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Daily Archives: August 15, 2022
Earth religion – Wikipedia
Posted: August 15, 2022 at 6:54 pm
Earth-centered religion or nature worship is a system of religion based on the veneration of natural phenomena.[1] It covers any religion that worships the earth, nature, or fertility deity, such as the various forms of goddess worship or matriarchal religion. Some find a connection between earth-worship and the Gaia hypothesis. Earth religions are also formulated to allow one to utilize the knowledge of preserving the earth.
According to Marija Gimbutas, pre-Indo-European societies lived in small-scale, family-based communities that practiced matrilineal succession and goddess-centered religion[2] where creation comes from the woman. She is the Divine Mother who can give life and take it away. In Irish mythology she is Danu, in Slavic mythology she is Mat Zemlya, and in other cultures she is Pachamama, Ninsun, Terra Mater, Nwa, Matres or Shakti.
In the late 1800s, James Weir wrote an article describing the beginnings and aspects of early religious feeling. According to Boyer, early human was forced to locate food and shelter in order to survive, while constantly being directed by his instincts and senses. Because human's existence depended on nature, men began to form their religion and beliefs on and around nature itself. It is evident that human's first religion would have had to develop from the material world, he argues, because humans relied heavily on his or her senses and what s/he could see, touch, and feel. In this sense, the worship of nature formed, allowing humans to further depend on nature for survival.[3]
Neopagans have tried to make claims that religion started in ways that correspond to earth religion. In one of their published works, The Urantia Book, another reason for this worship of nature came from a fear of the world around primitive man.[4] His mind lacked the complex function of processing and sifting through complex ideas. As a result, man worshiped the very entity that surrounded him every day. That entity was nature. Humans experienced the different natural phenomena around him, such as storms, vast deserts, and immense mountains. Among the first parts of nature to be worshiped were rocks and hills, plants and trees, animals, the elements, heavenly bodies, and even man himself. As primitive man worked his way through nature worship, he eventually moved on to incorporate spirits into his worship.[4]
The origins of religion can be looked at through the lens of the function and processing of the human mind. Pascal Boyer suggests that, for the longest period of time, the brain was thought of as a simple organ of the body. However, he claims that the more information collected about the brain indicates that the brain is indeed not a "blank slate."[5] Humans do not just learn any information from the environment and surroundings around them. They have acquired sophisticated cognitive equipment that prepares them to analyze information in their culture and determine which information is relevant and how to apply it. Boyer states that "having a normal human brain does not imply that you have religion. All it implies is that people can acquire it, which is very different."[5] He suggests that religions started for the reasons of providing answers to humans, giving comfort, providing social order to society, and satisfying the need of the illusion-prone nature of the human mind.[5] Ultimately, religion came into existence because of our need to answer questions and hold together our societal order.
An additional idea on the origins of religion comes not from man's cognitive development, but from the ape. Barbara J. King argues that human beings have an emotional connection with those around them, and that that desire for a connection came from their evolution from apes. The closest relative to the human species is the African ape.[6] At birth, the ape begins negotiating with its mother about what it wants and needs in order to survive. The world the ape is born into is saturated with close family and friends. Because of this, emotions and relationships play a huge role in the ape's life. Its reactions and responses to one another are rooted and grounded in a sense of belongingness, which is derived from its dependence on the ape's mother and family. Belongingness is defined as "mattering to someone who matters to you ... getting positive feelings from our relationships."[6] This sense and desire for belongingness, which started in apes, only grew as the hominid (a human ancestor) diverged from the lineage of the ape, which occurred roughly six to seven million years ago.[6]
As severe changes in the environment, physical evolutions in the human body (especially in the development of the human brain), and changes in social actions occurred, humans went beyond trying to simply form bonds and relationships of empathy with others. As their culture and society became more complex, they began using practices and various symbols to make sense of the natural and spiritual world around them. Instead of simply trying to find belongingness and empathy from the relationships with others, humans created and evolved God and spirits in order to fulfil that need and exploration. King argued that "an earthly need for belonging led to human religious imagination and thus to the otherworldly realm of relating to God, gods, and spirits."[6]
The term earth religion encompasses any religion that worships the earth, nature or fertility gods or goddesses. There is an array of groups and beliefs that fall under earth religion, such as paganism, which is a polytheistic, nature based religion; animism, which is the worldview that all living entities (plants, animals, and humans) possess a spirit; Wicca, which hold the concept of an earth mother goddess as well as practice ritual magic; and druidism, which equates divinity with the natural world.
Another perspective of earth religion to consider is pantheism, which takes a varied approach to the importance and purpose of the earth and to the relationship of humans with the planet. Several of their core statements deal with the connectivity humans share with the planet, declaring that "all matter, energy, and life are an interconnected unity of which we are an inseparable part" and "we are an integral part of Nature, which we should cherish, revere and preserve in all its magnificent beauty and diversity. We should strive to live in harmony with Nature locally and globally".[7]
The earth also plays a vital role to many Voltaic peoples, many of whom "consider the Earth to be Heavens wife",[8] such as the Konkomba of northern Ghana, whose economic, social and religious life is heavily influenced by the earth. It is also important to consider various Native American religions, such as Peyote Religion, Longhouse Religion, and Earth Lodge Religion.
April 22 was established as International Mother Earth Day by the United Nations in 2009,[9] but many cultures around the world have been celebrating the Earth for thousands of years. Winter solstice and Summer solstice are celebrated with holidays like Yule and Dongzhi in the winter and Tiregn and Kupala in the summer.
Animism is practiced among the Bantu peoples[10] of Sub-Saharan Africa. The Dahomey mythology has deities like Nana Buluku, Gleti, Mawu, Asase Yaa, Naa Nyonmo and Xevioso.
In Baltic mythology, the sun is a female deity, Saul, a mother or a bride, and Mness is the moon, father or husband, their children being the stars. In Slavic mythology Mokosh and Mat Zemlya together with Perun head up the pantheon. Celebrations and rituals are centered on nature and harvest seasons. Dragobete is a traditional Romanian spring holiday that celebrates "the day when the birds are betrothed."
In Hindu philosophy, the yoni is the creative power of nature and the origin of life. In Shaktism, the yoni is celebrated and worshipped during the Ambubachi Mela, an annual fertility festival which celebrates the Earth's menstruation.[11]
Although the idea of earth religion has been around for thousands of years, it did not fully show up in popular culture until the early 1990s. The X-Files was one of the first nationally broadcast television programs to air witchcraft and Wicca (types of earth religion) content. On average, Wiccans - those who practice Wicca - were more or less pleased with the way the show had portrayed their ideals and beliefs. However, they still found it to be a little "sensationalistic". That same year, the movie The Craft was released - also depicting the art of Wicca. Unfortunately, this cinematic feature was not as happily accepted as The X-Files had been.[12]
A few years later, programs showcasing the aforementioned religious practices - such as Charmed and Buffy the Vampire Slayer - became widely popular. Although Charmed focused mostly on witchcraft, the magic they practiced very closely resembled Wicca. Meanwhile, Buffy was one of the first shows to actually cast a Wiccan character. However, since the shows focus was primarily on vampires, the Wiccan was depicted as having supernatural powers, rather than being in-tuned with the Earth.[12]
Other movies and shows throughout the last few decades have also been placed under the genre of Earth Religion. Among them are two of director Hayao Miyazaki's most well known films - Princess Mononoke and My Neighbor Totoro. Both movies present human interaction with land, animal, and other nature spirits. Speakers for Earth Religion have said that these interactions suggest overtones of Earth Religion themes.[13]
Some popular Disney movies have also been viewed as Earth Religion films. Among them are The Lion King and Brother Bear. Those who practice Earth Religion view The Lion King as an Earth Religion film mainly for the "interconnectedness" and "Circle of Life" it shows between the animals, plants, and life in general. When that link is broken, viewers see chaos and despair spread throughout the once bountiful land. Congruently, Brother Bear portrays interactions and consequences when humans disobey or go against the animal and Earth spirits.[13]
Other earth religion movies include The 13th Warrior, The Deceivers (film), Sorceress (1982 film), Anchoress (film), Eye of the Devil, Agora (film), and The Wicker Man (1973 film). These movies all contain various aspects of earth religion and nature worship in general.[13]
Many religions have negative stereotypes of earth religion and neo-paganism in general. A common critique of the worship of nature and resources of "Mother Earth" is that the rights of nature and anti-ecocide movements are inhibitors of human progress and development.[14] This argument is fueled by the fact that those people socialized into 'western' world views believe the earth itself is not a living being. Wesley Smith (of the conservative Discovery Institute which advocates for Intelligent Design ) believes this is "anti-humanism with the potential to do real harm to the human family".[14] According to Smith, earth worshipers are hindering large-scale development, and they are viewed as inhibitors of advancement.
