the myth of the

the myth of the nuclear apocalypse

Why is it a myth? This is a fabulous story that can feature both obscure origins of the world 's cataclysmic end . It speaks of cosmogonic myths or eschatological myths . A myth is a "simplified image, often illusory" that men accept about a man or an event, past, present or future , and influencing " their behavior or appreciation"  . As for the Apocalypse , the last book of the Bible. This word means "revelation" about what should happen at the end of time , that is to say, the destruction of the forces of evil and the triumph of the heavenly Jerusalem, the City of God . However, on 6 and 9 August 1945, the destruction of the cities of Hiroshima and Nagasaki by atomic weapons was to tell the Emperor of Japan that " the bombs of the most cruel , the incalculable destructive power could lead to the disappearance of the Japanese nation and the total extinction of human civilization. " The myth of nuclear Apocalypse was born in fire , blood and tears. Since then, thinkers and philosophers, theologians and atheists, strategists and ordinary citizens , have helped shape the myth of a possible destruction of humanity by nuclear fire .

  APOKALYPTIK

Durch Artikel zur Geschichte, Gegenwart, Philosophie, Theologie und Ästhetik der Apokalyptik und des Heiligen Krieges in verschiedenen Denk- Glaubens- und Kunstrichtungen  möchten wir die kritische Aufmerksamkeit darauf lenken, dass sich in unseren Tagen weltweit eine Kultur des Endzeitdenkens und des militanten Messianismus ausbreitet und intensiviert. Für die religiöse Apokalyptik haben wir in unserem grundsätzlichen Beitrag Die apokalyptische Matrix  gezeigt, dass alle Religionen demselben apokalyptischen Muster folgen, selbst wenn sie sich gegenseitig bekriegen.

Apokalyptischer Nuklearismus

und die Sakralisierung der Bombe

von Victor und Victoria Trimondi

Die Konstruktion, die Zündung und die Verbreitung von Nuklear-Waffen hatten von Beginn an einen prägenden Einfluss auf das apokalyptische Denken. So ist der Einsatz von A-Waffen ein Szenario, das in keiner „modernen“ Apokalyptik mehr fehlt. Seit den Explosionen der Bomben von Los Alamos, Hiroshima und Nagasaki werden Zerstörungs-Passagen aus den traditionellen Endzeit-Texten der Religionen als Beschreibungen eines atomaren Holocausts gedeutet. In der Tat ist die Apokalypse seit der „Bombe“ mehr als ein religiöses Phantasma: „Die Existenz solcher Waffen verwischt somit die Jahrtausende alten Unterscheidungen zwischen der Phantasie einer Weltvernichtung (ob von paranoiden Schizophrenen, religiösen Visionären oder auch von ganz normalen Menschen in ihren Träumen) und der Fähigkeit, diese Phantasie Wirklichkeit werden zu lassen.“ – schreibt der amerikanische Gewaltforscher Robert Lifton.  Schon in den 50er Jahren machte der Schweizer Tiefenpsychologe C. G. Jung einen Vergleich zwischen Apokalypse und atomarem Wettrüsten: „Die vier unheimlichen Reiter, die drohenden Posaunenstöße und die auszuschüttenden Zornschalen warten schon oder noch: die Atombombe hängt über uns wie ein Damoklesschwert, und dahinter lauern die unvergleichlich furchtbaren Möglichkeiten des chemischen Luftkrieges, der selbst die Gräuel der Apokalypse in den Schatten stellen könnte.“  Heute, kurz nach dem 9/11, sprechen auch viele säkular eingestellte Kulturologen von der Gefahr eines „apokalyptischen Nuklearismus“. Der Begriff hat sich mittlerweile eingebürgert.

Die unmenschlich erscheinende Gewalt der „Bombe“, hat diese zu einem Objekt religiöser Spekulationen gemacht. Dabei wird sie jedoch keineswegs immer als ein Instrument des Teufels angesehen. Im Gegenteil, sie tritt unserer Kenntnis nach weit häufiger als ein Instrument Gottes auf, der mit ihrem selbst getätigten oder befohlenen Einsatz entweder die sündige Menschheit insgesamt strafen will oder seine Feinde und die jeweils Ungläubigen vernichtet. Beigetragen zu dieser „Gottgefälligkeit“ der Bombe haben wesentlich Bilder aus der Johannes-Apokalypse, in denen Feuer vom Himmel fällt, Flüsse ausgedorrt, Quellen verseucht und Menschenleiber verbrannt werden. Ein atomarer Holocaust könnte mit Worten nicht viel besser beschrieben werden, wie es in der Offenbarung geschieht. 

