Author’s Note: What follows is a diary entry included in Alexander Werth’s epic 1947 book that records the events surrounding the momentous Battle of Stalingrad - which occurred in 1942. Werth spent much of the war-years between 1941-1945 ensconced as a BBC Journalist in the USSR and witnessed first-hand the brutality of the Catholic-supported Nazi German invasion - and attempted genocide - of that country’s population. Of course, the USSR was in fact fifteen diverse countries united in their joint other-throwing of the Bourgeoisie and the vicious capitalist system it practiced. At least three of these Republics, although ‘Socialist’, were nevertheless historically and culturally ‘Buddhist’. A number of Red Army regiments were formed containing ‘Buddhist’ men and women who fought bravely to defend the USSR from external attack! Of course, the West exercises a mixture of racially motivated ‘ignoring’, ‘disinforming’ and ‘misinforming’ when it comes to recording Soviet history. Soviet ‘Buddhists’ were good Communists – as Werth records. Furthermore, as we live in changing times in Bourgeois society - the manner in which Werth describes 'Tanya' is a product of his time and considered today as being 'insensitive' at best and 'discriminative' at worst. I certainly do not endorse this type of demeaning narrative. On the other hand, the historical data Werth conveys is infinitely valuable in the face of wall-to-wall US anti-intellectualism. Think for yourselves and make-up your own minds. As the (British-educated) Werth could read, write and speak Russian fluently, (he was born in Russia - but his family migrated to the UK when he was very young), he takes a rather stern and overly critical attitude toward the Soviet method of providing authoritative translation textbooks (conveying correct Russian to Asiatic language translations and vice versa) – which were then deployed amongst the non-Russian populations by specially trained Cadres of young people who could not necessarily understand the language of the non-Russian ethnicities to any great degree (as they did not have to). This Soviet method allowed a few genuine experts in all the included languages to centrally compile these textbooks - which were then printed in their tens of thousands and quickly distributed freely to the masses – thus enhancing communication and cultural exchange. In a very real sense, Cadres such a ‘Tanya’ featured below – acted as a proto-search engine – with the caveat that unlike the universal translators of the modern internet age, the translations she supplied were ‘correct’ and ‘sound’. Once again, if indeed another example is needed, we see the ‘corruption’ of the Lamaist system of landlordism which the Communist Party of China has thoroughly over-thrown in Tibet and China! Although John Snelling – of the Buddhist Society in London – once published a book about ‘Buddhism in Russia’, he did so by completely ignoring the English language evidence provided by Werth, a fellow Britain who had lived in the USSR for many years of his life! After-all, people like Snelling were pursuing the hidden agenda of conforming to the strictures of US anti-intellectualism during the so-called ‘Cold War’ and misrepresenting the USSR through the agency of Buddhism. For the record, I do not agree with the arbitrary ransacking of temples or stealing Buddha statues – as this is the behaviour of the Western imperialists (a process which can be clearly observed in the British Museum). Local people taking matters into their own hands, however, is an issue involving the self-governing of Revolutionary activities, and the situation explained below should be interpreted in this context. (25.9.2023) November 23 (1942) ‘The other day I got to know, through Ludmilla, an enormously fat girl, tall, red-cheeked, and ginger-haired, called Tanya – with legs like Doric pillars. She seems to be vaguely married to somebody – or divorced; I don’t know. Anyway, this formidable fat blonde is said to drive all the Caucasians and Asiatic crazy, whenever she visits their countries. She’s on a good racket. She translates into smooth Russian verse the works of Azerbaijan, Buriat-Mongol, Yakut and God knows whatever poets. She doesn’t know any of their languages, of course, but she is given a literal translation, and then concocts a poem with roughly the same idea, and it’s often called “Translated from the Buriat-Mongol,” etc. It’s a well-paid and well-encouraged racket, and she claims that Stalin himself was delighted with her Buriat-Mongol Poems. It’s done in the name of a closer acqiantance amongst the peoples of the Soviet Union, and these “translators” are given some wonderful facilities by the Writers’ Union. Thus, Tanya, has travelled by plane, ship, carriage, reindeer, sleigh, railway, and every other means of locomotion all over Western Siberia, and Yakutia, and right up to the Siberian Arctic coast, and all through Central Asia and Mongolia, and also the Caucasus. She is full of good stories about life in Yakutia, now quite a reasonably large town, and almost a metropolis in north-Siberian terms, and about all the remarkable adventurous characters one meets there – trappers, and sea captains who sometimes hibernate in the Bear Islands and Wrangel Island. She also tells stories of Buriat-Mongolia – of the secretary of the Obkom who as a