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saddude69 · 22 hours

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Death and Repetition: An Anarchist Analysis of Hamlet Final Draft

The purpose of this paper is to develop an anarchist critique of Hamlet, weighing how authoritarian or anti-authoritarian the play is, through various philosophers and psychoanalysts. Anarchy is a word which means an- (no) + -archy (rulers), as opposed to hierarchy, or hier (holy) + archy (rulers). It was actually a term, according to anarchist historian Zoe Baker in her PhD thesis Means and Ends, that was used against anarchists (Baker 20). This paper is written from the perspective of a libertarian socialist, which is any anarchist who believes in social development, as opposed to ones who do not believe in social development, such as some more extreme versions of individualist anarchism. When I say anarchy in this paper, I do not mean a universal word, but rather the non-fixity of things in general, and the non-fixity of “human nature” and the ability to construct a more equitable society, which Zoe Baker admits is not supposed to be perfect. As for Hamlet, his behavior is at once Oedipalized and anti-Oedipalized under both anarchy and hierarchy; at times Hamlet himself will say he’s not mad, “I am but mad north-north-west. When the wind is southerly I know a hawk from a handsaw,” or he will say he is mad, and that the cause of his madness is because of Ophelia: “Go to, I'll no more on't! it hath made me mad” (Shakespeare 3.1.1835). It is noteworthy that when he says he is mad, it is because of Ophelia, but when he says he is not mad, he is talking to his male “friends” Rosencrantz and Guildenstern. Drawing on theory from anti-authoritarian author Gilles Deleuze, this paper hopes to address this quasi-psychosis, and this quasi-neurosis, with Derrida’s notion of différance.

Différance is not supposed to be an anarchist concept in and of itself, but rather it is something which breaks down dichotomies. It is appropriate for Hamlet, because although Hamlet is a person, it is not clear that he is a whole person in the sense of a subject (or subjectum, which in Heideggerian terms reduces everything to itself (Heidegger 128), as opposed to the shadow of infinite incalculability (Heidegger 135)), or at the very least, that he is influenced by a whole person. Global persons, or states (such as the state of Denmark), or people viewed as singular, non-multiple beings, are what I consider a form of Oedipal, authoritarian thinking. It seems, rather, that Hamlet is governed by a partial object, as opposed to a global person, which is the compendium of all the partial objects which would be synonymous with Denmark, or Hamlet’s father before he was murdered. Hamlet’s father is not a global person, he appears as a ghost which deterritorializes itself at various moments throughout the play. Hamlet does say he will “take the ghost’s word for a thousand pound” at one point (Shakespeare 3.2.256-57), showing how “reason” governs Hamlet’s discourse. This approach should add to the ongoing conversation about anarchy in literature by showing through Deleuzian theory how Oedipalization works and giving an example through Aaron Bushnell on how one can be Oedipalized not by the state, but rather through one’s own volition.

This paper will take place in several interconnected sections. First, I will establish what the différance of Hamlet’s desire is, and why he cannot be classified as a psychotic or neurotic, because he says and does contradictory things which do not make one fall neatly into a representational dichotomy of psychotic and neurotic, but instead is better represented by Derrida’s concept of différance. I read difference as synonymous with Lacan’s real, and Heidegger’s “possibility of impossibility” in death, which is synonymous with Lacan’s Das Ding. I will show how through the impossible, which is represented by the ghost, Hamlet reaches a point where he is de-Oedipalized from the kingdom to the point where he can perform an insurrection to overthrow the king, but he is still Oedipalized by patriarchy in that he imposes patriarchal views on the women around him. In other words, he says yes to patriarchal values, and no to unique expression from women, as Oedipalization is a no to oneself and to authenticity. Hamlet spreads his microfascistic tendencies to others this way. Then I will explain how Hamlet is deterritorialized from the Oedipal order of the kingdom through the partial object in the hauntological repetition of his father’s ghost; connected to the bits and pieces of his father, which is why the ghost is not part of the Oedipal machinic order of what Fredy Perlman calls the “Leviathan,” the polity of Denmark and its kingdom. Finally, I will explain why Hamlet’s sacrifice is not comparable to an act of what Walter Benjamin called “divine violence,” which I attribute to Aaron Bushnell, to whom this paper is dedicated, for sacrificing his life for the people in Palestine. This intervention is needed in Hamlet studies, because otherwise Shakespeare is irrelevant to our modern situation.

Death, anxiety, Das Ding, the Death Drive, and Divine Violence: Is Hamlet an authoritarian?

The notion of death in this paper comes from Martin Heidegger’s Being and Time, which is what I refer to when I speak of the “possibility of impossibility” (Heidegger 310), meaning that one recognizes one’s possibilities of no longer being a possible thing. The impossible is another name for the Lacanian real, which author Andrea Hurst equates with Derrida’s différance (Hurst 8). Hamlet witnesses his own father’s ghost; it speaks to him and says, “mark me,” like how one marks something in their memory; let me leave a mark, the ghost says, which is an impossible act for a ghost (Shakespeare 1.5.1). Unlike for Heidegger, death represents itself as a literal figure in Hamlet’s father to show the way that death appears as a repetition of the death drive. I will also be drawing on the notion of the “crack,” drawn from the book Lacan and Deleuze: A Dysjunctive Synthesis. The crack is the idea that instincts congregate around the crack’s negativity, and it is synonymous with the death drive, or repetition compulsion (Boštjan & Zevnik 172). This paper applies this notion of the crack to Hamlet’s heart, which at the end of the play, it is declared, is broken (Shakespeare 5.2.361). In this Deleuze and Guattarian reading of Hamlet, I neither fully accept nor reject Hamlet as an anti-authoritarian figure. Hamlet takes down the monarchy, but it appears he does it for selfish reasons: simply for revenge for his father’s death.

Hamlet, as a play, has a protagonist who is pretty much just a rogue monarch. It is hard to make an anti-authoritarian argument about a guy who abuses his friends and family, especially the one who he occasionally says he does or does not love. At first in the play Hamlet appears to not be interested in Ophelia, saying both “I did love you once” and “I loved you not” (3.1.108); but then as soon as she dies, he begins to show that he had feelings for her: “I lov’d Ophelia” (5.1.276). His treatment of Ophelia is not critical of his power over her; therefore, Hamlet cannot be looked at as an anarchist role model. An anarchist role model is someone who treats people as ends in themselves, and allows them to express their own uniqueness, as opposed to being ordered like a machine; as well as doing self-sacrificing acts that do not uphold the law, but rather do not reinforce the values of the state. Why would we want an anarchist role model in Elsinore? Because we could always use a society based on non-hierarchical, socialized values which benefit everyone and not just an exploitative few.

Hamlet is rather someone who performed an insurrection; but it was not an act of what Walter Benjamin would call divine violence, an act which does not uphold the law of the state (as the state’s violence is termed mythical violence) and expresses a will to sacrifice oneself. Divine violence is akin to a religious ritual in that it expresses a profound belief, and it does not uphold or reinforce systems of power. Hamlet did sacrifice himself, though he may have been on a suicide mission, as he expresses early on that he wishes to dissolve himself (1.2.127-130). Even if his mission was to dissolve himself, he says explicitly that he is doing this for the ghost of his father. Previous author James Martell expresses that Hamlet has multiplicities of people inside of himself, like Deleuze and Guattari express that they are a group bigger than two because they have many multiplicities inside of themselves (Martell 141). Hamlet’s father is one of these multiplicities. It repeats in him, returning as a ghost of the past.

The crack in Hamlet’s heart: A split between the global person and the partial object voice.

The crack that is difference itself forms a web of negativity around which instincts congregate, representing the death drive - this is the crack in Hamlet's heart which Horatio speaks of. However, it is not in time like that which whips and scorns Hamlet (Shakespeare 1.2.127-130). It is rather in the immemorial time of difference, which is the crack of Hamlet's heart which was already formed when he began to desire the possibility of impossibility, and experienced as though it were his own words, words from his own memory. It is différance, unable to express neuroticism or psychoticism, but still representing a monarchy which has its roots in patriarchal norms, which Hamlet nonetheless embodies. Hamlet's desire is différance, or an impossible duality between insanity and sanity. He expresses many schizoanalytic symptoms of insurrectionary behavior, de-Oedipalized by himself as his father the ghost.