Die Sakralisierung der Bombe durch Robert Oppenheimer

Die „Sakralisierung der Bombe“ begann mit der Stunde ihrer Taufe, denn die erste Atombombe, die am 16. Juni 1945 in der Wüste von Los Alamos explodierte, trug den Namen „Trinity“, Dreifaltigkeit. Der „Vater der Bombe“, der Atomphysiker Robert Oppenheimer (1904 - 1967) hatte sich von zwei Gedichten seines Lieblingspoeten John Donne (1572 - 1631) zu dieser Bezeichnung inspirieren lassen. In einem davon wird das apokalyptische Motiv von Tod und Auferstehung angesprochen. Dort heißt es: „Wie West und Ost auf allen flachen Karten – und ich bin eine – eins sind, so berührt der Tod die Auferstehung.“  Donne beschreibt den Dreifaltigen Gott (Trinity) als eine Art Vergewaltiger, der sein williges „Opfer“ durch Terror zur Heiligkeit zwingt: „Bezwinge mich und richte alle Kraft darauf, mich zu brechen, schüren, brennen und neu zu formen“, liest Oppenheimer bei dem Renaissance Dichter, als er darüber nachgrübelt, wie er die erste Atombombe benennen soll.
Eine weitere Inspiration, um das Ungeheuerliche in Worten zu fassen, entlehnte Oppenheimer aus dem indischen Kulturkreis. Zwei Tage vor der Explosion hatte er, selber des Sanskrits mächtig, einige Zeilen aus dem Original der Bhagavadgita übersetzt. Als er dann den ersten atomaren Pilz erblickte, kam ihm erneut das indische Kriegsgedicht ins Gedächtnis: „Ich erinnerte mich einer Zeile aus der Hindu Schrift, der Bhagavadgita. Vishnu [...] verwandelt sich in eine vielarmige Gestalt und sagt: ‚Jetzt bin ich der Tod geworden, der Zerstörer der Welt.’ Wir dachten wohl alle etwas ähnliches.“ Bei der Explosion klammerte sich Oppenheimer an den Pfosten im Kontrollstand und deklamierte laut: „Wenn das Licht von Tausend Sonnen – Am Himmel plötzlich bräch’ hervor – Zu gleicher Zeit, das wäre – Gleich dem Glanz dieses Herrlichen.“

Die Hindu-Bombe

Obgleich der Begriff von der „islamischen Bombe“ als religiöse Metapher zuerst die Runde um die Welt machte, fand die „Hindu-Bombe“ oder „Brahmanen-Bombe“ eine weit umfassendere Sakralisierung und das aus drei Gründen: Einmal wegen Oppenheimers oben genanntem Zitat aus der Bhagavadgita; dann aus der Tatsache, dass in vielen anderen traditionellen Heiligen Texten Indiens von Waffensystemen die Rede ist, die an A-Bomben erinnern; und drittens weil dort ausgehend von sakralen Yoga-Techniken das Zündung einer „inneren Atombombe“ gelehrt wird.

Häufig verweisen Hindu-Ideologen der Religiösen Rechten auf die Bhagavadgita-Sätze Oppenheimers, um zu „beweisen“, dass die Atombombe ihren eigentlichen Ursprung im indischen Kulturkreis hat und dass der traditionelle Hinduismus schon in Urzeiten mit modernster Technik kombiniert wurde. „In Indien werden Oppenheimers Worte zunehmend durch einem neuen Typus von Hindu-Aktivisten zitiert. Für sie zeigt sein Gebrauch ihrer Heiligen Texte, dass die Hindu-Ideen von der Göttlichkeit mit der modernen Zeit verknüpft sind. Feuer und Feuerrituale sind ein wesentliches Element des Hinduismus. Sie sagen, dass das Antlitz des Schöpfergottes Vishnu wie ein nuklearer Blitz aufleuchtet.“ – schreibt der Journalist Robert Marquand.



 Im Sanskrit bedeutet Schrift „shastra“ und Waffe „shaastra“. Es ist ein tief eingesessenes Konzept der indischen Kultur, dass man die Schrift in der einen und die Waffe in der anderen Hand hält. (9) Tatsächlich wimmelt es in den traditionellen Texten Indien von Superwaffen. Im Nationalepos Mahabharata ist von Sprengsätzen die Rede, die einen Zerstörungseffekt wie „fallende Sonnen“ haben, die „gigantische Boten des Todes“ sind und die „alles zu Asche verbrennen“. Der Held Arjuna muss versprechen, von einer Waffe mit dem Namen Brahmasira keinen Gebrauch gegen Menschen zu machen, weil sie ansonsten die Erde vernichten werde. Auch in dem Epos  Ramayana kommt eine Waffe zum Einsatz, von der es heißt, sie sei „stärker als die Hitze von Tausend Sonnen.“
 Krishna (Vishnu), Shiva und Rama sind Indiens Nukleargötter. Aber nicht nur die „Bombe“, sondern ebenso ihr gesamtes militärisches Umfeld wurde mythologisiert: Der Name der Mittelstreckenrakete „Agni“ leitete sich von dem indischen Feuergott gleichen Namens ab. „Trishul“, eine andere Raketengattung, bedeutet „Dreizack“ und verweist wiederum auf Lord Shiva und seine tödliche Waffe. Auch die verschiedenen indischen Atom-Tests tragen religiöse Namen wie „das Lächeln des Buddha“ (1974) und „Shakti“ (1998).
 Die „Bombe“ ist somit in Indien zu einem kulturellen Phänomen geworden, das sowohl die Innenwelt wie die Außenwelt gläubiger Hindus in höchste Erregung versetzt. A-Bomben „explodieren“ deswegen nicht nur auf den Versuchgeländen in Pokhran, sondern auch in den Feuerimaginationen indischer Yogis und in den Propaganda-Schriften der Religiösen Rechten. Für sie „sind Nuklearwaffen ein Herzstück in ihrer Vision von Indien und sie werden als nichts Geringeres angesehen als die technische Manifestation einer göttlichen Kraft oder spirituellen Energie, die sowohl die politische wie die militärische Macht untermauern.“

