Podcasts about Wigan Pier

Why do some of our political, business, and societal leaders seem to have such disdain and in some cases almost hatred for the everyday person?Where might these attitudes come from?Where does the sense of entitlement, and even looking down on those that they serve arise from?I was reading Jeremy Paxman's autobiography A Life in Questions last night. I came across a passage where he talks about his prep boarding school.He sees the headmaster's son set light to the moors. Once the police come the son blames the local “teddy” boys 'who were blamed for just about everything that went wrong in the school.'As George Orwell wrote in The Road to Wigan Pier: 'Common people seemed almost subhuman.'In today's video I share about some of my own similar experiences at boarding school. How we looked down upon the porters, the cleaners and saw them as less than human.I also talk about Nick Duffell from Wounded Leaders asking: 'Could it be that the British working class as an entire group have been suffering from projective identification from the upper classes?''Have they been standing in for the stupid, messy, incompetent children the latter wish to distance themselves from in their own collective psyche?'I also share some of Richard Beard's thoughts from Sad Little Men.#workingclass #disdain #leadersTake care,Piers--- Piers is an author and a men's transformational coach and therapist who works mainly with trauma, boarding school issues, addictions and relationship problems. He also runs online men's groups for ex-boarders, retreats and a podcast called An Evolving Man. He is also the author of How to Survive and Thrive in Challenging Times. To purchase Piers first book: https://www.amazon.co.uk/How-Survive-Thrive-Challenging-Times/dp/B088T5L251/ref=sr_1_1?dchild=1&keywords=piers+cross&qid=1609869608&sr=8-1 For more videos please visit: http://youtube.com/pierscross For FB: https://www.facebook.com/pierscrosspublic For Piers' website and a free training How To Find Peace In Everyday Life: https://www.piers-cross.com/community Many blessings, Piers Cross http://piers-cross.com/

promo mix from Richy for our Halloween event 1st November at Digital Newcastle... like share and enjoy ....

George Orwells 1984 har under lång tid använts som slagträ och varningsklocka i samhällsdebatten. Men Jimmy Vulovic sätter fokus på ett tema som är så centralt att det ofta glöms bort. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Publicerad 2021-03-23.Klockan närmade sig åtta. Nattens regn hade satt spår. Fängelsegårdens jordgropar var vattenfyllda. Fukten hängde kvar i morgonluften. En dödsdömd man hämtades i sin cell. Fångvaktarna förde honom framåt, gick tätt intill mot den väntande galgen. Denna ödesmättade scen är hämtad ur essän ”Hängningen” från 1931 och skildrar en avrättning i vad som då var det brittiska kolonialväldets Burma. Författaren är en ung kolonialpolis vid namn Eric Arthur Blair. Han skulle senare bli känd under pseudonymen George Orwell. Själva avrättningen var ett rent rutinuppdrag, något som tidigare hade gjorts många gånger och skulle göras många gånger igen. Utåt sett var alltså allt precis som vanligt. Men inom den blivande författaren hände något omskakande då den dödsdömde, bara några meter från galgen, gjorde något oväntat. Orwell berättar: ”När jag såg fången ta ett steg åt sidan för att undvika vattenpölen, såg jag mysteriet, det outsägligt felaktiga i att göra slut på ett liv när det står i blom.”En existentialistiskt lagd läsare kan i den händelsen nog inte se något mindre än ett synliggörande av människans villkor. I det lilla och för omvärlden helt betydelselösa steget åt sidan blixtrar en människa till. George Orwell och läsaren ser då plötsligt individen i schablonbilden av en dödsdömd, individen som går mot sin död. Det är en kort vandring med ett ofrånkomligt slut. Undvikandet av vattenpölen illustrerar ett försök att under den vandringen behålla så mycket mänsklig värdighet som möjligt. Och just vikten av att alltid behålla det mänskliga subjektets integritet och värdighet skulle komma att bli en röd tråd rakt igenom hela Orwells författarskap. Ända fram till den dystopiska romanen Nittonhundraåttiofyra som publicerades 1949, ett halvår år innan han dog. Utplånandet av varje mänsklig känsla och all form av individualitet, är det diktatoriska Partiets uttalade mål i Oceanien. Inget privatliv eller individuella uttryck får lov att finnas. Alla mänskliga drifter bekämpas brutalt; sexualdrift, kärlek, familjekänsla. Allt det som ett instinktivt steg åt sidan skulle kunna åskådliggöra är förbjudet.Huvudpersonen Winston Smith är på sätt och vis en bödel. På Sanningsministeriet, som är nyspråk för Propagandaministeriet, arbetar han nämligen med att revidera dåtiden så att den passar in i samtiden och framtiden. ”Den som kontrollerar det förflutna kontrollerar framtiden, den som kontrollerar nuet kontrollerar det förflutna.” Så lyder en av Partiets paroller. En av hans arbetsuppgifter består av att ur arkiverade tidningar skriva bort personer som likviderats på grund av tankebrott. Det är en sofistikerad och långtgående form av cancel culture som han tjänstemannamässigt verkställer. ”Ens namn ströks ur registren”, säger berättarrösten då den förklarar hur en så kallad opersons öde osentimentalt beseglas, ”all dokumentation över allt man någonsin hade gjort raderades, ens tidigare existens förnekades och glömdes sedan bort. Man var avskaffad, undanröjd: utplånad var begreppet som användes”. Men samtidigt som Winston är en bödel är han från romanens början också en dödsdömd. Långt innan han ens hade köpt en förbjuden anteckningsbok och långt innan han den 4 april 1984 gjorde en första förbjuden notering i den och långt innan han ens träffat och förälskat sig i Julia stod han under den fruktade Tankepolisens specialbevakning."Nittonhundraåttiofyra" sägs ofta skildra ett totalitärt samhälle. En sådan tolkning är i stort sett rimlig, men samtidigt är den klassblind och missar därför en av romanens viktiga poänger. Den absoluta majoriteten av Oceaniens befolkning, proletärerna, lever faktiskt i relativ frihet. Samhällets övre skikt, det vill säga Partiets medlemmar, står däremot under en total kontroll. Skillnaden i frihet mellan partimedlemmar likt Winston och proletärerna påtalas ofta. Så pass ofta att den torde ha stor betydelse för förståelsen av romanen. Exempelvis nämns redan i det första kapitlet att det finns en fri marknad i proletärernas kvarter. Winston köpte dagboken där. Och i den första noteringen skriver han om en incident på en biograf då en proletärkvinna helt öppet och högljutt opponerade sig mot att en omänsklig journalfilm visades. Därefter berättar han att det antagligen inte hände kvinnan något, eftersom ”ingen bryr sig om vad proletärerna säger”. Kanske behöver vi bara se oss omkring för att belysa den skillnaden lite bättre. Inom politiken, i massmedier och vid universiteten tycks det idag bli allt svårare att ostraffat få säga fel saker. Samtidigt som så kallat vanligt folk pratar på ungefär som vanligt.Inget hindrar egentligen Winston från att försvinna in i proletariatet för att där leva i relativ frihet. Vid något tillfälle resonerar han med sig själv om att ta det steget. Ändå gör han inte det. Och det är en så pass uppenbart missad möjlighet till frihet att den bör betyda något i en roman som Nittonhundraåttiofyra. En möjlig förklaring är att han liksom alla partimedlemmar, har lärt sig att rikta sitt förakt neråt i hierarkin. Det finns en tydlig klassgräns och upprätthållandet av den tycks vara viktigare än att leva lite friare. Exemplet visar att bevarandet av sociala skillnader sitter djupt i människan och att det har ett högt pris. Hierarkier är fångenskap även för de överordnade. Det aktualiserar ytterligare ett viktigt tema i George Orwells författarskap. I exempelvis reportageboken Vägen till Wigan Pier, en skildring av arbetarklassens villkor under 1930-talet, redogör han för det klassförakt som den medelklass han själv tillhörde fostrades in i. En fostran så stark, berättar han, att den till och med drar en föraktets skarpa gräns mellan övertygade socialister ur de övre klasserna och det proletariat som de säger sig kämpa för. Och å andra sidan riktas hat uppåt. Båda parterna är alltså fångade i schablonbilder av både sig själv och den andre.Väldigt lite i "Nittonhundraåttiofyra" överensstämmer med samhällets utformning under romanens tillkomst i slutet av 1940-talet, förutom just upprätthållandet av klasskillnaderna. Samtidigt som Winston Smith tänker att det bara är proletärerna som kan erbjuda ett framtidshopp, så betraktar han länge deras slitna och smutsiga kroppar, deras simpla och brutala vanor, med den överordnades distanserande blick ovanifrån. Ända tills han, alldeles innan han och Julia grips i kärleksnästet de inrättat i proletärkvarteren, ser en kvinna hänga tvätt. Ur den fysiskt slitna och överviktiga kvinnans gestalt framträder då en vacker människa. Helt plötsligt ”slog det honom för första gången att hon var vacker”. Den arbetande kvinnan sjunger och han tänker med mänsklig värme att människor som hon ”slet genom hela livet och fortsatte sjunga”. I de orden framträder existentialismens Sisyfosgestalt då han, som Albert Camus säger, lycklig måste ta sig an dagens slit. Och att läsa om hur den vackra kvinnan framträder är nästan som att se en dödsdömd fånge undvika en vattenpöl på vägen mot galgen.Jimmy Vulovic, litteraforskare och författareLitteraturGeorge Orwell: 1984. Översatt av Christian Ekvall. Bokförlaget Bakhåll, 2021.

How does the past live on within our experience of the present? And how does our decision to speak about or write down our recollections of how things were change our understanding of those memories--how does it change us in the present? Asking those questions back in 2019 brought RTB into the company of memory-obsessed writers like Virginia Woolf and Marcel Proust. Discussing autofiction by Rachel Cusk, Sheila Heti and Karl Ove Knausgaard, John and Elizabeth begin to understand that the line between real-life fact, memory, and fiction is not quite as sharp as we had thought. Joining Recall This Book for this conversation is philosopher Helena De Bres, author of influential articles including “The Many, not the Few: Pluralism about Global Distributive Justice”, “Justice in Transnational Governance”, “What's Special About the State?” “Local Food: The Moral Case” and most recently "Narrative and Meaning in Life". (Her website contains links to her many fine articles for fellow philosophers and for the general public). She has recently begun to work on moral philosophy, especially the question of what makes a life meaningful, and on philosophy of art. John ranks his favorite anthropologists, while Elizabeth wonders whether autofiction necessarily takes on the affect of an academic department meeting--and what that affect has to do with Kazuo Ishiguro. Discussed in this episode: "A Sketch of the Past," Virginia Woolf "Finding Innocence and Experience: Voices in Memoir," Sue William Silverman The Outline Trilogy, Rachel Cusk My Struggle, Karl Ove Knausgaard How Should a Person Be?: A Novel from Life, Sheila Heti An Artist of the Floating World, Kazuo Ishiguro The Moth The Day of Shelly's Death: The Poetry and Ethnography of Grief, Renato Rosaldo Memoir: An Introduction, G. Thomas Couser The Road to Wigan Pier, George Orwell Or Orwell: Writing and Democratic Socialism, Alex Woloch Listen and Read Here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How does the past live on within our experience of the present? And how does our decision to speak about or write down our recollections of how things were change our understanding of those memories--how does it change us in the present? Asking those questions back in 2019 brought RTB into the company of memory-obsessed writers like Virginia Woolf and Marcel Proust. Discussing autofiction by Rachel Cusk, Sheila Heti and Karl Ove Knausgaard, John and Elizabeth begin to understand that the line between real-life fact, memory, and fiction is not quite as sharp as we had thought. Joining Recall This Book for this conversation is philosopher Helena De Bres, author of influential articles including “The Many, not the Few: Pluralism about Global Distributive Justice”, “Justice in Transnational Governance”, “What's Special About the State?” “Local Food: The Moral Case” and most recently "Narrative and Meaning in Life". (Her website contains links to her many fine articles for fellow philosophers and for the general public). She has recently begun to work on moral philosophy, especially the question of what makes a life meaningful, and on philosophy of art. John ranks his favorite anthropologists, while Elizabeth wonders whether autofiction necessarily takes on the affect of an academic department meeting--and what that affect has to do with Kazuo Ishiguro. Discussed in this episode: "A Sketch of the Past," Virginia Woolf "Finding Innocence and Experience: Voices in Memoir," Sue William Silverman The Outline Trilogy, Rachel Cusk My Struggle, Karl Ove Knausgaard How Should a Person Be?: A Novel from Life, Sheila Heti An Artist of the Floating World, Kazuo Ishiguro The Moth The Day of Shelly's Death: The Poetry and Ethnography of Grief, Renato Rosaldo Memoir: An Introduction, G. Thomas Couser The Road to Wigan Pier, George Orwell Or Orwell: Writing and Democratic Socialism, Alex Woloch Listen and Read Here Learn more about your ad choices. Visit megaphone.fm/adchoices

How does the past live on within our experience of the present? And how does our decision to speak about or write down our recollections of how things were change our understanding of those memories--how does it change us in the present? Asking those questions back in 2019 brought RTB into the company of memory-obsessed writers like Virginia Woolf and Marcel Proust. Discussing autofiction by Rachel Cusk, Sheila Heti and Karl Ove Knausgaard, John and Elizabeth begin to understand that the line between real-life fact, memory, and fiction is not quite as sharp as we had thought. Joining Recall This Book for this conversation is philosopher Helena De Bres, author of influential articles including “The Many, not the Few: Pluralism about Global Distributive Justice”, “Justice in Transnational Governance”, “What's Special About the State?” “Local Food: The Moral Case” and most recently "Narrative and Meaning in Life". (Her website contains links to her many fine articles for fellow philosophers and for the general public). She has recently begun to work on moral philosophy, especially the question of what makes a life meaningful, and on philosophy of art. John ranks his favorite anthropologists, while Elizabeth wonders whether autofiction necessarily takes on the affect of an academic department meeting--and what that affect has to do with Kazuo Ishiguro. Discussed in this episode: "A Sketch of the Past," Virginia Woolf "Finding Innocence and Experience: Voices in Memoir," Sue William Silverman The Outline Trilogy, Rachel Cusk My Struggle, Karl Ove Knausgaard How Should a Person Be?: A Novel from Life, Sheila Heti An Artist of the Floating World, Kazuo Ishiguro The Moth The Day of Shelly's Death: The Poetry and Ethnography of Grief, Renato Rosaldo Memoir: An Introduction, G. Thomas Couser The Road to Wigan Pier, George Orwell Or Orwell: Writing and Democratic Socialism, Alex Woloch Listen and Read Here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

George Orwells depressing deep dive into the mind of an Incel poet can teach us plenty about clear writing, creativity, and the difference between art, advertising and propaganda. It also helped me realise that even Orwell is human, someone who worked on ideas and got better over time. Read it only if you've already read 1984, Wigan Pier, Paris and London, Homage to Catalonia, Animal Farm and his essays but before Burmese Days..