Hamlet is his father; his father is an impossibility, which appears to Hamlet as the horizon of his own possibility. He replaces the memories of his past with that of his father (1.5.98-103); this is an act of Hamlet’s. Max Stirner has the notion of a spook in The Unique and Its Property, and if one is spooked, then one is inauthentic in a Heideggerian sense. Hamlet saw his father speak to him, and he replaces the memories of his father with his own. Yet, the memories of his father are his own; but Hamlet seems to take them as something other than himself. If you take a ghost as something other than yourself, then you are spooked, because it is scary to think that such a phenomenon came from something other than you. But if you realize that ghosts are not real, then you are not spooked. Hamlet seems spooked by the ghost of his father; he cries out “o god!” when his own father speaks to him (1.5.24). This shows that the anti-Oedipal, meaning creative, unique, free, and authentic self, which does not take the state as possessing the self, negotiates among social norms and directs the pathways of one’s desire, which is unconscious and prior to conscious perception through the semiotics of the recording surface. The body without organs records things like a fossil record, recording the ghost’s voice over the recording of the man he knew as his father in his life, and the recordings which that global person left. These recordings pass over into flows when Hamlet leaves the ghost, and the ghost repeats through him, directing his pathways of desire in an anti-Oedipal way that undermines the state, and an Oedipal way in which he is still a yuppie who is mad that his king father was killed by another king. In my view the recording surface is the facticity of Heidegger’s early philosophy of temporality, where time is the horizon of being, in a machinic form on Deleuze and Guattari’s body without organs. The body without organs is the recording surface of the flows and partial objects, which are an infinite array of particles and the directions they pass through in a sort of Aristotelian style telos, implying that even these partial objects are directed toward the end of the flow that make the first synthesis. The partial object, which comes from within Hamlet as a voice, from within the caverns of hell, as his father’s voice does appear disembodied as a partial object in several moments in the play, as during the scene where they swear the oath to the dead king and the ghost yells “swear” (1.5.155). Kenneth Brannagh interprets this voice as literally coming up out of the ground as a sort of explosion in his film adaptation of Hamlet. This voice is the partial object, and flow, of the global person of the father, repeating itself through Hamlet, but it is not connected to a global person who is composed of a multiplicity of machines at all times.

This is not a Hegelian negativity, in which oppositions form out of a dialectic of negation and the negation of negation, forming a sublation in a progression; but rather a negativity which forms out of difference, on which rhizomatic and arborescent intensities form.

Anti Oedipalization and Hamlet’s phenomenological mood Hamlet's de-Oedipalized actions may be looked at as his authentic attempts at overturning the monarchy, but he procrastinates like a neurotic procrastinates. He could have killed the king at many points. There is a sort of dignity in the whole thing; Hamlet and Laertes end up drawing swords, but beneath the veneer once again there is trickery. There is trickery, assumedly, from the ghost. There is ambiguity which comes with the father; such is the role of the superego, the big other, and neuroticization in general. The father comes from the land of the dead; it is the id which forms the superego from past experience, as a reaction formation to offensive stimuli. The signifier comes with both Oedipalization and the death drive, to which the dead perform their repetition. The jaws which open up (1.4.50) could represent how the father comes from within as a sort of verbal authority, ambiguous in its character, which in its proximity to the uncanny “das ding” brings with it a mood of anxiety which shapes the disposition, both in being, and towards the father and death. Das ding can be thought of as several things - the real, jouissance, proximity to the mother – the closer psychologically one is, the more anxiety there is – this is due to the mother being the fantasy of full enjoyment, or the thing that the baby thinks it would have that would make it stop crying. For Hamlet, das ding, since it is synonymous with the real, is this différance which is an impossible duality of the familiarity of the father, with the haunting and uncanny unfamiliarity of the ghostly partial object of his father’s voice. The anxiety he receives from the proximity of his father’s ghost is because it brings him into close proximity with the fantasy he has of the full enjoyment of the monarchical, patriarchal family structure.

There is a stain on Hamlet’s conscience, caused by the father’s voice; a stain in the scopic field, which is the split between the eye and the gaze - the gaze coming from the father, not from the superego, but from a partial object, not fully coupled to the global person of the leviathan and its family structure, its hierarchical structure and capture of the wealth of society. The ghost of Hamlet’s father, itself, is not a global person. This is what causes Hamlet to become detached from the seemingly normal social order. He says that he hopes to postulate a speech about “what majesty should be” (2.2.86) – Polonius implies that Hamlet is not driven by himself, noticing that Hamlet is not corresponding 1-to-1 with the given social order, which constitutes the inauthentic they-self of the big other of the kingdom, constituted by the discourses and facticity of the time. Hamlet does use the word discourse to discuss reason (1.2.150), and this is in line with a Lacanian reading of authenticity in the sense that Hamlet is making mistakes by not corresponding with the social order, as opposed to looking at Hamlet as saying yes to difference, and no to the given social order. Polonius says things like how Hamlet has “a happiness that often hits on, which reason and sanity could not prosperously be delivered of.” Basically, because being a part of society’s coherent discourse means that one is a part of the subject, in a Lacanian sense, what is outside of the subject, is individuality, uniqueness. Polonius gives the reason that sounds a lot like the diagnosis of melancholia, saying that he descended into madness because of his grief (2.2.156-160).

In his work Fredy Perlman describes a leviathan, based on Hobbes’ Leviathan, as a worm, excreted from those in power, whose entrails are the means of production (Perlman 35). It expands via war and conquest and conquers people via internalization of societal masks and armors, the alienation in which we cover up our potentiality; in turn we are nothing, and we are captured by the corpse of the Leviathan (Perlman 38). Hamlet is what Perlman would have probably called an “armored man.” Hamlet seems to affirm that he thinks the king is a “thing (…) of nothing” (Shakespeare 3.5.22-23), implying that the king’s potentiality has ceased, and he is now part of the armor of the Leviathan, which has captured libidinal flows and directed them towards its ends. People under the Leviathan are nothing in a Sartrean sense. Hamlet represents someone who is part of society’s machinery; but this hauntology, as Martell describes it, is a recurrence of the past, not through ontology but through hauntology (Martell 134). Hamlet is haunted, or “spooked” as Stirner would say, by the kingdom; his potentiality of living outside of life captured by a machine, has been ceased by the impossibility, in his own mind, of living beyond the Oedipal relationship and simply not caring about the monarchy anymore. His entire project is driven by monarchy, not a desire to end domination over others, but for revenge as Hamlet professes is his intention (Shakespeare 1.5.30).

Hamlet's mood is shaped by the loss of his father, circumspectively speaking. He is lamenting the loss of his father. For Heidegger, our mood determines how the possibilities of the world unfold to us, based on our disposition (Heidegger 172). He looks at the world in a mood in which the world unfolds itself to Hamlet as not for opportunities for peace, but opportunities for revenge. He sees the attunement of the world in terms of a garden with weeds to be rid (Shakespeare 1.2.135). He feels this way towards his uncle. In the mood of anxiety, in which Hamlet withdraws from the they, into the impossible duality of psychotic and neurotic. Madness for Horatio is desiring without reason (1.4.76). The sovereignty of reason is something which breaks down for Ophelia, while Hamlet seems to say he is both sane and insane at differing moments. This shows how in Hamlet, desire, and its pathways are not Oedipalized under monarchy, although Hamlet, with his own institutional reason, transposes a template of the rational woman, as one who grieves for enough time, onto his own mother. He calls her “a beast that wants discourse of reason, would have mourn’d longer” (1.2.150). Hamlet, in spite of the différance of his desire, acts as an anti-Oedipal deterritorialization of the incestuous order of the kingdom.

Law and majesty, Medieval Machines

Majesty upholds the law, while madness is a tautology: “madness is madness” for Polonius (2.2.92). Polonius is Laertes and Ophelia's father, whom Hamlet kills. Polonius's words represent the words of a father who Oedipalizes his children into the ways of the monarchy. His verbal commands contain the instrumental and mechanical quota, by which libidinal energy is paid, through the territorialized, not yet deterritorialized flow of capital under capitalism. Hamlet, though, represents something of a subversion of reason, a subversion of monarchist, kingly style desire orientations. Machines, for Guattari, can still form in times long past, as he says in his book on Schizoanalytic Cartographies (Guattari 8). So, we can look at the monarchy as a sort of territorialized despotic signifier. Hamlet, even though he is deterritorialized by the crack in his heart, and the différance of his impossible, coherent, yet psychotic desire, is still neuroticized by patriarchal norms, and he is still a figure of monarchy. He carries out his father's deed because he is still Oedipalized under the previous king, but he questions this.

