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Daily Archives: April 7, 2017
Progress continues at Meadow View Elementary – Martinsville Bulletin
Posted: April 7, 2017 at 8:51 pm
COLLINSVILLEMeadow View Elementary continues to take shape. On Thursday, the Henry County School Board received an update on the project, which is scheduled to open in December.
Keith Scott, the school districts director of facilities maintenance, said the construction phase of the project is still going strong.
We know that the concrete slabs on both wings A and B which are the wings for the classrooms that you see in the back portion both of [them have] been poured and are well underway, Scott said.
Roofers have also mobilized and have started working on wings A and B.
Were about 80-percent dried in on both of those wings, Scott said.
Continuing their work, masons are helping form section C, which is the gym area.
Were expecting to see some roofing taking place at that section within the next week or two, Scott said.
With all of the action taking place, theres only been one minor issue and its one that Scott certainly doesnt mind.
Theres a lot of trades continuing to work on Meadow View, Scott said. We had a progress meeting yesterday, and I think its a good problem, but were running out of parking for all the trades thats out there. So thats a good sign a lot of activity going on.
Trades refers to the various work crews handling the project, as each has a different specialty and assignment. In addition to the building, crews have also started installing a natural gas line on the property.
While the school board receives monthly updates from Scott about the site where children from John Redd Smith and Collinsville Primary will attain their education during the second semester of the 2017-18 school year, the director of facilities maintenance said theres a new, faster way to keep up with the construction sites progress and anyone can access it at any time.
Theres a construction camera installed for your view, Scott said.
The recently installed device takes pictures of the progress, which are then uploaded to the HCPS website. Hovering over About, then clicking on Meadow View Elementary School Project will take viewers to a page hosting an artists rendering of the new facility.
Clicking on Construction Web Cam takes the viewer to a photo gallery or time lapse video of the site.
You can go through and watch. It snaps pictures every 30 minutes, Scott said. You can watch a little video of how its progressed over the past or you can just flip through pictures if you like to. So thats there for the public viewing on it as well.
School Board Chairman Curtis Millner asked about the Virginia Department of Transportations progress on the access lanes.
We had a meeting last week to just kind of prepare for the paperwork, Scott said.
Scott revealed that the construction site sub-contractor temporarily pulled off of the Meadow View project due to unfavorable weather conditions and in order to work on other projects.
They were kind of ahead of schedule anyway, Scott said. Now they have mobilized back to site. We had a meeting with VDOT and how to record that information and that stuff is well underway as well, in-between weather of course.
Dr. Joseph DeVault, member-at-large, asked if the construction was still on schedule for a mid-year 2017-18 opening.
We talked a little about that in the progress meeting yesterday, Scott said. The contractor still feels pretty good about where he is, but weve also agreed that in our June progress meeting to really get a final answer of where we are. That will kind of give him enough time to get through, finish up with his site work and kind of really address and see how far along we are.
Whether it opens a little earlier or a little later than expected, the schools progress is apparently already the buzz of the county.
I continue to hear positive comments from the public who drive by there, DeVault said. Theyre very complimentary of what theyre seeing now. Im sure it will be more so when its all finished.
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Progress continues at Meadow View Elementary - Martinsville Bulletin
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Cuomo Hails Progress on Budget, but a Long Easter Break Beckons – New York Times
Posted: at 8:51 pm
New York Times | Cuomo Hails Progress on Budget, but a Long Easter Break Beckons New York Times Gov. Andrew M. Cuomo, at the State Capitol on Wednesday evening, said, It's very important to me that we not put our financial feet into cement. Credit Nathaniel Brooks for The New York Times. ALBANY With the state budget late and getting later, Gov. Assembly speaker: Progress being made on state budget - News ... Progress reported in state budget talks |
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Cuomo Hails Progress on Budget, but a Long Easter Break Beckons - New York Times
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Screen/Print #52: Sheila Sheikh Searches for New Political Vocabularies in ‘And Now: Architecture Against a … – Archinect
Posted: at 8:50 pm
On November 8, 2016 Donald Trump won the US Presidential election. Just under a month later, the US Army Corps of Engineers temporarily halted the construction of the Dakota Access Pipeline following large protests heavily covered by the media. These events frame Shela Sheikhs essay Translating Geontologies, which contends with an emerging (or at least, for some, a newly visible) political landscape marked by an insidious violence that is more often than not environmental and affecting the bodies of racialized subjects.
First published in the issue And Nowof theAvery Review, Sheikhs essay considers Elizabeth Povinellis conception of geontology, or the regulation of distinctions between Life and Death/Extinction/Nonlife under late liberal governancea sort of updated version of Foucauldian biopolitics. Sheikh, following Povinelli, questions how to make struggles against environmental dispossession, in particular those of indigenous communities, legible and visible without either reducing them into a broad, global image of indigeneity or retreating into a complicit silence. In short, the essay interrogates the efficacy of our current political vocabularies, asserting the need for, and imagining the contours of, a new political language and praxis. Months after the essay was written, the Trump administration announced that construction of the Dakota Access Pipeline was moving forward, proving the urgency of this line of inquiry into the co-constitution of social, political, colonialist and ecological violences.
Translating Geontologies will be included in the forthcoming bookan expansion of the journal issueAnd Now: Architecture Against a Developer Presidency (Essays on the Occasion of Trumps Inauguration). The volume, which is edited by James Graham, Alissa Anderson, Caitlin Blanchfield, Jordan H. Carver, Jacob Moore, and Isabelle Kirkham-Lewitt, explores potential roles for architecture during the administration of a self-proclaimed Builder-in-Chief. How is architecture already complicit in neoliberal forms of governance? In the displacement and dispossession of peoples? For the editors, Naming these complicities and the injustices they perpetuate is a first step toward addressing them
The 52nd iteration of Archinects recurring series Screen/Print, recently expanded to include books alongside journals and magazines, features Translating Geologies.
Translating Geographies
ByShela Sheikh
November 8, 2016: Donald Trump wins the US presidential election. December 4, 2016: The US Army Corps of Engineers announced that it would temporarily halt the construction of the Dakota Access Pipeline at the Standing Rock Sioux Reservation in North Dakota to allow for an environmental impact review. Undoubtedly, these two dates mark events, the effects of which have resonated globally. In contrast to the former, the latter provided a moment of hope, a glimpse of effective alliance-building on a national and international scale that will need to be carried forward in the coming months and beyonda moment of effective, indigenous-led environmental protest. This protest did more than simply reject the Dakota Access Pipeline. Rather, in its rhetoric of protection, it sought to lay the groundwork for a future that has been precipitously threatened by Trumps open support for the pipeline and drilling for oil across US national parks, not to mention his private investments in the project and his public denial of the scientific facts of environmental violence and climate change.
Fig 1: Sitting Bull with protectors in Canon Ball, ND. Photograph by Joe Brusky.
But neither of these events came out of nowhere and as such are to be distinguished from a more philosophical definition of event, as marking an unprecedented rupture. Behind each is a long accumulation of grievances that allowed them to unfold. In the former case, speculation is rife regarding the persuasion of the electorate; behind the latter lies decades of what the anthropologist Elizabeth A. Povinelli names quasi-events, which often elude our apprehension as ethical and political demands but which at times achieve the status of events through their amplification by the media. As we have seen in the case of Standing Rock, despite the initial lack of coverage by mainstream media, the campaign was exemplary in its garnering of both national and international support. These quasi-events take the form of dispersed violence, patterns of uneventful dispossession, or what Rob Nixon names slow violencetypically not even perceived as violence, attritional and of delayed effects, an insidious violence that is more often than not environmental and affecting the bodies of racialized subjects.
For many, the present moment calls for a new language: a new political praxis that entails effective communication on a municipal, national, and international level, through forums that would involve speaking with one another through antagonism and about uncomfortable matters. What, then, of our critical lexicon? What new terms are needed? What currency do the academic terms currently at our disposal, above all in the Euro-Western academy, hold? What formations of power and governmentality might we be overlooking?
If alliances across national borders between seemingly independent strugglesexemplified in the support for the water protectors at Standing Rockare necessary not only for the achievement of short-term goals but also for the building of public consciousness regarding those struggles interconnectedness, then so, too, are alliances across disciplinary borders. For a start, as is applicable to mobilizations like the one at Standing Rock, as Rob Nixon and others have suggested, North American environmentalism and post/decolonial/indigenous studies must join forces, making way for what has been termed postcolonial ecologies. In their accounting for the manners in which certain bodies are culturally and politically constructed as disposable or sacrificeable, above all in the context of climate and environmental violence, scholars of postcolonial studies teach us valuable lessons. These lessons are all the more urgent in the context of the unabashedly racist, xenophobic, and misogynist rhetoric unleashed during the entirety of the Trump presidential campaign.the present moment calls for a new language: a new political praxis that entails effective communication on a municipal, national, and international level
Likewise, key figures in indigenous studies and anthropology (notably Povinelli and Glen Sean Coulthard) have made use of postcolonial theory to expose the cunning of state-sanctioned, late liberal politics of recognition and multiculturalism in governing difference and maintaining structures of subjugation beneath the veneer of rights and reconciliation. This work also points to an imperative to examine not simply primitive accumulation but also original accumulationthe dispossession of indigenous or Aboriginal land. Here, the resulting extermination of life and lifeworlds functions, once again, through the mechanisms that render certain bodies and forms of life sacrificeableexposed to the abovementioned quasi-events at best, genocide at worst. And it is precisely this eventfulness and legal categorization of various intensities of violencetheir visibility and assignability, as well as their extricability from environmental violencethat is at stake here.
The work of postcolonial ecology is already well under way, and it is becoming all too clear that this must be supplemented by decolonial, indigenous, and feminist critiques of Anthropocene discourse, as well as of the attendant posthumanism that seeks to counter the Anthropocene industrys prevailing anthropocentrism. But even beyond this, as William E. Connolly articulates in his forthcoming Facing the Planetary: Entangled Humanism and the Politics of Swarming, additional borders require dismantling: the aggregate of postcolonial ecology in and of itself is not enough. Rather, this must dialogue more forcefully than ever before with eco-movements and with new practitioners of earth sciences. In other words, the lessons learned from the anti-colonial or anti-imperial ecological struggles that have taken place outside the old capitalist centers and in depressed urban areas within them demand to be translated into what Connolly names a cross-regional pluralist assemblage, one that presses states, corporations, churches, universities, and the like from inside and outside simultaneously. Furthermore, for such lessons to be effective in our contemporary climate, attention must be paid to the geological. While a partial response to this can be located in something like geographer Kathryn Yusoffs theorizations of geologic life within the geological epoch of the Anthropocene, the recent work of anthropologist Elizabeth A. Povinelli is particularly useful here. Though she may not explicitly use the term postcolonial ecology, Povinelli implicitly offers much for a necessarily postcolonial conceptualization of eco-movements and eco-activism (above all where each is concerned with aesthetic strategies and creative practices), precisely in her foregrounding of the relationship between Life and Nonlife, the biological and the geological, biopower and geontopower, under the conditions of settler late liberalism.
Fig 2: Elizabeth A. Povinellis Geontologies: A Requiem to Late Liberalism. Published by Duke University Press, 2016.
