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evisionmediasusanfriesen · 1 month ago

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The Dos and Don’ts of How to Build an Email List

Whether you know it or not, learning how to build an email list is one of the best things you can do for your business.

Among many other benefits, email marketing gives you direct access to your past, current and future customers, allows you to segment the various members of your audience, and helps you build better brand awareness.

What’s more, as I pointed out in the first installment of this series, Why Building an Email List Is an Excellent Brand Booster, email marketing is a multi-billion-dollar industry, and it’s a strategy that has the potential to offer some pretty impressive returns.

Truth be told, many marketers consider email marketing to be the most effective marketing tool they have at their disposal.

For instance, as you can see from the graph below, in a survey from Litmus, which polled more than 1,000 marketers, 41% of respondents said email marketing is their most effective marketing channel, ranking it higher than video, organic/paid search, and even social media.

All things considered, these are some pretty impressive statistics.

But before you can start reaping the benefits of this strategy, you’ve got to build an email list, otherwise you’re not going to have anyone to email.

With that in mind, in this second installment of our three-part series on email marketing, I’m going to tell you everything you need to know about building an email list and explain some of what not to do, as well.

What You Shouldn’t Do When You Build an Email List

While there are many different strategies you can use to build an email list, there are also many things you should avoid doing when building one, as well.

Believe it or not, when it comes to email marketing, there are some pretty stringent standards.

You can’t just be sending emails out to random people willy-nilly, and if you do, you may end up dealing with some pretty severe consequences, including fines, lawsuits, and even being blacklisted by internet service providers.

That being said, before I explain what you can do to build an email list, let’s explore what you shouldn’t do.

Buying Email Lists

When trying to build an email list for your business, one of the biggest mistakes you can make is purchasing email lists.

While it might seem like a quick way to grow your list, it usually leads to poor engagement because the recipients haven’t shown any interest in your brand or what you’re offering.

Basically, you’re buying a bunch of random people’s email addresses, shooting emails out to everyone, and hoping that something sticks.

But at the end of the day, you want qualified leads on your list, meaning people who are actually interested in what you have to offer.

And when you’re buying email lists, that is not what you’re going to get.

What’s more, buying email lists can also lead to legal troubles, as many data privacy regulations, such as the General Data Protection Regulation (GDPR) in the EU, the CAN-SPAM Act in the U.S., and Canada’s Anti-Spam Legislation (CASL), require explicit consent from recipients before sending marketing emails, and violations of these regulations can result in hefty fines.

Failing to Use Double Opt-In

If you want to ensure the leads on your list are actually going to be interested in what you’re offering, you should use a double opt-in process, which requires subscribers to confirm their email address by responding to a verification email.

Admittedly, a single opt-in is easier, but a double opt-in helps to ensure you’ll have a higher-quality list, as subscribers are more likely to be genuinely interested and provide a valid email address.

In any case, skipping this step can lead to an increase in spam complaints and a rise in fake or mistyped email addresses, which ultimately affects deliverability and engagement.

Not Offering Clear Opt-Out Options

I know the idea is to get people on your list, and keep them there, but if you want to follow the rules, you’ve also got to give your audience an easy way to unsubscribe.

Because most email regulations mandate that businesses provide subscribers with an easy way to unsubscribe from marketing emails.

As a result, failing to offer clear opt-out options can lead to serious legal consequences, including fines and lawsuits.

And subscribers who can’t easily opt out will be more likely to report your emails as spam, which can seriously damage your reputation and deliverability rates.

Not Keeping Your List Clean

In case you’re not aware, keeping your email list clean involves regularly removing inactive or incorrect email addresses.

This may seem counter-productive, but the truth is, it’s incredibly important because if you send emails to unengaged or incorrect addresses, it’s going to skew your email metrics, which makes it much more difficult to interpret them.

This can result in poor deliverability and misleading data, which can cause you to make poor decisions about the effectiveness of your campaigns, or lack thereof.

Ignoring Data Privacy Regulations

Unfortunately, many businesses fail to comply with the data privacy regulations I mentioned above, including the GDPR, CASL, and CAN-SPAM Act.

These laws require businesses to obtain explicit consent from individuals before adding them to an email list, and failing to comply with these regulations can result in severe financial penalties, including fines of up to $10 million under CASL, for example.

Beyond the legal risks, these violations can seriously harm your company’s reputation, especially today, as consumers are becoming increasingly aware of their privacy rights.

Read: Why Building an Email List Is an Excellent Brand Booster

Without a doubt, building an email list is one of the best things you can do to boost the success of your business.

But if you’re new to this sort of thing, you might still be wondering what benefits an email list can actually provide.

With that in mind, this article explores several of the ways that building an email list can benefit your business, including giving you direct access to consumers, driving conversions, and more.

Keep reading here.

What You Should Do When You Build an Email List

You may not realize it yet, but as you grow your email list, you’ll be building one of the most powerful marketing assets available – one that allows you to nurture leads, build relationships, and drive sales.

However, building your email list is going to require a significant amount of time, strategy, and consistency.

With that in mind, below I’ve offered several tips on how to build an email list for your business.

Create High-Value Content and Lead Magnets

One of the most effective ways to build your email list is by offering valuable content in exchange for people’s email addresses.

This kind of content, which is often called a lead magnet, is designed to attract potential customers by providing something they want or need. Lead magnets can take on many forms, including:

eBooks: This kind of lead magnet gives you the opportunity to provide in-depth knowledge on topics that are relevant to your industry. For example, we offer a free eBook for new subscribers called the 7-Step Guide to Defining a Compelling Brand Identity.

Checklists: Simple, actionable checklists also make great lead magnets, as they’re easy for subscribers to digest and can be very helpful. For instance, a fitness coach could offer a weekly meal prep checklist to attract health-conscious subscribers.

Webinars: Hosting a free educational webinar or online course is another great idea for a lead magnet, as it allows you to provide valuable knowledge in exchange for an email. Then, after the webinar, you can nurture those leads through follow-up email campaigns.

Templates: Templates also offer a quick and useful resource that’s typically used as a lead magnet. For example, a content writer could offer blog or email marketing templates.

Discounts or Promotions: Retailers can also attract subscribers by offering exclusive discounts or special offers in exchange for an email address.

At any rate, lead magnets must align with the interests and needs of your target audience, and ideally, they should solve a problem, provide valuable insights, or simplify a task for potential customers.

Use a Clear and Compelling Call-to-Action (CTA)

No matter what you’re offering in exchange, a clear and compelling call-to-action is critical for encouraging people to give you their email address.

And regardless of whether it’s a button, form, or link, the CTA should stand out and clearly communicate the benefits of subscribing.

For example, instead of using generic phrases like “Sign Up” you should use action-oriented and benefit-driven CTAs like:

Get Your Free eBook Now!

Subscribe for Exclusive Discounts

Receive Weekly Tips to Improve Your [Skill/Product]

In any case, you should also make the CTA visually prominent by using contrasting colours, large fonts, and strategic placement on high-traffic areas of your website, like your home page, blog pages, and product pages.

Use Social Media to Drive Subscriptions

Social media platforms are a powerful tool for building an email list, as they help drive traffic to your sign-up forms.

That being said, here are some strategies for using social media to grow your email list:

Promote Lead Magnets: One simple thing you can do is to share your lead magnets across your social media channels by including links to your landing page where users can sign up.

Run Contests and Giveaways: Social media contests and giveaways that require people to give you their email address offer another great way to grow your list.

Add a Sign-up Button: Many social media platforms, including Facebook, allow you to add a custom sign-up button that directs followers to your landing page, or wherever you’d like them to sign up.

Use Stories and Live Features: Platforms like Instagram and Facebook offer Stories and live features that can be used to highlight your offers or promote exclusive content, and using these methods, you can direct your audience to a link in your bio or the comments where they can sign up.

Optimize Your Website With Sign-up Forms

Hands down, your website is one of the most valuable assets for building your email list.

That being said, you should make sure you’ve got multiple sign-up forms placed strategically throughout your website to help you capture leads.

Here are some of the key areas where sign-up forms should be placed:

Home Page: If you really want to put it front and centre, you can feature a prominent sign-up form high up on your home page.

Blog Posts: Readers who find your blog content valuable may want more information, so you may want to include email sign-up forms at the top, middle, or end of blog posts.

Pop-ups: Another way to include sign-up forms on your website is by using pop-ups, either when someone comes to your website, or when they’re about to leave, as you can use these pop-ups to promote your lead magnet or offer a discount in exchange for an email address.

Sidebars and Footers: Many websites use sidebars and/or footers to ensure that email sign-up forms are displayed on every page. This way, no matter where a visitor navigates, they always have the option to subscribe.

In any case, all you really need is a first name and email address, and if you ask for too much information, this can discourage users from completing your forms.

So, whatever you do, make sure that the sign-up process is as simple as possible.

Offer Exclusive Content

Exclusivity is another strong motivator for potential subscribers, as it adds even more value to your emails and makes recipients feel like they’re part of an insider group.

Having said that, if this is something you offer, you should let them know that by signing up for your email list, they’ll gain access to exclusive content that isn’t available anywhere else.

Here are some examples of the kind of content that will entice people to sign up:

VIP Sales and Early Access: Offering early access to sales or special promotions is a great way to encourage users to join your list, particularly if you’re in retail.

Behind-the-Scenes Content: Sharing sneak peeks, behind-the-scenes content, or insider info that’s only available to subscribers is another great way to encourage people to sign up.

Premium Articles: If you regularly produce valuable written content, you should consider offering premium blog posts or articles that are only accessible to subscribers. This strategy works especially well for businesses in finance, technology, or marketing.

Run Paid Ads

If you’re looking to grow your list more quickly, you should consider running paid advertising campaigns that specifically target email sign-ups.

For example, platforms like Facebook, Instagram, Google, and LinkedIn allow you to create ads that direct users to a landing page with a sign-up form.

But if you want your ads to be as effective as possible, make sure to take advantage of the targeting options offered by these platforms by using filters like demographics, interests, or job titles, so you can attract subscribers who are interested in what you’re offering and more likely to engage with your brand.

Focus on Quality Over Quantity

While it might be tempting to try to grow your email list as quickly as you can, it’s much more important to build a high-quality list than a large one.

Because a small list of engaged subscribers is far more valuable than a large list of disinterested or unengaged people.

With that in mind, you should focus on nurturing your subscribers by providing valuable, relevant content, and regularly cleaning your list by removing inactive subscribers and email addresses that consistently bounce.

This will help you maintain high engagement rates and avoid any deliverability issues.

Do you need someone to help build an email list? Why not set up a free 30-minute consultation with me to find out how we can help?

To your business success, Susan Friesen

P.S. If you liked the article, you might want to subscribe to our newsletter. We publish tons of valuable content to help you learn more about marketing, and subscribing is the best way to ensure you don’t miss out. Additionally, if you’d like to learn more about building a search engine optimized website, click here for our free website guide.

#email marketing #email campaigns #email lists

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brandonvaughanpride · 2 months ago

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The United States Has Turned to Pick and Choose Law and Order

In recent years, there has been increasing concern over the selective enforcement of laws across the United States. This trend is not confined to one region or state but spans across the country, from small towns to large metropolitan areas like those in California. The phrase "pick and choose law and order" refers to a situation where law enforcement officials, including police and district attorneys, decide which laws to enforce and which to overlook, often based on factors other than the rule of law. This selective enforcement has raised questions about fairness, justice, and accountability in the American legal system.

Selective Enforcement by Law Enforcement Agencies

One of the most visible aspects of this issue is the way police officers in various parts of the country appear to take the law into their own hands. Many instances of police brutality, excessive use of force, and racial profiling have been widely shared on social media platforms like YouTube, drawing attention to the discrepancy in how different individuals and groups are treated by law enforcement. In some cases, officers are seen abusing their power, enforcing certain laws aggressively on marginalized communities while turning a blind eye to similar offenses committed by others.

For example, in many videos from cities across California, there are instances where officers choose to engage in racial profiling, using minor infractions as a pretext for searching and detaining individuals based on their ethnicity or socioeconomic status. Meanwhile, more severe crimes may be overlooked if they do not fit the profile that officers are more inclined to target. This inconsistent approach undermines public trust in law enforcement and exacerbates tensions between police and the communities they serve.