But consider the impossibility of Hamlet's father's existence. For Heidegger, when we die, we face the possibility of our own impossibility. Hamlet's father's ghost was an impossible occurrence, a group fantasy for Horatio, Hamlet, and Marcellus, and the lack of restraint in Hamlet's actions could literally be interpreted as Hamlet's lack of prohibition in killing Laertes, Claudius, and Polonius – this translates to the name of the father being usurped. In being himself his father, the group fantasy of Horatio and Mercutio, he has taken his own prescription of himself as father, without the prohibition of the state, or the authority of the present monarchs. So, Hamlet says yes to his own father; he says yes to the impossible, a projection of himself, onto himself, of his father, as himself. I do not mean to imply that somehow there is an ontological father in Hamlet; rather, that Hamlet's desire comes from nowhere, nothing, death as the possibility of impossibility. Hamlet's circumspective being towards death makes his words “to be or not to be,” an expression of the revolution of modernity. Impossible being, as a question, différance, is being which cannot be contained in a nutshell, but must expand, having no boundaries inside or outside of the nutshell. Hamlet says that his ambition cannot be contained in a “nutshell” (Shakespeare 2.2.256-258) Hamlet's ambition cannot be territorialized, because of his "bad dreams." Dreams are a window into the ID. If he is speaking about his encounter with his father, then he is speaking about the repetition of the death drive, the eternal return. If we take a Freudian reading of

the play, what is unfolding in the hallucination scene is an Oedipal fight for the mother, Das Ding. He chooses to sacrifice desire, hope, ambition, for his father's revenge. Hamlet replaces all memories of a peaceful past with the thought of revenge for his father. Ophelia misinterprets this desire in Hamlet, which has driven him to a state of emergency, in which the garden in which the incestuous seed has been planted needs desperately to be weeded (1.2.135). He flies into a rage at this garden, which emerges from the crack in his heart on which instincts congregate. Hamlet’s instincts are telling him, in what Lacan calls a battle of pure prestige (Lacan 285), to battle with Laertes and show the dialectic of the master/slave dialectic in Hegel’s Phenomenology of Spirit: that one cares about one's life less than the other (Hegel 114). They are more willing to risk it, in the fight to the death. But there is no dialectic which progresses past the initial battle of master-slave; we do not progress into stoicism, skepticism, and the unhappy consciousness; rather, we are in a conflict with the other. No one ends up the master, or the slave, because we do not progress past the fight to the death, the battle of pure prestige.

Conclusion

In Lacanian terms, the other for Hamlet is Ophelia - the object petit a, which appears at one moment as one thing, and then another moment as another thing - the barrier to full enjoyment. Ophelia seems to show real symptoms of a melancholic; as she succumbs to her withdrawal, she feels numb to the world. Hamlet is exuberant; he is not a melancholic. He is someone who is driven not by a dialectical core in the Hegelian sense of an opposition resolving into a sublation - not one which forms something new after it passes the master-slave dialectic - but rather by the immemorial time, which is the pure difference of sense that precedes logical, representational time, which is what the Hegelian dialectic represents. It is in this time in which Hamlet has been thrown; it is this différance, in which Hamlet's desire embodies the psychotic and the neurotic, undermining the monarchy, only to have a different monarchy come and take over. Hamlet is at once an authoritarian in the way he imposes his will on Ophelia, and he is someone who if it were not for the death of his own father at the hands of another monarch, it is not clear that he would not have become a monarch himself. His act of destined revenge seems to have landed him only with an unfortunate end in death, and with Fortinbras and his army coming to re-Oedipalize the play. From an anarchist perspective, of equality, unity, and fraternity, Hamlet does not come close.

When it comes to tearing down a whole family for its incestuous marriage and murderous deeds, Hamlet can be seen as a sort of anti-hero, who in his acts of murder attacked someone who in anarchist terms may be a good target – the monarchy - yet on the other hand he is doing it because of a king who literally came to him from hell and said soon he will be cast back to the flames (Shakespeare 1.5.3). Hamlet, like his character expresses with his madness and non-madness, shows someone who is not in any way a clear cut “good guy” or “bad guy,” or authoritarian or anti-authoritarian. That is why it is no surprise to this writer that Hamlet has not been written about very often in terms of anarchism, as he represents, for the most part, a patriarchal, likely future monarch had it not been for his father’s murder. I see no reason to believe that Hamlet could represent an anti-authoritarian figure, let alone someone who would represent “good praxis” - putting on a play for someone to show them you were suspicious of an act they did is not exactly a subtle way to sabotage the bourgeoisie. Nonetheless, Hamlet represents a moment in time, when the monarchy was able to be overthrown via play, but it shows that the play could scarcely imagine a world beyond hierarchy, as the past monarchy was replaced with Fortinbras and his army of Norway.

This paper is dedicated to Aaron Bushnell. Aaron Bushnell’s act of divine violence challenged the American and Israeli leviathans and believed that we could envision a better future. Hamlet is not comparable to someone who lights himself on fire to end a war, Aaron Bushnell yelled out “Free Palestine!” when he died, which is more than Hamlet ever did. Divine violence is when one challenges the law but does not reinforce it. What Hamlet is doing reinforces suppression over others. It is not an act which frees people; it is an act which not only ends people’s lives, but it also devalues his own. Aaron Bushnell did sacrifice himself, but that is what divine violence is; it is potentially self-sacrificing. Hamlet sacrificed himself for revenge; Bushnell sacrificed himself to end a war. That is the fundamental difference between Hamlet and someone who is doing things for a cause. “Book VI:

Works Cited

Baker, Zoe. Means and Ends. AK Press, 25 July 2023. Boštjan Nedoh, and Andreja Zevnik. Lacan and Deleuze : A Disjunctive Synthesis. Edinburgh, Edinburgh University Press, 2017. Guattari, Félix. Schizoanalytic Cartographies. London ; New York, Bloomsbury, 2013. Hegel, Georg Wilhelm Friedrich. Phenomenology of Spirit. Translated by Arnold V Miller and J N Findlay, Oxford, Oxford University Press, 1979. Heidegger, Martin. Being and Time. 1927. Oxford, Blackwell, 1962. Heidegger, Martin. ‘The Age of the World Picture.” In The Questioning Concerning Technology and Other Essays, Garland Publishing Inc. 1977, pp. 128-135 Hurst, Andrea. Derrida vis-à-vis Lacan. Perspectives in Continental Philosophy, 2008. Lacan, Jacques, et al. Desire and Its Interpretation. Cambridge, Uk ; Medford, Ma, Polity, 2019. Martell, James. “Hamlet’s Rest II.” Cr-the New Centennial Review, vol. 23, no. 1, 1 Mar. 2023, pp. 131–156. Perlman, Fredy. Against His-Story, against Leviathan! Black & Red, 1983. Shakespeare, William. The New Oxford Shakespeare: Modern Critical Edition. Oxford University Press, 27 Oct. 2016. ---. The Tragedy of Hamlet, Prince of Denmark. Yale University Press, 1947.

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mainulkabir · 8 days

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The Future of Crypto in the Developing World

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444names · 8 months

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Names generated from words with "Q" in them

Acinolant Aciquats Aciquet Ackset Acquadin Acquay Acque Acquen Acquene Acquet Acquette Acquirk Acquits Adrity Annet Anquic Antate Antum Apicais Aqual Aquarivit Aquart Aquat Aquate Aquer Aquerchog Aquet Aquets Aquette Aquetter Aquier Aquiet Aquine Aquinque Aquintia Aquirk Aquotater Aquoter Arqued...

Bantarle Baquin Beche Bequate Bequiopag Bequity Bezite Biquin Biquine Bosequib Bosqued Brelloque Brickies Brier Burequick Burle Burled Burlest Cacquaver Caine Caleant Calla Caqueduct Caquish Caterel Cathque Chent Chnide Ciquaish Ciquat Ciquatic Ciquear Citafaq Clifer Cliff Cliqueage Cliquerre Coequain Coequirt Collaut Colly Coquab Coquain Coquamis Coquas Coquation Coquid Coquixote Coquoit Crins Crity Croquid Daintas Darel Darequir Dequier Dereque Diantique Diqua Diqueste Ealib Enequanta Ention Eqeloquet Equacque Equak Equan Equant Equartane Equas Equat Equatic Equatore Equeales Equeeg Equelifer Equeloris Equence Equentude Equesce Equest Equet Equetue Equiem Equient Equill Equilla Equinela Equinta Equir Equirm Equisi Equit Equoin Equore Estic Exchinade Exchy Exque Exqued Exquetry Faquel Faquet Faquy Fisity Foite Frele Frequarte Frequic Frequity Groquer Haliquet Harique Hequash Humite Humits Inequette Iniqubyte Inois Inoll Inquingle Inquite Inquivium Intique Jonque Lantionon Lifise Liniquet Liqual Liquambre Lique Liqueat Liqueduct Liquen Liquent Liquer Liques Litant Lizer Loquamia Loquy Macquawk Maniquiet Mantick Maquate Maque Maquer Maquility Marela Maresque Marinarre Marquilt Marquint Marquity Marto Matene Mosquatit Obled Obsemis Odalet Opaquarel Paggle Palique Paquate Pasted Pastiquer Pickied Picque Pinque Pipashy Piquiet Qadrupled Qaickie Qantinque Qinquid Qirella Qirte Qishy Qopale Qoparquer Qophy Qophys Quablan Quable Quacirre Quade Quadel Quaditry Quadity Quadri Quadrum Quaeque Quaequeer Quage Quagmia Quaimesce Quainetty Quaiqual Quaish Quala Qualin Qualinon Quallbas Qualoquy Quamarint Quane Quang Quanter Quapled Quaplen Quarant Quarqan Quarqueak Quarquint Quarte Quartichy Quary Quasader Quashys Quasquip Quasy Quater Quatous Quawfiern Qubiques Queake Queal Queantic Quearchip Quebaceps Queeg Queene Queeze Quefous Quelle Quence Quencent Quenceps Quene Quenequal Quenquawk Quenque Quent Quentince Queous Quere Queria Querince Quernaut Queroque Quescene Quesquids Quesquil Quess Questasy Queste Questry Quetic Quetics Quetreate Quetrel Quette Quetty Quetzity Quiae Quickiet Quicklib Quietter Quifish Quills Quinate Quine Quinelle Quinetted Quing Quinocate Quinonox Quinque Quinquess Quinquic Quinquy Quipme Quirelle Quirest Quirestid Quiriutin Quirm Quirre Quirsque Quiry Quisadro Quisem Quish Quishipu Quisid Quisquaw Quisques Quitale Quitash Quitate Quiteps Quiter Quito Quitte Quity Quivande Quize Quoist Quotaimil Quotalm Quotash Quotesque Quotet Quothal Quotion Radron Raniquent Rarquart Reage Recqueue Refous Relched Remarry Requa Requal Reque Requois Resce Riggy Roonoiter Roqua Sacquet Sequal Sequand Seque Sequenc Sequeous Sequer Sequesce Sequil Sobleak Soblosque Sobrads Solin Solla Sollent Squade Squader Squadria Squage Squaid Squaids Squain Squaique Squaline Squarte Squate Squatint Squavium Squbyte Squeane Squed Squeduct Squeen Squeent Squeentin Squefoia Squegian Squente Squer Squerate Squery Sques Squestry Squet Squette Squetur Squeurna Squich Squie Squier Squiess Squify Squilag Squile Squin Squinid Squinque Squins Squip Squism Squoide Squoting Subisity Tabble Toreque Turly Ubiquidia Ubite Uniquet Unquirel Valib Valinsh Valoqueer Vaquence