youngster became famous for killing the most notorious bandit of the region; he came home one day and threw the bandit’s head on the family dinner-table, much to his mother’s horror. “He has an extraordinary face,” said Tanya, “very and pale, a perfect Mongolian face, with grey temples and black fiery eyes.” He had also led the young people’s revolt against the Lamas. When the Buriat-Mongolian Communists heard Stalin had expressed approval of Tanya’s translations from Buriat-Mongolian, they ransacked a distant temple and presented her with a whole trunkful of Buddhas. When I went to her flat the other day – she shares her house with some other people – I found that she still had a few Buddhas left; the rest had been looted by her friends, while some had been destroyed in the bombing of Moscow last year when there was a fire in the house where she was living. One of the Buddhas she carries around everywhere and seems to be very superstitious about it. She also owns a remarkable brass statue from a Buddhist temple – an unbelievably erotic affair.’ Alexander Werth: The Year of Stalingrad, Simon, (2001), Book III - The Defensive Battle – Chapter V - Moscow in October and November, Pages 327-328 English Language Reference:
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Art is useful to uplift the spirit (mind) and generate a broader perspective through which the world can be understood! Marx and Engels discussed often how the external world conditions the inner being - whilst the Buddha explained in detail how to identify and uproot the 'imprints' projected into the mind in the form of greed, hatred and delusion - the tripartite cornerstones of ancient Indian feudalism and modern (predatory) capitalism! This relationship between the 'old' and the 'new' explains WHY Buddhism retains its importance in the modern world and can be a useful developmental tool for the contemporary Proletariat! Of course, the Bourgeoisie also claims Buddhism for itself - the paedophile 14th Dalai Lama springs to mind - but so do any of the so-called 'Western' Buddhist movements of appropriation! Just as soon as a monetary 'price' is charged for what amounts to regulating the breathing process - it is clear the true path of Dharma has been abandoned! Capitalist endeavour is NOT the uprooting of greed, hatred and delusion - but its EXACT opposite! The White intellection that justifies this process in the numerous so-called 'journals', 'magazines' and special interest 'books' - is surely the very definition of pure evil! An example of racism through the written word! The message is simple - the White Bourgeoisie has appropriated Buddhism for its own deceptive ends - and the developing (non-White) Bourgeoisie throughout the Asian countries is prepared to 'sell' their traditional culture to the Europeans as a means to fuel this racist addiction! Buddhism, when it is successful, is the end of predatory capitalism and the end White domination! This reality is true of both the 'inner' and the 'outer' world simultaneously!
The China-Laos Railway has deepened the friendship between Chinese and Lao staff and provided development opportunities to both countries and peoples.
As a symbol of China-Laos friendship and a triumph over Laos' landlocked status, the railway's Lao section has created more than 110,000 jobs for Lao people since its opening and has drawn the interest of numerous Chinese and local young talents who pursue their professional careers on the railway. "Because we speak different languages, it was a bit difficult to communicate with each other at first, but our Chinese colleagues are very kind. They patiently teach us without hesitation everything we need to know to do our jobs. That's what impressed me the most," Sida Phengphongsawanh, a 23-year-old lady who worked as a locomotive maintenance engineer, told Xinhua in a recent interview. She added that working and spending time together have brought her and her Chinese colleagues closer. Sida was one of the over 1,000 Lao trainees in a series of courses on train driving, scheduling and maintenance and railway operation organized by the Laos-China Railway Co., Ltd. (LCRC), a joint venture based in Vientiane, Laos, and responsible for the operation of the railway's Lao section. Vilaxay Xayluangsy, a 23-year-old man who works in the company as a train dispatcher, said he had decided to work with the railway because he thought the company could give him a stable job, and the China-Laos Railway could drive the overall development of Laos. "I was one of the first 600 Lao trainees who have received professional railway theories and on-site practice training since 2020. Personally, it was a great opportunity to improve myself," said Vilaxay. Vilaxay added that his Chinese colleagues are highly disciplined, hard-working and friendly. "Chinese are sincere people. They have great empathy with all employees. They taught us everything we need to know about the railway," he said. "Laos-China railway has shortened the traveling time between cities along the route. It has yielded fruitful outcomes in passengers and cargo transportation since it was launched," said Vilaxay. Sida and Vilaxay's experiences have attracted more local talents to join the LCRC. Hatsany Vongkhamsao, a new trainee and Vilaxay's college classmate was among them. "I've been training