Der XIV. Dalai Lama und die Hindu-Bombe

Die erste indische Atombombe wurde am vermeintlichen Geburtstag des Buddhas gezündet (1974) und trug den Namen „lächelnder Buddha“. Diese für eine Nuklearexplosion erstaunliche Bezeichnung mag auch deswegen zustande gekommen sein, weil das Oberhaupt des tibetischen Buddhismus, der XIV. Dalai Lama, mit dem Ereignis in einem mittelbaren Zusammenhang stand. In einem geheimen „Deal“ zwischen dem indischen Ministerpräsidenten Jawaharlal Nehru und Washington wurde nämlich 1958 vereinbart, dass Indien dem Religionsführer Asyl gewährt und dass es als Gegenleistung die Hilfe der USA beim Aufbau eines Atomwaffenprogramms durch die Ausbildung von 400 indischen Wissenschaftlern erhält, die dann später die „Bombe“ gebaut hätten.

 Despite the Dalai Lama’s constant affirmations, still repeated today, that his flight took place without any external influence, it was in fact played out months in advance in Washington by high military officials. Everything went as planned. In 1959, the American-trained guerillas collected His Holiness from his summer residence (in Lhasa). During the long trek to the Indian border the underground fighters were in constant radio contact with the Americans and were supplied with food and equipment by aircraft. We learn from an “initiate” that “this fantastic escape and its major significance have been buried in the lore of the CIA as one of the successes that are not talked about. The Dalai Lama would never have been saved without the CIA” (Grunfeld, 1996, pp. 155-156).The flight, organized by the CIA and tolerated by the Chinese, was later mythologized by the western press and the Dalai Lama himself into a divine exodus. There was mysterious talk of a “mystic cloud” which was supposed to have veiled the column of refugees during the long trek to India and protected them from the view of and attack by the Chinese enemy. The CIA airplanes which gave the refugees air cover and provided them with supplies of food became Chinese “reconnaissance” flights which circled above the fleeing god-king but, thanks to wondrous providence and the “mystic cloud”, were unable to discern anything.
 India sheltered Dalai Lama for nuclear technology – US aide /
 `Gen. Eisenhower believed that India could be persuaded to grant
poilitical asylum to the Dalai Lama, but knew he would have to offer
some very strong incentives. Indian Prime Minister, Jawaharlal Nehru,
was a notorious hard bargainer, and the favour Gen. Eisenhower was
asking carried great risk to India,'' Mr. Corson said in his summary of
``The Dalai Lama and the Indian Bomb''.

“Buddha has smiled”: The Dalai Lama and the Indian atomic tests of 1998

In the opinion of the Indian military as well, the religion of the Buddha appears to be not so pacifist as it is presented to us here in the West. Why else would the first Indian nuclear weapons tests (in 1974) have been referred to under the secret code of “The Lord Buddha has smiled!”? Why were the spectacular tests in 1998 deliberately launched on the birthday of the Gautama Buddha? (Focus, 21/1998, p. 297; Spiegel, 21/1998, p. 162). In fact the sole “living Buddha” at this time, the Dalai Lama, has a profound interest in the Indian atomic tests. For him ("as the smiling third party”) a confrontation between the two Asian giants (China and India) would be of great political advantage. It was thus only logical that the “god-king” from Tibet gave the demonstration of a nuclear capability by his host country the Buddhist blessing. While the whole world, especially the heads of state of the G8 countries gathered at the time in Birmingham, protested sharply (President Bill Clinton spoke of “a terrible mistake”) the Tibetan “Nobel peace prize winner” approved of the Indian bomb. “India should not”, said the Dalai Lama “be pressured by developed nations to get rid of nuclear weapons. ... It should have the same access to nuclear weapons as developed countries. ... The assumption of the concept that few nations are ok to possess nuclear weapons and the rest of the world should not — that's undemocratic”  (Associated Press, May 13, 1998). But the disastrous implication of such a statement is that any nation ought to be able to acquire nuclear weapons simply because other countries also possess them. It should be obvious that the Indian public was enthusiastic about the Kundun’s approbation. “If a man of peace like Dalai Lama can approve of India's nuclear position,” one Mamata Shah wrote on the Internet, “Gandhi too would have no hesitation in approving it” (Nospamlchow, Newsgroup 8).