#444 names #444names #fantasy names #fantasy name #names #name stash #markov gen #dnd names #markovgen #character names #random fantasy names

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74fdc · 10 months

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A Solarpunk Manifesto

Solarpunk is a movement in speculative fiction, art, fashion, and activism that seeks to answer and embody the question “what does a sustainable civilization look like, and how can we get there?”

The aesthetics of solarpunk merge the practical with the beautiful, the well-designed with the green and lush, the bright and colorful with the earthy and solid.

Solarpunk can be utopian, just optimistic, or concerned with the struggles en route to a better world , but never dystopian. As our world roils with calamity, we need solutions, not only warnings.

Solutions to thrive without fossil fuels, to equitably manage real scarcity and share in abundance instead of supporting false scarcity and false abundance, to be kinder to each other and to the planet we share.

Solarpunk is at once a vision of the future, a thoughtful provocation, a way of living and a set of achievable proposals to get there.

We are solarpunks because optimism has been taken away from us and we are trying to take it back.

We are solarpunks because the only other options are denial or despair.

At its core, Solarpunk is a vision of a future that embodies the best of what humanity can achieve: a post-scarcity, post-hierarchy, post-capitalistic world where humanity sees itself as part of nature and clean energy replaces fossil fuels.

The “punk” in Solarpunk is about rebellion, counterculture, post-capitalism, decolonialism and enthusiasm. It is about going in a different direction than the mainstream, which is increasingly going in a scary direction.

Solarpunk is a movement as much as it is a genre: it is not just about the stories, it is also about how we can get there.

Solarpunk embraces a diversity of tactics: there is no single right way to do solarpunk. Instead, diverse communities from around the world adopt the name and the ideas, and build little nests of self-sustaining revolution.

Solarpunk provides a valuable new perspective, a paradigm and a vocabulary through which to describe one possible future. Instead of embracing retrofuturism, solarpunk looks completely to the future. Not an alternative future, but a possible future.

Our futurism is not nihilistic like cyberpunk and it avoids steampunk’s potentially quasi-reactionary tendencies: it is about ingenuity, generativity, independence, and community.

Solarpunk emphasizes environmental sustainability and social justice.

Solarpunk is about finding ways to make life more wonderful for us right now, and also for the generations that follow us.

Our future must involve repurposing and creating new things from what we already have. Imagine “smart cities” being junked in favor of smart citizenry.

Solarpunk recognizes the historical influence politics and science fiction have had on each other.

Solarpunk recognizes science fiction as not just entertainment but as a form of activism.

Solarpunk wants to counter the scenarios of a dying earth, an insuperable gap between rich and poor, and a society controlled by corporations. Not in hundreds of years, but within reach.

Solarpunk is about youth maker culture, local solutions, local energy grids, ways of creating autonomous functioning systems. It is about loving the world.

Solarpunk culture includes all cultures, religions, abilities, sexes, genders and sexual identities.

Solarpunk is the idea of humanity achieving a social evolution that embraces not just mere tolerance, but a more expansive compassion and acceptance.

The visual aesthetics of Solarpunk are open and evolving. As it stands, it is a mash-up of the following:

1800s age-of-sail/frontier living (but with more bicycles)

Creative reuse of existing infrastructure (sometimes post-apocalyptic, sometimes present-weird)

Appropriate technology

Art Nouveau

Hayao Miyazaki

Jugaad-style innovation from the non-Western world

High-tech backends with simple, elegant outputs

Solarpunk is set in a future built according to principles of New Urbanism or New Pedestrianism and environmental sustainability.

Solarpunk envisions a built environment creatively adapted for solar gain, amongst other things, using different technologies. The objective is to promote self sufficiency and living within natural limits.

In Solarpunk we’ve pulled back just in time to stop the slow destruction of our planet. We’ve learned to use science wisely, for the betterment of our life conditions as part of our planet. We’re no longer overlords. We’re caretakers. We’re gardeners.

Solarpunk:

is diverse

has room for spirituality and science to coexist

is beautiful

can happen. Now

The Solarpunk Community

Via https://www.re-des.org

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lamilanomagazine · 1 year

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Il Ministero dell’Interno e la Bei lanciano il fondo tematico per i Piani Urbani Integrati da 272 milioni di euro

Il Ministero dell’Interno e la Bei lanciano il fondo tematico per i Piani Urbani Integrati da 272 milioni di euro. Le risorse, provenienti dal PNRR e gestite dalla BEI, contribuiranno a rafforzare i Piani Urbani integrati delle 14 Città Metropolitane, circa il 40% delle risorse verrà dedicata al Mezzogiorno. Il Fondo sarà operativo tramite gli intermediari finanziari Equiter, con il Gruppo Intesa Sanpaolo e Banca Finint in collaborazione con Finint Investments SGR e con Sinloc S.p.A. Rafforzare i Piani Urbani Integrati delle 14 Città Metropolitane, sostenendo progetti dei privati volti a valorizzare la rigenerazione urbana sostenibile e la rivitalizzazione economica. Questo è l’obiettivo principale del Fondo tematico da 272 milioni lanciato dall’Interno e dalla Banca Europea per gli investimenti (BEI). La BEI convoglierà le risorse provenienti dal PNRR e disponibili grazie ad un accordo fra la BEI ed il Ministro dell’Economia e delle Finanze (MEF). Attraverso gli intermediari finanziari Equiter, in collaborazione con il Gruppo Intesa Sanpaolo e Banca Finint, gestirà risorse fino a 163,2 milioni di euro, mentre Banca Finint, con Sinloc S.p.A., avrà a disposizione fino a 108,8 milioni di euro. Il Fondo tematico per i Piani Integrati Urbani contribuirà ad attrarre investimenti privati e a combinarli con le risorse del PNRR, con l’obiettivo di finanziare progetti volti a promuovere la rigenerazione urbana sostenibile, l’inclusione sociale, l’efficienza energetica e l’innovazione digitale. Nel dettaglio, gli interventi previsti contribuiranno al rinnovamento, valorizzazione e riconversione di aree o edifici dismessi, con l’obiettivo tra l’altro, di migliorarne l’efficienza energetica. Inoltre, sono anche previsti investimenti volti a promuovere la mobilità sostenibile e digitale, nonché la riqualificazione di spazi urbani e la loro sicurezza, con importanti ricadute per lo sviluppo del tessuto economico e imprenditoriale del Paese. Le risorse, di cui il 40% dedicate al Mezzogiorno, verranno distribuite dagli intermediari finanziari sotto forma di prestiti, prodotti equity e/o quasi equity sulla base di una valutazione dei progetti e potranno sostenere e esigenze di capitale circolante e costi di investimento delle imprese. «La BEI, la Banca dell’Unione Europea, con questo Fondo tematico sostenibile nell’ambito del PNRR investimenti a lungo termine volti a promuovere la rigenerazione urbana sostenibile, funzionale ed inclusiva», ha commentato Gelsomina Vigliotti, Vicepresidente BEI. «Una iniziativa con risorse pubbliche e private con l’obiettivo di sostenere ulteriori progetti di riqualificazione urbana nelle Città metropolitane, per migliorare la convivenza, l’inclusione e qualità della vita dei residenti», ha dichiarato il Prefetto Claudio Sgaraglia, Capo del Dipartimento per gli Affari Interni e Territoriali del Ministero dell’Interno. «Siamo molto soddisfatti di essere stati selezionati dalla BEI in qualità di advisor del Fondo Piani Urbani Integrati, attività che svolgeremo insieme al nostro partner Intesa Sanpaolo» ha dichiarato Carla Patrizia Ferrari, A.D. di Equiter. «tali risorse rappresentano per Città Metropolitane un’opportunità strategica per la rigenerazione urbana e per lo sviluppo di progetti coerenti con le tematiche di sostenibilità ambientale e coesione sociale, nel rispetto dei requisiti dettati dall’Unione Europea». Fabio Innocenzi, Amministratore Delegato del Gruppo Banca Finint, ha commentato «Banca Finint e Finint SGR, forti dell’esperienza e della collaborazione di Sinloc SpA saranno promotori attivi del progetto per realizzare le finalità del fondo tematico dei Piani Urbani Integrati. Si tratta di obiettivi prioritari per il nostro Gruppo in quanto la rigenerazione urbana, l’ecosostenibilità e l’inclusione sociale contribuiscono alla rivitalizzazione dell’economia dei territori combattendone una vulnerabilità aggravata dall’emergenza della pandemia da COVID 19».... #notizie #news #breakingnews #cronaca #politica #eventi #sport #moda Read the full article