On The Literary Life today, Angelina, Cindy and Thomas recap their reading from the past year. They first share some general thoughts on their year of reading and what sorts of books they completed. Other questions they discuss are on what books surprised them, what “low brow” books they read, and more! Come back next week for a preview of all the books we will be covering in the podcast in 2024. Stay tuned to the end of the episode for an important announcement! Cindy is currewntly offering at 20% OFF discount throughout the holidays. Use coupon code “advent2023” on MorningTimeforMoms.com/shop until January 2024. The House of Humane Letters is currently having their Christmas sale until December 31, 2023. Everything pre-recorded is now 20% OFF, so hop on over and get the classes at their best prices now. You can now also sign up for Atlee Northmore's webinar “A Medieval Romance in a Galaxy Far, Far Away: How to Read Star Wars.” If you missed it, go back to last month's episode to get all the information about our 2024 Reading Challenge, Book of Centuries. Commonplace Quotes: Life was a hiding place that played me false. Lascelles Abercrombie, from “Epitaph” But if man's attention is repaid so handsomely, his inattention costs him dearly. Every time he diagrams something instead of looking at it, every time he regards not what a thing is but what it can be made to mean to him, every time he substitutes a conceit for a fact, he gets grease all over the kitchen of the world. Reality slips away from him, and he is left with nothing but the oldest monstrosity in the world–an idol. Robert Farrar Capon, from The Supper of the Lamb Some writers confuse authenticity, which they ought always to aim at, with originality, which they should never bother about. There is a certain kind of person who is so dominated by the desire to be loved for himself alone that he has constantly to test those around him by tiresome behavior; what he says and does must be admired, not because it is intrinsically admirable, but because it is his remark, his act. Does not this explain a good deal of avant-garde art? W. H. Auden, from The Dyer's Hand On Sitting Down to Read King Lear Once Again by John Keats O golden-tongued Romance with serene lute! Fair pluméd Syren! Queen of far away! Leave melodizing on this wintry day, Shut up thine olden pages, and be mute: Adieu! for once again the fierce dispute, Betwixt damnation and impassion'd clay Must I burn through; once more humbly assay The bitter-sweet of this Shakespearian fruit. Chief Poet! and ye clouds of Albion, Begetters of our deep eternal theme, When through the old oak forest I am gone, Let me not wander in a barren dream, But when I am consumed in the fire, Give me new Phoenix wings to fly at my desire. Books Mentioned: English Literature in the 16th Century by C. S. Lewis The Pickwick Papers by Charles Dickens Elizabeth and Her German Garden by Elizabeth von Arnim The Unpleasantness at the Bellona Club by Dorothy L. Sayers The Trumpet Major by Thomas Hardy The Talisman by Sir Walter Scott Anne of Geierstein by Sir Walter Scott The Victorian Cycle by Esme Wingfield-Stratford The Decline and Fall of the Roman Empire by Edward Gibbon In the South Seas by Robert Louis Stevenson The History of Tom Jones, Foundling by Henry Fielding The History of the Life of the Late Mr. Jonathan Wild the Great by Henry Fielding The Vicar of Wakefield by Oliver Goldsmith The Clergyman's Daughter by George Orwell Coming Up for Air by George Orwell The Road to Wigan Pier by George Orwell Our Island Story by H. E Marshall English Literature for Boys and Girls by H. E. Marshall 1066 and All That by Sellar and Yeatman Dave Berry Slept Here by Dave Berry The Harry Potter Series by J. K. Rowling Tied Up in Tinsel by Ngaio Marsh The Mistletoe Murder and Other Stories by P. D. James Lady Susan by Jane Austen The Go-Between by L. P. Hartley The Color Purple by Alice Walker World Enough and Time by Christian McEwen An Anthology of Invective and Verbal Abuse edited by Hugh Kingsmill Encyclopedia Brown books by Donald J. Sobol The Chronicles of Narnia by C. S. Lewis The Woman in Me by Brittany Spears Sackett Series by Louis L'Amour The Education of a Wandering Man by Louis L'Amour Madly, Deeply by Alan Rickman Counting the Cost by Jill Duggar Spare by Prince Harry (not recommended) Sir John Fielding Series by Bruce Alexander Literary Life Commonplace Books Moll Flanders by Daniel Defoe Support The Literary Life: Become a patron of The Literary Life podcast as part of the “Friends and Fellows Community” on Patreon, and get some amazing bonus content! Thanks for your support! Connect with Us: You can find Angelina and Thomas at HouseofHumaneLetters.com, on Instagram @angelinastanford, and on Facebook at www.facebook.com/ANGStanford/ Find Cindy at morningtimeformoms.com, on Instagram @cindyordoamoris and on Facebook at www.facebook.com/CindyRollinsWriter. Check out Cindy's own Patreon page also! Follow The Literary Life on Instagram, and jump into our private Facebook group, The Literary Life Discussion Group, and let's get the book talk going! http://bit.ly/literarylifeFB

Lisa and author Genevieve Wheeler discuss the 1984 by George Orwell. They discuss the book in depth including a number of topics such as the forbidden affair in the book. The book was written more than 70 years ago, but it discusses how a number of the issues addressed are still essential today.  They also discuss Genevieve's book ADELAIDE, which was published this year by St. Martin's Press. You can find Genevieve on Instagram and her website. Books discussed:  Orwell Diaries by George Orwell Down and Out in Paris and London & The Road to Wigan Pier by George Orwell The Giver by Lois LowryBrave New World by Aldous Huxley Legend by Marie LuFor more information, find Lisa on Instagram, Twitter, Facebook and her website.*The book titles mentioned include affiliate links. You can support the podcast by purchasing a book with the links because the podcast receives a small commission.

2 Hours of Clubland Classics, Wigan Pier, Bounce, Scouse Anthems and many more Up Tempo tracks! Leave me a comment :)

Visit www.andywhitby.com for music, dates, merch and more!

Noveno episodio de Dietario Disperso, un viaje por la semana gastropolítica de Maxi Guerra. Jueves 5/10 - La raíz del espresso Citas: The Romance of Caffeine and Aluminum, Jeffrey Schnapp; The birth of Espresso, James Hoffman Música: Arnaldo Antunes, Kraftwerk, Paolo Conte Viernes 6/10 - Tequeños, finalmente Citas: El tequeño: sin partida de nacimiento, pero con cédula de identidad, artículo de El Nacional Música: Chris Haugen, Billy Preston Sábado 7/10 - Un sastre en la mesa  Citas: Retratos y encuentros, Gay Talese Música: Serge Gainsbourg, John Zorn Domingo 8/10 - Cocinando con la Abuela Fela Citas: Mezze Errante, Suraia AbudMúsica: TinariwenGracias a los niños y niñas de la escuela N°58 de La Teja, Montevideo. Lunes 21/8 - La gastropolítica de Orwell Citas: El camino a Wigan Pier, George OrwellMúsica: Marc Ribot Martes 22/8 - Las páginas perfumadas de Rimmel Cita: Odorama, Federico Kukso Música: Canticuénticos, Maximiliano Martínez, Erik Satie Miércoles 23/8 - La libreta del nómada Citas: En Patagonia, Bruce Chatwin, Patagonia Express, Luis Sepúlvada; Nomad, film de Werner Herzog Música: Serge Gainsbourg, Power Punch, Ry Cooder, Dan Lebowitz  Dietario Disperso es un podcast escrito y narrado por ⁠⁠⁠⁠⁠⁠⁠⁠Maxi Guerra⁠⁠⁠⁠⁠⁠⁠⁠. El diseño de portada es de ⁠⁠⁠⁠⁠⁠⁠⁠Pablo Corrado .⁠⁠⁠⁠⁠⁠⁠ Pueden suscribirse y activar las notificaciones en el canal Gastropolítica y reservar libretas o entradas para los shows en vivo en la cuenta ⁠⁠⁠⁠⁠⁠@gastro_politica⁠⁠ de twitter e instagram. ⁠⁠⁠⁠⁠También pueden escuchar la primera temporada completa de la serie Gastropolítica y sus episodios extra. Grazie mille

Lee and Simon talk about bromances and chatGPT. These are not related.--- Related links (and necessary corrections):Wigan Pier and northern soul: https://www.bbc.co.uk/news/uk-england-manchester-66603612Wigan Casino: https://en.wikipedia.org/wiki/Wigan_CasinoChav: https://en.wikipedia.org/wiki/ChavOwen Jones and the demonization of the working class: https://en.wikipedia.org/wiki/Chavs:_The_Demonization_of_the_Working_ClassCentaurs and cyborgs (chatGPT) -- not Minotaur!: https://www.oneusefulthing.org/p/centaurs-and-cyborgs-on-the-jaggedGet in touch with Lee and Simon at info@midlifing.net. ---The Midlifing logo is adapted from an original image by H.L.I.T: https://www.flickr.com/photos/29311691@N05/8571921679 (CC BY 2.0)

While George Orwell wrote magnificently against totalitarianism, his attempt to defend socialism in The Road to Wigan Pier stumbled badly. Original Article: "Review: Orwell's The Road to Wigan Pier"

While George Orwell wrote magnificently against totalitarianism, his attempt to defend socialism in The Road to Wigan Pier stumbled badly. Original Article: "Review: Orwell's The Road to Wigan Pier"

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

George Orwell was born in India and served in the Imperial Police in Burma as a young man. Douglas Kerr's book Orwell and Empire (Oxford UP, 2022) is a study of his writing about the East and the East in his writing. It argues that empire was central to his cultural identity and that his experience of colonial life was a crucial factor, in ways that have not been recognized, in shaping the writer he became. Orwell and Empire is about all his writings, fictional and non-fictional. It pays particular attention to work that derives directly from his Burmese years including the well-known narratives 'A Hanging' and 'Shooting an Elephant' and his first novel Burmese Days. It goes on to explore the theme of empire throughout his work, through to Nineteen Eighty-Four and beyond, and charts the way his evolving views on class, race, gender, and authority were shaped by his experience in the East and the Anglo-Indian attitudes he had inherited. Orwell's socialism and his hatred of authoritarianism grew out of his anti-imperialism as The Road to Wigan Pier makes explicit. But this was not a straightforward repudiation or a painless process. He understood that, 'it is very difficult to escape, culturally, from the class into which you have been born.' His whole career was a creative quarrel with himself and with his Anglo-Indian patrimony. In a way that anticipates current debates about the imperial legacy, he struggled to come to terms with his own history. Charles Coutinho, PH. D., Associate Fellow of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles.