A lot of criticism of earth religion comes from the negative actions of a few people who have been chastised for their actions. One such negative representative of earth religion is Aleister Crowley. He is believed to be "too preoccupied with awakening magical powers"[15] instead of putting the well-being of others in his coven. Crowley allegedly looked up to "Old George" Pickingill, who was another worshipper of nature who was viewed negatively. Critics regarded Pickingill as a Satanist and "Englands most notorious Witch".[15]
Crowley himself was "allegedly expelled from the Craft because he was a pervert."[15] He became aroused by torture and pain, and enjoyed being "punished" by women.[16] This dramatically damaged Crowleys public image, because of his lifestyle and actions. Many people regarded all followers of earth religion as perverted Satanists.[15]
Followers of earth religion have suffered major opprobrium over the years for allegedly being Satanists. Some religious adherents can be prone to viewing religions other than their religion as being wrong sometimes because they perceive those religions as characteristic of their concept of Satan worship. To wit, Witchcraft, a common practice of Wiccans, is sometimes misinterpreted as Satan worship by members of these groups, as well as less-informed persons who may not be specifically religious but who may reside within the sphere-of-influence of pagan-critical religious adherents. From the Wiccan perspective, however, earth religion and Wicca lie outside of the phenomenological world that encompasses Satanism.[17][18] An all-evil being does not exist within the religious perspective of western earth religions. Devotees worship and celebrate earth resources and earth-centric deities. Satanism and Wicca "have entirely different beliefs about deity, different rules for ethical behavior, different expectations from their membership, different views of the universe, different seasonal days of celebration, etc."[17]
Neo-pagans, or earth religion followers, often claim to be unaffiliated with Satanism.[19] Neo-pagans, Wiccans, and earth religion believers do not acknowledge the existence of a deity that conforms to the common Semitic sect religious concept of Satan. Satanism stems from Christianity, while earth religion stems from older religious concepts.[20]
Some earth religion adherents take issue with the religious harassment that is inherent in the social pressure that necessitates their having to distance themselves from the often non-uniform, Semitic sect religious concept of Satan worship. Having to define themselves as "other" from a religious concept that is not within their worldview implies a certain degree of outsider-facilitated, informal, but functional religious restriction that is based solely on the metaphysical and mythological religious beliefs of those outsiders. This is problematic because outsider initiated comparisons to Satanism with the intent of condemnation, even when easily refuted, can have the effect of social pressure on earth religion adherents to conform to outsider perception of acceptable customs, beliefs, and modes of religious behavior.
To illustrate, a problem could arise with the "other" than Satanism argument if an earth centered belief system adopted a holiday that a critic considered to be similar or identical to a holiday that Satanists celebrate. Satanists have historically been prone to adopting holidays that have origins in various pagan traditions, ostensibly because these traditional holidays are amongst the last known vestiges of traditional pre-Semitic religious practice in the west. Satanists are, perhaps irrationally, prone to interpreting non-Semitic holidays as anti-Christian and therefore as implicitly representative of their worldview. This is not surprising given the fact that this is, in fact, how many Christians interpret holidays such as Samhain. In spite of any flawed perceptions or rationale held by any other group, earth centered religion adherents do not recognize misinterpretation of their customs made by outside religious adherents or critics inclusive of Satan worshippers.
Organized Satan worship, as defined by and anchored in the Semitic worldview, is characterized by a relatively disorganized and often disparate series of movements and groups that mostly emerged in the mid-20th century. Thus, their adopted customs have varied, continue to vary, and therefore this moving target of beliefs and customs can not be justifiably nor continuously accounted for by earth centered religious adherents. Once a Satanist group adopts a holiday, social stigma may unjustifiably taint the holiday and anyone who observes it without discrimination as to whence and for what purpose it was originally celebrated. Given these facts, many earth centered religion devotees find comparisons to Satanism intrinsically oppressive in nature. This logic transfers to any and all religious customs to include prayer, magic, ceremony, and any unintentional similarity in deity characteristics (an example is the horned traditional entity Pan having similar physical characteristics to common horned depictions of Satan).
The issue is further complicated by the theory that the intra and extra-biblical mythology of Satan that is present throughout various Semitic sects may have originally evolved to figuratively demonize the heathen religions of other groups. Thus, the concept of Satan, or "the adversary", would have been representative of all non-Semitic religions and, by extension, the people who believed in them. Although, at times, the concept of the "other" as demonic has also been used to characterize competing Semitic sects. Amongst other purposes, such belief would have been extraordinarily useful during the psychological and physical process of cleansing Europe of traditional tribal beliefs in favor of Christianity. This possibility would account for the historical tendency of Christian authorities, for example, to deem most pagan customs carried out in the pagan religious context as demonic. By any modern standard, such current beliefs would violate western concepts of religious tolerance as well as be inimical to the preservation of what remains of the culture of long-persecuted religious groups.
Because of the vast diversity of religions that fall under the title of earth religion there is no consensus of beliefs.[21][22] However, the ethical beliefs of most religions overlap. The most well-known ethical code is the Wiccan Rede. Many of those who practice an earth religion choose to be environmentally active. Some perform activities such as recycling or composting while others feel it to be more productive to try and support the earth spiritually.[21] These six beliefs about ethics seem to be universal.