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void-tiger · 2 years

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…good god no wonder my mental health is utterly trash. Fuck these teachings. Thank god I’m recovering now.

“Lowliness of mind” —> Low Self-Esteem/ we don’t matter (but others do)?

FUCK. THAT.

That’s called being a doormat and getting groomed for abuse. Ya wanna know what’s saving my life? Accepting that I DO have value, that I’m worth as much as other people, that It’s Okay to take care of myself first (and THEN others).

Yes yes OG Context/Language no doubt had a different meaning (and said to a largely cismale audience of male-privilege. But that’s NOT how it’s been used (and used for some time.)

#tiger’s roar #tw religion #religious wank #…at least there’s No Anti Abortion. (YET.)#but there has been prodding at ‘Unity TM.’#whenever a speaker talks about Church Unity TM it’s forever a redflag now #what they really mean is conformity. which is Bad.#but especially conformity to this quasi-Theocrasy Male Headship (womeb subserviant mothers) Church&Greater Society #(and Zero Room for anyone else. and zero room for advocating for something equal and equitable)#AAAAND THERE’S the anti abortion and calling ‘pro choice’ selfish #FUCK OFF. SIR.

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very-grownup · 3 years

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On “I, Robot”

I really liked "I, Robot"! I don't think I've read much Asimov since high school, but this was mostly delightful and interesting and funny and a bit emotional. It's very obvious why it's such a foundational work. I knew the Three Laws of Robotics and I knew there was a film around the time I was in undergrad which I assume was also called "I, Robot" and that was the beginning and end of the relation to the book.

Thinking a bit about the difference between Asimov's women and those in the works of other of his generational cohort, Bradbury and Heinlein and Clarke, since I've read works by all of them in the past year or so. In this I think Asimov's Dr. Calvin is the more significant and equitable representation of a woman in the sense that she is a woman who possesses those attributes most relevant to Asimov and the kind of stories he tells. She's generally the smartest person in the room. She's denied sensuality and sex appeal and emotional pleasures but those really aren't qualities Asimov is concerned with; I do think her position as expert and quasi-narrator is more significant than Clarke's off-handed 'women are of course equal but no one really cares' in "Childhood's End" and so far women in all the Bradbury I've read have been non-entities (which is also what I remember from my reading of Asimov's works as a teenager - women just aren't /present/).

I think I prefer Asimov's Dr. Calvin to the women I've encountered in Heinlein so far. While Heinlein’s women are allowed to be smart, beautiful, and capable they're never as smart or capable as the male leads. They're very much a precursor to the '90s Strong Female Lead where, after enough observation, it becomes clear that the Strong Female Lead is just a different sexual pedestal for a different sort of man, so she remains object.

I don't like Asimov's dichotomy of a woman can be a man's equal or she can be desirable, but it's also not very far removed from the sort of individualistic feminism that is "I'm not like other girls" which, as above, also became particularly prevalent in the ‘90s.

I liked all the robots, especially the childlike Brain. I was pleasantly surprised by the breadth of personalities Asimov gave them and that those personalities were in a way integral to the purpose of having the Three Laws. All the robots are gendered male, though. Why would you intentionally manufacture female robots? Robots are for work and thinking and the default performers of both those actions are men.

#i'm starting to transpose things from twitter because it is a terrible site for longform commentary or coherent thoughts #i robot #isaac asimov

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diabolical-denizens · 4 years

Text

A Solarpunk Manifesto

Solarpunk is a movement in speculative fiction, art, fashion, and activism that seeks to answer and embody the question “what does a sustainable civilization look like, and how can we get there?”

The aesthetics of solarpunk merge the practical with the beautiful, the well-designed with the green and lush, the bright and colorful with the earthy and solid.

Solarpunk can be utopian, just optimistic, or concerned with the struggles en route to a better world , but never dystopian. As our world roils with calamity, we need solutions, not only warnings. Solutions to thrive without fossil fuels, to equitably manage real scarcity and share in abundance instead of supporting false scarcity and false abundance, to be kinder to each other and to the planet we share.

Solarpunk is at once a vision of the future, a thoughtful provocation, a way of living, and a set of achievable proposals to get there.

We are solarpunks because optimism has been taken away from us and we are trying to take it back.

We are solarpunks because the only other options are denial or despair.

At its core, solarpunk is a vision of a future that embodies the best of what humanity can achieve: a post-scarcity, post-hierarchy, post-capitalist world where humanity sees itself as part of nature and clean energy replaces fossil fuels.

The “punk” in solarpunk is about rebellion, counterculture, post-capitalism, decolonialism, and enthusiasm. It is about going in a different direction than the mainstream, which is increasingly going in a scary direction.

Solarpunk is a movement as much as it is a genre: it is not just about the stories, it is also about how we can get there.

Solarpunk provides a valuable new perspective, a paradigm, and a vocabulary through which to describe one possible future. Instead of embracing retrofuturism, solarpunk looks completely to the future. Not an alternative future, but a possible future.

Our futurism is not nihilistic like cyberpunk, and it avoids steampunk’s potentially quasi-reactionary tendencies: it is about ingenuity, generativity, independence, and community.

Solarpunk emphasizes environmental sustainability and social justice.

Solarpunk is about finding ways to make life more wonderful for us right now, and also for the generations that follow us.

Our future must involve repurposing and creating new things from what we already have. Imagine “smart cities” being junked in favor of smart citizenry.

Solarpunk recognizes the historical influence politics and science fiction have had on each other.

Solarpunk recognizes science fiction as not just entertainment but as a form of activism.

Solarpunk wants to counter the scenarios of a dying earth, an insuperable gap between rich and poor, and a society controlled by corporations. Not in hundreds of years, but within reach.

Solarpunk is about youth maker culture, local solutions, local energy grids, ways of creating autonomous functioning systems. It is about loving the world.

Solarpunk culture includes all cultures, religions, abilities, sexes, genders, and sexual identities.

Solarpunk is the idea of humanity achieving a social evolution that embraces not just mere tolerance but a more expansive compassion and acceptance.

The visual aesthetics of Solarpunk are open and evolving. As it stands, it is a mash-up of the following:

1. 1800s age-of-sail/frontier living (but with more bicycles)

2. Creative reuse of existing infrastructure (sometimes post-apocalyptic, sometimes present-weird)

3. Appropriate technology

4. Art Nouveau

5. Hayao Miyazaki

6. Jugaad-style innovation from the non-Western world

7. High-tech backends with simple, elegant outputs

Solarpunk is set in a future built according to principles of New Urbanism or New Pedestrianism, and environmental sustainability.

In solarpunk we’ve pulled back just in time to stop the slow destruction of our planet. We’ve learned to use science wisely, for the betterment of our life conditions as part of our planet. We’re no longer overlords. We’re caretakers. We’re gardeners.

Solarpunk:

1. is diverse

2. has room for spirituality and science to coexist

3. is beautiful

4. can happen. Now.

(source)

#solarpunk

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grantmgardner · 4 years

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Pro Cycling Sponsorship: How Cofidis and Total Direct Energie Have Survived for So Long

The existence of pro cycling teams is extremely volatile, even for the teams that compete in the UCI WorldTour, the top tier of men’s road cycling. The Union Cycliste Internationale (UCI) is a governing body that along with organizing the WorldTour, has multiple other cycling disciplines (like BMX and track cycling) under its control. There are three main road race organizers (ASO, RCS Sport and Flanders Classics) that own the races that make up the UCI WorldTour calendar. These organizers are independent organizations that have little incentive to cooperate with one another, or the UCI. This creates a situation where there is no centralized league power structure like there is in the National Football League or English Premier League. In the NFL, all 32 teams benefit from the success of the league, and share in the wealth. Due to the lack of organization between teams, race organizers, and the governing body; cycling is a sport without a sustainable revenue-sharing model. Therefore, teams must seek out their own sources of revenue, which creates a sport that is almost entirely dependent on sponsorship marketing.

