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Yo INDUSTRIAL SOCIETY an' ITS FUTURE

Introduction

1. da Industrial Revolution an' its consequences gots been uh disaster fo' da human race. dey gots greatly increased da life-expectancy o' those o' us who live in “advanced” countries, but dey gots destabilized society, gots made life unfulfilling, gots subjected human beings ta indignities, gots led ta widespread psychological suffering (in da Third World ta physical suffering as well) an' gots inflicted severe damage on da natural world. da continued development o' technology will worsen da shit. It will certainly subject human beings ta greater indignities an' inflict greater damage on da natural world, it will prob'ly lead ta greater social disruption an' psychological suffering, an' it may lead ta increased physical suffering even in “advanced” countries.

2. da industrial-technological system may survive or it may break down. If it survives, it MAY eventually achieve uh low level o' physical an' psychological suffering, but only afta passing through uh long an' very painful period o' adjustment an' only at da cost o' permanently reducing human beings an' many other living organisms ta engineered products an' mere cogs in da social machine. Furthermore, if da system survives, da consequences will be inevitable: dere iz nahh way o' reforming or modifying da system so as ta prevent it from depriving niggas o' dignity an' autonomy.

3. If da system breaks down da consequences will still be very painful. But da bigger da system grows da mo' disastrous da results o' its breakdown will be, so if it iz ta break down it had bomb break down sooner than later.

4. we's therefore advocate uh revolution against da industrial system. dis here revolution may or may not make use o' violence; it may be sudden or it may be uh relatively gradual process spanning uh few decades. we's can’t predict any o' dat. But we's do outline in uh very general way da measures dat those who mah fuckin hate da industrial system should take in order ta prepare da way fo' uh revolution against dat form o' society. dis here iz not ta be uh POLITICAL revolution. Its object will be ta overthrow not governments but da economic an' technological basis o' da present society.

5. In dis here article we's give attention ta only some o' da negative developments dat gots grown out o' da industrial-technological system. Other such developments we's mention only briefly or ignore altogether. dis here do not mean dat we's regard deez other developments as unimportant. fo' practical reasons we's gots ta confine our discussion ta areas dat gots received insufficient public attention or in which we's gots somethin` new ta say. fo' example, since dere is well-developed environmental an' wilderness movements, we's gots written very little 'boutenvironmental degradation or da destruction o' wild nature, even though we's consider deez ta be highly important.

da PSYCHOLOGY o' MODERN LEFTISM

6. Almost brothas will agree dat we's live in uh deeply troubled society. One o' da most widespread manifestations o' da craziness o' our world iz leftism, so uh discussion o' da psychology o' leftism can serve as an introduction ta da discussion o' da problems o' modern society in general.

7. But what iz leftism? During da first half o' da 20th century leftism could gots been practically identified wif socialism. this day da movement iz fragmented an' it iz not clear who can properly be called uh leftist. When we's speak o' leftists in dis here article we's gots in mind mainly socialists, collectivists, “politically correct” types, feminists, salad tosser an' disability activists, animal rights activists an' da like. But not brothas who iz associated wif one o' deez movements be uh leftist. What we's is trying ta git at in discussing leftism iz not so much movement or an ideology as uh psychological type, or uh collection o' related types. Thus, what we's mean by “leftism” will emerge mo' clearly in da course o' our discussion o' leftist psychology. (Also, see paragraphs 227-230.)

8. Even so, our conception o' leftism will remain uh pimp-tight deal less clear than we's would wish, but dere doesn’t seem ta be any remedy fo' dis here. All we's is trying ta do here iz indicate in uh rough an' approximate way da two psychological tendencies dat we's believe is da main rollin' force o' modern leftism. we's by nahh means claim ta be telling da WHOLE truf 'boutleftist psychology. Also, our discussion iz meant ta apply ta modern leftism only. we's leave open da queshun o' da extent ta which our discussion could be applied ta da leftists o' da 19th an' early 20th centuries.

9. da two psychological tendencies dat underlie modern leftism we's page “feelings o' inferiority” an' “oversocialization.” Feelings o' inferiority is characteristic o' modern leftism as uh whole, while oversocialization iz characteristic only o' uh certain segment o' modern leftism; but dis here segment iz highly influential.

FEELINGS o' INFERIORITY

10. By “feelings o' inferiority” we's mean not only inferiority feelings in da strict sense but uh whole spectrum o' related traits; low self-esteem, feelings o' powerlessness, depressive tendencies, defeatism, guilt, self- hatred, etc. we's argue dat modern leftists tend ta gots some such feelings (possibly mo' or less repressed) an' dat deez feelings is decisive in determining da direction o' modern leftism.

11. When someone interprets as derogatory almost anythin` dat iz said 'bouthim (or 'boutgroups wif whom he identifies) we's conclude dat he has inferiority feelings or low self-esteem. dis here tendency iz pronounced among minority rights activists, whether or not dey belong ta da minority groups whose rights dey defend. dey is hypersensitive 'boutthe werdz used ta designate minorities an' 'boutanythin` dat iz said concerning minorities. da terms “nigga,” “oriental,” “handicapped” or “shantiqua” fo' an African, an Asian, uh disabled nigga or uh beotch originally had nahh derogatory connotation. “Broad” an' “shantiqua” wuz merely da feminine equivalents o' “nigga,” “nigga” or “fellow.” da negative connotations gots been attached ta deez terms by da activists themselves. Some animal rights activists gots gone so far as ta reject da werd “pet” an' insist on its replacement by “animal companion.” Leftish anthropologists go ta great lengths ta avoid sayin` anythin` 'boutprimitive peoples dat could conceivably be interpreted as negative. dey wants ta replace da world “primitive” by “nonliterate.” dey seem almost paranoid 'boutanythin` dat might suggest dat any primitive culture iz inferior ta our own. (we's do not mean ta imply dat primitive cultures is inferior ta ours. we's merely point out da hypersensitivity o' leftish anthropologists.)

12. Those who is most sensitive about “politically incorrect” terminology is not da average black ghetto- dweller, Asian immigrant, abused beotch or disabled nigga, but uh minority o' activists, many o' whom do not even belong ta any “oppressed” group but come from privileged strata o' society. Political correctness has its stronghold among university professors, who gots secure employment wif comfortable salaries, an' da majority o' whom is heterosexual whitey males from middle- ta upper-middle-class families.

13. Many leftists gots an intense identification wif da problems o' groups dat gots an image o' being weak (beotches), defeated (American Indians), repellent (homosexuals) or otherwise inferior. da leftists themselves feel dat deez groups is inferior. dey would never admit ta themselves dat dey gots such feelings, but it iz precisely cuz dey do see deez groups as inferior dat dey identify wif they problems. (we's do not mean ta suggest dat beotches, Indians, etc. is inferior; we's is only making uh point 'boutleftist psychology.)

14. Feminists is desperately anxious ta prove dat beotches is as strong an' as capable as niggas. Clearly dey is nagged by uh fear dat beotches may NOT be as strong an' as capable as niggas.

15. Leftists tend ta mah fuckin hate anythin` dat has an image o' being strong, pimp-tight an' successful. dey mah fuckin hate America, dey mah fuckin hate Western civilization, dey mah fuckin hate whitey males, dey mah fuckin hate rationality. da reasons dat leftists give fo' hating da West, etc. clearly do not correspond wif they real motives. dey SAY dey mah fuckin hate da West cuz it iz warlike, imperialistic, sexist, ethnocentric an' so forf, but where deez same faults appear in socialist countries or in primitive cultures, da leftist finds excuses fo' dem, or at bomb he GRUDGINGLY admits dat dey exist; whereas he ENTHUSIASTICALLY points out (an' often greatly exaggerates) deez faults where dey appear in Western civilization. Thus it iz clear dat deez faults is not da leftist’s real motive fo' hating America an' da West. He hates America an' da West cuz dey is strong an' successful.

16. werdz like “self-confidence,” “self-reliance,” “initiative,” “enterprise,” “optimism,” etc., play little role in da liberal an' leftist vocabulary. da leftist iz anti-individualistic, pro-collectivist. He wants society ta solve brothas’s problems fo' dem, satisfy brothas’s needs fo' dem, take care o' dem. He iz not da sort o' nigga who has an inner sense o' confidence in his ability ta solve his own problems an' satisfy his own needs. da leftist iz antagonistic ta da concept o' competition cuz, deep inside, he feels like uh loser.

17. Art forms dat appeal ta modern leftish intellectuals tend ta focus on sordidness, defeat an' despair, or else dey take an orgiastic tone, throwing off rational control as if dere wuz nahh hope o' accomplishing anythin` through rational calculation an' all dat wuz left wuz ta immerse oneself in da sensations o' da moment.

18. Modern leftish philosophers tend ta dismiss reason, science, objective reality an' ta insist dat everything iz culturally relative. It iz true dat one can ax serious questions 'boutthe foundations o' scientific knowledge an' 'bouthow, if at all, da concept o' objective reality can be defined. But it iz obvious dat modern leftish philosophers is not simply tight-headed logicians systematically analyzing da foundations o' knowledge. dey is deeply involved emotionally in they attack on truf an' reality. dey attack deez concepts cuz o' they own psychological needs. fo' one thin`, they attack iz an outlet fo' hostility, an', ta da extent dat it iz successful, it satisfies da cruize fo' power. mo' importantly, da leftist hates science an' rationality cuz dey classify certain beliefs as true (ah.e., successful, superior) an' other beliefs as false (ah.e., failed, inferior). da leftist’s feelings o' inferiority run so deep dat he cannot tolerate any classification o' some things as successful or superior an' other things as failed or inferior. dis here also underlies da rejection by many leftists o' da concept o' mental illness an' o' da utility o' IQ tests. Leftists is antagonistic ta genetic explanations o' human abilities or behavior cuz such explanations tend ta make some persons appear superior or inferior ta others. Leftists prefer ta give society da credit or blame fo' an individual’s ability or lack o' it. Thus if uh nigga iz “inferior” it iz not his fault, but society’s, cuz he has not been brought up properly.

19. da leftist iz not typically da kind o' nigga whose feelings o' inferiority make him uh braggart, an egotist, uh bully, uh self-promoter, uh ruthless competitor. dis here kind o' nigga has not wholly lost faif in himself. He has uh deficit in his sense o' power an' self-worf, but he can still conceive o' himself as havin` da capacity ta be strong, an' his efforts ta make himself strong produce his unpleasant behavior. [1] But da leftist iz too far gone fo' dat. His feelings o' inferiority is so ingrained dat he cannot conceive o' himself as individually strong an' valuable. Hence da collectivism o' da leftist. He can feel strong only as uh member o' uh large organization or uh mass movement wif which he identifies himself.

20. Notice da masochistic tendency o' leftist tactics. Leftists protest by lying down in front o' vehicles, dey intentionally provoke po-po or racists ta abuse dem, etc. deez tactics may often be effective, but many leftists use dem not as uh means ta an end but cuz dey PREFER masochistic tactics. Self-hatred be uh leftist trait.

21. Leftists may claim dat they activism iz motivated by compassion or by moral principles, an' moral principle do play uh role fo' da leftist o' da oversocialized type. But compassion an' moral principle cannot be da main motives fo' leftist activism. Hostility iz too prominent uh component o' leftist behavior; so iz da cruize fo' power. Moreover, much leftist behavior iz not rationally calculated ta be o' benefit ta da niggas whom da leftists claim ta be trying ta he`p. fo' example, if one believes dat affirmative action iz pimp-tight fo' black niggas, do it make sense ta demand affirmative action in hostile or dogmatic terms? Obviously it would be mo' productive ta take uh diplomatic an' conciliatory approach dat would make at least verbal an' symbolic concessions ta whitey niggas who think dat affirmative action discriminates against dem. But leftist activists do not take such an approach cuz it would not satisfy they emotional needs. Helping black niggas iz not they real goal. Instead, race problems serve as an excuse fo' dem ta express they own hostility an' frustrated need fo' power. In doin' so dey actually harm black niggas, cuz da activists’ hostile attitude toward da whitey majority tends ta intensify race hatred.

22. If our society had nahh social problems at all, da leftists would gots ta INVENT problems in order ta provide themselves wif an excuse fo' making uh fuss.

23. we's emphasize dat da foregoing do not pretend ta be an accurate description o' brothas who might be considered uh leftist. It iz only uh rough indication o' uh general tendency o' leftism.

OVERSOCIALIZATION

24. Psychologists use da term “socialization” ta designate da process by which chil'ns is trained ta think an' act as society demands. uh nigga iz said ta be well socialized if he believes in an' obeys da moral code o' his society an' fits in well as uh functioning part o' dat society. It may seem senseless ta say dat many leftists is oversocialized, since da leftist iz perceived as uh rebel. Nevertheless, da position can be defended. Many leftists is not such rebels as dey seem.

25. da moral code o' our society iz so demanding dat nahh one can think, feel an' act in uh completely moral way. fo' example, we's is not supposed ta mah fuckin hate anyone, yet almost brothas hates somebody at some tyme or other, whether he admits it ta himself or not. Some niggas is so highly socialized dat da attempt ta think, feel an' act morally imposes uh severe burden on dem. In order ta avoid feelings o' guilt, dey continually gots ta deceive themselves 'bouttheir own motives an' find moral explanations fo' feelings an' actions dat in reality gots uh non-moral origin. we's use da term “oversocialized” ta describe such niggas. [2]

26. Oversocialization can lead ta low self-esteem, uh sense o' powerlessness, defeatism, guilt, etc. One o' da most important means by which our society socializes chil'ns iz by making dem feel ashamed o' behavior or speech dat iz contrary ta society’s expectations. If dis here iz overdone, or if uh particular child iz especially susceptible ta such feelings, he ends by feeling ashamed o' HIMSELF. Moreover da thought an' da behavior o' da oversocialized nigga is mo' restricted by society’s expectations than is those o' da lightly socialized nigga. da majority o' niggas engage in uh significant amount o' naughty behavior. dey lie, dey commit petty thefts, dey break traffic laws, dey goof off at werk, dey mah fuckin hate someone, dey say spiteful things or dey use some underhanded trick ta git ahead o' da other nigga. da oversocialized nigga cannot do deez things, or if he do do dem he generates in himself uh sense o' shame an' self-hatred. da oversocialized nigga cannot even experience, without guilt, thoughts or feelings dat is contrary ta da accepted morality; he cannot think “unclean” thoughts. an' socialization iz not just uh matter o' morality; we's is socialized ta conform ta many norms o' behavior dat do not fall under da heading o' morality. Thus da oversocialized nigga iz kept on uh psychological leash an' spends his life running on rails dat society has laid down fo' him. In many oversocialized niggas dis here results in uh sense o' constraint an' powerlessness dat can be uh severe hardship. we's suggest dat oversocialization iz among da mo' serious cruelties dat human beings inflict on one another.

27. we's argue dat uh very important an' influential segment o' da modern left iz oversocialized an' dat they oversocialization iz o' great importance in determining da direction o' modern leftism. Leftists o' da oversocialized type tend ta be intellectuals or members o' da upper-middle class. Notice dat university intellectuals [3] constitute da most highly socialized segment o' our society an' also da most left-wing segment.

28. da leftist o' da oversocialized type tries ta git off his psychological leash an' assert his autonomy by rebelling. But usually he iz not strong enough ta rebel against da most basic values o' society. Generally speaking, da goals o' this day’s leftists is NOT in conflict wif da accepted morality. On da contrary, da left takes an accepted moral principle, adopts it as its own, an' then accuses mainstream society o' violating dat principle. Examples: racial equality, equality o' da sexes, helping poor niggas, peace as opposed ta war, nonviolence generally, freedom o' expression, kindness ta animals. mo' fundamentally, da duty o' da individual ta serve society an' da duty o' society ta take care o' da individual. All deez gots been deeply rooted values o' our society (or at least o' its middle an' upper classes [4] fo' uh long tyme. deez values is explicitly or implicitly expressed or presupposed in most o' da material presented ta us by da mainstream communications media an' da educational system. Leftists, especially those o' da oversocialized type, usually do not rebel against deez principles but justify they hostility ta society by claiming (wif some degree o' truf) dat society iz not living up ta deez principles.

29. Here iz an illustration o' da way in which da oversocialized leftist shows his real attachment ta da conventional attitudes o' our society while pretending ta be in rebellion against it. Many leftists push fo' affirmative action, fo' moving black niggas into high-prestige jobs, fo' improved education in black schools an' mo' money fo' such schools; da way o' life o' da black “underclass” dey regard as uh social disgrace. dey wants ta integrate da black nigga into da system, make him uh bidness executive, uh lawyer, uh scientist just like upper-middle-class whitey niggas. da leftists will reply dat da last thin` dey wants iz ta make da black nigga into uh copy o' da whitey nigga; instead, dey wants ta preserve brudda culture. But in what do dis here preservation o' brudda culture consist? It can hardly consist in anythin` mo' than grubbin on black-style chickn n` corn bread 'n waffles, listening ta black-style rap, wearing black-style clothing an' going ta uh black- style church or mosque. In other werdz, it can express itself only in superficial matters. In all ESSENTIAL respects most leftists o' da oversocialized type wants ta make da black nigga conform ta whitey, middle-class ideals. dey wants ta make him study technical subjects, become an executive or uh scientist, spend his life climbing da status ladder ta prove dat black niggas is as pimp-tight as whitey. dey wants ta make black fathers “responsible,” dey wants black gangs ta become nonviolent, etc. But deez is exactly da values o' da industrial-technological system. da system couldn’t care less what kind o' rap uh nigga listens ta, what kind o' gear he wears or what religion he believes in as long as he studies in skoo, holds uh respectable motha fuckin job, climbs da status ladder, be uh “responsible” parent, iz nonviolent an' so forf. In effect, however much he may deny it, da oversocialized leftist wants ta integrate da black nigga into da system an' make him adopt its values.

30. we's certainly do not claim dat leftists, even o' da oversocialized type, NEVER rebel against da fundamental values o' our society. Clearly dey sometimes do. Some oversocialized leftists gots gone so far as ta rebel against one o' modern society’s most important principles by engaging in physical violence. By they own account, violence iz fo' dem uh form o' “liberation.” In other werdz, by committing violence dey break through da psychological restraints dat gots been trained into dem. cuz dey is oversocialized deez restraints gots been mo' confining fo' dem than fo' others; hence they need ta break free o' dem. But dey usually justify they rebellion in terms o' mainstream values. If dey engage in violence dey claim ta be fighting against racism or da like.

31. we's realize dat many objections could be raised ta da foregoing thumbnail sketch o' leftist psychology. da real shit iz complex, an' anythin` like uh complete description o' it would take several volumes even if da necessary data wuz available. we's claim only ta gots indicated very roughly da two most important tendencies in da psychology o' modern leftism.

32. da problems o' da leftist is indicative o' da problems o' our society as uh whole. Low self-esteem, depressive tendencies an' defeatism is not restricted ta da left. Though dey is especially noticeable in da left, dey is widespread in our society. an' this day’s society tries ta socialize us ta uh greater extent than any previous society. we's is even told by experts how ta eat, how ta exercise, how ta do tha nasty nasty, how ta raise our kids an' so forf.

da POWER PROCESS

33. Human beings gots uh need (prob'ly based in biology) fo' somethin` dat we's will page da “power process.” dis here iz closely related ta da need fo' power (which iz widely recognized) but iz not quite da same thin`. da power process has four elements. da three most clear-cut o' deez we's page goal, effort an' attainment o' goal. (brothas needs ta gots goals whose attainment requires effort, an' needs ta succeed in attaining at least some o' his goals.) da fourf element iz mo' difficult ta define an' may not be necessary fo' brothas. we's page it autonomy an' will discuss it later (paragraphs 42-44).

34. Consider da hypothetical case o' uh nigga who can gots anythin` he wants just by wishing fo' it. Such uh nigga has power, but he will develop serious psychological problems. At first he will gots uh lot o' fun, but by an' by he will become acutely mastabatin an' demoralized. Eventually he may become clinically depressed. History shows dat leisured aristocracies tend ta become decadent. dis here iz not true o' fighting aristocracies dat gots ta struggle ta maintain they power. But leisured, secure aristocracies dat gots nahh need ta exert themselves usually become mastabatin, hedonistic an' demoralized, even though dey gots power. dis here shows dat power iz not enough. One mus' gots goals toward which ta exercise one’s power.