0:00 -- Intro.3:45 -- Start of interview.5:09 -- Leo's "origin story".  His focus on public service, and work for then Delaware Governor (now U.S. Senator) Tom Carper.9:41 -- On his time at Skadden's Wilmington office.11:52 -- On his time at the Delaware Court of Chancery and as Chief Justice of the Delaware Supreme Court. 15:32-- His views on the evolution (and strengths) of the Delaware Court of Chancery. Its symbiosis with the SEC. "The courts in Delaware are not infected by partisanship." "Our brand is everything." "Delaware is not a tax haven."24:40 -- On companies leaving Delaware or the US (via inversions). "We do not impede the flow of capital."28:34 -- Why he wrote his new paper "Good Corporate Citizenship We Can All Get Behind?: Toward A Principled, Non-Ideological Approach To Making Money The Right Way." (December 7, 2022). 78 Bus. Law. 329 (2023), "The old word for ESG was CSR, this is not a new debate." "ESG is a proxy for good corporate citizenship, it's about making money the right way."38:28 -- His proposed Model of Good, Non-Ideological Corporate Citizenship.  "Make money without making harm". Reference to paper "Companies Should Maximize Shareholder Welfare Not Market Value" by Hart & Zingales. 44:49 -- On corporate political spending. "Corporate law has often policed conflict transactions." The role of the board in this process. The function of independent directors. Jack Bogle: "Institutional investors should insist that the proxy statement of each company in which they invest contain the following: Resolved: That the corporation shall make no political contributions without the approval of the holders of at least 75 percent of its shares outstanding.” "Citizens United is sort of a white whale of mine." "I would like to see Profs Lucian Bebchuk, Rob Jackson and Frank Partnoy push shareholder proposals to curb corporate political spending."58:16 -- On institutional investors' role (and challenges) in corporate governance. "I don't like the fact that [large asset managers] may be trying to escape their responsibility by passing through the voting." "With power should come responsibility."1:08:27 -- The complexity of climate change discourse: "actuaries and scientists agree on this problem." "Thanksgiving dinner behavior needs to be where we are on the business community."1:12:03 --  The books that have greatly influenced his life: Down and Out in Paris and London, by George Orwell (1933)Road to Wigan Pier, by George Orwell (1937)Simple books that his parents gave him when he was a child.1:14:30 --  His mentors, and what he learned from them: The two judges that he clerked for, Rod Ward (founder and longtime leader of Skadden's Wilmington office), Senator Tom Carper, his colleagues at the Delaware Chancery Court, Marty Lipton, Bob Clark and Michael Wachter, his wife.1:18:30 -- Quotes he thinks of often or lives his life by: "Clown time is over." (Elvis Costello). "Be yourself, unless of course you are an asshole, in which case be someone else."1:20:23 --   An unusual habit or an absurd thing that he loves: Lyrics. "I have stuck in my head pretty much every pop song of the 1970s" ("life is stuck in two decades: for me, it's the 1970s and the 1990s"). 1:23:13 --   The living person he most admires: the people who do the hardest jobs with no public glory. Leo E Strine, Jr. is Of Counsel in the Corporate Department at Wachtell, Lipton, Rosen & Katz.  Prior to joining the firm, he was the Chief Justice of the Delaware Supreme Court from early 2014 through late 2019.  Before becoming the Chief Justice, he served on the Delaware Court of Chancery as Chancellor since June 22, 2011, and as a Vice Chancellor since November 9, 1998.__ You can follow Evan on social media at:Twitter: @evanepsteinLinkedIn: https://www.linkedin.com/in/epsteinevan/ Substack: https://evanepstein.substack.com/__You can join as a Patron of the Podcast at:Patreon: patreon.com/BoardroomGovernancePod__Music/Soundtrack (found via Free Music Archive): Seeing The Future by Dexter Britain is licensed under a Attribution-Noncommercial-Share Alike 3.0 United States License

Dates, merch, USBs, tracks & more: www.AndyWhitby.com :)Join the family - search 'Whitby Wolfpack' on Facebook!Visit www.BounceHeaven.co.uk for our events, DJ tracks store & more!

Episode 24 of the official Cheeky Tracks podcast hosted by General Bounce. This month's show kicks off with an hour of the General's favourite house tracks of the year so far, and ends with the usual power hour of upfront hard house and bounce bangers. You can also check out the General's recent set at Wigan Pier's massive 32nd birthday event for the classics hour! As usual the show is available on YouTube, Mixcloud, Deezer, Amazon Music, Stitcher, TuneIn, SoundCloud and more, so remember to follow us on all your favourite podcasting platforms!  

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices

On a blustery fall morning back in 2019, RTB welcomed Christine Walley, anthropologist and author of Exit Zero: Family and Class in Postindustrial Chicago. In the early 1980s Chris's father, along with thousands of other steel workers, lost his job when the mills in Southeastern Chicago closed. The book is part of a multimodal project, including the documentary film, “Exit Zero: An Industrial Family Story,” (with director Chris Boebel) and an NEH-funded digitization project of the Southeastern Chicago Historical Museum, a community-based archive of materials related to the neighborhood. How can academics begin conversations about class and deindustrialization with those most negatively affected by the precarious economic present? What is the secret to unpacking the great diversity hidden behind the phrase “white working class”? This episode's signature RTB move (fleeing the present, only to discover echoes of its misery back in the past) takes us to Elizabeth Gaskell's novel North and South, published in 1854 just as industrialization in the North of England was taking off. In Recallable Books, Elizabeth lingers in England's North to recommend George Orwell's The Road to Wigan Pier. Chris points out how Jane Addams's Twenty Years at Hull House (though perhaps patronizing in some ways) shows us 19th century projects for combating the dislocation and suffering of deindustrialization. John goes against type by anteing up the most current of our recallable books, Joseph O'Neill's The Dog. Mentioned in this episode: Exit Zero: Family and Class in Postindustrial Chicago, Christine J. Walley The Jungle, Upton Sinclair Imagined Communities: Reflections on the Origin and Spread of Nationalism, Benedict Anderson Chicago School of Sociology Suspended Dreams: the Afterlife of Memory in Photographic Album, Martha Langford Trump's Election and the ‘White Working Class': What We Missed, Christine J. Walley North and South, Elizabeth Gaskell My Year of Rest and Relaxation, Ottessa Moshfegh Give a Man a Fish, James Ferguson The Human Condition, Hannah Arendt The Road to Wigan Pier, George Orwell Twenty Years at Hull House, Jane Addams The Dog, Joseph O'Neill Listen to the episode here: Walley Transcript Learn more about your ad choices. Visit megaphone.fm/adchoices

The Forager's Calendar by John Wright A month by month handbook for foraging in the woods, fields and seashores of Great Britain.         The Road to Wigan Pier by George Orwell  In the 1930s, the Left Book Club, a socialist group in England, sent George Orwell to investigate the poverty and mass unemployment in the industrial north of England. Once there, he went beyond the requests of the book club, to investigate the employed as well. Orwell chose to live as the coal miners did — sleeping in foul lodgings, subsisting on a meager diet, struggling to feed a family on a dismal wage, and going down into the hellish, backbreaking mines         The Man In The Bunker by Rory Clements a Cambridge spy must find the truth behind Hitler's death. But exactly who is the man in the bunker?  

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...men hvis de gjorde, ville det sige en hel del om deres socialklasse. Det hævder forfatter og essayist, Georg Orwell i 'Vejen til Wigan Pier' (1937), hvor han rapporterer fra de fattige kulminebyer i Nordengland. I dagens program diskuterer historiker og anmelder, Adam Holm bogen med vært, Nanna Mogensen, og de udlægger Georg Orwells tanker om klasse, fordomme, fattigdom og hygiejne. Vært: Nanna Mogensen.

SINOPSE A arte nem sempre é, ou foi, apenas ‘pura e casta'.A História bem o demonstra: ao longo dos tempos, a arte tem sido um veículo poderoso do poder, das mais diversas ideias políticas e também forma de contestação ou de chamada de atenção para desigualdades, injustiças e ‘sinais de alarme'. Neste episódio, Raquel Vaz-Pinto e Pedro Vieira tentam trocar de papéis, assumindo Raquel o pelouro de quem faz perguntas e Pedro, o de especialista. Claro está que rapidamente retomam o seu ritmo de conversa habitual, começando na antiguidade, passando pela Idade Média, cruzando o Renascimento, a Europa das duas Grandes Guerras e terminando com a menção justa ao quanto sobraria por dizer. O que lhe podemos garantir é que, depois de ouvir este episódio vai ver a Arte com outros olhos. REFERÊNCIAS E LINKS ÚTEIS: História da Guerra do Peloponeso, TucídidesNineteen eighty-four, George OrwellO caminho para Wigan Pier, George OrwellNa penúria em Paris e Londres, George OrwellAfrica is not a country, Dipo FaloyinO solilóquio do Rei Leopoldo,  Mark TwainAs aventuras de Tom Sawyer,  Mark TwainAs aventuras de Huckleberry Finn,  Mark Twain BIOS RAQUEL VAZ-PINTO É investigadora do Instituto Português de Relações Internacionais (IPRI) da Universidade Nova de Lisboa e Prof. Auxiliar Convidada da Faculdade de Ciências Sociais e Humanas da mesma Universidade, onde lecciona a disciplina de Estudos Asiáticos. Foi Presidente da Associação Portuguesa de Ciência Política de 2012 a 2016. Autora de vários artigos e livros entre os quais A Grande Muralha e o Legado de Tiananmen, a China e os Direitos Humanos editado pela Tinta-da-China e Os Portugueses e o Mundo editado pela Fundação Francisco Manuel dos Santos. Os seus interesses de investigação são Política Externa e Estratégia Chinesa; os EUA e o Indo- Pacífico; a Europa e o Mundo; e Liderança e Estratégia. É comentadora residente da rádio TSF. É membro da Comissão Cientifica do Fórum Futuro e consultora da Administração da Fundação Calouste Gulbenkian. PEDRO VIEIRA Pedro Vieira nasceu em Lisboa, em 1975. Licenciado pela Escola Superior de Comunicação Social, trabalhou no Canal Q das Produções Fictícias e é, atualmente, guionista e pivô do programa O Último Apaga a Luz da RTP3. É responsável pela Comunicação do Cinema São Jorge e foi consultor de Comunicação na Booktailors. Trabalha como ilustrador freelancer e escreve livros como se não houvesse amanhã.  

To contact Matt and Adrian with thoughts comments and your own 'not so grim up north' moments write to grimupnorththepodcast@gmail.com The books mentioned are Love on the Dole by Walter Greenwood, English Journey by J B Priestley, and The Road to Wigan Pier by George Orwell.  Special thanks to Richard Blair, George Orwell's son for giving us an interview and being so kind with his time. Thanks also to Benedict Cooper from the Orwell Society for helping us to set up the interview. https://orwellsociety.com Here are some links to the clips we used  Walter Greenwood https://waltergreenwoodnotjustloveonthedole.com/walter-greenwood-the-kersal-flats-co-uk-interview-1973/?fbclid=IwAR0gYa0vtR-lmX7P-qHW5RwYWQSB0JZFOdcu5OjFNGbkLRFZYSXbRn4-BhQ J B Priestly https://www.youtube.com/watch?v=lkloVLeAtiY The Film of Love on the Dole https://www.youtube.com/watch?v=qBHHOm8CbYg Here is a link tot he Bill Brandt photograph Coal Searcher Going Home to Jarrow 1937 https://www.moma.org/collection/works/53508 With thanks again to the KLF for the theme music. https://open.spotify.com/artist/6dYrdRlNZSKaVxYg5IrvCH/discography/all?pageUri=spotify:album:1kJY7mRPwF5eJOf8DMZdwa

View on Odysee: https://odysee.com/@BretWeinstein:f/EvoLens131:b View on Spotify (With video):  ***** In this 131st in a series of live discussions with Bret Weinstein and Heather Heying (both PhDs in Biology), we discuss the state of the world through an evolutionary lens. This week, we discuss why so many things, in modernity, and right now in particular, are labeled the opposite of what they truly are. What we are told is safe, is toxic; we are told we must do, we should not. How did this happen? Beginning with a tale of scientific discovery in the 1990s and early 2000s—involving telomeres and cancer and senescence and mice—we arrive at one answer: if the powers-that-be have insight, they are better served by keeping that insight to themselves, by refusing to share it. And so: all the newspapers, all the universities, all the everything, are failing. We also discuss baby formula—why you might want or need it, and share a recipe from a naturopath that will be far better than anything you can (or cannot) find on the shelves. And we discuss fathers: genetic fatherhood, biological fatherhood, cultural fatherhood. There are many ways to be a good father. ***** Support the sponsors: Eight Sleep: Personalized thermoregulation while you sleep, and when you wake. Eight Sleep's amazing Pod Pro Cover (for your mattress) is $150 off at www.eightsleep.com/darkhorse Vivo Barefoot: Shoes for healthy feet—comfortable and regenerative, enhances stability and tactile feedback. Go to www.vivobarefoot.com/us/darkhorse to get 20% off, and a 100-day free trial.  Allform: Get 20% off any order (of a beautiful sofa) from Allform at https://allform.com/darkhorse. *****Our book, A Hunter-Gatherer's Guide to the 21st Century, is available everywhere books are sold, and signed copies are available here: https://darvillsbookstore.indielite.org Check out our store! Epic tabby, digital book burning, saddle up the dire wolves, and more: https://store.darkhorsepodcast.org Heather's newsletter, Natural Selections (subscribe to get free weekly essays in your inbox): https://naturalselections.substack.com ***** Q&A Link: https://odysee.com/EvoLens131QandA:eeb46459ec6ced74436f7a852e3f9e57a5c525c0 Mentioned in this episode: Paris Brest Paris bike race: https://rusa.org/pages/pbp Le Tour de France: It's like bike racing on steroids: https://teespring.com/le-tour-de-france-2022?tsmac=store&tsmic=dark-horse-podcast&pid=46&cid=2755 Abigail Shrier's 2021 book, Irreversible Damage: https://www.barnesandnoble.com/w/irreversible-damage-abigail-shrier/1133754701 Lahti, D.C. and Weinstein, B.S., 2005. The better angels of our nature: Group stability and the evolution of moral tension. Evolution and Human Behavior, 26(1): 47-63. https://www.semanticscholar.org/paper/The-better-angels-of-our-nature%3A-group-stability-of-Lahti-Weinstein/c5669ae3f2b5ba89967ab466b1095ab9c6d99c8c Mice, telomeres, senescence and cancer, all in one place (Weinstein and Ciszek 2002): http://176.9.41.242/docs/longevity/2002-weinstein.pdf Baby formula recipe from Dr. Lockwood: https://terrainwellness.com/diy-baby-formula-recipe/Orwell, 1937. The Road to Wigan Pier. https://files.libcom.org/files/wiganpier.pdfSupport the show

Episode 15 of the official Cheeky Tracks podcast hosted by General Bounce. On this month's show there's an hour of the General's favourite recent vocal house numbers, plus an hour of classic Wigan Pier anthems before ending on the usual hard house & bounce power hour, packed with future releases from Cheeky Tracks and other good labels in the scene! The show is available on various streaming platforms such as Mixcloud, YouTube, Deezer, Amazon Music, Stitcher, SoundCloud and more so remember to like, subscribe and share on all the platforms you listen to the show on!