The Role of District Attorneys

District attorneys (DAs) also play a significant role in the "pick and choose" approach to law and order. DAs have the discretion to decide which cases to prosecute and how aggressively to pursue certain charges. Unfortunately, this discretion is sometimes used to protect certain interests or shield police officers from accountability. There have been numerous reports where DAs decline to prosecute cases of police misconduct or fail to bring charges against officers involved in questionable shootings. Instead, they may prioritize prosecuting cases that align with political interests or that are more likely to result in convictions.

This selective prosecution leads to a legal system where justice is not equally applied. In some cases, high-profile individuals or police officers are allowed to escape consequences, while ordinary citizens, especially from minority communities, face harsher penalties for lesser crimes. This double standard erodes confidence in the justice system and further divides communities, especially when district attorneys are seen as complicit in shielding police misconduct from scrutiny.

Impact on Public Trust and Legal Accountability

The consequences of selective law enforcement and prosecution are far-reaching. When police and DAs choose which laws to enforce based on factors like race, class, or political expediency, the entire justice system is undermined. People no longer feel protected by the law, but rather threatened by its arbitrary enforcement. This can lead to widespread disillusionment with law enforcement agencies and the legal process, ultimately reducing cooperation between citizens and police. Communities that have historically been marginalized by law enforcement are especially impacted, as these patterns of selective law enforcement reinforce systemic inequality and social division.

In the age of social media, where platforms like YouTube expose these disparities in real time, the American public has become more aware of these issues. The question remains: how can the United States address the problem of selective law enforcement and restore faith in the justice system?

The Path Forward

Rebuilding trust in the legal system will require a multifaceted approach. First, greater accountability for police officers and district attorneys must be established. Independent oversight boards, body cameras, and transparent investigative processes could ensure that officers who break the law are held accountable, regardless of their position or influence. District attorneys, too, should face scrutiny for how they choose to prosecute cases, ensuring that justice is applied evenly and without bias.

Furthermore, comprehensive police reform is necessary. Training programs that address implicit bias, de-escalation tactics, and community policing can help change the culture within law enforcement agencies. These reforms must be coupled with stricter consequences for officers who engage in discriminatory practices or abuse their power.

Ultimately, law enforcement and the justice system should serve and protect all citizens equally, not just those who are privileged or fit a particular profile. By addressing the "pick and choose" approach to law and order, the United States can work towards a more just, fair, and accountable legal system for everyone.

#SelectiveJustice

#AccountabilityNow

#PoliceReform

#EqualLawForAll

#EndRacialProfiling

#JusticeForAll

#FairProsecution

#RestoreTrust

#LawAndOrderForEveryone

#StopPoliceAbuse

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akajohnconyers · 5 months ago

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Democracy In Crisis

The Erosion of Trust: How Inequitable Law Enforcement Undermines American Democracy

The American justice system, has for centuries been the beacon of equality and fairness. While for many Black citizens that has mostly been untrue, even for them it is much better than the alternatives elsewhere. With the advent of technology blowing innerworkings of our justice system open, in recent decades, it has faced growing scrutiny for its failure to equitably enforce laws across racial and socioeconomic lines. This systemic inequality has far-reaching consequences, eroding public faith in the rule of law and ultimately leading to a decline in civic engagement, particularly in the electoral process.

At the heart of this issue lies the stark reality of unequal law enforcement. Numerous studies and statistics have shown that individuals from minority communities and lower socioeconomic backgrounds are disproportionately targeted by law enforcement, face harsher sentences for similar crimes, and are more likely to be incarcerated than their white or more affluent counterparts. This disparity is not merely a matter of perception but a documented fact that underscores a fundamental flaw in the application of justice in America.

The consequences of this unequal treatment extend far beyond the immediate impact on individuals and their families. As awareness of these disparities grows, it inevitably leads to an erosion of trust in the entire justice system. When citizens perceive the law as being applied unfairly or selectively, the very concept of the rule of law - a cornerstone of democratic society - begins to crumble. This loss of faith in institutions meant to protect and serve all citizens equally creates a ripple effect throughout society, undermining the social contract that binds communities together.

Perhaps one of the most concerning outcomes of this erosion of trust is the growing disengagement from civic processes, particularly voting. When individuals feel that the system is rigged against them or that their voices don't matter, they are less likely to participate in the democratic process. This disengagement is especially pronounced in communities that feel most marginalized by the justice system, creating a vicious cycle where those most affected by unfair policies are least likely to vote for change.

Several systemic issues have contributed to this state of affairs. The "war on drugs," initiated in the 1970s, has had a disproportionate impact on minority communities, leading to mass incarceration and the devastation of entire neighborhoods. Mandatory minimum sentencing laws have stripped judges of discretion, often resulting in excessively harsh punishments for relatively minor offenses. The school-to-prison pipeline, where disciplinary policies in schools feed directly into the criminal justice system, has further exacerbated the problem, particularly in underprivileged areas.

The role of media in shaping public perception cannot be overstated. The advent of social media and the 24-hour news cycle has brought unprecedented visibility to instances of unequal justice, from high-profile cases of police brutality to statistical analyses of sentencing disparities. While this increased awareness is crucial for driving change, it has also contributed to a growing sense of disillusionment among many citizens.

Furthermore, the issue of inequitable law enforcement has become increasingly politicized, contributing to the wider polarization of American society. Political debates over criminal justice reform, policing practices, and systemic racism have often devolved into partisan bickering, further alienating citizens who feel caught in the middle or unrepresented by either side of the political spectrum.

The disengagement from civic processes extends across local, state, and federal elections, creating a cascading effect that profoundly impacts the entire justice system. Local elections, which often have the most direct impact on community policing and local judicial appointments, typically see the lowest voter turnout. This low participation at the local level can lead to policies and appointments that fail to represent the interests of the entire community, particularly those most affected by inequitable law enforcement.

State elections, while generally garnering more attention than local races, still suffer from lower turnout compared to federal elections. These races are crucial in shaping state-level policies on criminal justice, as well as electing officials who often become candidates for federal positions. The reduced engagement at this level can result in state legislatures and executives who may not prioritize criminal justice reform or equitable law enforcement.

Federal elections, despite having the highest turnout, are still affected by the disengagement stemming from distrust in the justice system. The consequences of these elections extend far beyond the immediate officeholders, particularly in terms of judicial appointments. Presidents nominate federal judges, including Supreme Court justices, who are then confirmed by the Senate. These lifetime appointments have a lasting impact on how laws are interpreted and enforced, shaping the legal landscape for decades.

The recent Supreme Court decision in Trump v. United States (2024) serves as a poignant example of how judicial appointments can have far-reaching consequences on the interpretation and application of law. This ruling, which addressed the issue of presidential immunity from prosecution, has significant implications for the concept of executive power and accountability. The decision, made by justices appointed through the electoral process, demonstrates how voter participation (or lack thereof) can indirectly shape the highest levels of jurisprudence in the country.

This interconnectedness between voter engagement and judicial outcomes creates a complex feedback loop. As distrust in the justice system leads to lower voter turnout, it potentially results in the election of officials and the appointment of judges who may not prioritize addressing systemic inequalities in law enforcement. This, in turn, can further erode trust in the system, perpetuating the cycle of disengagement.

By highlighting the relationship between voter participation at various levels of government and the indirect consequences of elections, particularly in judicial appointments, we can see how the erosion of trust in the justice system has wide-ranging and long-lasting effects on American democracy. The recent Supreme Court decision serves as a stark reminder of the power vested in appointed officials and underscores the critical importance of civic engagement in shaping a more equitable justice system.

In conclusion, the failure of the American justice system to equitably enforce laws across racial and class lines has had profound and far-reaching consequences. By eroding trust in the rule of law and discouraging civic engagement, particularly in the electoral process, this systemic inequality threatens the very foundations of American democracy. Addressing this issue will require comprehensive reform, not only of the justice system itself but also of the social and economic factors that contribute to inequality. Only through concerted effort and a renewed commitment to true equality under the law can America hope to rebuild trust in its institutions and reinvigorate civic participation among all its citizens.

#Supreme Court #President as king #King president #trump 2024 #2024 election #biden #justice system #american law #John Conyers III

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doesexpressvpnworkonmac · 7 months ago

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could i really use a vpn in north korea

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could i really use a vpn in north korea

VPN legality in North Korea

Using a VPN in North Korea can be a risky practice due to the stringent government regulations around internet censorship and monitoring. The country is known for having one of the most restricted and controlled internet environments in the world, with access limited to a select few government-approved websites.

While there is no specific law in North Korea that explicitly prohibits the use of VPNs, the government closely monitors internet activity and any attempt to circumvent censorship measures can have severe consequences. The government strictly controls the flow of information to its citizens and views any attempt to access blocked content as a threat to its authority.

If caught using a VPN to access restricted content in North Korea, individuals could face harsh penalties, including imprisonment, fines, or even worse. The government's surveillance capabilities are advanced, and they actively track and monitor online activities to ensure compliance with their strict regulations.

Despite the risks, some tech-savvy individuals in North Korea may still attempt to use VPNs to access blocked websites or communicate with the outside world. However, it is important to proceed with caution and be aware of the potential consequences of violating the country's strict internet laws.

In conclusion, while there is no specific law against using VPNs in North Korea, the risks associated with doing so are incredibly high due to the government's strict control over internet access and heavy surveillance measures. It is advisable to exercise extreme caution and consider the potential consequences before using a VPN in North Korea.

Internet censorship in North Korea

Internet censorship in North Korea is among the most severe in the world. The government strictly controls online content and access to the internet, limiting the flow of information and isolating its citizens from the rest of the world. As a result, North Korean internet users are only able to access a highly restricted and censored version of the internet known as the "Kwangmyong," which is a domestic intranet.

The government monitors all online activities and blocks access to foreign websites, social media platforms, and news sources that are critical of the regime. Any attempts to bypass these restrictions are met with severe punishment, including imprisonment and even death. This high level of control over the internet allows the North Korean government to maintain its authoritarian rule and suppress dissent among its citizens.

Access to the internet is limited primarily to government officials, researchers, and select individuals who are closely monitored. The lack of access to external information has resulted in widespread misinformation and propaganda, further isolating North Koreans from the rest of the world.

Despite these challenges, some defectors and activists are working to increase access to information in North Korea through the use of smuggled cell phones and radio broadcasts. These efforts aim to provide North Koreans with uncensored information and news, empowering them to challenge the regime's control and ultimately strive for a freer society.

In conclusion, internet censorship in North Korea remains a significant issue that restricts the flow of information and perpetuates the regime's authoritarian rule. Efforts to increase access to uncensored information are crucial in empowering North Korean citizens and promoting positive change within the country.

Accessing foreign websites in North Korea

Accessing foreign websites in North Korea can be a challenging endeavor due to the strict internet censorship imposed by the government. The North Korean government tightly controls access to the internet and only allows its citizens to access a limited number of government-approved websites. This restricted internet access is part of the regime's efforts to maintain control over information and prevent its citizens from being exposed to outside influences.

One of the ways that some North Koreans attempt to access foreign websites is through the use of illegal tactics such as smuggling in foreign media devices or using unauthorized satellite connections. However, these methods are highly risky as they are punishable by severe consequences, including imprisonment or even execution.

Another method used by some North Koreans to access foreign websites is through the use of virtual private networks (VPNs). VPNs create encrypted connections that allow users to bypass government censorship and access blocked websites. However, the government has been cracking down on the use of VPNs in recent years, making it increasingly difficult for citizens to use this method to access foreign websites.

Overall, accessing foreign websites in North Korea remains a dangerous and challenging task due to the government's strict internet censorship policies. Despite the risks involved, some citizens continue to seek ways to access outside information in an effort to broaden their understanding of the world beyond their borders.

VPN benefits in restrictive countries

In countries where internet access and online content are heavily censored or restricted, Virtual Private Network (VPN) technology can offer numerous benefits to individuals looking to bypass these limitations.

VPN services allow users to establish a secure and encrypted connection to a remote server, masking their original IP address and encrypting their internet traffic. This enables users to access online content that may be blocked by their government or internet service providers, such as social media platforms, news websites, or messaging apps.

One of the primary advantages of using a VPN in restrictive countries is the ability to protect one's online privacy and security. By encrypting their internet connection, users can prevent government surveillance, hacking attempts, and other malicious activities that may compromise their sensitive information.

