Exploited Band Quotes

It’s fairly intuitive that never exploring is no way to live. But it’s also worth mentioning that never exploiting can be every bit as bad. In the computer science definition, exploitation actually comes to characterize many of what we consider to be life’s best moments. A family gathering together on the holidays is exploitation. So is a bookworm settling into a reading chair with a hot cup of coffee and a beloved favorite, or a band playing their greatest hits to a crowd of adoring fans, or a couple that has stood the test of time dancing to “their song.

It is driven not by a small band of men but by a concept that has become accepted as gospel: the idea that all economic growth benefits humankind and that the greater the growth, the more widespread the benefits. This belief also has a corollary: that those people who excel at stoking the fires of economic growth should be exalted and rewarded, while those born at the fringes are available for exploitation.

Certain tools are destructive no matter who owns them, whether it be the Mafia, stockholders, a foreign company, the state, or even a workers' commune. Networks of multilane highways, long. range, wide-band-width transmitters, strip mines, or compulsory school systems are such tools. Destructive tools must inevitably increase regimentation, dependence, exploitation, or impotence, and rob not only the rich but also the poor of conviviality, which is the primary treasure in many so-called "underdeveloped" areas.

After all, it is public opinion that social media exploits, and public opinion that has no patience for ambiguity, context, or breaks with tradition. Public opinion is not looking to change or to be challenged; it is what wants a band to keep making songs exactly like the hit they once had.

Some would blame our current problems on an organized conspiracy. I wish it were so simple. Members of a conspiracy can be rooted out and brought to justice. This system, however, is fueled by something far more dangerous than conspiracy. It is driven not by a small band of men but by a concept that has become accepted as gospel: the idea that all economic growth benefits humankind and that the greater the growth, the more widespread the benefits. This belief also has a corollary: that those people who excel at stoking the fires of economic growth should be exalted and rewarded, while those born at the fringes are available for exploitation.

You will probably object to Weber’s definition of the government as a monopoly of coercion. You will certainly object to Tolstoy’s definition, in 1857, of the government as “a conspiracy designed not only to exploit, but above all to corrupt its citizens.”5 And you will object vehemently to the more recent definition along the same lines by the anarcho-capitalist economist Murray Rothbard (1926–1995), of the government as “the most extensive criminal group in society.” 6 Murray used to say that the government is a band of robbers into whose clutches we have fallen.

Mafiosi, for Franchetti, were entrepreneurs in violence, specialists who had developed what today would be called the most sophisticated business model in the marketplace. Under the leadership of their bosses, mafia bands ‘invested’ violence in various commercial spheres in order to extort protection money and guarantee monopolies. This was what he called the violence industry. As Franchetti wrote, [in the violence industry] the mafia boss . . . acts as capitalist, impresario and manager. He unifies the management of the crimes committed . . . he regulates the way labour and duties are divided out, and controls discipline amongst the workers. (Discipline is indispensable in this as in any other industry if abundant and constant profits are to be obtained.) It is the mafia boss’s job to judge from circumstances whether the acts of violence should be suspended for a while, or multiplied and made fiercer. He has to adapt to market conditions to choose which operations to carry out, which people to exploit, which form of violence to use.

In spring that year (1930), by a symbolic act whose significance I myself did not grasp, a march through the stifling heat to the sea with a little band of followers to make illegal salt, Gandhi had aroused the Indian people from the lethargy into which they had long sunk after nearly three centuries of British rule, if you counted the incredible period when they were governed for two hundred years not by a foreign country but by a bizarre band of traders greedy for profit, the honourable members and agents of the East India Company. These hustlers had first came out from England early in the seventeenth century, found the pickings beyond their fondest dreams, and by hook and by crook and by armed might, had stolen the country from the Indians. It was the only instance in history, I believe, of a private commercial enterprise taking over a vast, heavily populated subcontinent, ruling it with an iron hand and exploiting it for private profit. Probably only the British, with their odd assortment of talents, their great entrepreneurial drive, their ingrained feeling of racial superiority, of which Rudyard Kipling would sing so shrilly, their guile in dividing the natives and turning them against one another, and their ruthlessness in putting down all who threatened their rule and their profits, could have done it, and got away with it so long. Perhaps only the Indians, divided as they were after the decay of the Mughal Empire into dozens of quarrelling, warring states, great and small, could have succumbed so easily and so quickly to the aggression of a handful determined merchants, backed by a small handful of British troops in the service of the Company, and remained so long in abject subjection. As Radhakrishnan, the great Hindu philosopher, put it in our own time: "The day India lost her freedom, a great curse fell on her and she became petrified.