"An [if] it harm none, do what ye will."[21] Commonly worded in modern English as "if it doesn't harm anyone, do what you want."[24] This maxim was first printed in 1964, after being spoken by the priestess Doreen Valiente in the mid-20th century, and governs most ethical belief of Wiccans and some Pagans. There is no consensus of beliefs but this rede provides a starting point for most people's interpretation of what is ethical.[21][29] The rede clearly states to do no harm but what constitutes as harm and what level of self-interest is acceptable is negotiable.[21][23] Many Wiccans reverse the phrase into "Do what ye will an it harm none," meaning "Do what you want if it doesn't harm anyone."[24] The difference may not seem significant but it is. The first implies that it is good to do no harm but does not say that it is necessarily unethical to do so, the second implies that all forms of harm are unethical. The second phrase is nearly impossible to follow. This shift occurred when trying to better adapt the phrase into modern English as well as to stress the "harmlessness" of Wiccans. The true nature of the rede simply implies that there is personal responsibility for your actions. You may do as you wish but there is a karma reaction from every action.[24] Even though this is the most well-known rede of practice, it does not mean that those that choose not to follow it are unethical. There are many other laws of practice that other groups follow.[22]
The Threefold Law is the belief that for all actions there is always a cause and effect. For every action taken either the good or ill intention will be returned to the action taker threefold. This is why the Wiccan Rede is typically followed because of fear of the threefold return from that harmful action.[31]
This term is what Emma Restall Orr calls reverence for the earth in her book Living with Honour: A Pagan Ethics. She separates the term into three sections: courage, generosity and loyalty, or honesty, respect and responsibility. There is no evil force in Nature.[28][32] Nothing exists beyond the natural, therefore it is up to the individual to choose to be ethical not because of divine judgment. All beings are connected by the earth and so all should be treated fairly.[28] There is a responsibility toward the environment and a harmony should be found with nature.[29][33]
The following was written by the Church of All Worlds in 1988 and was affirmed by the Pagan Ecumenical Conferences of Ancient Ways (California, May 2730) and Pagan Spirit Gathering (Wisconsin, June 17).[30][34] The Pagan Community Council of Ohio then presented it to the Northeast Council of W.I.C.C.A.[30]
"We, the undersigned, as adherents of Pagan and Old and Neo-Pagan Earth Religions, including Wicca or Witchcraft, practice a variety of positive, life affirming faiths that are dedicated to healing, both of ourselves and of the Earth. As such, we do not advocate or condone any acts that victimize others, including those proscribed by law. As one of our most widely accepted precepts is the Wiccan Rede's injunction to "harm none," we absolutely condemn the practices of child abuse, sexual abuse and any other form of abuse that does harm to the bodies, minds or spirits of the victims of such abuses. We recognize and revere the divinity of Nature in our Mother the Earth, and we conduct our rites of worship in a manner that is ethical, compassionate and constitutionally protected. We neither acknowledge or worship the Christian devil, "Satan," who is not in our Pagan pantheons. We will not tolerate slander or libel against our Temples, clergy or Temple Assemblers and we are prepared to defend our civil rights with such legal action as we deem necessary and appropriate."[30][32][34][35]
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F.A.Q. Fundamental Beliefs – Church of Satan
Posted: at 6:54 pm
Why do Satanists worship The Devil?
We dont. Satanists are atheists. We see the universe as being indifferent to us, and so all morals and values are subjective human constructions.
Our position is to be self-centered, with ourselves being the most important person (the God) of our subjective universe, so we are sometimes said to worship ourselves. Our current High Priest Gilmore calls this the step moving from being an atheist to being an I-Theist.
Satan to us is a symbol of pride, liberty and individualism, and it serves as an external metaphorical projection of our highest personal potential. We do not believe in Satan as a being or person.
No. We are atheists. The only people who perform sacrifices are those who believe in supernatural beings who would consider a sacrifice to be some form of payment for a request or form of worship. Since we do not believe in supernatural beings there is no reason for a Satanist to make a sacrifice of any sort.
Satanism has strong rules prohibiting sexual activity with children and non-human animals. In fact, if a Church of Satan member abuses children sexually or otherwise, his membership is automatically terminated without possibility for re-instatement. The Church of Satan also does not accept anyone who is not legally adult as an Active Member. In Satanism, sexual activity is only advocated between consenting adults.
No. Our ritual is basically a form of self-therapy and is most often done in private. The three basic rituals are presented in The Satanic Bible by Anton Szandor LaVey and these do not demonstrate any type of abusive behavior.
There is no such thing. People who believe in some Devilish supernatural being and worship him are Devil-worshippers, not Satanists. Anton LaVey was the first to define Satanism as a philosophy, and it is an atheist perspective. Theistic Satanism is an oxymoronic term and thus absurd. In Satanism each individual is his or her own godthere is no room for any other god and that includes Satan, Lucifer, Cthulhu or whatever other name one might select or take from history or fiction.
When LaVey refers to an idea, concept, or quote derived or taken from someone else, he often cites the author, either in the paragraph or in the indexes of his books. If anything LaVey wrote seems similar to past concepts, oftentimes, he augmented it with modern circumstances as well as his own thoughts. Seeing that Satanism is a work in progress, an attempt for melding science with philosophy, we are fully justified in choosing the concepts of old, working with them in our context and taking them into the future. (If we didnt, who else would?) This is the same process used by scientists, doctors, psychologists, and many other professionals. Nothing would get done if individuals merely went along with established thought and never added to it. Its evolution, pure and simple.
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The clock is ticking on the Rohingya crisis – The Business Standard
Posted: at 6:53 pm
Approximately five years have passed since the violent persecution of Rohingyas by Myanmar authorities led to the consequent influx of refugees to Bangladesh. The government of Bangladesh has generously provided the Rohingyas safety and sanctuary, at a time when the anti-refugee sentiment was at its zenith in much of the European countries and the neighbouring countries of Bangladesh had turned their back on the Rohingya's plight.
The protracted inhabitation of the refugee community in Bangladesh has triggered a slew of detrimental consequences on the country, however, the country remains unswerving in supporting the community.
It seems that the international communities have grown visibly apathetic towards Rohingya's predicaments, as other pressing international crises in Afghanistan and Ukraine had transfixed world attention, consequently leading them to disregard the anguish of one of the most persecuted communities of the world.
In this context, the funding to sustain the Rohingya refugees has considerably dwindled, further amplifying the onus of sheltering and sustaining the community largely on Bangladesh. This is evidently at odds with the "burden-sharing principle" that is supposed to underpin the response of the world community towards the crisis.
The funding for the Rohingya crisis is framed, under the framework of the Joint Response Plan (JRP), a scheme that is renewed every year, and projects the financing to sustain the Rohingya refugees. The plan is spearheaded by Bangladesh and the country mobilises approximately 136 partners, of which 74 represents Bangladeshi organisations.
The JRP for 2022 has sought more than US$881million to support around 1.4 million people, including refugees and host communities.
However, the fund mobilisation of the preceding years had been dismal, on the heels of a concatenation of international crises Covid-19 induced economic stagnation, paralysing supply chain disruption, and the crisis in Afghanistan. The fund for humanitarian assistance that hovered around 72 and 75 percent of the aggregate spending the first three years since 2017, had diminished to 65 percent in 2020, with increasing apathy towards the Rohingya refugees, as the crisis continues to get obscured by the international community.
The lack of funding has impeded the distribution of food, basic health care and other support that the Rohingya community acutely needs. Besides, the Cox's Bazar region, that hosts the majority of the refugee community people, is distinctly vulnerable to climatic disasters, escalating the imbroglio of the refugees as well as the host communities.
Furthermore, the world is reeling from the repercussions occasioned by the pandemic, the after-effects of which still continue to reverberate in the form of paralysing inflation across the world. This is coupled with the prolonged Ukraine war, which has left the global supply chain in shambles, further worsening the predicament of developed and developing countries alike.
Bangladesh's economy is also grappling with this condition. In keeping with the world market, the economy of the county has endured skyrocketing inflation and economic woes. Besides, the general economic condition of the country doesn't bode well, as the graduation from the Low Developed Country (LDC) status will be accompanied with a litany of challenges.
In this context, sustaining Rohingya for an indefinite period isn't a plausible prospect for Bangladesh, as funding from the donors is poised to decline further in the future, thus putting more strains on Bangladesh's economy to solely fend for Rohingya.
Besides, the memories of gruesome persecution of the Rohingyas coupled with their deplorable living condition, meager resources and chronic unemployment has made Rohinyas distinctly prone to crimes and arguably enhances their susceptibility to radicalism. This has profound ramifications for the Cox's bazar region, which has been historically plagued by crimes, drug-trafficking and illicit trade.
Experts contend that the plunge in the funds will further exacerbate the perils of human trafficking, gang violence, drug-related crimes, domestic violence and early marriage, and will expose the Rohingya youths to the impulses of radicalism. Averting this consequence will require ensuring proper education and involving the Rohingya community in income-generating activities.
