Tag Archives: society

Let Children out of Politics.

There has been a vortex of fiery opinions on the controversial Netflix film “Cuties,” directed by French Senegalese Maimouna Maimouna Doucoure as her debut feature. I first heard of the movie while checking on Twitter feed filled with vehement subjective narratives divided -yet again-by the in-vogue trend of racially charged political views, which seems to blur the ambit of art for art’s sake appealing to the universal audience. But the unified viewpoint on the provocative representation of sexualized pre-adolescent girls weighs against the film’s thematic slogan of liberation from oppression, come what may.

The movie has gained a cult status among self-professed progressive keyboard warriors, defenders of social inequality, when in fact, they are seldom in contact with the people they speak for or even get together in their daily lives. That said, the movie has become something of a visual manifesto of social activism, rather than a joy of cinematic experience that bestows a sensory pleasure and mental piquancy on viewers. No pornification and the misguided display of sexual oppression in children’s figures can be sublimated into art. Children are not a medium of political efficacy or a vehicle of personal ambition. The sexualization of children imitating adult acts is counter-productive in translating onto screen per se the socially disfranchised class consciousness in a highly secular society where the income level defines individuals’ worth. Little girls in skimpy attires, gyrating and eyeing in a way that makes them the cult of Ishtar at a Babylonian temple where girls offer their bodies to strange men for holy prostitution. Or shall I say it is a revisionist adaption of “Pretty Baby” or “Lolita” directed by a black woman whose directorial debut is undoubtedly impressive and provocative in the BLM wake?

It amazes me to see people think themselves rational and reasonable when they are just self-professed egoists illustrated with their ostentatiously abstract view of social reality that seems to be out of touch with their own class. They regard “Cuties” as telltale cinematic radical feminism and socialism with a view to liberation by the parody of the reality. However, these intellectuals oversee or willfully ignore the truth about human nature: physical, rather than metaphysical; it is tactile rather than theoretical. Our faculty of mind is affected by the works of the senses and of the imaginations. To this effect, ‘Cuties” will adversely affect people’s judgment when their eyes direct toward the visual feast of perverted pleasure because the impulse, when arisen by stimuli, defeats Ego, voids the Superego, and commandeers false promise of liberation with rapacious sensuality.

Gaslighting

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There is no more wondrously enigmatic than a man, as betokened in the Spinx’s riddle about the metamorphosis of a man from a quadruped to a tripod. A metaphysical shapeshifter, an astute apprentice to whatever entity is deemed promising, a man is by nature spiritually tenuous in its consistency of adhering to principles of Reason. Concerning the duplicitous nature of a man, no one but Albert Einstein has perspicacious knowledge about human nature. Einstein himself was a genuinely curious admixture of polarities: mad, smart, indifferent, humane, distinguished, ordinary, failing, and excelling, without a hint of arrogance in a semblance of condescendence ingratiating himself with the populace. Accordingly, I find his wise sayings apposite to the several swings of things I have seen in every spectrum of daily life.

The fallacy of human judgment deprived of sensitivity that is apparent in most of the social phenomena aptly applies to Einstein’s following adage: “Two things are infinite: the universe and human stupidity.” A man knows one thing but disregards the other in the glorified appellation of a lofty cause of elevated human dignity that people are likely to oversee in the ordinary daily landscape. To illustrate, the current campaign against the systematic police brutality in the wake of the deaths of George Floyd and Michael Brown is indubitably just and noble in its effort of ending the institutionalized racism in the States. However, the people actively involved in the movement – politicians, activists, celebrities, and the rest of the populace – do not seem to include the feelings of others who are socially outcast whom they can see everywhere in the daily landscape.