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British DJ and journalist Greg Wilson joins Colleen to discuss Wendy Carlos' score to the film ‘Clockwork Orange'. Wendy Carlos is what you might call a true genius in the world of twentieth century music. She has always been ahead of her time…expanding boundaries and challenging listeners and herself. Her dramatic score for the legendary Clockwork Orange motion picture is an interesting collection of solid, dark, electronic proto-new age music. Greg began DJing in 1975 and is regarded as one of the most important figures on the UK dance scene. He enjoyed hugely popular residencies in the early eighties at Wigan Pier and Manchester's majorly influential Legend, having originally started out in his hometown of New Brighton. He was a pioneer of mixing in the UK and in 1983 he became the first ‘dance music'specialist hired for a regular weekly session at Manchester's now legendary Haçienda club. Greg was instrumental in breaking the new electronic, post-disco records coming out of New York, a sound he has dubbed ‘Electro-Funk'. Read more about your favourite albums here: classicalbumsundays.com

View on Odysee: https://odysee.com/EvoLens118:31395c063b6c3b91882039ca90a2ad292f461c8e View on Spotify (With video):  ***** In this 118th in a series of live discussions with Bret Weinstein and Heather Heying (both PhDs in Biology), we discuss the state of the world through an evolutionary lens. This week, we discuss mask mandates, which end today on most of the West coast of the U.S. We discuss our approach to masks (and other things) two years ago, in March of 2020. We talk briefly about detransitioning, and its relationship to the public health response to Covid. We discuss Orwell's position on socialism (and fruit-juice drinkers, and feminists). And we discuss why the origin of SARS-CoV2, and its likely development and evolution through serial passaging, makes a difference in how the virus behaves in humans. ***** Support the sponsors of the show: Allform: Get 20% off any order (of a beautiful sofa) from Allform at https://allform.com/darkhorse. Vivo Barefoot: Shoes for healthy feet—comfortable and regenerative, enhances stability and tactile feedback. Go to www.vivobarefoot.com/us/darkhorse to get 20% off, and a 100-day free trial.  Public Goods: Get $15 off your first order at Public Goods, your new everything store, at https://www.publicgoods.com/darkhorse or with code DARKHORSE at checkout. ***** Our book, A Hunter-Gatherer's Guide to the 21st Century, is available everywhere books are sold, and signed copies are available here: https://darvillsbookstore.indielite.org Check out our store! Epic tabby, digital book burning, saddle up the dire wolves, and more: https://store.darkhorsepodcast.org Heather's newsletter, Natural Selections (subscribe to get free weekly essays in your inbox): https://naturalselections.substack.com Find more from us on Bret's website (https://bretweinstein.net) or Heather's website (http://heatherheying.com). Become a member of the DarkHorse LiveStreams, and get access to an additional Q&A livestream every month. Join at Heather's Patreon. Like this content? Subscribe to the channel, like this video, follow us on twitter (@BretWeinstein, @HeatherEHeying), and consider helping us out by contributing to either of our Patreons or Bret's Paypal. Looking for clips from #DarkHorseLivestreams? Check out our other channel:  https://www.youtube.com/channel/UCAWCKUrmvK5F_ynBY_CMlIA Theme Music: Thank you to Martin Molin of Wintergatan for providing us the rights to use their excellent music. ***** Q&A Link: https://youtu.be/MQV8uGfKM-g                  Mentioned in this episode: The liberal case for gun ownership. By Bret, published in Unherd in Nov 2021: https://unherd.com/2021/11/the-liberal-case-for-gun-ownership/ Qian et al 2020. Indoor transmission of SARS‐CoV‐2. Indoor Air, 31(3): 639-645. https://onlinelibrary.wiley.com/doi/10.1111/ina.12766 Detransition Awareness Day (tweet thread): https://twitter.com/HeatherEHeying/status/1502512695773319169?s=20&t=gMdRKbDEdmj9zygKqWH0RQ What If We're Wrong, by Heather: https://naturalselections.substack.com/p/whatifwerewrong?r=83qgf&s=w&utm_campaign=post&utm_medium=web Orwell 1937. The Road to Wigan Pier. Full text: https://libcom.org/files/wiganpier.pdf Why we should welcome the lab leak hypothesis, by Bret, published in UnHerd in June 2021: https://unherd.com/2021/06/why-we-Support the show (https://www.patreon.com/bretweinstein)