In addition, the whole nuclear display between India and Pakistan symbolically heralds the Shambhala war prophesied in the Kalachakra Tantra. The bomb of the smiling Buddha was “the signal for the Pakistanis to forcefully pursue the development of  the Islamic bomb” and to test it (Spiegel, 21/1998) — a foretaste of what awaits us when (according to the Shambhala myth) Buddhists and Moslems face each other in the final battle.

Die christliche Bombe

Der Abwurf der Atombomben über Hiroshima und Nagasaki löste in den USA,  ein allgemeines Interesse an Bibelprophezeiungen und an der Johannesapokalypse im besonderen aus. Man verwies damals darauf, die Bombe sei von dem Apostel Petrus vorhergesagt worden. Am Tag des Herrn, heißt es im 2. Petrus-Brief, „wird der Himmel prasselnd vergehen, die Elemente werden verbrannt und aufgelöst, die Erde und alles, was auf ihr ist, werden (nicht mehr) gefunden.“ (2. Petrus 3: 10) Aus dieser Zeit stammt auch ein apokalyptischer Bestseller mit dem Titel „Dieses Atomzeitalter und das Wort Gottes“ (This Atomic Age and the word of God). Eine populäre Kurzfassung davon wurde im Readers Digest abgedruckt. Der christlich fundamentalistische Autor Wilbur Smith nutzte damals die Existenz der Nuklearwaffen als einen Beweis dafür, dass die wortwörtliche Auslegung der Bibel richtig sei. „So wurde die Atombombe zu einem sehr bedeutsamen Ereignis in der Geschichte des apokalyptischen Glaubens Amerikas.“ – fasst der Religionssoziologe Paul Boyer seine Studie über die „Zeichen der Endzeit“ zusammen. 
  Wie stark sich Apokalyptik und kriegerischer Messianismus in allen Glaubensrichtungen ausweiten  zeigen die renommierten Religionsforscher Victor und Victoria Trimondi, deren letzten Bücher große Medienereignisse waren, in ihrem neuen Standardwerk über den global sich ausbreitenden Doomsday-Wahn. „Die Endzeit-Ideologien aller Fundamentalisten weisen dieselben apokalyptischen Grundmuster auf, so die These der beiden Autoren. Wobei der Gott des einen, der Teufel des anderen ist und umgekehrt. Apokalyptik, warnen die beiden, ist keine fromme Spinnerei, sondern höchst gefährlich, weil sie zu grausamen Religionskriegen führen könne. Apokalyptiker glauben fest, dass durch die Zerstörung der bestehenden bösen und sündigen Welt eine neue gute und paradiesische Welt geschaffen werden kann.“ (Aus Sonntagsblatt – Titelstory vom 12.02.06:  „Mahdi, Jesus, Messias – Wie endzeitliche Prophetien die Nahostpolitik prägen“)
www.trimondi.de/Komparativ/Nuklear.htm
www.trimondi.de/SDLE/Part-2-09.htm#atomicbomb
www.trimondi.de/SDLE/Contents.htm
www.tibet.ca/en/newsroom/wtn/archive/old?y=1999&m=8&p=11_8

GLB

 https://disinfo.com/2013/12/climate-change-deniers-backed-secret-network-billionaires/




www.desmogblog.com/2012/12/06/international-forum-globalization-kochtopus-stalling-climate-progress
"The Kochs cashed in by polluting our planet - economists would call them free-riders - and now they wield their wealth to rig the rules in their own favor...Leading an epic propaganda effort by the broader fossil fuel industry, global climate cooperation may face no bigger barrier blocking progress today than these two individuals of undue influence."

 "The tentacles of the Kochtopus: What you need to know about the financiers of the Radical Right"
thinkprogress.org/climate/2011/04/04/207816/kochtopus/

www.blogforarizona.com/.a/6a00d8341bf80c53ef017c3859e14e970b-pi

prezi.com/0_wyaom0httg/ifgs-kochtopus-mapping-the-influence-of-koch-cash/

"Acting as a single financial and political entity, the two oil barons from Wichita are today's top spenders on efforts to stop climate policy solutions in the planet's most polluting nation, and hold hostage any progress in Washington that underpins the deadlock at COP 18 in Doha. Advancing constructive UN climate negotiations requires urgent and substantial changes in domestic US dynamics to reduce the role of the Kochs specifically - and private money generally - corrupting policy outcomes," the report states.