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The category of the weak and the persecuted should not be limited to people of particular creed or race. Still, it should also encompass those who suffer from daily persecutions by their superiors, peers, and even family members in that relaxed and light-heartedly enforced “Just a job,” “Just a kidding,” or “just a passion of the moment,” which doesn’t mean much. This disguised bullying is an illustration of “Gaslighting,” manipulating someone by callously and sordidly psychological means into doubting his or her sanity when it does not fault the faculty of the mind. The spirit of the victims of gaslighting is only too acute and perceptible to ignore, and the result of the virtuous endurance of socially acceptable bullying is the high rate of suicide and mental illness that people tend to overlook.

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The slogan of “Black Life Matters’ itself indicates the ignorance of other lives as well in the sense that it only promotes the dignity of specific people. Whereas, many other people are subject to daily mistreatment of individualities and dignities based on personal differences in external elements and dispositions that make them distinguished from the majority. Take the fictional Arthur Fleck, the wretched man behind the mask of Joker. Fleck is a victim of abuses that have stunned his growth into a confident individual finding meaning in life. Instead, because of his timid appearance dubbed in fumbling mannerism, Fleck is a subject of ridicule, a good-for-nothing clown whom all the members of society regardless of race and gender from top to bottom taunt and ignore. His invisibility caused by ignorance of people carries him over the edge of his sanity. However, people love to hate him, accuse him of being a villain to wreak havoc on the innocent people loved by all. What’s appalling about the plenary inquisition of Fleck is that it happens in the reality of life where many suffer from the inward pain of separation and misunderstanding from the society that is supposed to protect them. The community turns its back on the nameless individuals who do not fit into the social category of the Weak.

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The fatuous conception of social equality is then null and void in advocating the well-being of the weak in all aspects of social life. The definition of the weak includes all who feel vulnerable, prone to emotional scars callously inflicted by the brutes of the sense. The Twitter Community, for instance, is the most exclusive of all other social media under the disguise of the magnificent liberality of free opinions. It can hurt the soft-spoken and people of delicate constitution trying to find a supportive community where they can share and spread knowledge regardless of elitist discrimination. The high number of followers is the prerequisite of respectability in the digital social meritocracy. The insularity of each community from within is reminiscent of Salem, the island of the lords of flies, and other subliminal lands of nowhere you are likely to imagine in SC-Fi fictions. The viscosity of educational achievements, social appellation, and physical appearance decides the affability of your tweets, making you endear to the qualification of the followers that your twitter pal has amassed. The more unique tweets are, the less popular they are. Forget the lexical queerness due to different linguistic families. The tweets denoting solipsistic musings or solitude in sadness are not welcome. In other words, tweets should be as delightful as an ascending lark. Otherwise, they will not even bother to read your considerate tweets.

The stupidity of people amazes me in every possible variety of forms and degrees, and the reaction to their reflection is all the more mesmerizing in superb wonderment. I wonder if people know that when they champion one cause, they are also excluding the other, which is closer to where they live and work. On the train, on the bus, in stores, in offices, people are ignoring the weak. All of this is the comedy of errors, the infinite stupidity of humans. Einstein saw and knew it, and I am confident that he continues to see it with his arms folded, looking down upon his posterity from his chair of knowledge of the eternal universe, and say, “I told you so.”

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She-Ras, Xenas, and Wonder Women

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Ancient Amazonians courtesy of google

Before the mercantile empire of ‘Amazon’ amid the Sea of the Internet, there once was an eponymous band of fierce women warriors whose famed ferocity and fearlessness was enshrined in the Classical literature and history. It is said that they were real women soldiers living in ancient Eurasia with husbands and children who seemed to know something about how to maneuver the sphere of personal life and that of military commitments. The subject of this mysterious ancient militant women from this month’s National Geographic History intends to deconstruct such mysticism surrounding the factual evidence thereof and demystify the origin of the meta women fighters modern feistily feminists and politicians love to panegyrize.