here for three months. Training in the project made me feel excited and nervous at the same time. Understanding technical words is not easy at all. Luckily, both Chinese and Lao colleagues are very kind. They patiently taught me absolutely everything," the 25-year-old lady said. The Chinese staff, also called by their Lao colleagues as trainers or teachers, have also gained experience and grown over the past year. On the eve of the opening of the China-Laos Railway, 540 specialists were sent from China State Railway Group covering various sectors of railway management to guide and assist the railway's operation. Wang Shu, 33, has not returned home since she was sent to work in Vientiane from Kunming in September 2021, but she is satisfied with the progress she has made. "We also grew up with the China-Laos Railway. We have taken charge of many different positions here, and everyone has grown very fast. For me, I have learned a lot from the all-around exercises. I used to be a train attendant in China, but I have already worked as a railway station conductor and chief train attendant here," she said. "My work focuses on the training of Lao passenger attendants, and now their vocational skills have improved a lot. Most of them can take up posts independently, and some of the veterans can teach new trainees," Wang said, adding that she was particularly pleased about the progress of her Lao trainees and colleagues. She told reporters that in the first railway-staff-skill competition of the Lao section of the China-Laos Railway held in late November this year, Chinese and Lao staff competed together. "Everyone of the Lao staff performed very well, and in the Vientiane Station, one of our Lao colleagues was the champion of the passenger-service-skill competition," she said. The champion, 28-year-old Pansay Yiayengva, works as a conductor at Vientiane Station. "I studied law and international relations in Laos, and then went to China to study business administration for three years. After graduating I worked here," said Pansay. With a sound educational background, Pansay had many employment options, but she said the experience of traveling by train in China "has been a turning point in my life." "I found that I really loved trains and I wanted to get a railway job. After graduation and returning home, I went straight to the LCRC to apply for a position," she said. "I like to work on the railway, so I decided to come to work for Laos-China Railway, as well as to grow up with the Laos-China relationship." Pansay added that she feels lucky to be able to pursue her dream. The China-Laos Railway will be a symbol of friendship between Laos and China and will bring happiness and prosperity to the people of both countries. Pansay said that the railway has brought development opportunities to Laos. In addition, she is happy to see that Lao people can have a chance to take a train. The Laos-China Railway Co., Ltd. held its first vocational-skill competition in the Lao capital Vientiane last Tuesday, aiming to improve the skills of railway employees. The competition included a total of 17 types of work in five specialty categories, namely driving, passenger service, freight, locomotive and wagon maintenance. The China-Laos Railway is a docking project between the China-proposed Belt and Road Initiative and Laos' strategy to convert itself from a landlocked country to a land-linked hub. The electrified passenger-and-cargo railway that went fully operational on Dec. 3, 2021 is also built with the full application of Chinese management and technical standards. 2023-02-19 Ecns.cn Editor:Jing Yuxin By Li Hanxue
(Journalist from CNS) (CNS)-- Since Buddhism was introduced from India to China more than 2,000 years ago, it has not only merged with Chinese culture and philosophy, but also deeply integrated into the daily lives of Chinese people without their noticing. Buddhism comprises three major schools: Han, Tibetan and Southern, each with a different language. Has the Sinicization of Buddhism been completed? Can the historical process be interpreted as the secularization and Sinicization of Buddhism? SHENG Kai, vice president of Tsinghua University's Institute of Ethics and Religion and deputy director of the Institute of Buddhist Culture of China, explored these topics in an exclusive interview with China News Service's "W.E. Talk". Excerpts from the interview: Buddhism Sinicization is a brand-new process China News Service: How can we accurately understand Sinicization of Buddhism? Why can't we take this as Sinicization and secularization? SHENG Kai: Buddhism was introduced to China from India around the beginning of the Christian Era. To take root and develop in China, Buddhism had to be compatible with the traditional inheritance of Confucian and Taoist cultures, blended into the faith and belief of the Chinese ritual culture, systematically accepted by the monarchy, sustained by the society through communication, and well supported by a booming economy. So discussion of the historical connotation of the Sinicization of Buddhism means exploring the process and laws of Buddhism’s transformation from an alien civilization to Chinese religion, recording the continuity, separation, heritage, and innovation between Indian and Chinese Buddhism, and examining the conflicts, interpretations, and fusions