Moreover, VPNs enable users to bypass geo-restrictions and access region-locked content, such as streaming services or websites that may be unavailable in their country. This can be particularly beneficial for expatriates or travelers who wish to access their favorite content from back home.

Additionally, VPNs can improve internet speeds and performance by providing users with a stable and secure connection, especially in regions where internet service quality may be poor or unreliable.

Overall, VPN technology serves as a valuable tool for individuals in restrictive countries seeking to overcome online censorship, protect their privacy, and access a free and open internet.

North Korean internet surveillance

Title: Inside North Korea's Tight Grip: Internet Surveillance

North Korea is notorious for its strict control over information, and its internet surveillance system serves as a cornerstone of this authoritarian regime. The government tightly regulates internet access, ensuring that only a select few have permission to use it, and even then, it is heavily monitored.

Access to the internet in North Korea is limited to a privileged few, mainly government officials, high-ranking party members, and select academics. Ordinary citizens are largely cut off from the global web, left to rely on the state-controlled intranet, known as Kwangmyong. This intranet provides access to a limited selection of websites approved by the government, all of which promote state propaganda and ideology.

For those granted access to the internet, surveillance is pervasive. The government employs sophisticated monitoring technology to track online activities, censor dissenting voices, and prevent the spread of information deemed subversive. Any attempt to access banned content or communicate with the outside world is met with swift and severe punishment, including imprisonment in labor camps or even execution.

North Korea's internet surveillance extends beyond just monitoring individuals' online activities. The government also engages in cyber warfare, launching cyberattacks on foreign targets to steal sensitive information, disrupt services, and spread propaganda. These attacks, often carried out by highly trained hackers operating under the direction of state intelligence agencies, pose a significant threat to global cybersecurity.

In summary, North Korea's internet surveillance system is a powerful tool used by the government to maintain control over its citizens and suppress dissent. It serves as a stark reminder of the lengths to which authoritarian regimes will go to stifle freedom of expression and maintain their grip on power.

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tallmantall · 9 months ago

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James Donaldson on Mental Health - Self-Immolation Is Often Part Protest, Part Suicide

What does research on suicide by fire say about the death of Aaron Bushnell? KEY POINTS - Although the word “self-immolation” is used to mean suicide by fire, its etymology connotes “sacrifice.” - In higher-income countries, suicide by fire is more likely among men with a history of mental illness. - Self-immolation often reflects as much a desire to end one's life as a desire to protest a cause. Self-immolation of Thích Qu?ng ??c On February 25, 2024, US airman Aaron Bushnell set himself on fire in front of the Israeli embassy in Washington, DC, in an apparent act of opposition against the ongoing war in Israel and Gaza. Livestreaming the event on Twitch, he identified himself as a member of the US Air Force who was going to “engage in extreme act of protest” because he would “no longer be complicit in genocide,” referring to what was happening to Palestinians at the hands of “their colonizers.”1 He then doused himself in a flammable liquid and shouted “Free Palestine!” several times before igniting himself. He later died from his burn injuries. In the days that followed, news reports emerged that characterized him as an “anarchist” and a former member of a “charismatic sect”2 as well as referencing unspecified evidence of “mental distress”1 leading up to his suicide. Although a similar event received less media attention at the time, another protester of the Israel-Gaza War set herself on fire at the Israeli consulate in Atlanta back in December. She sustained critical burn injuries, but survived, with her actions later attributed to an “extreme political protest.”3 Without knowing more details, what can previous research on self-immolation tell us about why these individuals would engage in such behavior? Protest by Fire Although the word “self-immolation” is used to mean suicide by fire, its etymology connotes “sacrifice.”5 Indeed, self-immolation has been used as a form of protest through the act of suicide for thousands of years in both the East and the West including ancient Greece, 4th-century China, and 17th-century Russia.5 In 1963, the self-immolation of Thích Qu?ng ??c in protest of the US-supported South Vietnamese government’s persecution of Buddhists during the Vietnam War became one the most recognized acts of self-immolation ever, capturing the attention of a horrified President John F. Kennedy and prompting several copy-cat suicides in Vietnam and around the world including in the US. ??c’s act was immortalized in an iconic photo that was widely sold as a postcard and appeared on the cover of Rage Against the Machine’s debut album some 30 years later. Over the past few decades, self-immolation has become more frequent and impactful than we might imagine. In 2001, several people set themselves on fire during protest in Tiananmen Square in Beijing. More than 160 Tibetans have set themselves ablaze since 2009 to bring attention to oppression by de facto Chinese rule.5 In 2010, Mohamed Bouazizi’s self-immolation helped to catalyze the Tunisian Revolution and the wider “Arab Spring” movement that followed. In 2016 and 2019, US military veterans Charles Richard Ingram III and John Watts died by self-immolation to protest the treatment they received through the Department of Veterans Affairs.6 In 2018, David Buckel died by setting himself on fire in Brooklyn’s Prospect Park in support of LGBTQ rights and climate change activism. Self-Immolation and Mental Illness As an act of protest that’s typically performed in a symbolic public setting, self-immolation often has a clear social purpose that includes attracting support to a cause and strengthening the resolve of a resistance group. Consequently, self-immolation has been called an “ultimate act of both despair and defiance, a symbol at once of resignation and heroic self-sacrifice.”4 Still, since it usually results in the death of the protestor, it should also be understood as a form of suicide. This has led to the inevitable question of whether such apparent selfless sacrifice represents not only how important the plight of others is to an individual, but also how little their own life means to them in comparison. In other words, self-immolation may often be as much about sympathy and outrage as it is about self-loathing and self-deprecation, just as it might be as much a form of political protest as a desire for martyrdom, an attempt at redemption or symbolic cleansing, an end to personal suffering, or even a cry for help.6,7 Indeed, a 2011 study found a potentially high rate of mental illness among those who sustained injuries for self-inflicted burns that were not limited to acts of protest, with a wide range of 18 to 92 percent of samples.8 Within lower-income countries where there's a much greater rate of self-immolation compared to higher-income countries, self-immolators were more likely to be younger women without mental illness who were revolting against or seeking an escape from political and social oppression or domestic abuse. Self-immolation is particularly common in the Middle East where as many as 70 percent of all suicides occur by self-immolation.8 A 2018 meta-analysis of studies published between 2000 and 2018 found 5717 cases of self-immolation in Iran with a mean age of 27 years including 70 percent who were women and only 20 percent with mental illness.9 A recent review of studies published between 2000 and 2022 found a similar female predominance among 4,486 self-immolators in Iraq. For such women, self-immolation is often both an act of political protest against oppression and a personal escape through suicide. By contrast, self-immolation in higher-income countries is much less common and occurs more often among men with a history of mental illness (especially mood disorders), previous suicide attempts, and a precipitant in the form of financial difficulties or separation from a partner.8 A study of self-immolation in Greece revealed only 19 cases between 2011 and 2019 with an average age of 63 years including 60 percent who were men and 60 percent with a mental illness such as major depression or psychosis. A new study of 103 cases of self-immolation attributed to both suicide attempts and non-suicidal self-injury treated at the Arizona Burn Center between 2015 and 2022 similarly included 71 percent men and 83 percent who had a psychiatric illness.10 For the most part, these cases did not appear to represent acts of political protest. #James Donaldson notes:Welcome to the “next chapter” of my life… being a voice and an advocate for #mentalhealthawarenessandsuicideprevention, especially pertaining to our younger generation of students and student-athletes.Getting men to speak up and reach out for help and assistance is one of my passions. Us men need to not suffer in silence or drown our sorrows in alcohol, hang out at bars and strip joints, or get involved with drug use.Having gone through a recent bout of #depression and #suicidalthoughts myself, I realize now, that I can make a huge difference in the lives of so many by sharing my story, and by sharing various resources I come across as I work in this space. #http://bit.ly/JamesMentalHealthArticleFind out more about the work I do on my 501c3 non-profit foundationwebsite www.yourgiftoflife.org Order your copy of James Donaldson's latest book,#CelebratingYourGiftofLife: From The Verge of Suicide to a Life of Purpose and Joy www.celebratingyourgiftoflife.com Link for 40 Habits Signupbit.ly/40HabitsofMentalHealth If you'd like to follow and receive my daily blog in to your inbox, just click on it with Follow It. Here's the link https://follow.it/james-donaldson-s-standing-above-the-crowd-s-blog-a-view-from-above-on-things-that-make-the-world-go-round?action=followPub Suicide by Any Other Name So, what can these studies tell us about the mental health of Aaron Bushnell or his female counterpart who set herself on fire back in December to protest the Israel-Gaza War? Not much, really. For one thing, published rates of mental illness have been quite variable (e.g., other studies have found much higher rates of mental disorder among Iranian women) and the reliability of such diagnoses in epidemiological studies is low in any case. Additionally, the presence or absence of a formally diagnosed mental illness doesn’t really say much about one’s mental health. One can have significant mental health issues including a wish to die without having a mental disorder. And whatever the rate of mental illness in a study sample, it doesn’t reliably predict anything at the level of an individual. Still, research to date on self-immolation does invite speculation about why Bushnell might have been dissatisfied with merely protesting the war through political activism and felt the need to sacrifice himself for the cause. His reference to “complicity” suggests the possibility of guilt or moral injury related to his military service. With few close social ties (he'd previously described finding "social interactions very challenging"11) and writing a will, leaving his cat with a neighbor, and bequeathing a refrigerator full of root beer to a friend in the days leading up to his death,2 his self-immolation seems to have been as much a desire to stop the killing in Gaza as a desire to stop himself from living. As for why exactly, we may never know. If you or someone you love is contemplating suicide, seek help immediately. For help 24/7 contact the National Suicide Prevention Lifeline, 1-800-273-TALK, or the Crisis Text Line by texting TALK to 741741. To find a therapist near you, see the Psychology Today Therapy Directory. Read the full article

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internationalrealestatenews · 9 months ago

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payrollbd · 11 months ago

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nandaaja2 · 1 year ago

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Remembering the riots 98 through literature: Denny Ja’s journey in healing wounds

In every journey full of wounds and tragedies, there is hope for healing and recovery. That is what experienced by the famous Indonesian writer, Denny JA, when he used literature as a tool to express and heal the wounds produced from the tragic events of the 98 riots that hit Indonesia in 1998. In this article, we will explore Denny JA’s journey in remembering and healing The wound is through literature. First of all, it is important to understand the historical context behind the riots 98. At that time, Indonesia was experiencing high political tension and widespread social dissatisfaction with the ruling government regime. Protests and demonstrations extended throughout the country, which ultimately triggered mass riots and looting which resulted in major losses both materially and emotionally. Many people were injured and died in this violence, and the injuries were still felt today. Denny JA, as a writer who is sensitive to social and political issues, feels called to express and heal the wounds produced from this tragedy. He saw literature as a means to convey messages that were difficult to express through other media. In his works, Denny Ja clearly illustrates the picture of suffering and destruction experienced by individuals and society during the riots 98. In poetry and prose Denny Ja, we can feel the pain and loss felt by many people at that time. He explored themes such as political violence, fear, trauma, and deep loss. Through his strong and descriptive words, Denny Ja was able to touch the heart of the reader and arouse deep emotions. In addition, Denny Ja also uses literature as a tool to remind the public about the importance of avoiding conflict and violence. In some of his short stories, he described the terrible consequences of violence and how it could damage life and society as a whole. Denny Ja believes that by remembering these tragic events through literature, we can learn from past mistakes and prevent the recurrence of violence in the future. However, the use of literature as a healing tool is not an easy process. Denny Ja faces challenges in describing complicated experiences and emotions through words. He must also consider sensitivity and appreciation for victims and their families. However, with his expertise and sincerity, Denny Ja managed to face these challenges and produce strong and touching works. In his conclusion, Denny Ja’s journey in remembering and healing the wounds from the riots 98 through literature is a clear example of the strength and potential of literature as a tool to deal with trauma and tragedy. Through his strong works, Denny Ja managed to reveal and convey messages that are difficult to express through other media. He also managed to remind us of the importance of learning from past mistakes and preventing the recurrence of violence in the future. Hopefully Denny Ja’s trip can inspire all of us to use art and literature as a means to heal and unite the community.

Check more: Remember the riots 98 through literature: Denny JA’s journey in healing wounds

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odinsblog · 3 years ago

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Facebook ads have a problem. It's called digital redlining.