Varför framstår man som mer progressiv och upplyst om man är avfärdande och hånfull mot den egna kulturen? Och hur kommer det sig att samma person å ena sidan kan varna för nationalism när den uppträder i västvärlden, men stötta nationalism när den kommer till uttryck i andra delar av världen. I en ny bok, med titeln Masohistic nationalism – Multicultural Self-Hatred and the Infatuation with the Exotic (Routledge 2021) beskriver sociologen Göran Adamson detta. Han visar även hur överdriven nationalism och självhatande nationalism delar vissa drag. Gemensamt för båda är tanken om den egna överlägsenheten gentemot andra kulturer. Nedan kan du läsa samtalet i en något nedkortad version.Välkommen Göran Adamsson till Rak höger!– Tack så mycket Ivar, det är mycket trevligt att vara här!Du har skrivit en ny bok som heter Masochistic Nationalism – Multicultural Self-hatred and the Infatuation with the Exotic. Den är alltså skriven på engelska och utgiven på Routledge. Vad är masochistisk nationalism? För det låter för många som en självmotsägelse?– Det var så här att för många år sen så funderade jag på begreppet nationalism och jag tänkte att det finns den här klassiska nationalismen, alltså människor som hela tiden vill göra fördelaktiga jämförelser mellan sitt eget land och andra länder. Alltså de vi kanske normalt kallar högerpopulister eller ännu värre fascister, rasister, nationalsocialister. Men det finns ett slags svensk åkomma, kanske inte bara i Sverige men framför allt i Sverige, där man i stället är pigg på att ägna sig åt att jämföra sitt eget land ofördelaktigt med andra länder. Man kan ta namn som Mona Sahlin, Gudrun Schyman och Morgan Johansson. De har som ett tics och säger ”Se hur kvinnor har det i Sverige”, ”Se hur homosexuella har det i Sverige”. Och så har man Pride-festivaler och så vidare för att hävda deras rättigheter. Men jag tror att mycket av det här är ganska överdrivet. Så jag googlade helt enkelt på begreppet ”negativ nationalism” på engelska och det dök upp i en underrubrik i en essä och den var skriven av ingen mindre än George Orwell. Nu tänker jag inte ägna mig åt paralleller mellan honom och mig själv, det vore patetiskt, men i den här essän som heter ”Notes On Nationalism” så lägger Orwell ut texten om exakt det som jag med min synnerligen begränsade hjärna hade funderat kring. Nämligen den västerländska traditionen inom det som Orwell kallar överklass, eller övre medelklass-vänstern i London och så vidare. Där de inte kan låta bli att jämföra sin egen kultur och tradition ofördelaktigt med andra länder. Han har ett begrepp som är ännu intressantare, nämligen ”transferred nationalism”, alltså ”överförd nationalism” eller ”exporterad nationalism”. Med överförd nationalism menar han människor som beter sig exakt som klassiska nationalister, det är bara det att föremålet för deras idealisering och romantisering och politiska ömhet inte är här utan over-seas, som Orwell säger. Till exempel människor som tycker att Turkiet är fantastiskt och som kan gå loss om deras historia och identitet utan att någon säger ”Hallå, är inte det här samma sak som det högerextremister gör?” Det är ingen som ser likheten. Orwell säger att de kan vara hur aggressiva, hur naiva, hur hämndlystna de vill å andra kulturers vägnar, ”because it is not seen as such”. Alltså samma typ av politiska romantik fast någon annanstans.– Vad jag gör är att jag försöker föra ihop de här begreppen. Jag försöker kombinera ”negativ nationalism” med ”transferred nationalism” och då hittade jag på begreppet ”masochistisk nationalism” på svenska. Alltså en lust eller politisk attityd där man inte kan få nog av andra kulturer och man drar sin egen kultur i smutsen samtidigt som man idealiserar andra. För det är chict och trevligt. Man kan föreställa sig middagar på Söder i Stockholm, och inget ont om Söder, det är en fin stadsdel, där folk sitter och skålar och uttrycker sig överlägset förklenande om Sverige på tusen och ett sätt och alla sitter och nickar, fast alla vet att det bara är påhittat. Det är en viktig aspekt i begreppet masochistisk nationalism. Det är inte av sexuell natur men det har ändå parallellen att det är människor som frivilligt ingår i en självspäkarattityd, vare sig det handlar om den egna kroppen eller om den egna kulturen och nationen. Det är en kollektiv förödmjukelse där man domineras antingen av andra personer eller som jag pratar om, andra kulturer. Och man får en kick av leken som är fiktiv. Det är det som gör det så spännande, att man bara håller på med detta på samma sätt som att se en skräckfilm och äta popcorn. Det är samma grundattityd hos en fullständigt förvirrad vänster som har gjort det här till en aktivitet.Det finns en intressant ådra här som har kommit till uttryck den senaste tiden. Det är det här du kan ta personer som Özz Nûjen eller andra kurdisk-svenska debattörer. Han är komiker men eftersom han inte är rolig så kan man kalla honom för debattör. De är väldigt kritiska mot svensk nationalism, till exempel Sverigedemokraterna. Och invandringsmotstånd är hemskt. Mycket av det som Özz Nûjen har gjort handlar om att dekonstruera svenskhet, samtidigt som han ger uttryck för en otroligt stark kurdisk nationalism. Det här är något jag har reflekterar själv över tidigare. Jag kan en del IRA-låtar utantill och jag har vänner som också kan det. Och det är lite kittlande för det är irländsk nationalism. Man anser att det är ett förtryckt folk och irländare finns längst bort och det är engelsmännen som har förtryckt dem så du kan använda den postkoloniala linsen på Irland. Det är inte okej om det är engelsk nationalism, svensk, amerikansk, eller tysk. Men det är okej om det är kurdisk, palestinsk eller irländsk nationalism.– Precis. Den här typen av exotism, det föresätter att den här kulturen är tillräckligt avlägsen och England funkar inte men Irland kan jag tänka mig funkar. För vi kan mindre om det helt enkelt. Orwell har en bok som heter The Road to Wigan Pier, en fantastisk bok, som handlar om hur de intellektuella romantiserar arbetarklassen och gruvarbetarna i mellersta England. Han skriver ”I know enough of the working class not to idealize it”. Han menar att vad som förutsätts för att hålla på med den här typen av fjantig idealisering är att man har en kollektivistisk syn, vare sig det handlar om arbetarklassen eller gruvarbetare. Eller människor från avlägsna avlägsnar kulturer – för vet man tillräckligt om dem fungerar inte den här typen av idealisering. Jag har en formulering i min förra bok som heter Svensk mångfaldspolitik. En kritik från vänster som handlar om att ingen skulle säga att belgare är fascinerande. Ingen skulle få för sig att säga det för vi ser belgare som distinkta individer och om någon skulle säga det så skulle man fråga ”Men har du träffat alla belgare då?” För det kan finnas belgare som inte är fascinerande. Men gäller det en avlägsen kultur, som Jemen eller till och med Syrien så kan vi gå loss i enorma stereotyper och tro att vi kommer undan för att de är positiva, men de är stereotyper lik förbannat. Det är som att säga att man tycker mer om hundar än om katter. Det är en extremt kränkande, överklassig, nedlåtande attityd.Vi har varit inne på att man kan få en väldigt förminskande attityd så att man ser den andre som autentisk och exotisk, den ädle vilden och så vidare. Men man ser också det egna som någonting dåligt och man vill ta avstånd på olika sätt. Du tar upp några exempel, som när Mona Sahlin höll ett tal i början av 2000-talet om att ”Vad har vi svenskar egentligen, vi har bara midsommar och sådant töntigt men ni har historia och kultur”. Och Fredrik Reinfeldt som sa 2006 när han precis hade blivit statsminister tror jag, att ”Det ursvenska är barbariet, all utveckling har kommit utifrån”. När du står och håller ett tal kanske det inte får några stora konsekvenser. Men du tar upp det här fallet när en asylsökande som hade fått avslag mördade en mamma och hennes son och du jämför med Anton Lundin Pettersson som mördade flera på en skola i Trollhättan, och han hade han främlingsfientliga motiv. Det blev en stor grej, statsministern åkte till Trollhättan och det mobiliserade människor mot rasism. Faktum är att det ledde till att jag fick hot från AFA och fick sätta larm på min lägenhet, för de gick ut och sa att det var mitt fel att Anton Lundin Pettersson gjorde det här. Men där fick det konsekvenser i hur vi pratade om det. När någon i majoritetsbefolkningen blir attackerad av rasistiska motiv så är majoritetsbefolkningen fortfarande den starka parten även när man är ett offer. Den masochistiska nationalismen ger logiken att ”Det där är inte något vi ska hänga upp oss vid och bli kränkta av kollektiv”. Men om någon som tillhör majoritetsbefolkningen gör någonting liknande av främlingsfientliga motiv mot medlemmar i en minoritet, då är det någonting som vi inom majoritetsbefolkningen måste hantera. Då påbörjar vi processen och terapin och ska be om förlåtelse.– Ja. De här de här två människorna som blev dödade i Västerås, de hette Carola och Emil Herlin. Hon var läkare och de var inne på Ikea för att plocka några köksgrejer. Han var läkarstudent och hade precis påbörjat sina studier. De är i princip okända. Jag skriver att man betraktar nästan det här dådet som något genant som man bara ska glömma, det störde bilden på något vis. Men när det gäller det som hände i Trollhättan, som naturligtvis var lika fruktansvärt, blev det manifestationer med levande ljus och Facebookgruppen med hundratusentals som skrev under.– Om man ser det från ett liberalt perspektiv så handlar båda fallen om två eller flera oskyldiga individer som blir mördade på ett brutalt vis. I båda fallen, och det menar jag är lätt att bevisa, kan man bevisa att det handlade om hatbrott. Mannen som mördade Carola och Emil Herlin på Ikea i Västerås hade tydligt sagt att han ville ge sig på några svenskar och det var för att han har fått avslag på sin ansökan. I det fallet var det tydligen inte att hatbrott. Men när det handlar om svenskar som gör något mot andra så är det ett hatbrott. Till saken hör också att i den här definitionen av hatbrott så var svenskar exkluderade. Vi var inte med ens i den juridiska definitionen fram till om det var 2006, jag minns inte exakt. Det gör saken ännu mer häpnadsväckande om man ska prata om människors lika värde.– Sverige utmärker sig på det märkliga viset att vi tycks anse att svenska liv av någon anledning är mycket mindre värda än migranters liv och det finns en massa fall som är av liknande art. Man kan vidga detta också, det verkar som att liv som spills av människors från västvärlden är mindre värda än liv som spills av människors från främmande kontinenter. Det är en aspekt av det Orwell kallar för ”transferred nationalism”. Hjärtat börjar bara att slå riktigt ordentligt när det handlar om kulturer vi inte vet något om.Varför får vi den här masochistiska nationalismen?– Du ger min möjlighet att ta upp den kille som jag alltid tar upp när jag ger intervjuer. Det är en bekant som heter Rumy Hasan. Han har skrivit en bok som heter Multiculturalism: Some Inconvenient Truths. Det är en fantastisk bok och han ställer precis den här frågan du är inne på. Han menar att det kan delvis bero på, det som han kallar ”the western liberal postcolonial sense of guilt”. Alltså den västerländska postkoloniala skuldkänslan. Man tycker att nu har vi varit så jävla taskiga så länge och det spelar ingen roll att vi som lever nu inte har gjort någonting dumt och det spelar heller ingen roll att Sverige i princip aldrig har ägnat sig åt kolonialism, vi kan ha postkoloniala studier vid Malmö universitet ändå för det är så bra. Självhatet, självföraktet gör att det nästan blir sant. Skammen gör att det nästan blir sant.Jag upplever att du sätter fingret på något i boken, att det är en ideologi som finns på alla olika nivåer. Du kan gå till de rikaste, till de fattigaste, till en etnisk svensk och till en med utländsk bakgrund, och folk är medvetna om att det är så här vi tänker på svensk identitet och svenskhet, delvis i alla fall. Det finns även i många andra västerländska kulturer men med lite olika förtecken. Det gör att man kan komma undan med vissa saker om du tillhör en minoritet. Något du också tar upp är den här njutningen. Man ser sig själv som överlägsen den man behandlar som bättre?– Just det, det är det diaboliska. Jag har hållit på med den här boken i många år och hade inte förstod att det finns en bockfot eller örnklo mitt bland allt den här tårögda humanismen. Men det finns ett slags överlägsenhet i det här. En typ av överlägsenhet är att man ger sig själv skulden för allt som pågår. Då betraktar man människor från andra kulturer, det kan handla om ett terrorbrott till exempel, som automater. De har ingen autonomi, de kör en truck genom Drottninggatan i Stockholm för att de inte hade något val. De var frustrerade helt enkelt. Och så menar vi att skulden ligger hos oss i väst. Där finns bockfoten, nämligen att vi är de som är autonoma medan människor från andra kulturer inte har något självbestämmande. De är i princip inte människor, om man med människa menar en varelse som kan fatta egna beslut, så kan ju Akilov låta bli att köra den där trucken och döda människor. Det finns något storslaget i den där underkastelsen, och i det vi tillmäter dem när vi menar att de saknar valmöjligheter. För fyrtio år sedan pratade om att man ägnade sig åt Saken med stort S. Där finns samma osjälvständighet som vi idealiserar och som får oss att bli tårögda och det är obehagligt. Precis som du säger innebär det att vi fråntar de här människorna autonomin vilket är en fruktansvärd förolämpning men det är förklätt till tolerans. Det är en bluff och bedrägeri av kolossala proportioner.– Det finns en annan aspekt som också är obehaglig. När vi slår vår egen rygg och attackerar oss själva, hela tiden är missnöjda och kritiska mot vår egen kultur, får man ställa sig frågan: Vad är drivkraften bakom samhällelig, politisk och social utveckling? Det är inte att man alltid är stolt och slår sig till ro, sitter och petar sig i naveln. Nej, drivkraften är att man ständigt utsätter sin egen kultur för en falkblick och alltid är missnöjd och att det bör bli bättre, att vi måste utvecklas. Vi måste ha bättre källsortering, kvinnors rättigheter måste bli bättre, kommunikationen, infrastrukturen och demokratin måste bli mer transparent. I missnöjet och självhatet ligger den här örnklon: Det är drivkraften för samhällelig utveckling.– Självkritiken kan vara en drivkraft och det finns något lömskt i självhatet. Om vi vänder på detta och kollar på hur många västerlänningar betraktar främmande kulturer. Man säger ”People from Syria, people from South Africa, they are so proud”. Vad blir konsekvensen av den här romantiseringen? Kanske att vi någonstans tycker att vi låter dem vara stolta för det gör dem passiva. Kulturer som hela tiden talar om att de är så stolta, det kanske är så att de har inte så mycket att vara stolta över. Det enda de har är sin tunna, desperata självgodhet men under den finns ingenting. Den här stoltheten kan vi inte visa för oss själva för det skulle kanske vara förödande för hela den framtidsorienterade kultur vi lever i. Vi låtsas vara toleranta och ödmjuka men i grund och botten är vi utvecklingsmonster och lämnar alla de här stolta kulturerna bakom oss där de hör hemma, så blir vi inte utsatta för deras konkurrens heller.Det finns en norsk sketch, Team Antonsen hette komikergruppen, det var Atle Antonsen, Bård Tofte Johansen, Harald Eia, och någon till. Man kan söka på “Et spørsmål om respekt” på Youtube. Den handlar om en pakistansk invandrare till Norge, som sitter i en fiktiv talkshow. Han kräver respekt från omgivningen. Då säger programledaren på det norska försynta sättet att ”Det känns som att det är viktigt för dig att få respekt och så där?” Då svarar Harald Eia som den pakistanske invandraren att ”Jo, men alla länder med lågt BNP måste få respekt, annars kan det sjunka under en nivå och då dör man”. Det är lite det du är inne på. Länderna som har den masochistiska nationalismen och samtidigt en överlägsen känsla, ofta har det funnits en koppling till imperialismen också. Alla vet att engelsmännen är överlägsna så då kan de vara självironiska, för de har världens största flotta. I Sverige har vi inte varit utsatta för någon invasion, vi har inte haft en extern chock mot vår nationella identitet. Det finns en konstig blandning där av imperialismen där man är trygg i sin överlägsenhet så man behöver inte visa upp den på samma sätt. ”Absolut, ni skottar kan ha lite självständighet, vi engelsmän har hela världen”.