a lot of people grow up with moral instruction and then want more ambiguity. But I'm one of these weirdos who actually wants more dogma. I don't know why it turned out this way, but I do. And that's part of what has always drawn me to storytelling.

As I've slowly, clumsily tried to become a better reporter and learned the art of reporting, I realize that story can actually be very dangerous in reporting the sense of story, a clear moral. I have tried to ignore my cravings for moral clarity and black and white and actually really study the both-ness.

SHK: The way you bring things up, these different stories and characters, is about curiosity and you go in these different directions, and then we move on to the next thing. Did it make you more curious as you worked on this?

LM:Yeah, it totally did. Especially these days with Google, if you have a question, it's so easy to go there and just get Wikipedia as your first primer and sometimes your last primer. I think this reminded me that the world as we know it is far less known than we think it is. It's so easy to think that we have a handle on everything now that science knows, that we have it all mostly figured out. And maybe there's one new little bacteria that will be discovered, but basically, we've got it down. And it just was so far from that.

We're just so deep at all times, in the midst of these revolutions and paradigm shifts. And we're not done. We haven't arrived anywhere. We're at a clumsy, approximate, best guess of our understanding of the world. And there is so much more waiting in the wings.

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We Call Them Fish. Evolution Says They're Something Else. - Wisconsin Public Radio News