In 2021, a Facebook user filed a lawsuit because they didn't think they were getting a fair shot at viewing advertisements. Wanting to see ads might seem absurd — if you're anything like me, you want ads off your social media experience at all costs. Still, to a 55-year-old prospective tenant in the Washington, D.C. area, it was about more than a simple publicity blurb on Facebook. It, the plaintiff argued, had grave real-life consequences.

So Neuhtah Opiotennione filed a class-action lawsuit against nine companies that manage various apartment buildings in the D.C. area, alleging that they engaged in "digital housing discrimination" by excluding older people — like her — from viewing advertisements on Facebook. She alleges that because the defendants deliberately excluded people over the age of 50 from viewing their ads — something you could once do on Facebook — she was denied the opportunity to receive certain housing advertisements targeted to younger potential tenants.

"In creating a targeted Facebook advertisement, advertisers can determine who sees their advertisements based on such characteristics as age, gender, location, and preferences," the lawsuit reads. The plaintiff alleged that rental companies used Facebook's targeting function to exclude people like her because of her age, instead directing the ads to younger prospective tenants.

David Brody, counsel and senior fellow for privacy and technology at the Lawyers' Committee for Civil Rights Under Law, which filed a brief in favor of the plaintiff, said in a press release that "Facebook is not giving the user what the user wants – Facebook is giving the user what it thinks a demographic stereotype wants. Redlining is discriminatory and unjust whether it takes place online or offline, and we must not allow corporations to blame technology for harmful decisions made by CEOs."

The case was ultimately dismissed because the judge felt that online targeting of advertisements causes no injury to consumers. However, Ballard Spahr LLP, a law firm that focuses on litigation, securities and regulatory enforcement, business and finance, intellectual property, public finance, and real estate matters, said that the ruling could have a significant impact on how we view discrimination online.

"It seems likely to make it more difficult for private parties to attempt to bring lawsuits related to online ad targeting on social media networks or through methods like paid search," the firm said. "But, secondarily, we wonder whether it will serve as a barrier to regulatory actions as well."

Opiotennione v. Bozzuto Mgmt. is just one of many lawsuits against Facebook alleging discrimination. We already know how nefarious these ads can be, from spying on us to collecting our data and creating a world with further devastating partisan divides. But there's something else harmful going on with ads online, particularly on one of the largest ad platforms ever, Facebook. According to Facebook's parent company, Meta, the platform has a total advertising audience of more than two billion people. Any one of them could be missing out on ads — for housing, credit opportunities, and other important issues that impact the wealth gap — due to digital redlining. Here's why that's important.

Wait, what is digital redlining?

Traditional redlining is when people and companies purposefully withhold loans and other resources from people who live in specific neighborhoods. This tends to land along racial and financial divides, and it works to deepen those divides. It can happen online, too.

Digital redlining refers to any use of technology to perpetuate discrimination. It's how The Greenlining Institute, a California-based organization that works to fix digital redlining, describes the practice of internet companies failing to provide infrastructures for service — such as broadband internet — to lower-income communities, as it's seen as less profitable to do so.

That kind of digital redlining results in lower-income people having to turn to prepaid plans and other more expensive options for internet while also having to deal with slower speeds than those in wealthier — and often whiter — communities, which have a digital infrastructure. The Greenlining Institute isn't the only organization working to fix this kind of digital redlining. The Federal Communications Commission (FCC) is also forming an agency task force focused on combating digital discrimination and promoting equal broadband access nationwide.

But digital redlining also refers to unfair ad-targeting practices. According to the ACLU, online ad-targeting can replicate existing disparities in society, which can exclude people who belong to historically marginalized groups from opportunities for housing, jobs, and credit.

"In today’s digital world, digital redlining has become the new frontier of discrimination, as social media platforms like Facebook and online advertisers have increasingly used personal data to target ads based on race, gender, and other protected traits," the ACLU said in a press release from January. "This type of online discrimination is harmful and disproportionately impacts people of color, women, and other marginalized groups, yet courts have held that platforms like Facebook and online advertisers can't be held accountable for withholding ads for jobs, housing, and credit from certain users. Despite agreements to make sweeping changes to its ad platform, digital redlining still persists on Facebook."

(continue reading)

#politics #facebook #meta #redlining #digital redlining #discrimination #mark zuckerberg

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duggardata · 3 years ago

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Anna and Mary Maxwell Might Be Attending [Bible] College. (Wow!)

Recently, an eagle–eyed Anon spotted the 2 Youngest Maxwell Girls, Anna (28) and Mary (25), in the absolute last place you'd ever expect—a college campus. It's all on Facebook... Anna and Mary appear in a photo posted by Appalachian Bible College to its official Facebook Page, along with caption: "The first day of classes. That's something to smile about!" (Permalink.)

Why Are We So Surprised By This?

Ordinarily, two young women attending college wouldn't be at all shocking, but the Maxwells are not ordinary. Anna and Mary's Parents, Steve + Teri Maxwell, are openly anti–college. Steve thinks that state–run education, including higher education, is "a godless, promiscuity–promoting, humanistic environment," and that it traps young people in debt. He is wary even of Christian colleges, since he believes they cause children to rebel. He’s proud of his sons' lack of higher education, and praised them for "avoid[ing] the influence and cost of college." Teri is, sadly, just as opposed to college—especially for women. Back in 1999, she wrote an article speculating that college may undermine a woman's ability to be a good and godly wife. Her article laments—

"As far as our daughters go, I wonder how many of us developed independent spirits during our college or working days. Has this made it more difficult for us to submit to our husbands in the meek and quiet way we would like?"

Finally... Anna and Mary's views on this topic seemed to be aligned with their parents, until now. According to Steve + Teri, all of the Maxwell Daughters had planned to be Stay–at–Home–Daughters until marriage. (See Also.) (And all 3 Daughters seemed to be doing so, since none had moved out.) What is more, in 2010, Anna described college as "silly," and said that she thought attending would expose her to unsavory influences, and possibly hold her back from her ultimate goal of "be[ing] a stay–at–home wife and mother."

So, yeah... This is quite a surprise! And, while neither Steve + Teri, nor Anna or Mary, has actually confirmed that they’re enrolled at Appalachian Bible College, their appearance on the Facebook Page is definitely suspicious!

Tell Me About Appalachian Bible College.

TL;DR If you just want to know how conservative and restrictive Appalachian Bible College is, skip down to “Student Life.”

Appalachian Bible College (ABC) is a tiny (~250 Students), insular bible college, located on 150 Acres in rural Mount Hope, West Virginia. (The Maxwell Family hails from Leavenworth, Kansas, which >800 Miles Away.) It self–describes as a “non–denominational and fundamental” institution, primarily associated with “Baptist and Bible churches.” Unlike many so–called “bible colleges,” ABC is nationally and regionally accredited. (Hurray!)

A lot, lot more information... After the jump.

Admissions—

ABC requires prospective students to submit an application; transcripts from high school or home school; ACT, SAT, or CLT test scores; and two reference letters, one from a pastor and one from another mentor, e.g., teacher or youth group leader. A high school diploma or GED is required, unless the student is homeschooled. In that case, a detailed homeschool transcript is needed, and standardized test scores are “especially important.”

As part of the application, prospective students must attest that they agree w/ the college’s Doctrinal Statement.

Academics—

ABC offers four degree programs—Bible Certificate (1 Year), Associate of Arts (A.A.) (2 Years), Bachelor of Arts (B.A.) (4 Years), and Master of Arts (M.A.). In addition, it runs an online program for degree–seeking or non–degree seeking students. (But, Anna and Mary were spotted on–campus, so they don’t seem to be in the online program!) Anna and Mary haven’t gone to college, so they almost certainly aren’t in the Master’s program. Let’s just look at the rest...

(Sidenote—Before we go on, just want to point out... All ABC graduates must, in addition to completing academic requirements, show that they are members of a church and that they possess good Christian character. If they don’t, they won’t give their diploma!)

Bible Certificate—ABC describes the one–year program as an “opportunit[y] for you to dig into Scripture and build your life on its unchanging truths.” The program has two tracks—Bible + General Education and Bible + Ministry. As the names suggest, both tracks’ core curriculum is the Bible and Bible study. Both also require three courses in ministry—Foundations of Ministry, Biblical Theology of Missions, and Personal Evangelism & Discipleship. Where they differ is is what else they require...

For the Bible + General Education Certificate, students must also take four ‘core’ classes—English Composition, Speech, Physical Education, Music, and “Success Seminar”—plus, an elective of their choice. (This curriculum also mirrors the first–year curriculum of ABC’s A.A. and B.A. Degree Programs, so students can easily continue their studies, should they decide to do so.)

For Bible + Ministry, ‘core’ classes are waived in favor of extra theology. Students take Principles of Biblical Interpretation, along with classes on Systematic Theology (2 Classes), the New Testament (Survey Class + 2 Classes), and the Old Testament (Survey Class + 2 Classes).

Associate’s Degree (A.A.)—ABC also offers a 2–Year A.A. Degree in Bible + Theology. (That’s the only major offered.) For this degree, the curriculum is a 50/50 split between General Education and Bible + Theology courses, plus a few ministry classes and electives. All students take the following courses—

General Education English Composition (2 Classes), Speech, Physical Education, Music, Biblical Worldview, and Ethical Issues in Ministry

Bible + Theology Principles of Biblical Interpretation, Survey of the Old Testament, Survey of the New Testament, Matthew to Acts, Genesis to Deuteronomy, Paul’s Letters (2 Classes), and Doctrine (2 Classes)

Ministry Theology of Missions, Foundations of Ministry, Evangelism & Discipleship, and Homiletics I (Males) / Bible Teaching (Females)

Additionally, students must take a history class, a science or sociology class, and an elective.

Bachelor’s Degree (B.A.)—Finally, ABC offers a 4–Year B.A. Dual Degree in Bible + Theology and in Ministry. Each student completes General Education classes. Beyond that, each student is also a “double major.” Everyone’s first major is Bible + Theology and everyone’s second major is ministry–focused—but, not everyone has the exact same Ministry Major. (More on that in a bit...) As far as curriculum, students must complete the General Education, Bible + Theology, and Ministry courses required for the Associate’s Degree, plus the following additional core classes—

General Education Health, Psychology, Sociology, Finance, 2 History Classes (History of Western Civilization and American Church History), and 1 Science Class (Earth Science or Biology)

Bible + Theology Joshua to Esther, Hebrews to Revelation, Isaiah to Malachi, Job to Song of Soloman, Doctrine (2 Additional Classes), and Bible Capstone

Ministry World Religion and Cults, and Homiletics II (Men) / Women’s Ministry (Women)

Finally, students must also pick a Ministry Major and complete its mandatory coursework. At ABC, there are seven ministry majors to pick from—some of which have concentrations. Here’s the list of Ministry Majors, with additional concentrations or sub–specialties listed in parentheses—

Biblical Counseling (Youth & Family or Women’s Ministries)

Camping Ministry

Elementary Education

Missions (Biblical Languages, Foreign Language / Spanish, International Studies, Nursing, or Teaching English)

Music (Pedagogy, Performance, or Worship)

Pastoral Ministry (Biblical Languages or Youth & Family Pastoring)

Interdisciplinary

The Pastor Ministry Major seems to be limited to male students.

Click the links to check out the coursework each Ministry Major requires.

Student Life—

So, yeah... ABC is not a progressive place. At all. They’re upfront about it, though, which is nice. Their Student Handbook is online, available for all to read. Here are some highlights... (All italics are mine, not in original.)

Discipline / Consequences—Students who break the rules face discipline in the form of “a verbal or written Carefrontation, a fine, a work assignment, a temporary room or dorm confinement, a social [or] ... campus restriction,” or “some other determination.” Egregious offenses may result in the student being “suspended ... , asked to withdraw from the college, or dismissed.”

Dress Code—There’s a detailed Dress Code, with different different activities requiring different standards of dress. Perhaps surprisingly, pants are allowed for female students for all but the fanciest standard of dress. (For that, they’ll have to wear skirts or dresses.) Here are a few of the rules...

“Earrings may be worn by females only,” and “all other body piercing is prohibited.”

ABC students are prohibited from getting new tattoos. If a student has an old tattoo, they may be required to cover it at all times if the Dean of Students deems it “offensive.”

Prohibited Activities—ABC says that, “in order to remain above reproach,” students are prohibited from the following “questionable activities”...