with Confucian and Taoist cultures as a result of interaction with Chinese society. In contrast to the migration of other religions, Buddhism from India to China has four fundamental characteristics. First, its cultural communication is characterized by a "missionary as communicator" mode. The linkage between Indian and Chinese Buddhism is mainly the translation and dissemination of classical texts. Monks acted as individuals and had no relationship with organizations of Indian Buddhism, so the propagation of Buddhism never caused any war. Second, it is the original cultural integration process. The traditional Chinese culture of Confucianism and Taoism is the background for the development of Buddhism in China. Although there were conflicts between monasticism and filial piety, the original classical interpretation and theoretical innovation of Chinese Buddhism resolved the ethical conflicts among the three religions. They promoted the cultural integration of the three on the common understanding that their distinctive beauties should all be preserved. Third, its cultural practice has mainly been undertaken by the elite and the public. The Sinicization of Buddhism for thousands of years is not simply a creation by elite Buddhists and literati but the joint work of worshipers in Chinese Buddhism. Fourth, an integration of globalization and localization. As a result of the Sinicization of Buddhism, Chinese Buddhism is not only a local transformation of religious civilization from overseas but also a rediffusion to East Asia and Southeast Asia. Indian Buddhism was introduced to the Central Plains of China around the beginning of the Christian Era, and Tibet in the 7th century, and Yunnan in the 11th. It blended with different cultures and regions, forming three primary schools of Chinese Buddhism with different temperaments, forms, and characteristics: Han Buddhism, Tibetan Buddhism, and Southern Buddhism. They use Chinese, Tibetan, and Dai languages to carry forward the significance of Mahayana, Tantra, and Theravada Buddhism. Therefore, the Sinicization of Buddhism is not based on any single nationality. For example, Southern Buddhism is practiced by the Dai, Blang, Deang, Achang, and some Wa and Yi ethnicities. Even Han Buddhism did not undergo the process of Sinicization because it was created by the monks of the Han, ethnic minorities, and even overseas Chinese expatriates. Foreign monks from West Asia, Central Asia, and South Asia, as well as those from Khotan, Qiuci, Shule, and other places in Xinjiang, traveled across China to translate Sutras and evangelize Buddhism. Of the eight primary schools of Buddhism in the Sui and Tang Dynasties, the Three Treatises, Vijnaptimatrata, Avatamsaka, Tantra, and Dhyana were founded directly by non-Han monks or with their joint efforts. Han Buddhism integrates the collective multiracial wisdom of the monks and the public. It blends pluralistic cultures with Buddhism and reflects the complicated characteristics created by multiple nations. Between Chinese Mahayana and Indian Mahayana, the relationship is a creative transformation and innovative development. Although the fracture is bigger than the continuity, they are not opposites. Innovation is greater than inheritance but still keeps the fundamental spirit of the Buddha. Thus, it is not possible to use the linear historical view to explore the relationship between the two by saying that the previous generation is always better than the present, nor can we use the word “secularization” to describe the development of Han Buddhism. The connotation of secularization in the contexts of Western culture is related to sacredness, as Mircea Eliade wrote in the preface of his book The Sacred and Profane: "Sacredness is the opposite of profane." The Western narrative of secularization is that the propagation and development of Buddhism in China is a process of constant degradation and decline. However, the Sinicization of Buddhism is not simply about Buddhism in China, but refers to a process of interpretation and creation of Indian Buddhism by Chinese Buddhists, which finally took root and developed into a new form of Chinese Buddhism. The ideology of human Buddhism is the right way tothe Sinicization of Buddhism CNS: Recently, the reform of human Buddhism has effectively changed the Buddhist community. It calls for self-salvation and renewal to adapt to contemporary society. Please describe the background and significance of the ideology and reform of human Buddhism. How do you see the relationship between Sinicization of Buddhism and the vitality of Buddhism in China today? SHENG: Buddhism encountered crises in different periods. In the Northern and Southern Dynasties, for example, Buddhism met the legitimacy problem of Dharma, and there was a debate about the relationship between Chinese and foreign cultures. In the mid-late Ming dynasty, talent lacunae and monastery malfunction happened. Masters like HanshanDeqing, YunqiZhuhong, ZibaiZhenke, and Yuyi Zhixu strongly advocated religious reform to rejuvenate Buddhism in the late Ming Dynasty. After the Opium War of 1840, the Chinese Buddhism community faced national peril and the decline of the religion. Human Buddhism was established and promoted as a way of modernizing Buddhism by consolidating doctrines, reforming teaching sources, and