Nothing made it harder for Europeans to see the link between the Lenapes and their environment than the fact that kinship—not class—was the basis of their society. Private ownership of land and the hierarchical relations of domination and exploitation familiar in Europe were unknown in Lenapehoking. By custom and negotiation with its neighbors, each Lenape band had a “right” to hunt, fish, and plant within certain territorial limits. It might, in exchange for gifts, allow other groups or individuals to share these territories, but this did not imply the “sale” or permanent alienation known to European law. In the absence of states, moreover, warfare among the Lenapes was much less systematic and brutal than among Europeans. As Daniel Denton said disdainfully: “It is a great fight where seven or eight is slain.” More

Brendan McMahan HomeMy Books Browse ▾ Community ▾ Find Quotes Results for "J.R.Nyquist" Showing 161-167 of 167 (0.02 seconds) “This brief overview of our situation does not lend itself to an optimistic forecast. Too many of our fellow citizens, year after year, have hidden themselves in the “riskless private sphere,” resting on the safe possession of their “private property,” staying out of political controversies, yielding political ground to increasingly pathological narratives and persons. At long last this “riskless private sphere” is no longer safe. The exits have been blocked. A confrontation is now unavoidable.” ― J.R. Nyquist tags: ayn-rand, libertarianism 0 likes in my quotes “There is a silver lining to all this, according to Jean Bodin. If an insurrection fails, its poison is purged from the body politic. A deluded mob can be cured once its ringleaders are apprehended. And who are these ringleaders, in truth? At beginning of Bodin’s book, On Sovereignty, there is a listing of principles necessary to a well-ordered commonwealth. The cornerstone of these principles might surprise you. In the first place, wrote Bodin, right ordering involves distinguishing “a commonwealth from a band of thieves or pirates. With them one should have neither intercourse, commerce, nor alliance.” ― J.R. Nyquist tags: ayn-rand, libertarianism 0 likes in my quotes “Since most whites are ashamed of America’s past treatment of blacks, they are susceptible to “white guilt.” This guilt is now being exploited to advance a communist agenda, as opposed to the color-blind agenda envisioned by conservatives. The political significance of this cannot be underestimated. According to Trevor Loudon, the organizations behind today’s revolutionary unrest are Maoist; that is, they are ideologically allied with the Chinese Communists in Beijing.

The medics were the most popular, respected, and appreciated men in the company. Their weapons were first-aid kits, their place on the line was wherever a man called out that he was wounded. Lieutenant Foley had special praise for Pvt. Eugene Roe. “He was there when he was needed, and how he got ‘there’ you often wondered. He never received recognition for his bravery, his heroic servicing of the wounded. I recommended him for a Silver Star after a devastating fire-fight when his exploits were typically outstanding. Maybe I didn’t use the proper words and phrases, perhaps Lieutenant Dike didn’t approve, or somewhere along the line it was cast aside. I don’t know. I never knew except that if any man who struggled in the snow and the cold, in the many attacks through the open and through the woods, ever deserved such a medal, it was our medic, Gene Roe.

It was a lot of fun in the beginning, going on tour in the UK, then going to Spain and getting thrown in jail for trashing the hotel… that made the Sunday papers! My dad always read the News Of The World and he saw the story about this wild Scottish punk band, and shouts to my mum, ‘What’s the name of that band our Karl’s in?’ ‘The Exploited,’ she replied. ‘Bloody hell! He’s in jail! It’s here in the paper!’ My parents had a fit; I wish I could’ve been a fly on the wall at that moment.

I remember being in this local pub,” chuckles Deek. “It was called the Tap, and all the punks used to hang out there, and bands would play sometimes too. Wattie made a rare appearance which sticks in my mind as this bloke went up to him and said, ‘Wattie, don’t you think your new album is a bit too metal more than punk?’ Wattie headbutted the poor guy in the face, leaving him staggering backwards, covered in blood, and asked, ‘Is that punk enough for you then?

Dracula exploits the fear of the unknown, the sense of being vulnerable, the inability to act, and the necessity of banding together for strength.