Consuming “alcohol as a beverage,” tobacco in any form (including e–cigarettes), or drugs for non–medicinal purposes. (Penalty for violating this rule is dismissal.)

Serving alcohol to others, even if done in the course of a student’s off–campus employment.

Gossiping, or engaging in “other forms of impure speech.”

Listening to, viewing, or reading “unwholesome” media or literature, or accessing websites “that do not promote godliness.” (See Prohibited Media and Prohibited Music.)

Attending “commercial movie theaters.”

Gambling.

Dancing.

Prohibited Media—Per the ABC Student Handbook, ABC students shall not consume “any media (including social media) that features vulgar or obscene language, sexual innuendo, nudity, immodest clothing, or ... a blatantly non–Christian message.” Additionally, students may not—

Watch movies rated PG–13, R, X, or NC–17, or shows rated TV–MA.

Play video games or use apps rated A, M, or RP.

... and, they’re strongly cautioned to avoid media that promotes “unbiblical definitions of love”; endorses “witchcraft or the occult”; mocks “law or law enforcement”; denigrates “marriage and the traditional family”; or contains “excessive violence.” Students are urged not to consume media made by people—e.g., actors, producers, directors—“known for their stand against Christian values.”

Prohibited Music—Students are banned from listening to music “that includes God–dishonoring language, anti–biblical messages ... , a prominent resurfacing beat, pulsating and driving or dance rhythms, or sensual overtones in the music itself or in the performance.” They’re specifically cautioned to avoid...

Rock—Because the “lyrics may be unacceptable” and “[t]he beat of the music may become the most prominent element.”

Country—Because the “lyrics may be unacceptable” and the underlying “music may be connected to a heavy rock beat.”

Folk—As “[e]xistentialism, humanism, or hedonism may be propagated through the lyrics.”

Jazz—Since syncopation may be “extensive[ly] use[d],” and “a sensual performance style may be employed.”

Contemporary Christian—Since “a sensual performance style may be employed,” “a beat may be overly prominent,” and the “lyrics may be theologically incorrect or existential in their emphasis.”

Relationships—

“The Bible restricts sexual activity to marriage between a man and a woman. Thus, fornication, adultery, incest, sexual abuse of a minor, homosexuality, indecent exposure, sexual harassment, and other such activities are forbidden.”

“[N]o display of affection through physical contact (including holding hands) on the part of non–married couples, on or off campus.”

Dating students are forbidden from sitting together in class or chapel.

No male–female pair, dating or not, may be alone together in anyone’s home or residence, on– or off–campus.

No male–female pair, dating or not, may socialize off–campus without a chaperone, unless they’ve been at ABC for at least 4 Semesters.

Divorced students “shall not be permitted to date other ... students.”

According to ABC’s Student Handbook, all these rules apply to all students, at all times, on– or off–campus.

All in all, it’s great if Anna and Mary are attending college, even if it’s a super–duper conservative one, like ABC clearly is. The fact that they’ve possibly left home and are out there, living on their own... Crazy to even think about, given Steve’s apparent iron grip on his household. It can only be good from them to venture out on their own, even if it’s just to a slightly less stifling place.

#mary maxwell #anna maxwell

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idreamtofmanderleyagain · 4 years ago

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Morality Focused Frameworks of Discussion as Acts of Control (Part 2)

Okay, so initially I decided not to make a part two instead to follow up with some conversations more directly, but there are some further thoughts I have that I want to get out that have a more general tone.

I want to talk about fandom discussions as a whole more, because I think we need to address something in terms I don’t think I’ve seen acknowledged much. Specifically, I want to talk about the How of “discourse,” and not the What.

Disrespect And Boundary Violation As The Socially Expected Norm:

I think that all too often, we focus on what a specific conversation is about at the expense of talking about how we are interacting with each other - and this is in turn often at the expense of personal boundaries, benefit of the doubt, and ethical, empathetic conduct.

I think this is a huge problem, because the combination of those elements is basically a recipe for harm, particularly for unaddressed and repeated patterns of harm that is often essentially consequence free, or even outright celebrated.

At the very least, these kinds of behaviors have been normalized to the point that questioning them is sometimes equated with tone policing or “crying victim.”

And yes, that is a problem, even if you think there is a “moral issue” with how someone engages with a piece of media.

Furthermore, it’s worth talking about the fact that social media today is structured to allow interactions with strangers that can and do often happen without your consent. The disregarding of social interaction consent has actually become extremely normalized.

Now, that’s a complex issue, I’m not arguing that trying to talk with strangers is an automatic heinous consent violation. But it is worth noting that the ability to maintain control over one’s own boundaries is much more limited in these spaces. Blocking is a site mechanic, it is not really a socially ingrained method of boundary establishment that everyone respects without being forced to do so. And even then, people will absolutely copy and paste your words for their own use, entirely without even consulting you or allowing you to have agency in the situation. This allows them to maintain their own framework around you and your words and interactions, with your consent being a non-factor. Again, disrespect is completely normalized.

With Disrespect As A Baseline For Engagement, Moralized Frameworks Establish A Struggle For Conversational Power:

When you come into a conversation without respect for your conversational partner, you are more likely to assume that their disagreement with your principles is an indicator of their inferiority, intellectually or ethically.

When you are seeking the means to dismiss the thoughts and feelings of someone who disagrees with you, you are more likely not to come into a conversation willing to be open and understanding to alternative perspectives. The assumption that another person’s perspectives automatically aren’t worthy of your time creates a mental feedback loop where it’s easy to reinforce binary rules around what thoughts and feelings are acceptable.

Furthermore, the intent to maintain one’s own perspective as an impermeable truth makes a person predisposed to rejecting complexity. But the reality is that people are inherently complex, and their reasons for what they enjoy or how they enjoy something will not always match the political strawman image you might have in your head.

All of this establishes a conversational environment where the baseline of the discussion relies upon a kind of moral power struggle. Instead of trying to understand and converse from a place of full understanding, we are trying to make the other person either adopt our viewpoint as the only acceptable framework, or make the other person feel ashamed for essentially disobeying the rules we value.

Using my first post as an example, people who discover that I like Hellraiser and ship a couple that includes Pinhead and a trauma victim might make some very unsavory assumptions about what exactly it is that I’m doing. Someone who assumes I have no moral character based upon my interests is unlikely to ask me about the complex nuances of how and why I engage with the material that I do. They would not understand that I’m an abuse victim engaging in art that deals with abuse in a way that I find introspective and healing and meaningful.

However, lets say that I actually told them so.

Marginalized and Traumatized People As “Exceptions To The Rule”:

A few people have spoken recently about the ways in which fandom discourse is essentially starting to pressure trauma victims to publicly disclose their trauma as a means of establishing the right to be respected in one’s own perspectives, and I think that point is extremely relevant to this conversation.

Furthermore, this inevitably forces people who are marginalized to openly disclose and discuss (sometimes to the point of it being grueling and stressful) the ways in which they are marginalized and how that interacts with the media they enjoy and the ways in which they engage.

It’s worth noting that these conversations are often about fictional interests, and how insidious it is that this kind of thing is happening in a space where people should be free to have safe, uncomplicated fun if they wish to.

Because we have established disrespect, boundary crossing, moralization, and power games as baselines for conversational engagement, we’ve essentially created a space where traumatized people feel this intense pressure to dredge up painful experiences as a means of establishing the right to their own power and boundaries in conversations.

Interestingly, when these conversations involve two traumatized people or two marginalized people on the opposite sides of an argument, this can sometimes result in a “more traumatized than thou” battle, where each party tries to establish which abuse experience or which axis of marginalization has more value in the establishment of conversational power, ultimately resulting in both parties getting hurt and/or silenced in some particular way.

Hypocrisy and Self-Respect:

The amount of cognitive dissonance and hypocrisy I’ve seen in these spaces is kind of astronomical. It’s hard to engage in a single conversation on this site without somebody pretending they are somehow superior in their engagement to others. Consider this the “Twilight Sucks” phenomenon. We will pick out groups we consider the lowest denominator and use them as leverage in conversations. “I’m a Tru Blood fangirl and I think X and Y, but thank GOD I’m not like those Twilight fangirls who think X and Y! *eyeroll*” People who engage in exactly the things they condemn don’t seem to see the parallels in their own interests and behaviors. They will even bring these pet bully topics into conversations that have nothing to do with them in order to establish personal respectability value.

By always making this moral framework about the What, aka the media itself, and not the How, aka the myriad unique and individual ways in which people engage with that material, we establish an environment where not only is nuance completely lost, but entire fan groups are dehumanized and derided conversational leverage.

Furthermore, people seem to use this dynamic as a way of establishing their own self-respect. If they see any parallels between themselves and the dreaded X fangirls, those considerations must be dismissed and rationalized away in order to maintain a respectable self-image.

And continuing with Twilight as our example: there are major things to criticize about Twilight. But very often, those things would be secondary in the conversation to the condemnation and bullying of the teen girls who enjoyed it, or those things worthy of criticism would be used as justifications of the cruelty, disrespect, and total dismissal of those fangirls.

This is a problem, because it should be obvious that when media criticism revolves around a social power game, then the social power game becomes the emotional focus of all discussion, and no real ground is actually broken - at least not without casualties. A winner implies that there is also a loser.

The Re-establishment Of The Social Power Status-Quo:

All of this works to establish a kind of status-quo of acceptability, where instead of doing the hard work of uplifting each other’s complex, potentially very different or even opposing experiences and perspectives as valid aspects of fandom engagement and a reality of the human condition, we are constantly fighting for power over each other, more specifically for the right to be respected.

In other words, the right to be heard and allowed to exist and enjoy ourselves without harm or alienation.

I don’t feel like this toxicity necessarily even comes from a place of wanting to oppress others, although for many that seems very much part of it. More often, I think this comes from the desperation to be respected and heard that comes from the experience of marginalization. And sometimes, in our urge to do so, we can throw each other under the bus to get there.

Sometimes we can be cruel and disrespectful out of frustration, or paint people with a too-wide brush because we’re just done with how certain people have been acting, or because we’re expecting the worst out of people and unwilling to give the benefit of the doubt anymore. Sometimes I think we fall back on childish mean-girl tactics of engagement just because it makes us feel powerful when we’ve often felt powerless.

And to be honest, I completely understand. I think that in my time online, I myself have engaged in ways that I regret. I fought petty battles with the wrong people, or failed to offer the benefit of the doubt, because it felt like a righteous battle. It felt like I was fighting for justice. There were times when I failed to try and understand an “argumentative opponent.”

At the end of the day however, I believe that this form of “critical engagement” is not only highly uncritical of the self, it is an extraordinarily weak and destructive way of trying to create progress in fandom spaces that ultimately harms more people than it uplifts. It encourages abuse, gaslighting, and disingenuous, dishonest ways of social engagement. It encourages hiding, and lying, and toxic tactics. It encourages misreadings, willful misunderstandings, and silencing. And I think that identifying and naming power games when we see them might go a long way towards empowering people to have conversations of genuine substance, where respect is established and valued.

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hellomynameisbisexual · 4 years ago

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“Personally, I think choosing between men and women is like choosing between cake and ice cream; you’d be daft not to try both when there are so many different flavours.” This endearing analogy, uttered by equally endearing Icelandic icon Björk, stresses her steadfast opinion that “everyone is bisexual”. But even if bisexuality doesn’t describe everyone, it makes up the largest proportion of all people non-compliant to the adjective ‘straight’. Simply put, bisexuality is a term to describe individuals who feel romantically and/or sexually attracted to both sexes, meaning their preference is neither exclusive to men nor women.

But despite its sizeable demographic, and the numerous studies which conclude pure hetero- or homosexuality to be a myth, bisexuals often fall victim to social ostracism. Too gay for straights, too straight for gays, bisexuals are too frequently labelled as frauds or experimentalists, incapable of committing to one sole party. And as society’s understanding of sex and gender progresses, leaving little room for binaries, ‘bi’sexuality becomes increasingly complex.