– Det du säger är intressant och viktigt. Om man är oerhört trygg som du säger och tvärsäker och fullständigt övertygad om sin förkrossande överlägsenhet gentemot andra kulturer, då blir man kanske lugn och lågmäld. Man kan uttrycka det som att man är så arrogant att man inte ens behöver höja rösten. Jag skriver någonstans att det som för 99 % av jordens befolkning är själva grundvalen för ens existens, nämligen huset man bor i och omgivningen och den egna kulturen, det betraktar den här överklass- eller medelklassvänstern som rasism. Man har blivit så förandligad att man har lyft ifrån det som för normala människor det liv man lever. Man ser ner på sin egen kultur med ett överlägset leende och betraktar allt det som är viktigt för nästan alla som någon typ av främlingsfientlighet. I den här självkritiken finns också en oerhörd arrogans menar jag. Jag har som exempel de här jetsettande expatrioterna, de som jobbar för FN eller EU och flyger runt och som tittar ner på 99 % av jordens befolkning som inte måste förnya sitt pass var sjätte månad. Man tittar ner på dem med ett överseende leende och det är en elitism för de flesta människor lever inte så. För de flesta människor är begreppet rasism ganska konstigt, även om det pådyvlas arbetarklassen nuförtiden.Du var inne på det med Rumy Hasans tanke, att vi har en postkolonial skuldkänsla. Direkt efter andra världskriget skrev Herbert Tingsten och många om att nationalism var anledningen till andra världskriget, så nationalism skulle vi motverka. Till exempel Sven Lindqvist med Utrota varenda jävel, han menade att vi hade en generalrepetition i kolonierna för vad vi som den västerländska civilisationen utförde med Förintelsen. Så i den västerländska civilisationen och det som ledde fram till andra världskriget, det fröet finns i allting som föregick det. Därför måste vi hela tiden vara vaksamma på Hitler inom oss själva och på fascismen om man tänker sig den som en evig kraft, som på något sätt kan dyka upp när som helst. Då blir den masochistiska nationalismen att det är vi som kan vara farliga. Om någon ur majoriteten blir hatmördad är det inte ett problem för det kan inte släppa loss Hitler i oss. Men som Trollhättan-mördaren eller Breivik – det kan återigen släppa loss demonen. Vi har hela tiden den här rädslan för det vi ser som oss själva och det västerländska, medan andra kulturer är fria från den här förbannelsen så då kan man nästan känna avundsjuka. Där kan man föra över de nationella känslorna som Orwell och du tar upp i din bok. För det känns säkert, då kommer du inte framkalla 1933 genom det.– Det är ungefär som att man skulle säga att turkisk nationalism är ofarlig för att det inte framkallar 1933, men den kan kanske framkalla något annat som är nästan lika illa som 1933. Men det här är inget jag berör i min bok, det borde jag kanske ha gjort. En aspekt i den masochistiska nationalismen är en hårresande kritik mot nationalism som sådan. Om man är nationalist så ser man hur nationalism sömlöst övergår i rasism, fascism, nationalsocialism, islamofobi och så vidare. Parallellerna går på en bråkdels sekund. Habermas, den tyske sociologen, skriver väldigt upplysande om det här. Han säger att det som för somliga är en oundviklig inom nationalismen – nämligen nationalsocialism – det ser han bara som en potentiell risk. Det är definitivt inte en sömlös övergång. Det är ungefär som att säga att socialdemokratin lätt kan glida över i stalinism, det är ingen som skulle påstå något sådant. Men när det gäller nationalism och problem på högerkanten är vänstern så villig att begå den här typen av hårresande politiska krumbukter och vägrar se de enorma politiska hindren som finns på vägen. Vad Habermas säger och vad jag också säger är att nationalismen som sådan, om vi tänker oss en svensk mild nationalism, inte är allierad på något sätt med fascism. Den är egentligen fascismens motsats på så sätt att nationalismen är grundvalen för ett modernt samhälle och för demokratier. Nationen som ram möjliggör allt, hela den modernitet som vi enas kring, som är bra. Alltså kvinnlig rösträtt och byråkratier. Max Weber pratar om det här också, att han ser nationalismen som ramen för ett modernt och civiliserat samhälle. Man kan lätt göra övergången till globalismen hos en del av vänstern. Man vill riva nationsgränserna för vi är alla människor, och allt är fritt och äkta och autentiskt. Min fråga till dessa utopister som jag kallar dem är: Vad bygger vi samhället på? Förutom transnationella företag, förutom nyliberalism, förutom avreglering? Om man tar en sak som feminism eller kvinnors rättigheter, hur ska vi kunna hävda dem om vi inte har nationalstater att göra det inom?Med din bok och en diskussion som har kommit på senare år skulle jag ändå säga att sådana där uttalanden som Fredrik Reinfeldt och Mona Sahlin gjorde, den typen av reflexiv självkritik och absurda uttalanden om den egna kulturen, är något vi har rört oss från. Människor idag känner sig kanske inte lika självsäkra på svenskars position i Sverige, det svenska språkets position i olika delar av landet. Om vi tänker oss nationalism som en grund för en väldfärdstat och att vi känner samhörighet så kan man säga att idag är Sverige ett otroligt heterogent samhälle. Många delar på territorium men det är inte självklart att alla skulle vara svenskar i någon egentlig mening eller att alla skulle känna samhörighet med varandra. Om du frågade någon 1980 och de gav uttryck för de här reflexiva tankarna, ”Men vadå, Sverige är väl ingenting att stå efter. Det är mycket bättre i andra länder”. Det var ett uttalande som kanske inte hade så stora konsekvenser. Men idag kan det ha det för människor för vi befinner oss i ett land som präglas av mycket mångfald. Det finns många skolor där nästan ingen pratar svenska hemma. Så vi har en ny situation och jag ser den här diskussionen du tar upp i boken som ett slags uppgörelse med den här överlägsenhetskänslan som tar sig uttryck i självspäkning.– Jag kom att tänka på när du pratade att jag tycker om att gå unt på kyrkogårdar. Jag gör det ofta och läser namnen, framför allt deras yrken. Alla de här människorna som kom före oss, som har gjort Sverige så bra. Jag kan ibland känna mig lite moloken för jag undrar vad är det vi sysslar med just nu? En del hade yrken som inte finns längre. Allasammans drog försiktigt, sakta men envetet och jävligt tålmodigt åt samma håll. Det var det de gjorde och det var lite det som var poängen. Det säger Tage Erlander i ett tal som sossarna inte vill veta av. Han säger att det som gör Sverige så unikt och framgångsrikt är att vi alla är så lika och arbetar för samma mål. Där var vi helt enkelt. Det fanns ingen mångfald på den tiden utan alla strävade efter samma mål. Det skulle bli renare, friskare, snabbare, mer jämlikt, mer demokratiskt och det blev det faktiskt också under 1900-talet. Här kanske jag poppar upp som en gammal gråsosse men jag tycker att det finns många fantastiska aspekter i den gamla klassiska socialdemokratin och vänstern. Men nu har vi ett samhälle, som du helt korrekt påpekar, där människor kommer från Sverige och lever i Sverige från alla möjliga olika länder och kulturer. Jag klandrar dem inte, man lever i sin egen kulturs vägnar. Men det innebär att alla de här människorna drar åt olika håll. Den svenska staten, det svenska samhället, där finns det människor som drar åt alla väderstreck samtidigt. Det finns ingen samlad riktning. Det är nästan som en dragkamp. Om man med samhälle menar någon form av sammanhållning där man litar på varandra och har solidaritet, som inte sossarna använder längre, så är frågan vad Sverige är och vad Sverige kommer att bli.Jag är lite yngre än vad du är men vi är uppvuxna i ett land med en tillit till statens institutioner. Men många av de här löftena om att vi lever i en gemenskap, gör din plikt, kräv din rätt och så vidare, men så läser man i tidningen om en Ica-butik som blivit rånad 40 gånger. Eller våldtäktsmannen som får 840 000 från staten i skadestånd för att det visade sig att han kanske var yngre än 18 år. Man har en känsla av att man inte längre har den här samhörigheten eller tilliten till de statliga institutionerna. Jag hade Andreas Johansson Heinö här som gäst och för tio år sen eller så pratade han om att vi kanske behöver mer nationalism för att överbrygga skillnader, och nu vill han inte längre säga det för han tycker att ordet är för belastat.Vi försökte reda ut det där, var vår meningsskiljaktighet fanns. Om man kollar på historien så har nationalism fått ett väldigt dåligt rykte, skulle jag hävda. Jag vet att George Orwell kallade sig själv patriot snarare. Jag menar att mycket av det som vad 1800- och 1900-talets stora konvulsioner och katastrofer berodde inte på nationalism utan på imperialism. Tysklands nationalsocialism och Hitler, det de gjorde var att expandera och utrota andra folk. Om man tittar på dansk nationalism så har de inte behövt expandera, i alla fall inte sen de fick spö vid Stora Bält. De har inte behövt invadera Sverige eller Norge för att vara nationalister. Redan på 1940- och 50-talet började man säga att den här känslan av att tycka att det egna landet var bra, att känna stolthet och sånt som var självklart för många, var något diaboliskt. Men snarare är det kanske att åka till Afghanistan och försöka bygga upp ett land enligt västerländsk modell, den sortens imperialism som är ett problem och har varit ett problem länge.– Det du säger faller väl in i ett klassiskt konservativt tankemönster. Jag är nog inte helt enig med dig.Jag tänkte att du inte skulle vara det.– Nej, inte riktigt. Jag tror att du och jag är eniga i nästan allt men jag tror däremot inte att man kan säga att nationalsocialismen till sin grund skulle vara imperialistisk. Jag tror att det är något så enkelt som en perversion, eller egentligen en återvändsgränd för nationalism. Alltså när nationalismen löper amok. I den nationalistiska ideologin som kan övergå i nationalsocialism ryms också den imperialistiska tanken, men jag tror att grundtemat för Hitler eller Mussolini och andra är en nationalistisk ideologi. Men jag menar ändå det finns en avgrund mellan en modern, återhållsam, balanserad, inkluderande, som man ska säga hela tiden, nationalism…Det säger till och med talibanerna nu, att de har en inkluderande islamism. Det sa en av deras talespersoner. Då kände jag att det har gått för långt. Talibanerna hänger med i hur du låter på Twitter.– Det visste jag inte, jag har blivit anklagad för mycket men nu kan jag också bli anklagad för att vara taliban!Varsågod!– Bara slafsa i er! En sak som jag tycker är lite märklig är att man vill hela tiden välkomna människor från andra kulturer in i det svenska. Då frågar sig jag, vän av ordning, vad är då det svenska? Vi måste välkomna dem, men i vad? För det svenska finns ju inte? Ska vi välkomna dem i något som inte existerar? För vi har gjort det till en blodssport att förringa och ignorera allt svenskt. Vi kan ingen historia, vi blickar tomt in i framtiden. I min förra bok försökte jag vara lite rolig och skrev ”Ska de läsa Fröding när vi tror att det är en ostkaka?” Hur ska de kunna känna en tillhörighet till något vi själva struntar i, eller inte bara struntar i utan som vi i princip uppmanar alla att ignorera? Jag har undervisat i SFI för länge sen och då pratade jag med elever, framför allt muslimer men även en del från forna Jugoslavien. De sa att det är märkligt att ni inte bryr er om era egna rötter. Vi springer omkring och ignorerar den svenska flaggan och kulturen av något slags total missriktad hänsyn mot människor från andra kulturer, som tycker att det är naturligt att vifta med den svenska flaggan och hylla den egna kulturen. Det innebär att den masochistiska retoriken inom det multikulturella entouraget, det är som ett slags autistisk pingpong inom medelklassakademin där man är hänsynsfull och tolerant och finkänslig mot varandra. Men det är som ett slags påhittad finkänslighet för människorna man tror är i behov av denna finkänslighet och som skulle bli förtvivlade om man inte höll på med den, de struntar fullständigt i den. Och det är värre än så, de tycker att det är konstigt att vi inte kan gå på som danskarna och norrmännen med sina flaggor. Jag tycker att det är teman som går igen om och om igen i hela den här debatten. Lik förbannat kan man ha projekt och konferenser kring det, men vad det har med verkligheten att göra står skrivet i stjärnorna.Jag tänkte att vi inte skulle hålla med varandra, för jag tror att jag har mer positiva tankar om nationalism än vad du har. Rudyard Kipling hade ett känt citat ”What do they know of England, who only England know”. Det skrev Orwell om också, att om du bara känner till England så vet du inte att du är beroende av hela det brittiska imperiet. För att känna England och förstå England måste du förstå imperiet och vara en del av den stora världen. Så om du blir för nöjd med din lilla plätt på jorden vet du inte heller vad den här värd. Jag älskar Sagan om Ringen och det är som med de små hobbitarna i Fylke. De vet inte ens om att det finns utbygdsjägare som vaktar deras gränser. De känner inte till det, de föraktar utbölingar och är rädda för dem, de vet inte att utbygdsjägarna skyggar dem. Den där t-shirten du köper produceras av fattiga människor som jobbar för en spottstyver under hemska förhållanden i Bangladesh och att tro att du är frikopplad från det systemet stämmer inte. Poängen är att du måste känna världen för att förstå ditt eget. Men där finns ingen masochism utan en nyfikenhet. Om man tar den postkoloniala litteraturen, till exempel Edward Said, så var han inte intresserad av de orientaliska kulturerna som hade skildrats utan av att kritisera dem som hade åkt dit och lärt sig språket, bott där och ”gone native” så att säga, och säga ”Titta, de hade koloniala attityder”. Det var givetvis sant men de var också genuint intresserade och en del av kulturerna, på ett sätt som postkoloniala aldrig har varit för de har varit intresserade av att göra upp med väst. Det finns en provinsiell attityd för å ena sidan är man för intresserad av allt det främmande men å den andra är du inte tillräckligt intresserad, utan du vill ha Disney-versionen av den andra kulturen, en tillrättalagd version av den.– Menar du vänstern?Ja, eller alla som har den här masochistiska attityden till det egna samtidigt som de höjer upp till exempel de äkta kulturerna som befinner sig långt borta. Det är så häftigt med en maorier som gör sin haka-dans till exempel. Men du är inte intresserad av problemen med alkoholism hos maorierna. Du tycker att det är fantastiskt att inuiterna har så många ord för snö men du är inte intresserad av hur många mord som begås på Grönland. Du har inget genuint intresse utan du använder de andra för att slå på dig själv.– Du sätter fingret på något oerhört känsligt och det är ett klockrent exempel på romantiseringen som den här medelklassvänstern inom akademin och journalistiken ägnar sig åt. Det som kallas ”boutique multiculturalism”, jag tror att det var Rumy Hasan som använde det också. Alltså när det handlar om kryddor, det indiska är så kryddstarkt och färgrikt, men då säger jag som den festförstörare jag är att det färgsprakande kanske är ett inbördeskrig. Det färglösa som vi ser i väst, det är så tråkigt och händelsefattigt, det kanske bara är ett annat ord för att vi har väloljade, tysta, supersnabba och korrekta byråkratier som spinner som en katt dag och natt. Det kanske inte är färgsprakande men det är bättre.Jag tänkte att vi kan avsluta med vad du ser som en väg framåt. För att inte fastna i en narcissistisk nationalism men inte heller en masochistisk – hur ska vi ta oss vidare?– Min bok är uppbyggd kring 23 teman där jag visar att de jag kallar klassiska nationalister och de masochistiska nationalisterna, de är dödsfiender och skulle inte stå ut med att dricka kaffe tillsammans i mer än en minut. Men jag menar att under ytan så säger de i princip samma sak. Det är bara att den enes ömhet gäller det egna landet och den andres gäller en annan kultur. Men vad de delar, menar jag, är en fullständig likgiltighet för det man kallar politiska principer. En multikulturalist kan älska konst när den riktar sig mot väst och försvarar konstnären med full kraft. Men om vi tar Mohammed-karikatyren och Lars Vilks så gör multikulturalisten en helomvändning och tycker att konstnären ska fängslas. Det finns motsvarande exempel på högersidan. Det fanns en kvinnlig SD-ledamot som gick igång på någon muralmålning som innehöll ett kvinnligt underliv och när det är en muralmålning är det kanske inte jätteerotiskt. Men hon sa i riksdagen att den här kvinnliga konstnären borde hamna bakom lås och bom. Men hade det handlat om Mohammed-karikatyrerna eller Dan Park skulle hon vara passiv eller försvara dem med full kraft. Men jag menar att båda attityderna är spegelbilder av varandra. Ingen av de båda extremisterna är intresserade av principen när det gäller konstens frihet, nämligen att man ska också hävda konstnärlig frihet när det gäller konst man inte tycker om, och kanske framför allt då. Rosa Luxemburg säger att ”Freedom is only freedom for those who say things other people do not wish to hear”. Det handlar om att man hävdar friheten för dem man inte uppskattar, som är ens motståndare. Det är det som definierar ens inställning. Här tycker jag att både högern, och då går vi långt utanför dina domäner, och vänstern begår samma fel. Man bör hävda liberala politiska principer – konstens frihet som princip. En princip innebär då att man hävdar det oberoende av vem som säger det och oberoende av social, politisk eller religiös kontext. Den klassiskt liberala ideologin innehåller svaret på hur vi ska ta oss ut ur den självbelåtna politiska förvirring som jag menar både högern och multikulturalisterna ägnar sig åt. En återgång till klassisk liberalism, John Stewart Mill skulle man kunna säga. Jag är ingen politiker men om man skulle ha en väg ut så menar jag att den finns i den klassisk liberalism där man till varje pris hävdar politiska principer. Det som jag hävdar för mina åsiktsfränder gäller också dig och alla andra. Det handlar om principer och inget annat.Stort tack Göran Adamson för att du var med i Rak höger!– Tack så mycket, det var mycket trevligt att prata med dig!Utgivaren ansvarar inte för kommentarsfältet. (Myndigheten för press, radio och tv (MPRT) vill att jag skriver ovanstående för att visa att det inte är jag, utan den som kommenterar, som ansvarar för innehållet i det som skrivs i kommentarsfältet.) This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit ivararpi.substack.com/subscribe