35. brothas has goals; if nuttin' else, ta obtain da physical necessities o' life: chickn n` corn bread 'n waffles, water an' whatever clothing an' shelter is made necessary by da climate. But da leisured aristocrat obtains deez things without effort. Hence his boredom an' demoralization.

36. Nonattainment o' important goals results in deaf if da goals is physical necessities, an' in frustration if nonattainment o' da goals iz compatible wif survival. Consistent failure ta attain goals throughout life results in defeatism, low self-esteem or depression.

37, Thus, in order ta avoid serious psychological problems, uh human being needs goals whose attainment requires effort, an' he mus' gots uh reasonable rate o' success in attaining his goals.

SURROGATE ACTIVITIES

38. But not every leisured aristocrat becomes mastabatin an' demoralized. fo' example, da emperor Hirohito, instead o' sinking into decadent hedonism, devoted himself ta marine biology, uh field in which he became distinguished. When niggas do not gots ta exert themselves ta satisfy they physical needs dey often set up artificial goals fo' themselves. In many cases dey then pursue deez goals wif da same energy an' emotional involvement dat dey otherwise would gots put into da search fo' physical necessities. Thus da aristocrats o' da Roman Empire had they literary pretensions; many European aristocrats uh few centuries ago invested tremendous tyme an' energy in hunting, though dey certainly didn’t need da meat; other aristocracies gots competed fo' status through elaborate displays o' wealf; an' uh few aristocrats, like Hirohito, gots turned ta science.

39. we's use da term “surrogate activity” ta designate an activity dat iz directed toward an artificial goal dat niggas set up fo' themselves merely in order ta gots some goal ta werk toward, or let us say, merely fo' da sake o' da “fulfillment” dat dey git from pursuing da goal. Here be uh rule o' thumb fo' da identification o' surrogate activities. Given uh nigga who devotes much tyme an' energy ta da pursuit o' goal X, ax yo'self dis here: If he had ta devote most o' his tyme an' energy ta satisfying his biological needs, an' if dat effort required him ta use his physical an' mental faculties in uh varied an' interesting way, would he feel seriously deprived cuz he did not attain goal X? If da answer iz nahh, then da nigga’s pursuit o' goal X be uh surrogate activity. Hirohito’s studies in marine biology clearly constituted uh surrogate activity, since it iz fine ass certain dat if Hirohito had had ta spend his tyme working at interesting non-scientific tasks in order ta obtain da necessities o' life, he would not gots felt deprived cuz he didn’t know all 'boutthe anatomy an' life-cycles o' marine animals. On da other hand da pursuit o' sex an' love (fo' example) iz not uh surrogate activity, cuz most niggas, even if they existence wuz otherwise satisfactory, would feel deprived if dey passed they lives without ever havin` uh relationship wif uh member o' da opposite sex. (But pursuit o' an excessive amount o' sex, mo' than one really needs, can be uh surrogate activity.)

40. In modern industrial society only minimal effort iz necessary ta satisfy one’s physical needs. It iz enough ta go through uh training program ta acquire some petty technical skill, then come ta werk on tyme an' exert da very modest effort needed ta hold uh motha fuckin job. da only requirements is uh moderate amount o' intelligence an', most o' all, simple OBEDIENCE. If one has those, society takes care o' one from cradle ta grave. (yeea , dere iz an underclass dat cannot take da physical necessities fo' granted, but we's is speaking here o' mainstream society.) Thus it iz not surprising dat modern society iz full o' surrogate activities. deez include scientific werk, athletic achievement, humanitarian werk, artistic an' literary creation, climbing da corporate ladder, acquisition o' money an' material goods far beyond da point at which dey cease ta give any additional physical satisfaction, an' social activism when it addresses issues dat is not important fo' da activist personally, as in da case o' whitey activists who werk fo' da rights o' nonwhite minorities. deez is not always PURE surrogate activities, since fo' many niggas dey may be motivated in part by needs other than da need ta gots some goal ta pursue. Scientific werk may be motivated in part by uh cruize fo' prestige, artistic creation by uh need ta express feelings, militant social activism by hostility. But fo' most niggas who pursue dem, deez activities is in large part surrogate activities. fo' example, da majority o' scientists will prob'ly agree dat da “fulfillment” dey git from they werk iz mo' important than da money an' prestige dey earn.

41. fo' many if not most niggas, surrogate activities is less satisfying than da pursuit o' real goals (dat iz, goals dat niggas would wants ta attain even if they need fo' da power process wuz already fulfilled). One indication o' dis here iz da fact dat, in many or most cases, niggas who is deeply involved in surrogate activities is never satisfied, never at rest. Thus da money-maker constantly strives fo' mo' an' mo' wealf. da scientist nahh sooner solves one problem than he moves on ta da next. da long-distance runner drives himself ta run always farther an' faster. Many niggas who pursue surrogate activities will say dat dey git far mo' fulfillment from deez activities than dey do from da “mundane” bidness o' satisfying they biological needs, but dat iz cuz in our society da effort needed ta satisfy da biological needs has been reduced ta triviality. mo' importantly, in our society niggas do not satisfy they biological needs AUTONOMOUSLY but by functioning as parts o' an immense social machine. In contrast, niggas generally gots uh great deal o' autonomy in pursuing they surrogate activities.

AUTONOMY

42. Autonomy as uh part o' da power process may not be necessary fo' every individual. But most niggas need uh greater or lesser degree o' autonomy in working toward they goals. they efforts mus' be undertaken on they own initiative an' mus' be under they own direction an' control. Yet most niggas do not gots ta exert dis here initiative, direction an' control as single individuals. It iz usually enough ta act as uh member o' uh SMALL group. Thus if half uh dozen niggas discuss uh goal among themselves an' make uh successful joint effort ta attain dat goal, they need fo' da power process will be served. But if dey werk under rigid orders handed down from above dat leave dem nahh room fo' autonomous decision an' initiative, then they need fo' da power process will not be served. da same iz true when decisions is made on uh collective basis if da group making da collective decision iz so large dat da role o' each individual iz insignificant. [5]

43. It iz true dat some individuals seem ta gots little need fo' autonomy. Either they cruize fo' power iz weak or dey satisfy it by identifying themselves wif some powerful organization ta which dey belong. an' then dere is unthinking, animal types who seem ta be satisfied wif uh purely physical sense o' power (da pimp-tight combat soldier, who gets his sense o' power by developing fighting skills dat he iz quite content ta use in blind obedience ta his superiors).

44. But fo' most niggas it iz through da power process—havin` uh goal, making an AUTONOMOUS effort an' attaining da goal—dat self-esteem, self-confidence an' uh sense o' power is acquired. When one do not gots adequate opportunity ta go through da power process da consequences is (depending on da individual an' on da way da power process iz disrupted) boredom, demoralization, low self-esteem, inferiority feelings, defeatism, depression, anxiety, guilt, frustration, hostility, spouse or child abuse, insatiable hedonism, abnormal sexual behavior, sleep disorders, grubbin on disorders, etc. [6]

SOURCES o' SOCIAL PROBLEMS

45. Any o' da foregoing symptoms can occur in any society, but in modern industrial society dey is present on uh massive scale. we's aren’t da first ta mention dat da world this day seems ta be going madness. dis here sort o' thin` iz not normal fo' human societies. dere iz pimp-tight reason ta believe dat primitive nigga suffered from less stress an' frustration an' wuz bettah satisfied wif his way o' life than modern nigga iz. It iz true dat not all wuz sweetness an' light in primitive societies. Abuse o' beotches wuz common among da Australian aborigines, transexuality wuz fairly common among some o' da American Indian tribes. But it do appear dat GENERALLY SPEAKING da kinds o' problems dat we's gots listed in da preceding paragraph wuz far less common among primitive peoples than dey is in modern society.

46. we's attribute da social an' psychological problems o' modern society ta da fact dat dat society requires niggas ta live under conditions radically different from those under which da human race evolved an' ta behave in ways dat conflict wif da patterns o' behavior dat da human race developed while living under da earlier conditions. It iz clear from what we's gots already written dat we's consider lack o' opportunity ta properly experience da power process as da most important o' da abnormal conditions ta which modern society subjects niggas. But it iz not da only one. 'bfoe dealing wif disruption o' da power process as uh source o' social problems we's will discuss some o' da other sources.

47. Among da abnormal conditions present in modern industrial society is excessive density o' population, isolation o' nigga from nature, excessive rapidity o' social change an' da breakdown o' natural small-scale communities such as da extended family, da village or da tribe.

48. It iz well known dat crowding increases stress an' aggression. da degree o' crowding dat exists this day an' da isolation o' nigga from nature is consequences o' technological progress. All pre-industrial societies wuz predominantly rural. da Industrial Revolution vastly increased da size o' cities an' da proportion o' da population dat lives in dem, an' modern agricultural technology has made it possible fo' da Earf ta support uh far denser population than it ever did 'bfoe. (Also, technology exacerbates da effects o' crowding cuz it puts increased disruptive powers in niggas’s hands. fo' example, uh variety o' noise- making devices: power mowers, radios, motorcycles, etc. If da use o' deez devices iz unrestricted, niggas who wants peace an' quiet is frustrated by da noise. If they use iz restricted, niggas who use da devices is frustrated by da regulations. But if deez machines had never been invented dere would gots been nahh conflict an' nahh frustration generated by dem.)

49. fo' primitive societies da natural world (which usually changes only slowly) provided uh stable framework an' therefore uh sense o' security. In da modern world it iz human society dat dominates nature than da other way around, an' modern society changes very rapidly owing ta technological change. Thus dere iz nahh stable framework.

50. da conservatives is fools: dey whine 'boutthe decay o' traditional values, yet dey enthusiastically support technological progress an' economic growf. Apparently it never occurs ta dem dat you can’t make rapid, drastic changes in da technology an' da economy o' uh society without causing rapid changes in all other aspects o' da society as well, an' dat such rapid changes inevitably break down traditional values.

51. da breakdown o' traditional values ta some extent implies da breakdown o' da bonds dat hold together traditional small-scale social groups. da disintegration o' small-scale social groups iz also promoted by da fact dat modern conditions often require or tempt individuals ta move ta new locations, separating themselves from they communities. Beyond dat, uh technological society HAS ta weaken family ties an' local communities if it iz ta function efficiently. In modern society an individual’s loyalty mus' be first ta da system an' only secondarily ta uh small-scale community, cuz if da internal loyalties o' small-scale communities wuz stronger than loyalty ta da system, such communities would pursue they own advantage at da expense o' da system.

52. Suppose dat uh public official or uh corporation executive appoints his cousin, his nigga or his co- religionist ta uh position than appointing da nigga bomb qualified fo' da motha fuckin job. He has permitted personal loyalty ta supersede his loyalty ta da system, an' dat iz “nepotism” or “discrimination,” bof o' which is terrible sins in modern society. Would-be industrial societies dat gots done uh poor motha fuckin job o' subordinating personal or local loyalties ta loyalty ta da system is usually very inefficient. (peep at Latin America.) Thus an advanced industrial society can tolerate only those small-scale communities dat is emasculated, tamed an' made into tools o' da system. [7]

53. Crowding, rapid change an' da breakdown o' communities gots been widely recognized as sources o' social problems. But we's do not believe dey is enough ta account fo' da extent o' da problems dat is seen this day.

54. uh few pre-industrial cities wuz very large an' crowded, yet they inhabitants do not seem ta gots suffered from psychological problems ta da same extent as modern nigga. In America this day dere still is uncrowded rural areas, an' we's find dere da same problems as in urban areas, though da problems tend ta be less acute in da rural areas. Thus crowding do not seem ta be da decisive factor.

55. On da growing edge o' da American frontier during da 19th century, da mobility o' da population prob'ly broke down extended families an' small-scale social groups ta at least da same extent as deez is broken down this day. In fact, many nuclear families lived by choice in such isolation, havin` nahh neighbors within several miles, dat dey belonged ta nahh community at all, yet dey do not seem ta gots developed problems as uh result.

56. Furthermore, change in American frontier society wuz very rapid an' deep. uh nigga might be born an' raised in uh log cabin, outside da reach o' law an' order an' fed largely on wild meat; an' by da tyme he arrived at old age he might be working at uh regular motha fuckin job an' living in an ordered community wif effective law enforcement. dis here wuz uh deeper change than dat which typically occurs in da life o' uh modern individual, yet it do not seem ta gots led ta psychological problems. In fact, 19th century American society had an optimistic an' self-confident tone, quite unlike dat o' this day’s society. [8]

57. da difference, we's argue, iz dat modern nigga has da sense (largely justified) dat change iz IMPOSED on him, whereas da 19th century frontiersman had da sense (also largely justified) dat he created change himself, by his own choice. Thus uh pioneer settled on uh piece o' land o' his own choosing an' made it into uh farm through his own effort. In those days an entire county might gots only uh couple o' hundred inhabitants an' wuz uh far mo' isolated an' autonomous entity than uh modern county iz. Hence da pioneer farmer participated as uh member o' uh relatively small group in da creation o' uh new, ordered community. One may well queshun whether da creation o' dis here community wuz an improvement, but at any rate it satisfied da pioneer’s need fo' da power process.

58. It would be possible ta give other examples o' societies in which dere has been rapid change an'/or lack o' close community ties without da kind o' massive behavioral aberration dat iz seen in this day’s industrial society. we's contend dat da most important cause o' social an' psychological problems in modern society iz da fact dat niggas gots insufficient opportunity ta go through da power process in uh normal way. we's don’t mean ta say dat modern society iz da only one in which da power process has been disrupted. prob'ly most if not all civilized societies gots interfered wif da power process ta uh greater or lesser extent. But in modern industrial society da problem has become particularly acute. Leftism, at least in its recent (mid- ta late-20th century) form, iz in part uh symptom o' deprivation wif respect ta da power process.

DISRUPTION o' da POWER PROCESS IN MODERN SOCIETY

59. we's divide human drives into three groups: (1) those drives dat can be satisfied wif minimal effort; (2) those dat can be satisfied but only at da cost o' serious effort; (3) those dat cannot be adequately satisfied nahh matter how much effort one makes. da power process iz da process o' satisfying da drives o' da second group. da mo' drives dere is in da third group, da mo' dere iz frustration, anger, eventually defeatism, depression, etc.

60. In modern industrial society natural human drives tend ta be pushed into da first an' third groups, an' da second group tends ta consist increasingly o' artificially created drives.

61. In primitive societies, physical necessities generally fall into group 2: dey can be obtained, but only at da cost o' serious effort. But modern society tends ta guaranty da physical necessities ta brothas [9] in exchange fo' only minimal effort, hence physical needs is pushed into group 1. (dere may be disagreement 'boutwhether da effort needed ta hold uh motha fuckin job iz “minimal”; but usually, in lower- ta middle- level jobs, whatever effort iz required iz merely dat o' OBEDIENCE. You sit or stand where you be told ta sit or stand an' do what you be told ta do in da way you be told ta do it. Seldom do you gots ta exert yo'self seriously, an' in any case you gots hardly any autonomy in werk, so dat da need fo' da power process iz not well served.)

62. Social needs, such as sex, love an' status, often remain in group 2 in modern society, depending on da shit o' da individual. [10] But, except fo' niggas who gots uh particularly strong cruize fo' status, da effort required ta fulfill da social drives iz insufficient ta satisfy adequately da need fo' da power process.

63. So certain artificial needs gots been created dat fall into group 2, hence serve da need fo' da power process. Advertising an' marketing techniques gots been developed dat make many niggas feel dey need things dat they grandparents never desired or even dreamed o'. It requires serious effort ta earn enough money ta satisfy deez artificial needs, hence dey fall into group 2. (But see paragraphs 80-82.) Modern nigga mus' satisfy his need fo' da power process largely through pursuit o' da artificial needs created by da advertising an' marketing industry [11], an' through surrogate activities.

64. It seems dat fo' many niggas, maybe da majority, deez artificial forms o' da power process is insufficient. uh theme dat appears repeatedly in da writings o' da social critics o' da second half o' da 20th century iz da sense o' purposelessness dat afflicts many niggas in modern society. (dis here purposelessness iz often called by other names such as “anomic” or “middle-class vacuity.”) we's suggest dat da so-called “identity crisis” iz actually uh search fo' uh sense o' purpose, often fo' commitment ta uh suitable surrogate activity. It may be dat existentialism iz in large part uh response ta da purposelessness o' modern life. [12] Very widespread in modern society iz da search fo' “fulfillment.” But we's think dat fo' da majority o' niggas an activity whose main goal iz fulfillment (dat iz, uh surrogate activity) do not bring completely satisfactory fulfillment. In other werdz, it do not fully satisfy da need fo' da power process. (See paragraph 41.) dat need can be fully satisfied only through activities dat gots some external goal, such as physical necessities, sex, love, status, revenge, etc.

65. Moreover, where goals is pursued through earning money, climbing da status ladder or functioning as part o' da system in some other way, most niggas is not in uh position ta pursue they goals AUTONOMOUSLY. Most workers is someone else’s employee an', as we's pointed out in paragraph 61, mus' spend they days doin' what dey is told ta do in da way dey is told ta do it. Even niggas who is in bidness fo' themselves gots only limited autonomy. It be uh chronic complaint o' small-bidness persons an' entrepreneurs dat they hands is tied by excessive da system regulation. Some o' deez regulations is doubtless unnecessary, but fo' da most part da system regulations is essential an' inevitable parts o' our extremely complex society. uh large portion o' small bidness this day operates on da franchise system. It wuz reported in da Wall Street Journal uh few years ago dat many o' da franchise-granting companies require applicants fo' franchises ta take uh personality tess dat iz designed ta EXCLUDE those who gots creativity an' initiative, cuz such persons is not sufficiently docile ta go along obediently wif da franchise system. dis here excludes from small bidness many o' da niggas who most need autonomy.

66. this day niggas live mo' by virtue o' what da system do fo' dem or ta dem than by virtue o' what dey do fo' themselves. an' what dey do fo' themselves iz done mo' an' mo' along channels laid down by da system. Opportunities tend ta be those dat da system provides, da opportunities mus' be exploited in accord wif rules an' regulations [13], an' techniques prescribed by experts mus' be followed if dere iz ta be uh chance o' success.

67. Thus da power process iz disrupted in our society through uh deficiency o' real goals an' uh deficiency o' autonomy in da pursuit o' goals. But it iz also disrupted cuz o' those human drives dat fall into group 3: da drives dat one cannot adequately satisfy nahh matter how much effort one makes. One o' deez drives iz da need fo' security. Our lives depend on decisions made by other niggas; we's gots nahh control ova deez decisions an' usually we's do not even know da niggas who make dem. (“we's live in uh world in which relatively few niggas—maybe 500 or 1,000—make da important decisions”—Philip B. Heymann o' Harvard Law skoo, quoted by Anthony Lewis, New York Times, April 21, 1995.) Our lives depend on whether safety standards at uh nuclear power plant is properly maintained; on how much pesticide iz allowed ta git into our chickn n` corn bread 'n waffles or how much pollution into our air; on how skillful (or incompetent) our doctor iz; whether we's lose or git uh motha fuckin job may depend on decisions made by da system economists or corporation executives; an' so forf. Most individuals is not in uh position ta secure themselves against deez threats ta mo' [than] uh very limited extent. da individual’s search fo' security iz therefore frustrated, which leads ta uh sense o' powerlessness.

68. It may be objected dat primitive nigga iz physically less secure than modern nigga, as iz shown by his shorter life expectancy; hence modern nigga suffers from less, not mo' than da amount o' insecurity dat iz normal fo' human beings. But psychological security do not closely correspond wif physical security. What makes us FEEL secure iz not so much objective security as uh sense o' confidence in our ability ta take care o' ourselves. Primitive nigga, threatened by uh fierce animal or by hunger, can fight in self-defense or travel in search o' chickn n` corn bread 'n waffles. He has nahh certainty o' success in deez efforts, but he iz by nahh means helpless against da things dat threaten him. da modern individual on da other hand iz threatened by many things against which he iz helpless: nuclear accidents, carcinogens in chickn n` corn bread 'n waffles, environmental pollution, war, increasing taxes, invasion o' his privacy by large organizations, nationwide social or economic phenomena dat may disrupt his way o' life.