Professional cycling does not have an annual relegation and promotion system, like the Football Association in England, but teams are occasionally added to the WorldTour if the UCI determines they meet certain “administrative, ethical, financial, organizational, and sporting” criteria.

For the 2020 season, the UCI WorldTour has 19 registered teams. Given the volatility of team finances, 19 teams is not always the standard. Teams often go out of business or merge with other teams. Last year the WorldTour had 18 registered teams. Seventeen teams will be returning and Katusha-Alpecin has merged with Israel Cycling Academy to form Israel Start-Up Nation. Cofidis was added as a nineteenth team. The winner of the second-tier UCI Pro Continental Tour for 2019, Total Direct Energie, will be a twentieth quasi-WorldTour team in 2020, receiving invites to all UCI WorldTour races.

View my spreadsheet that shows the evolution of teams in the top-tier of men’s road cycling since the start of the UCI ProTour

The main benefit of being in the WorldTour is that all WorldTour teams receive automatic entry into the top races regardless of their performance on the road. Lower level teams have to fight for wildcard spots to get into races like the Tour de France. Given that cycling teams rely on sponsorship for the majority of their revenue, getting into the big races, where the marketing exposure is greatest, is crucial.

In 2005, Cofidis and Total Direct Energie (then known as Bouygues Telecom) were original members of the WorldTour’s predecessor, the UCI ProTour. In 2010, both were relegated to the Pro Continental classification due to poor performance. After 10 years in the wilderness, Cofidis is back at the top flight and Total Direct Energie has achieved quasi-WorldTour status.

Founded in 1997 by iconic manager, Cyrille Guimard, Cofidis has been around longer than most of the successful teams currently on the pro cycling scene, like Team Ineos (est. 2009) or Deceuninck-Quick Step (est. 2003).

The origins of Total Direct Energie can be traced back to the 1980s, to an amateur team known as Système U, run by none other than…Cyrille Guimard. As with most cycling teams, they morphed and evolved over time. Eventually, in 2000, under the direction of Jean-René Bernaudeau, they became the professional team known as Bonjour.

It’s really quite remarkable that Cofidis and Total Direct Energie have survived for so long when more successful teams like HTC-Highroad were unable to weather the storms of doping scandal and financial difficulty. Even Team Ineos, the squad formerly known as Team Sky, nearly crumbled in the spring of 2019 when 21st Century Fox and Sky pulled their funding amidst an international media shakeup that resulted in Disney and Comcast acquiring the respective companies.

At the time of Team Sky’s sponsorship crisis, they had won six of the last seven Tours de France and the previous year, star rider Chris Froome was the defender of all three Grand Tour titles after winning his first Giro d’Italia. Since the team’s inception, they had won two Monuments, nine Classics, and numerous other races. But none of that mattered without a title sponsor willing to foot the bill. One of the greatest cycling teams of all time nearly vanished into thin air; and it would not have been the first time.

Total Direct Energie’s biggest win in team history? The 2006 Clásica de San Sebastián. Cofidis? A little more impressive: the 1999 edition of Liege-Bastogne-Liege. Cofidis and Total Direct Energie are less successful than other teams like Ineos or Deceuninck-Quick Step in terms of results, but that does not affect their existence as a team. What does impact their livelihood is who their title sponsors are and their title sponsors’ ties to the true powerbroker of pro cycling: the Amaury Sports Organization (ASO).

ASO is a French company that organizes numerous cycling races including the Tour de France, Vuelta a España, Paris-Roubaix, Liege-Bastogne-Liege, and many others. The French bank, Cofidis, is a key sponsor and partner in ASO’s events, therefore, regardless of UCI WorldTour status or performance, the Cofidis cycling team gets a wildcard bid to participate in their events. Despite multiple title sponsorship changes since 2000, Total Direct Energie has received roughly the same beneficial treatment as Cofidis. Both teams have participated in every Tour de France since their inception.

Cofidis and Total Direct Energie have existed for so long because they have a guaranteed ticket to race the Tour every summer, and that’s good enough for their sponsors. The companies, Cofidis and Total Direct Energie, get good return for their investment. Every year, they know their teams (a.k.a. mobile billboards) will tour around France broadcasting their brand to the French people and the world. There is a significant incentive for these brands to stay invested in the sport of cycling. Other sponsors (like Sky) are fickler, and their cycling teams suffer the consequences.

Currently, all that matters in pro cycling is who your sponsor is and how invested they are in the sport. A team like Ineos, that has had the same recent dominance as the EPL’s Manchester City or the NFL’s New England Patriots, would not have to worry about going out of business in any other major sport. But in cycling it’s a fact of life. Pro cycling needs a central league, that consolidates revenue and distributes it equitably to all member teams, in order to remain a viable business in the twenty-first century.

Hopefully, the spread of the novel coronavirus (COVID-19) outbreak will subside and cycling, and sport in general, will be able to resume soon. Unfortunately, many pro cycling teams may not survive the suspension of the season with the lack of revenue from racing and the financial pressure placed on sponsors.

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maziliteralworks · 4 years

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Buhari led quasi-Democratic Nigeria Regime, near Collapse & now all Yoruba legal inheritance/legacy and Law Practices/legal known-hows which for years acquired, were now being destroyed with the Assistance of disgruntled Yoruba led by Tinubu.

The Nigeria President Buhari Shaking Hand with Queen Elizabeth II

Buhari led Quasi-Democratic Nigeria Regime, near Collapse & Worldly known as non-economic, non viable/malfunctioning Regime, analyses as a structural/ethnic polarized unstable Regime, associated with its malfunctioning non-national Security without prerequisite training & non provision of required Military Logistics & without required Adequate Modern Military Equipment and Devoid of per-requisite standard Military of all Ethnic, Sections’ & Regions’ One National inclusive Formation & belief of Military Mandatory Basic Educational/Professional Army Entries or Army Promotions, equitably for All in a genuinely functioning Federation and it is Sad that North, for whatever Reason could allow Military that brought North to Power, influence and Wealth, could be allowed to die for their unnecessary myopic or narrow Fulani ethnic Reason or non-intelligent leadership Bankruptcy.... (Medieval thinking Fulani Sect.) The Nigeria Judiciary was usually led by the Yoruba legal icons/legal knowledgeable practitioners from the time of late Chief Christopher Alexander Sapara Williams CMG (July 14, 1855–March 15, 1915),who was the first indigenous Nigerian lawyer,and now all Yoruba legal inheritance/legacy and law Practices/legal known-hows which for years acquired, were now being destroyed with the Assistance of disgruntled Yoruba led by Tinubu. Fulani acclaimed mystery is operational characterized & embedded with the Medieval thinking Fulani Sect. Ironically, Fulani Extremists(Medieval thinking Fulani Sect.) have confused & controlled Buhari Regime through its ethnic folk adage or by its idiom crazy syndrome of Fulani are Born to Rule or to Ruin & its Fulani Leadership for ages were secretly guided by Her imperial Majesty with the assistance of its imperialists/hired or organized Collaborators and these have systematically led to the Today present inefficient Governance & its political/religious polarization or Nigeria political impasse/quasi failed State. When Buhari Regime came to Authority, in order to sensationalize or rationalize its Governance leadership to its Core North Fulani Extremist Base, non-strategically scrap or dismantle the Ex-President Good Luck inherited PDP existed Nigeria Crude Oil Sales Formation & it’s Sold Oil Revenue Collection Arrangement with US/EU Revenue Drift Secret hired Agency, that coarse sold Oil Revenues. From Obasanjo Military/Civilian Regimes to Ex-President Good Luck, before Buhari inherited it and canceled & scraped all existed Oil Sales/Revenue Collection Arrangements/connections were cancelled without a new authoritative arrangement for Replacement, as to be able to efficiently Sell and collect Nigeria Sold Oil with its expectant revenue as anticipated and since Buhari inception till today, all Nigeria sold Oil Revenues were largely not collected as anticipated and Buhari Regime now, resulted to its known tool of Governance Restriction of imports & starvation of lack of medicine, food/humane items Oversea purchases. In past, ex Regimes were in receipts of sold Oil revenues and fairly finance its past Regimes Budgets and fuel its adequate imports for better Governance and this, might hurt Nigeria Economy badly. Recently Buhari Regime’s Associates/Supporters took political primitive of supporting this Regime lack of food imports, as local Nigeria Rice is better than imported Rice, as imported Rice are quack & substandard & not fit for human consumption with no ingredient/nutrients. Might to their low knowledge that all Rice at harvest, are 100% starch, it underwent several processes to reduce its higher Starch content, as in Thai, Rice upon harvest, are processed and stored for few year in Rice silo for its silage for less of 40% starch, before consumption (long-grain white rice is a relatively good source of energy, carbohydrates, calcium, iron, thiamin, pantothenic acid, folate and vitamin E.) Presently based on wrong national feeding without perquisite human food consumption, Nigerians cannot to be able to compete globally and excel in Academics, business & other human endeavors, as they cannot be bold with poor feeding, except in Occultism or juju, due to lowest knowledge or lack of think tank Reserve as to compete as required. Since, Queen secretly hold in Trust the so called the Fulani Arwa hidden UK Accounts, being managed and controlled for future Fulani strategically Reserve usage, but when late Ado Bayero, late Emir of Kano, quietly requested that some fund to channeled back to North as Arab loan as to develop North, instead of stacking or piling it without immediate usage, as when will it be used, as of now the Fulani Arwa hidden UK Accounts, worth more than £2 Trillion Pound sterling. Due to present non-oil sold Revenue collection and Regime cannot be able to execute its programs or Budget or finance its projects as programmed, it is illogical for Buhari/ (Medieval thinking Fulani Sect.) to expect that Queen can assist his Regime with finance from the secret Arwa UK Accounts and now the Regime blame the Nigeria Oppositions for his non-governmental performance. Visit these published Articles' websites. http://maziliteralworks.wordpress.com http://maziliteralworks.blogspot.com https://medium.com/me/stories/public http://disqus.com/home/channel/mazipatrick/ https://maziliteralworks.tumblr.com https://twitter.com/Maziliteraworks Regards, Mazi Patrick O.,email: [email protected] Thinker, Writer, Political Strategist, Historian & Psychoanalyst. As to publish our literal work,pls you/your company can assist us with anything..

