Feature 1624 · Soviet/Communist apparatus

1<bos>Whether it be the infinite set of the nonwhites of the periphery, or the restricted set of the Basques, Corsicans, etc., everywhere we look we see the conditions for a worldwide movement: the minorities recreate “nationali-tarian” phenomena that the nation-states had been charged with controlling and quashing. The bureaucratic socialist sector is certainly not spared by these movements, and as Amalrik said, the dissidents are nothing, or serve only as pawns in international politics, if they are abstracted from the minorities working the USSR. It matters little that the minorities are incapable of constituting viable States from the point of view of the axiomatic and the market, since in the long run they promote compositions that do not pass by way of the capitalist economy any more than they do the State-form. The response of the States, or of the axiomatic, may obviously be to accord the minorities regional or federal or statutory autonomy, in short, to add

2its immediacy, gives it a power of variation in relation to the bodies to which the transformation is attributed. ¶ Pragmatics is a politics of language. A study such as Jean-Pierre Faye’s on the constitution of Nazi statements in the German social field is in this respect exemplary (and cannot be directly transferred to the constitution of Fascist statements in Italy). Transformational research of this kind is concerned with the variation of the order-words and noncorporeal attributes linked to social bodies and effectuating immanent acts. We may take as another example, under different conditions, the formation of a properly Leninist type of statement in Soviet Russia, basing ourselves on a text by Lenin entitled “On Slogans” (1917). This text constituted an incorporeal transformation that extracted from the masses a proletarian class as an assemblage of enunciation before the conditions were present for the proletariat to exist as a body. A stroke of genius

3<bos>In October 1958, Foucault arrived in the Polish city of Warsaw, where he was put in charge of the University of Warsaw 's Centre Français. Once again, he had been recommended for the position by Dumézil. Foucault found life in Poland difficult due to the lack of material goods and services following the destruction of the Second World War. He would comment that he had moved from a " social-democratic country which functioned "well"," to a " people's democracy that functioned "badly."" Witnessing the aftermath of the Polish October, in which students had protested against the governing Communist Party of Poland, he felt that the Polish people widely disliked their government, viewing them as a puppet regime of the foreign Soviet Union. Nevertheless, he felt that the university was a liberal enclave within a repressive state, although traveled to various other parts of the country giving lectures. Proving popular in Poland, he decided to adopt the position

4States and the bureaucratic socialist States. Although this new distinction may share certain traits of the first (the so-called socialist States being assimilable to the totalitarian States), the problem lies elsewhere. The numerous “convergence” theories that attempt to demonstrate a certain homogenization of the States of the East and West are not very convincing. Even isomorphism is not applicable: there is a real heteromorphy, not only because the mode of production is not capitalist, but also because the relation of production is not Capital (rather, it is the Plan). If the socialist States are nevertheless still models of realization for the capitalist axiomatic, it is due to the existence of a single external world market, which remains the deciding factor here, even above and beyond the relations of production from which it results. It can even happen that the socialist bureaucraticplan(e) takes on a parasitic function in relation to the plan(e) of capital, which manifests a greater creativity, of the “

5revolutionary break in the preconscious domain—the Leninist break, for example. In this domain of preconscious investments of class or interest it is therefore easy to distinguish what is reactionary or reformist, or what is revolutionary. But those who have an interest, in this sense, are always of a smaller number than those whose interest, in some fashion, “is had” or represented: the class from the standpoint of praxis is infinitely less numerous or less extensive than the class taken in its theoretical determination. Whence the subsisting contradictions within the dominant class, i.e., the class pure and simple. This is obvious in the capitalist régime where, for example, primitive accumulation can take place only for the benefit of a restricted fraction of the whole of the dominant class.[365] But it is just as obvious for the Russian Revolution, with its formation of a party apparatus.