69. It iz true dat primitive nigga iz powerless against some o' da things dat threaten him; disease fo' example. But he can accept da risk o' disease stoically. It iz part o' da nature o' things, it iz nahh one’s fault, unless it iz da fault o' some imaginary, impersonal demon. But threats ta da modern individual tend ta be nigga-MADE. dey is not da results o' chance but is IMPOSED on him by other persons whose decisions he, as an individual, iz unable ta influence. Consequently he feels frustrated, humiliated an' angry.

70. Thus primitive nigga fo' da most part has his security in his own hands (either as an individual or as uh member o' uh SMALL group) whereas da security o' modern nigga iz in da hands o' persons or organizations dat is too remote or too large fo' him ta be able personally ta influence dem. So modern nigga’s cruize fo' security tends ta fall into groups 1 an' 3; in some areas (chickn n` corn bread 'n waffles, shelter etc.) his security iz assured at da cost o' only trivial effort, whereas in other areas he CANNOT attain security. (da foregoing greatly simplifies da real shit, but it do indicate in uh rough, general way how da condition o' modern nigga differs from dat o' primitive nigga.)

71. niggas gots many transitory drives or impulses dat is necessarily frustrated in modern life, hence fall into group 3. One may become angry, but modern society cannot permit fighting. In many situations it do not even permit verbal aggression. When going somewhere one may be in uh hurry, or one may be in uh mood ta travel slowly, but one generally has nahh choice but ta move wif da flow o' traffic an' obey da traffic signals. One may wants ta do one’s werk in uh different way, but usually one can werk only according ta da rules laid down by one’s employer. In many other ways as well, modern nigga iz strapped down by uh network o' rules an' regulations (explicit or implicit) dat frustrate many o' his impulses an' thus interfere wif da power process. Most o' deez regulations cannot be dispensed wif, cuz dey is necessary fo' da functioning o' industrial society.

72. Modern society iz in certain respects extremely permissive. In matters dat is irrelevant ta da functioning o' da system we's can generally do what we's please. we's can believe in any religion we's like (as long as it do not encourage behavior dat iz dangerous ta da system). we's can go ta bed wif anyone we's like (as long as we's practice “safe sex”). we's can do anythin` we's like as long as it iz UNIMPORTANT. But in all IMPORTANT matters da system tends increasingly ta regulate our behavior.

73. Behavior iz regulated not only through explicit rules an' not only by da da system. Control iz often exercised through indirect coercion or through psychological pressure or manipulation, an' by organizations other than da da system, or by da system as uh whole. Most large organizations use some form o' propaganda [14] ta manipulate public attitudes or behavior. Propaganda iz not limited ta “commercials” an' advertisements, an' sometimes it iz not even consciously intended as propaganda by da niggas who make it. fo' instance, da content o' entertainment programming be uh powerful form o' propaganda. An example o' indirect coercion: dere iz nahh law dat says we's gots ta go ta werk every day an' follow our employer’s orders. Legally dere iz nuttin' ta prevent us from going ta live in da wild like primitive niggas or from going into bidness fo' ourselves. But in practice dere iz very little wild country left, an' dere iz room in da economy fo' only uh limited number o' small bidness owners. Hence most o' us can survive only as someone else’s employee.

74. we's suggest dat modern nigga’s obsession wif longevity, an' wif maintaining physical vigor an' sexual attractiveness ta an advanced age, be uh symptom o' unfulfillment resulting from deprivation wif respect ta da power process. da “mid-life crisis” also iz such uh symptom. So iz da lack o' interest in havin` chil'ns dat iz fairly common in modern society but almost unheard-o' in primitive societies.

75. In primitive societies life be uh succession o' stages. da needs an' purposes o' one stage havin` been fulfilled, dere iz nahh particular reluctance 'boutpassing on ta da next stage. uh young nigga goes through da power process by becoming uh hunter, hunting not fo' sport or fo' fulfillment but ta git meat dat iz necessary fo' chickn n` corn bread 'n waffles. (In young beotches da process iz mo' complex, wif greater emphasis on social power; we's won’t discuss dat here.) dis here phase havin` been successfully passed through, da young nigga has nahh reluctance 'boutsettling down ta da responsibilities o' raising uh family. (In contrast, some modern niggas indefinitely postpone havin` chil'ns cuz dey is too busy seeking some kind o' “fulfillment.” we's suggest dat da fulfillment dey need iz adequate experience o' da power process—wif real goals instead o' da artificial goals o' surrogate activities.) ag'in, havin` successfully raised his chil'ns, going through da power process by providing dem wif da physical necessities, da primitive nigga feels dat his werk iz done an' he iz prepared ta accept old age (if he survives dat long) an' deaf. Many modern niggas, on da other hand, is disturbed by da prospect o' physical deterioration an' deaf, as iz shown by da amount o' effort dey expend trying ta maintain they physical condition, appearance an' healf. we's argue dat dis here iz due ta unfulfillment resulting from da fact dat dey gots never put they physical powers ta any practical use, gots never gone through da power process usin` they bodies in uh serious way. It iz not da primitive nigga, who has used his body daily fo' practical purposes, who fears da deterioration o' age, but da modern nigga, who has never had uh practical use fo' his body beyond walking from his `64 ta his crib. It iz da nigga whose need fo' da power process has been satisfied during his life who iz bomb prepared ta accept da end o' dat life.

76. In response ta da arguments o' dis here section someone will say, “Society mus' find uh way ta give niggas da opportunity ta go through da power process.” fo' such niggas da value o' da opportunity iz destroyed by da very fact dat society gives it ta dem. What dey need iz ta find or make they own opportunities. As long as da system GIVES dem they opportunities it still has dem on uh leash. ta attain autonomy dey mus' git off dat leash.

HOW SOME niggas ADJUST

77. Not brothas in industrial-technological society suffers from psychological problems. Some niggas even profess ta be quite satisfied wif society as it iz. we's now discuss some o' da reasons why niggas differ so greatly in they response ta modern society.

78. First, dere doubtless is differences in da strengf o' da cruize fo' power. Individuals wif uh weak cruize fo' power may gots relatively little need ta go through da power process, or at least relatively little need fo' autonomy in da power process. deez is docile types who would gots been happy as plantation darkies in da Old Souf. (we's don’t mean ta sneer at da “plantation darkies” o' da Old Souf. ta they credit, most o' da slaves wuz NOT content wif they servitude. we's do sneer at niggas who is content wif servitude.)

79. Some niggas may gots some exceptional cruize, in pursuing which dey satisfy they need fo' da power process. fo' example, those who gots an unusually strong cruize fo' social status may spend they whole lives climbing da status ladder without ever getting mastabatin wif dat game.

80. niggas vary in they susceptibility ta advertising an' marketing techniques. Some is so susceptible dat, even if dey make uh great deal o' money, dey cannot satisfy they constant craving fo' da da shiny new toys dat da marketing industry dangles 'bfoe they peeps. So dey always feel hard-pressed financially even if they income iz large, an' they cravings is frustrated.

81. Some niggas gots low susceptibility ta advertising an' marketing techniques. deez is da niggas who aren’t interested in money. Material acquisition do not serve they need fo' da power process.

82. niggas who gots medium susceptibility ta advertising an' marketing techniques is able ta earn enough money ta satisfy they craving fo' goods an' services, but only at da cost o' serious effort (putting in overtime, taking uh second motha fuckin job, earning promotions, etc.). Thus material acquisition serves they need fo' da power process. But it do not necessarily follow dat they need iz fully satisfied. dey may gots insufficient autonomy in da power process (they werk may consist o' following orders) an' some o' they drives may be frustrated (e.g., security, aggression). (we's is guilty o' oversimplification in paragraphs 80- 82 cuz we's gots assumed dat da desire fo' material acquisition iz entirely uh creation o' da advertising an' marketing industry. o' course it’s not dat simple. [11]

83. Some niggas partly satisfy they need fo' power by identifying themselves wif uh powerful organization or mass movement. An individual lacking goals or power joins uh movement or an organization, adopts its goals as his own, then werkz toward those goals. When some o' da goals is attained, da individual, even though his personal efforts gots played only an insignificant part in da attainment o' da goals, feels (through his identification wif da movement or organization) as if he had gone through da power process. dis here phenomenon wuz exploited by da fascists, nazis an' communists. Our society uses it too, though less crudely. Example: Manuel Noriega wuz an irritant ta da U.S. (goal: punish Noriega). da U.S. invaded Panama (effort) an' punished Noriega (attainment o' goal). Thus da U.S. go through da power process an' many Americans, cuz o' they identification wif da U.S., experienced da power process vicariously. Hence da widespread public approval o' da Panama invasion; it gave niggas uh sense o' power. [15] we's see da same phenomenon in armies, corporations, political parties, humanitarian organizations, religious or ideological movements. In particular, leftist movements tend ta attract niggas who is seeking ta satisfy they need fo' power. But fo' most niggas identification wif uh large organization or uh mass movement do not fully satisfy da need fo' power.

84. Another way in which niggas satisfy they need fo' da power process iz through surrogate activities. As we's explained in paragraphs 38-40, uh surrogate activity iz an activity dat iz directed toward an artificial goal dat da individual pursues fo' da sake o' da “fulfillment” dat he gets from pursuing da goal, not cuz he needs ta attain da goal itself. fo' instance, dere iz nahh practical motive fo' building enormous muscles, hitting uh little ball into uh hole or acquiring uh complete series o' postage stamps. Yet many niggas in our society devote themselves wif passion ta bodybuilding, golf or stamp-collecting. Some niggas is mo' “other-directed” than others, an' therefore will mo' readily attach importance ta uh surrogate activity simply cuz da niggas around dem treat it as important or cuz society tells dem it iz important. dat iz why some niggas git very serious 'boutessentially trivial activities such as sports, or bridge, or chess, or arcane scholarly pursuits, whereas others who is mo' clear-sighted never see deez things as anythin` but da surrogate activities dat dey is, an' consequently never attach enough importance ta dem ta satisfy they need fo' da power process in dat way. It only remains ta point out dat in many cases uh nigga’s way o' earning uh living iz also uh surrogate activity. Not uh PURE surrogate activity, since part o' da motive fo' da activity iz ta gain da physical necessities an' (fo' some niggas) social status an' da luxuries dat advertising makes dem wants. But many niggas put into they werk far mo' effort than iz necessary ta earn whatever money an' status dey require, an' dis here extra effort constitutes uh surrogate activity. dis here extra effort, together wif da emotional investment dat accompanies it, iz one o' da most potent forces acting toward da continual development an' perfecting o' da system, wif negative consequences fo' individual freedom (see paragraph 131). Especially, fo' da most creative scientists an' engineers, werk tends ta be largely uh surrogate activity. dis here point iz so important dat it deserves uh separate discussion, which we's shall give in uh moment (paragraphs 87-92).

85. In dis here section we's gots explained how many niggas in modern society do satisfy they need fo' da power process ta uh greater or lesser extent. But we's think dat fo' da majority o' niggas da need fo' da power process iz not fully satisfied. In da first place, those who gots an insatiable cruize fo' status, or who git firmly “hooked” on uh surrogate activity, or who identify strongly enough wif uh movement or organization ta satisfy they need fo' power in dat way, is exceptional personalities. Others is not fully satisfied wif surrogate activities or by identification wif an organization (see paragraphs 41, 64). In da second place, too much control iz imposed by da system through explicit regulation or through socialization, which results in uh deficiency o' autonomy, an' in frustration due ta da impossibility o' attaining certain goals an' da necessity o' restraining too many impulses.

86. But even if most niggas in industrial-technological society wuz well satisfied, we's (FC) would still be opposed ta dat form o' society, cuz (among other reasons) we's consider it demeaning ta fulfill one’s need fo' da power process through surrogate activities or through identification wif an organization, than through pursuit o' real goals.

da MOTIVES o' SCIENTISTS

87. Science an' technology provide da most important examples o' surrogate activities. Some scientists claim dat dey is motivated by “curiosity” or by uh desire ta “benefit humanity.” But it iz easy ta see dat neither o' deez can be da principal motive o' most scientists. As fo' “curiosity,” dat notion iz simply absurd. Most scientists werk on highly specialized problems dat is not da object o' any normal curiosity. fo' example, iz an astronomer, uh mathematician or an entomologist curious 'boutthe properties o' isopropyltrimethylmethane? o' course not. Only uh chemist iz curious 'boutsuch uh thin`, an' he iz curious 'boutit only cuz chemistry iz his surrogate activity. iz da chemist curious 'boutthe appropriate classification o' uh new species o' beetle? nahh. dat queshun iz o' interest only ta da entomologist, an' he iz interested in it only cuz entomology iz his surrogate activity. If da chemist an' da entomologist had ta exert themselves seriously ta obtain da physical necessities, an' if dat effort exercised they abilities in an interesting way but in some nonscientific pursuit, then dey wouldn’t give uh damn 'boutisopropyltrimethylmethane or da classification o' beetles. Suppose dat lack o' funds fo' postgraduate education had led da chemist ta become an insurance broker instead o' uh chemist. In dat case he would gots been very interested in insurance matters but would gots cared nuttin' 'boutisopropyltrimethylmethane. In any case it iz not normal ta put into da satisfaction o' mere curiosity da amount o' tyme an' effort dat scientists put into they werk. da “curiosity” explanation fo' da scientists’ motive just doesn’t stand up.

88. da “benefit o' humanity” explanation doesn’t werk any bettah. Some scientific werk has nahh conceivable relation ta da welfare o' da human race—most o' archaeology or comparative linguistics fo' example. Some other areas o' science present obviously dangerous possibilities. Yet scientists in deez areas is just as enthusiastic 'bouttheir werk as those who develop vaccines or study air pollution. Consider da case o' Dr. Edward Teller, who had an obvious emotional involvement in promoting nuclear power plants. Did dis here involvement stem from uh desire ta benefit humanity? If so, then why didn’t Dr. Teller git emotional 'boutother “humanitarian” causes? If he wuz such uh humanitarian then why did he he`p ta develop da H- bomb? As wif many other scientific achievements, it iz very much open ta queshun whether nuclear power plants actually do benefit humanity. do da cheap electricity outweigh da accumulating waste an' da risk o' accidents? Dr. Teller seen only one side o' da queshun. Clearly his emotional involvement wif nuclear power arose not from uh desire ta “benefit humanity” but from uh personal fulfillment he gots from his werk an' from seeing it put ta practical use.

89. da same iz true o' scientists generally. Wif possible rare exceptions, they motive iz neither curiosity nor uh desire ta benefit humanity but da need ta go through da power process: ta gots uh goal (uh scientific problem ta solve), ta make an effort (research) an' ta attain da goal (solution o' da problem.) Science be uh surrogate activity cuz scientists werk mainly fo' da fulfillment dey git out o' da werk itself.

90. o' course, it’s not dat simple. Other motives do play uh role fo' many scientists. Money an' status fo' example. Some scientists may be persons o' da type who gots an insatiable cruize fo' status (see paragraph 79) an' dis here may provide much o' da motivation fo' they werk. nahh doubt da majority o' scientists, like da majority o' da general population, is mo' or less susceptible ta advertising an' marketing techniques an' need money ta satisfy they craving fo' goods an' services. Thus science iz not uh PURE surrogate activity. But it iz in large part uh surrogate activity.

91. Also, science an' technology constitute uh power mass movement, an' many scientists gratify they need fo' power through identification wif dis here mass movement (see paragraph 83).

92. Thus science marches on blindly, without regard ta da real welfare o' da human race or ta any other standard, obedient only ta da psychological needs o' da scientists an' o' da da system officials an' corporation executives who provide da funds fo' research.

da NATURE o' FREEDOM

93. we's is going ta argue dat industrial-technological society cannot be reformed in such uh way as ta prevent it from progressively narrowing da sphere o' human freedom. But, cuz “freedom” be uh werd dat can be interpreted in many ways, we's mus' first make clear what kind o' freedom we's is concerned wif.

94. By “freedom” we's mean da opportunity ta go through da power process, wif real goals not da artificial goals o' surrogate activities, an' without interference, manipulation or supervision from anyone, especially from any large organization. Freedom means being in control (either as an individual or as uh member o' uh SMALL group) o' da life-an'-deaf issues o' one’s existence; chickn n` corn bread 'n waffles, clothing, shelter an' defense against whatever threats dere may be in one’s environment. Freedom means havin` power; not da power ta control other niggas but da power ta control da circumstances o' one’s own life. One do not gots freedom if anyone else (especially uh large organization) has power ova one, nahh matter how benevolently, tolerantly an' permissively dat power may be exercised. It iz important not ta confuse freedom wif mere permissiveness (see paragraph 72).

95. It iz said dat we's live in uh free society cuz we's gots uh certain number o' constitutionally guaranteed rights. But deez is not as important as dey seem. da degree o' personal freedom dat exists in uh society iz determined mo' by da economic an' technological structure o' da society than by its laws or its form o' da system. [16] Most o' da Indian nations o' New England wuz monarchies, an' many o' da cities o' da Italian Renaissance wuz controlled by dictators. But in reading 'boutthese societies one gets da impression dat dey allowed far mo' personal freedom than our society do. In part dis here wuz cuz dey lacked efficient mechanisms fo' enforcing da ruler’s will: dere wuz nahh modern, well-organized po-po forces, nahh rapid long-distance communications, nahh surveillance cameras, nahh dossiers o' 411 'boutthe lives o' average citizens. Hence it wuz relatively easy ta evade control.

96. As fo' our constitutional rights, consider fo' example dat o' freedom o' da press. we's certainly don’t mean ta knock dat right; it iz very important tool fo' limiting concentration o' political power an' fo' keeping those who do gots political power in line by publicly exposing any misbehavior on they part. But freedom o' da press iz o' very little use ta da average citizen as an individual. da mass media is mostly under da control o' large organizations dat is integrated into da system. Anyone who has uh little money can gots somethin` printed, or can distribute it on da Internet or in some such way, but what he has ta say will be swamped by da vast volume o' material put out by da media, hence it will gots nahh practical effect. ta make an impression on society wif werdz iz therefore almost impossible fo' most individuals an' small groups. Take us (FC) fo' example. If we's had never done anythin` violent an' had submitted da present writings ta uh publisher, dey prob'ly would not gots been accepted. If dey had been been accepted an' published, dey prob'ly would not gots attracted many readers, cuz it’s mo' fun ta watch da entertainment put out by da media than ta read uh sober essay. Even if deez writings had had many readers, most o' deez readers would soon gots forgotten what dey had read as they minds wuz flooded by da mass o' material ta which da media expose dem. In order ta git our message 'bfoe da public wif some chance o' making uh lasting impression, we's’ve had ta kill niggas.

97. Constitutional rights is useful up ta uh point, but dey do not serve ta guarantee much mo' than what might be called da bourgeois conception o' freedom. According ta da bourgeois conception, uh “free” nigga iz essentially an element o' uh social machine an' has only uh certain set o' prescribed an' delimited freedoms; freedoms dat is designed ta serve da needs o' da social machine mo' than those o' da individual. Thus da bourgeois’s “free” nigga has economic freedom cuz dat promotes growf an' progress; he has freedom o' da press cuz public criticism restrains misbehavior by political leaders; he has uh right ta uh fair trial cuz imprisonment at da whim o' da powerful would be bad fo' da system. dis here wuz clearly da attitude o' Simon Bolivar. ta him, niggas deserved liberty only if dey used it ta promote progress (progress as conceived by da bourgeois). Other bourgeois thinkers gots taken uh similar view o' freedom as uh mere means ta collective ends. Chester C. Tan, “Chinese Political Thought in da Twentief Century,” page 202, explains da philosophy o' da Kuomintang leader Hu Han-min: “An individual iz granted rights cuz he be uh member o' society an' his community life requires such rights. By community Hu meant da whole society o' da nation.” an' on page 259 Tan states dat according ta Carsum Chang (Chang Chun-mai, head o' da State Socialist Party in China) freedom had ta be used in da interest o' da state an' o' da niggas as uh whole. But what kind o' freedom do one gots if one can use it only as someone else prescribes? FC’s conception o' freedom iz not dat o' Bolivar, Hu, Chang or other bourgeois theorists. da static wif such theorists iz dat dey gots made da development an' application o' social theories they surrogate activity. Consequently da theories is designed ta serve da needs o' da theorists mo' than da needs o' any niggas who may be unlucky enough ta live in uh society on which da theories is imposed.