In the context of their prolonged deprivation in the camp, severed from their ancestral habitation, a spontaneous movement has recently gained traction among Rohingyas termed as "Go-Home Movement" which indicates Rohingya's heightened awareness and aspiration for a sustainable and dignified repatriation.
Thus, in the context of dwindling international funding and withering attention for the Rohingya refugee crisis, only two options might mold international response in resolving the crisis either, to further enhance support for the Rohingya in order to ensure the community safe and dignified life in the camp, or to mobilise international pressure in a manner to compel the Myanmar authorities in ensuring conducive condition for the repatriation of refugee, in accordance with zeitgeist of "Go-Home Movement".
However, the first option is not sustainable, given the sheer number of Rohingyas currently inhabiting Bangladesh, which is one of the most populated countries of the world and plagued by its own sets of challenges. Besides, the "Do No Harm" principle, one of the cornerstone norms underpinning international refugee governance, will be transgressed, as prolonged fostering of the refugees at the cost of host population will evidently elicit dissatisfaction from the host community. And this might sharpen the rifts between the refugee and the host communities.
Besides, the protracted crisis will deteriorate the security situation in the region. In this context, the second option which entails swift international action in pressurising the Myanmar government is more prudent and will yield sustainable solutions to the crisis.
At a time when the funds for the Rohingyas are dwindling, and when the international community has grown evidently disinterested in safeguarding the community, the sustainable course of action that the international community should undertake is the safe and dignified repatriation of the Rohingyas through international mechanisms. This will eliminate one of the pressing refugee crises of the world. If the world community however fails to resolve the crisis, the grievances and dissatisfaction among the new generation of the refugee community will pester, making them uniquely exposed to crime and radical overtures, thus destabilising the whole region.
The author is an international affairs researcher, currently affiliated with the Central Foundation for International and Strategic Studies (CFISS). His research interests include South Asian Security, Regionalism and Political Economy.
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The clock is ticking on the Rohingya crisis - The Business Standard
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Augustus Owsley Stanley III: The sound engineer who kickstarted the counterculture movement – Far Out Magazine
Posted: at 6:53 pm
Kings and Queens have always been shapers of society; King Tut shaped the Egyptian tourist industry, King Henry VIII worked wonders for the turtleneck trade, and The Acid King, Augustus Owsley Stanley III, defined the counterculture movement. Anyone from a long line of Augustus-es is bound to have some bearing on society, but in the tumbling dominos of culture, the third fellow in this long line of Kentuckian politicos presented a pivotal moment of diegesis that set pop culture on a different trip. This is the weird story of the wests wayward rock n Walter White.
The long and the short of it is that Augustus Owsley Stanley III brewed LSD so pure that Owsley is actually listed in the dictionary alongside the definition: An extremely potent, high-quality type of LSD. Tom Wolfe, the novelist who once wrote: The problem with fiction, it has to be plausible. Thats not true with non-fiction, coined this phrase. You could argue that Wolfe was the proto-voice of a generation and that he, along withKen Kesey, Jack Kerouacand other notable contributors, helped to give rise to pop culture. But every engine of influence needs fuel, and that was where Stanley III stepped in.
Before he became the chef behind a thousand epiphanies and crafted the sound of the Grateful Dead, he went against his family history of entering government and became a professional college drop-out. His window wouldnt arrive until 1963 when he was 28 years old. But before then, he was an Air Force pilot, a ham-radio operator, a broadcast engineer, a father and a twice divorcee. He was also a sporter of a Fu Manchu moustache that welcomed so many ladies he may as well have called it his Foof Manchu Muff Duster, a multiple petty-crime felon, and a student of Russian, French and ballet.
With a CV like that, do you think he was able to support himself as a professional dancer for long? Nada, his niche was yet to be foraged, but importantly, a point which has sadly almost become a footnote in his wildly unravelling life, he was also a geniusand that can help even the most vagrant of vagabonds.
In 1963, that vivacious intelligence led him to become a student at Berkley, and that was a critical year in our cultural history. You see, it seems very un-1960s-like to mention admin, but in 1963, the patent for LSD expired, and a lot of the culture thereafter spun out from that tie-dye three years where mind-bending was basically legalised. It wasnt just the hippies at it either. The CIA, an organisation that has seemingly welcomed more well-manicured arseholes than every one of Hugh Hefners pool parties combined, were dabbling in its kaleidoscopic properties to such an extent that they gave 297mg of it to an elephant called Tusko. Tusko died.
Stanley IIIs time had come. He took acid in 64 for the first time and heard The Beatles the following week. Stanley IIIs future seemed to be standing in his spinning vision, jangling the lab keys. He learned everything he needed to know about the synthesis of this potent danger in three weeks and was not the type to sit around wondering what best to do with that knowledge. If he were alive today, however, it would be here that he interjected and said that his aim in the lab was not to brew substances that got you high but to obey the transfiguring principles of alchemya notion that only someone who was high could understand.
Thus, it is clear from this imagined interjection that a collision of contributing factors occurred during this period: acid, music, and the bullshit to go along with it. Stanley III was a ready-made scion of the counterculture. However, a fourth tributary would join this trifectahis roommate and girlfriend at the time was Melissa Cargill, a skilled chemist and heir of the uber-wealthy Cargill-Macmillan family. How such a thing could happen is a mystery of fate. The result was that they had the know-how, funds, connections, and get-out-jail cards to make a real go at blowing the minds of a generation.
In fact, when they were selling cheap methedrine to raise funds to enter the acid trade, their bathtub lab was busted, but Stanley III was able to hire the vice-mayor of Berkley, and charges were dropped. There are many questions about the lax drug enforcement during this time and why it took three years for legislation to be passed making the substance that Charles Manson and many others who stepped one toke over the line dabbled in to a debauched degree illegal. However, well get onto those clandestine CIA mysteries later.
Off the back of this legal windfall, Stanley III, who was nicknamed Bear as a teen because of his premature production of short and curlies, set up the Bear Research Group. As such, he could attain acid-making technology under the guise of science. Thereafter, asSteely Dan would one day sing, On the hill, the stuff was laced with kerosene, but yours was kitchen clean. This ballet dancing drop-out was now making the most pristine acid in the west (and the world, for that matter).
Thanks to Ken Kesey, a generation of creatives had been swayed toward the technicolour ways of acid. Many of these were all on the same bus: a multicoloured wanderer called Furthur. This near-mythical vehicle travelled through the unfurling expanse of America and its consciousness. It contained Kesey, Wolfe, and Neil Cassidy (the actual driver in KerouacsOn The Road), and these guys were after the best acid around. It was only a matter of time before the Merry Pranksters (as they were known) careened into a big mad Bear and crowned him The Acid King.
These tripping folks would pull up at various spots around the country and have picnics. Therein, Kool-Aid containing acid was served up, and the spun-out folks in attendance would take in a band bashing out rock n roll. Their journey was a vehicle for the counterculture, and one of the bands absorbed in the gatherings was none other than the Grateful Dead. Stanley III met the Dead at one of these picnics and told them he knew just as much about sound engineering as he did about acidthen he was in the band.
Shortly after, the music world would all be tripping out on Owsleys Acid. He even supplied The Beatles during theMagical Mystery Tour. Thus, there are no surprises about the origin of I Am the Walrus. Bands were tumbling down the rabbit hole of his renegade possibilities, but his drive to pursue the power of alchemy sustained and spread into his sound work. As the Owsley Foundation States: Owsley essentially recorded every artist that ever played through a sound system that he built.
Thus, his sonic journals helped to develop the general sound of an entire generation of musicians. With the likes of Miles Davis, Johnny Cash, Jefferson Airplane, Fleetwood Mac, Janis Joplin, Jimi Hendrix, the Flying Burrito Brothers and 80 other massive artists in his roster, it isnt far-fetched to say that it was Stanley III who defined the sound and minds of a generation. He was the puppet master making the marionette of counterculture move in weird ways.