Povinellis latest book, Geontologies: A Requiem to Late Liberalism, was published in September 2016, simultaneous to the growing mobilization against the Dakota Access Pipeline. Recapitulating earlier presentations on the same topic, Geontologies at once forms the third part of Povinellis trilogy on late liberalism (which includes the Empire of Love [2006] and Economies of Abandonment [2011]) and also revisits her reflections on governance in settler late liberalism begun in her 1993 book Labors Lot. Geontologies is a dense work that resists being described in telegraphic terms, based as it is in dazzling and far-reaching theoretical and philosophical readings. But Povinellis key concepts of geontology and geontopower are an invaluable contribution to our much-needed critical lexicon, evoked above, and reading her work from this perspective suggests that the concepts and modes of engagement presented in Geontologies, though firmly rooted in the experience and particular governance of Australian late-settler liberalism, demand to be taken up and translated in other contexts. When Povinelli speaks of late liberalism in Geontologies, she is specifically referring to the strategies of power that took shape in the late 1960s and early 1970s that exposed the emerging politics of recognition and open markets as methods of conserving liberal governance and the accumulation of value for dominant classes and social groups rather than as means to ameliorate social and economic injustices (169). In her earlier Economies of Abandonment, she elucidates the way that late liberalism refers to a strategy for governing the challenge of postcolonial and new social movements, with Geontologies demonstrating how this governing takes place precisely through the management of the perceived relationship between the biological and the geological. Despite this specificity, the offerings of Geontologies call to be translated, both geographically and conceptually, and provide a lens through which to read the protests surrounding the Dakota Access Pipeline or other instances in North America, where the residues of settler colonialism persist, even ifcruciallythis persistence is often denied. critical theorists struggle to maintain a difference between all forms of Life and the category of Nonlife
As a consequence of attempts to grapple with the reality and concept of the Anthropocene in recent years, ontology, as Povinelli notes, has reemerged as a central problem across disciplines: philosophy, anthropology, literary and cultural studies, as well as science and technology studies, for a start (14). Hence the rise of posthumanistand, we might add, more-than-human or multispeciespolitics and theory. But critical theorists struggle to maintain a difference between all forms of Life and the category of Nonlife, with the crumbling ontological distinctions between biological, geological, and meteorological existents opening up onto the proliferation of new object ontologies (new materialisms, speculative realisms, and object-oriented ontologies) (14). A posthuman critique is giving way to a post-life critique, being to assemblage, and biopower to geontopower (14). This might not sound like news to readers who follow these theoretical debates, but what is novel about Povinellis analysisand indeed what makes it so prescient for the United States context with which we beganis the mode through which geontopower is analyzed, or, rather, the manner through which the experience of geontopower is framed and narrated, made visible.
Let us rewind a little
In the wake of the events of 9/11, the crash of financial markets, and the ongoing, spectacular manifestations of Anthropogenic climate change (all visible crises), much of critical thought has, understandably, focused on sovereignty and the relationship between biopolitics and biosecuritya manner of thought that includes variations such as necropolitics, thanatopolitics, neuropolitics, and so on. But as Povinelli argues, this focus has obscured the systematic re-orientation of biosecurity around geo-security and meteoro-security: the social and ecological effects of climate change (19). This is not to say that biopolitics should be entirely replaced by geontopower but rather that biopolitics, as Kathryn Yusoff has shown, is increasingly subtended by geology (14) and geontopower. Thus, our preoccupation with the image of power working through lifea preoccupation that perhaps doubles as a typical definition of biopoliticshas, in fact, obscured the revelation of formation that is fundamental to but hidden by the concept of biopower (4). This newly revealed formation is what Povinelli terms geontological power or geontopower. Unlike biopower, geontopower does not operate through the governance of life and the tactics of death but is rather a set of discourses, affects, and tactics used in late liberalism to maintain or shape the coming relationship of the distinction between Life and Nonlife (4). The terms geontology and geontopower thus intensify the contrasting components of nonlife (geos) and being (ontology) currently at play in the late liberal governance of difference and markets (5).
To return to my evocation of translatability: central to Geontologies, and indeed to Povinellis broader practice as an anthropologist, is the specific rootedness of her work in the fragile coastal ecosystem of Northern Territory of Australia and the allegiances staked with my Indigenous friends and colleagues (13). The concept of geontopower presented in Povinellis text arises first and foremost from the perspective of the Karrabing Collective, a grassroots, supermajority indigenous alternative media collective and social project of which Povinelli is a member. The work of the Karrabing Collective emerges from and elucidates the experience of the massive neoliberal reorganization of the Australian governance of Indigenous life (24) and the slow, dispersed accumulations of toxic sovereignties (27) against the backdrop of, among other things, indigenous land rights claims over mining leases. Geontologies is structured around the Karrabings engagement with various modes of existence, often referred to as Dreaming or totemic formationsa rock and mineral formation; a set of bones and fossils; an estuarine creek; a fog formation; and a set of rock weirs and sea reefsas well as their desire to maintain them, and their challenges to the states violation, desecration, or misrecognition of each respective formation.
Film still from Wutharr: Saltwater Dreams by the Karrabing Film Collective, 2016. Courtesy of the Karrabing Film Collective.
Here, it is not humansper sethat have exerted such a malignant force on the meteorological, geological, and biological dimension of the earth but only some forms of human sociality (13)just as it is not humansper sewho bear the brunt of this or of Anthropocenic climate change. Hence the critiques of Anthropocene discourse and the inadequacy of the Anthropos as a universalizing species paradigm: taking the general category of the human as a framing device conceals the distinctions between those people who drive the fossil-fuel economy and those who dont, between those populations engaged in colonial-slash-imperial agendas and those on the receiving end. But just when we attempt to distinguish between different modes of inhabiting the planet in order to identify those culpable, we find that our gaze cannot remain localized. From the Northern Territory or Dakota, we must look further afield (Povinellis metaphor moves between the telescope and binoculars): following the flows of toxic industries and their by-products means stretching the local across seeping transits, suspended between the local and the globalhereish, to use Povinellis term (13).
If the task, as articulated by Nixon, is to render the grievances of slow violence legibleto find forms through which to aestheticize and narrate the quasi-events of, for instance, environmental dispossessionthen in the case of geontopower, it is preciselythroughthe late liberal governance of difference and markets that geontology can be best revealed. This late liberal model of governance works only insofar as the distinctions between the vital and inert, Life and Death/Extinction or Nonlife are maintained (9). And here, the lessons offered by the settler colonial Australian context are in many ways applicable to the United States. Geontology and geontopower, for Povinelli, are conceptsmeant to help make visiblethe figural tactics of late liberalism as a long-standing biontological orientation and distribution of power crumbles, losing its efficacy as a self-evident backdrop to reason (56, emphasis modified). More specifically, just as necropolitics, openly operating in colonial Africa, subsequentlyrevealed its shapein Europe, so geontopower has long operated openly in settler late liberalism and been insinuated in the ordinary operations of its governance of difference and markets (5). To quote Povinelli at length:
All sorts of liberalisms seem to evidence a biopolitical stain, from settler colonialism to developmental liberalism to full-on neoliberalism. But something is causing these statements to be irrevocably read and experienced through a new drama, not the drama of life and death, but a form of death that begins and ends in Nonlifenamely the extinction of humans, biological life, and, as it is often put, the planet itselfwhich takes us to a time before the life and death of individuals and species, a time of the geos, of soulnessness.(89)
Industrial capital depends upon the separation between forms of existence in order to implement certain forms of extractionRecalling the question of lexicon that we began with, for Povinelli, the termsgeontologyandgeontopowerare intended to highlightthe difficulty in finding a critical languageto account for the moment in which a form of power long self-evident in certain regimes of settler late liberalismis becoming visible globally (5, my emphasis).
Let me be clear: it is neither my intention here either to carelessly reduce the specificity of the Australian settler late liberalism from which Povinelli writes to the system of governance of the United States, nor to make such a crude move as to put forward a blanket, global conception of indigeneity and indigenous lifeworlds, and thus to betray the very specificity ofPovinellis work that I am here celebrating, even if my gesture is to stress its partial translatability. Rather, my point is to emphasize the potential usefulness of Povinellis analytics and vocabulary in the context of the impending populism and even nativism of the United States and to stress that the still all-too-tangible residues of North American settler colonialism (as well as what decolonial thinkers would term coloniality) not be left out of our myriad political conversation. As Povinelli herself stresses in a recent discussion about settler colonialism in Palestine, the identity of settler indigenous populations is a conscious, visible part of everyday national politics in Canada and Australia, while in the United States this is far from the case.
To clarify yet another aspect of translatability (and in allusion to the postcolonial or indigenous ecology signaled earlier), it is precisely through a colonial mind-set that late liberalismand indeed liberalism of all sorts across the globe, not to mention capitalism more generally and the impending Republican administrationreacts so violently to maintain the distinction between Life and Nonlife and to police and to manage those whose lifeworlds presume otherwise. Industrial capitalthough one could also refer to something like the Dakota Access Pipeline more specificallydepends upon the separation between forms of existence in order to implement certain forms of extraction (20). In the context of settler liberalism, the belief that Nonlife acts in ways only available to Life must be contained in the brackets of the impossible if not the absurd (21) and the attribution of aninabilityof various colonized people to differentiate the kinds of things that have agency, subjectivity, and intentionality of the sort that emerges with life has been the grounds for casting them into a premodern mentality and a postrecognition difference (5).
Povinellis concept of geontologies provides a timely addition to current theorizations and diagnoses of power and governance, between human and nonhuman, Life and Nonlife, in the settler colonial context of both Australia and the United States. But it is Povinellis book, in its architectural framework (each chapter derives from a vignette, a narrative of the Karrabings analytics and engagement with respective forms of Dreaming), itself derivative of her anthropology of the otherwise, that provides most currency for the political tasks that lie aheadabove all where this concerns the move from academia to (postcolonially informed) socially engaged praxis and back again. For while the mobilizations at Standing Rock drew a staggering number of gestures of solidarity (in situ or otherwise), from an academic perspective, the warnings posed by Gayatri Chakravorty Spivak in her seminal 1988 essay, Can the Subaltern Speak? prove as prescient as ever, albeit relating to different forms of subaltern. Beyond the Indian subaltern woman who is at the center of Spivaks original essay, we now see the dangers of mis-representing and speaking for not only indigenous subjects, whose worldviews/lifeworlds often remain stubbornly (and productively, one might add) untranslatable or incommensurable with the prevailing mind-set of both late liberalism and neoliberalism but also nature itself, or the nonhuman more generally. In other words, the conundrum remains as to whether any form of representation, however well-intentioned, necessarily involves at least some form of colonization: a rendering passive or mute. Hence the necessity of vigilance when faced with the impossible necessity, to use Astrida Neimaniss term, ofengaging withthose who more often than not bear the brunt of the slow violence and quasi-events with which we began.
Against this kind of colonization, Povinellis intention is not to represent anyone, let alone to allow the nonhuman modes of existence to speak (26). Rather, we might say that she aims to stand with rather than speak for, and she situates the genesis of her claims in the effects of late liberal forces moving through that part of our lives that we [Povinelli and the Karrabing collective] have lived together (23). Such an approach provides a useful point of orientation for those of us who find ourselves caught in the discomforting space between, as Neimanis puts it, a representationalist rock and a hard place of complicit silence.Geontologies, writtenwithPovinellis indigenous colleagues-slash-family, provides just one example of the vital work being done by scholars and activists across the globe, as the Mtis scholar and artist Zoe Todd puts it, to decolonize and Indigenize the non-Indigenous intellectual contexts that currently shape public intellectual discourse (including, Todd adds, the discourse of the Anthropocene).