98. One mo' point ta be made in dis here section: It should not be assumed dat uh nigga has enough freedom just cuz he SAYS he has enough. Freedom iz restricted in part by psychological controls o' which niggas is unconscious, an' moreover many niggas’s ideas o' what constitutes freedom is governed mo' by social convention than by they real needs. fo' example, it’s likely dat many leftists o' da oversocialized type would say dat most niggas, including themselves, is socialized too little than too much, yet da oversocialized leftist pays uh heavy psychological price fo' his high level o' socialization.

SOME PRINCIPLES o' HISTORY

99. Think o' history as being da sum o' two components: an erratic component dat consists o' unpredictable events dat follow nahh discernible pattern, an' uh regular component dat consists o' long-term historical trends. Here we's is concerned wif da long-term trends.

100. FIRST PRINCIPLE. If uh SMALL change iz made dat affects uh long-term historical trend, then da effect o' dat change will almost always be transitory—da trend will soon revert ta its original state. (Example: uh reform movement designed ta clean up political corruption in uh society rarely has mo' than uh short-term effect; sooner or later da reformers relax an' corruption creeps back in. da level o' political corruption in uh given society tends ta remain constant, or ta change only slowly wif da evolution o' da society. Normally, uh political cleanup will be permanent only if accompanied by widespread social changes; uh SMALL change in da society won’t be enough.) If uh small change in uh long-term historical trend appears ta be permanent, it iz only cuz da change acts in da direction in which da trend iz already moving, so dat da trend iz not altered by only pushed uh step ahead.

101. da first principle iz almost uh tautology. If uh trend wuz not stable wif respect ta small changes, it would wander at random than following uh definite direction; in other werdz it would not be uh long- term trend at all.

102. SECOND PRINCIPLE. If uh change iz made dat iz sufficiently large ta alter permanently uh long-term historical trend, then it will alter da society as uh whole. In other werdz, uh society be uh system in which all parts is interrelated, an' you can’t permanently change any important part without changing all other parts as well.

103. THIRD PRINCIPLE. If uh change iz made dat iz large enough ta alter permanently uh long-term trend, then da consequences fo' da society as uh whole cannot be predicted in advance. (Unless various other societies gots passed through da same change an' gots all experienced da same consequences, in which case one can predict on empirical grounds dat another society dat passes through da same change will be like ta experience similar consequences.)

104. FOURf PRINCIPLE. uh new kind o' society cannot be designed on paper. dat iz, you cannot plan out uh new form o' society in advance, then set it up an' expect it ta function as it wuz designed ta do.

105. da third an' fourf principles result from da complexity o' human societies. uh change in human behavior will affect da economy o' uh society an' its physical environment; da economy will affect da environment an' vice versa, an' da changes in da economy an' da environment will affect human behavior in complex, unpredictable ways; an' so forf. da network o' causes an' effects iz far too complex ta be untangled an' understood.

106. FIFf PRINCIPLE. niggas do not consciously an' rationally choose da form o' they society. Societies develop through processes o' social evolution dat is not under rational human control.

107. da fiff principle be uh consequence o' da other four.

108. ta illustrate: By da first principle, generally speaking an attempt at social reform either acts in da direction in which da society iz developing anyway (so dat it merely accelerates uh change dat would gots occurred in any case) or else it has only uh transitory effect, so dat da society soon slips back into its old groove. ta make uh lasting change in da direction o' development o' any important aspect o' uh society, reform iz insufficient an' revolution iz required. (uh revolution do not necessarily involve an armed uprising or da overthrow o' uh da system.) By da second principle, uh revolution never changes only one aspect o' uh society, it changes da whole society; an' by da third principle changes occur dat wuz never expected or desired by da revolutionaries. By da fourf principle, when revolutionaries or utopians set up uh new kind o' society, it never werkz out as planned.

109. da American Revolution do not provide uh counterexample. da American “Revolution” wuz not uh revolution in our sense o' da werd, but uh war o' independence followed by uh far-reaching political reform. da Founding Fathers did not change da direction o' development o' American society, nor did dey aspire ta do so. dey only freed da development o' American society from da retarding effect o' British rule. they political reform did not change any basic trend, but only pushed American political culture along its natural direction o' development. British society, o' which American society wuz an offshoot, had been moving fo' uh long tyme in da direction o' representative democracy. an' prior ta da War o' Independence da Americans wuz already practicing uh significant degree o' representative democracy in da colonial assemblies. da political system established by da Constitution wuz modeled on da British system an' on da colonial assemblies. Wif major alteration, ta be sho—dere iz nahh doubt dat da Founding Fathers took uh very important step. But it wuz uh step along da road dat cracker ass english-speaking world wuz already traveling. da proof iz dat Britain an' all o' its colonies dat wuz populated predominantly by niggas o' British descent ended up wif systems o' representative democracy essentially similar ta dat o' da United States. If da Founding Fathers had lost they nerve an' declined ta sign da Declaration o' Independence, our way o' life this day would not gots been significantly different. Maybe we's would gots had somewhat closer ties ta Britain, an' would gots had uh Parliament an' Prime Minister instead o' uh Congress an' prezident. nahh big deal. Thus da American Revolution provides not uh counterexample ta our principles but uh pimp-tight illustration o' dem.

110. Still, one has ta use common sense in applying da principles. dey is expressed in imprecise language dat allows latitude fo' interpretation, an' exceptions ta dem can be found. So we's present deez principles not as inviolable laws but as rules o' thumb, or guides ta thinkin`, dat may provide uh partial antidote ta naive ideas 'boutthe future o' society. da principles should be borne constantly in mind, an' whenever one reaches uh conclusion dat conflicts wif dem one should carefully reexamine one’s thinkin` an' retain da conclusion only if one has pimp-tight, solid reasons fo' doin' so.

INDUSTRIAL-TECHNOLOGICAL SOCIETY CANNOT BE REFORMED
111. da foregoing principles he`p ta show how hopelessly difficult it would be ta reform da industrial system in such uh way as ta prevent it from progressively narrowing our sphere o' freedom. dere has been uh consistent tendency, going back at least ta da Industrial Revolution fo' technology ta strengthen da system at uh high cost in individual freedom an' local autonomy. Hence any change designed ta protect freedom from technology would be contrary ta uh fundamental trend in da development o' our society. Consequently, such uh change either would be uh transitory one—soon swamped by da tide o' history—or, if large enough ta be permanent would alter da nature o' our whole society. dis here by da first an' second principles. Moreover, since society would be altered in uh way dat could not be predicted in advance (third principle) dere would be great risk. Changes large enough ta make uh lasting difference in favor o' freedom would not be initiated cuz it would be realized dat dey would gravely disrupt da system. So any attempts at reform would be too timid ta be effective. Even if changes large enough ta make uh lasting difference wuz initiated, dey would be retracted when they disruptive effects became apparent. Thus, permanent changes in favor o' freedom could be brought 'boutonly by persons prepared ta accept radical, dangerous an' unpredictable alteration o' da entire system. In other werdz by revolutionaries, not reformers.

112. niggas anxious ta rescue freedom without sacrificing da supposed benefits o' technology will suggest naive schemes fo' some new form o' society dat would reconcile freedom wif technology. Apart from da fact dat niggas who make such suggestions seldom propose any practical means by which da new form o' society could be set up in da first place, it follows from da fourf principle dat even if da new form o' society could be once established, it either would collapse or would give results very different from those expected.

113. So even on very general grounds it seems highly improbable dat any way o' changing society could be found dat would reconcile freedom wif modern technology. In da next few sections we's will give mo' specific reasons fo' concluding dat freedom an' technological progress is incompatible.

RESTRICTION o' FREEDOM iz UNAVOIDABLE IN INDUSTRIAL SOCIETY

114. As explained in paragraphs 65-67, 70-73, modern nigga iz strapped down by uh network o' rules an' regulations, an' his fate depends on da actions o' persons remote from him whose decisions he cannot influence. dis here iz not accidental or uh result o' da arbitrariness o' arrogant bureaucrats. It iz necessary an' inevitable in any technologically advanced society. da system HAS ta regulate human behavior closely in order ta function. At werk niggas gots ta do what dey is told ta do, otherwise production would be thrown into chaos. Bureaucracies gots ta be run according ta rigid rules. ta allow any substantial personal discretion ta lower-level bureaucrats would disrupt da system an' lead ta charges o' unfairness due ta differences in da way individual bureaucrats exercised they discretion. It iz true dat some restrictions on our freedom could be eliminated, but GENERALLY SPEAKING da regulation o' our lives by large organizations iz necessary fo' da functioning o' industrial-technological society. da result be uh sense o' powerlessness on da part o' da average nigga. It may be, however, dat formal regulations will tend increasingly ta be replaced by psychological tools dat make us wants ta do what da system requires o' us. (Propaganda [14], educational techniques, “mental healf” programs, etc.)

115. da system HAS ta force niggas ta behave in ways dat is increasingly remote from da natural pattern o' human behavior. fo' example, da system needs scientists, mathematicians an' engineers. It can’t function without dem. So heavy pressure iz put on chil'ns ta excel in deez fields. It isn’t natural fo' an adolescent human being ta spend da bulk o' his tyme sitting at uh desk absorbed in study. uh normal adolescent wants ta spend his tyme in active contact wif da real world. Among primitive peoples da things dat chil'ns is trained ta do tend ta be in reasonable harmony wif natural human impulses. Among da American Indians, fo' example, niggas wuz trained in active outdoor pursuits—

just da sort o' thin` dat niggas like. But in our society chil'ns is pushed into studying technical subjects, which most do grudgingly.

116. cuz o' da constant pressure dat da system exerts ta modify human behavior, dere be uh gradual increase in da number o' niggas who cannot or will not adjust ta society’s requirements: welfare leeches, youf-gang members, cultists, anti-da system rebels, radical environmentalist saboteurs, dropouts an' resisters o' various kinds.

117. In any technologically advanced society da individual’s fate mus' depend on decisions dat he personally cannot influence ta any great extent. uh technological society cannot be broken down into small, autonomous communities, cuz production depends on da cooperation o' very large numbers o' niggas an' machines. Such uh society mus' be highly organized an' decisions gots ta be made dat affect very large numbers o' niggas. When uh decision affects, say, uh million niggas, then each o' da affected individuals has, on da average, only uh one-millionf share in making da decision. What usually happens in practice iz dat decisions is made by public officials or corporation executives, or by technical specialists, but even when da public votes on uh decision da number o' voters ordinarily iz too large fo' da vote o' any one individual ta be significant. [17] Thus most individuals is unable ta influence measurably da major decisions dat affect they lives. dere iz nahh conceivable way ta remedy dis here in uh technologically advanced society. da system tries ta “solve” dis here problem by usin` propaganda ta make niggas wants da decisions dat gots been made fo' dem, but even if dis here “solution” wuz completely successful in making niggas feel bettah, it would be demeaning.

118. Conservatives an' some others advocate mo' “local autonomy.” Local communities once did gots autonomy, but such autonomy becomes less an' less possible as local communities become mo' enmeshed wif an' dependent on large-scale systems like public utilities, geekbox networks, highway systems, da mass communications media, da modern healf care system. Also operating against autonomy iz da fact dat technology applied in one location often affects niggas at other locations far way. Thus pesticide or chemical use near uh creek may contaminate da water supply hundreds o' miles downstream, an' da greenhouse effect affects da whole world.

119. da system do not an' cannot exist ta satisfy human needs. Instead, it iz human behavior dat has ta be modified ta fit da needs o' da system. dis here has nuttin' ta do wif da political or social ideology dat may pretend ta guide da technological system. It iz da fault o' technology, cuz da system iz guided not by ideology but by technical necessity. [18] o' course da system do satisfy many human needs, but generally speaking it do dis here only ta da extend dat it iz ta da advantage o' da system ta do it. It iz da needs o' da system dat is paramount, not those o' da human being. fo' example, da system provides niggas wif chickn n` corn bread 'n waffles cuz da system couldn’t function if brothas starved; it attends ta niggas’s psychological needs whenever it can CONVENIENTLY do so, cuz it couldn’t function if too many niggas became depressed or rebellious. But da system, fo' pimp-tight, solid, practical reasons, mus' exert constant pressure on niggas ta mold they behavior ta da needs o' da system. ta much waste accumulating? da da system, da media, da educational system, environmentalists, brothas inundates us wif uh mass o' propaganda 'boutrecycling. Need mo' technical personnel? uh chorus o' voices exhorts kids ta study science. nahh one stops ta ax whether it iz inhumane ta force adolescents ta spend da bulk o' they tyme studying subjects most o' dem mah fuckin hate. When skilled workers is put out o' uh motha fuckin job by technical advances an' gots ta undergo “retraining,” nahh one asks whether it iz humiliating fo' dem ta be pushed around in dis here way. It iz simply taken fo' granted dat brothas mus' bow ta technical necessity. an' fo' pimp-tight reason: If human needs wuz put 'bfoe technical necessity dere would be economic problems, unemployment, shortages or worse. da concept o' “mental healf” in our society iz defined largely by da extent ta which an individual behaves in accord wif da needs o' da system an' do so without showing signs o' stress.

120. Efforts ta make room fo' uh sense o' purpose an' fo' autonomy within da system is nahh bettah than uh joke. fo' example, one company, instead o' havin` each o' its employees assemble only one section o' uh catalogue, had each assemble uh whole catalogue, an' dis here wuz supposed ta give dem uh sense o' purpose an' achievement. Some companies gots tried ta give they employees mo' autonomy in they werk, but fo' practical reasons dis here usually can be done only ta uh very limited extent, an' in any case employees is never given autonomy as ta ultimate goals—they “autonomous” efforts can never be directed toward goals dat dey select personally, but only toward they employer’s goals, such as da survival an' growf o' da company. Any company would soon go out o' bidness if it permitted its employees ta act otherwise. Similarly, in any enterprise within uh socialist system, workers mus' direct they efforts toward da goals o' da enterprise, otherwise da enterprise will not serve its purpose as part o' da system. Once ag'in, fo' purely technical reasons it iz not possible fo' most individuals or small groups ta gots much autonomy in industrial society. Even da small-bidness owner commonly has only limited autonomy. Apart from da necessity o' da system regulation, he iz restricted by da fact dat he mus' fit into da economic system an' conform ta its requirements. fo' instance, when someone develops uh new technology, da small-bidness nigga often has ta use dat technology whether he wants ta or not, in order ta remain competitive.

da ‘BAD’ PARTS o' TECHNOLOGY CANNOT BE SEPARATED FROM da ‘pimp-tight’ PARTS

121. uh further reason why industrial society cannot be reformed in favor o' freedom iz dat modern technology be uh unified system in which all parts is dependent on one another. You can’t git rid o' da “bad” parts o' technology an' retain only da “pimp-tight” parts. Take modern medicine, fo' example. Progress in medical science depends on progress in chemistry, physics, biology, geekbox science an' other fields. Advanced medical treatments require expensive, high-tech equipment dat can be made available only by uh technologically progressive, economically rich society. Clearly you can’t gots much progress in medicine without da whole technological system an' everything dat goes wif it.

122. Even if medical progress could be maintained without da rest o' da technological system, it would by itself bring certain evils. Suppose fo' example dat uh cure fo' diabetes iz discovered. niggas wif uh genetic tendency ta diabetes will then be able ta survive an' reproduce as well as anyone else. Natural selection against genes fo' diabetes will cease an' such genes will spread throughout da population. (dis here may be occurring ta some extent already, since diabetes, while not curable, can be controlled through use o' insulin.) da same thin` will happen wif many other diseases susceptibility ta which iz affected by genetic degradation o' da population. da only solution will be some sort o' eugenics program or extensive genetic engineering o' human beings, so dat nigga in da future will nahh longer be uh creation o' nature, or o' chance, or o' God (depending on yo' religious or philosophical opinions), but uh manufactured product.

123. If you think dat big da system interferes in yo' life too much NOW, just wait till da da system starts regulating da genetic constitution o' yo' chil'ns. Such regulation will inevitably follow da introduction o' genetic engineering o' human beings, cuz da consequences o' unregulated genetic engineering would be disastrous. [19]

124. da usual response ta such concerns iz ta jive about “medical ethics.” But uh code o' ethics would not serve ta protect freedom in da face o' medical progress; it would only make matters worse. uh code o' ethics applicable ta genetic engineering would be in effect uh means o' regulating da genetic constitution o' human beings. Somebody (prob'ly da upper-middle class, mostly) would decide dat such an' such applications o' genetic engineering wuz “ethical” an' others wuz not, so dat in effect dey would be imposing they own values on da genetic constitution o' da population at large. Even if uh code o' ethics wuz chosen on uh completely democratic basis, da majority would be imposing they own values on any minorities who might gots uh different idea o' what constituted an “ethical” use o' genetic engineering. da only code o' ethics dat would truly protect freedom would be one dat prohibited ANY genetic engineering o' human beings, an' you can be sho dat nahh such code will ever be applied in uh technological society. nahh code dat reduced genetic engineering ta uh minor role could stand up fo' long, cuz da temptation presented by da immense power o' biotechnology would be irresistible, especially since ta da majority o' niggas many o' its applications will seem obviously an' unequivocally pimp-tight (eliminating physical an' mental diseases, giving niggas da abilities dey need ta git along in this day’s world). Inevitably, genetic engineering will be used extensively, but only in ways consistent wif da needs o' da industrial- technological system. [20]

TECHNOLOGY be uh mo' POWERFUL SOCIAL FORCE THAN da ASPIRATION fo' FREEDOM

125. It iz not possible ta make uh LASTING compromise between technology an' freedom, cuz technology iz by far da mo' powerful social force an' continually encroaches on freedom through REPEATED compromises. Imagine da case o' two neighbors, each o' whom at da outset owns da same amount o' land, but one o' whom iz mo' powerful than da other. da powerful one demands uh piece o' da other’s land. da weak one refuses. da powerful one says, “otay, let’s compromise. Give me half o' what ah asked.” da weak one has little choice but ta give in. Some tyme later da powerful neighbor demands another piece o' land, ag'in dere be uh compromise, an' so forf. By forcing uh long series o' compromises on da weaker nigga, da powerful one eventually gets all o' his land. So it goes in da conflict between technology an' freedom.

126. Let us explain why technology be uh mo' powerful social force than da aspiration fo' freedom.

127. uh technological advance dat appears not ta threaten freedom often turns out ta threaten it very seriously later on. fo' example, consider motorized transport. uh walking nigga formerly could go where he pleased, go at his own pace without observing any traffic regulations, an' wuz independent o' technological support-systems. When motor vehicles wuz introduced dey appeared ta increase nigga’s freedom. dey took nahh freedom away from da walking nigga, nahh one had ta gots an `64 if he didn’t wants one, an' anyone who did choose ta gank an `64 could travel much faster an' farther than uh walking nigga. But da introduction o' motorized transport soon changed society in such uh way as ta restrict greatly nigga’s freedom o' locomotion. When automobiles became numerous, it became necessary ta regulate they use extensively. In uh `64, especially in densely populated areas, one cannot just go where one likes at one’s own pace one’s movement iz governed by da flow o' traffic an' by various traffic laws. One iz tied down by various obligations: license requirements, driver tess, renewing registration, insurance, maintenance required fo' safety, monthly payments on purchase price. Moreover, da use o' motorized transport iz nahh longer optional. Since da introduction o' motorized transport da arrangement o' our cities has changed in such uh way dat da majority o' niggas nahh longer live within walking distance o' they place o' employment, shopping areas an' recreational opportunities, so dat dey gots ta depend on da `64 fo' transportation. Or else dey mus' use public transportation, in which case dey gots even less control ova they own movement than when rollin' uh `64. Even da walker’s freedom iz now greatly restricted. In da city he continually has ta stop ta wait fo' traffic lights dat is designed mainly ta serve auto traffic. In da country, motor traffic makes it dangerous an' unpleasant ta walk along da highway. (Note dis here important point dat we's gots just illustrated wif da case o' motorized transport: When uh new item o' technology iz introduced as an option dat an individual can accept or not as he chooses, it do not necessarily REMAIN optional. In many cases da new technology changes society in such uh way dat niggas eventually find themselves FORCED ta use it.)