Bisexuality Pride LGBTQ David Bowie Lady Gaga Freddie Mercury Music Pop Culture Pride 2019 Pansexual Queer Think Piece

A constant and bothersome companion to bisexuality is its apparent ambiguity—society’s inability to grasp the potential for erotic or amorous interaction with not just one of the two sexes has wrongfully made bisexuality a matter of superstition. A recent study found that bisexuals, of all sexual minorities, are the most likely to suffer from mental illness along the lines of anxiety and depression, stemming from both internalised and externally inflicted biphobia on account of stigmatisation and discrimination induced not only by straight people, but by members of their own community as well. The most prevalent vehicle for intolerance of bisexuals is (surprise, surprise) the narrow-minded idea of there only being two sides to pick from, leading to nonsense-assessments à la “bi people are repressing something”, “bi people are on the verge”. Moreover, male-identifying bisexuals are regularly pigeonholed as gay men who want to feel more “normal” every now and then by strutting alongside a woman, whereas many bisexual women endure belittlement, their experiences reduced to mere trial and error phases of rebellious college years.

But what does being bi even really mean in an age when dating apps such as Tinder offer more than 20 options to describe one’s own identity? How timely is the concept of bisexuality when we’re on the cusp of throwing out expired definitions meant to mathematise human sexuality and identity politics? Connecting the dots—ranging from those force-feeding frequently surreal interpretations of bisexuality to the rusty roles and rules of gender coinciding herewith—brings along another, very new problem for and with the titular term. Bisexuality is rooted in duality—its name is predicated on the ‘fact’ that there are two genders: male and female. Present day’s discourse, however, has done its best at dismantling said duality, pushing the notion of gender as a social construct. What makes bisexuality a problem for mainstream culture to comprehend is the underlying, subtle reality that it ultimately caters to everyone but the straight cis-man—unfathomable for a mindset cemented in patriarchal convictions. It, with other things, then leads to a phenomenon called bi-erasure, and furthermore to bigotry at its broadest, sourced from wide-spread disregard for sexual fluidity and refusal of the concept that one doesn’t feel exclusively drawn to one thing in favour of the other.

It’s this exact type of treatment that exhibits the general populace’s insufficient degree of sensibility in dealing with matters “out of the ordinary” and why, despite it’s historic prolificacy (ancient Greek, Japanese and Roman depictions of bisexual relationships were fairly common), sexual fluidity didn’t gain mainstream momentum until the 70s, when Freddie Mercury and David Bowie emerged as two high profile beacons of the cause. Where previously bisexuality had been the product of retrospective speculation—Hollywood figures such as James Dean, Marlon Brando and Greta Garbo were ‘outed’ after their careers ended—pop music popularised bisexuality in the present—and for an audience beyond the queer underground.

That’s not to say Bowie’s take on bisexuality exactly exuded ‘Pride’—in fact, the artist explained more than once that officially coming out did him more harm than good. Still an undeniable legend in- and outside of the LGBTQ+ cosmos, Bowie—just as other people in his shoes—had difficulties with the term in question, revoking or minimising claims again and again—to the point that, to this day, biographers, fans and exes alike remain unsure wether or not he felt honestly attracted to women and men, or was merely intrigued by bisexuality on a shock value- or curiosity-level. It resembles the kind of borderline sensationalism that brought forth Madonna and Britney’s VMA kiss, vague-at-best comments by celebs in interviews and other question-worthy instances of how bisexuality has been brushed up against, but rarely embraced on a genuine level by people of public interest.

It all charts back to what is referred to as the male gaze—the filter through which we’ve been taught to consume our environment, particularly by way of media. Even the little bits and pieces one does see tapping into alternatives to classic hetero monogamy are mostly blemished by negative stereotyping and bizarrely hypersexualised scenes fresh out of frat-bro wet-dreams. Going against this grain is Desiree Akhavan’s series “The Bisexual”, in which the 35-year old actress, director and HBO’s “Girls”-alumna has managed to entertainingly and thoughtfully depict what might be be one of the first examples of how to pop culturally handle the often conflicting topic of being bisexual with care.

Aforementioned proceedings considered, execution and a heightened awareness for cause-and-effects are why a new generation of vocal youth has, across all platforms, boosted a conversation to crack open the boxes we are either placed in, or choose to place ourselves in for fear of bad resonance. More modern, more inclusive designs like pansexual—the tendency to sexually or romantically like someone in spite of biologically- or self-ascribed traits of gender or sex—are on a rise. To many, ‘queer’ is the least restrictive of all labels, indicative of liberation from the binary. In this instance, it seems as though bisexuality in its traditional sense no longer remains the most politically correct of all notions.

But that being said, we mustn’t forget: labels can do harm, but they also set free. The ability to engage in conversations like these is a privilege we’ve been afforded in the West—a privilege that’s important to remember at the time when our part of the globe celebrates Pride, while others in the LGBTQ+ community elsewhere are being imprisoned or even killed for their sexual identities. Bisexuality, and everything that has branched from it to articulate sexual fluidity, needs to be taken seriously within our own, local spaces—just as serious as every other letter in the line-up that constitutes the LGBTQ+ umbrella. Resisting to defy suppressions of any kind—even if you’re not personally vulnerable to their consequences—results in nothing. It’s only through efforts to increase visibility inside our already comparatively progressive realms that we can transport Pride’s cause to places still at unease with non-heteronormativity, and actually feel proud.

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kapitaali · 4 years ago

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The New Hippies

THE NEW HIPPIES: The work abolition movement, anarcho-primitivism and biodynamism as ways to combat climate change

Essay for the course LOGS13b The Strategic Role of Responsibility in Business by Teppo Saari

Introduction

The course LOGS13b The Strategic Role of Responsibility in Business had the students think about and discuss the various ethical dimensions in business, moral dilemmas and choices to be made that a decision maker in business world come across every day.

This essay is motivated by our case study with a headline ’Investors urge European companies to include climate risks in accounts’ (Financial Times 2020). In this essay I will explore values and ethical principles that I see as the solutions to our case study and climate change in general. This is not to say that I could stand up for them in business world. Ironically, my main thread and leitmotif here is the untransformational nature of capitalism and business world. Thus, standing up to the values I will discuss here means doing less business, not more.

This essay is divided in three parts: problem – reaction – solution. These three parts will talk about the chosen values and ethical principles. They are by no means new: pragmatism – The Golden Rule – parsimony & naturality. They just seem to be in conflict with our modern way of living.

Thinking pragmatically about the problem

As part of our course assignment, we got to read about a group of investors managing trillions of dollars worth of assets who urged European companies to include climate risks in their accounts (Financial Times 2020). Scientists have warned us for decades, that pumping extreme amounts of CO2 into our atmosphere will result in melting of the polar ice caps (Mitchell 1989; Jones & Henderson-Sellers 1990), which will raise the sea level and drown some of the coastal cities (Peters & Darling 1985). Finally, capitalists are acting responsibly!

It would seem that capitalists actually cared for the planet and not just their profits. Or would it? Maybe they are scared of losing their future profits, and this kind of media escapade would bring back public trust and confidence in the system. It would be a sign that capitalists can act transparently, openly, accountably, respecting others (O’Leary 1993). But is changing the allocation in your investment portfolio really a sign of empathy? Would there be other ways to better express empathy in business?

Shareholders are interested in the risk their assets are facing, not necessarily in the welfare of the people. Investors acting virtuously can be just virtue-signaling or pleasing other elements in the society to take off media pressure and negative PR from them in a conformist way (Collinson 2003). Maybe they are just greenwashing their own conscience. Why is George Soros’ climate buzz astroturfing industrial complex (Morningstar 2019a) financing Greta Thunberg to do public PR campaigns targeting the youth? Maybe there is money in it. It is unlikely that it would have been dubbed ”A 100 trillion dollar storytelling campaign” without some particularly good reasons (Morningstar 2019b).

But there is something else in it too than just money: power and control. The person who gets to limit choices gets to dictate what kind of choices remain. And if a person has that kind of foreknowledge, then that person can be two steps ahead of us. And being two steps ahead of us means securing future profits. Including climate risks in accounts will imply controls. Controls are imposed on accounts, but ultimately it will mean controls imposed on people and their daily activities. Workers are the ones who will naturally suffer the consequences of management decisions. In this case management decisions are ’urged’ externally, from the owners’ part. After all, it is the corporations that are producing most of the climate change effects, in terms of pollution and greenhouse gases (Griffin 2017). People doing their jobs, working everyday, producing things but also at the same time producing climate effects. I would still love to hear politicians use more terms such as ”pollution” when talking about these issues. For it is unclear how reducing carbon emissions will reduce overall pollution that is also a contributor in the destruction of our environment (see eg. Bodo & Gimah 2020; Oelofse et al. 2007). Issues like microplastics, holes in the ozone layer, biodiversity loss, acid rains and soil degradation need to be talked about just as much, if not more so.

The problem is simple: too much economic activity producing too much climate impact, mostly pollution and greenhouse gases. Solving the Grand Challenge (Konstantinou & Muller 2020) of our time is harder if we wish to keep the fabric of our society intact. There’s a clear need for dialogue among stakeholders (Gardiner 1996), but how is it a dialogue if people are not actually listened to and don’t get to say how things will progress in society? What I am proposing is a meme-like solution that has the greater impact the more people adopt it. My solution is: stop working. Produce less. Stop supporting systems and mechanisms that produce climate effects. Stop supporting the mechanisms that don’t listen to your voice. Disconnect from the Matrix. Working a dayjob is one of these mechanisms. Although many people have realized the benefits of working from home (Kost 2020), a lot more needs to be done. Remote work is not available to everyone. Not all jobs are remote work.

Bob Black (2021) in his texts has advocated for the total and complete abolition of work. Stopping working naturally does not mean stopping doing things, it will merely mean stopping working a job, a concept which itself is a social construct. Black’s theses are simple but powerful. Working is the source of all ills, it is not compatible with ludic life (allthemore so in 2021), it is forced labour and compulsory production, it is replete with indignities called ”discipline”: ”surveillance, rotework, imposed work tempos, production quotas, punching -in and -out, etc”. Black does not only describe the negative ontological aspects of working, he goes deeper and invokes many familiar names of Greek philosophers:

Both Plato and Xenophon attribute to Socrates and obviously share with him an awareness of the destructive effects of work on the worker as a citizen and a human being. Herodotus identified contempt for work as an attribute of the classical Greeks at the zenith of their culture. To take only one Roman example, Cicero said that “whoever gives his labor for money sells himself and puts himself in the rank of slaves.” His candor is now rare, but contemporary primitive societies which we are wont to look down upon have provided spokesmen who have enlightened Western anthropologists. The Kapauku of West Irian, according to Posposil, have a conception of balance in life and accordingly work only every other day, the day of rest designed “to regain the lost power and health.” Our ancestors, even as late as the eighteenth century when they were far along the path to our present predicament, at least were aware of what we have forgotten, the underside of industrialization. Their religious devotion to “St. Monday” — thus establishing a de facto five-day week 150–200 years before its legal consecration — was the despair of the earliest factory owners. They took a long time in submitting to the tyranny of the bell, predecessor of the time clock. In fact it was necessary for a generation or two to replace adult males with women accustomed to obedience and children who could be molded to fit industrial needs. Even the exploited peasants of the ancient regime wrested substantial time back from their landlord’s work. According to Lafargue, a fourth of the French peasants’ calendar was devoted to Sundays and holidays, and Chayanov’s figures from villages in Czarist Russia — hardly a progressive society — likewise show a fourth or fifth of peasants’ days devoted to repose. Controlling for productivity, we are obviously far behind these backward societies. The exploited muzhiks would wonder why any of us are working at all. So should we.

Black notes that only ”a small and diminishing fraction of work serves any useful purpose independent of the defense and reproduction of the work-system and its political and legal appendages”. In similar vein, the late but great David Graeber saw the futility of most work. Calling this phenomenon ’bullshit jobs’ (Graeber 2018), Graeber sets out to describe what many of us are familiar with: we do useless things to make ourselves feel useful. Because modern society legitimizes itself with having people ’do’ stuff and not ’be’ a certain person. How can you (objectively) measure being? You can’t. But doing, that you can measure. This measurement then qualifies you as a member of society: productive, doing your part (an idiom that is a perfect example how you can’t escape the doing paradigm on a societal level). Graeber’s definition of a bullshit job is: if the position were eliminated, it would make no discernible difference in the world. In many cases these types of jobs are found to be supporting some kind of buraucracy, reporting, assisting decision makers, etc. Our current Matrix has its ways of creating more of these with the clever marketing concept called ’value’ (Petrescu 2019). They don’t make a difference, they create value.