popularizing catechism. The announcement of human Buddhism has not only pushed forward the transformation of Buddhism from the old to the modern but also set an excellent example of retaining the past glory and inspiring future honor for the development of contemporary Buddhism. Human Buddhism was first advocated by Master Tai Xu as a correction to the unearthly ills of traditional Chinese Buddhism, which was guided by the principles of Buddhism doctrines and opportunities and focused on exposing and criticizing the accumulated ills of Buddhism and the decay of teachings during the Ming and Qing Dynasties. The theoretical construction and the practical development of human Buddhism are not only consistent with but also reinforce each other. After Master Tai Xu’s passing, many masters, such as Grha-pati Zhao Puchu and Master Jing Hui in Mainland China, Masters Yin Shun and Sheng Yen in Taiwan, and Masters Yan Pei and Lung Kan in Singapore, all adhere to the path of pluralistic and parallel development towards human Buddhism. Human Buddhism is a way of modernizing and synchronizing Buddhism, not a new Buddhism departing from tradition. It inherits traditional conventions, adapts current Buddhist thoughts, and underlines that religion shall conform to the national status quo and the current background of modern civilization. Sinicization of Buddhism has different historical connotations in different periods, such as the establishment of schools in the Sui and Tang dynasties, the religious reform in the late Ming Dynasty, and contemporary human Buddhism. Human Buddhism is a sensible choice for Buddhism to integrate its traditional inheritance with modern Chinese Buddhism. Summing up the historical experience of Buddhism Sinicization and the landmark of 100 years of human Buddhism, we realize that the Sinicization of Buddhism is continuing forever in a conscious and sustainable manner. It is the key to keeping Buddhism vital in China. Dual expectations and directions of self-renewal for contemporary Chinese Buddhism CNS: What challenges do you think Chinese Buddhism may encounter in today’s China? How does Buddhism continue to develop or rejuvenatealong the direction of Sinicization? SHENG: As part of Chinese traditional culture, Buddhism still exerts far-reaching influence in China and around the world, attracting the preference of Chinese today with its traditional charm. However, as an active religious society in contemporary China, its premodern institutional systems, customs and beliefs may contradict modern civilization. And some thoughts and doctrines are not in line with today's political and social situations. In the 21st century, Buddhism in mainland China faces a dilemma of dual expectations. The purity and tranquility of great monasteries in famous mountains are the spiritual home for people nowadays to heal their bodies and souls. But a big, invisible economic hand has reached out to the spiritual need and fostered the denounced commercialization of Buddhism. Following the development of the tourism economy, monasteries make for pure spiritual space but fail to meet the public's expectation of purity. At the same time, the Party and state authorities hope that Buddhist society will maintain traditional farming and praying daily and gear into the modern economy and social life norm. Adapting to the corporate system of assets and finance management is an example. The Buddhism community needs to solve its talent cultivation and survival issues. The discipline of religious life and the inheritance of doctrines are keys to enhancing the total quality and morale of Buddhist groups and to encouraging monks’ return to the fine Buddhist traditions, such as preaching, annotating scriptures, teaching the Dharma, educating people, meditating, chanting sutra and other inner practices with peace in mind. It is also necessary for the state and society to support the Buddhist community in working out its religious ways for monastic living and economic development. The Buddhist community should respond to the needs of society. The monastic groups shall be able to regenerate and benefit the public. Monasteries shall organize activities to promote the Dharma and the public interest and to help people in need with particular support for its charity businesses instead of conducting activities directed to the monasteries' interests. Buddhist society should respond to the concerns and needs of the Party and the state, adapting to the new situation and its requirementsfor a comprehensive modern socialist country.It should cultivate Buddhists of high quality, promote the contemporary interpretation of Buddhist classics, tamp down the ideological foundation for the Sinicization of Buddhism, develop and improve the internal standard of operation for modern Buddhism and strengthen the relevant policies of Buddhism's Sinicization. Historically, Buddhism has made important contributions to the formation and consolidation of a pluralistic society in China. Today, Buddhism still plays a significant role in unifying Chinese people and fostering a strong sense of community for the Chinese nation. In the meantime, it also has unique advantages in operating public charity businesses, facilitating the cross-strait relationship with peaceful development, and enhancing Sino-foreign friendship. (Translated