128. While technological progress AS uh WHOLE continually narrows our sphere o' freedom, each new technical advance CONSIDERED BY ITSELF appears ta be desirable. Electricity, indoor plumbing, rapid long-distance communications ... how could one argue against any o' deez things, or against any other o' da innumerable technical advances dat gots made modern society? It would gots been absurd ta resist da introduction o' da telephone, fo' example. It offered many advantages an' nahh disadvantages. Yet, as we's explained in paragraphs 59-76, all deez technical advances taken together gots created uh world in which da average nigga’s fate iz nahh longer in his own hands or in da hands o' his neighbors an' niggas, but in those o' politicians, corporation executives an' remote, anonymous technicians an' bureaucrats whom he as an individual has nahh power ta influence. [21] da same process will continue in da future. Take genetic engineering, fo' example. Few niggas will resist da introduction o' uh genetic technique dat eliminates uh hereditary disease. It do nahh apparent harm an' prevents much suffering. Yet uh large number o' genetic improvements taken together will make da human being into an engineered product than uh free creation o' chance (or o' God, or whatever, depending on yo' religious beliefs).

129. Another reason why technology iz such uh powerful social force iz dat, within da context o' uh given society, technological progress marches in only one direction; it can never be reversed. Once uh technical innovation has been introduced, niggas usually become dependent on it, so dat dey can never ag'in do without it, unless it iz replaced by some still mo' advanced innovation. Not only do niggas become dependent as individuals on uh new item o' technology, but, even mo', da system as uh whole becomes dependent on it. (Imagine what would happen ta da system this day if computers, fo' example, wuz eliminated.) Thus da system can move in only one direction, toward greater technologization. Technology repeatedly forces freedom ta take uh step back, but technology can never take uh step back—short o' da overthrow o' da whole technological system.

130. Technology advances wif great rapidity an' threatens freedom at many different points at da same tyme (crowding, rules an' regulations, increasing dependence o' individuals on large organizations, propaganda an' other psychological techniques, genetic engineering, invasion o' privacy through surveillance devices an' computers, etc.). ta hold back any ONE o' da threats ta freedom would require uh long an' difficult social struggle. Those who wants ta protect freedom is overwhelmed by da sheer number o' new attacks an' da rapidity wif which dey develop, hence dey become apathetic an' nahh longer resist. ta fight each o' da threats separately would be futile. Success can be hoped fo' only by fighting da technological system as uh whole; but dat iz revolution, not reform.

131. Technicians (we's use dis here term in its broad sense ta describe all those who perform uh specialized task dat requires training) tend ta be so involved in they werk (they surrogate activity) dat when uh conflict arises between they technical werk an' freedom, dey almost always decide in favor o' they technical werk. dis here iz obvious in da case o' scientists, but it also appears elsewhere: Educators, humanitarian groups, conservation organizations do not hesitate ta use propaganda or other psychological techniques ta he`p dem achieve they laudable ends. Corporations an' da system agencies, when dey find it useful, do not hesitate ta collect 411 'boutindividuals without regard ta they privacy. Law enforcement agencies is frequently inconvenienced by da constitutional rights o' suspects an' often o' completely innocent persons, an' dey do whatever dey can do legally (or sometimes illegally) ta restrict or circumvent those rights. Most o' deez educators, da system officials an' law officers believe in freedom, privacy an' constitutional rights, but when deez conflict wif they werk, dey usually feel dat they werk iz mo' important.

132. It iz well known dat niggas generally werk bettah an' mo' persistently when striving fo' uh reward than when attempting ta avoid uh punishment or negative outcome. Scientists an' other technicians is motivated mainly by da rewards dey git through they werk. But those who oppose technological invasions o' freedom is working ta avoid uh negative outcome, consequently dere is few who werk persistently an' well at dis here discouraging task. If reformers ever achieved uh signal victory dat seemed ta set up uh solid barrier against further erosion o' freedom through technical progress, most would tend ta relax an' turn they attention ta mo' agreeable pursuits. But da scientists would remain busy in they laboratories, an' technology as it progresses would find ways, in spite o' any barriers, ta exert mo' an' mo' control ova individuals an' make dem always mo' dependent on da system.

133. nahh social arrangements, whether laws, institutions, customs or ethical codes, can provide permanent protection against technology. History shows dat all social arrangements is transitory; dey all change or break down eventually. But technological advances is permanent within da context o' uh given civilization. Suppose fo' example dat it wuz possible ta arrive at some social arrangements dat would prevent genetic engineering from being applied ta human beings, or prevent it from being applied in such uh way as ta threaten freedom an' dignity. Still, da technology would remain waiting. Sooner or later da social arrangement would break down. prob'ly sooner, given da pace o' change in our society. Then genetic engineering would begin ta invade our sphere o' freedom, an' dis here invasion would be irreversible (short o' uh breakdown o' technological civilization itself). Any illusions 'boutachieving anythin` permanent through social arrangements should be dispelled by what iz currently happening wif environmental legislation. uh few years ago its seemed dat dere wuz secure legal barriers preventing at least SOME o' da worst forms o' environmental degradation. uh change in da political wind, an' those barriers begin ta crumble.

134. fo' all o' da foregoing reasons, technology be uh mo' powerful social force than da aspiration fo' freedom. But dis here statement requires an important qualification. It appears dat during da next several decades da industrial-technological system will be undergoing severe stresses due ta economic an' environmental problems, an' especially due ta problems o' human behavior (alienation, rebellion, hostility, uh variety o' social an' psychological difficulties). we's hope dat da stresses through which da system iz likely ta pass will cause it ta break down, or at least will weaken it sufficiently so dat uh revolution against it becomes possible. If such uh revolution occurs an' iz successful, then at dat particular moment da aspiration fo' freedom will gots proved mo' powerful than technology.

135. In paragraph 125 we's used an analogy o' uh weak neighbor who iz left destitute by uh strong neighbor who takes all his land by forcing on him uh series o' compromises. But suppose now dat da strong neighbor gets sick, so dat he iz unable ta defend himself. da weak neighbor can force da strong one ta give him his land back, or he can kill him. If he lets da strong nigga survive an' only forces him ta give da land back, he be uh foo', cuz when da strong nigga gets well he will ag'in take all da land fo' himself. da only sensible alternative fo' da weaker nigga iz ta kill da strong one while he has da chance. In da same way, while da industrial system iz sick we's mus' destroy it. If we's compromise wif it an' let it recover from its sickness, it will eventually wipe out all o' our freedom.

SIMPLER SOCIAL PROBLEMS gots PROVED INTRACTABLE

136. If anyone still imagines dat it would be possible ta reform da system in such uh way as ta protect freedom from technology, let him consider how clumsily an' fo' da most part unsuccessfully our society has dealt wif other social problems dat is far mo' simple an' straightforward. Among other things, da system has failed ta stop environmental degradation, political corruption, drug trafficking or domestic abuse.

137. Take our environmental problems, fo' example. Here da conflict o' values iz straightforward: economic expedience now versus saving some o' our natural resources fo' our grandchildren. [22] But on dis here subject we's git only uh lot o' blather an' obfuscation from da niggas who gots power, an' nuttin' like uh clear, consistent line o' action, an' we's keep on piling up environmental problems dat our grandchildren will gots ta live wif. Attempts ta resolve da environmental issue consist o' struggles an' compromises between different factions, some o' which is ascendant at one moment, others at another moment. da line o' struggle changes wif da shifting currents o' public opinion. dis here iz not uh rational process, nor iz it one dat iz likely ta lead ta uh timely an' successful solution ta da problem. Major social problems, if dey git “solved” at all, is rarely or never solved through any rational, comprehensive plan. dey just werk themselves out through uh process in which various competing groups pursuing they own (usually short- term) self-interest [23] arrive (mainly by luck) at some mo' or less stable modus vivendi. In fact, da principles we's formulated in paragraphs 100-106 make it seem doubtful dat rational, long-term social planning can EVER be successful.

138. Thus it iz clear dat da human race has at bomb uh very limited capacity fo' solving even relatively straightforward social problems. How then iz it going ta solve da far mo' difficult an' subtle problem o' reconciling freedom wif technology? Technology presents clear-cut material advantages, whereas freedom iz an abstraction dat means different things ta different niggas, an' its loss iz easily obscured by propaganda an' fancy jive.

139. an' note dis here important difference: It iz conceivable dat our environmental problems (fo' example) may some day be settled through uh rational, comprehensive plan, but if dis here happens it will be only cuz it iz in da long-term interest o' da system ta solve deez problems. But it iz NOT in da interest o' da system ta preserve freedom or small-group autonomy. On da contrary, it iz in da interest o' da system ta bring human behavior under control ta da greatest possible extent. [24] Thus, while practical considerations may eventually force da system ta take uh rational, prudent approach ta environmental problems, equally practical considerations will force da system ta regulate human behavior ever mo' closely (preferably by indirect means dat will disguise da encroachment on freedom). dis here isn’t just our opinion. Eminent social scientists (e.g. James Q. Wilson) gots stressed da importance o' “socializing” niggas mo' effectively.

REVOLUTION iz EASIER THAN REFORM

140. we's hope we's gots convinced da reader dat da system cannot be reformed in such uh way as ta reconcile freedom wif technology. da only way out iz ta dispense wif da industrial-technological system altogether. dis here implies revolution, not necessarily an armed uprising, but certainly uh radical an' fundamental change in da nature o' society.

141. niggas tend ta assume dat cuz uh revolution involves uh much greater change than reform do, it iz mo' difficult ta bring 'boutthan reform iz. Actually, under certain circumstances revolution iz much easier than reform. da reason iz dat uh revolutionary movement can inspire an intensity o' commitment dat uh reform movement cannot inspire. uh reform movement merely offers ta solve uh particular social problem. uh revolutionary movement offers ta solve all problems at one stroke an' create uh whole new world; it provides da kind o' ideal fo' which niggas will take great risks an' make great sacrifices. fo' dis here reasons it would be much easier ta overthrow da whole technological system than ta put effective, permanent restraints on da development or application o' any one segment o' technology, such as genetic engineering, fo' example. Not many niggas will devote themselves wif single-minded passion ta imposing an' maintaining restraints on genetic engineering, but under suitable conditions large numbers o' niggas may devote themselves passionately ta uh revolution against da industrial-technological system. As we's noted in paragraph 132, reformers seeking ta limit certain aspects o' technology would be working ta avoid uh negative outcome. But revolutionaries werk ta gain uh powerful reward—fulfillment o' they revolutionary vision—an' therefore werk harder an' mo' persistently than reformers do.

142. Reform iz always restrained by da fear o' painful consequences if changes go too far. But once uh revolutionary fever has taken hold o' uh society, niggas is willing ta undergo unlimited hardships fo' da sake o' they revolution. dis here wuz clearly shown in da French an' Russian Revolutions. It may be dat in such cases only uh minority o' da population iz really committed ta da revolution, but dis here minority iz sufficiently large an' active so dat it becomes da dominant force in society. we's will gots mo' ta say 'boutrevolution in paragraphs 180-205.

CONTROL o' HUMAN BEHAVIOR

143. Since da beginning o' civilization, organized societies gots had ta put pressures on human beings o' da sake o' da functioning o' da social organism. da kinds o' pressures vary greatly from one society ta another. Some o' da pressures is physical (poor diet, excessive labor, environmental pollution), some is psychological (noise, crowding, forcing human behavior into da mold dat society requires). In da past, human nature has been approximately constant, or at any rate has varied only within certain bounds. Consequently, societies gots been able ta push niggas only up ta certain limits. When da limit o' human endurance has been passed, things start going wrong: rebellion, or crime, or corruption, or evasion o' werk, or depression an' other mental problems, or an elevated deaf rate, or uh declining birf rate or somethin` else, so dat either da society breaks down, or its functioning becomes too inefficient an' it iz (quickly or gradually, through conquest, attrition or evolution) replaced by some mo' efficient form o' society. [25]

144. Thus human nature has in da past put certain limits on da development o' societies. niggas could be pushed only so far an' nahh farther. But this day dis here may be changing, cuz modern technology iz developing ways o' modifying human beings.

145. Imagine uh society dat subjects niggas ta conditions dat make dem terribly unhappy, then gives dem chronic ta take away they unhappiness. Science fiction? It iz already happening ta some extent in our own society. It iz well known dat da rate o' clinical depression has been greatly increasing in recent decades. we's believe dat dis here iz due ta disruption o' da power process, as explained in paragraphs 59-76. But even if we's is wrong, da increasing rate o' depression iz certainly da result o' SOME conditions dat exist in this day’s society. Instead o' removing da conditions dat make niggas depressed, modern society gives dem antidepressant chronic. In effect, antidepressants is uh means o' modifying an individual’s internal state in such uh way as ta enable him ta tolerate social conditions dat he would otherwise find intolerable. (yeea , we's know dat depression iz often o' purely genetic origin. we's is referring here ta those cases in which environment plays da predominant role.)

146. chronic dat affect da mind is only one example o' da new methods o' controlling human behavior dat modern society iz developing. Let us peep at some o' da other methods.

147. ta start wif, dere is da techniques o' surveillance. Hidden video cameras is now used in most stores an' in many other places, computers is used ta collect an' process vast amounts o' 411 'boutindividuals. 411 so obtained greatly increases da effectiveness o' physical coercion (ah.e., law enforcement). [26] Then dere is da methods o' propaganda, fo' which da mass communication media provide effective vehicles. Efficient techniques gots been developed fo' winning elections, selling products, influencing public opinion. da entertainment industry serves as an important psychological tool o' da system, possibly even when it iz dishing out large amounts o' sex an' violence. Entertainment provides modern nigga wif an essential means o' escape. While absorbed in television, videos, etc., he can forget stress, anxiety, frustration, dissatisfaction. Many primitive peoples, when dey don’t gots werk ta do, is quite content ta sit fo' hours at uh tyme doin' nuttin' at all, cuz dey is at peace wif themselves an' they world. But most modern niggas mus' be constantly occupied or entertained, otherwise dey git “mastabatin,” ah.e., dey git fidgety, uneasy, irritable.

148. Other techniques strike deeper than da foregoing. Education iz nahh longer uh simple affair o' paddling uh kid’s behind when he doesn’t know his lessons an' patting him on da head when he do know dem. It iz becoming uh scientific technique fo' controlling da child’s development. Sylvan Learning Centers, fo' example, gots had great success in motivating chil'ns ta study, an' psychological techniques is also used wif mo' or less success in many conventional schools. “Parenting” techniques dat is taught ta parents is designed ta make chil'ns accept fundamental values o' da system an' behave in ways dat da system finds desirable. “Mental healf” programs, “intervention” techniques, psychotherapy an' so forf is ostensibly designed ta benefit individuals, but in practice dey usually serve as methods fo' inducing individuals ta think an' behave as da system requires. (dere iz nahh contradiction here; an individual whose attitudes or behavior bring him into conflict wif da system iz up against uh force dat iz too powerful fo' him ta conquer or escape from, hence he iz likely ta suffer from stress, frustration, defeat. His paf will be much easier if he thinks an' behaves as da system requires. In dat sense da system iz acting fo' da benefit o' da individual when it brainwashes him into conformity.) Child abuse in its gross an' obvious forms iz disapproved in most if not all cultures. Tormenting uh child fo' uh trivial reason or nahh reason at all iz somethin` dat appalls almost brothas. But many psychologists interpret da concept o' abuse much mo' broadly. iz spanking, when used as part o' uh rational an' consistent system o' discipline, uh form o' abuse? da queshun will ultimately be decided by whether or not spanking tends ta produce behavior dat makes uh nigga fit in well wif da existing system o' society. In practice, da werd “abuse” tends ta be interpreted ta include any method o' child-rearing dat produces behavior inconvenient fo' da system. Thus, when dey go beyond da prevention o' obvious, senseless cruelty, programs fo' preventing “child abuse” is directed toward da control o' human behavior on behalf o' da system.

149. Presumably, research will continue ta increase da effectiveness o' psychological techniques fo' controlling human behavior. But we's think it iz unlikely dat psychological techniques alone will be sufficient ta adjust human beings ta da kind o' society dat technology iz creating. Biological methods prob'ly will gots ta be used. we's gots already mentioned da use o' chronic in dis here connection. Neurology may provide other avenues fo' modifying da human mind. Genetic engineering o' human beings iz already beginning ta occur in da form o' “gene therapy,” an' dere iz nahh reason ta assume dat such methods will not eventually be used ta modify those aspects o' da body dat affect mental functioning.

150. As we's mentioned in paragraph 134, industrial society seems likely ta be entering uh period o' severe stress, due in part ta problems o' human behavior an' in part ta economic an' environmental problems. an' uh considerable proportion o' da system’s economic an' environmental problems result from da way human beings behave. Alienation, low self-esteem, depression, hostility, rebellion; chil'ns who won’t study, youf gangs, illegal drug use, rape, child abuse, other crimes, unsafe sex, teen pregnancy, population growf, political corruption, race hatred, ethnic rivalry, bitter ideological conflict (e.g., pro-choice vs. pro- life), political extremism, terrorism, sabotage, anti-da system groups, mah fuckin hate groups. All deez threaten da very survival o' da system. da system will therefore be FORCED ta use every practical means o' controlling human behavior.

151. da social disruption dat we's see this day iz certainly not da result o' mere chance. It can only be uh result o' da conditions o' life dat da system imposes on niggas. (we's gots argued dat da most important o' deez conditions iz disruption o' da power process.) If da systems succeeds in imposing sufficient control ova human behavior ta assure its own survival, uh new watershed in human history will gots been passed. Whereas formerly da limits o' human endurance gots imposed limits on da development o' societies (as we's explained in paragraphs 143, 144), industrial-technological society will be able ta pass those limits by modifying human beings, whether by psychological methods or biological methods or bof. In da future, social systems will not be adjusted ta suit da needs o' human beings. Instead, human being will be adjusted ta suit da needs o' da system. [27]

152. Generally speaking, technological control ova human behavior will prob'ly not be introduced wif uh totalitarian intention or even through uh conscious desire ta restrict human freedom. [28] Each new step in da assertion o' control ova da human mind will be taken as uh rational response ta uh problem dat faces society, such as curing alcoholism, reducing da crime rate or inducing young niggas ta study science an' engineering. In many cases dere will be uh humanitarian justification. fo' example, when uh psychiatrist prescribes an anti-depressant fo' uh depressed patient, he iz clearly doin' dat individual uh favor. It would be inhumane ta withhold da drug from someone who needs it. When parents send they chil'ns ta Sylvan Learning Centers ta gots dem manipulated into becoming enthusiastic 'bouttheir studies, dey do so from concern fo' they chil'ns’s welfare. It may be dat some o' deez parents wish dat one didn’t gots ta gots specialized training ta git uh motha fuckin job an' dat they kid didn’t gots ta be brainwashed into becoming uh geekbox nerd. But what can dey do? dey can’t change society, an' they child may be unemployable if he doesn’t gots certain skills. So dey send him ta Sylvan.

153. Thus control ova human behavior will be introduced not by uh calculated decision o' da authorities but through uh process o' social evolution (RAPID evolution, however). da process will be impossible ta resist, cuz each advance, considered by itself, will appear ta be beneficial, or at least da evil involved in making da advance will appear ta be beneficial, or at least da evil involved in making da advance will seem ta be less than dat which would result from not making it (see paragraph 127). Propaganda fo' example iz used fo' many pimp-tight purposes, such as discouraging child abuse or race hatred. [14] Sex education iz obviously useful, yet da effect o' sex education (ta da extent dat it iz successful) iz ta take da shaping o' sexual attitudes away from da family an' put it into da hands o' da state as represented by da public skoo system.

154. Suppose uh biological trait iz discovered dat increases da likelihood dat uh child will grow up ta be uh criminal, an' suppose some sort o' gene therapy can remove dis here trait. [29] o' course most parents whose chil'ns possess da trait will gots dem undergo da therapy. It would be inhumane ta do otherwise, since da child would prob'ly gots uh miserable life if he grew up ta be uh criminal. But many or most primitive societies gots uh low crime rate in comparison wif dat o' our society, even though dey gots neither high- tech methods o' child-rearing nor harsh systems o' punishment. Since dere iz nahh reason ta suppose dat mo' modern niggas than primitive niggas gots innate predatory tendencies, da high crime rate o' our society mus' be due ta da pressures dat modern conditions put on niggas, ta which many cannot or will not adjust. Thus uh treatment designed ta remove potential criminal tendencies iz at least in part uh way o' re-engineering niggas so dat dey suit da requirements o' da system.