Film still from Wutharr: Saltwater Dreams by the Karrabing Film Collective, 2016. Courtesy of the Karrabing Film Collective.
How, then, might this project of making visible proceed? One possibility can be found in the films created by the Karrabing collective itself. As Povinelli notes, the various forms of critique that have attempted to tackle the theoretical challenges inherent to this age of the Anthropocenequestions of multiple ontologies, the difference between Life and Nonlife, our coming post-extinction worldhave tended to lag behind fiction (14). The aesthetic objects that are the Karrabings films operate through an improvisational realism or improvisational realization. As much an art of living as an artistic style, the genre, if we can call it this, seeks to manifest reality (a realization) through a mixture of fact and fiction, reality and realism (86) that makes visible or illuminates the quasi-events that occur within the cramped space in which my indigenous colleagues are forced to maneuver as they attempt to keep relevant their critical analytics and practices of existence (6). But this making visiblethis translation or rendering legible across registersoperates precisely through a certain illegibility or incomprehensibility: a stubborn resistance that explicitly rejects the representations from withoutthe demand for a certain (global) (self-)image of indigeneity, or indeed the demand of the anthropological imaginarythrough which authentic indigeneity is managed, marketed, and circulated. As such, read through the polysemy of translation, the productive paradox here is that this filmmaking practice is effective in its revealing the functioning of geontopower precisely through its partial untranslatability and incommensurability Rather than providing a representation of their lives, the films are intended as a means of self-organization and analysis, revealing new forms of collective indigenous agency precisely in relation to various Dreaming formations. Crucially, the films function as a constantly improvisational response to the suffocating state management of such relations.
Despite the increasing solidification of global borders, epitomized by the rhetoric of the Trump campaign, members of the Karrabing Collective have nonetheless recently been able to acquire passports in order to travel to participate in international screenings and discussions. But beyond this, platforms running supplementary to mainstream media (evoking Nancy Frasers subaltern counter-publics, here digital) provide crucial means for the virtual translation of what, as evoked above, functions precisely through a certain level of stubborn opacity. Explicitly rejecting state forms of land tenure and the politics of recognition, with membership that elides blood ties, the composition of the Karrabing Collective resonates with the gestures of solidarity from the diverse constituencies who traveled to Standing Rockgestures made in the face of the United States mainstream medias attempts to reduce the claims and representational practices of indigenous struggle (their attempts to communicate) to mere incommunicable noise. While the Karrabing Collectives practice elucidates and narrates the dispersed quasi-events brought about by toxic sovereignty and geontopower, this elucidation is far from a straightforward translation. Nonetheless, there is an urgency to translate geontology across todays multiple and overlapping crises, especially as these pertain to colonial or imperial debris: (settler-)colonialisms ongoing effects of ruination.
Sheila Sheikh is a lecturer at the Centre for Cultural Studies, Goldsmiths, University of London, where she convenes the MA Postcolonial Culture and Global Policy. Prior to this, Sheikh was research fellow and publications coordinator on the ERC-funded Forensic Architecture project based in the Centre for Research Architecture at Goldsmiths. She is currently working on a book about the phenomenon of the martyr video-testimony, read through the lens of deconstruction; and a multi-platform research project around colonialism, botany, and the politics of the soil. As part of the latter, Sheikh is co-editing, with Ros Gray, a special issue ofThird Texttitled The Wretched Earth: Botanical Conflicts and Artistic Interventions.
For a version of this text with endnotes, please head over here.
Screen/Print is an experiment in translation across media, featuring a close-up digital look at printed architectural writing. Divorcing content from the physical page, the series lends a new perspective to nuanced architectural thought.
For this issue, we featured "Translating Geontologies" fromAnd Now: Architecture Against a Developer Presidency (Essays on the Occasion of Trumps Inauguration)
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Transhumanism Is Just Fancy Sex-Shaming And Self-Loathing – The Federalist
Posted: at 8:49 pm
Ever since we first took bite of the proverbial apple and were ejected from Eden, human beings have been trying to better themselves. Whether through acquiring new knowledge or attempting to revert to a more natural state, the question of how best to further human progress is always at hand. One of the latest concepts is transhumanism.
A philosophy stretching back into the last few decades of the twentieth century, transhumanism proposes that the future of humankind is to not be human at all. Proponents of transhumanism believe that by altering how humans reproduce, genetically and technologically augmenting the body, and potentially dispensing with the body altogether in favor of neurological liberation, we can take charge of our own evolution for the better. While all of that may seem a ways off, one things shines through: in the future, sex as we know it may be a thing of the past.
Human beings are well on the road to altering how we reproduce. From in-vitro to surrogacy to children born with three biological parents, we are no longer a species that requires physical sex to generate offspring. Despite removing the reproductive incentive, however, our culture is incredibly focused on sex.
Our bodies and minds clamor for this release, and our art and entertainment reflect that right back to us. While there are exceptions, sex is not usually the subject of what we consider high culture. Instead, sexual content is considered base, and so is the act itself. We condemn it, restrict it, and are shamed by it. Perhaps if we entirely remove the biological necessity of sex by doing away with the 14-day rule that limits experimenters to embryos younger than 14 days old, we will remove the stigma of sex by completely test-tubing reproduction. Will this free our higher, cognitive selves from the base physicality that binds us to our bodies and to each other?
We have invented the tools to rule our own evolution, and each is designed to liberate us from our natural bodies. Reproductive technologies and artificial wombs, medical advancements in artificial limbs, hearts, lungs, all render our natural state primitive.
Many people think artificiality enhances life. We need not look far into the annals of medical science to see that the breakthroughs in artificial limbs, reproduction, and tissue and organ replacement make life better for many people. There is a difference, however, in correcting a physical detriment and altering the physical form wholesale.
Yet I cant be the only one who gets queasy at the concept of genetic enhancement. The ethical questions abound, in terms of genetic altering for gender, skin color, height, predisposition toward a particular skill set. The argument can be made eradicating genetic illnesses is an honorable mission. But how are these illnesses defined? Is Downs Syndrome something to eradicate? What about autism? Schizophrenia? Bipolar disorder?
We are naturalists about the environment, animals, and oceans, but dismiss ourselves as beings of nature and instead think of ourselves as contaminants. Our time teaches us that everything in nature is precious except for that perennial villain, the Homo sapiens. An ancient relic of a forgotten time, the Homo sapiensthe explorer, the nomad, the homesteader, the brave, the noble, the being made in Gods imageis in danger of extinction at its own hand. We have overthought ourselves so thoroughly that we are convincing ourselves that any reality the mind can conjure, the body should imitate.
Transhumanism presupposes atheism as the only reasonable perspective. It sets us up as gods who take charge of, and direct, our own evolutionary capabilities and assumes that a more technological being is preferable to one that relies on its own body. Yet we are still unable to create life from scratch, unable to manufacture the spark of existence. Without understanding how life is made, we are attempting to remake it.
Whereas mankind previously believed we were made in the image of God, we are now meant to believe that we should make ourselves over in our own, imagined image of what humanity can be. We hold God up as an example of the good we can attain to, despite our limitations.
If we become our own gods, we will be self-hating gods, eternally dissatisfied, tweaking all nature right out of ourselves. What will we remove from our genetic make-up in pursuit of the most efficient human? Fear? Sadness? Empathy? Eroticism? It is easy to imagine the drastic measures we would take to better ourselves, only to wind up entirely disassociated from what makes life worth living.
If the Age of Reason taught us about the mind/body split, the twenty-first century is schooling us on the mind/body divorce. Divorcing the mind from the body is exactly what the transhumanists intend once the concept of neurological liberation becomes practice.
The ability of scientists to upload a consciousness to an artificial neural net is not too far off. Cut off from the body, the mind has a very limited scope. It cannot gain information through sensory input. Human beings are made up of experiences as relayed to the brain through the senses. What is a brain without sensory input, and what is a being that cannot feel, smell, taste, hear, see?
This final state, a mind without a body, eliminates sex entirely. While the mind may be the ultimate erogenous zone, it needs the body to achieve release. The brain is not just a meat computer, it is a physical entity that performs physical functions within itself. Transhumanists ask us to imagine ourselves as minds without bodies, as though that is somehow a higher state of being that our natural ones. But it isnt.
Instead of looking at sex as something beneath us, we should consider it as one of the most beautiful expressions of our humanity. Sex can bring about an emotional and physical connection, and in long-term relationships sex takes on a more profound meaning.
It can be a way to communicate and tend to the needs of a lover in ways that words, commiserations, and even a hug cant get close to. The transhumanists would have us transcend the body, but the tools of transcendence are within us.
The idea of altering the human being into something that is both human and trans, or beyond the existing concept of humanity, assumes that we fundamentally know what it means to be human. It also presupposes that it is reasonable to accelerate cognitive development at the cost of our physical selves. We must consider, and value, what we would leave behind. The body is not a dead weight that our minds lug around. The body does more than hold our consciousness, it drives it.
Sex, and the pleasure drive, is a gift. It is a gift to be able to extend our own boundaries to include another person. Sex gives us the ability to feel ephemeral and grounded all at once and to feel thoroughly connected to another human being. That is not something to give away.
Sex has been the raison detre of humanity since our beginning. No matter what we may think we will get in return, for the continuance of our life or the collective consciousness of our fellow humans, sex is not something to relinquish to technological advancement.
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Transhumanism Is Just Fancy Sex-Shaming And Self-Loathing - The Federalist
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The Founding Fathers Of Survivalism – Survive Tomorrow
Posted: at 8:49 pm
The modern survivalist movement has been influenced by a number of people. But a select group of influential authors and speakers have virtually shaped or perhaps created the modern survivalist movement. This article is dedicated those special people, those founding fathers of survivalism.
*Note, this list is in no particular order
Mel Tappan began his career collaborating with other members of the survivalist movement. Co-authoring a book and writing a small column for Guns & Ammo magazine in the 70s. He is best known for his book Survival Guns which is still in print today, 32 years later. However, despite his popularity we couldnt manage to find a single image, video or audio clip of Mel. Mel encouraged his readers to relocate away from metropolitan areas as a part of their survival strategy. Mel was once quoted by the Associated Press as saying:
The concept most fundamental to long term disaster preparedness, in retreating, is having a safe place to go to avoid the concentrated violence destined to erupt in the cities. When you have a growing apprehensive awareness that the time grows short for you to relocate away from areas of greatest danger, then choose [where you will live] carefully.
Unfortunately Mel passed away in 1988 but his legacy will continue to live on with the admiration and weight his name currently carries. His wife, Nancy Mack was one of his biggest supporters and continued his work for a number of years.
Books written by Mel Tappan:
Source
Howard Ruff is another one of the original Survivalists who entered the scene in the 1970s. Drawing on his experience in financial advising, he has written several books focusing on financial preparedness topics. He has been known to encourage investing in precious metals and food storage, rather than traditional stocks and bonds. Although he may not have a household name, Ruff has been fighting for sound economics for a lifetime. He recently appeared on MSNBC to speak about the fragility and possible threats to the current US economy in the wake of the 2008 financial crisis. Through his books, speaking and other engagements, Howard has become one of the foremost pioneers of sound economic principles as related to self sufficiency.
It wasnt raining when Noah built the ark. Howard Ruff
Books written by Howard Ruff:
Source
Don Stephens entered the Survivalist scene in the 1960s with concerns about a possible financial collapse (which seemed to be the trend at the time). H A strong proponent of relocation, Don used the knowledge gained studying architecture at University of Idaho Don has written many great books on eco friendly, self sustaining home designs and living as well as contributing to many others works (including working with Mel Tappan). An influcencer, a thought leader and an innovator are just a few ways to describe Don Stephens.