First, the origin of Amazonian warriors comes not from the Amazonian jungle who are believed to be scantily clothed with breasts deformed women prone to attack men without reason. They were, in fact, the female warriors among Scythian and other nomadic Steppe cultures across the Eurasian plain as embedded in Homer’s The Illiad, Herodotus’s Histories, and Plato’s Laws. The recent discoveries of 4 female corpses bearing combat-related injuries, such as slashed ribs, fractured skulls, and broken arms are claimed to be of the lost Amazonians prevalently seen among Scythian women riding to battle alongside their men.

Notwithstanding the above archeological excavation and factual evidence, my personal sentiment toward the adulation of the female combatants is anything but the elevated opinions about them. Although Homer in The Iliad praises Amazonians for being the equals of valorous men, I wonder if he would have wanted to take one of them as his better half in reality. Plato in Laws recommends that boys and girls should be trained for horse-riding, archery, javelin-throwing, etc., which is very indeed commendable, but I opine that no every girl should be forced into such training because every girl is not of the same aptitude or disposition. Of all these complacently abstract perspectives on women soldiers, Herodotus seems to be only one who has a comparatively objective view on Amazonians not as a glorified tribe of female bravery but as a tribe of women freed from conventional conjugality. They were a group of shipwrecked women tended by local men with whom they moved to new lands and happily lived after while maintaining their own separately private lives as something of common law marriage couples.

The modern perspectives on the Amazonians as a manifestation of gender equality in the spheres of domestic and public life exceedingly lionize the necessity of upending what is perceived as traditionally patriarchal gender roles peculiar to the biological characteristic of men and women. Needless to say, the word “Equality” is highly admirable and desirable, especially on the frontline of livelihood, but you can’t force everyone – that is every woman- to be as aggressive or belligerent as these ancient female warriors were in fighting everyday strains of life. Besides, I see there are more widespread issues of racism, classism, lookism, and agism than sexism in daily life because womanliness adorned with beauty and sex appeal armed with the art of seduction can work wonder in every place, helping her to achieve social mobility. Reading the article intent upon the historical evidence of these Amazonians makes me realize that the advocation of public sentiment in practice overrules the consideration of single individuality in theory.

vertigo – chapter eleven

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“Starry Night” by Vincent Van Gogh

It is the star above her that governs her conditions. Iris knows that the fault is not entirely in herself but mostly in the lucky star that does not seem to know where to find its beneficiary. The star was born when Libra and Capricorn were met in the house of Aquarius on the nineteenth hour of a blustery snowy wintry night. The star hangs on the vault of nightly celestial ballroom among the other stars twinkling merrily and boldly but alone in a corner of the limitless dome, twinkling ruefully and dutifully as if it were trying to signify its insignificant presence on the nocturnal cosmic stage. For this lone star has not found its beneficiary, the ascribed terrestrial hair of its power, and without it, the star cannot become a lucky star. Which is a tragedy for both Iris and her star.

In fact, Iris’s existential frustration or noogenic neurosis agrees to what Shakespeare was suspected of harboring in all his life. Surely, the Bard was a very successful playwright and poet who marched in a parade of famed hits in his time, but he was wrestling with a doubt whether it was Fate or Freedom of Will that governed human lives as conveyed in his works, such as “Julius Caesar”, “Othello”, and “Hamlet”. The characters of these plays fight for their causes as masters of their fates, but the consequences are not entirely fortuitous in bliss. That’s why the Greek soldier and historian Thucydides regarded vain hope imbued with a paroxysm of flattering confidence and blind devotion to the law of attraction as a dangerous hubris to one’s philosophy of life.

Hope plays its role as a morale booster when one sees it as a card of chance in awareness of odds in one’s favor. In this manner, one does not have to think about it but can fight with every hope of winning. This also relates to a principle of Logotheraphy: the less one cares, the more one can without stress for success. But alas, my dear reader, to pour lead into the wound, all the aforesaid needs luck as the Bard chips in thus: “There is a tide in the affairs of men, which taken at the flood, leads on to fortune.” A tide of the deep wide ocean of Life that arises from the heart of the ocean to surge in bounty of fortune to a weary wayfarer on the land is what Iris has been waiting for till now.