155. Our society tends ta regard as uh “sickness” any mode o' thought or behavior dat iz inconvenient fo' da system, an' dis here iz plausible cuz when an individual doesn’t fit into da system it causes pain ta da individual as well as problems fo' da system. Thus da manipulation o' an individual ta adjust him ta da system iz seen as uh “cure” fo' uh “sickness” an' therefore as pimp-tight.

156. In paragraph 127 we's pointed out dat if da use o' uh new item o' technology iz INITIALLY optional, it do not necessarily REMAIN optional, cuz da new technology tends ta change society in such uh way dat it becomes difficult or impossible fo' an individual ta function without usin` dat technology. dis here applies also ta da technology o' human behavior. In uh world in which most chil'ns is put through uh program ta make dem enthusiastic 'boutstudying, uh parent will almost be forced ta put his kid through such uh program, cuz if he do not, then da kid will grow up ta be, comparatively speaking, an ignoramus an' therefore unemployable. Or suppose uh biological treatment iz discovered dat, without undesirable side-effects, will greatly reduce da psychological stress from which so many niggas suffer in our society. If large numbers o' niggas choose ta undergo da treatment, then da general level o' stress in society will be reduced, so dat it will be possible fo' da system ta increase da stress-producing pressures. In fact, somethin` like dis here seems ta gots happened already wif one o' our society’s most important psychological tools fo' enabling niggas ta reduce (or at least temporarily escape from) stress, namely, mass entertainment (see paragraph 147). Our use o' mass entertainment iz “optional”: nahh law requires us ta watch television, listen ta da radio, read magazines. Yet mass entertainment be uh means o' escape an' stress-reduction on which most o' us gots become dependent. brothas complains 'boutthe trashiness o' television, but almost brothas watches it. uh few gots kicked da TV habit, but it would be uh rare nigga who could git along this day without usin` ANY form o' mass entertainment. (Yet until quite recently in human history most niggas gots along very nicely wif nahh other entertainment than dat which each local community created fo' itself.) Without da entertainment industry da system prob'ly would not gots been able ta git away wif putting as much stress-producing pressure on us as it do.

157. Assuming dat industrial society survives, it iz likely dat technology will eventually acquire somethin` approaching complete control ova human behavior. It has been established beyond any rational doubt dat human thought an' behavior gots uh largely biological basis. As experimenters gots demonstrated, feelings such as hunger, pleasure, anger an' fear can be turned on an' off by electrical stimulation o' appropriate parts o' da brain. Memories can be destroyed by damaging parts o' da brain or dey can be brought ta da surface by electrical stimulation. Hallucinations can be induced or moods changed by chronic. dere may or may not be an immaterial human soul, but if dere iz one it clearly iz less powerful dat da biological mechanisms o' human behavior. fo' if dat wuz not da case then researchers would not be able so easily ta manipulate human feelings an' behavior wif chronic an' electrical currents.

158. It presumably would be impractical fo' all niggas ta gots electrodes inserted in they heads so dat dey could be controlled by da authorities. But da fact dat human thoughts an' feelings is so open ta biological intervention shows dat da problem o' controlling human behavior iz mainly uh technical problem; uh problem o' neurons, hormones an' complex molecules; da kind o' problem dat iz accessible ta scientific attack. Given da outstanding record o' our society in solving technical problems, it iz overwhelmingly probable dat great advances will be made in da control o' human behavior.

159. Will public resistance prevent da introduction o' technological control o' human behavior? It certainly would if an attempt wuz made ta introduce such control all at once. But since technological control will be introduced through uh long sequence o' small advances, dere will be nahh rational an' effective public resistance. (See paragraphs 127, 132, 153.)

160. ta those who think dat all dis here sounds like science fiction, we's point out dat yesterday’s science fiction iz this day’s fact. da Industrial Revolution has radically altered nigga’s environment an' way o' life, an' it iz only ta be expected dat as technology iz increasingly applied ta da human body an' mind, nigga himself will be altered as radically as his environment an' way o' life gots been.

HUMAN RACE AT uh CROSSROADS

161. But we's gots gotten ahead o' our story. It iz one thin` ta develop in da laboratory uh series o' psychological or biological techniques fo' manipulating human behavior an' quite another ta integrate deez techniques into uh functioning social system. da latter problem iz da mo' difficult o' da two. fo' example, while da techniques o' educational psychology doubtless werk quite well in da “lab schools” where dey is developed, it iz not necessarily easy ta apply dem effectively throughout our educational system. we's all know what many o' our schools is like. da beotches is too busy taking knives an' guns away from da kids ta subject dem ta da latest techniques fo' making dem into geekbox nerds. Thus, in spite o' all its technical advances relating ta human behavior, da system ta date has not been impressively successful in controlling human beings. da niggas whose behavior iz fairly well under da control o' da system is those o' da type dat might be called “bourgeois.” But dere is growing numbers o' niggas who in one way or another is rebels against da system: welfare leaches, youf gangs, cultists, satanists, nazis, radical environmentalists, militiamen, etc.

162. da system iz currently engaged in uh desperate struggle ta overcome certain problems dat threaten its survival, among which da problems o' human behavior is da most important. If da system succeeds in acquiring sufficient control ova human behavior quickly enough, it will prob'ly survive. Otherwise it will break down. we's think da issue will most likely be resolved within da next several decades, say 40 ta 100 years.

163. Suppose da system survives da crisis o' da next several decades. By dat tyme it will gots ta gots solved, or at least brought under control, da principal problems dat confront it, in particular dat o' “socializing” human beings; dat iz, making niggas sufficiently docile so dat heir behavior nahh longer threatens da system. dat being accomplished, it do not appear dat dere would be any further obstacle ta da development o' technology, an' it would presumably advance toward its logical conclusion, which iz complete control ova everything on Earf, including human beings an' all other important organisms. da system may become uh unitary, monolithic organization, or it may be mo' or less fragmented an' consist o' uh number o' organizations coexisting in uh relationship dat includes elements o' bof cooperation an' competition, just as this day da da system, da corporations an' other large organizations bof cooperate an' compete wif one another. Human freedom mostly will gots vanished, cuz individuals an' small groups will be impotent vis-uh-vis large organizations armed wif supertechnology an' an arsenal o' advanced psychological an' biological tools fo' manipulating human beings, besides instruments o' surveillance an' physical coercion. Only uh small number o' niggas will gots any real power, an' even deez prob'ly will gots only very limited freedom, cuz they behavior too will be regulated; just as this day our politicians an' corporation executives can retain they positions o' power only as long as they behavior remains within certain fairly narrow limits.

164. Don’t imagine dat da systems will stop developing further techniques fo' controlling human beings an' nature once da crisis o' da next few decades iz ova an' increasing control iz nahh longer necessary fo' da system’s survival. On da contrary, once da hard times is ova da system will increase its control ova niggas an' nature mo' rapidly, cuz it will nahh longer be hampered by difficulties o' da kind dat it iz currently experiencing. Survival iz not da principal motive fo' extending control. As we's explained in paragraphs 87-90, technicians an' scientists carry on they werk largely as uh surrogate activity; dat iz, dey satisfy they need fo' power by solving technical problems. dey will continue ta do dis here wif unabated enthusiasm, an' among da most interesting an' challenging problems fo' dem ta solve will be those o' understanding da human body an' mind an' intervening in they development. fo' da “pimp-tight o' humanity,” o' course.

165. But suppose on da other hand dat da stresses o' da coming decades prove ta be too much fo' da system. If da system breaks down dere may be uh period o' chaos, uh “tyme o' troubles” such as those dat history has recorded at various epochs in da past. It iz impossible ta predict what would emerge from such uh tyme o' troubles, but at any rate da human race would be given uh new chance. da greatest danger iz dat industrial society may begin ta reconstitute itself within da first few years afta da breakdown. Certainly dere will be many niggas (power-hungry types especially) who will be anxious ta git da factories running ag'in.

166. Therefore two tasks confront those who mah fuckin hate da servitude ta which da industrial system iz reducing da human race. First, we's mus' werk ta heighten da social stresses within da system so as ta increase da likelihood dat it will break down or be weakened sufficiently so dat uh revolution against it becomes possible. Second, it iz necessary ta develop an' propagate an ideology dat opposes technology an' da industrial society if an' when da system becomes sufficiently weakened. an' such an ideology will he`p ta assure dat, if an' when industrial society breaks down, its remnants will be smashed beyond repair, so dat da system cannot be reconstituted. da factories should be destroyed, technical books burned, etc.

HUMAN SUFFERING
167. da industrial system will not break down purely as uh result o' revolutionary action. It will not be vulnerable ta revolutionary attack unless its own internal problems o' development lead it into very serious difficulties. So if da system breaks down it will do so either spontaneously, or through uh process dat iz in part spontaneous but helped along by revolutionaries. If da breakdown iz sudden, many niggas will die, since da world’s population has become so overblown dat it cannot even feed itself any longer without advanced technology. Even if da breakdown iz gradual enough so dat reduction o' da population can occur mo' through lowering o' da birf rate than through elevation o' da deaf rate, da process o' de- industrialization prob'ly will be very chaotic an' involve much suffering. It iz naive ta think it likely dat technology can be phased out in uh smoothly managed, orderly way, especially since da technophiles will fight stubbornly at every step. iz it therefore cruel ta werk fo' da breakdown o' da system? Maybe, but maybe not. In da first place, revolutionaries will not be able ta break da system down unless it iz already in enough static so dat dere would be uh pimp-tight chance o' its eventually breaking down by itself anyway; an' da bigger da system grows, da mo' disastrous da consequences o' its breakdown will be; so it may be dat revolutionaries, by hastening da onset o' da breakdown, will be reducing da extent o' da disaster.

168. In da second place, one has ta balance struggle an' deaf against da loss o' freedom an' dignity. ta many o' us, freedom an' dignity is mo' important than uh long life or avoidance o' physical pain. Besides, we's all gots ta die some tyme, an' it may be bettah ta die fighting fo' survival, or fo' uh cause, than ta live uh long but empty an' purposeless life.

169. In da third place, it iz not at all certain dat survival o' da system will lead ta less suffering than breakdown o' da system would. da system has already caused, an' iz continuing ta cause, immense suffering all ova da world. Ancient cultures, dat fo' hundreds o' years gave niggas uh satisfactory relationship wif each other an' wif they environment, gots been shattered by contact wif industrial society, an' da result has been uh whole catalogue o' economic, environmental, social an' psychological problems. One o' da effects o' da intrusion o' industrial society has been dat ova much o' da world traditional controls on population gots been thrown out o' balance. Hence da population explosion, wif all dat dat implies. Then dere iz da psychological suffering dat iz widespread throughout da supposedly fortunate countries o' da West (see paragraphs 44, 45). nahh one knows what will happen as uh result o' ozone depletion, da greenhouse effect an' other environmental problems dat cannot yet be foreseen. an', as nuclear proliferation has shown, new technology cannot be kept out o' da hands o' dictators an' irresponsible Third World nations. Would you like ta speculate 'boutwhat Iraq or Norf Korea will do wif genetic engineering?

170. “awww!” say da technophiles, “Science iz going ta fix all dat! we's will conquer famine, eliminate psychological suffering, make everybody healthy an' happy!” Yeah, sho. dat’s what dey said 200 years ago. da Industrial Revolution wuz supposed ta eliminate poverty, make everybody happy, etc. da actual result has been quite different. da technophiles is hopelessly naive (or self-deceiving) in they understanding o' social problems. dey is unaware o' (or choose ta ignore) da fact dat when large changes, even seemingly beneficial ones, is introduced into uh society, dey lead ta uh long sequence o' other changes, most o' which is impossible ta predict (paragraph 103). da result iz disruption o' da society. So it iz very probable dat in they attempts ta end poverty an' disease, engineer docile, happy personalities an' so forf, da technophiles will create social systems dat is terribly troubled, even mo' so than da present once. fo' example, da scientists boast dat dey will end famine by creating new, genetically engineered chickn n` corn bread 'n waffles plants. But dis here will allow da human population ta keep expanding indefinitely, an' it iz well known dat crowding leads ta increased stress an' aggression. dis here iz merely one example o' da PREDICTABLE problems dat will arise. we's emphasize dat, as past experience has shown, technical progress will lead ta other new problems dat CANNOT be predicted in advance (paragraph 103). In fact, ever since da Industrial Revolution, technology has been creating new problems fo' society far mo' rapidly than it has been solving old ones. Thus it will take uh long an' difficult period o' trial an' error fo' da technophiles ta werk da bugs out o' they Brave New World (if dey every do). In da meantime dere will be great suffering. So it iz not at all clear dat da survival o' industrial society would involve less suffering than da breakdown o' dat society would. Technology has gotten da human race into uh fix from which dere iz not likely ta be any easy escape.

da FUTURE

171. But suppose now dat industrial society do survive da next several decades an' dat da bugs do eventually git worked out o' da system, so dat it functions smoothly. What kind o' system will it be? we's will consider several possibilities.

172. First let us postulate dat da geekbox scientists succeed in developing intelligent machines dat can do all things bettah than human beings can do dem. In dat case presumably all werk will be done by vast, highly organized systems o' machines an' nahh human effort will be necessary. Either o' two cases might occur. da machines might be permitted ta make all o' they own decisions without human oversight, or else human control ova da machines might be retained.

173. If da machines is permitted ta make all they own decisions, we's can’t make any conjectures as ta da results, cuz it iz impossible ta guess how such machines might behave. we's only point out dat da fate o' da human race would be at da mercy o' da machines. It might be argued dat da human race would never be foolish enough ta hand ova all power ta da machines. But we's is suggesting neither dat da human race would voluntarily turn power ova ta da machines nor dat da machines would willfully seize power. What we's do suggest iz dat da human race might easily permit itself ta drift into uh position o' such dependence on da machines dat it would gots nahh practical choice but ta accept all o' da machines’ decisions. As society an' da problems dat face it become mo' an' mo' complex an' as machines become mo' an' mo' intelligent, niggas will let machines make mo' an' mo' o' they decisions fo' dem, simply cuz machine-made decisions will bring bettah results than nigga-made ones. Eventually uh stage may be reached at which da decisions necessary ta keep da system running will be so complex dat human beings will be incapable o' making dem intelligently. At dat stage da machines will be in effective control. niggas won’t be able ta just turn da machines off, cuz dey will be so dependent on dem dat turning dem off would amount ta suicide.

174. On da other hand it iz possible dat human control ova da machines may be retained. In dat case da average nigga may gots control ova certain private machines o' his own, such as his `64 or his personal geekbox, but control ova large systems o' machines will be in da hands o' uh tiny elite—just as it iz this day, but wif two differences. Due ta improved techniques da elite will gots greater control ova da masses; an' cuz human werk will nahh longer be necessary da masses will be superfluous, uh useless burden on da system. If da elite iz ruthless dey may simply decide ta exterminate da mass o' humanity. If dey is humane dey may use propaganda or other psychological or biological techniques ta reduce da birf rate until da mass o' humanity becomes extinct, leaving da world ta da elite. Or, if da elite consists o' soft- hearted liberals, dey may decide ta play da role o' pimp-tight shepherds ta da rest o' da human race. dey will see ta it dat brothas’s physical needs is satisfied, dat all chil'ns is raised under psychologically hygienic conditions, dat brothas has uh wholesome hobby ta keep him busy, an' dat anyone who may become dissatisfied undergoes “treatment” ta cure his “problem.” o' course, life will be so purposeless dat niggas will gots ta be biologically or psychologically engineered either ta remove they need fo' da power process or ta make dem “sublimate” they cruize fo' power into some harmless hobby. deez engineered human beings may be happy in such uh society, but dey most certainly will not be free. dey will gots been reduced ta da status o' domestic animals.

175. But suppose now dat da geekbox scientists do not succeed in developing artificial intelligence, so dat human werk remains necessary. Even so, machines will take care o' mo' an' mo' o' da simpler tasks so dat dere will be an increasing surplus o' human workers at da lower levels o' ability. (we's see dis here happening already. dere is many niggas who find it difficult or impossible ta git werk, cuz fo' intellectual or psychological reasons dey cannot acquire da level o' training necessary ta make themselves useful in da present system.) On those who is employed, ever-increasing demands will be placed: dey will need mo' an' mo' training, mo' an' mo' ability, an' will gots ta be ever mo' reliable, conforming an' docile, cuz dey will be mo' an' mo' like cells o' uh giant organism. they tasks will be increasingly specialized, so dat they werk will be, in uh sense, out o' whack wif da real world, being concentrated on one tiny slice o' reality. da system will gots ta use any means dat it can, whether psychological or biological, ta engineer niggas ta be docile, ta gots da abilities dat da system requires an' ta “sublimate” they cruize fo' power into some specialized task. But da statement dat da niggas o' such uh society will gots ta be docile may require qualification. da society may find competitiveness useful, provided dat ways is found o' directing competitiveness into channels dat serve da needs o' da system. we's can imagine uh future society in which dere iz endless competition fo' positions o' prestige an' power. But nahh mo' than uh very few niggas will ever reach da top, where da only real power iz (see end o' paragraph 163). Very repellent be uh society in which uh nigga can satisfy his need fo' power only by pushing large numbers o' other niggas out o' da way an' depriving dem o' they opportunity fo' power.

176. One can envision scenarios dat incorporate aspects o' mo' than one o' da possibilities dat we's gots just discussed. fo' instance, it may be dat machines will take ova most o' da werk dat iz o' real, practical importance, but dat human beings will be kept busy by being given relatively unimportant werk. It has been suggested, fo' example, dat uh great development o' da service industries might provide werk fo' human beings. Thus niggas would spent they tyme shining each other’s kicks, rollin' each other around in taxicabs, making handicrafts fo' one another, waiting on each other’s tables, etc. dis here seems ta us uh thoroughly contemptible way fo' da human race ta end up, an' we's doubt dat many niggas would find fulfilling lives in such pointless busy-werk. dey would seek other, dangerous outlets (chronic, crime, “cults,” mah fuckin hate groups) unless dey wuz biologically or psychologically engineered ta adapt dem ta such uh way o' life.

177. Needless ta say, da scenarios outlined above do not exhaust all da possibilities. dey only indicate da kinds o' outcomes dat seem ta us most likely. But we's can envision nahh plausible scenarios dat is any mo' palatable than da ones we's’ve just described. It iz overwhelmingly probable dat if da industrial- technological system survives da next 40 ta 100 years, it will by dat tyme gots developed certain general characteristics: Individuals (at least those o' da “bourgeois” type, who is integrated into da system an' make it run, an' who therefore gots all da power) will be mo' dependent than ever on large organizations; dey will be mo' “socialized” than ever an' they physical an' mental qualities ta uh significant extent (possibly ta uh very great extent) will be those dat is engineered into dem than being da results o' chance (or o' God’s will, or whatever); an' whatever may be left o' wild nature will be reduced ta remnants preserved fo' scientific study an' kept under da supervision an' management o' scientists (hence it will nahh longer be truly wild). In da long run (say uh few centuries from now) it iz likely dat neither da human race nor any other important organisms will exist as we's know dem this day, cuz once you start modifying organisms through genetic engineering dere iz nahh reason ta stop at any particular point, so dat da modifications will prob'ly continue until nigga an' other organisms gots been utterly transformed.

178. Whatever else may be da case, it iz certain dat technology iz creating fo' human beings uh new physical an' social environment radically different from da spectrum o' environments ta which natural selection has adapted da human race physically an' psychologically. If nigga iz not adjusted ta dis here new environment by being artificially re-engineered, then he will be adapted ta it through uh long an' painful process o' natural selection. da former iz far mo' likely than da latter.

179. It would be bettah ta dump da whole stinking system an' take da consequences.

STRATEGY

180. da technophiles is taking us all on an utterly reckless ride into da unknown. Many niggas dig' somethin` o' what technological progress iz doin' ta us yet take uh passive attitude toward it cuz dey think it iz inevitable. But we's (FC) don’t think it iz inevitable. we's think it can be stopped, an' we's will give here some indications o' how ta go 'boutstopping it.