hive mind propaganda and more

« America’s Persecuted Minority : Big Business » (1961)

Pasionaria du capital

« En tant qu’avocate de la raison, de l’égoïsme et du capitalisme, je cherche à atteindre les hommes d’esprit où qu’ils se trouvent », expliquait Ayn Rand (1905-1982) dans les prospectus invitant ses lecteurs à soutenir sa quête. Contrairement à ce que pourrait suggérer l’extrait ci-dessous, Ayn Rand n’était ni une illuminée ni une marginale. Emigrée d’Union soviétique, elle s’installe en 1926 aux Etats-Unis et devient scénariste à Hollywood, romancière à succès, essayiste politique, enseignante dans les universités américaines les plus prestigieuses. Son combat contre toute forme d’intervention publique bénéficiera d’une audience immense. M. Alan Greenspan, gouverneur de la Réserve fédérale américaine de 1987 à 2006, fut vivement influencé par la pensée d’Ayn Rand, dont il partagea le combat politique
www.monde-diplomatique.fr/mav/99/RAND/18028

noetic-jabberwocky.blogspot.fr/2011/08/gnostic-propaganda-hive-mind-you-are.html


What Nietzsche realized was that man must understand that life is not governed by rational principles. Life is full of cruelty, injustice, uncertainty and absurdity. There are no absolute standards of good and evil which can be demonstrated by human Reason. There is only naked man living alone in a godless and absurd world. Modern industrial, bourgeois society, according to Nietzsche, made man decadent and feeble because it made man a victim of the excessive development of the rational faculties at the expense of human will and instinct.

Against the tendencies of bourgeois society, Nietzsche stressed that man ought to recognize the dark and mysterious world of instinct -- the true life force. "Du sollst werden, der du bist," Nietzsche wrote. "You must become who you are." Excessive rationality, an over-reliance on Human Reason, does little more than smother the spontaneity necessary for creativity. For man to realize his potential, he must sever his dependence on reason and the intellect and instead, develop his instincts, drive and will. Christianity, with all its restrictions and demands to conform, crushes the human impulse to life. Christian morality must be obliterated because it is fit only for the weak and the slave.
Nietzsche said that the reason Christianity triumphed in the Roman world was that the lowest orders -- the meek and the mild -- wanted to inherit the earth from their aristocratic superiors. The lower orders were trying to strike back and subdue their superiors. They did this by condemning as evil those traits which they lacked: strength, power and the zest for life. Instead, the Christians made their own low and wretched lives the standard of all things to come. If you deviated from this standard, you were shackled with guilt. In his book, The Anti-Christ of 1888, Nietzsche wrote that:

Christianity has waged a war to the death against this higher type of man. . . . Christianity has taken the side of everything weak, base, ill-constituted, it has made an ideal out of opposition to the instinct of strong life. . . . Christianity is a revolt of everything that crawls along the ground directed against that which is elevated.

www.historyguide.org/europe/lecture3.html

Like Nietzsche, the Russian novelist FYODOR DOSTOEVSKY (1821-1881) attacked the fundamental world view of the Enlightenment, that great age of human reason. In all his novels, Dostoevsky viewed man as innately depraved, irrational and rebellious. In his novella, Notes From the Underground (1864), the narrator rebels against all plans or schemes for social improvement. He is critical of rationalists, liberals, positivists, humanists and socialists in their endeavor to improve the lot of mankind by fashioning a society based on abstract principles of human happiness. The Underground Man rebels against both science and reason. For the Underground Man, there are no absolute, universal or timeless truths to which all men ought to conform. The world, for Dostoevsky, is a terrifying world of naked wills all engaged in conflict with one another. All men do not seek happiness, says Dostoevsky. There are some, like the Underground Man, who choose suffering because it gratifies them. These individuals are repelled by peace, wealth, security and happiness. They do not want to be robots in some sterile, positivist world in which everything fits into one box or another. For the Underground Man, by following irrational impulses and engaging in irrational acts, human beings assert their individuality. In essence, they prove that they are free. The man who is truly free defines his existence according to his own needs and not those needs or standards that have been culturally created by society. As the Underground Man admits, "the rational faculty is simply 1/20th of all my faculties of life; life is more than reasoning, more than simply extracting square roots.

view of society

 A Critique of the Holistic and Metaphysical View of Society

According to the doctrines of universalism, conceptual realism, holism, collectivism, and some representatives of Gestaltpsychologie, society is an entity living its own life, independent of and separate from the lives of the various individuals, acting on its own behalf and aiming at its own ends which are different from the ends sought by the individuals. Then, of course, an antagonism between the aims of society and those of its members can emerge. In order to safeguard the flowering and further development of society it becomes necessary to master the selfishness of the individuals and to compel them to sacrifice their egoistic designs to the benefit of society. At this point all these holistic doctrines are bound to abandon the secular methods of human science and logical reasoning and to shift to theological or metaphysical professions of faith. They must assume that Providence, through its prophets, apostles, and charismatic leaders, forces men who are constitutionally wicked, i.e., prone to pursue their own ends, to walk in the ways of righteousness which the Lord or Weltgeist or history wants them to walk.
mises.org/humanaction/chap8sec2.asp