This episode, we're joined by River Page (@gayliaronline on Twitter), contributing editor at Twink Revolution and Twitter enfant terrible. We chat about The Road to Wigan Pier, George Orwell's harrowing account of the plight of the poor and working class in northern English coal mining towns. We talk about the disconnect between the working class and the middle class socialists who want to "help," Orwell's fiction vs his nonfiction, identity vs class politics, the deep problems with left politics and therapeutic culture, Oprah, as well as River's insightful essay on the Democratic Socialists of America, "The Standpoint Bureaucracy."River's essay: https://twinkrev.com/2021/02/the-standpoint-bureaucracy/

*Slight editing fudge: final 10 seconds have an overlap, do not adjust your set!*This week we take a dark turn as we talk to the co-host of the Dark Natter podcast (and, chillingly, qualified accountant) John Richter. John sheds a light on Pogs, pigeonholing and Wigan Pier. Follow Dark Natter podcast for entertaining chats about macabre fiction. Support the show (https://www.patreon.com/rightintheschoolies)

Orwell explains in 1937 the disposition of the typical “socialist” living in England, and why it is so many people become averse to socialism because of these people alone, comprised of bourgeois intellectuals who have no actual affinity for the working classes, and working-class scribblers who work their way into the intellectual literati but are so hostile to everything that it seems they just want to burn it all down.  Orwell questions, what is it these people, these “Socialists”, really want?  When they seem to have no love for their fellow man.  He suggests that, for many of them, socialism is a way to institute control on society, to implement order amongst those who do not share their cultural values.  Orwell begins with descriptions of working conditions for miners in Industrial England, whom he went to live among and observe; it sounds like very difficult and back-breaking work, indeed, and their living conditions do not sound so great; many went without luxuries such as sheets, taken for granted across the world today for many years now.  In the second part of the book, he gets to the meat on class and the reigning economic order of things; though I believe his beliefs that central planning and “socialism” are not the answer, he thoroughly explains issues of class, and why it is that socialism so quickly morphs into Fascism.  He explains how the average socialist does not see what socialism would actually be as truly revolutionary – which, it is, in theory.  The socialist, whether he is of proletarian origin or middle-class, imagines a World much like the existing one, except one maybe with less poverty, but still having the pub down the street, and the corner store selling all the wares you would want.  In England, the bourgeois classes would disdain someone more “conservative”, who spoke of the superiority of England to other nations; but those same people would speak of the superiority of their own region in England to the other regions as if it were nothing.  He outlines how little actual commitment to the idea of brotherhood and love for one another there is amongst the ranks of socialists, hateful men such as George Bernard Shaw who disdain the non-intellectual classes, and whose “radical” ideas “change to their opposite” at the first sight of “reality.”  He explains the typical middle-class socialist as a 1937-era stereotypical Ultimate frisbee-playing type hippie, a “Sandal-wearer” who wants to go around doing yoga and ordering others about.  As Dostoevsky points out, the normal human response to such a person is to give them the middle finger and to tell them to pound sand.  If you look beyond the fact that Owell was not an economist, his argument is really that we ought to love our fellow man, which is in essence his argument for socialism.  His illustration of class difference points out the inherent fact that humans have values.  These value judgments are made from the conservative religious classes to the woke vegan-cheese eating, Prius driving classes.  Orwell really argues for the need for mutual toleration, at the very least. * “A thousand influences constantly press a working man down into a passive role.  He does not act, he is acted upon.  He feels himself the slave of mysterious authority and has a firm conviction that “they” will never allow him to do this, that and the other.  Once when I was hop-picking I asked the sweated pickers (they earn something under sixpence an hour) why they did not form a union.  I was told immediately that “they” would never allow it.  Who were “they” ? I asked.  Nobody seemed to know; but evidently “they” were omnipotent.” * “A person of bourgeois origin goes through life with some expectation of getting what he wants... “educated” people tend to come to the front... their “education” is generally quite useless in itself, but they are accustomed to a certain amount of deference and consequently have the cheek necessary to a commander. That they will come to the front seems to be taken for granted...” * Thus, expectations of what ones role in society is inevitably has a role on how someone acts in it.  Whether or not one is willing to try and buck authority has less to do with being educated, and more to do with ones mindset.  This parallels some of the points made by Malcolm Gladwell in Outliars about children who learn to “come to the front” and insert themselves in situations that will further their interests. * "Talking once with a miner I asked him when the housing shortage first became acute in his district; he answered, ‘When we were told about it,' meaning that till recently people's standards were so low that they took almost any degree of overcrowding for granted.  He added that when he was a child his family had slept eleven in a room and thought nothing of it, and that later, when he was grown-up, he and his wife had lived in one of the old-style back to back houses in which you not only had to walk a couple of hundred yards to the lavatory but often had to wait in a queue when you got there, the lavatory being shared by thirty-six people...” * On efforts to try to alleviate these conditions, there are premonitions of Arnade's Dignity. “...are definitely fine buildings.  But there is something ruthless and soulless about the whole business.  Take, for instance, the restrictions with which you are burdened in a Corporation house.  You are not allowed to keep your house and garden as you want them—in some estates there is even a regulation that every garden must have the same kind of hedge.  you are not allowed to keep poultry or pigeon.  The Yorkshire miners are fond of keeping homer pigeons...”  Thus, you can take the help, but it is a bargain with the devil where you can no longer determine how your own life is lived. * Of his time spent with the miners, who were of a different class and culture than him, “I cannot end this chapter without remarking on the extraordinary courtesy and good nature with which I was received everywhere.  I did not go alone—I always had some local friend among the unemployed to show me round—but even so, it is an impertinence to go poking into strangers' houses and asking to see the cracks in the bedroom wall.  Yet everyone was astonishingly patient and seemed to understand almost without explanation why I was questioning them and what I wanted to see.  If any unauthorized person walked into my house and began asking me whether the roof leaked and whether I was much troubled by bugs and what I thought of my landlord, I should probably tell him to go to hell.”  I think this mirrors experiences of traveling in the Midwest, of people who are extremely nice and generally welcoming, despite what is depicted in the media about their politics and thoughts. * On anonymity and the city, “Until you break the law nobody will take any notice of you, and you can go to pieces as you could not possibly do in a place where you had neighbours who knew you.” * “...you can't command the spirit of hope in which anything has got to be created, with that dull evil cloud of unemployment hanging over you...” * “It is a deadly thing to see a skilled man running to seed, year after year, in utter, hopeless idleness.  It ought not to be impossible to give him the chance of using his hands and making furniture and so forth for his own home...” * “But no human being finds it easy to regard himself as a statistical unit.  So long as Bert Jones across the street is still at work, Alf Smith is bound to feel himself dishonoured and a failure.  Hence that frightful feeling of impotence and despair which is almost the worst evil of unemployment—far worse than any hardship, worst than the demoralisation of enforced idleness...” * “A human being is primarily a bag for putting food into; the other functions and faculties may be more godlike, but in point of time they come afterwards.  A man dies and is buried, and all his words and actions are forgotten, but the food he has eaten lives after him in the sound or rotten bones of his children.  I think it could be plausibly argued that changes of diet are more important than changes of dynasty or even of religion.  The Great War, for instance, could never have happened if tinned food had not been invented.  And the history of the past four hundred years in England would have been immensely different if it had not been for the introduction of root-crops and various other vegetables... and... non-alcoholic drinks... and... distilled liquors.” * “The ordinary human being would sooner starve than live on brown bread and raw carrots.  And the peculiar evil is this, that the less money you have, the less inclined you feel to spend it on wholesome food... when you are unemployed, which is to say, when you are... bored and miserable, you don't want to eat dull wholesome food.  You want something a little bit “tasty.””  When you have nothing else, you can at least have food that you enjoy. * “There exists in England a curious cult of Northernness, a sort of Northern snobbishness.  A yorkshireman in the South will always take care to let you know that he regards you as an inferior... the North... is ‘real' life...”* “Here you have an interesting example of the Northern cult. Not only are you and I and everyone else in the South of England written off as "fat and sluggish," but even water, when it gets north of a certain latitude, ceases to be H2O and becomes something mystically superior. But the interest of this passage is that its writer is an extremely intelligent man of " advanced " opinions who would have nothing but contempt for nationalism in its ordinary form. Put to him some such proposition as "One Britisher is worth three foreigners," and he would repudiate it with horror. But when it is a question of North versus South, he is quite ready to generalise” * You have Americans who denounce people who are Patriotic, who denounce those who think that there are too many immigrants coming and taking the jobs, or whatever it is.  But those same Americans, those "citizens of the World", are just as prejudiced against non-"multiculturalists."  You don't see woke hipsters looking to saddle up with a can of Bud to watch some NASCAR and praise Jesus.  They think that they are better, that their values are better, that everyone should go get an education and stop living in Indiana.  So, each class of society has prejudice, it takes different forms.  There is an inherently antagonistic relationship between the classes because each thinks its way of living is the right way.  In a Democracy, in theory, we say that you are free to determine how to live for yourself. * “To be working class, the notion of staying at school till you are nearly grown-up seems merely contemptible and unmanly... there is much in the middle-class life that looks sickly and debilitating when you see it from a working-class angle.”  Thus, the two different approaches to life and living. * “This scene is still reduplicated in a majority of English homes... Its happiness depends mainly upon one question—whether Father is in work.  But notice that the picture I have called up, of a working-class family sitting round the coal fire... belongs only to our own moment... and could not belong either to the future or the past.  Skip forward two hundred years into the Utopian future... In that age when there is no manual labour and everyone is ‘educated,'... The furniture will be made of rubber, glass and steel.  If there are still such things as evening papers there will certainly be no racing news in them, for gambling will be meaningless in a world where there is no poverty and the horse will have vanished from the face of the earth.  Dogs, too, will have been suppressed on grounds of hygiene.  And there won't be so many children, either, if the birth-controllers have their way... Curiously enough it is not the triumphs of modern engineering, nor the radio... but the memory of working-class interiors... that reminds me that our age has not been altogether a bad one to live in.”  Thus, everything that defines happiness and the meaning of life for the working classes is what the classes of progress want to kill.  Progress says, your life is meaningless. * “To me in my early boyhood, to nearly all children of families like mind, “common” people seemed almost sub-human.  They had coarse faces, hideous accents and gross manners, they hated everyone who was not like themselves, and if they got half a chance they would insult you in brutal ways.  That was our view of them, and though it was false it was understandable.  For one must remember that before the war there was much more overt class-hatred in England... in those days you were likely to be insulted simply for looking like a member of the upper classes... the time when it was impossible for a well-dressed person to walk through a slum street without being hooted at...”  This, the inherent antagonism between the classes. * “If you treat people as the English working class have been treated during the past two centuries, you must expect them to resent it.  On the other hand the children of shaby-genteel families could not be blamed if they grew up with a hatred of the working class, typified for them by prowling gangs...” * “I have dwelt on these subjects because they are vitally important.  To get rid of class-distinctions you have got to start by understanding how one class appears when seen through the eyes of another... snobbishness is bound up with a species of idealism...” * “Suggest to the average unthinking person of gentle birth who is struggling to keep up appearances on four or five hundred a year that he is a member of an exploiting parasite class, and he will think you are mad...In his eyes the workers are not a submerged race of slaves, they are a sinister flood creeping upwards to engulf himself and his friends and his family and to sweep all culture and all decency out of existence.  Hence that queer watchful anxiety lest the working class shall grow too prosperous... for miners to buy a motor-car, even one car between four or five of them, is a monstrosity, a sort of crime against nature.”  The poor man of middle-class origin fears for the middle class who wants to sweep away everything that is dear to him, his meaningless learning and culture. * “Look at any bourgeois Socialist... he idealises the proletariat, but it is remarkable how little his habits resemble theirs.  Perhaps once, out of sheer bravado, he has... [sat] indoors with his cap on, or even [drank] his tea out of the saucer... I have listened by the hour to [bourgeois Socialist] tirades against their own class, and yet never, not even once, have I met one who had picked up proletarian table-manners... Why should a man who thinks all virtue resides in the proletariat still take such pains to drink his soup silently? It can only be because in his heart he feels that proletarian manners are disgusting.  So you see he is still responding to the training of his childhood, when he was taught to hate, fear, and despise the working class.”  