6are more and more decoded, those of schizophrenia, from which he extracts an interesting psychoanalytic theory; then, still in search of a beyond, of another wall to break through, he turns to dolphins, to the language of dolphins, to flows that are even stranger and more deterritorialized. But where does the dolphin flux end, if not with the basic research projects of the American army, which brings us back to preparations for war and to the absorption of surplus value. ¶ In comparison to the capitalist State, the socialist States are children—but children who learned something from their father concerning the axiomatizing role of the State. But the socialist States have more trouble stopping unexpected flow leakage except by direct violence. What on the contrary is called the co-opting power of capitalism can be explained by the fact that its axiomatic is not more flexible, but wider and more englob

7a research conditioned by what? For the moment by a certain aim which I would call the aim of an erotic. I consider this to be legitimate, not at all because we are essentially destined by nature to carry it out when we are on the road where it is required, I mean that we are on this road a little in the way that, through the centuries, those who meditated on the conditions of science were on the road to what science effectively is successful at. Hence my reference to the cosmonaut which has indeed its meaning, in so far as what it was successful at was certainly not necessarily what it was expecting up to a certain point, even though the phases of its research may be abolished, refuted by its success. ¶ It is certain that there is among the peoples - I am using this term in the most general sense, unless I am using it in a slightly narrower sense, that

8libidinal and unconscious revolutionary break. Or rather the order of things is as follows: there is first a real libidinal revolutionary break, which then shifts into the position of a simple revolutionary break with regard to aims and interests, and finally re-forms a merely specific reterritoriality, a specific body on the full body of capital. Subjugated groups are continually deriving from revolutionary subject-groups. One more axiom. This is no more complicated than in the case of abstract painting. Everything begins with Marx, continues on with Lenin, and ends with the refrain, “Welcome, Mister Brezhnev.” Is this still a case of revolutionaries speaking to another revolutionary, or rather a village clamoring for a new prefect? And if one were to ask when it all started to go bad, how far back must we go for an answer, back to Lenin, back to Marx? So true

9on the contrary become stabilized and perform a reterritorialization. What we call circumstances or variables are these degrees themselves. There are variables of content, or proportions in the interminglings or aggregations of bodies, and there are variables of expression, factors internal to enunciation. Germany, toward November 20, 1923: on the one hand, the deterritorializing inflation of the monetary body and, on the other, in response to the inflation, a semiotic transformation of the reichsmark into the rentenmark, making possible a reterritorialization. Russia, toward July 4,1917: on the one hand proportions of a state of “bodies” Soviets-provisional government, and on the other the elaboration of a Bolshevik incorporeal semiotic, accelerating things and contributing to the action of the detonating body of the Party. In short, the way an expression relates to a content

10), the barriers between offices cease to be “a definite dividing line” and are immersed in a molecular medium (milieu) that dissolves them and simultaneously makes the office manager proliferate into microfigures impossible to recognize or identify, discernible only when they are centralizable: another regime, coexistent with the separation and totalization of the rigid segments.[250] We would even say that fascism implies a molecular regime that is distinct both from molar segments and their centralization. Doubtless, fascism invented the concept of the totalitarian State, but there is no reason to define fascism by a concept of its own devising: there are totalitarian States, of the Stalinist or military dictatorship type, that are not fascist. The concept of the totalitarian State applies only at the macropohtical level, to a rigid segmentarity and a particular mode of totalization and centralization. But fascism is inseparable from a proliferation of molecular focuses in interaction, which skip from point to point, before

11survey data from 1999-2002 shows a significant minority of people from Europe and America, where there is reasonable freedom of thought and access to ideas but no outstanding recent reincarnationist tradition, believe we had a life before we were born, will survive death and be born again physically. The mean for the Nordic countries is 22%. The belief in reincarnation is particularly high in the Baltic countries, with Lithuania having the highest figure for the whole of Europe, 44%. The lowest figure is in East Germany, 12%. In Russia, about one-third believes in reincarnation. The effect of communist anti-religious ideas on the beliefs of the populations of Eastern Europe seems to have been rather slight, if any, except apparently in East Germany. Overall, 22% of respondents in Western Europe believe in reincarnation. According to a 2005 Gallup poll 20 percent of U.S. adults

12may content itself with combinatory possibilities without veritable transformation, it is still the transformational component that accounts for the originality of a regime as well as for the novelty of the mixes it enters at a given moment in a given domain. This second component is therefore the more profound, and it is the only means of measuring the elements of the first component.[176] For example, we may ask when statements of the Bolshevik type first appeared, and how Leninism, at the time of the break with the social democrats, effected a veritable transformation that created an original semiotic, even if its fall into the mixed semiotic of Stalinist organization was inevitable. In an exemplary study, Jean-Pierre Faye did a detailed analysis of the transformations that produced Nazism, viewed as a system of new statements in a given social field. At what moment is a regime of signs established, and in what domain? Throughout an entire people? In a fraction of that

