
Beyond Resentment: On Imperial and Indigenous Return
Another use of the imperial past is possible: one that does not collapse empire into nationality, one that assumes overlapping rather than contradicting spheres.
Another use of the imperial past is possible: one that does not collapse empire into nationality, one that assumes overlapping rather than contradicting spheres.
In politics, a term can have multiple meanings, to the point that, through rhetoric and semantic confusion, people can be convinced to assiduously pursue their own disempowerment.
When a myriad of local voices make the same complaint, we are in the presence of a genuine (as opposed to media generated) universal.
This year, celebrations of the taking of Granada have been repudiated by the establishment left, including a platform by the name of Granada Abierta, together with Podemos, who described them as an ode to cruelty and genocide. In contrast, VOX has called for the 2nd of January to be declared a national holiday.
Today, we might find Dune’s imagery allegorical. The world, or the public sphere, has in many respects been rendered inhospitable. The once baroque diversity of cultural forms has been drastically reduced. A desertscape has replaced the lush filigree characteristic of more traditional societies.
One can pour money into a village, but if there are simply no businesses on which to spend it, those who receive that money will quickly use it to buy goods and services at a nearby city. Similarly, politics can promote values, but if we lack the communal context in which to exercise these and in which these might be passed on, nothing will come of it. Like rain on concrete, it may get the ground wet, but nothing will grow.
The Twelvetide is an open gate to benevolent magic, to mages and faeries, a time in which we may recognize what is exalted, as the wise men did, by exchanging gifts and thereby seeing exaltation in each other.
It is no wonder that an un-Sophianic culture would promote enmity between men and woman, viewing history as a protracted conflict of the genders and marriage as a procrustean bed, with procreation contradictorily thought of both as unnecessary burden and selfish environmentally-harmful indulgence.
The strategy of the super-woke failson anticipates resistance by using terms and premises that the establishment cannot rebuff without rebuffing its own basis. He acts as real-world, unpaid HR department officer. This is a means for proving his ambition and ability to police discourse, that is, his managerial competence. At bare minimum, this provides an escape valve for the frustrated failson to take his anger out on culturally deprivileged groups (‘hicks,’ ‘deplorables’) while reinforcing hegemonic discourse.
We should be open to receiving wholeness and beauty, open to the transcendent as it manifests in the bizarre fact of harmony, the startling presence of relationship. In this way we may manifest our oikos in all its coherence, its unity, and avoid developing the kind of resentment that would have us go about compulsively deconstructing our neighbor’s identity.