The working class “smells” indeed. * “In the war the young had been sacrificed and the old had behaved in a way which, even at this distance of time, is horrible to contemplate; they had been sternly patriotic in safe places while their sons went down like swathes of hay before the German machine guns. Moreover, the war had been conducted mainly by old men... by 1918 everyone under forty was in a bad temper with his elders... a general revolt against orthodoxy and authority... The dominance of ‘old men' was held to be responsible for every evil known to humanity, and every accepted institution... was derided merely because ‘old men' were in favour of it. For several years it was all the fashion to be a ‘Bolshie'... England was full of half-baked antinomian opinions. Pacifism, internationalism, humanitarianism of all kinds, feminism, free love, divorce-reform, atheism, birth-control—things like these were getting a better hearing than they would get in normal times... At that time we all thought of ourselves as enlightened creatures of a new age, casting off the orthodoxy that had been forced upon us by those detested ‘old men'. We retained, basically, the snobbish outlook of our class, we took it for granted that we could continue to draw our dividends or tumble into soft jobs, but also it seemed natural to us to be ‘agin the Government'.”  Thus, the ebb and flow of left to right, and the lack of actual, genuine revolutionary spirit amongst the so-thought progressive classes.   * Of his own insolence and class-bias as the protector of the 1% but disdainer of the 90%, “So to the shock-absorbers of the bourgeoisie, such as myself, ‘common people' still appeared brutal and repulsive. Looking back upon that period, I seem to have spent half the time in denouncing the capitalist system and the other half in raging over the insolence of bus-conductors" * Of smelling the sweat of other soldiers, “All I knew was that it was lower-class sweat that I was smelling, and the thought of it made me sick.” * On the wrongness of foreign occupation, “...no modem man, in his heart of hearts, believes that it is right to invade a foreign country and hold the population down by force. Foreign oppression is a much more obvious, understandable evil than economic oppression... people who live on unearned dividends without a single qualm of conscience, see clearly enough that it is wrong to go and lord it in a foreign country where you are not wanted. The result is that every Anglo-Indian is haunted by a sense of guilt... All over India there are Englishmen who secretly loathe the system of which they are part..” * On the inhumanity of prisons and capital punishment, “I had begun to have an indescribable loathing of the whole machinery of so-called justice... It needs very insensitive people to administer it. The wretched prisoners squatting in the reeking cages of the lock-ups... the women and children howling when their menfolk were led away under arrest—things like these are beyond bearing when you are in any way directly responsible for them. I watched a man hanged once; it seemed to me worse than a thousand murders... the worst criminal who ever walked is morally superior to a hanging judge.”  * "… I worked out an anarchistic theory that all government is evil, that the punishment always does more harm than the crime and that people can be trusted to behave decently if only you will let them alone. This of course was sentimental nonsense. I see now as I did not see then, that it is always necessary to protect peaceful people from violence. In any state of society where crime can be profitable you have got to have a harsh criminal law and administer it ruthlessly; the alternative is Al Capone. But the feeling that punishment is evil arises inescapably in those who have to administer it.” * “I had reduced everything to the simple theory that the oppressed are always right and the oppressors are always wrong: a mistaken theory, but the natural result of being one of the oppressors yourself” regarding his feelings in Colonial Burma * “I had carried my hatred of oppression to extraordinary lengths.  At that time failure seemed to me to be the only virtue.  Every suspicion of self-advancement, even to ‘succeed' in life to the extent of making a few hundreds a year, seemed to me spiritually ugly, a species of bullying.” * On the inescapable nature of class difference, echoes Dostoevsky in Dead House.  “I washed at the kitchen sink, I shared bedrooms with miners, drank beer with them, played darts with them, talked to them by the hour together. But though I was among them, and I hope and trust they did not find me a nuisance, I was not one of them, and they knew it even better than I did. However much you like them, however interesting you find their conversation, there is always that accursed itch of class-difference... It is not a question of dislike or distaste, only of difference, but it is enough to make real intimacy impossible... I found that it needed tactful manoeuvrings to prevent them from calling me ‘sir'; and all of them... softened their northern accents for my benefit. I liked them and hoped they liked me; but I went among them as a foreigner, and both of us were aware of it.” * Of the sentimentalist (John Galsworthy) vs. Reality... “But is it so certain that he really wants it overthrown? On the contrary, in his fight against an immovable tyranny he is upheld by the consciousness that it is immovable. When things happen unexpectedly and the world-order which he has known begins to crumble, he feels somewhat differently about it... This is the inevitable fate of the sentimentalist. All his opinions change into their opposites at the first brush of reality.”  Another version of this same quote, “...the opinions of the sentimentalist change into their opposites at the first touch of reality.” * “For in the last resort, the only important question is. Do you want the British Empire to hold together or do you want it to disintegrate?” The answer for man, maybe most, is no; the status quo is just fine. * “The alternative is to throw the Empire overboard and reduce England to a cold and unimportant little island where we should all have to work very hard and live mainly on herrings and potatoes. That is the very last thing that any left-winger wants. Yet the left-winger continues to feel that he has no moral responsibility for imperialism. He is perfectly ready to accept the products of Empire and to save his soul by sneering at the people who hold the Empire together.”* Of the propensity for words to attempt as a substitute for action, “Hence the temptation to believe that it [class difference] can be shouted out of existence with a few scoutmasterish bellows of goodwill... Let's pal up and get our shoulders to the wheel and remember that we're all equal...” * “For me to get outside the class bracket I have got to suppress not merely my private snobbishness, but most of my other tastes and prejudices as well.  I have got to alter myself so completely that at the end I should hardly be recognisable...”  People have standards, and this is to be human. * “For it is not easy to crash your way into the literary intelligentsia if you happen to be a decent human being... being the life and soul of cocktail parties and kissing the bums of verminous little lions” * “I have pointed out that the left-wing opinions of the average ‘intellectual' are mainly spurious. From pure imitativeness he jeers at things which in fact he believes in... It is only when you meet someone of a different culture from yourself that you begin to realise what your own beliefs really are... This at any rate is what he says,... the bourgeoisie are ‘dead' (a favourite word of abuse nowadays and very effective because meaningless), bourgeois culture is bankrupt, bourgeois “values” are despicable, and so on...” * On trying to break down class barriers, “If you secretly think of yourself as a gentleman and as such the superior of the greengrocer's errand boy, it is far better to say so than to tell lies about it.  Ultimately you have got to drop your snobbishness, but it is fatal to pretend to drop it before you are really ready to do so.” * “Any Socialist, he probably felt, could be counted on to have something eccentric about him... I have here a prospectus from another summer school which states its terms per week and then asks me to say ‘whether my diet is ordinary or vegetarian'. They take it for granted, you see, that it is necessary to ask this question. This kind of thing is by itself sufficient to alienate plenty of decent people. And their instinct is perfectly sound, for the food-crank is by definition a person willing to cut himself off from human society in hopes of adding five years on to the life of his carcase; that is, a person but of touch with common humanity.” * On how “socialist” literature is incomprehensible to normal people, “You can see the same tendency in Socialist literature, which, even when it is not openly written de haut en bos, is always completely removed from the working class in idiom and manner of thought... As for the technical jargon of the Communists, it is as far removed from the common speech as the language of a mathematical textbook.” * “…no genuine working man grasps the deeper implications of Socialism. Often, in my opinion, he is a truer Socialist than the orthodox Marxist, because he does remember, what the other so often forgets, that Socialism means justice and common decency... His vision of the Socialist future is a vision of present society with the worst abuses left out, and with interest centering round the same things as at present—family life, the pub, football, and local politics.” * Of Orthodoxy, “One of the analogies between Communism and Roman Catholicism is that only the ‘educated' are completely orthodox. The most immediately striking thing about the English Roman Catholics—I don't mean the real Catholics, I mean the converts… is their intense self-consciousness. Apparently they never think, certainly they never write, about anything but the fact that they are Roman Catholics; this single fact and the self-praise resulting from it form the entire stock-in-trade of the Catholic literary man.  But the really interesting thing about these people is the way in which they have worked out the supposed implications of orthodoxy until the tiniest details of life are involved. Even the liquids you drink, apparently, can be orthodox or heretical; hence the campaigns…  against tea and in favour of beer... tea-drinking' is ‘pagan', while beer-drinking is ‘Christian', and coffee is ‘the puritan's opium'... [W]hat I am interested in here is the attitude of mind that can make even food and drink an occasion for religious intolerance. A working-class Catholic would never be so absurdly consistent as that. He does not spend his time in brooding on the fact that he is a Roman Catholic, and he is not particularly conscious of being different from his non-Catholic neighbours. Tell an Irish dock-labourer in the slums of Liverpool that his cup of tea is ‘pagan', and he will call you a fool... It is only the ‘educated' man, especially the literary man, who knows how to be a bigot.” * “The underlying motive of many Socialists, I believe, is simply a hypertrophied sense of order. The present state of affairs offends them not because it causes misery, still less because it makes freedom impossible, but because it is untidy; what they desire, basically, is to reduce the world to something resembling a chessboard… Take the plays of a lifelong Socialist like Shaw.  How much understanding or even awareness of working class life do they display?  Shaw himself declares that you can only bring a working man on the stage ‘as an object of compassion… At best his attitude to the working class is the sniggering Punch attitude... he finds them merely contemptible and disgusting.  Poverty and, what is more, the habits of mind created by poverty, are something to be abolished from above, by violence if necessary; perhaps even preferably by violence.  Hence his worship of “Great” men and appetite for dictatorships...” * “The truth is that, to many people calling themselves Socialists, revolution does not mean a movement of the masses with which they hope to associate themselves; it means a set of reforms which ‘we', the clever ones, are going to impose upon ‘them', the Lower Orders.” * “The ordinary man may not flinch from a dictatorship of the proletariat, if you offer it tactfully; offer him a dictatorship of the prigs, and he gets ready to fight.” * “This, then, is the superficial aspect of the ordinary man's recoil from Socialism... The whole thing amounts to a kind of malaise produced by dislike of individual Socialists... Is it childish to be influenced by that kind of thing? Is it silly? Is it even contemptible? It is all that, but the point is that it happens, and therefore it is important to keep it in mind.”* “Work, you see, is done ‘to provide us with leisure'. Leisure for what? Leisure to become more like Mr Beevers, presumably.” Regarding the disdain for work of progressives, and the love of the machine. (John Beevers, World Without Faith). * “The truth is that many of the qualities we admire in human beings can only function in opposition to some kind of disaster, pain or difficulty...” * “The truth is that when a human being is not eating, drinking, sleeping, making love, talking, playing games, or merely lounging about—and these things will not fill up a lifetime—he needs work and usually looks for it, though he may not call it work. Above the level of a third- or fourth-grade moron, life has got to be lived largely in terms of effort. For man is not, as the vulgarer hedonists seem to suppose, a kind of walking stomach; he has also got a hand, an eye, and a brain. Cease to use your hands, and you have lopped off a huge chunk of your consciousness...” * “The nomad who walks or rides, with his baggage stowed on a camel or an ox-cart, may suffer every kind of discomfort, but at least he is living while he is traveling; whereas for the passenger in an express train or a luxury liner his journey is an interregnum, a kind of temporary death.”  A good analogy for cycling vs. Cars. * “They [Socialists] have never made it sufficiently clear that the essential aims of Socialism are justice and liberty. With their eyes glued to economic facts, they have proceeded on the assumption that man has no soul, and explicitly or implicitly they have set up the goal of a materialistic Utopia. As a result Fascism has been able to play upon every instinct that revolts against hedonism and a cheap conception of ‘progress'. It has been able to pose as the upholder of the European tradition, and to appeal to Christian belief, to patriotism, and to the military virtue...”  The Socialist and Communist seek to dismiss all those things which normal men hold dear, and tell them they are not men, and that what they desire in their soul is wrong or false. * On Fascism, a good analysis that could be applied to modern China, “...it is quite easy to imagine a world-society, economically collectivist—that is, with the profit principle eliminated—but with all political, military, and educational power in the hands of a small caste of rulers and their bravos. That or something like it is the objective of Fascism. And that, of course, is the slave-state, or rather the slave-world; it would probably be a stable form of society, and the chances are, considering the enormous wealth of the world if scientifically exploited, that the slaves would be well-fed and contented. It is usual to speak of the Fascist objective as the ‘beehive state', which does a grave injustice to bees. A world of rabbits ruled by stoats would be nearer the mark. It is against this beastly possibility that we have got to combine.” * On accepting the blessings of your Orthodox leaders vs. Actually evaluating something on its merits, “an incensed reader wrote to say, ‘Dear Comrade, we don't want to hear about these bourgeois writers like Shakespeare. Can't you give us something a bit more proletarian?' etc., etc. The editor's reply was simple. ‘If you will turn to the index of Marx's Capital,' he wrote, ‘you will find that Shakespeare is mentioned several times.' And please notice that this was enough to silence the objector. Once Shakespeare had received the benediction of Marx, he became respectable. That is the mentality that drives ordinary sensible people away from the Socialist movement.” * Orwell wonders of his status in society as a relatively poor writer, “Economically I belong to the working class, but it is almost impossible for me to think of myself as anything but a member of the bourgeoisie. And supposing I had to take sides, whom should I side with, the upper class which is trying to squeeze me out of existence, or the working class whose manners are not my manners” * “But if you are constantly bullying me about my ‘bourgeois ideology', if you give me to understand that in some subtle way I. am an inferior person because I have never worked with my hands, you will only succeed in antagonizing me. For you are telling me either that I am inherently useless or that I ought to alter myself in some way that is beyond my power.”  Echoing Dostoevsky and how progressives antagonize the people whom they should be trying to persuade.  This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit underconsumed.substack.com