13or large machines suited to small groups. It is by no means a problem of gadgets. The current technological trend, which replaces the thermodynamic priority with a certain priority of information, is logically accompanied by a reduction in the size of machines. In another very joyful text, Ivan Illich shows the following: that heavy machines imply capitalist or despotic relations of production, involving the dependence, the exploitation, and the powerlessness of men reduced to the condition of consumers or servants. The collective ownership of the means of production does not alter anything in this state of affairs, and merely sustains a Stalinist despotic organization. Accordingly, Illich puts forward the alternative of everyone’s right to make use of the means of production, in a “convivial society,” which is to say, a desiring and non-Oedipal society. This would mean the most extensive utilization of machines

14case of capitalism, international economic relations, and at the limit all international relations, tend toward the homogenization of social formations. One could cite not only the cold and concerted destruction of primitive societies but also the fall of the last despotic formations, for example, the Ottoman Empire, which met capitalist demands with too much resistance and inertia. This objection, however, is only partially accurate. To the extent that capitalism constitutes an axiomatic (production for the market), all States and all social formations tend to become isomorphic in their capacity as models of realization: there is but one centered world market, the capitalist one, in which even the so-called socialist countries participate. Worldwide organization thus ceases to pass “between” heterogeneous formations since it assures the isomorphy of those formations. But it would be wrong to confuse isomorphy with homogeneity. For one thing, isomorphy allows, and even incites, a great heterogeneity among States (democratic, totalitarian, and,

15national land", and that by allying with Tang Dynasty China, it "brought in the foreign enemies and... committed a serious crime before the Korean people". As a result of the Goguryeo–Tang War, it continues, Korea "lost no small amount of territory to the aggressors", referring to the lands occupied by Balhae after the collapse of Goguryeo, although North Korea considers Balhae to be Korean. Since the 1950s, North Korean historiography has abandoned class analysis in favor of nationalistic categories, in accordance with the leading juche ideology. Before then, North Korean scholarship concerned itself with fitting Marxist historiography to Korean history, but in 1966, the North Korean dean of historians deemed one controversy on how to reconcile Marxist historiography with national history as a task more relevant to Slavs and Germans than to Koreans. North Korean historiography began to take a more nationalistic aspects and took Manchuria

16what the symbolism within the film "means" because I think the film is rather special in the way symbols, representation and reality relate therein: for me it is, first and foremost, an immersive experience, like a dream. What a dream symbolises is sort of the afterthought of interpreters. That said, I am happy to continue a discussion if you are interested, online. ¶ I promised several people to give an example of what the Soviet Union "approved" of in terms of its social realist message. Basically, linear stories in fixed genres (adventure, action, comedy, romance, drama) that have clear characters and a definite message (usually anti-Western, anti-Capitalist but, in the case of what I give to you below, anti-Muslim). Sometimes quite entertaining in their immediacy and charm. Rather like what we are all being force fed today from Hollywood! (Though the message

17money to impress her father. He starts the journey to gain wealth and goes through a lot of difficulties, But he is able to come back to his beloved with the help of a saint horseman on the 1001 day since he left and able to marry his love. ¶ Paradjanov's style is both experimental in narrative and beautiful in its symbolism, drawing heavily on mystical motifs from Georgian, Azerbajani, Turkic and Armenian spiritual traditions. Unfortunately, as he worked within the USSR, he found himself often persecuted by the Soviet authorities as his aesthetic did not conform to the official state paradigm of socialist realism (under which art was restricted to be realistic, obviously political, easily understood by the masses and socially progressive, with the main focus being a critique of the oppressive forces of the West). Paradjanov was more concerned with the nature of the human soul in

18past and future - whose correction is necessarily one of individuation, unification/balancing within, not without. Perhaps, I muttered, a humanity-wide wholistic return follows from that process. Nevertheless, its dependence on the process of individuation is a Tailorite ploy to subordinate the group to the individual.Deconstructing the Tailorite ploy, two ideas silently become apparent.1\. The group _is_ key, even to Tailorite isolationism. An isolationist economy of spirit exists as such only by virtue of a wider market economy (whose capital is the group reunification ideal). An isolationist economy (North Korea, the Soviet Union) crystalizes an iron curtain out of covetousness, a desire for the Cola of the religious group body and, hypocritically, will utilize capitalist wheat supplies (its scriptural tropes) when its own collective farms (of one) fail to self-deliver the necessary manna for analysis. Ultimately