 Intolerance and propaganda by the executioner's or the soldier's sword are inherent in any system of heteronomous ethics. The laws of God or Destiny claim universal validity, and to the authorities which they declare legitimate all men by rights owe obedience. As long as the prestige of heteronomous codes of morality and of their philosophical corollary, conceptual realism, was intact, there could not be any question of tolerance or of lasting peace. When fighting ceased, it was only to gather new strength for further battling. The idea of tolerance with regard to other people's dissenting views could take root only when the liberal doctrines had broken the spell of universalism. In the light of the utilitarian philosophy, society and state no longer appear as institutions for the maintenance of a world order that for considerations hidden to the human mind pleases the Deity although it manifestly hurts the secular interests of many or even of the immense majority of those living today. Society and state are on the contrary the primary means for all people to attain the ends they aim at of their own accord. They are created by human effort and their maintenance and most suitable organization are tasks not essentially different from all other concerns of human action. The supporters of a heteronomous morality and of the collectivistic doctrine cannot hope to demonstrate by ratiocination the correctness of their specific variety of ethical principles and the superiority and exclusive legitimacy of their particular social ideal. They are forced to ask people to accept credulously their ideological system and to surrender to the authority they consider the right one; they are intent upon silencing dissenters or upon beating them into submission.

instruct.westvalley.edu/lafave/Metaphys.htm#Metaphysical Views

en.wikipedia.org/wiki/Pita

 Pita is a slightly leavened wheat bread, flat, either round or oval, and variable in size. Its history extends far into antiquity, since flatbreads in general, whether leavened or not, are among the most ancient breads, requiring no oven or utensils to make.

Pita or pitta is a term used to denote several different types of bread in many Mediterranean, Balkan and Middle Eastern cuisines. It is prevalent in Greece, Cyprus, the Balkans, North Africa, the Levant, Iran, Armenia, Turkey, and parts of the Indian Subcontinent.

Matse : en.wikipedia.org/wiki/Matzo         

 At the Passover seder, it is customary to eat matzah made of flour and water ; matzah containing eggs, wine, or fruit juice in addition to water is not considered acceptable for use at the seder. The flour can be made from the five grains mentioned in the Torah: wheat, barley, spelt, rye and oats.

There are numerous explanations behind the symbolism of matzah. One is historical: Passover is a commemoration of the exodus from Egypt. The biblical narrative relates that the Israelites left Egypt in such haste they could not wait for their bread dough to rise; the bread, when baked, was matzah. (Exodus 12:39). The other reason for eating matza is symbolic: On the one hand, matza symbolizes redemption and freedom, but it is also lechem oni, "poor man's bread." Thus it serves as a reminder to be humble, and to not forget what life was like in servitude. Also, leaven symbolizes corruption and pride as leaven "puffs up". Eating the "bread of affliction" is both a lesson in humility and an act that enhances the appreciation of freedom.
Another explanation is that matza has been used to replace the pesach, or the traditional Passover offering that was made before the destruction of the Temple. During the Seder the third time the matza is eaten it is preceded with the Sefardic rite, "zekher l’korban pesach hane’ekhal al hasova". This means "remembrance of the Passover offering, eaten while full". This last piece of the matza eaten is called afikoman and many explain it as a symbol of salvation in the future.
The Passover Seder meal is full of symbols of salvation, including the opening of the door for Elijah and the closing line, “Next year in Jerusalem,” but the use of matzah is the oldest symbol of salvation in the Seder.

  
en.wikipedia.org/wiki/Chapati

 Chapatis are made from a firm dough made from flour (whole grain common wheat), 'Atta' in Urdu/Hindi/Punjabi/Bengali, and water. Some people also add salt and/or oil to the dough. Small portions of the dough are rolled out into discs much like a tortilla, using a rolling pin. The rolled-out dough is thrown on the preheated dry skillet and cooked on both sides. In some regions it is only partly cooked on the skillet, and then put directly on a high flame, which makes it blow up like a balloon. The hot air cooks the chapati rapidly from the inside. In some parts of northern India (e.g. Punjab) and Pakistan, this is called a phulka (that which has been inflated).


