Some of the above posted links and translations in comments may be helpful.
Xi keeps pressing the button.
It’s "unbiased* and “measured” if the faceless algorithm says so. It’s digital phrenology applied to imperialism.
Btw this was an excellent article! I have it bookmarked now.
I actually went through a few of those links and they don’t say much at all, or reframe the reasons the students are there while only quoting irrelevant statements.
It’s from the film Mandy! I’d describe it as an 80,'s B-movie-inspired, slow burn, dungeon crawl with Rage Cage.
No, I just feel like a location full of future Hitlers warrants a little drinking as you go along your way.
The XM4s fold nice and flat too.
The Lemmy Kilmister approach.
This one broke the facade for teenage me, and allowed me to be receptive to communism down the line.
Political power grows out of the barrel of a gun.
There’s also this section of the autobiography of Mother Jones, and in general a lot of info from the IWW archive.
This book was my intro to the Haymarket Affair.
I’ve watched it blackout drunk and still got through all of it and stayed engaged.
Here is a simple illustration. Let us take a shoemaker who owned a tiny workshop, but who, unable to withstand the competition of the big manufacturers, closed his workshop and took a job, say, at Adelkhanov’s shoe factory in Tiflis. He went to work at Adelkhanov’s factory not with the view to becoming a permanent wage-worker, but with the object of saving up some money, of accumulating a little capital to enable him to reopen his workshop. As you see, the position of this shoemaker is already proletarian, but his consciousness is still non-proletarian, it is thoroughly petty-bourgeois. In other words, this shoemaker has already lost his petty-bourgeois position, it has gone, but his petty-bourgeois consciousness has not yet gone, it has lagged behind his actual position.
Clearly, here too, in social life, first the external conditions change, first the conditions of men change and then their consciousness changes accordingly.
But let us return to our shoemaker. As we already know, he intends to save up some money and then reopen his workshop. This proletarianized shoemaker goes on working, but finds that it is a very difficult matter to save money, because what he earns barely suffices to maintain an existence. Moreover, he realizes that the opening of a private workshop is after all not so alluring: the rent he will have to pay for the premises, the caprices of customers, shortage of money, the competition of the big manufacturers and similar worries — such are the many troubles that torment the private workshop owner. On the other hand, the proletarian is relatively freer from such cares; he is not troubled by customers, or by having to pay rent for premises. He goes to the factory every morning, calmly goes home in the evening, and as calmly pockets his pay on Saturdays. Here, for the first time, the wings of our shoemaker’s petty-bourgeois dreams are clipped; here for the first time proletarian strivings awaken in his soul.
Time passes and our shoemaker sees that he has not enough money to satisfy his most essential needs, that what he needs very badly is a rise in wages. At the same time, he hears his fellow-workers talking about unions and strikes. Here our shoemaker realizes that in order to improve his conditions he must fight the masters and not open a workshop of his own. He joins the union, enters the strike movement, and soon becomes imbued with socialist ideas… [2]
Thus, in the long run, the change in the shoemaker’s material conditions was followed by a change in his consciousness: first his material conditions changed, and then, after a time, his consciousness changed accordingly.
The same must be said about classes and about society as a whole.
They’re clearly paid to be human shields.