And through it all, he still had to keep brewing. During his time on the acid run, Stanley III is believed to have produced at least five million doses of some of the finest wall-shifting tabs to grace the market. Moreover, he didnt just enjoy the dealers boon of administrative oversight. Once criminality was imposed in 1966, Stanley and Cargill simply shifted production to a lab in Denver, Colorado, and began brightening the daydreams of counterculture kids once more.
Their new headquarters were stationed across the street from Denver Zoo, and tales are bountiful in the regions subterranean realms of old acidheads staring agog at a gibbon or some other higher simian and having evolutionary epiphanies whizz into their addled minds. All the while, funky gibbons looked on, wondering why a hippy with swirling eyes was delivering a brown spine extension to their flared pantaloons and watching them peel a banana with their feet. It was as if the Maharishi himself had ceased being a fraud and manufactured a miracle before their googly eyes.
A short trip away from this head-spinning simian hotspot, youd find Hunter S. Thompson playing golf also while on Owsley Acid. But Thompson would also provide a cautionary talehis golf swing was reportedly explosive if not smooth, and his third drive was solid and long. Still, if he missed a putt, he would fling his club into the nearest body of water and proceed to blast the ball home with the 12-gauge shotgun he carried in his golf bag. He would later turn that shotgun on himself.
And that is a critical denouement that defies all the fun. You watched that high of the hippie thing descend into drug depression, Joni Mitchell once said. Right after Woodstock, then we went through a decade of basic apathy where my generation sucked its thumb and then just decided to be greedy and pornographic. In short, a generation of peace and love had stepped one toke over the line, and the fate of their revolution was dower after that.
Stanley III was finally arrested for his dealings in 1970. He remained in prison for two years. Therein, he learnt another trade. This time it was metalwork and jewellery-making. It seemed like the music scene had sobered up when he was released. As he stated: I found on my release from jail that the [Grateful Dead] crew, most of whom had been hired in my absence, did not want anything changed. No improvements for the sound, no new gear, nothing different on stage. They wanted to maintain the same old same old which under their limited abilities, they had memorised to the point where they could sleepwalk through shows.
The world was harsher now. He ventured on tour and found cities falling into some comic book dystopia. The prelapsarian dream of the sixties lay in ruin, like a long-forgotten civilisation that the History Channel will say was built by aliens and abandoned centuries from now, failing to mention his forsaken bathtub where it was all born. The zeitgeist, now, was one of gritty tumult and grimy turmoil. A barren field of dirt had supplanted flower power. Opiates had replaced opulent excesses, and the only ubiquitous munificent bounty that money couldnt buy was poverty. Sometimes you eat the Bear, and sometimes the Bear eats you.
In 1982, Stanley III believed a thermal cataclysm would render the Northern Hemisphere climatologically uninhabitable. As ever, he was always just trying to look a little too far ahead. Nevertheless, he moved to Australia and found himself a suitable realm. It was in the bush, where the only highways were imaginary. Here, he made his jewellery and would frequently fly back to the states, where he sold pieces of wearable art to Keith Richards and the likes at backstage bashes.
All the while, he continued to advocate an all-meat diet claiming that humans are born carnivores. And he lived happily with his wife, Sheilah. He met her when she was a clerk at the Grateful Deads ticket office. He lived a happy life out there until he died in a head-on collision in 2011. The bulk of his legacy, however, had died four decades earlier. Hunter S. Thompson was right when he lamented that his incarceration marked the death of the 1960s; it happened in 1970.
Theories are rampant about why his drug dealing was allowed to go on for so longwere the CIA aware that such exposure to LSD would curtail the movement? Theres no concrete evidence for any of these claims, so I wont go on. Theres nothing concrete about anything in his Rorschach blot of an existence. Thus, the mystery goes on, just like his indelible impact on culture and sound. That much is concrete, and theOwsley Stanley Foundationhas the tapes to prove it.
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Shailene Woodley Used to Get Offended When People Called Her a Hippy – Showbiz Cheat Sheet
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Shailene Woodley has never been shy about sharing what shes passionate about. The Emmy-nominated actor developed a passion for environmentalism at a young age. This manifests in a lot of different areas of her life. It makes the Big Little Lies alum very conscious of where she sources her food from and fuels her interest in herbalism. She even got arrested for protesting the Dakota Access pipeline back in 2016. Due to her love of nature, the actor earned the label of hippy early on in her career.
But hippy is hardly the only label used to describe Woodley. Fans of the Endings, Beginnings actor have also coined her way of life a crunchy granola lifestyle. This is due to some of the more unorthodox rituals that Woodley has put in place. The Divergent alum has spoken openly about everything from making her own tinctures, to eating clay, to suntanning her nether regions.
But what does Woodley think about her various labels? The Secret Life of the American Teenager alum revealed that they used to bother her early on in her career. However, as shes gotten older, shes embraced her hippy label with open arms. While speaking to The Guardian, Woodley got candid about this shift.
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I mean, Iusedto get offended by that, Woodley admitted. But now Im just like, Great, you want to call me a hippy? So many things about the hippy movement were f****** beautiful, Im all about it. Continuing on, Woodley shared that shes seen the shift in how environmentalism has slowly become a major part of the zeitgeist.
When I was talking about these things 10 or 15 years ago, it was before people knew what environmentalism was, Woodley explained. The most environmental thing you could do then was recycle. There wasnt a lot of narrative around these things. Soofcourseyoure going to be ostracized in some way, be labeled as other, because its not mainstream. Now? Every single f****** influencer or model or CEO is talking about this! Look, I dont take offense at being called The Hippy of Hollywood if it means one or two people are going to learn some things.
RELATED: Shailene Woodley Wore Almost No Makeup in 1 of Her Movies: It Added a Lot to the Film
And it seems that people are indeed learning from Woodleys lead. This is particularly true of the actors that she works with. Theo James, who starred opposite Woodley in the Divergent movies, shared that he learned to be more conscious of where his meat was sourced from. Clearly, Woodleys passionate nature is rubbing off on some of her peers. It seems that embracing her hippy label was the right move for the actor.
RELATED: Shailene Woodley Eats Clay, but How Much Does She Consume?
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Never Have I Ever Co-Stars Visit Phoenix, Talk About Their Netflix Hit Teenage Dramedy – Phoenix New Times
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Netflixs coming-of-age teen dramedy Never Have I Ever is entering its third season with the premiere dropping on the streamer this Friday. It follows the trials and tribulations of American Indian high-schooler Devi Vishwakumar (played by Maitreyi Ramakrishnan) and her circle of friends attending Sherman Oaks High.
Of those close-knit friends are Fabiola and Eleanor, played by Lee Rodriguez and Ramona Young respectively. The two were recently in Phoenix to promote the show and answered some questions about the changing tide in female teen culture, the young men who affect that, and how their characters are changing the landscape of social acceptance.
There hasnt been a shortage of coming-of-age shows in the past 40-plus years. From Happy Days to The Wonder Years to every conservative parents worst nightmare, HBOs Euphoria, these programs hopefully give truthful insight into the current generations slice of life. Never Have I Everfits into a place between heavy drama and situational comedy.
Both Rodriguez and Young agree that their show is an apt representation of their zeitgeist.
I think there's a lot of like modern-day elements that are incorporated, says Rodriguez. And I know when Mindy [Kaling] first created the show, she really wanted to set it in modern times. And there are elements of that in our show in Season 3; there's like a lot of like texting, phone, DM stuff. So, that's very relevant.