Books written by Don Stephens:
Source
Joel Skousen is a political commentator, former Marine and survivalist author. His non-fiction books mainly focus around homes, land and security. Joel has been a huge preparedness advocate since his early adulthood and hes still fighting the good fight today, appearing on many major news stations.Joel tows the line between generations, helping spread wisdom from past generations to the newer generations.
Books Written By Joel Skousen:
Source
Cresson was a popular survivalist author, writing most notably Nuclear War Survival Skills. Cresson server in military and government positions for his entire life, which gave him incredible expertise in military and technical aspects of survival. His works have been a staple of survivalist reading and have hugely impacted the education level of survivalists (especially with nuclear information). Sadly Cresson passed away in 2003. His daughter commented
Throughout his life he believed in being prepared for trouble.
Books written by Cresson Kearny:
Source
Ragnar Benson is actually the pen name of an author who has written some of the most dangerous books available. Ragnar was considered dangerous because of his exposing works on munitions, explosives, mantrapping, creating new identities and more. Despite the controversies associated with his work, his writings had a powerful impact in the survivalism movement. Much of his work is focused around living an independent life and escaping the trapping of modern government/society. If you dont own at least one Ragnar book your survival library is incomplete!
To this day at age 72, Ragnar is still active in Survivalism, recently writing the book Long-Term Survival in the Coming Dark Age: Preparing to Live After Society Crumbles.
Books written by Ragnar Benson:
Source
Bruce D. Clayton, Ph.D., a black belt in the sixth degree, is a scientist, writer, and teacher who gained popularity with his book Life After Doomsday in the 1980s. He is the author of over a dozen books on survival and self-defense, including the revolutionary Shotokans Secret from Black Belt Books. Shotokans Secret has been called a
manifesto for a modern revolution in the way martial arts are learned and taught.
Books written by Bruce Clayton:
Source
Colonel Cooper was an actual Colonel who pioneered many shooting techniques, especially for small arms. In his life Cooper was a gun advocate, helping teach others how to use guns and even creating the American Pistol Institute located in Arizona. Additionally, Cooper invented The Combat Color Code (mentioned here), a code based upon situational awareness.
The will to survive is not as important as the will to prevail the answer to criminal aggression is retaliation. Jeff Cooper
As of 2006 Cooper is no longer with us RIP.
Books written by Jeff Cooper:
From His Books Source
Kurt Saxon is one of the first survivalists, so much so he claims to have invented the term survivalist. Gaining fame in the 1970s with his popular book The Poor Mans James Bond, Kurt has had an impact on the modern survivalist movement in ways most of us dont realize. Having grown up during the Great Depression, Kurt was somewhat of an expert on surviving on a budget. Many of his publications offer various tips and do-it-yourself guides on topics ranging from home medicines to home made self-defense weapons. If you are interested in survival and preparedness, chances are you have most likely read something reflecting the views and knowledge of Kurt Saxon. Kurt was in many ways a philosopher, speaking loudly his ideals of societal structure and its inevitable failure. To really get a feel for who Kurt Saxon is, read A Philosophy For Survivalists.
Kurt is still active and teaching survivalism in Alpena, Arkansas.
Books written by Kurt Saxon:
Source
**Disclaimer, We know that Rawles isnt a founding father of survivalism and is instead a significant figure in the movement. However his impact cannot be ignored and deserves an honorable mention from us.
James Wesley Rawles is perhaps the most famous Survivalist of our time. He is the author and editor of http://www.survivablog.com, which has become a staple in the online survivalist community. His blog offers a plethora of information on survival topics from food storage and gardening to do-it-yourself survival shelters. He has set himself apart in the industry by offering a comprehensive guide on the best places to relocate to avoid disaster, and offering private retreat consulting by phone from his North Idaho home. His book Patriots: A Novel of Survival in the Coming Collapse was one of my personal favorites and interestingly enough, some of the scenarios Rawles sets forward in his book are beginning to come to pass today. Many of us who currently know Rawles would say that he has become, in many ways, the modern archetype for survivalists. He has been one of the major players in the modern survivalist movement for the last several years, drawing fans and readers from varying backgrounds and demographics.
Books written by James Rawles:
Source
Additional Resources:
Top 100 Items to Disappear in a National Emergency
9 Unique Alternative Housing Ideas
Top 10 Survival Movies
120 Useful Books for Your Survival Library
Cody Lundin Interview When All Hell Breaks Loose
11 Survival TV Shows Worth Watching
Collapse Documentary (2010)
10 Bad A** Sniper Rifles
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Brazil Really Needs Its Most Hated Politician – Bloomberg
Posted: at 8:49 pm
Pick almost any indicator, and Brazilian President Michel Temer comes up short. Job approval? 10 percent. Jobs creation? Brazil has 13.5 million out of work, a five-year high. Office ethics? All but one of Temer's most trusted aides has fallen to corruption scandals, and conceivably Temer himself may go if the electoral court that convened briefly in Brasilia this week finds that dirty money financed the presidential ticket he was elected on in 2014. Put it all together and the conclusion is inescapable: Michel Temer is the worst Brazilian president since Dilma Rousseff.
OK, so there's plenty to disdain in the former vice president, who assumed office last year when Rousseff was impeached for fiscal crimes. A furtive political operator who turned on his commander, he has a tin ear for public opinion, indulges scoundrels in high office and pens embarrassing poetry. And those are just a few of the sins fueling the popular refrain "Fora Temer" ("Be gone, Temer!") trending on the street and the web. For all his shortcomings, however, crisis-addled Brazil is better off with Temer than without. It's not just that he's the constitutional leader, and that a working constitution is the firewall that safeguards Brazil from the convulsions roiling its dysfunctional neighbors in Venezuela and Paraguay. It's also because Temer's stand-in government may be the country's last best opportunity to reverse colossal errors that have sabotaged Latin America's biggest economy and disgraced its governing establishment.
Overhauling a country would be daunting even for a crowd-pleasing leader in the most prosperous times. Temer, for his part, has an economic emergency, a confidence-sapping corruption scandal, and half a mandate to work with. In his favor is Brazil's dubious tradition of brinkmanship: Think Plan Real, which snatched the country from hyperinflation and economic calamity in 1994, or President Luiz Inacio Lula da Silva circa 2002, the former union man who lost the lefty act and led the chronically underachieving nation on an eight-year growth jag. Improbable as it seems, Brazil faces a similar defining moment today.
Less than a year after taking over from Rousseff, Temer has mustered legislative majorities to open ultra-deepwater "pre-salt" oil fields to foreign drillers and drop the protectionist rule obliging Petrobras to lead the risky pre-salt operations. Last year, he marshaled congress to impose a 20-year cap on government spending, and now is pushing to overhaul the rigid labor laws, the chaotic political party system, taxes and -- most critically -- the loss-making pension system that is turning into a national fiscal millstone.
What's propelling the Temer agenda is not some spasm of civic enlightenment, but rank survivalism, as the fallout from the ever-widening, three-year Carwash probe into political payola and graft continues to spread. "The center-right coalition backing reforms is heavily implicated in the Carwash case," political scientist Octavio Amorim Neto, of the Getulio Vargas Foundation in Rio de Janeiro, told me. "They know their best bet for reelection is for the economy to start growing again, and that leaves them little choice but to fall in line behind the Temer agenda."
Of course, such a fragile compact could come undone. If the economy languishes and protesters return en bloc to the streets, or if the taint from Carwash seeps even higher into Brazil's ruling circle, the legislative ardor for reform will be tested. The suspense will build as the electoral court deliberates whether Temer should stay or go. It's a measure of the tension in Brasilia that the court's decision on Tuesday to postpone the trial until later this year, in order to hear more witnesses, was seen as a political win for the embattled Temer government. Whether it's also a win for Brazil will be clear in the months to come.
This column does not necessarily reflect the opinion of the editorial board or Bloomberg LP and its owners.
To contact the author of this story: Mac Margolis at mmargolis14@bloomberg.net
To contact the editor responsible for this story: James Gibney at jgibney5@bloomberg.net
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Crazy In The Desert – Men’s Journal
Posted: at 8:49 pm
While I was out there all those days, wandering alone, I became like an animal, a desert creature that lives by the rules of the sun and behaves entirely on instinct. I crawled as a reptile crawls over the ground, hunting for beetles to stab with my knife, searching for the shade of a tamarisk tree, foraging for roots to suck. I fell into a hyperalert state. I became attuned to every shift of the wind, the promising wisp of a cloud building in the east, the sound of mice running over the sand at night. Every thought, every movement of my body, was devoted to surviving. I repeated to myself, Do not surrender. I would climb one ridge and find a beautiful city of stone spread before me. Temples and citadels, white minarets, the remnants of a great civilization. But the people were all dead and gone. Time became the sun and the moon, the crunch of my feet on a cracked riverbed. Dune. Wadi. Another dune. A camel carcass. A Berber ruin. Salt flats stretching out for eternities in the shimmering heat. A scorpion clawing over dried animal dung. Fields of blue boulders under starry skies, satellites blinking across the night. I imagined that there had been a nuclear war and that I was walking over the charred remains of the world. The last one left.
After his dreadful adventure five years ago, the Italian newspapers called Mauro Prosperi the Robinson Crusoe of the Sahara. He was pale and stick-figured when he got back home, shambling off the plane from Algiers in a loose-fitting robe.
Now, it was a bright morning in September 1998 in his hometown, the Sicilian fishing village of Aci Trezza, and Prosperi was the picture of good health. He turned heads outside a local cafe as he dismounted from his BMW motorcycle and removed his wraparound shades. A tautly constructed man whose black hair is flecked with gray, Prosperi was wearing spandex running shorts, a loud cycling shirt, and a Sector watch that chirped on the half-hour. He was still sweating from a run on Mount Etna, the active volcano that soars 11,000 feet above the town.
I brought something for you, he told me as he sat down. After ordering a cappuccino, he unfolded a topographical map of North Africa. This is the route, he said, pointing to the line of fluorescent ink zigzagging across the blond immensity of the Sahara. Five thousand five hundred kilometers. From the Atlantic to the Nile.
Prosperi, 44, has been planning this expedition for threeyears: a non-stop and mostly unsupported walk across the entire width of the Sahara Desert, more than 3,000 miles, with his running companion, an endurance athlete and former special-forces commando from Naples named Modestino Preziosi. He intends to finally execute it this year, be-ginning in early September. Pulling custom-designed carbon-fiberand-titanium wagons filled with freeze-dried food and other supplies, they will trudge eastward in temperatures as high as 130 degrees. Theyll cross the desolate precincts of Algeria and Libya places with ghostly names like Amguid, Ghat, and Waw an Namus and pass through the seemingly endless miles of the great hamada, the hard, stony desert, following a slightly jagged route to maximize their access to known wells. By mid- to late October, with nothing connecting them to the world but a satellite phone and an emergency position-indicating radio beacon, they will be inching across the dreaded Murzuq 350 uninter-rupted miles of rippled dunes. Their plan is to reach the Nile just in time to usher in the next millennium and to celebrate their accomplishment in a suitably Italian spirit of grandeur at a rumored Pink Floyd concert to be held among the Pyramids of Giza on New Years Eve.