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kalesandfails · 5 years

Text

sweet lord, Alabama

Hot take, kind of, only not really:

A society in which one category of people can be forced to carry and deliver children by another category will never be an equitable society.

I don’t “love abortion”, but I resoundingly and without question support the right to abortion. It used to upset me and to be honest, now that I have worked in health care, It doesn’t, really, because the thing is that fetuses are not people, yet, but women are.

The narrative being sold here, as old as Aristotle, is this idea that the man really makes the baby and the woman is just an incubator; that really, asking her to carry a child she doesn’t want is simply asking her to not interrupt this guy’s soulsemen, doing its thing. (Except not, of course, because no one is attempting to outlaw vasectomies or masturbation or blow jobs, all of which also effectively stop baby material from actualizing itself.)

Tellingly, the obligation to see this baby thing through starts only when the ball is in the woman’s court. It’s part of a tradition in which nothing is too hard or too much to ask someone else to do, especially when that person has a vagina or presents as a woman. Go ask your closest three ladies to name something they consistently do because men in their personal or professional lives “can’t (seem to) do” it. Come back when they take a breath. I’ll not wait.

This re-imagining of developmental embryology vis-a-vis the fourth century BCE both minimizes the role women play in bringing a fetus to term and disingenuously downplays the host of risks pregnancy poses.

A pregnant woman with a psychiatric or physical condition may just have found the medication that keeps her from decompensating, and it is likely to be one not yet established safe in pregnancy.

A pregnant woman may just have found the courage to leave her abusive partner; now she’s tied to someone who also has a claim to her child, and is less likely to qualify for shelters in many cases.

A pregnant woman may work, and love, a job that she cannot physically do while she is pregnant.

She may have one on many medical conditions, such as lupus, MS, or diabetes, in which pregnancy will likely make her sicker.

She may just not want to be vomiting to the point where she has to be hospitalized. She may not have a job that will give her time off when she’s too sick to work. She may have children to support.

She may have body dysmorphia that will let her get through the day now, but not after a fifty pound weight gain. She may be anorexic and unable to gain the weight she needs to have a healthy pregnancy.

She may, thanks to a history of sexual assault — one that can now include the actual rape leading to a conception — experience pregnancy and obstetrical care as delay reminders of her trauma.

She may not be able to afford it.

She may just not fucking want to be pregnant.

Without question, these points are inevitably met with, She should have thought of that, then.

And here we are: at this deeply held belief that ultimately, women who have sex should be willing to accept the “consequences” of sex, as defined, in this case and all the cases, by men.

Setting aside the fact that sex in the best of circumstances is often only quasi-consensual (I don’t want this, but I don’t want to fight over it either); setting aside that fact that even a rape exemption would presumably require women to “prove” they were “really raped”; and setting aside the fact that such an exemption is conspicuously absent from Alabama’s law:

If half of our population is subject to enforced pregnancy as a result of sexual activity and half is not, then those two halves are not equal.

If you can force me to stay with you because we have sex, I get pregnant, and I am either legally obligated to or financially dependent on you, then we are not equal.

If abusers can entrap their victims by forcing them to carry children for them, then we are not equal.

If you and I have sex, and the consequences could leave me, but not you, impoverished, disabled, or dead, then we are not equal.

If you get to decide the condition of my body, the opportunities I have, whether or not I can afford to feed my existing children — whether I was out and out forced to fuck you, whether I just kind of went along with it because men who want sex are often completely exhausting and the women fully convinced of their right to say no, full stop, are few and far between, or whether I was fully DTF but not so much down to lose my job and risk my life having your damn baby,

then

are

not

equal.

Those monsters who voted this bill in yesterday, and that sociopath who signed it into law, knew exactly what they were voting on, because there is no way to legally require someone to carry a fetus in her body and also uphold that woman’s humanity.

Look, everyone, either you believe that I am a human being with the same rights as you or you goddamn don’t. We are not talking about “life” here, especially when the babies you want me to carry can just bleed out on their kindergarten floor once they are here and you will repeatedly fail to intervene.

We are talking about whether you think women’s body’s and lives are theirs, or yours.

My life: is it mine or is it yours?

If there were somehow a way to believe that women are equal and also support the Republican party, or to be a pro-life Democrat, or to be “pro-life” in your mind before, allow me to gently, but firmly, take that right off the table for you now.

Right now, any action that is not wholly in the camp of supporting and advancing pro-choice candidates and activists and agencies — regardless of how much your ass loves the little babies; go sell that to someone who hasn’t spent the past eighteen months watching refugee kids caged and sold like cattle — is advancing the cause of people who genuinely do not care if people like me live or die, but who sure as hell want us afraid of what they can do to us.

I’ll still try to reign my face in when I see you at Walmart, because of Jesus and Buddha and Martin Luther King. But I’ve got nothing to do with pretending we can “each have our opinions” about who owns my body or whether I “should be punished” for having a uterus.

Resoundingly, with all the compassion I can muster: you are surely a beloved child of God, as are we all. But you can take all that shit, friend, and fuck right outta here with it.

#alabama abortionban reproductiverights dystopianshithole

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naag-mysuru-blog · 5 years

Text

Legalising Land Mafia ?

DALIT ONLINE – e News Weekly

Spreading the light of humanity & freedom

Editor: Nagaraja.M.R.. Vol.15..Issue.12..........24 / 03 / 2019

AKRAMA SAKRAMA

- Are BDA , MUDA , Karnataka HC Judges favoring Land Mafia & Murdering Innocents ?

Recently Karnataka high court gave clearance to Karnataka government’s regularization of illegal buildings ( AKRAMA SAKRAMA ) scheme.

1. Law is one & same for all.

2. Government authorities , police razes down , demolishes small temporary hutments built by tribals , dalits without mercy , takes suo motto action. No court comes to their rescue.

3. Till date bagar hukum lands are not given to dalits , tribals are not given land rights over their huts in forests. Is Cout blind , deaf ?

4. However when rich crooks build bungalows , commercial complexes illegally , no suo motto action taken by government authorizes , police , why ? Courts go a step further it gives stay orders against demolition of rich crook’s illegal buildings , asks government to modify plan , law itself to save illegal buildings of rich crooks.

5. Does Karnataka HC has details of exact number of building violations , buildings built on forest lands , lake beds , raja kaluves with respective after affects on neighbouring buildings , road traffic , ecology , etc and contingency plan by authorities to overcome those after affects casewise backed by technical studies. Make it public.

6. What criminal action initiated against revenue , police & other officials who failed in their duties at the first instance to stop the illegal building construction.

7. Small houses of poor people who have smaller building violations but who failed to bribe officials were dealt mercilessly. Their houses were razed down . Now , will the HC order the government to compensate them , to rebuild houses for them as the court is now saying they are legal now.

8. Government & HC has given a cut off date for consideration of regularization of illegal buildings. When a crime before that cut off date becomes legal , why cann’t it be legal after that date ?

9. What guarantee HC gives no illegal buildings has come up after cut off date and will never come in future ?

10. If comes what criminal action against the concerned officials ?

11. The land encroachments & illegal buildings and it’s continued existence since years is not possible without tacit , covert support of jurisdictional revenue officials. What disciplinary action has been taken against concerned officials with respect to each case of land encroachment & illegal buildings , case wise ?