Kaling is an actress, writer, director, and producer who shot to stardom on the popular American sitcom The Office. In 2020, she created Never Have I Ever alongside executive producer and writer Lang Fisher. The idea was to create a coming-of-age story that loosely resembled Kalings life as an Indian American teenager in Boston. It was praised for breaking stereotypes often depicted in popular media about that culture.
Although Fabiola and Eleanor are there for Devi, the partial personification of Kaling, they have their own personal arcs. For instance, Fabiola is a gay student trying to make her way through school. Rodriguez, 22, who came out publicly in 2020, says one of the things she loves about playing Fabiola isnt that shes openly gay; its how shes not stereotyped because of her identity. The actress says her experience was unlike her characters.
For me personally, I was clueless in high school, she explains. It wasnt until after high school where I was like, You know what, it is OK for me to, you know, like more than one gender. In high school, I just didn't think about it. And so, yeah, Fabiola is ahead of me personally. I wish I would have been more, I don't know, where I questioned myself a little bit more.
For Young, who plays Eleanor, the question isnt about her characters sexual orientation shes straight. Its what to wear to school every day. As the levelheaded one of the group, she keeps the peace, but her wardrobe can sometimes be flamboyant or distractingly colorful right down to the accessories. The question might be that with all the sartorial distractions, is it a diversion from something more personal?
Young, 24, says her character is just creative, but sometimes her clothes do define her mood. I think in Season 1, actually, there's an episode where Eleanor gets really depressed, and instead of dressing up, she wears all beige.
I wouldnt think too deeply about it, Young adds. I think most of that comes from the creative mind of Glinda [Suarez], who's a genius costume designer. Sometimes, she'll be like, 'I put this piece on you because it symbolizes this scene and this moment.' So, she does all of that. And I just get the joy of wearing all this awesome stuff.
Behind the adolescent drama of Never Have I Ever, there are strong female characters. Prominent still is how they deal with the males in their lives. The adult characters find themselves navigating through traditional cultural relationship tensions with the opposite sex. While the youngsters, in between math and English studies, have to contend with puberty, too.
Devi is a tad insecure with her once-womanizing boyfriend Paxton (Darren Barnet), who is also a fellow student. While the series other prominent male character, the academic-minded Ben (Jaren Lewison), harbors feelings for Devi himself. The males in the series lean heavily on their female counterparts for support, but they also seem to be the cause of all the problems.
With the #MeToo movement and the fight for womens rights currently at the forefront of American politics, what message does this send about toxic masculinity and gender roles in the modern age? Young is quick to defend the show.
I think there is a lot of development and growth happening in both the female and male characters, says Young. I know, like maybe Fabiola and Eleanor are far from perfect and the same with Ben and Paxton; we're all just figuring it out.
Now that Season 3 is a wrap, both Rodriguez and Young are free to perform in other projects. While Young is having the time of her life doing shorts, and venturing out into writing, Rodriguez says she will continue acting and delving further into her music career. Lee is one of the most talented musicians I have ever heard in my whole life, says Young.
Rodriguez is also an environmental activist who finds the recent Supreme Court rulings against the Environmental Protection Agency disappointing, saying, It does get a little depressing, but I mean all you can do is keep fighting and keep using your voice.
For fans of Never Have I Ever, there is good news and bad news about the future of the show. Young says, Were going to do our fourth season its going to be our fourth and final.
There is no word on when that season will air. But all episodes of this upcoming season are scheduled to start streaming on Friday, August 12.
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The real world is terrifying: Anne-Marie Duff on sisterhood, survival and Shameless – The Guardian
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Anne-Marie Duff is extremely precise. Ask her a question, and she will take great lengths to make sure her delivery is spot on, pausing for epochs to get a phrase exactly right. Even though shes famously shy, the beam of her concentrated attention makes our conversation in a central London hotel feel intimate despite taking place in one of those artificial environments where actors gather looking sleek and shoot-ready. Sure, all actors have to inhabit the moment, but not many do that in an interview. Then again, she does have plenty to concentrate on: were here to talk about Bad Sisters, the new Sharon Horgan drama specifically, why its so strikingly good.
Thats Sharons writing, isnt it? Duff says. Shes so brilliantly irreverent and funny, and cheeky. And, at the same time, full of emotional truth and compassion, and sometimes devastating heartbreak. All in a breath. If she had her way, Duff would talk exclusively about other people and how great they are. Were chatting while shes glammed up for our photoshoot, giving off a doughty, thats-the-job vibe, conveying that this level of groomed isnt really her scene. Throughout, she manages to get at least 50 paeans (to the whole cast of Bad Sisters, Shameless, the rest of her CV, plus people doing things nothing to do with her Steve McQueen, Lena Dunham, Suranne Jones) under the wire, however much I try to wrestle the topic back to her.
But I must insist on talking about her performance, which is the beating heart of the show: her character, Grace, is widowed at the start, and the story then goes backwards into the coercive abuse of her marriage and the siblings who may have offed her husband. While the other four sisters have a tight, hilarious caper dynamic, Grace is isolated, this diminished, reduced individual. We dont even know who she really is. Shes just an opaque version of something. That was the tricky thing, desperately trying to make her feel like a real woman. Its like shes underwater. Wheres the fifth sister? Shes down there, beneath the waves.
Domestic abuse has been a longstanding cause for Duff since 2006, when she played a woman escaping a violent relationship in Born Equal, directed by Dominic Savage. I had been in touch with Womens Aid and visited refuges at that time. Id spoken to women who had been in violent scenarios, but also very coercive scenarios. It was fascinating talking to women about shame how one of the prison bars is that you cant admit youve married someone who treats you that way. Because then who are you?
Bad Sisters is plainly not the first show to dramatise the topic, but the scenario four sisters very close, one set apart, her isolation ever more intense somehow gives it a power and palpability Ive never seen before. It looks like it was no picnic to film, either, because the others get all the laughs. I felt very isolated at times, actually, on the shoot, Duff says. I would go Hi girls as they went in to do a scene without me. It was perfect in a way, because thats how coercion works. Socially, it wasnt fantastic. In terms of being a storyteller, it was great.
It sounds like hell, but storytelling is way more important to Duff than socialising, and fiction more bearable than fact. Youre inside of a character and youre being told what to say and theres relief to that. The unpredictability and uncertainty of the real world is terrifying. If youre in a play, you know where you are. Even if youre going to die, you know youre going to die.
The show is set in Ireland, and though Duff, 51, was born and grew up in London, both her parents are Irish. Her accent is pitch-perfect and she is proud of her dual nationality, flexing her EU passport and insisting her son has a Celtic sense of humour. She trained at the Drama Centre London, which closed down in 2020. Students used to nickname it the Trauma Centre, because everyone was so horrible. There, they told her she could forget being a lead because she was too much of a runt. It was like an abusive relationship you could be thrown out at any time, you could do a show and be told it was the worst thing theyd ever seen. You were always saying: Please love me, please love me. Which then made the outside world seem much easier. Everyone was suddenly so supportive.
But the wider culture has changed, too. Training used to have this principle of destroy to create. Youth was a state of masochism: Ill do whatever it takes to make me a great artist. Now, young people will say: Ill only do this emotional scene so many times, I need to protect myself. Shes not calling young actors snowflakes; its way more complex than that, the uneasy power dynamics of the creative industries crisscrossing the unspoken impact of class.
I come from a very working-class background, says Duff, so Ive always had that little feeling of Who should an actor be? Who deserves to be one? Nevertheless, it used to be that if you wanted something badly enough and worked hard enough, youd be able to find it somehow. But now it feels that, for a lot of very working-class young people, theres a lack of belonging inside things. She describes this dense irony that norms have changed for the better, but access has changed for the worse so theres a reactionary narrative that young people are all so entitled and full of self-belief. For a lot of disenfranchised people, that is bullshit.