     en.wikipedia.org/wiki/Tortilla


A tortilla (or flour tortilla to differentiate it from other uses of the word "tortilla") is a type of thin flatbread made from finely ground wheat flour. Originally derived from the corn tortilla (tortilla in Spanish means "small torta", or "small cake"), a bread of maize which predates the arrival of Europeans to the Americas, the wheat flour tortilla was an innovation after wheat was brought to the New World from Spain while this region was the colony of New Spain. It is made with an unleavened, water based dough, pressed and cooked like corn tortillas.
Flatbread tortillas have been eaten for thousands of years in north, northwest and northeast Mexico, where they are a staple, as well as many southwestern US Native American tribes. More recently, other countries have begun producing them to serve the expatriate Mexican market and the growing demand for Mexican food, particularly in North America, Europe and Eastern Asia.
Tortillas are commonly prepared with meat to make dishes such as tacos, burritos (a dish originating in northern Mexico), and enchiladas. Tortillas are also used to make baleadas, a typical dish from Honduras.
In appearance and use tortillas are rather similar to the South Asian chapati. Tortillas are also very similar to the unleavened bread popular in Arab, eastern Mediterranean and southern Asian countries, though thinner and smaller in diameter. In China, there is the laobing (烙餅), a pizza-shaped thick "pancake" that is similar to the tortilla. The Indian Roti, which is made essentially from wheat flour is another example.


en.wikipedia.org/wiki/Polenta
  Polenta is cornmeal boiled into a porridge and eaten directly or baked, fried or grilled. Polenta is an Italian word, derived from the Latin for hulled and crushed grain, especially barley-meal. Maize was not cultivated in Europe until the early 16th century

As it is known today, polenta derives from earlier forms of grain mush (known as puls or pulmentum in Latin or more commonly as gruel or porridge), commonly eaten since Roman times. Before the introduction of corn from the New World in the 16th century, polenta was made with such starchy ingredients as farro, chestnut flour, millet, spelt, or chickpeas.
Polenta has a creamy texture due to the gelatinization of starch in the grain, though it may not be completely homogeneous if a coarse grind or hard grain such as flint corn is used.
Polenta has historically been a peasant food. The reliance on maize, which lacks readily accessible niacin unless cooked with alkali to release it, as a staple caused outbreaks of pellagra throughout the American South and much of Europe until the 20th century.
 italianfood.about.com/od/polentarecipes/a/aa030498_2.htm
 Polenta Recipe

the avalon project

 
 The Bull of Pope Adrian IV Empowering Henry II to Conquer Ireland. A.D. 1155.
 avalon.law.yale.edu/medieval/bullad.asp 

 There is indeed no doubt, as thy Highness doth also acknowledge, that Ireland and all other islands which Christ the Sun of Righteousness has illumined, and which have received the doctrines of the Christian faith, belong to the jurisdiction of St. Peter and of the holy Roman Church. Wherefore, so much the more willingly do we grant to them that the right faith and the seed grateful to God may be planted in them, the more we perceive, by examining more strictly our conscience, that this will be required of us.

 Thou hast signified to us, indeed, most beloved son in Christ, that thou dost desire to enter into the island of Ireland, in order to subject the people to the laws and to extirpate the vices that have there taken root, and that thou art willing to pay an annual pension to St. Peter of one penny from every house, and to preserve the rights of the churches in that land inviolate and entire. We, therefore, seconding with the favour it deserves thy pious and laudable desire, and granting a benignant assent to thy petition, are well pleased that, for the enlargement of the bounds of the church. for the restraint of vice, for the correction of morals and the introduction of virtues, for the advancement of the Christian religion, thou shouldst enter that island, and carry out there the things that look to the honour of God and to its own salvation. And may the people of that land receive thee with honour, and venerate thee as their master; provided always that the rights of the churches remain inviolate and entire, and saving to St. Peter and the holy Roman Church the annual pension of one penny from each house. If, therefore, thou dost see fit to complete what thou hast conceived in thy mind, strive to imbue that people with good morals, and bring it to pass, as well through thyself as through those whom thou dost know from their faith, doctrine, and course of life to be fit for such a work, that the church may there be adorned, the Christian religion planted and made to grow, and the things which pertain to the honour of God and to salvation be so ordered that thou may'st merit to obtain an abundant and lasting reward from God, and on earth a name glorious throughout the ages.

 It is interesting to note that the claim of Adrian IV., here advanced, to jurisdiction over all islands was founded, as we learn from John of Salisbury, on the forged donation of Constantine (v. Book iii. No. iii.). Urban II. had disposed of Corsica under the same pretension. Lord Lyttleton in his still valuable History of Henry II. (vol. v. p. 67) speaks as follows concerning this whole transaction: "Upon the whole, therefore, this bull, like many before and many since, was the mere effect of a league between the papal and regal powers, to abet and assist each other's usurpations; nor is it easy to say whether more disturbance to the world, and more iniquity, have arisen from their acting conjointly, or from the opposition which the former has made to the latter! In this instance the best, or indeed the sole excuse for the proceedings of either, was the savage state of the Irish, to whom it might be beneficial to be conquered, and broken thereby to the salutary discipline of civil order and good laws."

