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This content originally appeared on CounterPunch.org and was authored by Jeffrey St. Clair.
This post was originally published on Radio Free.
The post Genocide When You See It appeared first on CounterPunch.org.
This content originally appeared on CounterPunch.org and was authored by Jeffrey St. Clair.
This post was originally published on Radio Free.
A newspaper clipping glimpsed in a new documentary is headlined “New Mexico’s Infant Mortality Highest in U.S., Report Says.” Lois Lipman’s film explains why that rate is so high for babies, as well as for others, especially Indigenous and Hispanic inhabitants, in her gripping First We Bombed in New Mexico. Onscreen Tina Cordova, born and raised at Tularosa, only 30 miles from the Trinity Site, declares: “We are the first victims of the atomic bomb.” While the title of Lipman’s gripping 95-minute chronicle may be derived from Joseph Heller’s 1967 satirical antiwar play We Bombed in New Haven, this new production, which won jury and audience awards at the Santa Fe International Film Festival, is in the tradition of anti-nuclear bomb nonfiction classics such as 1982’s The Atomic Café, Judy Irving/Chris Beaver’s 1982 Dark Circle, Jim Heddle’s 1984 Strategic Trust: The Making of Nuclear Free Palau, Dennis O’Rourke’s 1986 Half Life, and Robert Stone’s 1988 Oscar-nominated Radio Bikini.
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Image by Asim Z Kodappana.
What we feel defines who we are and what we believe. Such a statement seems obvious to the point of tautology. Yet we often don’t behave as if we genuinely credit it. Many of us are, despite increasingly savage attacks from neofascist champions of unreason, still children of the Enlightenment. And broadly, the Enlightenment dream was to strengthen people’s reasoning powers to the point where they would persuade one another through logical, rational argumentation and public debates conducted with impeccable calm. Feelings were irrelevant to this project, unnecessary, potential bearers of error. Gottfried Wilhelm Leibniz, one of the fathers of calculus, expressed this rationalist attitude especially clearly in 1679 when he wrote about his pet project to create a universal language, declaring with poignant optimism, “The only way to rectify our reasonings is to make them as tangible as those of the Mathematicians, so that we can find our error at a glance, and when there are disputes among persons, we can simply say: Let us calculate, without further ado, to see who is right.”
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Salvador Allende.
Chilean writer Ariel Dorfman is probably best known to Americano audiences for his play Death and the Maiden, a parable about torture that Roman Polanski adapted for the big screen in 1994, starring Sigourney Weaver and Ben Kingsley (there were two other versions, a 2016 Iranian reboot plus 2020’s The Secrets We Keep, with Noomi Rapace and Chris Messina). From 1970-1973 the Buenos Aires-born Dorfman served as a cultural and press advisor to Salvador Allende, the democratically elected socialist president of Chile. In 1971 Dorfman co-authored How to Read Donald Duck, Imperialist Ideology in the Disney Comic, which has just been re-published by OR Books.
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Image by Li-An Lim.
It’s not true that humanity is committing suicide, as exemplified by the COP28 farce of a climate summit. The world’s industrialists and financiers are committing humanity to ecocide. More than ever, it’s easier to imagine the end of the world than the end of capitalism.
Death by capitalism. That phrase has a certain catchy feeling to it. But it’s no joke, is it? No, no joke at all.
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Image by Ashwini Chaudhary(Monty).
In the Twilight of the Idols, in one of his more peckish, dyspeptic moments, Nietzsche opined about freedom in terms that bear a striking resemblance to the deranged fever dreams of the modern American authoritarian Right. He declared:
“The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us…Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization.”
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As the nuclear industry flooded the commons with reassuring deception, Iodine 131 and a wide range of other radioisotopes were being ingested by the region’s children and mothers, women and men, plants and animals. The federal, state and local governments refused to compile a database or to track the health of the people in the area.
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Photograph Source: IAEA Imagebank – CC BY-SA 2.0
Japan’s Tokyo Electric Power Company (TEPCO) is proceeding with its widely criticized plan to release more than a million tons of “treated” radioactive wastewater from the Fukushima Daiichi Nuclear Power Plant into the Pacific Ocean over the next 30 years. Concerned scientists and citizens continue to question the safety of TEPCO’s choice to use ocean dilution as their solution to the radioactive pollution from the plant’s disastrous 2011 meltdown. Dissent includes experts from Beyond Nuclear and the Bulletin of Atomic Scientists.
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Photograph Source: IAEA Imagebank – CC BY-SA 2.0
Japan’s Tokyo Electric Power Company (TEPCO) is proceeding with its widely criticized plan to release more than a million tons of “treated” radioactive wastewater from the Fukushima Daiichi Nuclear Power Plant into the Pacific Ocean over the next 30 years. Concerned scientists and citizens continue to question the safety of TEPCO’s choice to use ocean dilution as their solution to the radioactive pollution from the plant’s disastrous 2011 meltdown. Dissent includes experts from Beyond Nuclear and the Bulletin of Atomic Scientists.
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Image by Etienne Girardet.
If capitalism is such a natural outcome of human nature, why were systematic violence and draconian laws necessary to establish it? And if greed is the primary motivation for human beings, how could the vast majority of human existence have been in hunter-gatherer societies in which cooperation was the most valuable behavior?
Cheerleaders for capitalism — who generate endless arguments that greed is not only good but the dominant human motivation — tend to not dwell on the origination of the system, either implying it has always been with us or that it is the “natural” result of development. Critics of capitalism, interestingly, seem much more interested in the system’s origins than are its boosters. Perhaps the bloody history of how capitalism slowly supplanted feudalism in northwest Europe, and then spread through slavery, conquest, colonialism and routine inflictions of brute force makes for a less than appealing picture. It is not for nothing that Marx wrote, “If money … ‘comes into the world with a congenital blood-stain on one cheek,’ capital comes dripping from head to foot, from every pore, with blood and dirt.”
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The relationship between politics and occultism is often misunderstood. Despite popular conceptions of Nazi esotericism, or depictions in folk horror films like The Wicker Man, throughout modern history occult spirituality has regularly interwoven with progressive social movements.
Mitch Horowitz is a historian of alternative spirituality, and in his new book, Modern Occultism, he presents a sprawling history of the occult, looking at its revival in Renaissance-era Europe and the threads that connect it to antiquity and the present. While he examines many different strains within occultism, including ones associated with fascist and far-right movements, Horowitz presents a frequently liberatory view—socially and personally—of the diverse movement.
In this interview, edited for length and clarity, we discuss the radical history of occultism, and where the occult stands in relation to politics today.
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