She feels the same about the #MeToo movement, which seems to be making great strides in stamping out misogyny, but we both know if Trump hadnt groped and Harvey [Weinstein] wasnt on his decline, #MeToo wouldnt have happened. There were things that conspired to allow that to happen. So yes, lots of things have changed. But then look at whats just happened across the Atlantic [the overturning of Roe v Wade]. Its teeter-totter time. It feels very flammable.
Duff graduated from drama school in 1994 on a Friday, and was in rehearsals for a stage show on the Monday. She has been working nonstop, more or less a few blocks of unemployment but mostly by choice. Having a baby, whatever ever since. So you couldnt call Shameless, in 2004, a big break, since shed already been working for a decade, on stage in London and on screen mainly in Ireland. Plus, it came after The Magdalene Sisters, a stunning film about the notorious Catholic laundries in the 60s, and that felt like the point my life changed, Duff says, because Id done something on screen that was so important and so valued.
Shameless was a terrific show; huge (It hit the zeitgeist) and it was a sweet spot in as much as I was at the beginning, and the beginning is always delicious. Because you can paint whatever fucking panorama you want. Its like the beginning of a love affair. So in that way, it was glorious. I was at the start of the meal. (Technically it was also the beginning of a literal love affair, since she married her co-star James McAvoy; their son was born in 2010, and they divorced in 2016.)
It turbocharged her recognition, which she didnt care about at all, and put her in a new league for roles. Her next was as Elizabeth I in the BBCs The Virgin Queen (eat that, Trauma Centre its definitely the lead). She remembers wryly: There was an article in Vogue asking: Why are they letting working-class people play royal family members? I kid you not. Ray Winstone had not long before played Henry VIII. It was really Get off my land.
She has always come across as a good-politics person, without shy of an anti-violence against women campaign in 2007 saying anything very political. From a personal point of view, it would be so that it doesnt influence the work youre asked to do. Because if you define yourself as something, then people cant lose you in something else. In terms of public opinion, I know people find it quite annoying when actors start aligning themselves politically. But not in Ireland, of course, where theatre is a very political beast. Here, youre an entertainer. Youre a player. Thats all youre here for. Youre paid for that. Shut up and do your thing.
For the first time, while filming Bad Sisters, she thought she might like to direct. But it would be a play directing on film is all about the team, youre much more of a captain of a ship. When youre in a rehearsal room, its all about people communicating with each other, and that is the language that Im fluent in. But I hate the thought that one day everyone would hate me. This happens to directors it has to. It would be wonderful to see her direct: it feels as if she has a lot to say that a player cant. But sure, some people would hate it.
Bad Sisters is on Apple TV+ from Friday 19 August.
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‘He wanted to break one of your ribs and eat it’: Women describe Armie Hammer’s sick requests in new docu – MEAWW
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Armie Hammer was having a great run. His career was on the uptick, his movies were hits and he was touted to be Hollywood's 'Golden Boy. However, a slew of allegations calling the actor out for his violent sexual fantasies involving rape and cannibalism, brought everything down like a house of cards. The 'Call Me by your Name' actor's auntCasey and two of his accusers appear in a new documentary titled 'House of Hammer'which sheds lighton the disgraced actor's claimed violent sexual fantasies and dark family background. Accusers Julia Morrison and Courtney Vucekovich discuss their allegedly violent interactions with him in a new trailer for the documentary.
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Hammer made headlines as allegations of violence and emotional abuse surfaced. The documentary will also focus on thealleged coverup of abuse charges dating back five generations of his family. 'House of Hammer,' a three-part Discovery+ documentary digging into the Hammer family's "sinister secrets that money and power couldn't hide forever," chronicles the now-disgraced actor'slife of alcoholism, alleged BDSM, and adultery. You dont just wake up and become this dark controller, abuser, a narrator said in the eerie video. This behavior is deep-rooted.
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Courtney Vucekovich is the inventor of the app FLASHD that offers on-demand beauty services. Through the FLASH app, Dallas residents may book "glam squads" for hair, makeup, and photography. Simply give us the time and location kickback and let our technology do the work. Our beauty pros will arrive with all the products, tools and tricks to have you looking and FEELING your best, the description says. She also helps as a foster coordinator at Paws In The City, a Dallas-based animal rescue center, according to her LinkedIn profile. She also received her bachelor's degree in mass communications from the Texas Tech University in 2011. Vucekovich has 25.6K Instagram followers.
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Hammer announced his divorce from Elizabeth Chambers in July 2020. Vucekovich apparently dated the actor from June to August the same year, and he was spotted in a handful of her Instagram photos. She made allegations regarding his behavior during the relationship and made analogies to the cannibal allegations in a series of interviews broadcast on January 14, 2021.
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Vucekovich met Hammer through mutual acquaintances in June, and they hit it off right away. Speaking on her relationship, as per Daily Mail, she said, 'He's a very charming, intense human being. But once you start talking to him, he's pretty aggressive right from the start. Not violent, but just sexually aggressive in the way he speaks.
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Vucekovich claimed that he was really into saying he wants to break one of your ribs and eat it. Like barbecue it and eat it.Furthermore, Vucekovich stated that Hammer's strange conduct was so extreme that she entered into a 30-day intensive treatment course for trauma and PTSD immediately after their split to deal with their "warped" relationship. She was unable to confirm whether the screenshots circulating on Instagram were genuine, but she stated that they did not surprise her.
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Julia alias Jelly Morrison, a young Brooklyn-based writer and artist, caught Hammer's eye when she was highlighted as a talent on the Instagram of Sarah Bahbah, a visual artist with 1 million followers. In a series named 'For Arabella,' a photographic study of a toxic relationship, Bahbah's photos of her included captions like 'Lost in Existential Thoughts.' Hammer's initial conversation with Morrison began in 2017 with, "Hello, I hope this finds you well. So Im writing because the images from For Arabella are amazing and I was wondering if there was anywhere to see it in Los Angeles."
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Morrison ignored this message until she was informed by a woman she met while working on a film at USC before the lockdown that Hammer was following her. She discovered the text and contacted him. "Whats more ubiquitous and of the zeitgeist than a horny rich dude sliding into a girls DM?" she said sarcastically. A DM is an InternetSpeak term for a Direct Message. Morrison never met Hammer face to face, but they had a genuine chat. This went on for a while, but It faded out after a few frightening turns, and she answers the second part of her own question here, "An NFT of that girls DM is utterly zeitgeisty. Morrison revels in "a moment in time, like Jackson Pollock drips paint on a canvas. Own a part of internet history, and the first NFT minted within the #MeToo Movement."
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Following the uproar, Hammer backed out of a number of high-profile projects, including the Broadway production of 'The Minutes.' A 24-year-old woman named only Effie accused the actor of raping her in 2017 around two months later, the texts were uploaded. Hammer allegedly attended a rehab center shortly after to address drug, alcohol, and sex issues. He has kept a low profile for the majority of 2022, and was last spotted working at a luxury resort in the Cayman Islands.
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Never Have I Ever Season 3 review: Still one of the best teen comedies out there – Entertainment News , Firstpost – Firstpost
Posted: at 6:53 pm
Mindy Kalings Never Have I Ever continues to embrace the rashness of teenage lives with the sobriety of a culture that never stops demanding.