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 Agrarian Law; 111 B.C.   avalon.law.yale.edu/ancient/agrarian_law.asp

In the early Roman Republic there were three kinds of land: private land, common pasture, and public land or land of the public domain, which was rented to private entrepreneurs. By the second century B C, however, much of the public land was treated by its occupants as though it were private. Despite early laws limiting the amount which could be occupied, the wealthy amassed gigantic holdings a tendency encouraged by the growing importance of the olive and the vine, and especially of ranching At the same time there was a steady exodus of the small farmers to the city, partly because the continued demands of military service made farming increasingly hazardous, partly because of the predatory instincts of the great landowners, partly because the small farm was now at a competitive disadvantage. The result was an impoverished, restless, and unproductive urban population.
In 133 B C. Tiberius Sempronius Gracchus, the plebeian tribune, attempted to improve the situation by enacting in the Tribal Assembly legislation which (1) limited the amount of public land rented by one person to 500 jugers (about 330 acres), (2) ordered the State's repossession of all lands in excess of this, (3) assigned these lands to the poor in lots of thirty jugers for a small annual rent, (4) appointed a board of triumvirs, as a land commission, to repossess and to redistribute this land.

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en.wikipedia.org/wiki/Sol_Goldman
 - online.wsj.com/article/SB122108942858221349.html
 

www.isj.org.uk/?id=618
The language itself is highly problematic and emotive. The use of the term “prostitute” is regarded as a denigrating word used for women who are forced into selling sex through poverty and exclusion, while the use of the term “sex worker” is seen as dignifying an activity which reflects and compounds women’s oppression. This article does not suggest that sex work is “a job like any other”—however, the term sex work will be used, first because it avoids the moral condemnation often attached to the word prostitute. Second, this term is used because women who directly sell sex on the streets, in flats or in brothels are only a subset of a much larger number of women who work in the sex industry.¹ The modern sex industry is a multibillion dollar industry, which generates huge profits for both transnational corporations and criminal gangs. The sex industry is difficult to define because it encompasses a huge range of diverse activities


With the rise of capitalism that changed. Prostitution in the 19th century occurred on a much greater scale than in previous societies. It was fed by the massive social dislocation as people were driven from agriculture into the manufacturing system. The urbanisation, poverty and large scale migration which characterised 19th century capitalism produced conditions in which brothels sprang up around the globe. In his book London Labour and the London Poor, written in the 1850s, Henry Mayhew described how women in seasonal and insecure trades were frequently driven into prostitution at certain times of the year.Thus milliners, whose skills were only in demand during the London society “season”, became particularly associated with prostitution. Socialist anarchist Emma Goldman quoted a study called Prostitution in the Nineteenth Century to describe the conditions that fuelled the growth of prostitution:
Although prostitution has existed in all ages, it was left to the 19th century to develop it into a gigantic social institution. The development of industry with vast masses of people in the competitive market, the growth and congestion of large cities, the insecurity and uncertainty of employment, has given prostitution an impetus never dreamed of at any period in human history.tempelreportages.blogspot.fr/2009/09/streng-gelovige-beleggers-investeren-in.html

http://www.yangtijdschrift.be/editorhtml.asp?page=20014L13
www.trouw.nl/tr/nl/5009/Archief/archief/article/detail/2691702/1994/09/14/EX-PORNOKONING-JOOP-WILHELMUS-RAAKTE-STEEDS-MEER-GEISOLEERD-TOT-HET-DOEK-VIEL-Twaalf-uur-na-vrijlating-uit-de-gevangenis-verdronken-in-Dordtse-haven.dhtml
 www.panorama.nl/crimipedia/charles-geerts

Perversion for Profit: The Politics of Pornography and the Rise of the New Right

 While America is not alone in its ambivalence toward sex and its depictions, the preferences of the nation swing sharply between toleration and censure. This pattern has grown even more pronounced since the 1960s, with the emergence of the New Right and its attack on the "floodtide of filth" that was supposedly sweeping the nation. Antipornography campaigns became the New Right's political capital in the 1960s, laying the groundwork for the "family values" agenda that shifted the country to the right.

Perversion for Profit traces the anatomy of this trend and the crucial function of pornography in constructing the New Right agenda, which has emphasized social issues over racial and economic inequality. Conducting his own extensive research, Whitney Strub vividly recreates the debates over obscenity that consumed members of the ACLU in the 1950s and revisits the deployment of obscenity charges against purveyors of gay erotica during the cold war, revealing the differing standards applied to heterosexual and homosexual pornography. He follows the rise of the influential Citizens for Decent Literature during the 1960s and the pivotal events that followed: the sexual revolution, feminist activism, the rise of the gay rights movement, the "porno chic" moment of the early 1970s, and resurgent Christian conservatism, which now shapes public policy far beyond the issue of sexual decency.
www.cup.columbia.edu/book/978-0-231-14886-3/