192-07-22] Subject: Re: ¶ [Assel Altayeva]: seems the wordpress is blocked here this year, cannot open it at all. what was the story in teach you? it is definitely police state here - where is it not? Chatted to Alima yesterday about Ramadhan, explaining her ambivalence towards Quran and Mohammed,towards God andembodied tradition, racial belonging. She was wondering about scientology and implants, andwhile talking I also wondered if that is the true about abrahamic religions being implanted to pacify people and make them easy to manipulate - sounds very much like soviet sci-fi against religiosity. TV here is full of old soviet films and russian news about Russia reversing into middle ages building thousands new churches, banning foregn NGOs and raise of religious authority. ¶ Amina watched with my dad documentary about polish pilots in RAf and BAttle for england in

20The Skeptic, and he has the final say! ¶ K among the gonzo cult collectors ¶ Ah, good old Robert Anton Wilson. Kick out the JAMS? http://www.youtube.com/watch?v=1gzkllCIyww ¶ I am quite fascinated with the prospect of an ibn Arabi-based fascism ... ¶ Mu the T ¶ I remember what Robert Anton Wilson said, he said that he had 23 ¶ [staretzway]: Sure, why not, you see any Ibn Al Arabi scholars speaking out against the tyranny of the Saudi Regime who pumps as much propaganda as the Soviets did at the height of the Cold War. ¶ K among the 9 viewers ¶ Well, yes, exactly. But I am thinking of someone who REALLY KNOWS their ibn Arabi -- very spiritually powerful, in contact with all kinds of realms etc, not some amateur hack -- who uses their power

21Subject: Re: ¶ [Assel Altayeva]: seems the wordpress is blocked here this year, cannot open it at all. what was the story in teach you? it is definitely police state here - where is it not? Chatted to Alima yesterday about Ramadhan, explaining her ambivalence towards Quran and Mohammed,towards God andembodied tradition, racial belonging. She was wondering about scientology and implants, andwhile talking I also wondered if that is the true about abrahamic religions being implanted to pacify people and make them easy to manipulate - sounds very much like soviet sci-fi against religiosity. TV here is full of old soviet films and russian news about Russia reversing into middle ages building thousands new churches, banning foregn NGOs and raise of religious authority. ¶ Amina watched with my dad documentary about polish pilots in RAf and BAttle

22who have developed their own set of Islamic practices with Chinese characteristics. The biggest difference is the development of independent women's mosques with female imams, something scholars who have researched the issue say is unique to China. ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com . ¶ :) ¶ Oh I forgot to mention the strong Yasawite Sufi movement which is sort of syncretically shamanic as well -- this was the stuff that the Soviets came so heavily down on though it was official before. Women participate in mixed sex dhikr (not sure if this is a modern thing though), though sheikhs are male. It's all good, and is based more in the south of Kazakhstan (and north of Uzbekistan). ¶ But

23Good, noble, creative. But the the Russian accent, the Fuadism and the proto-communist phraseology makes it scaring Orwellian 1984. Will support nevertheless ¶ people are loving this. lets wait to see the hit rate grow. ¶ :D Yes, we were kind of going for that. It¹s a contrast not only to the ³Inspired by² kind of people, but also to the kind of Sufi stuff you find on youtube, because the sublimely ironic posturing. Remember that Assel used to be a pioneer (a kind of Marxist Girl Guide) at the last days of Empire, and used to give speeches along these veins (but not hyper, obviously). ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London,

24the first place), so I will speak if necessary. But someone is going to have to give me talking points, because I honestly can’t think of anything to say other than charity=creativity. And when I try to open up that equation, I have to bring in notions of God as Creator, Creation as Ultimate Charity, the ruh of God in Adam as a finite spark of that creativity/charity and so on ... that will appear haram in their eyes because I have no religious authority to say that. ¶ Assel was upset because she said these people are behaving exactly like Soviets in their police work. And dissidents were put in asylums. I think that might be where we are — and I DESERVE the asylum! But give me some talking points, please, otherwise it is going to be really heavy. ¶ Iman ¶ a me (a the