All this thought, all this doubt about her so-called life – the existential frustration- are vexing her mind and crippling her faculties of the mind like vermin, so much that she feels utterly disoriented and deserted in the crossroads of life. The faith she has begun to lose with reasons justifiable only to herself, meaning of life she still hasn’t found, Iris finds herself lost in the Labyrinth where the Minotaur is roaming around to find his prey. And she does not have the hero Theseus nor Ariadne for help. Iris must find the way out anyhow for her dear life. But one thing is certain my dear reader; that although fortune’s malice or absence might conspire to overthrow her state, her feisty and recalcitrant mind will eventually exceed the compass of her will of fortune with a triumphant laugh.

‘In Pursuit of Civility: Manners and Civilization in Early Modern England’ by Keith Thomas – review

In Pursuit of Civility: Manners and Civilization in Early Modern EnglandIn Pursuit of Civility: Manners and Civilization in Early Modern England by Keith Thomas

My rating: 5 of 5 stars


We live in an age of casual manners that would alarm the folks who still remember when letters and rotary telephones were the prime means of communication, not to speak of those in days of yore. But the leniency of manners is not a thing of our age, but it has been constant of every age as a note faintly scribbled on a tablet discovered in an ancient Roman archaeological site reveals, “Today’s kids are rude imps.” Which also brings us to the ensuing questions of what defines civility. Does civility equate submissiveness with anachronistic fogyism and therefore must be overruled with unrelenting individualism? Keith Thomas’s In pursuit of civility delves into the history of civility in England in an attempt to reach the subjectivity of civility as a universal social cohesion to live harmoniously as citizens of the world.

Civility is a tacitly agreed social duty, a state of refinement equivalent to one’s moral character that subsumes civilization in its widest sense, opposite barbarism, a primordial state of beastliness dispossessed of all things antonymous with humanity. Originally derived from the Greek word, “barbarous,” meaning a person whose speech was incomprehensible, a dichotomy between the civilized and the barbarian has retained its rhetorical utility throughout the centuries: Civility is of good manner and good citizenship, whereas barbarianism denotes vulgarity, ignorance, and violence. Thomas discourses that civility as the crucial index of a country’s social harmony and political stability has set a template for a leviathan module of defining civilization, the end product of cultural, moral, and material condition of the civilizing process. That is, where civility reigns, there is civilization and therefore humanity. For civility sprang from a necessity of communal life rather than from an abstract ideology to subjugate the unseemly at the low rungs of the social ladder. Surely, the aristocrats refined a distinctive code of manners as the merit of the elites to distinguish themselves from the melee, but in a wider picture of a society, civility was a must to make all lives easier to live as they, especially the middle class and the working class, strove to progress by being interdependent of each other for economic gains. Thomas points out that intensive labor raised people above rude and sordid barbarism and begets arts by which human life is civilized because productive, labor-driven industry is the bedrock of civility from which economic, artistic, and intellectual benefits ensue.

Thomas unpicks that nowadays politeness is synonymous with effeminacy, acquiescence, servility, foppishness, kowtowing, even, as opposed to the fierce slogan of “equality to all.” Politeness is politically and socially and liberally misconstrued as a weakness of character or diffidence of self-esteem or an exotic cultural custom. People misidentify politeness, a set of good behaviors as servility because they are foolishly led to a belief that politeness is an anachronistically incoherent legacy of the racist conservative history of the past that they must thwart with full force and effect. However, Thomas benevolently keeps us in a positive light in this vacuum of civility by saying that what we have these days is “a new and more equal form of civility,” which indicates that we as a collective human enterprise is not retrogressing but progressing toward the better future if we understand that civility is as important in an egalitarian society as in a hierarchical one by learning to disagree without being disagreeable. All in all, this is a highly informative read accessible to the general reader who regards politeness as sweetness of the mind and who extends it to all humankind as a citizen of the world.