The strategies used in Indonesia were replicated in socialist states all over the world, with the active or passive support of the United States. From Brazil to Chile, anti-communists began talking openly about their own 'Jakarta plans.' Bevins is clear about what this meant: 'the state-organized extermination of civilians who opposed the construction of capitalist authoritarian regimes loyal to the United States.' The next testing ground for the Jakarta Method would be Latin America, where hundreds of thousands of people would be killed or 'disappeared' in the name of anti-communism over the subsequent decades. At home, the US government justified these actions -where they were revealed to the public- by claiming that it was acting to protect 'freedom' by ridding the world of the communist threat. The actions taken to promote this 'freedom' often involved literally exterminating communists and socialists who dared resist the power of the world's foremost empire. One historian found that the number of victims of US-backed violence in Latin America 'vastly exceeded' the number of people killed in the Soviet Union and the Eastern Bloc over the same period. Why did the world's foremost imperial power find it necessary to unleash such extreme violence on some of the poorest people on the planet? To protect the structure of the capitalist world system. had states in the Global South been allowed to band together, resist the power of the rich world, and forge their own development paths, these countries would have been far harder to exploit. The rich world needed the poor countries to remain scattered and underdeveloped global capitalism could not function were they to unite.

L'esprit de l'époque voulait qu'on allât au bout du possible, qu'on s'aventurât même au-delà, y compris en transgressant les règles élémentaires de la prudence. Bientôt des alpinistes en chapeau mou et chaussures basses, des explorateurs à bandes molletières et moustache gominée, des fous volants, des découvreurs de terres vierges ou de mers encore inconnues, nourriront de leurs exploits l'insatiable imagination de leurs contemporains, ou bien leur offriront leur mort tragique et absurde, aux commandes incertaines de quelque engin de leur invention, hybride cocasse de cageot à légumes et de cerf-volant.

When rock bands like the Rolling Stones came to prominence in the 1960s, they were perceived as dangerously anti-establishment. Some exploited this reputation by promoting social revolution and sexual hedonism. Even now old rockers in their seventies retain an aura of wildness. Yet Sir Mick Jagger and his ilk changed very little in the society they professed to loathe, and today it is common enough to find our celebrated cultural rebels enjoying multi-millionaire lifestyles based on shrewd investments. They live in large mansions. They enjoy access to the best health care. They take exotic holidays, and so on. We may love the music of Sir Paul McCartney, Sir Elton John and Bob Geldof, KBE, but now we must see that it really is “only rock and roll.” Such people are part of the kinnocratic illusion (see Chapter 7), manipulating the story of being-like-us, fighting for fairness, making the world a better place with their sonic flares in the gloom.

Luit never came out of the anesthesia. He paid dearly for having stood up to two other males, frustrating them by his steep ascent. Those two had been plotting against him in order to take back the power they had lost. The shocking way they did so opened my eyes to how deadly seriously chimpanzees take their politics. Two-against-one maneuvering is what lends chimpanzee power struggles both their richness and their danger. Coalitions are key. No male can rule by himself, at least not for long, because the group as a whole can overthrow anybody. Chimpanzees are so clever about banding together that a leader needs allies to fortify his position as well as the greater community’s acceptance. Staying on top is a balancing act between forcefully asserting dominance, keeping supporters happy, and avoiding mass revolt. If this sounds familiar, it’s because human politics works exactly the same. Before Luit’s death, the Arnhem colony was ruled jointly by Nikkie, a young upstart, and Yeroen, an over-the-hill conniver. Barely adult at seventeen, Nikkie was a brawny character with a dopey expression. He was very determined, but not the sharpest knife in the drawer. He was supported by Yeroen, who was physically not up to the task of being a leader anymore, yet who wielded enormous influence behind the scenes. Yeroen had a habit of watching disputes unfold from a distance, stepping in only when emotions were flaring to calmly support one side or the other, thus forcing everybody to pay attention to his decisions. Yeroen shrewdly exploited the rivalries among younger and stronger males. Without going into the complex history of this group, it was clear that Yeroen hated Luit, who had wrested power from him years before. Luit had defeated Yeroen in a struggle that had taken three hot summer months of daily tensions involving the entire colony. The next year, Yeroen had gotten even by helping Nikkie dethrone Luit. Ever since, Nikkie had been the alpha male with Yeroen as his right-hand man. The two became inseparable. Luit was unafraid of either one of them alone. In one-on-one encounters in the night cages, Luit dominated every other male in the colony, taking away their food or chasing them around. No single one of them could possibly have kept him in his place. This meant that Yeroen and Nikkie ruled as a team, and only as a team. They did so for four long years. But their coalition eventually began to unravel, and as is not uncommon among men, the divisive issue was sex. Being the kingmaker, Yeroen had enjoyed extraordinary sexual privileges. Nikkie would not let any other males get near the most attractive females, but for Yeroen he had always made an exception. This was part of the deal: Nikkie had the power, and Yeroen got a slice of the sexual pie. This happy arrangement ended only when Nikkie tried to renegotiate its terms. In the four years of his rule, he had grown increasingly self-confident. Had he forgotten who had helped him get to the top? When the young leader began to throw his weight around, interfering with the sexual adventures not only of other males but also of Yeroen himself, things got ugly. Infighting within the ruling coalition went on for months, until one day Yeroen and Nikkie failed to reconcile after a spat. With Nikkie following him around, screaming and begging for their customary embrace, the old fox finally walked away without looking back. He’d had it. Luit filled the power vacuum overnight. The most magnificent chimpanzee male I have known, both in body and spirit, quickly grew in stature as the alpha male. Luit was popular with females, a mighty arbiter of disputes, protector of the downtrodden, and effective at disrupting bonding among rivals in the divide-and-rule tactic typical of both chimp and man. As soon as Luit saw other males together he would either join them or perform a charging display to disband them.