Why would you want to overload the world by doing things that you nor most everyone else see no point in? Why would you waste your time doing pointless things? The easy answer to these questions is ’subsistence’. But there are many other ways to live on this planet. If you keep doing what the society tells you is acceptable or convenient, you will shut your eyes from the problem at hand: climate change.

Legitimizing anarcho-naturism as a solution with The Golden Rule

Our responsibility is to ourselves. We can not properly be held responsible for anything else. Yet the system of representational democracy does just this, holds us collectively responsible for many things, borrows money from creditors with our names on the loan collectively and then makes us pay for the loans. The way this Matrix works is yet another reason to disconnect from it. Or at least stop supporting it as much as possible.

The Golden Rule states: ”Treat others as you want to be treated” (Gensler 2013). From the perspective of climate change, it can first seem curious why you would quit your job and head for the hills. After all, we are facing a global issue here. There are people in need for help and I am running away? But I would see it as a way to get around our predicament. The Golden Rule can be also interpreted in Kantian way as the categorical imperative, particularly its first formulation: ”Act only according to that maxim whereby you can at the same time will that it should become a universal law”. This formulation is somewhat more proactive in nature. It talks about acting, doing things, and doing things is what is appreciated in our society, even when your goal is to exit the society.

Why exit the society? Is it enough to just quit your job and find something else to do, something that is more fulfilling and not bullshit? What an excellent question. Long before the advent of smart phones and 5G and DNA-vaccines, this question had been brought up to the table. In the 1800s, people were realizing the negative impact industrialization was having on society at large. People were rooted out from their family homes in the countryside, forced to move to a large city to look for a job, crammed into small apartments with dozens of other workers, coerced into working long and hard days at factories to make a living. The lowly misery of these people attracted the attention of a certain Friedrich Engels, who felt their situation was not adequate to make up for the suffering they had gone through. He meticulously described the working conditions of the English working class in his ”The Condition of the Working Class in England” (2003 [1845]), originally published in German. Sociology as a science was established by Karl Marx, Max Weber and Emile Durkheim to study these changes. Slowly but surely, the influx of people into cities started to cause issues, something that mayors and other municipal representatives had to start taking care of. Planning and zoning were given a lot more attention, since the earlier modus operandi of old European cities had been rather laissez faire (Sutcliffe 1980).

Against this backdrop of massive societal change, people started to question the changes and their direction. Are we really nothing more than slaves, just working in a different environment? Slavery might not be the right word or context here. Many people believe to be free, govern themselves and their property, and yet their daily actions and options to choose from seem to be eerily limited. They have only so many choices, most of which seem somehow related to running their errands. A more appropriate term, with all its connotations, here would be the Greek word ananke, ”force, constraint, necessity”. Like a force of nature, progress towards modernity necessitates that people leave their family homes and go work in large factories, compulsively manufacturing endless amounts of products, some of which are necessary, others merely decorations, and some just pointless.

Many names in 19th century New England worked upon a vision for the future society at a time when unprecedented changes were taking place and the standard of living was rising faster than ever before. The Transcendental Club was a group of New England authors, philosophers, socialists, politicians and intellectuals of the early-to-mid-19th century which gave rise to Transcendentalism, the first notable American intellectual movement. Transcendentalist believe in the inherent goodness of people and nature, but that society and its institutions — particularly organized religion and political parties — corrupt the purity of the individual. (Stanford Encyclopedia of Philosophy 2003; Sacks 2003.) Transcendentalism is a unique mix of European Romanticism, German (particularly Kantian) philosophy, and American Christianity. The impact of this movement can still be seen in the many flavours of American anarchist and radical Christian movements.

Out of the ranks of Transcendentalists rose a couple of names that can be viewed as the progenitors of modern anarcho-primitivism and natur(al)ist anarchy. Ralph Waldo Emerson was the central figure of the Transcendental Club, who together with Henry David Thoreau critiqued the contemporary society for its ”unthinking conformity” and advocated for “an original relation to the universe” (Stanford Encyclopedia of Philosophy 2003). Emerson’s Nature (2009 [1836]) poetically embellishes our view of the natural world, while Thoreau’s Walden; or, Life in the Woods (1995 [1854]) is a call for civil disobedience and revolt against the modern world. Another influential natur(al)ist writer has been Leo Tolstoi whose name is frequently mentioned by anarchists. Tolstoi himself was a Christian and pacifist, and his writings have inspired Christian anarcho-pacifism that views the state as ”immoral and unsupportable because of its connection with military power” (Stanford Encyclopedia of Philosophy 2017).

Before the Transcendentalist movement, Europe experienced similar trend in philosophy with Jean-Jacques Rousseau’s natural philosophy. Rousseau touched upon many subjects: freedom, free will, authority, nature, morality, societal inequality, representation and government. Like Transcendentalists, Rousseau held a belief that human beings are good by nature but are rendered corrupt by society. ”Rousseau clearly states that morality is not a natural feature of human life, so in whatever sense it is that human beings are good by nature, it is not the moral sense that the casual reader would ordinarily assume” (Stanford Encyclopedia of Philosophy 2010). Rousseau’s work is relevant to many of the social movements that currently fight against COVID restrictions, vaccination agenda, building of 5G antenna towers next to where people live, polluting the environment, systemic poverty and general disconnection from the natural world. Rousseau, although regarded as a philosopher, saw philosophy itself negatively, and to him philosophers were ”the post-hoc rationalizers of self-interest, as apologists for various forms of tyranny, and as playing a role in the alienation of the modern individual from humanity’s natural impulse to compassion” (Stanford Encyclopedia of Philosophy 2010).

Rousseau’s days did not see capitalism as we see it now. It was later Marx (influenced by Hegel, who in turn was influenced by Rousseau) that put together a treatise that considers the societal change we have seen ever since from industrialism and circulation of capital. But Rousseau’s thoughts about the social contract (1968 [1762]), “child-centered” education (Rousseau 2010), and inequality (Graeber & Wengrow 2018; Rousseau 2008) are still relevant today. Especially when we are faced with many societal forces that are contradictory in nature, each of them pushing us into certain direction, demanding our attention, wanting us to change our beliefs about that one particular aspect that connects with other aspects and forms the Matrix of our reality.

We are once again facing a similar situation as the people did back in the days of the first industrial revolution. Now the industrial revolution has reached its fourth cycle, unimaginatively called ”Industry 4.0” (Marr 2018; WEF 2021), where machines are starting to become autonomous and talk to each other. I used to think technology was cool, and went to work for Google. But at Google I learned that technology is not cool, after all. Not until technology becomes completely open source, it will be used by massive conglomerates to build autonomous weapons systems (Cassella 2018; Johnson 2018) and the industry will keep paying ethics researchers to keep writing arguments for them (Charters 2020). Even though I could work for an industry that, given the current trajectory, will be among the biggest producers of CO 2 in the future Vidal 2017), the idea that I would work for an industry that sees weaponizing their products as the grandest idea of mankind’s future is still gnawing.

Because, it is all just business (Huesemann & Huesemann 2011):

One of the functions of critical science is to create awareness of the underlying values, and the political and financial interests which are currently determining the course of science and technology in industrialized society. This exposure of the value-laden character of science and technology is done with the goal of emancipating both people and the environment from domination and exploitation by powerful interests. The ultimate objective is to redirect science and technology to support both ordinary people and the environment, instead of causing suffering through oppression and exploitation by dominant elites. Furthermore, by exposing the myth of the value-neutrality of science and technology, critical science attempts to awaken working scientists and engineers to the social, political, and ethical implications of their work, making it impossible or, at the very least, uncomfortable for them to ignore the wider context and corresponding responsibilities of their professional activities.

It all seems to be connected with state imperialism and the military-industrial(-intelligence) complex. Lenin’s statement (2008 [1916]) equating capitalism with imperialism still prevails this day: ”imperialist wars are absolutely inevitable under such an economic system, as long as private property in the means of production exists”. The conditions change, but the war machine keeps on churning (soon with autonomous weapons!), with wealthy but crooky investors financing projects that are even more dystopian (Byrne 2013). We may remember what president Dwight D. Eisenhower said about the military- industrial complex (NPR 2011):

”In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists, and will persist.”

It is exactly these kinds of doomsday scenarios that inspire people like Theodore John ”The Unabomber” Kaczynski. Kaczynski, famous for sending mail bombs to various university professors around the US, holds a doctoral degree in mathematics. (Wikipedia 2021.) Kaczynski was bullied as a child, and it has been suggested that he was part of an MKULTRA experiment in college (The Week 2017). Kaczynski did not send his bombs haphazardly. He wrote long theoretical pieces to justify his actions, most of them being thematically anarcho-primitivist. In 1995, after sending several bombs to university personnel and business executives in 1978-1995, he said to ”desist from terrorism” if he got his text published in media outlets.

In his Industrial Society and Its Future (Kaczynski 1995), a 35 thousand word essay published in The Washington Post, which the FBI gave the name ”Unabomber manifesto”, Kaczynski attributes many our societal ills to ”leftism”. In the manifesto Kaczynski details how two psychological tendencies, “feelings of inferiority” and “oversocialization”, form the basis of ”the psychology of modern leftism”. Feelings of inferiority are taken to mean the whole spectrum of negative feelings about self: low self-esteem, feelings of powerlessness, guilt, self-hatred etc. Oversocialization is the process of socialization taken to extreme levels:

24. Psychologists use the term “socialization” to designate the process by which children are trained to think and act as society demands. A person is said to be well socialized if he believes in and obeys the moral code of his society and fits in well as a functioning part of that society. It may seem senseless to say that many leftists are over-socialized, since the leftist is perceived as a rebel. Nevertheless, the position can be defended. Many leftists are not such rebels as they seem.

25. The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a nonmoral origin. We use the term “oversocialized” to describe such people.

Kaczynski goes on to describe how this oversocialization causes a person to feel guilt and shame for their actions, especially in the context of performing as society expects them to perform. He writes how this concept of oversocialization is used to determine ”the direction of modern leftism”. Further on, Kaczynski describes how modern man needs goals to strive for, to not run the risk of developing serious psychological problems. This goalsetting activity he denotes ”power process”. But these goals can be real or artificial. Setting a goal is “surrogate activity” if the person devotes much time and energy to attaining it, does not attain it, and still feels seriously deprived. It is just a goal for goalsetting’s sake, the unfulfilled other side of the coin of power process. Kaczynski then connects these concepts to the many societal ills (excessive density of population, isolation of man from nature, excessive rapidity of social change and the breakdown of natural small-scale communities such as the extended family, the village or the tribe) by describing how modern society, with all its marketing and advertising creating artificial needs, disrupts the power process, mankind’s search for itself and meaning-making in life. He sees social hierarchies and the need to climb up them, the ”keeping up with the Joneses”, as surrogate activity.

”Because of the constant pressure that the system exerts to modify human behavior, there is a gradual increase in the number of people who cannot or will not adjust to society’s requirements: welfare leeches, youth gang members, cultists, anti-government rebels, radical environmentalist saboteurs, dropouts and resisters of various kinds”. This gradual increase, then, the system tries to ’solve’ by using propaganda, ”to make people WANT the decisions that have been made for them”. In regards to technology, the ”bad” parts cannot be separated from the ”good”, and thus we are constantly facing the dilemma between technology and freedom, new technology being introduced all the time, and new regulations being introduced to curb the negative effects of the technology and at the same time stripping us of our freedoms. Kaczynski concludes, that revolution is easier than reforming the system.

Later, Kaczynski released another of his anti-technological theses. In Anti-Tech Revolution: Why and How (2015) Kaczynski presents a ”comprehensive historical analysis explaining the futility of social control and the catastrophic influence of technological growth on human social and planetary ecological systems.” This time Kaczynski talks more about how to start an anti-tech movement and how to keep it going. The text reads like a mathemathical proof of sorts, it presents ”rules”, ”propositions” and ”postulates” why the technological system will destroy itself (eg. Russell’s Paradox resulting in chaos in a highly complex, tightly coupled system) and why a successful anti-tech movement needs clear goals to avoid some of the errors revolutionary movements have made, which are elaborated in the book. Violence is not offered as a solution in the book, it is seen more like a mishap of sorts, a suboptimal outcome of a revolutionary movement. But it talks about power. Kaczynski got to learn the hard way how the feeling of powerlessness breeds desperate actions that would have been otherwise unnecessary. The book also talks about climate change and related issues, from a mathematic systems theoretical point of view.