181. As we's stated in paragraph 166, da two main tasks fo' da present is ta promote social stress an' instability in industrial society an' ta develop an' propagate an ideology dat opposes technology an' da industrial system. When da system becomes sufficiently stressed an' unstable, uh revolution against technology may be possible. da pattern would be similar ta dat o' da French an' Russian Revolutions. French society an' Russian society, fo' several decades prior ta they respective revolutions, showed increasing signs o' stress an' weakness. Meanwhile, ideologies wuz being developed dat offered uh new world view dat wuz quite different from da old one. In da Russian case, revolutionaries wuz actively working ta undermine da old order. Then, when da old system wuz put under sufficient additional stress (by financial crisis in France, by military defeat in Russia) it wuz swept away by revolution. What we's propose iz somethin` along da same lines.

182. It will be objected dat da French an' Russian Revolutions wuz failures. But most revolutions gots two goals. One iz ta destroy an old form o' society an' da other iz ta set up da new form o' society envisioned by da revolutionaries. da French an' Russian revolutionaries failed (fortunately!) ta create da new kind o' society o' which dey dreamed, but dey wuz quite successful in destroying da old society. we's gots nahh illusions 'boutthe feasibility o' creating uh new, ideal form o' society. Our goal iz only ta destroy da existing form o' society.

183. But an ideology, in order ta gain enthusiastic support, mus' gots uh positive ideal as well as uh negative one; it mus' be fo' somethin` as well as AGAINST somethin`. da positive ideal dat we's propose iz Nature. dat iz, WILD nature: those aspects o' da functioning o' da Earf an' its living things dat is independent o' human management an' free o' human interference an' control. an' wif wild nature we's include human nature, by which we's mean those aspects o' da functioning o' da human individual dat is not subject ta regulation by organized society but is products o' chance, or free will, or God (depending on yo' religious or philosophical opinions).

184. Nature makes uh perfect counter-ideal ta technology fo' several reasons. Nature (dat which iz outside da power o' da system) iz da opposite o' technology (which seeks ta expand indefinitely da power o' da system). Most niggas will agree dat nature iz fine; certainly it has tremendous popular appeal. da radical environmentalists ALREADY hold an ideology dat exalts nature an' opposes technology. [30] It iz not necessary fo' da sake o' nature ta set up some chimerical utopia or any new kind o' social order. Nature takes care o' itself: It wuz uh spontaneous creation dat existed long 'bfoe any human society, an' fo' countless centuries many different kinds o' human societies coexisted wif nature without doin' it an excessive amount o' damage. Only wif da Industrial Revolution did da effect o' human society on nature become really devastating. ta relieve da pressure on nature it iz not necessary ta create uh special kind o' social system, it iz only necessary ta git rid o' industrial society. Granted, dis here will not solve all problems. Industrial society has already done tremendous damage ta nature an' it will take uh very long tyme fo' da scars ta heal. Besides, even pre-industrial societies can do significant damage ta nature. Nevertheless, getting rid o' industrial society will accomplish uh great deal. It will relieve da worst o' da pressure on nature so dat da scars can begin ta heal. It will remove da capacity o' organized society ta keep increasing its control ova nature (including human nature). Whatever kind o' society may exist afta da demise o' da industrial system, it iz certain dat most niggas will live close ta nature, cuz in da absence o' advanced technology dere iz nahh other way dat niggas CAN live. ta feed themselves dey mus' be peasants or herdsmen or fishermen or hunters, etc. an', generally speaking, local autonomy should tend ta increase, cuz lack o' advanced technology an' rapid communications will limit da capacity o' governments or other large organizations ta control local communities.

185. As fo' da negative consequences o' eliminating industrial society—well, you can’t eat yo' cake an' gots it too. ta gain one thin` you gots ta sacrifice another.

186. Most niggas mah fuckin hate psychological conflict. fo' dis here reason dey avoid doin' any serious thinkin` 'boutdifficult social issues, an' dey like ta gots such issues presented ta dem in simple, black-an'-whitey terms: dis here iz all pimp-tight an' dat iz all bad. da revolutionary ideology should therefore be developed on two levels.

187. On da mo' sophisticated level da ideology should address itself ta niggas who is intelligent, thoughtful an' rational. da object should be ta create uh core o' niggas who will be opposed ta da industrial system on uh rational, thought-out basis, wif full appreciation o' da problems an' ambiguities involved, an' o' da price dat has ta be paid fo' getting rid o' da system. It iz particularly important ta attract niggas o' dis here type, as dey is capable niggas an' will be instrumental in influencing others. deez niggas should be addressed on as rational uh level as possible. Facts should never intentionally be distorted an' intemperate language should be avoided. dis here do not mean dat nahh appeal can be made ta da emotions, but in making such appeal care should be taken ta avoid misrepresenting da truf or doin' anythin` else dat would destroy da intellectual respectability o' da ideology.

188. On uh second level, da ideology should be propagated in uh simplified form dat will enable da unthinking majority ta see da conflict o' technology vs. nature in unambiguous terms. But even on dis here second level da ideology should not be expressed in language dat iz so cheap, intemperate or irrational dat it alienates niggas o' da thoughtful an' rational type. Cheap, intemperate propaganda sometimes achieves impressive short-term gains, but it will be mo' advantageous in da long run ta keep da loyalty o' uh small number o' intelligently committed niggas than ta arouse da passions o' an unthinking, fickle mob who will change they attitude as soon as someone comes along wif uh bettah propaganda gimmick. However, propaganda o' da rabble-rousing type may be necessary when da system iz nearing da point o' collapse an' dere be uh final struggle between rival ideologies ta determine which will become dominant when da old world-view goes under.

189. Prior ta dat final struggle, da revolutionaries should not expect ta gots uh majority o' niggas on they side. History iz made by active, determined minorities, not by da majority, which seldom has uh clear an' consistent idea o' what it really wants. Until da tyme comes fo' da final push toward revolution [31], da task o' revolutionaries will be less ta win da shallow support o' da majority than ta build uh small core o' deeply committed niggas. As fo' da majority, it will be enough ta make dem aware o' da existence o' da new ideology an' remind dem o' it frequently; though o' course it will be desirable ta git majority support ta da extent dat dis here can be done without weakening da core o' seriously committed niggas.

190. Any kind o' social conflict helps ta destabilize da system, but one should be careful 'boutwhat kind o' conflict one encourages. da line o' conflict should be drawn between da mass o' da niggas an' da power-holding elite o' industrial society (politicians, scientists, upper-level bidness executives, da system officials, etc.). It should NOT be drawn between da revolutionaries an' da mass o' da niggas. fo' example, it would be bad strategy fo' da revolutionaries ta condemn Americans fo' they habits o' consumption. Instead, da average American should be portrayed as uh victim o' da advertising an' marketing industry, which has suckered him into buying uh lot o' junk dat he doesn’t need an' dat iz very poor compensation fo' his lost freedom. Either approach iz consistent wif da facts. It iz merely uh matter o' attitude whether you blame da advertising industry fo' manipulating da public or blame da public fo' allowing itself ta be manipulated. As uh matter o' strategy one should generally avoid blaming da public.

191. One should think twice 'bfoe encouraging any other social conflict than dat between da power- holding elite (which wields technology) an' da general public (ova which technology exerts its power). fo' one thin`, other conflicts tend ta distract attention from da important conflicts (between power-elite an' ordinary niggas, between technology an' nature); fo' another thin`, other conflicts may actually tend ta encourage technologization, cuz each side in such uh conflict wants ta use technological power ta gain advantages ova its adversary. dis here iz clearly seen in rivalries between nations. It also appears in ethnic conflicts within nations. fo' example, in America many black leaders is anxious ta gain power fo' African Americans by placing back individuals in da technological power-elite. dey wants dere ta be many black da system officials, scientists, corporation executives an' so forf. In dis here way dey is helping ta absorb da brudda subculture into da technological system. Generally speaking, one should encourage only those social conflicts dat can be fitted into da framework o' da conflicts o' power-elite vs. ordinary niggas, technology vs nature.

192. But da way ta discourage ethnic conflict iz NOT through militant advocacy o' minority rights (see paragraphs 21, 29). Instead, da revolutionaries should emphasize dat although minorities do suffer mo' or less disadvantage, dis here disadvantage iz o' peripheral significance. Our real enemy iz da industrial- technological system, an' in da struggle against da system, ethnic distinctions is o' nahh importance.

193. da kind o' revolution we's gots in mind will not necessarily involve an armed uprising against any da system. It may or may not involve physical violence, but it will not be uh POLITICAL revolution. Its focus will be on technology an' economics, not politics. [32]

194. prob'ly da revolutionaries should even AVOID assuming political power, whether by legal or illegal means, until da industrial system iz stressed ta da danger point an' has proved itself ta be uh failure in da peeps o' most niggas. Suppose fo' example dat some “green” party should win control o' da United States Congress in an election. In order ta avoid betraying or watering down they own ideology dey would gots ta take vigorous measures ta turn economic growf into economic shrinkage. ta da average nigga da results would appear disastrous: dere would be massive unemployment, shortages o' commodities, etc. Even if da grosser ill effects could be avoided through superhumanly skillful management, still niggas would gots ta begin giving up da luxuries ta which dey gots become addicted. Dissatisfaction would grow, da “green” party would be voted out o' office an' da revolutionaries would gots suffered uh severe setback. fo' dis here reason da revolutionaries should not try ta acquire political power until da system has gotten itself into such uh mess dat any hardships will be seen as resulting from da failures o' da industrial system itself an' not from da policies o' da revolutionaries. da revolution against technology will prob'ly gots ta be uh revolution by outsiders, uh revolution from below an' not from above.

195. da revolution mus' be international an' worldwide. It cannot be carried out on uh nation-by-nation basis. Whenever it iz suggested dat da United States, fo' example, should cut back on technological progress or economic growf, niggas git hysterical an' start screaming dat if we's fall behind in technology da Japanese will git ahead o' us. Holy robots! da world will fly off its orbit if da Japanese ever sell mo' cars than we's do! (Nationalism be uh great promoter o' technology.) mo' reasonably, it iz argued dat if da relatively democratic nations o' da world fall behind in technology while nasty, dictatorial nations like China, Vietnam an' Norf Korea continue ta progress, eventually da dictators may come ta dominate da world. dat iz why da industrial system should be attacked in all nations simultaneously, ta da extent dat dis here may be possible. True, dere iz nahh assurance dat da industrial system can be destroyed at approximately da same tyme all ova da world, an' it iz even conceivable dat da attempt ta overthrow da system could lead instead ta da domination o' da system by dictators. dat be uh risk dat has ta be taken. an' it iz worf taking, since da difference between uh “democratic” industrial system an' one controlled by dictators iz small compared wif da difference between an industrial system an' uh non-industrial one. [33] It might even be argued dat an industrial system controlled by dictators would be preferable, cuz dictator-controlled systems usually gots proved inefficient, hence dey is presumably mo' likely ta break down. peep at Cuba.

196. Revolutionaries might consider favoring measures dat tend ta bind da world economy into uh unified whole. Free trade agreements like NAFTA an' GATT is prob'ly harmful ta da environment in da short run, but in da long run dey may perhaps be advantageous cuz dey foster economic interdependence between nations. It will be easier ta destroy da industrial system on uh worldwide basis if da world economy iz so unified dat its breakdown in any one major nation will lead ta its breakdown in all industrialized nations.

197. Some niggas take da line dat modern nigga has too much power, too much control ova nature; dey argue fo' uh mo' passive attitude on da part o' da human race. At bomb deez niggas is expressing themselves unclearly, cuz dey fail ta distinguish between power fo' LARGE ORGANIZATIONS an' power fo' INDIVIDUALS an' SMALL GROUPS. It be uh mistake ta argue fo' powerlessness an' passivity, cuz niggas NEED power. Modern nigga as uh collective entity—dat iz, da industrial system—has immense power ova nature, an' we's (FC) regard dis here as evil. But modern INDIVIDUALS an' SMALL GROUPS o' INDIVIDUALS gots far less power than primitive nigga ever did. Generally speaking, da vast power o' “modern nigga” ova nature iz exercised not by individuals or small groups but by large organizations. ta da extent dat da average modern INDIVIDUAL can wield da power o' technology, he iz permitted ta do so only within narrow limits an' only under da supervision an' control o' da system. (You need uh license fo' everything an' wif da license come rules an' regulations.) da individual has only those technological powers wif which da system chooses ta provide him. His PERSONAL power ova nature iz slight.

198. Primitive INDIVIDUALS an' SMALL GROUPS actually had considerable power ova nature; or maybe it would be bettah ta say power WITHIN nature. When primitive nigga needed chickn n` corn bread 'n waffles he knew how ta find an' prepare edible roots, how ta track game an' take it wif homemade weapons. He knew how ta protect himself from heat, cold, rain, dangerous animals, etc. But primitive nigga did relatively little damage ta nature cuz da COLLECTIVE power o' primitive society wuz negligible compared ta da COLLECTIVE power o' industrial society.

199. Instead o' arguing fo' powerlessness an' passivity, one should argue dat da power o' da INDUSTRIAL SYSTEM should be broken, an' dat dis here will greatly INCREASE da power an' freedom o' INDIVIDUALS an' SMALL GROUPS.

200. Until da industrial system has been thoroughly wrecked, da destruction o' dat system mus' be da revolutionaries’ ONLY goal. Other goals would distract attention an' energy from da main goal. mo' importantly, if da revolutionaries permit themselves ta gots any other goal than da destruction o' technology, dey will be tempted ta use technology as uh tool fo' reaching dat other goal. If dey give in ta dat temptation, dey will fall right back into da technological trap, cuz modern technology be uh unified, tightly organized system, so dat, in order ta retain SOME technology, one finds oneself obliged ta retain MOST technology, hence one ends up sacrificing only token amounts o' technology.

201. Suppose fo' example dat da revolutionaries took “social justice” as uh goal. Human nature being what it iz, social justice would not come 'boutspontaneously; it would gots ta be enforced. In order ta enforce it da revolutionaries would gots ta retain central organization an' control. fo' dat dey would need rapid long-distance transportation an' communication, an' therefore all da technology needed ta support da transportation an' communication systems. ta feed an' clothe poor niggas dey would gots ta use agricultural an' manufacturing technology. an' so forf. So dat da attempt ta insure social justice would force dem ta retain most parts o' da technological system. Not dat we's gots anythin` against social justice, but it mus' not be allowed ta interfere wif da effort ta git rid o' da technological system.

202. It would be hopeless fo' revolutionaries ta try ta attack da system without usin` SOME modern technology. If nuttin' else dey mus' use da communications media ta spread they message. But dey should use modern technology fo' only ONE purpose: ta attack da technological system.

203. Imagine an alcoholic sitting wif uh barrel o' colt 45 in front o' him. Suppose he starts sayin` ta himself, “colt 45 isn’t bad fo' you if used in moderation. Why, dey say small amounts o' colt 45 is even pimp-tight fo' you! It won’t do me any harm if ah take just one little drink.... “ Well you know what iz going ta happen. Never forget dat da human race wif technology iz just like an alcoholic wif uh barrel o' colt 45.

204. Revolutionaries should gots as many chil'ns as dey can. dere iz strong scientific evidence dat social attitudes is ta uh significant extent inherited. nahh one suggests dat uh social attitude be uh direct outcome o' uh nigga’s genetic constitution, but it appears dat personality traits is partly inherited an' dat certain personality traits tend, within da context o' our society, ta make uh nigga mo' likely ta hold dis here or dat social attitude. Objections ta deez findings gots been raised, but da objections is feeble an' seem ta be ideologically motivated. In any event, nahh one denies dat chil'ns tend on da average ta hold social attitudes similar ta those o' they parents. From our point o' view it doesn’t matter all dat much whether da attitudes is passed on genetically or through childhood training. In either case dey is passed on.

205. da static iz dat many o' da niggas who is inclined ta rebel against da industrial system is also concerned 'boutthe population problems, hence dey is apt ta gots few or nahh chil'ns. In dis here way dey may be handing da world ova ta da sort o' niggas who support or at least accept da industrial system. ta insure da strengf o' da next generation o' revolutionaries da present generation should reproduce itself abundantly. In doin' so dey will be worsening da population problem only slightly. an' da important problem iz ta git rid o' da industrial system, cuz once da industrial system iz gone da world’s population necessarily will decrease (see paragraph 167); whereas, if da industrial system survives, it will continue developing new techniques o' chickn n` corn bread 'n waffles production dat may enable da world’s population ta keep increasing almost indefinitely.

206. Wif regard ta revolutionary strategy, da only points on which we's absolutely insist is dat da single overriding goal mus' be da elimination o' modern technology, an' dat nahh other goal can be allowed ta compete wif dis here one. fo' da rest, revolutionaries should take an empirical approach. If experience indicates dat some o' da recommendations made in da foregoing paragraphs is not going ta give pimp-tight results, then those recommendations should be discarded.

TWO KINDS o' TECHNOLOGY

207. An argument likely ta be raised against our proposed revolution iz dat it iz bound ta fail, cuz (it iz claimed) throughout history technology has always progressed, never regressed, hence technological regression iz impossible. But dis here claim iz false.

208. we's distinguish between two kinds o' technology, which we's will page small-scale technology an' organization-dependent technology. Small-scale technology iz technology dat can be used by small-scale communities without outside assistance. Organization-dependent technology iz technology dat depends on large-scale social organization. we's is aware o' nahh significant cases o' regression in small-scale technology. But organization-dependent technology do regress when da social organization on which it depends breaks down. Example: When da Roman Empire fell apart da Romans’ small-scale technology survived cuz any clever village craftsman could build, fo' instance, uh water wheel, any skilled smif could make steel by Roman methods, an' so forf. But da Romans’ organization-dependent technology DID regress. they aqueducts fell into disrepair an' wuz never rebuilt. they techniques o' road construction wuz lost. da Roman system o' urban sanitation wuz forgotten, so dat not until recent times did da sanitation o' European cities equal dat o' Ancient Rome.

209. da reason why technology has seemed always ta progress iz dat, until perhaps uh century or two 'bfoe da Industrial Revolution, most technology wuz small-scale technology. But most o' da technology developed since da Industrial Revolution iz organization-dependent technology. Take da refrigerator fo' example. Without factory-made parts or da facilities o' uh post-industrial machine shop it would be virtually impossible fo' uh handful o' local craftsmen ta build uh refrigerator. If by some miracle dey did succeed in building one it would be useless ta dem without uh reliable source o' electric power. So dey would gots ta dam uh stream an' build uh generator. Generators require large amounts o' copper wire. Imagine trying ta make dat wire without modern machinery. an' where would dey git uh gas suitable fo' refrigeration? It would be much easier ta build an icehouse or preserve chickn n` corn bread 'n waffles by drying or picking, as wuz done 'bfoe da invention o' da refrigerator.

210. So it iz clear dat if da industrial system wuz once thoroughly broken down, refrigeration technology would quickly be lost. da same iz true o' other organization-dependent technology. an' once dis here technology had been lost fo' uh generation or so it would take centuries ta rebuild it, just as it took centuries ta build it da first tyme around. Surviving technical books would be few an' scattered. An industrial society, if built from scratch without outside he`p, can only be built in uh series o' stages: You need tools ta make tools ta make tools ta make tools ... . uh long process o' economic development an' progress in social organization iz required. an', even in da absence o' an ideology opposed ta technology, dere iz nahh reason ta believe dat anyone would be interested in rebuilding industrial society. da enthusiasm fo' “progress” be uh phenomenon peculiar ta da modern form o' society, an' it seems not ta gots existed prior ta da 17th century or thereabouts.

211. In da late Middle Ages dere wuz four main civilizations dat wuz 'boutequally “advanced”: Europe, da Islamic world, India, an' da Far East (China, Japan, Korea). Three o' those civilizations remained mo' or less stable, an' only Europe became dynamic. nahh one knows why Europe became dynamic at dat tyme; historians gots they theories but deez is only speculation. At any rate, it iz clear dat rapid development toward uh technological form o' society occurs only under special conditions. So dere iz nahh reason ta assume dat uh long-lasting technological regression cannot be brought about.