by WANG Yunhong) The suffering this man unleashed upon humanity has been intense, ongoing and ever-increasing! Like Khrushchev before him, he was an arch 'Trotskyite' who manoeuvred his way into the position of 'General Secretary' of the Communist Party of the Soviet Union - and was even 'President' of the Soviet Union between 1990-1991 - whilst he oversaw the final destruction of the then 74-year-old Workers' State! The US, UK and EU flooded the post-Soviet space with perpetuators of religious extremism, fascism and free market economics - a process which has saw ‘minority’ Neo-Nazi (and Neo-Fascist) fringe groups brought to mainstream power in the Ukraine, Poland, Estonia, Latvia and Lithuania, etc! Although modern Russia is now a poverty-stricken, capitalist country suffering from the fascistic-leanings associated with Pan-Slavism, the Russian State has at least seen fit to unleash its military (the successor to the Soviet Red Army) upon its Ukrainian neighbours to combat the Neo-Nazi ‘Euro-Maidan’ regime which was illegally brought to power in 2014 by the US Obama Administration! The Americans have chosen Neo-Nazism as its primary foreign policy tool as it remains staunchly ‘anti-Russian’ in both its early anti-Bolshevik ‘Mein Kampf’ phase – and in its later post-1945 ‘Soviet crushing’ of Nazi Germany phase! This despicable fascist regime has subsequently been further armed, financed and politically supported by the US, UK and EU – with its military being primed for a major push into the territory of West Russia (advancing the cause of ‘NATO’ in the process)! In reaction, the people of the Crimea voted to leave the Ukraine and join Russia – whilst a number of left-leaning ‘Republics’ were declared throughout East Ukraine – all stating their secession from the Ukraine, their self-determination and their eventual intention of merging with Russia! Although the Ukrainian Neo-Nazi ‘Nationalist’ Battalions were used to ruthlessly destroy a number of these ‘Republics’ - two managed to hold-out for the full eight-years – namely Lugansk and Donetsk in the Donbass region. A UN Report states that between 2014-2022 the Ukrainian Neo-Nazi ‘Nationalist’ Battalions killed between 10,000-15,000 men, women and children in the breakaway region, maiming a further 50,000 people! As a consequence, the military actions of Russia are entirely legal - as Russia is coming to the aid of a population that has declared its ‘independence’ and which has ‘requested’ such assistance! Of course, it is ironic that the Armed Forces of Ukraine are also the successors of the Soviet Red Army, and that the Ukraine is the area that suffered the most during Nazi Germany’s invasion of the USSR between 1941-1945 (killing around 41 million Soviet citizens). Indeed, the USSR took care to build as many defensive areas as possible throughout the Ukraine without openly effecting the quality of life for the local population, in an effort to ‘protect’ the population of the USSR from the threat posed by a NATO ground and air assault! Today, whilst the Neo-Nazi Ukrainians flaunt their Swastikas and their unbridled Western support – Russia abounds with working-class dereliction, racism, religious extremism and religious stupidity, homophobia and an intellectual and cultural poverty that has taken just 31-years to instil into their minds and bodies! Russian people in general are as ‘nationalistic’ as the Ukrainians they are fighting, and the Donbass inhabitants they are liberating! This fact underlies the power of the betrayal that the man pictured at the top of this article unleashed on the people of the USSR! A people that just 31-years ago viewed themselves as being ‘united’ and part of the ‘International Working Class’ - now view themselves as a ‘separate’ and ‘distinct’ (superior ‘Slavic’) race which hates all non-Russians and views the political left-wing of Europe and America (a political left-wing the USSR helped to nurture and grow throughout the 20th century) as being some type of ‘liberal’ conspiracy designed to import homosexuality (which modern Russians incorrectly associate with paedophilia) into Russia as a means to deprive Russia of its natural manliness! All this bourgeoise greed, hatred and delusion had been educated out of the minds and bodies of the citizens of the USSR through their Soviet (Marxist-Leninist) education – but in just 31-years of the bourgeoisie throughout the post-Soviet space taking back control of the means of production – nationalism, racism, hatred and discrimination are the new norms! The capitalist West may criticise the war between Russia and the Ukraine – but behind the scenes the Western leaders will be happy! The capitalist division of labour is nothing less than the division of the working class! When groups of limited self-interest form that possess no underlying and unifying base – then conflict and competitiveness are the inevitable result! When the working class is divided and fighting itself for the petty control of land – then it is too busy to ‘unite’ and form ‘Socialist’ groups that could effectively challenge the status quo! Surely, this is the greatest achievement of the man pictured at the top of this article – who lived just long enough after the collapse of the Soviet Union he engineered to see its constituent people start the processes of killing one another!