Over the centuries, any number of deranged existentialists have crisscrossed the Sahara in any number of ways. But no one has yet had the audacity to attempt the obvious a full west-east traverse, tracking the whole mother on foot. In terms of mileage, its the equivalent of walking from San Diego to Nova Scotia. But distance, of course, is not the only obstacle. In a world in which true endurance firsts have become increasingly esoteric, Prosperis concept, compelling in its simplicity, is also utterly quixotic, given all the things that can go wrong, which include possible encounters with bandits, border guards, genocidal Algerian guerrillas, scorpions, snakes, and zero-visibility sandstorms not to mention the threat of running out of water. If Prosperi and Preziosi can bring it off, their accomplishment will arguably be on a par with the Norwegian Brge Ouslands 1997 solo crossing of Antarctica.
Poring over the map at the cafe in Aci Trezza, Prosperi offered an elaborate rationale for his trip, saying it would advance the science of des-ert survival and that it would also help foster goodwill among Saharan nations. Suddenly, he waved his hand dismissively and said, But screw all of that. The real reason is selfishness. Its something I want to do.
Five days a week, Prosperi is a crowd-control cop in the nearby city of Catania. He sits astride a police horse, cutting a proud figure for the tourists in the civic square. But the truth is that police work bores him. He joined the force in 1973, when he was living in Rome his native city because Italys police federation generously subsidizes the training of national-caliber athletes. Day after day, he stares dully at the crowds and the pigeons and yearns for an encore in the desert.
But why, I pressed him, would you go back to a place that almost killed you? For the past few days, he had been telling and retelling the story of what had happened to him when he disappeared for nine days in the Sahara, the story that had made him famous across Italy.
I feel a connection there, he said. I love the clarity. And you see, the Sahara spared my life. Those days in the desert were my happiest.
As much as I wanted to believe Prosperis story, I didnt at least, not entirely. Lots of people didnt. As with so many tales of survival in the wilderness that lack the benefit of witnesses, there was something fundamentally incredible about his account. The possibility that Prosperi might be a fraud seemed to hover over everything he said and did.
He was one of two things: either the most dementedly obdurate bullshitter the world of endurance sports had to offer or a physiological anomaly whose feats deserved to be written up in medical journals. If his claims were true, he had confounded the laws of dehydration science. There was nothing like him in the literature of the Sahara or in the literature of any desert. But whatever had happened out there five years ago, he had never been able to turn loose of it. One way or another, the desert had taken him.
Competing in the Marathon des Sables, a seven-day self-sufficiency endurance race held every spring in the Moroccan Sahara, is the equivalent of running six marathons back-to-back in a convection oven. With a severe romanticism on loan from the French Foreign Legion, the event requires participants to carry their provisions on their backs everything, in fact, but their water, which is furnished at each checkpoint.
In April 1994, Prosperi was one of 134 entrants in the event. A gifted runner, fencer, and horseman, he had won or placed in international modern-pentathlon contests from Hong Kong to San Antonio. Although the Marathon des Sables was his first competition in the desert, Prosperi was running an exceptional race.
On the morning of the marathons fourth and longest stage a diabolical slog totaling some 50 miles Prosperi was in seventh place and maintaining an impressive clip despite temperatures that were climbing to 115 degrees. It was Thursday, April 14, and the runners were approaching the finish line at Zagora, a Berber village in the palm-studded Draa Valley. Shortly after one oclock that afternoon, Prosperi briefly stopped at the third checkpoint, 20 miles into the days route. Giovanni Manzo, a friend from Sicily who was running with him, helped him tape up a festering blister on his foot. Shortly afterward, Prosperi signed for his two-liter allotment of water and then took off.
Some 15 minutes later, the winds started to kick up, in gusts at first, then in a steady howl that escalated into a blinding sandstorm. Visibility dropped to near zero. Marathoners up and down the course were forced to wrap themselves in sleeping bags to ride out the choking swirls of sand, which stung the skin and caused bloody noses and respiratory-tract abrasions. The organizers formally halted the race for the day.
The winds lashed for six hours. That night, as the storm subsided, officials grew concerned: Manzo had straggled in at the fourth checkpoint, but there was no sign of Prosperi. Manzo didnt understand what could have happened Prosperi had been running ahead, and even with the storm slowing his progress, he should have come in hours earlier. But the race officials trusted that Prosperi would not have strayed far. The rules stipulated that should a sandstorm occur, runners were to halt in their tracks and await further instruction. The race officials decided they would commence a full-scale search in the morning.
At first light on Friday, race employees were dispatched in Land Rovers to comb the trail, while a pilot undertook a reconnaissance flyover in an ultralight craft. The searchers methodically covered the terrain in a grid pattern. They realized they would have to move fast during the morning, because Prosperi had at most only two liters of water and by noon temperatures would be in the triple digits.
But the searchers found no trace of him. He had simply vanished.
Later that morning, the Moroccan military began assisting with the search. Bedouin trackers were dispersed. A helicopter was sent up. Moving farther afield from the course, the growing search party worked all day and through the night.
The race officials could not believe they had simply lost a contestant to the open desert. Although its promoters liked to bill the Marathon des Sables as the toughest footrace on Earth, only one person had actually died in it thus far, a young French runner who had suffered a massive heart attack in 1988. The Marathon des Sables literature spoke of pitting man against the elements, but that was just a clich of faux survivalism. For Prosperi, however, the ordeal had ceased to be a controlled simulation of extremity and had become dreadfully authentic. He was an incongruous, Lycra-clad creature loping across the wastelands of eastern Morocco, his marathon bib number meaningless now, a runner struggling to win an entirely different kind of race.
I first heard about Mauro Prosperi in April 1998, while in Morocco for the thirteenth Marathon des Sables. He was back in the Sahara again, running the race for the second time since his disappearance in 1994. He was considered one of the curious sideshows of the marathon, the mad Italian flagellant whod returned for more desert punishment.
One cool evening early on in the contest, the French founder and director of the race, a ruddy-cheeked former concert promoter named Patrick Bauer, held a meeting with journalists outside the press tent. Bauer had hatched the idea of the Marathon des Sables after he went on a solo expedition of some 200 miles across the Algerian Sahara in 1984. People thought I must be mad, Bauer said. It was just a personal quest, something I had to do. He spoke mystically of the prolonged solitude he had experienced, of the shooting stars he had seen, of what the desert had done to him once he was dropped into its vastness. Bauer did not mention, until prompted by a French journalist who knew the real story, that he had been accompanied on his so-called solo trek by his brother and girlfriend, who had followed him in a support vehicle.
Yes, but they did not help me in any way, Bauer insisted. They were there to document this historic experience.
Later, I asked Bauer about Prosperi. It seemed to me that these two men were kindred spirits, for they had both experienced a transcendental communion with the desert that had changed their lives.
Dont listen to Mr. Prosperi, Bauer replied. He pursed his lips and exhaled contemptuously. His story is a fabrication. He will have you believe he is Superman. It is physiologically impossible for a man to travel more than 200 kilometers in the desert without water. This is a supernatural act.
Was he saying that Prosperi had never really been missing?
Well, its possible that he got genuinely lost for a few days. But all the rest rings false. We believe that early on he was picked up by someone. And then he decided to hide out for a while.
Why would he do that?
He thought he could make a killing out of this if he prolonged his ordeal. He thought he could sell his story to the tabloids. He aspired to be the star of his own movie.
The next afternoon, I went over to the Italian tent to meet Prosperi. Hed come in from a 20-mile run and was boiling a packet of freeze-dried stroganoff. He was shirtless, and a medallion of blood from a burst blister was seeping through one of his socks. I told him what Bauer had said, and, for a moment, he turned deep red with anger.
Yes, I know what Patrick Bauer says about me, he replied, tentatively, in a soft, high voice. Weve had our differences. I almost took him to court. But he says those things because he knows that my des-ert story is better than his. And because he fears that he is the copy and I am the real thing. I didnt have a truck following me every step of the way.
He said youd have to be Superman.
Me, Superman? he said, looking around at some of the other Italians in the tent. Well, yes. Precisely. He smiled broadly, and everyone erupted in laughter.
I liked Prosperi instantly. But after what Bauer had said, I was wary of him. I approached him as if he were some kind of human-endurance hustler. You want to hear the story? he asked, once he had finished his dinner. Removing his socks, he made little ditches in the sand with his bare feet and stared eastward, toward the Algerian border.
When the sandstorm started to blow, I lost sight of everybody else. I kept running, though, because I thought I could see the trail. I was in seventh place and didnt want to lose my standing. But the storm was raging with such fury that I had to stop and seek cover. I found a bush and crouched inside it. The sand felt like needles piercing my skin. I wrapped a towel around my face and waited. The dunes were shifting all about me, and several times I had to move to avoid being buried.
It was nearly dark before the winds relented. I started running again, but after a few minutes it occurred to me that I had lost the trail. For an hour or so, I kept backtracking, searching for the flags the French had put out to mark the piste. Finally, it became pitch dark, and I decided that there was no longer any point in wasting my energy. My only thought was that through my stupidity I had forfeited any chance of winning the race. But I knew that I couldnt be more than a few miles from the trail and that the rescuers would come searching for me at dawn. So I prepared a camp and lit a small fire to create light. I slipped into my sleeping bag and fell asleep under the stars.
At dawn, I scrambled to the top of the highest dune. My heart dropped like a stone. I couldnt see anything no truck trails, no signs of a camp, no Land Rovers. Nothing looked familiar. I realized that the situation was grave. I had drunk almost all my water: There was only one finger of it left in the second bottle.
The race manual had instructed us not to move should we become lost, so I just sat on the hilltop, watching the horizon for any movement. Just before sundown, I heard something that was music to my ears: a helicopter, flying low and angling toward me. I fired my distress flare to make sure the pilot could spot me. He flew directly overhead, so close that I could see his white helmet in the cockpit. I knew I was finally saved. But the helicopter didnt land. It kept on flying past me and vanished. I didnt understand. I was desperate now, crazy with fear. I yelled, Giovanni! Where are you!
That night I urinated into my water bottle and saved it. I said to myself, I will drink this if I need to. I ate a PowerBar and fell asleep on the high dune.
The next morning, my eyes blinked open with a start, and I saw two large birds circling overhead. I pulled together my things and started walking. The sun was bearing down on me like a weight. I glimpsed the outline of a building about a mile away. I hurried over to it and found that it was a small Muslim temple with a stone turret; I later learned that it was a marabout shrine, a religious structure thats common throughout the Sahara. It was a mausoleum, really. An Islamic holy man was buried in one of the walls. Inside, it was cool and dark. Up in the tower, I spied three birds eggs in a nest and ate them. I found a wooden pole and went outside to hang an Italian flag on it in case someone were to fly over. Then I sat out the day in the shade of the shrine.
By that night, my hunger had grown so terrible that I did something I never thought I could do. There was a small colony of bats living under the eaves of the building. Just before dark, I snuck up there and snatched two of them. I decided I would eat them raw, because cooking them on my portable stove would only dry them out, and I knew that moisture was what I needed most of all. So I wrung their necks off and sucked. It was a repellent thing to do, but I was crazed with hunger. All I tasted was something warm and salty in my mouth. That night I fell asleep on the floor of the shrine.
Just before dawn on the fourth day, I woke to the sound of an airplane. I didnt know if it was a search plane or not, but when I stumbled outside, I could see it was flying in my direction. This is my last chance for rescue, I thought, and so I decided to risk it all. I took out everything from my backpack that was combustible and set it aflame. As the airplane drew nearer, I wrote SOS in large letters in the sand. But when the plane headed away from me, I said to myself, There goes my life.