25to name that before I write another word.* The whole surah was built on the premise that the house never asked — that you brought the mihrab into a space that couldn't receive it. But you're saying it did ask once. She was your **front woman**. Friends of Design. She sang your Lacanian-Sufi lyrics. She said Allah in bed and cracked your entire metaphysics open. She was the muse who got your PhD across the line when your first wife was telling you to sell cars. She collaborated. You met at a logic conference — an actual venue of the mind — and she came from a Soviet Kazakh academic dynasty where a PhD was sacred. The house asked. For years. So the real grief isn't *I built in the wrong place.* It's *the place changed, and I changed, and we changed at different speeds in different directions.* That's the actual shape of the drift.

26о BDSM и сексуальном здоровье, оспаривавший патологизацию необычных сексуальных интересов. 5. **Маргот Вайсс** - антрополог, изучавший сообщества BDSM, фокусируясь на том, как их практики пересекаются с более широкими социальными нормами и идеологиями. Эти исследователи внесли вклад в понимание BDSM с психологической, социологической и здоровьесберегающей точек зрения, подчеркивая важность согласия, коммуникации и стандартов сообщества в этих практиках. Касаемо русскоязычной литературы, можно отметить работу: - **Игорь Кон** - российский и советский социолог и сексолог, который исследовал различные аспекты сексуальности, включая сексуальные отклонения и поведение. Его работы охватывают широкий спектр тем в области сексологии и могут предложить ценные взгляды на обсуждаемую тему.

27over, the totem/statement becomes castrative, because of the Real mismatch, the physical incompatibility, between the tradition's Reality and mine. The tradition's symbolism: this I can speak of with fevour and passion. The totem for this greater reality emerges through my speech. But the tradition's reality intrudes (or, more positively, the Reality of the Real/Symbolic as a totem, the Reality of the totemic nature of the proxy phallus intrudes): this time resulting in realisation and then castrative censorship (burning of the Satanic Verses, shooting of Danish cartoonists, the fall of the Soviet union, departure), followed by careful evasion and shifting grounds in a capitalist marketplace. And a shift away from the inflamed phallic/totem -- to the kind of libidinal negotiation with my Reality that I am describing right now, that must result from my (current) field of reference (no longer party to the

28translate it together; the final version is expected to be ready at Saturday evening by local time. ¶ I will also ask from Zarina to find some expert who has been involved in e-Gov project and knows the current situation on that, so we'll be able to insert necessarily links with it, and underline the benefits of integration with its' infrastructure. ¶ Also, as I have seen before, in most governmental programs key indicators and existing technology solutions are being compared with those in CIS countries, especially in Russian Federation. We have very much in common – the result of more than 70-years continuous joint development within USSR, and have lots of tight connections in economical, cultural and other spheres. Whereas business models existing in US very likely will be successful in UK too, and vice-versa, in Kazakhstan and other developing countries it will not, therefore it would be very good for us

29translate it together; the final version is expected to be ready at Saturday evening by local time. ¶ I will also ask from Zarina to find some expert who has been involved in e-Gov project and knows the current situation on that, so we'll be able to insert necessarily links with it, and underline the benefits of integration with its' infrastructure. ¶ Also, as I have seen before, in most governmental programs key indicators and existing technology solutions are being compared with those in CIS countries, especially in Russian Federation. We have very much in common – the result of more than 70-years continuous joint development within USSR, and have lots of tight connections in economical, cultural and other spheres. Whereas business models existing in US very likely will be successful in UK too, and vice-versa, in Kazakhstan and other developing countries it will not, therefore it would be very good for us

30ariq Ramadan types and the kind of Salafis who are very keen on scientific proofs. And indeed I have spent a fair amount of time attempting to bring ex-Muslims (usually ex-Salafis actually) back to the fold with this kind of thing. ¶ They all adhere to a kind of scientism, even the Salafis in their approach to the hadiths and Qur'an. ¶ Unfortunately, because many in these positions are not scientists themselves usually, this ends up being reduced to view of the Prophetic narrative as something a bit like that of Lenin's. ¶ Wildflower, you put things so sweetly :) Of course your husband is always welcome to this northern Island. ¶ Science is a combination of rational, logical deductive reason and empirical experiment. And yes, I understand that there would be great problems for traditional Sufis to pay too much attention