The Western philosophical and religious tradition has often assumed that 'thought' is separate and distinct from 'matter' - as if arising within (and representing) a 'non-material' and 'unseen' realm. However, the above-linked neuroscience research offers proof that 'thought' is a physical phenomenon that possesses physical characteristics and can be both 'observed' and 'measured'. Moreover, all trends in bourgeois science confirm the observations of Karl Marx - but 'stop' only at the measurement of matter - adopting an ideological position of ignoring the socio-economic conditions that humanity has created throughout its long evolution, and which a) influence and b) manipulate how matter manifests and c) conditions 'how' this matter is 'interpreted' in the best interests of the ruling class. Bourgeois science exercises a brutal control of material resources so that its class dominance can be perpetuated and defended (often through naked aggression and warfare). What is interesting is that bourgeois science perpetuates the myth of 'neutrality' as its public face - whilst behind the scenes it cooperates fully with the bourgeois system it serves, supports and endorses. Although bourgeois science is continuously 'proving' the attitudes and opinions of Marx (and Engels) correct - this fact remains suppressed as the bourgeois system itself does not want the masses 'knowing' or 'understanding' this, and thereby being 'influenced' into 'changing' the dynamics of the 'class' that runs and administers Western society. It is probably correct to say that the world prior to the rise of capitalism (and the bourgeoisie control of society) possessed a much more uninhibited and fertile ground for 'free thought' (outside of religion) than it does today - but that without Marx (and Engels) to focus this thought, it lacked the potential for meaningful Revolution!
Just as the bourgeoise retain control of the means of product, as the dominant class, the bourgeoise tends to also dominant all the prevalent forms of art. Bourgeois art is indicative of the ‘mystification’ of what it is to be ‘bourgeois’ - and nothing else. The intellectual location of the intended destination of bourgeois art lies just over the boundary of the material edge of bourgeois-defined reality – it is bourgeois material reality 1.5! In and of itself, there is nothing particularly difficult to understand about this as a a) process and b) manifestation. Even for many bourgeoisie – who are too busy amassing their ill-gotten wealth - ‘art’ of this type remains as periphery to their perception as it stands in relation to the relevance of material reality. Bourgeois-art is a manifestation of the limitation of bourgeois thought. This being the case, the working-class should not stand enawed by this process. The proletariat must retain an independent creativity that runs a) parallel to and b) stand in competition to its bourgeois alternative. Although separate and distinct, proletariat art can (and must) occasionally over-lap with, dominate-over and on occasion - ‘replace’ - the bourgeois alternative it seeks to replace. This is because the auspices of proletariat art lie just beneath the surface of a society it does not yet dominant due to continuing bourgeois control of the means of production and every social, cultural and political advantage this dominance bestows upon its bourgeois user. This should not, in and of itself, interfere with the natural business of ideological displacement, for as time progresses, the dialectical power of proletariat art will become ever greater and prominent for the minds and bodies of the majority of human-beings living within society. Proletariat art is the ever-present spectre living just below the surface of the conscious-mind and just beyond the moving aspects of the material world! As the next and most important stage of human mind-body evolution, proletariat art is the summation of everything that is great and good about the working-class and the Socialist Revolution that it will initiate over the bourgeoise! The bourgeois class will eventually cease to exist – just as their art will stop possessing any relevance as an expression of material reality (as the exploitative material reality it currently manifests will no longer exist to be reflected through the machinations of bourgeoise at). However, even at this stage, it is important for the proletariat artist to remain ‘free’ of all contrived structure and mechanisms of self-limiting control. This process also includes not falling into the trap of hyper-individualism premised upon ‘isolation’ and enhanced by a certain ‘cultural’ irrelevance. These are the challenges for the genuine working-class artist.
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AuthorAdrian Chan-Wyles PhD - Political Commissar and BMA (UK) Historian & Researcher. Archives
April 2024
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