All I could think about was that I was going to die a horrible death. I had once heard that dying of thirst was the worst possible fate. From the embers of my bonfire, I removed a piece of charcoal and wrote a final letter to my wife. I asked her to forgive me for not being a better husband and father. I was out of my head, not thinking clearly. I cut my wrist with my knife, but the blood was so thick from my advanced dehydration that it wouldnt flow. I sat there on the floor of the shrine and cried.
After a time, I came to my senses. I realized that the marathon was moving on, that I couldnt rely on the race officials to save me. I decided I must confront the desert myself. They had told us that at the end of the race, in Zagora, we would see a mountain range. As I looked at the horizon, I could see mountains in the distance, some 20 miles away. I decided I would try to reach them. As the sun dropped low, I pulled together the few belongings I hadnt torched, and I started walking.
On the morning of Saturday, April 16, 1994, Patrick Bauer announced that the race would resume, a decision that dismayed many of the runners, who were resting in a dusty tent-city encampment some 15 miles from the area where Prosperi had gone missing. We hated to leave, because all we could think about was Mauro out there alone, dying, says Ren Nevola, a British runner who had befriended Prosperi earlier in the race. Everyones morale was incredibly low.
The Italian camp was especially devastated, no one more so than Giovanni Manzo. I felt horribly guilty because I was the one whod convinced Mauro to sign up for the race in the first place, he said. Now, all I wanted to do was drop out. I didnt think I could carry on.
Prosperi had been missing for more than two days before his wife, Cinzia Pagliara, heard the news. No one from the race committee had thought to notify her. Like everyone else in Italy, she said, I read about it in a newspaper. The story was now in papers all over the world. The following day, Prosperis brother Riccardo, two Interpol investigators from Rome, and Pagliaras brother Fabio boarded a plane for Casablanca, determined to organize a search party of their own. Because Prosperi was a policeman as well as an athlete of national stature, officials both in Rome and at Italys embassy in Morocco mobilized with unusual swiftness to provide funds and vehicles. Now that Bauers staff, the Moroccan military, and the Italian authorities were involved, the search for Prosperi had become the most ambitious rescue operation the Sahara had seen since 1982, when Englishman Mark Thatcher, the son of thenprime minister Margaret Thatcher, was lost for six days after his car broke down during the Paris-Dakar rally.
On Sunday, April 17, the exhausted racers crossed the Marathon des Sables finish line in Zagora, and the following day, a ceremonial banquet was held. But what was supposed to be a party took on the hollow cast of a memorial service. Four days after Prosperis disappearance, the other runners increasingly spoke of him in the past tense. The spirit of the race was ruined, said Bauer. There was nothing to celebrate. On Tuesday, April 19, the racers boarded charter buses bound for Marrakech and said their bittersweet goodbyes to the desert.
By now, the Italian volunteers, led by Prosperis brother and brother-in-law, were the only ones still engaged in a search the authorities were saying was futile. The Moroccan military had never heard of a man surviving for more than four days in the Sahara without water.
The Italians ignored these calls to reason, and on April 20, six and a half days into Prosperis ordeal, they made a stirring discovery. In a no mans land near the Morocco-Algeria border an area designated as an archaeological zone they found Prosperis water bottle and his aluminum-coated emergency blanket. In their minds, it was the first compelling suggestion that Prosperi could still be alive. These are only signs, Cinzia Pagliara told a reporter for the daily La Sicilia, but they feed our hope after all these days have passed without any news from Mauro. A few days later, the searchers found one of Prosperis shoelaces. But by now, eight days after his disappearance, everyone was beginning to concede that the situation appeared hopeless.
The mountains I was aiming for were not a mirage, but they were the wrong mountains. Instead of bearing northeast toward Zagora, I was heading due east. Of course, I did not know this. My sense of the days, and of precisely how I spent them, was becoming vague. I kept alive by sucking wet-wipes. In the mornings, I licked the dew off the concave surfaces of rocks. I sipped my own urine and boiled it with freeze-dried food. I ate what the desert offered. I improvised a slingshot with a forked stick and a bungee cord and stunned a mouse with a rock. I killed a snake and ate it, too. Mostly, I ate scarab beetles and plants. In a dried-up riverbed I found grasses that had roots dripping with moisture.
I was strict in my regimen. I walked only in the early mornings and in the early evenings. In the harsh glare of the day, I rested in the shade of cliffs or caves or trees. At night, I buried my body in the sand to keep warm. Along the way, I planted clues to my whereabouts. I would leave miscellaneous articles a T-shirt, toothpaste, socks, a shoelace. On the crests of dunes, I would leave tinfoil and metallic food containers.
On the eighth day, I came upon an oasis. Really it was only a large puddle, a mirror of water in a wadi. I threw myself upon it and gulped with abandon, but I could hardly swallow. I managed to force a mouthful of it down, and almost immediately I vomited. I couldnt hold anything. I found I had to take tiny sips, one every 10 minutes. I lay by the puddle like some leopard at its watering hole. I took larger swallows. By morning, my thirst was slaked.
I looked for signs of life and found nothing. I filled my water bottle and started walking again. I continued on all day and night. The next morning, I spotted the fresh excrement of goats. My spirits grew brighter. Then I saw something that made my heartbeat quicken: human footprints. I crested a hill and beheld an incredible sight. There was a nomad girl, maybe 8 years old, tending a flock in the sparse greenery of a wash.
I ran toward her and begged for help. She looked at me aghast, screaming in terror. I beseeched her to stop, but she disappeared over a dune.
I must be a hideous sight, I thought. I took out my signal mirror and turned it toward my face. I was appalled. I was a skeleton. My eyes had sunk so far back into my skull, I couldnt see them. The girl returned with her grandmother, and I stumbled after them, conscious of what a pitiful castaway Id become. There was an encampment set among the trees. They were Tuaregs, the famous blue people of the Sahara, traveling in a caravan. The old woman instructed me to lie down in the shade of a lean-to. She prepared me mint tea and a cup of goats milk. Then the men came into camp. They loaded me on a camel and took me to the nearest village, a journey of a few hours. There, they turned me over to a patrol of military police, who immediately blindfolded me. As I later learned, they suspected that I might be a Moroccan spy, and they wanted to prevent me from glimpsing the layout of any military installations.
I was driven to a military base, where an officer started interrogating me. I told him I was a policeman in Italy, and for some reason this seemed to help. Then another officer burst into the room. He took one look at me and said, Are you Mauro Prosperi?
Yes, I said, astonished to hear the sound of my name.
Welcome to Algeria, sir. We have received a report about you from the Moroccan authorities. We must get you to the infirmary straightaway.
On the evening of April 24, Cinzia Pagliara had just put her three children to bed when the phone rang. The signal was clear, the voice buoyant and vital. Cinzia, its me. Did you have a funeral for me yet? Pagliara dropped to the floor Mauro. He was lying in a military hospital in a place called Tindouf, in southwestern Algeria. He had traversed a mountain range, the Jebel Bani, and then stumbled across the tense border between Morocco and Algeria, which was frequently patrolled by guards and rumored to be laced with land mines. The Tuareg nomads had found him some 25 miles into Algeria and about 130 miles from the area where hed disappeared. He had lost an astounding 33 pounds, about 20 percent of his body weight. Nurses had plied Prosperi with 16 liters of intravenous fluids. The doctors said his liver had almost failed, but after a day and a half of convalescence, they thought he was going to be okay. Only now were they permitting him to call home.
My skin is like that of a tortoise, he told Pagliara. Dont worry, Cinzia. Im still beautiful.
After recovering for seven days in Algerian hospitals, Prosperi, still gaunt and feeble, was flown to Rome, where he received a heros welcome. He was photographed with dignitaries, interviewed endlessly, celebrated in newspaper stories from Milan to Palermo. He was a walking miracle, it seemed, the man who had come back from the dead. His very name seemed to sum it up Prosperi, the fortunate one.
A few weeks later, however, journalists started to report the doubts expressed by several sports physiologists concerning the medical feasibility of Prosperis account. It was suggested that Prosperi had faked his own disappearance, that he was the rankest sort of glory hound. One Italian magazine even surmised that Prosperi and Pagliara had staged the ordeal together, from beginning to end. They said we planned the whole thing so we could make a pile of money, Pagliara told me. If that was the case, then youve never met two people who are more stupid than we are. We never got any money for this.
Asked what she would do if she found out that her husband actually had invented his story, Pagliara replied firmly: If his story is not true, dont tell me about it. Because he had me suffering for nine days. I could never forgive him.
Soon after Prosperis return, the organizers of the Marathon des Sables, perhaps worried about bad publicity, also accused him of fraud. Meanwhile, Prosperi was considering a lawsuit against Patrick Bauer, charging, among other things, that the trail had been poorly marked. But what really rankled Prosperi was that Bauers race crew had never told Pagliara he was missing. In the end, Prosperi dropped the idea of the suit My problems with Bauer werent legal, they were personal but his resentment banked.
Prosperi enjoyed a temporary reversal of fortune when a Roman film crew retraced his steps for a 1995 documentary reenactment of his ordeal. Among other things, the crew located the marabout shrine and found, next to some of Prosperis belongings, the skeletons of several bats. Nevertheless, public doubt continued to hang over Prosperi like a toxic cloud. The suspicions made him restless and morose; all he could think about was the Sahara.
After speaking with his family and friends and with dozens of other athletes who ran in the 1994 Marathon des Sables, I gradually came to believe Prosperis story. Although there were still questions about the chronology of events was it possible that the Tuaregs had found him earlier than he thought? his was the only explanation that worked. And hed stuck by his narrative, in every detail, since the day he was found. Prosperi had no prior history of spinning melodramatic fictions. In many ways, he was your basic nuts-and-bolts guy: a cop, a gifted athlete past his prime, a doting father of three. Yes, his passion for the desert was grandiose and arguably demented, but he seemed otherwise pleasantly even-keeled, widely liked, and respected on his home ground.
The main problem with the suggestion that Prosperi invented his ordeal, of course, is that the man suffered profoundly. One would have to go on a hunger strike for weeks to look as he had and to lose the kind of weight doctors in Algeria said that he had lost. Prosperis health problems continued long after he returned. For a month, he could eat only extremely bland food ground up in a blender. He experienced severe leg cramps for a year, and his liver was permanently damaged.
There are other telltales of his experience. One night, for example, I asked Prosperi if his suicide attempt had left a scar. He seemed pained by the question, but then, reluctantly, he rolled up his sleeve and revealed a one-inch white line running along his right wrist.
He was never the same after he came back, Pagliara told me on a hike up Etna. If you want to know the truth, I think all the publicity went to his head a little bit. When he returned, he was just a father, just a husband, just a policeman. Everything seemed so banal to him. Ever since, hes been searching for ways to get back to the desert.
And so his notion of a trans-Saharan trek was born. Although he wouldnt admit it himself, his friends see the adventure as an attempt to restore his good name: Tired of defending himself, Prosperi came up with an epic retort to his critics. By undertaking an odyssey of definitive and unassailable proportions, he hoped to silence his doubters forever. It is a logic that makes sense to many who know him but not to his wife. I am absolutely opposed, she said. I am sure that his three children would rather have a living father than a famous dead one.
To help prepare for the trek, Prosperi has returned to the desert many times. Last year, he ran a two-day 75-mile race in the Libyan desert, and he has run in the past three Marathons des Sables. When he cant train in the Sahara, he works out on the blackened crusts of Etna, a desolate landscape that at least looks and feels like the desert.
