Are you afraid of dying?
It is you who are afraid of dying, not me. As a matter of fact, here in jail you cannot come in and kill me … but I can order to kill you out there…. We are human bombs. In the slum there are a hundred thousand human bombs… We are in the centre of the insoluble itself, really… You are the good and I am the evil and, in between, the frontier of death, the only frontier. We are already another species; we are already other animals different from you. Death for you is a Christian drama on a bed, a heart attack… Death for us is the daily meat laid down in a ditch… Didn’t you intellectuals used to talk about class struggle, about “be marginal (from law), be hero”? So it is; we arrived, here we are! He, he… You’ve never expected for these new warriors of cocaine, have you? […] I am intelligent. I read. I read 3.000 books and I read Dante … but my soldiers are all strange anomalies of the twisted development of this country. There is no more proletariat or unhappy ones, neither exploited ones. There is a third kind growing up outside, cultivated in the mud, educating on the absolute illiteracy, graduating in the jails, like a monster Alien hidden in the cracks of the city. A new language has already grown up. – Don’t you hear the wiretaps made “with the permission of the Justice”? Maybe so. It is another language. We are facing a kind of post-misery. That’s it. The post-misery generates a new culture of killing, aided by modern technology, satellites, cellular phones, internet, modern weapons. It is the shit with chips, with megabytes. My commanded ones are a mutation of the social being; they are funguses of a great dirty mistake.
Civilization to date has been built on free and cheap labor.
We can debate on its symptoms of racism, classism, inequality, war, prisons, poverty, politics, access to energy, water, food, healthcare, education and more, though the fact still remains that a few people benefit disproportionately from the work the rest of us do, and the risks the rest of us take while they don’t have to. So much so, that unfortunately, the idea that some lives are worth more than others, is integrated into our identities, whether we realize it or not.
To be fair, this masters and slaves premise has now rebranded slaves into servants, employees into entrepreneurs and sharecroppers into shareholders, though social justice alone has not crossed the chasm. Plantations just became platforms, converting our precious time and attention into addictions, so we shop for our salvation, while the sighs of our overworked and underpaid sad and lonely souls, pacify the pathology with plastics and porn.
Source: DEEP – Ray Podder – Medium
The world has indeed got richer, but any such shift in morals and values is hard to detect. Money and the value system around its acquisition are fully intact. Greed is still good.
The study of hunter-gatherers, who live for the day and do not accumulate surpluses, shows that humanity can live more or less as Keynes suggests. It’s just that we’re choosing not to. A key to that lost or forsworn ability, Suzman suggests, lies in the ferocious egalitarianism of hunter-gatherers. For example, the most valuable thing a hunter can do is come back with meat. Unlike gathered plants, whose proceeds are “not subject to any strict conventions on sharing,” hunted meat is very carefully distributed according to protocol, and the people who eat the meat that is given to them go to great trouble to be rude about it. This ritual is called “insulting the meat,” and it is designed to make sure the hunter doesn’t get above himself and start thinking that he’s better than anyone else. “When a young man kills much meat,” a Bushman told the anthropologist Richard B. Lee, “he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants or inferiors. . . . We can’t accept this.” The insults are designed to “cool his heart and make him gentle.” For these hunter-gatherers, Suzman writes, “the sum of individual self-interest and the jealousy that policed it was a fiercely egalitarian society where profitable exchange, hierarchy, and significant material inequality were not tolerated.
”This egalitarian impulse, Suzman suggests, is central to the hunter-gatherer’s ability to live a life that is, on its own terms, affluent, but without abundance, without excess, and without competitive acquisition. The secret ingredient seems to be the positive harnessing of the general human impulse to envy. As he says, “If this kind of egalitarianism is a precondition for us to embrace a post-labor world, then I suspect it may prove a very hard nut to crack.” There’s a lot that we could learn from the oldest extant branch of humanity, but that doesn’t mean we’re going to put the knowledge into effect. A socially positive use of envy—now, that would be a technology almost as useful as fire.