notes 4 today: 2016-12-14 (The Protestant Control Ethic, and Relativism; Uniting With Mexicans; Gaming The Olympics; Poor Ritualization And Superstition)

title: The Protestant Control Ethic, and Relativism*

The implications of Max Weber’s connection between the Protestant Work Ethic— and how it evolved to buttress capitalist efficiency and productive obsessions—has some grand implications also for non-protestant inhabitants that have nevertheless been exposed to the protestant types (whether through already living in their community, or being victims of a culturally protestant empire). The effects (victimage) goes beyond being a mere colonial subject or the product of a neo-civilizing project (i.e. through missionaries), but to the way these encountered others were regarded by the deep-seeded protestant motives of their imposers. The logic is as follows:

Were the hard working Protestant types truly influenced by an obsession to get in to heaven and prove to themselves that they were the chosen ones—reflected in their secular successes, i.e. how capitalist they were—also would be their motives to discourage and obsesses over what others were doing, for they would be potential heaven-bound competition. This current in counter-tension with the forces within their Protestant culture that wanted to destroy non-Christian culture of “the savages” and carry out the Christian call to bring them in to the fold, but nevertheless I think that this was/is an actual undercurrent that seems evident in the obsessions of governing/policing the behavior of others. It might also go a long way to explain, in part, why Western programs since Lutheran ideas have failed so miserably to establish successfully dominated subjects despite huge advantages to hegemony. This conflicting agenda might be endemic to relations with imperial subjects. It has morphed several times over during many generations, but can roughly be stated now as the fear that others are doing something that oneself is missing out on; so rather than miss out on something special, one then just takes away the ability from others to have that something special to happen (through policing), or you make sure the events are captured and mediated on the news, in pornography, in advertisements, and somehow one’s own tentacles are entwined in the sinews of others.

To summarize: what was once a religious based deep fear and deep obsession that others might be the alternates who get in to heaven, is now a deeper fear and obsession that others might be having joy that does not include oneself or is not permitted first by oneself, and the goal is to actively erode the ability of others to do this. I think such deep, consciousness-buried, motives are wielded by among others, the Neo-Cons, and why within their psyche they truly must feel uneasy most of the time UNTIL they can see their projects of “full spectrum dominance” realized.

*I intuit that it is co-emergent with the rest of this argument herein, that an amoral relativism also conquers the minds of westerners under the capitalist yoke. Everything becomes valued in terms of its relative value—it becomes a mean towards the ultimate and only end which was originally one’s own acceptance in to heaven (with limited seating) but is now one with the most wealth and status, as designated in socio-economic terms.

title: Mexicans For Resident, 2017+ (Uniting With Mexicans)

For fear of being named ignorant and quixotic, I stall putting my name to such gross simplifications and stereotypes as may be contained herein, but for love of my dreams of a better world and in union with my fellow humans, I stall no longer. I am going to briefly speak (outline) my vague hopes in a people (Mexicans, especially those now in the USA) that I think naturally wield most of the answers the western humans need help with, whether or not either group knows it.

¡Español es la lengua de la revolución! The much more indigenous central Americans who yet speak Spanish due to early European colonialism—ranging from southern Mexico to Honduras and Guatemala—are now in significant numbers in the United States, and what a loss to us all if they are forcibly removed or feel compelled to leave these lands behind. I think Subcomandante Galeano (formerly Subcomandante Marcos) had an immediate intuitive sense of the decency and potency of these darker-skinned people a long time ago, which was in part what drew him to them. Whether or not this was true for him, it is certainly true for me, and I feel drawn to them for what I empirically observe. They are the embodied realization of so many of my idealizations.

They blow the leaves of others for economic surviving, but they leave their own leaves to sow eco-systemic thriving. First generation Mexicans, Hondorans, Guatemalans, and others I’ve encountered from Central and South America, still have cultural wisdom and often first-hand experience with agriculture, something northern Americans have all but forgotten. Their poorer places of origin are less dependendent on machinery for food production, a real benefit to their non-esoteric yet precious wisdom. They have voluntary simplicity built in to so many aspects of their lives, and are chastised often for living in such close quarters which is really something to be applauded by any who speak of reducing carbon. The culture of the Mexicans that have migrated to the United States is largely invisible (subaltern), even to the radical eyes who have utopian hopes and carry them out with intentional communities. May this not remain the case…

The Mexicans usually do not fancy to dress themselves in revolutionary ideology or ideas, which perhaps speaks to how truly revolutionary they are, in their naked unadorned selves. They ride bikes while we drive cars, they huddle together while we drift further apart, they relax and listen to music while we push relentlessly forward for profit or to pay debts we’ve allowed ourselves to incur. Perhaps not as radical as some un-contacted peoples, but fortunately for us we are in contact with them and they can do a lot for us just by following their examples, to help us realize our radical dreams. Learning Spanish can go a long way in going a long way with them. However, this is a time limited opportunity. The second generation Mexicans are imperiled by the American consumer culture whilst our generation and younger are actively being sterilized to the fertile opportunities that migrate in as pollen on the wind.

May we consciously open ourselves up to their beautiful ways and habits for a needed cross pollination, and so too their language so that we may learn so many balancing remedies that western culture is so obviously lacking. Again as reminder, I sense this is for a limited time only. ¡Adelante!

title: Gaming The Olympics

Merely an observation that there is a quasi-predominance of water games in the Olympics and it has come to favor those places and countries with a history of water interaction. Oceania, and previous coastal people’s prestige have set the tone with the engineering and adoptions of these games in to the canon of athletics, to the dis-benefit of largely arid and land locked nations (Mongolia?) as well as poorer ones (the two are not always in correlation), though not surprisingly sports are a reflection of political and sociological realities.

Yet, we do spend very little time as a species in the water regardless of our location relative to bodies of water, but still there are a whole slew of water events that require grand and esoteric infrastructural investment to propagate.

title: Poor Ritualization And Superstition

As a probable factor of how superstition grew in to cultural normativity, a hypothesis I am chewing on is that there were one or a series of poor teachers of some older, non-superstition imbued practice. For example, the original creators and practitioners of a Shamanic-vibration practice to acutely alter consciousness would as they aged probably teach a new generation, if the practice were found to be particularly useful by the culture. As generations wear on, there is a likelihood that a poor teacher and/or a quack practitioner who didn’t have the essentials of the ritual down, would continue the practice anyways and after some generations of this, and the uncritical cultural reverence for the practice, albeit now a morphed one, would render the practice impotent and empty, bereft of its original real energy. Rather than ridding themselves of the voided practice, cultures that are built on strict adherence to tradition fill in the gaps of the lacking-practice with a faith (belief) in the power of the practice without any real tangible evidence. Superstitions are part and parcel of this process, and they emerge to protect and keep people from straying from the practice or belief in its power; bad things may happen to those who commit sacrilege.


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