Still from Never Have I Ever Season 3
In a scene from the third season of Netflixs unlikely hit Never Have I Ever, Devi (Maitreyi Ramakrishnan) is on her way to consummate her relationship with Paxton when she is sat down by her cousin, Kamala. You shouldnt do something on someone elses schedule. You should do it when youre ready, Kamala says to which the narrator, a delightfully cheeky John McEnroe says But Devi, like most teenagers didnt know what she was ready for. Devi and Paxton end up not doing it on the night but this little sequence exemplifies the hilarious contradictions most teenagers grow up with. There is a sea of life-lessons floating around and yet you somehow just manage to stumble out of bed, hit a million things during the day and somewhat groggily make it back, bruised on the inside. The third season of Never Have I Ever confronts serious, more intimate problems than before and it continues to do so with the airy quality of a desi wedding no one remembers a week after it has happened.
The third season begins where the second left off. Devis dream of dating the hottest guy in school has come true as both walk in through the high school door with stares, envious glares bouncing off of faces and the odd professor even spilling his coffee. Its paradise. But even in paradise, Devi slowly learns, there is judgment, ridicule and suspicion. Just why is Paxton with Devi, becomes the central theme of the first half of this new season. It subtly points to body-image issues and a certain lack of self-awareness that manifests as robust but undeniable doubt. Devi begins to question her relationship, not because it looks or feels unsound but because to her it feels too good to be true. It doesnt help that Paxton is an understanding, caring boyfriend who is prepared to step back, make amends for previous mistakes and of course, do it while looking hot as hell.
This new season has interesting sub-plots that graduate to a somewhat level playing field alongside Devis life. Bens continued obsession despite having a girlfriend of his own, Eleanors newfound love in a warm-hearted school simpleton, and Fabiolas continued brush with adolescence and acceptance are all interesting arcs that are given ample time to bloom into their own little stories. The series has also quietly become the epitome of perfectly placed pop-culture references from Bridgerton to a nod to fellow NRI nightmare, Netflixs Indian Matchmaking. I guess it helps a platform with a giant catalogue that its shows have begun to refer its own creations as identifiers of the zeitgeist.
The series also continues its tradition of honouring Indian cliques, and exhibiting rituals in a manner that feels neither half-assed nor devout. Few shows have made Indian culture as palatable without the smirk of condescension, and the fact that Devi herself is alien to her heritage, makes the learning process seem real. McEnroes somewhat divisive narration has also bloomed into a cunning narrative tool, the punchline that exists outside the silly, often messy world of the show. These are after all teenagers, who have little idea of who they want to be.
Not everything has always worked for a series that can often also start to drag. Teenage comedies are fertile ground for reckless experiments, but even though Never Have I Ever is restrained, owing to its immigrant heritage, it can oversimplify things for the sake of movement. Devi and Paxtons break-up for example, is as instantaneous and unconvincing as the shows parade of hot Indian men. Devi fumbles her relationship more than she grasps it with any sort of clarity, and it is largely due to the flattening of Paxtons psyche, a man so magnetically flawless it seems unbelievable that he exists. Its far too convenient and linear in a forgettable way and you can see the shows desperation to race past the relationship to get to the awkward, post-breakup bits where the tension it has willingly and so adequately portrayed can return to the fore.
Never Have I Ever isnt as politically intuitive as maybe Sex Education, but it does have the charms of frivolity, done with a touch of subcontinental sensitively. These are teenagers with aspirations, half-baked ideas of the world and a lifetime of love and loss to look forward, which is why they often function with the nonchalance of learned machines that though grieving at one point, know they will eventually get out of it. It is in essence, a far-cry from how Hindi cinema or Indian families for that matter view personal relationships. A wretched, almost painful characteristic embodied so perfectly by Devis mother, played by the reliable Poorna Jagannathan. The series though middling in its humour, can often feel seminal in what it says about brown kids, families and immigrant cultures waiting to be absorbed by the land they continue arrive in without ever quite reaching.
The author writes on art and culture, cinema, books, and everything in between. Views expressed are personal.
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dal-GenE Phase 3 Cardiovascular Precision Medicine Outcomes
Posted: at 6:51 pm
LONDON and MONTREAL, July 21, 2022 (GLOBE NEWSWIRE) -- DalCor Pharmaceuticals announced the results of the dal-GenE Phase 3 cardiovascular precision medicine outcomes trial with publication of Pharmacogenetics-guided dalcetrapib therapy after an acute coronary syndrome: the dal-GenE trial in the European Heart Journal.1
The dal-GenE (DAL-301) trial was initiated to determine the ability of dalcetrapib to reduce cardiovascular (CV) morbidity and mortality in a population experiencing an acute coronary syndrome (ACS) within 1-3 months before randomization (N=6147) and identified as carrying the AA genotype at variant rs1967309 in the adenylate cyclase type 9 (ADCY9) gene, as determined by the cobas ADCY9 genotype test. This AA genotype is carried by approximately 20% of the total population and up to 40% in people of African descent. Eligible patients were optimally treated for CV risk factors. The prespecified primary endpoint was time-to-first event for the composite of CV death, resuscitated cardiac arrest, non-fatal myocardial infarction (MI) or non-fatal stroke.
In the dal-GenE trial, treatment with dalcetrapib in the intent-to-treat (ITT) analysis did not demonstrate a statistically significant result, with the composite primary endpoint event occurring in 9.5% of the patients in the dalcetrapib group, as compared with 10.6% in the placebo group (hazard ratio (HR) 0.88; 95% CI 0.75-1.03; p=0.12).
However:
Pre-COVID-19, the clinical efficacy of dalcetrapib seen in the dal-GenE study was also consistent with that of the retrospective analysis conducted in patients with the rs1967309 AA genotype in the dal-OUTCOMES study3. The totality of these data validates the pharmacogenetic hypothesis that dalcetrapib can safely improve, beyond the current standard of care, the prognosis of ACS patients with the rs1967309 AA genotype. DalCor is working closely with Health Authorities to determine the path forward for the approval of dalcetrapib for the treatment of patients with the rs1967309 AA genotype following an ACS event.
About DalCorDalCor is a biopharmaceutical company with a focus on addressing cardiovascular disease, the greatest global healthcare burden. Our purpose is to deliver the first pharmacogenomic precision medicine in cardiovascular disease that specifically targets patients with the ADCY9 AA genotype. For more information, please visit dalcorpharma.com.
About dal-GenEdal-GenE was a double-blind, parallel-group, placebo-controlled, randomized trial comparing orally administered dalcetrapib 600 mg once daily with placebo in a 1:1 ratio in patients with an acute coronary syndrome within 1 to 3 months and the AA genotype at variant rs1967309 in the ADCY9 gene. A total of 6147 patients were randomly assigned to receive dalcetrapib 600 mg or placebo daily.
The primary endpoint was the time from randomization to first occurrence of cardiovascular death, resuscitated cardiac arrest, non-fatal myocardial infarction, or non-fatal stroke.
Participants were enrolled across 630 investigational sites located in North America, South America, Europe, Middle East, South Africa, Australia, and New Zealand. Patients were eligible if they were at least 45 years of age, recently hospitalized for an acute coronary syndrome within the previous 1 to 3 months, clinically stable, treated with guidelines-based management of LDL- cholesterol at a minimum to a target level less than 2.6 mmol/L, and confirmed in a central laboratory to have the AA genotype at variant rs1967309 in the ADCY9 gene.
About DalcetrapibDalcetrapib is potentially the first pharmacogenomic precision medicine in cardiovascular disease developed for patients with the ADCY9 AA genotype. A companion diagnostic test, developed in conjunction with Roche Molecular Systems, identifies patients with the ADCY9 AA genotype who may potentially benefit from dalcetrapib treatment. DalCor obtained global rights to develop, manufacture and commercialize dalcetrapib under a license and collaboration agreement with Roche.
References
Media Contact:Clare EvansIris Communication+1 403 888 6869clare.evans@iriscommunication.net
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dal-GenE Phase 3 Cardiovascular Precision Medicine Outcomes
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