Mulholland Drive has more filmic and real-life drama than any other road in L.A., as well as being the favored route of the Manson family for crosstown travel and creepy crawling exploits . . .

He’d never been on a train before, although he’d flown many times. It was one thing to be admired by the tourists at the show, those families wearing the straw cowboy hats with colored bands reading Colorado, Texas, Wyoming, or Montana, but it was another thing to be stared at by people on the train. When one well-dressed man came up to Lyle and handed him a five-euro note and said something in French about “exploitation by the Americans” and “cultural imperialism” and something nasty about the past president, Lyle nodded solemnly and took the money. After the man left, Lyle winked at Jimmy and grinned. “George Booosh,” Lyle mocked. “He’s still money.” They emerged from the train at the station on Rue de Rivoli, the Tuileries Garden on their left and beyond them the Seine, behind them the Louvre. Ornate canyon walls of magnificent

[T]here is a dangerous re-evaluation and exploitation of the work of Guénon as the inspirer of a "traditionalist" or "spiritualist" reaction to the modern world. They are often nothing other than attempts to manipulate the universal doctrine in order to legitimize certain thinking or power trends that are only interested in the government of this world, and which have no sense of the sacred. These readers of Guénon seem to get lost in fruitless analytic speculation about the crisis of the modern world or about a hypothetical militant revolt against it. So they make the mistake of always looking for evil outside themselves, creating a justification for being better than other people simply because they have read the work of Guénon and because the rest of the world is in chaos. They confuse their contempt for the chaos in the world with their contempt for the world itself, and their contempt for individuality with their contempt for humanity. They forget that humanity and the world are the fruit of God's creation and that, in any phase of a cosmic cycle, the life of every man is necessarily subject to the battle between the forces of good and evil. It is therefore to overcome those illusions of the soul that are a product of that imagination that is so typical of modern man who, not wanting to make the necessary changes to raise himself up spiritually by learning to control his instincts and stifling his own individuality, by a biased interpretation of tradition, tries to drag down the level of the world by disapproving of the decline of modern man in order to congratulate himself on his own supposed superiority. These people, rather than constructively delving into traditional teaching, only drag out arguments from tradition in order to oppose today's aberrations, and inevitably end up being trapped and fall into a form of dualism between good and evil, incapable of understanding the providential nature of the world that will remain like this as long as God allows it to continue to exist to be used for good. The next steps taken by these incurable idealists are usually to build a sand castle or an ivory tower lived in by a group of people romantically banded together by elective affinities or by an unstoppable missionary spirit aimed at forming a traditional society. Both cases are only a parody of the spiritual responsibility of every person on earth who lives in the world with the sincere aspiration to a genuine intellectual elevation, with a balanced awareness of a dimension of the Creation that is both universal and eschatological. On the one hand, we have people trapped like prisoners in a fantasy about the other world who often become theorists about the detachment from this world and, on the other hand, there are the militants of the illusions of this world who create confusion about the reality of the other world. Prisoners and theorists, fantasies, illusions and confusions, are all expressions of how far we are from an authentic traditional and spiritual perspective. But, above all, we must recognize that in some of these poor readers, there is a chronic inability to distinguish and bring together this world and the other world, without confusing them, and therefore cannot really understand the teachings of Shaykh 'Abd al -Wahid Yahya René Guénon and apply them to their lives.

I rush home and put the record on ['Horses’ by Patti Smith]. It hurts through stream of consciousness, careers into poetry and dissolves into sex. [...] She’s a private person who dares to let go in front of everyone, puts herself out there and risks falling flat on her face. Up until now girls have been controlled and restrained. Patti Smith is abandoned. [...] Listening to Horses unlocks an idea for me - girls’ sexuality can be on their own terms, for their own pleasure or creative work, not just for exploitation or to get a man. [...] Hearing Patti Smith be sexual, building to an organic crescendo, whilst leading a band, is so exciting. It’s emancipating. If I can take a quarter or even eighth of what she has and not give a shit about making a fool of myself, maybe I can still do something with my life.