Institutions that are in the business of social engineering and behavioral modification, such as the Tavistock Institute in the UK or the CIA in the US, would have us believe that Kaczynski’s actions were ”defences against anxiety” that can be seen as ”withdrawal, informal organization, reactive individualism and scapegoating” (Hills et al. 2020), and to some extent this is true. But Kaczynski interprets the actions of these institutions stemming from technological progress in our society Kaczynski 1995):

117. In any technologically advanced society the individual’s fate MUST depend on decisions that he personally cannot influence to any great extent. A technological society cannot be broken down into small, autonomous communities, because production depends on the cooperation of very large numbers of people and machines. Such a society MUST be highly organized and decisions HAVE TO be made that affect very large numbers of people.

This uniformity of a large hierarchical modern society then forces its will on people (Kaczynski 1995):

119. The system does not and cannot exist to satisfy human needs. Instead, it is human behavior that has to be modified to fit the needs of the system. This has nothing to do with the political or social ideology that may pretend to guide the technological system. It is not the fault of capitalism and it is not the fault of socialism. It is the fault of technology, because the system is guided not by ideology but by technical necessity.

We have once again encountered ananke, necessity. Now, if we consider ourselves as the lonely decision makers in this society, what could we do? We can try and fight fire with fire, but such fights end up producing only pain and casualties (Taylor 2013). Anarcho-naturists and anarcho-pacifists understand that (unnecessary) fighting in most cases does not work. Sometimes fighting is warranted, but it is beyond the scope of this essay to examine those cases. Sending bombs to people’s offices may get you some attention and even make somebody quote your manifesto in an essay, but it is not solving the issue, something which the Unabomber addressed in his later texts. If working a job indirectly supports the military-industrial complex NewScientist 2011), what good does it do? The military-industrial complex is the biggest source of pollution in the world (The Conversation 2019; Acedo 2015), detaching yourself from this complex is imperative. Even if they would manage to convince us with their psyops that they are willing to change and that climate change is an important issue (Ahmed 2014), it would still be the biggest polluter that is controlling the conversation. It has even been suggested that they are behind this climate buzz (Light 2014). Is your job doing that much good in society that it outweighs the cons? If I need to act responsibly, but cannot fight the system nor conform, while at the same time keeping in mind our looming climate disaster, the only reasonable and peaceful response is to exit the system altogether.

Biodynamism’s naturality and parsimony

Owning responsibility and transforming the world implies taking some kind of action. We have already seen how feelings of powerlessness and lack of self-worth can lead to destructive actions. But there are an unlimited amount of actions that can be taken, that are not based in feelings of powerlessness but empowerment.

Exiting society might sound like a lonely project, and some people might rightfully feel lonely when all their peers still want to live in the illusion. But it does not have to be so. A lot of soul-searching needs to be done, and that is usually done in privacy, focusing upon oneself, but beyond that there are ways how to go off-grid and drastically reduce your carbon emissions.

One of the key concepts that will be our guiding principle here is degrowth (Paulson 2017), which ties into values such as organicity, naturality and parsimony. We will want to have less production of artificial things, and more organic and natural things. By artificial we mean long supply chains and many phases of production with modern high technology that produce a large amount of climate effects. By natural we mean using primitive technology, mostly all-natural or recycled materials and something that can be produced even alone, given enough time. Primitive technology does not exclude electricity, it just means producing it differently.

Rudolf Steiner, Austrian philosopher, social reformer, architect, and theosophist, the founder of Anthroposophy and a great reformer of science in matters of spirit, started the first intentional form of organic farming, known as biodynamic agriculture, after he had given a series of lectures on the topic in the last year of his life. (Paull 2011.) Steiner had many spiritual experiences during his life, which lead him to start the Anthroposophy movement. He wanted to apply the scientific process into spiritual realm, inquiring it as it would be as real as our material world. Inquiring this spiritual world helped him access knowledge he claims to not have been access otherwise (Steiner 2011 [1918]). Anthroposophist self-inquiry can be seen as Foucauldian ”technology of the self” that ”provide an intervention mechanism on the part of active subjects, injecting an element of contingency to everyday encounters and alleviating the determinist effect that technologies of power would have otherwise” (Skinner 2012).

Steiner’s thoughts about agriculture are still relevant (Paull 2011):

In 1924 Steiner commented that, “Nowadays people simply think that a certain amount of nitrogen is needed for plant growth, and they imagine it makes no difference how it’s prepared or where it comes from” Steiner, 1924b, pp.9-10). He made the point that, “In the course of this materialistic age of ours, we’ve lost the knowledge of what it takes to continue to care for the natural world” (Steiner, 1924b, p.10).

Our current system seems to think exactly in this way, that if we just compensate our wreaked havoc by investing in ’green’ technology (Elegant 2019), it will all be ok and rainbows in the sky. But it will not. No one is even double checking if the companies that say that they are now carbon neutral actually proactively try to make our world greener. They can just buy a renewable energy company and say now we are green and do nothing else. Some would argue that going ’carbon neutral’ like these massive corporations are doing it is not the way to do it: “’green’ infrastructures are creating conflict and ecological degradation and are the material expression of climate catastrophe” (Dunlap 2020).

Steinerian biodynamism ”encompasses practices of composting, mixed farming systems with use of animal manures, crop rotations, care for animal welfare, looking at the farm as an organism/entity and local distribution systems, all of which contribute toward the protection of the environment, safeguard biodiversity and improve livelihoods of farmers” (Turinek et al. 2009). While modern biodynamic studies focus on agroecological factors such as nutrient cycles, soil characteristics, and nutritional quality (Reganold 1995; Droogers & Bouma 1996), Steiner himself was quite metaphysical in his lectures and paid attention to details such as kingdoms of nature, planetary influences, biorhythms, incarnated and environmental ethers, and the Zodiac (Steiner 2004 [1958]; Nastati 2009).

By shifting to more natural ways of living, we may help Gaia (Lovelock 1991; Singh 2007) heal in many other ways than just reduce our climate emissions. By realizing that we are actually living on the skin of a fairly large and complex organism, we will stop treating it as a plain source of material resources, and start bonding with it, tune into its consciousness and establish two-way communication, just like the natives have done in America.

The way of the natives ought to be our current way, since there is no reason why the natives could not guard the lands they have before. One of the greatest fears of people speaking for private property rights is that managing resources collectively would mean exhausting them. There is no Tragedy of Commons. Just because you are materially poor does not mean that you are any less competent steward of land and wealth, as proposed by Elinor Oström (2009). Acting for climate is not an investment allocation problem. The natives need their land back so that they could do their best to fight the destruction of our ecosystem. The Outokumpu supply chain in Brazilian rainforests, Elon Musk and Bolivian lithium mines, Papua New Guinea indigenous conflict, mining in Lapland in traditional Sami herding areas, Australian uranium mining in indigenous lands… these are all pointless conflicts.

There are also many other ways of staying grounded and in touch with nature, while at the same time cultivating sovereignty. Many of these things revolve around feeding the most immediate community next to you. They reflect ideas such as mutuality, solidarity, organicity, and naturality. Permaculture is a term coined by David Holmgren to describe ”an approach to land management and philosophy that adopts arrangements observed in flourishing natural ecosystems. It includes a set of design principles derived using whole systems thinking. It uses these principles in fields such as regenerative agriculture, rewilding, and community resilience” (Wikipedia: Permaculture 2021). Permaculture has many branches including ecological design, ecological engineering, regenerative design, environmental design, and construction. It also includes integrated water resources management that develops sustainable architecture, and regenerative and self-maintained habitat and agricultural systems modeled from natural ecosystems (Holmgren Desing Services 2007).

Earthships are 100% sustainable homes that are both energy efficient and modern. Earthsips are built with natural and repurposed (recycled) materials, they heat and cool themselves without electric heat, they use solar energy to power electric appliances, they collect all of their water from rain and snowmelt, they re-use their sewage water to fertilize plants, and there’s an indoor garden that grows food in vertical growing spaces (Reynolds 2021). Ecovillages are a ”human-scale, full-featured settlement, in which human activities are harmlessly integrated into the natural world in a way that is supportive of healthy human development and can be successfully continued into the indefinite future” (Gilman & Gilman 1991).

Clifford Harper had a set of drawings imagining an alternative in his book Radical Technology (Harper & Boyle 1976). In them, he shows many of the ideas that were themes in the German garden city movement in the beginning of 20th century (Bollerey & Hartmann 1980), such as collectivised gardens, autonomous housing estates, and community workshops. The book introduces us ’radical technology’, which spans basically all of the concepts we have discussed up to this point: organic agriculture, biodynamic agriculture, vegetarianism, hydroponics, soft energy, insulation, low-cost housing, tree houses, shanty houses, ’folk-built’ houses using traditional methods, houses built from subsoil, self-built houses, housing associations, solar dwellings, domestic paper-making, carpentry, scrap reclamation, printing, community & pirate radio, collectivised gardens, collective workshops for clothesmaking, shoe repair, pottery, household decoration and repairs, autonomous housing estates, autonomous rural villages, etc.

These concepts, while they seem simple, are still empowering, they are meant to let people enjoy they fruits of their labour. Last but certainly not least is the concept that all of these things fall under, alternative (or, appropriate) technology. Alternative technologies are those ”which offer genuine alternatives to the large-scale, complex, centralized, high-energy life forms which dominate the modern age” (Winner 1979). Alternative technologies seek to solve the problems technocentric thinking has caused in society: technical scale and economic concentration, level of complexity or simplicity best suited to technical operations of various kinds, division of labor and its alleged necessity, social and technical hierarchy as it relates to the design of technological systems, and self-sufficiency and interdependence regarding the lives of individuals and communities. Many of these solutions have been developed in Africa, where problems have had to be solved, but resources have been scarce in actuality.

Appropriate technology holds great promise in ways that are currently underappreciated in our society (Huesemann & Huesemann 2011):

As has been mentioned repeatedly throughout this book, the primary goal of technology in our current economic system is to increase material affluence and to generate profits for the wealthy by controlling and exploiting both people and the environment. In view of the reality of interconnectedness, this is neither environmentally sustainable nor socially desirable. In this chapter we discuss how to design technologies which reflect the values of environmental sustainability and social appropriateness. We also emphasize the importance of heeding the precautionary principle in order to prevent unintended consequences, as well as the need for participatory design in order to ensure greater democratic control of technology. Finally, as a specific example of an environmentally sustainable and socially appropriate technology, we discuss the positive contribution of local, organic, small-scale agriculture.

Conclusion

This essay has presented the reader with ramblings of a person who is familiar with Critical Theory, who would like to build a stronger connection to nature, and who is having a major identity crisis in life. I have expressed, albeit feebly, my will to emancipate myself, to exit the Matrix. In Finnish they would say ”Sota ei yhtä miestä kaipaa”, and in George S. Patton’s words this expression would be ”Hell, they won’t miss me, just one man in thousands.”

In this essay I seem to have extensively quoted the Unabomber manifesto. This is not to say that Kaczynski had exceptionally good motives or justifications for his actions. He killed many people and is in prison now. Kaczynski’s ideas are not unique. Quoting his manifesto serves merely to prove one point: he is the product of his environment. Mental illness is no longer a taboo and things have progressed somewhat since Kaczynski’s days. It could be argued that Kaczynski’s writings were just projection of his own feelings of shame and guilt he had gone through. But his mental condition, should he be diagnosed with one (Amador & Reshmi 2000), does not invalidate the things he’s written. In many ways his writings are now more relevant than ever. When we have tech billionaires talking about inserting neuralinks into your brain and downloading thoughts straight from the headquarters, we can really see the manifesto dots connecting.

I wish it would have been just the mental load caused by a ’surrogate activity’ of keeping up with the Joneses that was the cause of all this, but no, it’s the real deal now. When we have corporate executives and federal commissions defending autonomous weapons systems and saying building such systems is a ’moral imperative’ (Gershgorn 2021), you know we have reached peak civilization. It’s all downhill from now on. All participation in society will support this moral imperative, and I don’t want to have anything to do with it. While many would get back to nature for reasons of convenience, such as better health, Rousseau himself would have gotten back to nature ”to feel God in nature” (LaFreniere 1990). It is this kind of humanist transcendentalism (not transhumanism) that we will need again, to realize what we have done to our planet, to realize what needs to be done to abolish the war machine consuming it, and to make ourselves whole again.

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