As can be imagined, the project has been an all-consuming one for Prosperi and Preziosi. Beyond the usual dance for sponsorship manna, they have had to arrange for emergency food and water drops at strategic locations in the remotest desert, and conduct a considerable amount of diplomacy work in order to persuade the mutually hostile governments of Morocco and Algeria to let them pass unmolested across the border.
As they make their way across the blazing desert for four months, the expeditioners will rely on each other for their survival and for their sanity. The 37-year-old Preziosi, who helped in the 94 search, has never wavered in his belief that Prosperis story is true. He says he has complete trust in Prosperi and great confidence in his skills and judgment.
There is one job Preziosi is not prepared to surrender to Prosperi, however. I will be in charge of the navigation, he said. For all his strengths, Mauro never was very good with a compass.
If the two men dont get lost, if they dont expire from heat exhaustion or thirst, if desert thugs dont set upon them, they probably have the disciplined strength and sheer stubbornness to cross an ocean of sand but who really knows? For Prosperi, though, there is an added personal dimension goading his every step: the sense that the farther he goes, the more he redeems himself, with all the doubts and suspicions of the past five years disappearing in the desert bleach. And when its over, and hes standing at the reedy waters of the Nile, hell finally have another story to tell a better one.
I felt as though all I had done as an athlete, all my years of training, had prepared me for this ultimate competition. What had begun as a contest against other people had become a contest with myself. I was in the midst of the greatest athletic performance of my life and I knew it. As athletes, we put on uniforms and cross over to an artificial world we call sport. But as I moved over the dunes, I felt as though that barrier had been washed away and that the two worlds were now one.
I was desperate and scared. But I had never felt so alive. I decided that I loved the Sahara more than any other land, and that if God should see me through this, I would return to this magnificent place.
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Love, Western Nihilism and Revolutionary Optimism | Global … – Center for Research on Globalization
Posted: at 8:48 pm
How dreadfully depressing life has become in almost all of the Western cities! How awful and sad.
It is not that these cities are not rich; they are. Of course things are deteriorating there, the infrastructure is crumbling and there are signs of social inequality, even misery, at every corner. But if compared to almost all other parts of the world, the wealth of the Western cities still appears to be shocking, almost grotesque.
The affluence does not guarantee contentment, happiness or optimism. Spend an entire day strolling through London or Paris, and pay close attention to people. You will repeatedly stumble over passive aggressive behavior, over frustration and desperate downcast glances, over omnipresent sadness.
In all those once great [imperialist] cities, what is missing is life. Euphoria, warmth, poetry and yes love are all in extremely short supply there.
Wherever you walk, all around, the buildings are monumental, and boutiques are overflowing with elegant merchandise. At night, bright lights shine brilliantly. Yet the faces of people are gray. Even when forming couples, even when in groups, human beings appear to be thoroughly atomized, like the sculptures of Giacometti.
Talk to people, and youll most likely encounter confusion, depression, and uncertainty. Refined sarcasm, and sometimes abogus urban politeness are like thin bandages that are trying to conceal the most horrifying anxieties and thoroughly unbearable loneliness of those lost human souls.
Purposelessness is intertwined with passivity. In the West, it is increasingly hard to find someone that is truly committed: politically, intellectually or even emotionally. Big feelings are now seen as frightening; both men and women reject them. Grand gestures are increasingly looked down upon, or even ridiculed. Dreams are becoming tiny, shy and always down to earth, and even those are lately extremely well concealed. Even to daydream is seen as something irrational and outdated.
***
To a stranger who comes from afar, it appears to be a sad, unnatural, brutally restrained and to a great extent, a pitiful world.
Tens of millions of adult men and women, some well educated, do not know what to do with their lives. They take courses or go back to school in order to fill the void, and to discover what they want to do with their lives. It is all self-serving, as there appear to be no greater aspirations. Most of the efforts begin and end with each particular individual.
Nobody sacrifices himself or herself for others, for society, for humanity, for the cause, or even for the other half, anymore. In fact, even the concept of the other half is disappearing. Relationships are increasingly distant, each person searching for his or her space, demanding independence even in togetherness. There are no two halves; instead there are two fully independent individuals, co-existing in a relative proximity, sometimes physically touching, sometimes not, but mostly on their own.
In the Western capitals, the egocentricity, even total obsession with ones personal needs, is brought to a surreal extreme.
Psychologically, it can only be described as a twisted and pathological world.
Surrounded by this bizarre pseudo reality, many otherwise healthy individuals eventually feel, or even become, mentally ill. Then, paradoxically, they embark on seekingprofessional help, so they can re-join the ranks of the normal, readthoroughly subdued citizens. In most cases, instead of continuously rebelling, instead of waging personal wars against the state of things, the individuals who are still at least to some extent different, get so frightened by being in the minority that they give up, surrender voluntarily, and identify themselves as abnormal.
Short sparks of freedom experienced by those who are still capable of at least some imagination, of dreaming about a true and natural world, get rapidly extinguished.
Then, in a short instant, everything gets irreversibly lost. It may appear as some horror film, but it is not, it is the true reality of life in the West.
I cannot function in such an environment for more than a few days. If forced, I could last in London or Paris for two weeks at most, but only while operating on some emergency mode,unable to write, to create and to function normally. I cannot imagine being in love in a place like that. I cannot imagine writing a revolutionary essay there. I cannot imagine laughing, loudly, happily, freely.
While briefly working in London, Paris or New York, the coldness, purposelessness, and chronic lack of passion and of all basic human emotions, is having a tremendously exhausting effect on me, derailing my creativity and drowning me in useless, pathetic existentialist dilemmas.
After one week there, Im simply beginning to get influenced by that terrible environment: Im starting to think about myself excessively, listening to my feelings, instead of considering the feelings of the others. My duties towards humanity get neglected. I put on hold everything that I otherwise consider essential. My revolutionary edge loses its sharpness. My optimism begins to evaporate. My determination to struggle for a better world begins to weaken.
This is when I know: it is time to run, to run away. Fast, very fast! It is time to pull myself from the stale emotional swamp, to slam the door behind the intellectual bordello, and to escape from the terrifying meaninglessness that is dotted with injured, even wasted lives.
I cannot fight for those people from within, only from outside. Our way of thinking and feeling do not match. When they get out and visit my universe, they bring with them resilient prejudices: they do not register what they see and hear, they stick to what they were indoctrinated with, for years and decades.
For me personally there are not many significant things that I can do in Western cities. Periodically, I come to sign one or two book contracts, to open my films, or to speak briefly at some university, but I dont see any point of doing much more. In the West, it is hard to find any meaningful struggle. Most struggles there are not internationalist; instead they are selfish, West-oriented in nature. Almost no true courage, no ability to love, no passion, and no rebellion remain. On closer examination, there is actually no life there; no life as we human beings used to perceive it, and as we still understand it in many other parts of the world.
***
Nihilism rules. Was this mental state, this collective illness something that has been inflicted on purpose by the regime? I dont know. I cannot yet answer this question. But it is essential to ask, and to try to understand.
Whatever it is, it is extremely effective negatively effective but effective nevertheless.
Carl Gustav Jung, a renowned Swiss psychologist and psychiatrist, diagnosed Western culture as pathological, right after WWII. But instead of trying to comprehend its own abysmal condition, instead of trying to get better, even well, Western culture is actually made to expand, to rapidly spread to many other parts of the world, dangerously contaminating healthy societies and nations.
It has to be stopped. I say it because I do love this life, the life, which still exists outside the Western realm; Im intoxicated with it, obsessed with it. I live it to the fullest, with great delight, enjoying every moment of it.
I know the world, from the Southern Cone of South America, to Oceania, the Middle East, to the most god-forsaken corners of Africa and Asia. It is a truly tremendous world, full of beauty and diversity, and hope.
The more I see and know, the more I realize that I absolutely cannot exist without a struggle, without a good fight, without great passions and love, and without purpose; basically without all that the West is trying to reduce to nothing, to make irrelevant, obsolete and ridiculous.
My entire being is rebelling against the awful nihilism and dark pessimism that is being injected almost everywhere by Western culture. Im violently allergic to it. I refuse to accept it. I refuse to succumb to it.
I see people, good people, talented people, wonderful people, getting contaminated, having their lives ruined. I see them abandoning great battles, abandoning their great loves. I see them choosing selfishness and their space and personal feelings over deep affection and inseparability, opting for meaningless careers over great adventures of epic battles for humanity and better world.
Lives are being ruined one by one, and by millions, every moment and every day. Lives that could have been full of beauty, full of joy, of love, full of adventure, of creativity and uniqueness, of meaning and purpose, but instead are reduced to emptiness, to nothingness, in brief: to thorough meaninglessness. People living such lives are performing tasks and jobs by inertia, respecting without questioning all behavior patterns ordered by the regime, and obeying countless grotesque laws and regulations.
They cannot walk on their own feet, anymore. They have been made fully submissive. It is over for them.
That is because the courage of the people in the West has been broken. It is because they have been reduced to a crowd of obedient subjects, submissive to the destructive and morally defunct Empire.
They have lost the ability to think for themselves. They have lost courage to feel.
As a result, because the West has such an enormous influence on the rest of the world, the entire humanity is in grave danger, is suffering, and is losing its natural bearing.
***
In such a society, a person overflowing with passion, a person fully committed and true to his or her cause can never be taken seriously. It is because in a society like this, only deep nihilism and cynicism are accepted and respected.
In such a society, a revolution or a rebellion could hardly go beyond the pub or a living room couch.
A person, who is still capable of loving in such an emotionally constipating and twisted environment, is usually seen as a buffoon, even as a suspicious and sinister element. It is common for him or for her to be ridiculed and rejected.
Obedient and cowardly masses hate those who are different. They distrust people who stand tall and who are still capable of fighting, people who know perfectly well what their goals are, people who do and not just talk, and those who find it easy to throw their entire life, without the slightest hesitation, at the feet of a beloved person or an honorable cause.
Such individuals terrify and irritate those suave, submissive and shallow crowds in Western capitals.As a punishment, they get deserted and divorced, ostracized, socially exiled and demonized. Some end up getting attacked, even thoroughly destroyed.
The result is: there is no culture,anywhere on Earth,so banal and so obedient as that which is now regulating the West. Lately, nothing of revolutionary intellectual significance is flowing from Europe and North America, as there are hardly any detectable unorthodox ways of thinking or perceptions of the world there.
The dialogues and debates are flowing only through fully anticipated and well-regulated channels, and needless to say they fluctuate only marginally and through the fully pre-approved frequencies.
***
What is on the other side of the barricade?
I dont want to glorify our revolutionary countries and movements.
I dont even want to write that we are the exact oppositeof that entire nightmare that has been created by the West. We are not. And we are far from being perfect.
But we are alive if not always well, we are standing, trying to advance this wonderful project called humanity, attempting to save our planet from Western imperialism, its nihilist gloom, as well as absolute environmental disaster.
We are considering many different ways forward. We have never rejected Socialism and Communism, and we are studying various moderate and controlled forms of capitalism. The advantages and disadvantages of the so-called mixed economy are being discussed and evaluated.
We fight, but because we are much less brutal, orthodox and dogmatic than the West, we often lose, as we recently (and hopefully only temporarily) lost in Brazil and Argentina. We also win, again and again. As this essay goes to print, we are celebrating in Ecuador and El Salvador.