12. If not , why ?

13. Is not “land AKRAMA SAKRAMA SCHEME” itself illegal ?

14. Is not the move of government of Karnataka to legalise land encroachments & illegal buildings , in itself illegal ?

15. Till date in some cases of land encroachers are evicted & some buildings violating building byelaws demolished , you could have spared them to enjoy the benefit of land akrama sakrama scheme. Why you didn’t spare them ?

16. Is this scheme applicable for only chosen few ?

17. Does this scheme also benefit rich people above BPL ?

18. Does this scheme also benefit big land developers , land developing companies ?

19. To my previous RTI appeals to MUDA , BDA only partial information was given , conveniently hiding the truth. Is it not violation of RTI act ?

20. Does not hiding information about land crimes , in itself also a crime ?

21. I have shown in detail some land crimes in Karnataka. What action by government of Karnataka , casewise ?

https://sites.google.com/site/sosevoiceforjustice/judges-cover-up-land-scams ,

https://sites.google.com/site/sosevoiceforjustice/land-grabbers-in-m-u-d-a ,

22. Does not hiding a land crime , embolden land grabber to commit more land crimes ?

23. What action taken against BDA , MUDA & Revenue department officials who are covering crores worth land scams inspite of my repeated appeals & RTI Requests ?

Bottomline : Judges open your eyes , listen , think & then act.

PIL – Jail Killer Judges

IN THE SUPREME COURT OF INDIA ORIGINAL JURISDICTION

CRIMINAL WRIT PETITION NO. OF 2017

IN THE MATTER OF

NAGARAJA . M.R

editor , Indian’s Diary & Dalit’s Diary ,

# LIG 2 , No 761 ,, HUDCO First Stage , Laxmikantanagar ,

Hebbal , Mysore – 570017 , Karnataka State

....Petitioner

Versus

Honourable Chief Justice of India & Others

....Respondents

PETITION UNDER ARTICLE 12 to ARTICLE 35 & ARTICLE 51A OF THE CONSTITUTION OF INDIA FOR ISSUANCE OF A WRIT IN THE NATURE OF MANDAMUS UNDER ARTICLE 32 & ARTICLE 226 OF THE CONSTITUTION OF INDIA.

To ,

Hon'ble The Chief Justice of India and His Lordship's Companion

Justices of the Supreme Court of India. The Humble petition of the

Petitioner above named.

MOST RESPECTFULLY SHOWETH :

1. Facts of the case:

Judges Murder Innocents

In the recent past , in bangalore city & other parts of karnataka incessant rains played havoc on civilians. Due land grabbings , lake grabbings , lake tributaries grabbings by land mafia rain water entered many houses killing civilians , livestock and caused crores of rupees losses.

There are many statutory reports by A T Ramaswamy , Subramanyam , Koliwad , etc regarding lake encroachments , raaja kaluve / tributaries encroachment , revenue land / forest land encroachment , etc. What is the action taken by government ?

Authorities enacted lake encroachment clearance drama by clearing / demolishing commoner’s houses on the fringes , when it came to big bungalows of ministers , crores of worth apartment clusters , it stopped all of a sudden.

In the same way , Authorities enacted Raaja Kaluve / tributaries encroachment clearance drama by clearing / demolishing commoner’s houses on the fringes , when it came to big bungalows of rich , commercial complexes , crores of worth apartment clusters , it stopped all of a sudden.

A Karnataka High Court Judge was shame less in his act to favor the rich. That judge was not moved , sympathetic when small hutments , small houses of poor were demolished. He became wise when authorities wanted to demolish big bungalows , commercial complexes of rich. He asked BDA , BBMNP why cann’t authorities divert Raaja Kaluve itself ?

Wise Judge Sir , one has to buy pant , shirt according to his height , waist , etc but you cann’t change your body size , height , waist according to size of shirt or pant ? One has to build house , complex based on plan given by the authorities leaving aside civic / revenue lands. It is a grave crime by both seller & buyer of that illegal encroached land , irrespective of rich or poor , commoner or minister, those lake encroachments , Raaja Kaluve encroachments must be removed & guilty severely punished.

Authorities & few judges are hand in glove with land mafia and are not acting against rich , powerful violators. Since years we are requesting for information under RTI about land grabbings from MUDA , MCC , BBMNP . BDA , KIADB no answer ? Appealed to courts , no use. Years back , when we questioned a Judge / District Magistrate about hebbal lake encroachment , he threatened me personally over phone. The recent move of Government of Karnataka to legalize illegal land encroachments ( AKRAMA SAKRAMA ) iself is illegal. If timely action was taken by SCI Judges & Karnataka HC Judges these losses could have been averted. Due to this unholy nexus , negligence of duties even by judges resulted in loss of lives , properties in karnataka during recent rains. The guilty judges must also be punished.

Who will bell the cat.

Specifically in Karnataka Rich & Influential people have illegally encroached Lakes , Public grazing fields , Temple Lands , Raaja Kaluve / feeder canals , etc. Concerned public servants are not doing their duties and encroachment continues since years. Even appeals to Law Courts of Justice by way of PILs have not yielded any results. Even criminal nexus with help of government has gone a step further to legalize their crimes of land grabbing in the name of “AKRAMA SAKRAMA”. Courts are deaf , dumb & blind.

These crimes can continue since years only with connivance of judges , public servants. Throughout this petition term “Judge” includes even quasi judicial officers like Revenue Inspector , Assistant Commissioner , District Magistrate , etc apart from Law Court Judges. Due to these illegal land encroachments , road accidents are taking place , buildings are falling down , rain water is gushing into houses and killing people. For all the recent deaths due to rains in Bengaluru & other parts of Karnataka JUDGEs are solely responsible. For all these JUDGEs are responsible.

2. Question(s) of Law:

Is robbing another’s property right , legal ? is robbing land , lake – a public property for private , individual use right ?

3. Grounds:

Requests for equitable justice , Criminal Prosecution of Judges , master minds of land grabbing ,frauds.

4. Averment:

Covering up Land Frauds & Land Mafia . Please read details at :

https://sites.google.com/site/sosevoiceforjustice/rti-first-appeal---muda-bda-kiadb ,

Hereby , I do request the honorable supreme court of India to consider this as a PIL for : “writ of Mandamus” and to issue instructions to the concerned public servants in the following cases to perform their duties & to punish guilty judges.

The Petitioner has sent many letters / appeals / petitions to supreme court of india & other courts through e-mail , DARPG website & through regular mail requesting them to consider those as PILs. But none of them were admitted , even acknowledgement for receipts were not given. See How duty conscious ,our judges are & see how our judges are sensitive towards life , liberty of citizens , commonmen & see how careless our judges are towards anti national crimes , crimes worth crores of rupees. That the present petitioner has not filed any other petition (which are admitted by courts) in any High Court or the Supreme Court of India on the subject matter of the present petition.

PRAYER:

In the above premises, it is prayed that this Hon'ble Court may be pleased:

a . Hereby , I do request the honorable supreme court of India to consider this as a PIL for : “writ of Mandamus” and to issue instructions to the concerned public servants & to criminally prosecute , punish guilty judges , to order Government of Karnataka authorities in the following cases to perform their duties & to answer the questions.

b . to pass such other orders and further orders as may be deemed necessary on the facts and in the circumstances of the case.

FOR WHICH ACT OF KINDNESS, THE PETITIONER SHALL BE DUTY BOUND, EVER PRAY.

Kindly read full details at following web page :

https://sites.google.com/site/sosevoiceforjustice/rti-first-appeal---muda-bda-kiadb ,

Dated : 24/10/2017 ………………… .FILED BY: NAGARAJA.M.R.

Place : Mysuru , India…………………….PETITIONER-IN-PERSON

Editorial : Judges Murder Innocents

Who will bell the cat.

Your’s ,

Nagaraja Mysuru Raghupathi.

CBI RTI Srinath Murder

https://sites.google.com/site/eclarionofdalit/cbi---rti-srinath-muder

HC Judges Favoring Mafia

https://sites.google.com/site/sosevoiceforjustice/hc-judges-favoring-mafia ,

Why NOT Demolish Illegal Bungalows of Ministers

https://sites.google.com/site/sosevoiceforjustice/why-not-demolish-illegal-bungalows-of-ministers ,

Judges Murder RTI

https://sites.google.com/site/sosevoiceforjustice/judges-murder-rti

BEML Housing Society - RTI Murders

https://sites.google.com/site/eclarionofdalit/beml-rti-murders

Edited, printed , published owned by NAGARAJA.M.R. @ # LIG-2 No 761, HUDCO FIRST STAGE , OPP WATER WORKS , LAXMIKANTANAGAR , HEBBAL ,MYSURU – 570017 KARNATAKA INDIA Cell : 91 8970318202

WhatsApp 91 8970318202

Home page :

http://eclarionofdalit.dalitonline.in/ ,

https://dalit-online.blogspot.com

Contact : [email protected] , [email protected] ,

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