Unlike in the West, in such places like China, Russia and Latin America, our debates aboutthe political and economic future are vibrant, even stormy. Our art is engaged, helping to search for the best humanist concepts. Our thinkers are alert, compassionate and innovative, and our songs and poems are great, full of passion and fire, overflowing with love and longing.
Our countries do not steal from anyone; they dont overthrow governments in the opposite parts of the world, they do not undertake massive military invasions. What we have is ours; it is what we have created, produced and sown with our own hands. It is not always much, but we are proud of it, because no one had to die for it, and no one had to be enslaved.
Our hearts are purer. They are not always absolutely pure, but purer than those in the West are. We do not abandon those whom we love, even if they fall, get injured, or cannot walk any longer. Our women do not abandon their men, especially those who are in the middle of fighting for a better world. Our men do not abandon their women, even when they are in deep pain or despair. We know whom and what we love, and we know whom and what we hate: in this we rarely get confused.
We are much simpler than those living in the West. In many ways, we are also much deeper.
We respect hard work, especially work that helps to improve the lives of millions, not just our own lives, or the lives of our families.
We try to keep our promises. We dont always succeed in keeping them, as we are only humans, but we are trying, and most of the times we are managing to.
Things are not always exactly like this, but often they are. And when things are like this, it means that there is at least some hope and optimism and often even great joy.
Optimism is essential for any progress. No revolution could succeed without tremendous enthusiasm, as no love could. No revolution and no love could be built on depression and defeatism.
Even in the middle of the ashes to which imperialism has reduced our world, a true revolutionary and a true poet canal ways at least find some hope. It will not be easy, not easy at all, but definitely not impossible. Nothing is ever lost in this life, for as long as our hearts are beating.
***
The state in which our world is right now is dreadful. It often feels that one more step in a wrong direction, another false turn, and everything will finally collapse, irreversibly. It is easy, extremely easy, to give up, to throw everything up into the air, and to land on a couch with a six-pack of beer, or to simply declare there is nothing that can be done, and then resume ones meaningless life routine.
Western nihilism has already done its devastating work: it has landed tens of millions of thinking beings on their proverbial couches of defeatism. It has spread pessimism and gloom, and a general belief that things can never improve, anymore. It has maneuvered people into refusing to accept labels, into rejecting progressive ideologies, and into a pathological distrust of any power. The all politicians are the same slogan could be translated clearly into:
We all know that our Western rulers are gangsters, but do not expect anything else from those in other parts of the world. All people are the same reads: The West has been plundering and murdering hundreds of millions, but dont expect anything better from Asians, Latin Americans or Africans.
This irrational, cynical negativism already domesticated in virtually all countries of the West, and has successfully been exported to many colonies, even to such places as Afghanistan, where people have been suffering incessantly from crimes committed by the West.
Its goal is evident: to prevent people from taking action and to convince them that any rebellion is futile. Such attitudes are brutally choking all hopes.
In the meantime, collateral damage is mounting. Metastases of the passivity and nihilistic cancers which are being spread by the Western regime are already attacking even that very human ability to love, to commit to a person or to a cause, and to stand by ones pledges and obligations.
In the West and in its colonies, courage has lost its entire luster. The Empire has managed to reverse the whole scale of human values, which was firmly and naturally in place on all the continents and in all cultures, for centuries and millennia. All of a sudden, submission and obedience have come to vogue.
It often feels that if the trend is not reversed soon, people will increasingly start live like mice: constantly scared, neurotic, unreliable, depressed, passive, unable to identify true greatness, and unwilling to join those who are still pulling our world and humanity forward.
Billions of lives will get wasted. Billions of lives are already being wasted.
Some of us write about invasions, coups and dictatorships imposed by the Empire. However, almost nothing is being written about this tremendous and silent genocide that is breaking the human spirit and optimism, throwing entire nations into a dark depression and gloom. But it is taking place, even as these lines are being penned. It is happening everywhere, even in such places as London, Paris and New York, or more precisely, especially there.
In those unfortunate places, fear of great emotions has already been deeply rooted. Originality, courage and determination are now evoking fear. Great love, great gestures and unorthodox dreams are all observed with panic and mistrust.
But no progress, no evolution is possible without entirely unconventional ways of thinking, without the revolutionary spirit, without great sacrifices and discipline, without commitment, and without that most powerful and most daring set of emotions, which is called love.
The demagogues and propagandists of the Empire want us to believe that something ended; they want us to accept defeat.
Why should we? There is no defeat anywhere on the horizon.
There are only two separate realities, two universes, into which our world had been shattered into: one of Western nihilism, another of revolutionary optimism.
I have already described the nihilism, but what do I imagine when I dream about that better, different world?
Do I envision red flags and people forming closed ranks, charging against some lavish palaces and stock exchanges? Do I hear loud revolutionary songs blasted from loudspeakers?
I actually do not. What comes to my mind is essentially very quiet and natural, human and warm.
There is a park near the old train station in the city of Granada, Nicaragua. I visited it some time ago. There, several old trees are throwing fantastic shadows on the ground, providing a desirable shade. Into a few big metal columns are engraved the most beautiful poems ever written in this country, while in between those columns stand simple but solid park benches. I sat on one of them. Not far from me, a couple of ageing lovers was holding hands, reading cheek to cheek from an open book. They were so close that they appeared to be forming a simple and totally self-sufficient universe. Above them were the shining verses written by Ernesto Cardenal, one of my favorite Latin American poets.
I also recall two Cuban doctors, sitting on a very different bench, thousands of miles away, chatting and laughing next to two goodhearted and corpulent nurses, after performing a complex surgery in Kiribati, an island nation lost in the middle of South Pacific.
I remember many things, but they are never monumental, only human. Because that is what revolution really is, I think: a couple of ageing peasants in a beautiful public park, both of them in love, holding hands, reading poetry to each other. Or two doctors travelling to the end of the world, just in order to save lives, far from the spotlight and fame.
And I always remember my dear friend, Eduardo Galeano, one of the greatest revolutionary writers of Latin America, telling me in Montevideo, about his eternal love for his wonderful lady calledReality.
Then I think: no, we cannot lose. We are not going to lose. The enemy is mighty and many people are weak and scared, but we will not allow the world to be converted into a mental asylum. Well fight for each and every person who has been affected, and drowned in gloom.
Well expose the abnormality and perversity of Western nihilism. Well fight it with our revolutionary enthusiasm and optimism, and we will use the greatest weapons, such as poetry and love.
***
Andre Vltchekis a philosopher, novelist, filmmaker and investigative journalist. He has covered wars and conflicts in dozens of countries. Three of his latest books are revolutionary novel Aurora and two bestselling works of political non-fiction: Exposing Lies Of The Empire and Fighting Against Western Imperialism. View his other books here. Andre is making films for teleSUR and Al-Mayadeen. Watch Rwanda Gambit, his groundbreaking documentary about Rwanda and DRCongo. After having lived in Latin America, Africa and Oceania, Vltchek presently resides in East Asia and the Middle East, and continues to work around the world. He can be reached through hiswebsite and his Twitter.
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Occupy Wall Street: Nihilism And Communism – The Liberty Conservative
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The Liberty Conservative | Occupy Wall Street: Nihilism And Communism The Liberty Conservative Six years ago, what was known as the Occupy Wall Street movement situated itself in Zuccotti Park, which is located in the Wall Street district. The group of mostly millennials protested the worldwide economic inequality emanating from New York's ... |
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Occupy Wall Street: Nihilism And Communism - The Liberty Conservative
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We’re all political nihilists now – Washington Post
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Senate Republicans took the "nuclear option," to break the filibuster on Supreme Court nominee Neil Gorsuch on April 6, and both parties pointed fingers at the other for the divisive rules change. (Jenny Starrs/The Washington Post)
The Senate just went nuclear. After Democrats successfully filibustered Neil Gorsuch's Supreme Court nomination Thursday morning, Republicans simply reduced the threshold for Supreme Court picks from 60 votes to a majority very likely changing the Senate forever.
Republicans cite Democrats' 2013 move to nuke the filibusterfor non-Supreme Court nominees to justify their actions, and Democrats cite the GOP's obstruction of Merrick Garland last year to justify their highly unusual filibuster. Both have extremely valid points.
But the truth is that it's all a rather predictable result. And the causes aren'tjust the things we often cite, like polarization, gerrymandering or fatefulmaneuvers by our leaders; it's also about our increasing political nihilism.
In announcing his clearly reluctant decision to support the filibuster this week, former Senate Judiciary Committee chairman Patrick J. Leahy (D-Vt.)conceded that the Senate he had served in for four decades had simply changed. I cannot vote solely to protect an institution, he said. I fear that the Senate I would be defending no longer exists.
Sen. Leahy (D-Vt.) delivered a strong rebuke of the changing partisanship in the Senate on April 3. "I fear that the Senate I would be defending no longer exists," he said of the impending GOP decision to change filibuster rules over Judge Gorsuch's Supreme Court nomination. "I will not, I cannot support advancing this nomination." (Reuters)
Sen. John McCain (R-Ariz.), meanwhile,said anyone who thinks the nuclear option is a good thing is a stupid idiot two days before he voted to go nuclear.
Both of these senators and plenty of others projected profound reluctance about the steps they were embarking upon, but they still went through with it of their own volition. They hadn't changed, they insisted, but the other side had forced their hands. The Senate just wasn't what it once was.
More realistically, though, it's our politics that aren't what they once were. Fewer and fewer things are sacred, and political norms are being cast aside in the name of base politics with an alarming frequency. President Trump certainly cast a spotlight upon this trend and exploited it but it was already happening.
Democratsprobably wouldn't have filibustered Gorsuch if not for the immense pressure they received from their base. There were multiple times when a Democratic senator sounded as though he or she didn't want to filibuster Leahy and Sen. Jeanne Shaheen (D-N.H.), specifically and were forced to quicklyclarify that their stances were in line with the base.
So they launched what was basically an unprecedented filibuster. No, the filibuster wasn'tcompletely unprecedented as The Fix's own Amber Phillips reported,a mostly partisan filibuster blocked Abe Fortas's nomination to be chief justice a half-century ago butit was completely unusual in that Gorsuch didn't seem to have any disqualifying attributes, and it wasn't a lame-duck president's nominee. And in doing so, Democrats repeatedly and misleadinglyevangelized the 60-vote standard.
Going back to 2013, Democrats only invoked their nuclear option after Republicans spent the better part of the Obama presidency wielding the filibuster with unprecedented frequencyagainst his nominees. Republicans often argued that President Barack Obama's liberalism was unprecedented, so it must be met with such unprecedented obstructionism.
And last year, Republicans wouldn't even allow Obama's nomination of Garland a hearing, justifying this by citing a so-called Biden Rule that wasn't really that analogous. It was a nakedly partisan ploy, and it worked. Democrats tried hard to make it an issue in the 2016 election but quickly gave up.
The common link between all of these isthateach step was outwardly justifiable to the party that was taking it, and that justification was good enough for partisans even if it didn't hold water, strictly speaking. It was a gray area that politicians gladly exploited and that their bases, in fact, demanded they exploit. In none of these cases did breaking with political norms alienate anyone in the party's increasingly loyal bases, and in none of them did the gambit seem to have an appreciable effect on the political middle.
Against that backdrop and going forward, it's not difficult to see how the two parties believe they can justify any nakedly political moves. And the unraveling of these traditions is a slippery slope, in which both parties just assume the other side will probably take the next step when they're in power, so why wait?
The only things standing in their way now are tradition and a sense of thecollective good. And tradition doesn't seem to count for much anymore.
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