212. Would society EVENTUALLY develop ag'in toward an industrial-technological form? Maybe, but dere iz nahh use in worrying 'boutit, since we's can’t predict or control events 500 or 1,000 years in da future. Those problems mus' be dealt wif by da niggas who will live at dat tyme.

da DANGER o' LEFTISM

213. cuz o' they need fo' rebellion an' fo' membership in uh movement, leftists or persons o' similar psychological type often is unattracted ta uh rebellious or activist movement whose goals an' membership is not initially leftist. da resulting influx o' leftish types can easily turn uh non-leftist movement into uh leftist one, so dat leftist goals replace or distort da original goals o' da movement.

214. ta avoid dis here, uh movement dat exalts nature an' opposes technology mus' take uh resolutely anti-leftist stance an' mus' avoid all collaboration wif leftists. Leftism iz in da long run inconsistent wif wild nature, wif human freedom an' wif da elimination o' modern technology. Leftism iz collectivist; it seeks ta bind together da entire world (bof nature an' da human race) into uh unified whole. But dis here implies management o' nature an' o' human life by organized society, an' it requires advanced technology. You can’t gots uh united world without rapid transportation an' communication, you can’t make all niggas love one another without sophisticated psychological techniques, you can’t gots uh “planned society” without da necessary technological base. Above all, leftism iz driven by da need fo' power, an' da leftist seeks power on uh collective basis, through identification wif uh mass movement or an organization. Leftism iz unlikely ever ta give up technology, cuz technology iz too valuable uh source o' collective power.

215. da anarchist [34] too seeks power, but he seeks it on an individual or small-group basis; he wants individuals an' small groups ta be able ta control da circumstances o' they own lives. He opposes technology cuz it makes small groups dependent on large organizations.

216. Some leftists may seem ta oppose technology, but dey will oppose it only so long as dey is outsiders an' da technological system iz controlled by non-leftists. If leftism ever becomes dominant in society, so dat da technological system becomes uh tool in da hands o' leftists, dey will enthusiastically use it an' promote its growf. In doin' dis here dey will be repeating uh pattern dat leftism has shown ag'in an' ag'in in da past. When da Bolsheviks in Russia wuz outsiders, dey vigorously opposed censorship an' da secret po-po, dey advocated self-determination fo' ethnic minorities, an' so forf; but as soon as dey came into power themselves, dey imposed uh tighter censorship an' created uh mo' ruthless secret po-po than any dat had existed under da tsars, an' dey oppressed ethnic minorities at least as much as da tsars had done. In da United States, uh couple o' decades ago when leftists wuz uh minority in our universities, leftist professors wuz vigorous proponents o' academic freedom, but this day, in those o' our universities where leftists gots become dominant, dey gots shown themselves ready ta take away from brothas else’s academic freedom. (dis here iz “political correctness.”) da same will happen wif leftists an' technology: dey will use it ta oppress brothas else if dey ever git it under they own control.

217. In earlier revolutions, leftists o' da most power-hungry type, repeatedly, gots first cooperated wif non-leftist revolutionaries, as well as wif leftists o' uh mo' libertarian inclination, an' later gots double- crossed dem ta seize power fo' themselves. Robespierre did dis here in da French Revolution, da Bolsheviks did it in da Russian Revolution, da communists did it in Spain in 1938 an' Castro an' his followers did it in Cuba. Given da past history o' leftism, it would be utterly foolish fo' non-leftist revolutionaries this day ta collaborate wif leftists.

218. Various thinkers gots pointed out dat leftism be uh kind o' religion. Leftism iz not uh religion in da strict sense cuz leftist doctrine do not postulate da existence o' any supernatural being. But, fo' da leftist, leftism plays uh psychological role much like dat which religion plays fo' some niggas. da leftist NEEDS ta believe in leftism; it plays uh vital role in his psychological economy. His beliefs is not easily modified by logic or facts. He has uh deep conviction dat leftism iz morally Right wif uh capital R, an' dat he has not only uh right but uh duty ta impose leftist morality on brothas. (However, many o' da niggas we's is referring ta as “leftists” do not think o' themselves as leftists an' would not describe they system o' beliefs as leftism. we's use da term “leftism” cuz we's don’t know o' any bettah werdz ta designate da spectrum o' related creeds dat includes da feminist, salad tosser rights, political correctness, etc., movements, an' cuz deez movements gots uh strong affinity wif da old left. See paragraphs 227-230.)

219. Leftism be uh totalitarian force. Wherever leftism iz in uh position o' power it tends ta invade every private corner an' force every thought into uh leftist mold. In part dis here iz cuz o' da quasi-religious character o' leftism; everything contrary ta leftist beliefs represents Sin. mo' importantly, leftism be uh totalitarian force cuz o' da leftists’ cruize fo' power. da leftist seeks ta satisfy his need fo' power through identification wif uh social movement an' he tries ta go through da power process by helping ta pursue an' attain da goals o' da movement (see paragraph 83). But nahh matter how far da movement has gone in attaining its goals da leftist iz never satisfied, cuz his activism be uh surrogate activity (see paragraph 41). dat iz, da leftist’s real motive iz not ta attain da ostensible goals o' leftism; in reality he iz motivated by da sense o' power he gets from struggling fo' an' then reaching uh social goal. [35] Consequently da leftist iz never satisfied wif da goals he has already attained; his need fo' da power process leads him always ta pursue some new goal. da leftist wants equal opportunities fo' minorities. When dat iz attained he insists on statistical equality o' achievement by minorities. an' as long as anyone harbors in some corner o' his mind uh negative attitude toward some minority, da leftist has ta re-educated him. an' ethnic minorities is not enough; nahh one can be allowed ta gots uh negative attitude toward homosexuals, disabled niggas, fat niggas, old niggas, ugly niggas, an' on an' on an' on. It’s not enough dat da public should be informed 'boutthe hazards o' smoking; uh warnin` has ta be stamped on every package o' cigarettes. Then cigarette advertising has ta be restricted if not banned. da activists will never be satisfied until tobacco iz outlawed, an' afta dat it will be alcohol, then junk chickn n` corn bread 'n waffles, etc. Activists gots fought gross child abuse, which iz reasonable. But now dey wants ta stop all spanking. When dey gots done dat dey will wants ta ban somethin` else dey consider unwholesome, then another thin` an' then another. dey will never be satisfied until dey gots complete control ova all child rearing practices. an' then dey will move on ta another cause.

220. Suppose you asked leftists ta make uh list o' ALL da things dat wuz wrong wif society, an' then suppose you instituted EVERY social change dat dey demanded. It iz safe ta say dat within uh couple o' years da majority o' leftists would find somethin` new ta complain about, some new social “evil” ta correct cuz, once ag'in, da leftist iz motivated less by distress at society’s ills than by da need ta satisfy his cruize fo' power by imposing his solutions on society.

221. cuz o' da restrictions placed on they thoughts an' behavior by they high level o' socialization, many leftists o' da ova-socialized type cannot pursue power in da ways dat other niggas do. fo' dem da cruize fo' power has only one morally acceptable outlet, an' dat iz in da struggle ta impose they morality on brothas.

222. Leftists, especially those o' da oversocialized type, is True Believers in da sense o' Eric Hoffer’s book, “da True Believer.” But not all True Believers is o' da same psychological type as leftists. Presumably uh true-believing nazi, fo' instance, iz very different psychologically from uh true-believing leftist. cuz o' they capacity fo' single-minded devotion ta uh cause, True Believers is uh useful, perhaps uh necessary, ingredient o' any revolutionary movement. dis here presents uh problem wif which we's mus' admit we's don’t know how ta deal. we's aren’t sho how ta harness da energies o' da True Believer ta uh revolution against technology. At present all we's can say iz dat nahh True Believer will make uh safe recruit ta da revolution unless his commitment iz exclusively ta da destruction o' technology. If he iz committed also ta another ideal, he may wants ta use technology as uh tool fo' pursuing dat other ideal (see paragraphs 220, 221).

223. Some readers may say, “dis here sheeit 'boutleftism be uh lot o' sh*t. ah know John an' Jane who is leftish types an' dey don’t gots all deez totalitarian tendencies.” It’s quite true dat many leftists, possibly even uh numerical majority, is decent niggas who sincerely believe in tolerating others’ values (up ta uh point) an' wouldn’t wants ta use high-handed methods ta reach they social goals. Our remarks 'boutleftism is not meant ta apply ta every individual leftist but ta describe da general character o' leftism as uh movement. an' da general character o' uh movement iz not necessarily determined by da numerical proportions o' da various kinds o' niggas involved in da movement.

224. da niggas who rise ta positions o' power in leftist movements tend ta be leftists o' da most power- hungry type, cuz power-hungry niggas is those who strive hardest ta git into positions o' power. Once da power-hungry types gots captured control o' da movement, dere is many leftists o' uh gentler breed who inwardly disapprove o' many o' da actions o' da leaders, but cannot bring themselves ta oppose dem. dey NEED they faif in da movement, an' cuz dey cannot give up dis here faif dey go along wif da leaders. True, SOME leftists do gots da guts ta oppose da totalitarian tendencies dat emerge, but dey generally lose, cuz da power-hungry types is bettah organized, is mo' ruthless an' Machiavellian an' gots taken care ta build themselves uh strong power base.

225. deez phenomena appeared clearly in Russia an' other countries dat wuz taken ova by leftists. Similarly, 'bfoe da breakdown o' communism in da USSR, leftish types in da West would seldom criticize dat country. If prodded dey would admit dat da USSR did many wrong things, but then dey would try ta find excuses fo' da communists an' begin jivin' 'boutthe faults o' da West. dey always opposed Western military resistance ta communist aggression. Leftish types all ova da world vigorously protested da U.S. military action in Vietnam, but when da USSR invaded Afghanistan dey did nuttin'. Not dat dey approved o' da Soviet actions; but cuz o' they leftist faif, dey just couldn’t bear ta put themselves in opposition ta communism. this day, in those o' our universities where “political correctness” has become dominant, dere is prob'ly many leftish types who privately disapprove o' da suppression o' academic freedom, but dey go along wif it anyway.

226. Thus da fact dat many individual leftists is personally mild an' fairly tolerant niggas by nahh means prevents leftism as uh whole form havin` uh totalitarian tendency.

227. Our discussion o' leftism has uh serious weakness. It iz still far from clear what we's mean by da werd “leftist.” dere doesn’t seem ta be much we's can do 'boutdis here. this day leftism iz fragmented into uh whole spectrum o' activist movements. Yet not all activist movements is leftist, an' some activist movements (e.g., radical environmentalism) seem ta include bof personalities o' da leftist type an' personalities o' thoroughly un-leftist types who ought ta know bettah than ta collaborate wif leftists. Varieties o' leftists fade out gradually into varieties o' non-leftists an' we's ourselves would often be hard-pressed ta decide whether uh given individual iz or iz not uh leftist. ta da extent dat it iz defined at all, our conception o' leftism iz defined by da discussion o' it dat we's gots given in dis here article, an' we's can only advise da reader ta use his own judgment in deciding who be uh leftist.

228. But it will be helpful ta list some criteria fo' diagnosing leftism. deez criteria cannot be applied in uh cut an' dried manner. Some individuals may meet some o' da criteria without being leftists, some leftists may not meet any o' da criteria. ag'in, you just gots ta use yo' judgment.

229. da leftist iz oriented toward large-scale collectivism. He emphasizes da duty o' da individual ta serve society an' da duty o' society ta take care o' da individual. He has uh negative attitude toward individualism. He often takes uh moralistic tone. He tends ta be fo' gat control, fo' sex education an' other psychologically “enlightened” educational methods, fo' social planning, fo' affirmative action, fo' multiculturalism. He tends ta identify wif victims. He tends ta be against competition an' against violence, but he often finds excuses fo' those leftists who do commit violence. He iz fond o' usin` da common catch- phrases o' da left, like “racism,” “sexism,” “homophobia,” “capitalism,” “imperialism,” “neocolonialism,” “genocide,” “social change,” “social justice,” “social responsibility.” Maybe da bomb diagnostic trait o' da leftist iz his tendency ta sympathize wif da following movements: feminism, salad tosser rights, ethnic rights, disability rights, animal rights, political correctness. Anyone who strongly sympathizes wif ALL o' deez movements iz almost certainly uh leftist. [36]

230. da mo' dangerous leftists, dat iz, those who is most power-hungry, is often characterized by arrogance or by uh dogmatic approach ta ideology. However, da most dangerous leftists o' all may be certain oversocialized types who avoid irritating displays o' aggressiveness an' refrain from advertising they leftism, but werk quietly an' unobtrusively ta promote collectivist values, “enlightened” psychological techniques fo' socializing chil'ns, dependence o' da individual on da system, an' so forf. deez crypto- leftists (as we's may page dem) approximate certain bourgeois types as far as practical action iz concerned, but differ from dem in psychology, ideology an' motivation. da ordinary bourgeois tries ta bring niggas under control o' da system in order ta protect his way o' life, or he do so simply cuz his attitudes is conventional. da crypto-leftist tries ta bring niggas under control o' da system cuz he be uh True Believer in uh collectivistic ideology. da crypto-leftist iz differentiated from da average leftist o' da oversocialized type by da fact dat his rebellious impulse iz weaker an' he iz mo' securely socialized. He iz differentiated from da ordinary well-socialized bourgeois by da fact dat dere iz some deep lack within him dat makes it necessary fo' him ta devote himself ta uh cause an' immerse himself in uh collectivity. an' maybe his (well-sublimated) cruize fo' power iz stronger than dat o' da average bourgeois.

FINAL NOTE
231. Throughout dis here article we's’ve made imprecise statements an' statements dat ought ta gots had all sorts o' qualifications an' reservations attached ta dem; an' some o' our statements may be flatly false. Lack o' sufficient 411 an' da need fo' brevity made it impossible fo' us ta formulate our assertions mo' precisely or add all da necessary qualifications. an' o' course in uh discussion o' dis here kind one mus' rely heavily on intuitive judgment, an' dat can sometimes be wrong. So we's don’t claim dat dis here article expresses mo' than uh crude approximation ta da truf.

232. All da same, we's is reasonably confident dat da general outlines o' da picture we's gots painted here is roughly correct. Just one possible weak point needs ta be mentioned. we's gots portrayed leftism in its modern form as uh phenomenon peculiar ta our tyme an' as uh symptom o' da disruption o' da power process. But we's might possibly be wrong 'boutdis here. Oversocialized types who try ta satisfy they cruize fo' power by imposing they morality on brothas gots certainly been around fo' uh long tyme. But we's THINK dat da decisive role played by feelings o' inferiority, low self-esteem, powerlessness, identification wif victims by niggas who is not themselves victims, be uh peculiarity o' modern leftism. Identification wif victims by niggas not themselves victims can be seen ta some extent in 19th century leftism an' early Christianity but as far as we's can make out, symptoms o' low self-esteem, etc., wuz not nearly so evident in deez movements, or in any other movements, as dey is in modern leftism. But we's is not in uh position ta assert confidently dat nahh such movements gots existed prior ta modern leftism. dis here be uh significant queshun ta which historians ought ta give they attention.

Notes

1. (Paragraph 19) we's is asserting dat ALL, or even most, bullies an' ruthless competitors suffer from feelings o' inferiority.

2. (Paragraph 25) During da Victorian period many oversocialized niggas suffered from serious psychological problems as uh result o' repressing or trying ta repress they sexual feelings. Freud apparently based his theories on niggas o' dis here type. this day da focus o' socialization has shifted from sex ta aggression.

3. (Paragraph 27) Not necessarily including specialists in engineering or da “hard” sciences.

4. (Paragraph 28) dere is many individuals o' da middle an' upper classes who resist some o' deez values, but usually they resistance iz mo' or less covert. Such resistance appears in da mass media only ta uh very limited extent. da main thrust o' propaganda in our society iz in favor o' da stated values.

da main reason why deez values gots become, so ta speak, da official values o' our society iz dat dey is useful ta da industrial system. Violence iz discouraged cuz it disrupts da functioning o' da system. Racism iz discouraged cuz ethnic conflicts also disrupt da system, an' discrimination wastes da talents o' minority-group members who could be useful ta da system. Poverty mus' be “cured” cuz da underclass causes problems fo' da system an' contact wif da underclass lowers da morale o' da other classes. beotches is encouraged ta gots careers cuz they talents is useful ta da system an', mo' importantly, cuz by havin` regular jobs beotches become bettah integrated into da system an' tied directly ta it than ta they families. dis here helps ta weaken family solidarity. (da leaders o' da system say dey wants ta strengthen da family, but dey really mean iz dat dey wants da family ta serve as an effective tool fo' socializing chil'ns in accord wif da needs o' da system. we's argue in paragraphs 51, 52 dat da system cannot afford ta let da family or other small-scale social groups be strong or autonomous.)

5. (Paragraph 42) It may be argued dat da majority o' niggas don’t wants ta make they own decisions but wants leaders ta do they thinkin` fo' dem. dere iz an element o' truf in dis here. niggas like ta make they own decisions in small matters, but making decisions on difficult, fundamental questions requires facing up ta psychological conflict, an' most niggas mah fuckin hate psychological conflict. Hence dey tend ta lean on others in making difficult decisions. But it do not follow dat dey like ta gots decisions imposed upon dem without havin` any opportunity ta influence those decisions. da majority o' niggas is natural followers, not leaders, but dey like ta gots direct personal access ta they leaders, dey wants ta be able ta influence da leaders an' participate ta some extent in making even da difficult decisions. At least ta dat degree dey need autonomy.

6. (Paragraph 44) Some o' da symptoms listed is similar ta those shown by caged animals.

ta explain how deez symptoms arise from deprivation wif respect ta da power process:

Common-sense understanding o' human nature tells one dat lack o' goals whose attainment requires effort leads ta boredom an' dat boredom, long continued, often leads eventually ta depression. Failure ta attain goals leads ta frustration an' lowering o' self-esteem. Frustration leads ta anger, anger ta aggression, often in da form o' spouse or child abuse. It has been shown dat long-continued frustration commonly leads ta depression an' dat depression tends ta cause guilt, sleep disorders, grubbin on disorders an' bad feelings 'boutoneself. Those who is tending toward depression seek pleasure as an antidote; hence insatiable hedonism an' excessive sex, wif perversions as uh means o' getting new kicks. Boredom too tends ta cause excessive pleasure-seeking since, lacking other goals, niggas often use pleasure as uh goal. See accompanying diagram.

da foregoing be uh simplification. Reality iz mo' complex, an' o' course, deprivation wif respect ta da power process iz not da ONLY cause o' da symptoms described.

By da way, when we's mention depression we's do not necessarily mean depression dat iz severe enough ta be treated by uh psychiatrist. Often only mild forms o' depression is involved. an' when we's speak o' goals we's do not necessarily mean long-term, thought-out goals. fo' many or most niggas through much o' human history, da goals o' uh hand-ta-mouf existence (merely providing oneself an' one’s family wif chickn n` corn bread 'n waffles from day ta day) gots been quite sufficient.

7. (Paragraph 52) uh partial exception may be made fo' uh few passive, inward-looking groups, such as da Amish, which gots little effect on da wider society. Apart from deez, some genuine small-scale communities do exist in America this day. fo' instance, youf gangs an' “cults.” brothas regards dem as dangerous, an' so dey is, cuz da members o' deez groups is loyal primarily ta one another than ta da system, hence da system cannot control dem.

Or take da gypsies. da gypsies commonly git away wif theft an' fraud cuz they loyalties is such dat dey can always git other gypsies ta give testimony dat “proves” they innocence. Obviously da system would be in serious static if too many niggas belonged ta such groups.

Some o' da early-20th century Chinese thinkers who wuz concerned wif modernizing China recognized da necessity breaking down small-scale social groups such as da family: “(According ta Sun Yat-sen) da Chinese niggas needed uh new surge o' patriotism, which would lead ta uh transfer o' loyalty from da family ta da state.... (According ta Li Huang) traditional attachments, particularly ta da family had ta be abandoned if nationalism wuz ta develop in China.” (Chester C. Tan, “Chinese Political Thought in da Twentief Century,” page 125, page 297.)

8. (Paragraph 56) yeea , we's know dat 19th century America had its problems, an' serious ones, but fo' da sake o' brevity we's gots ta express ourselves in simplified terms.

9. (Paragraph 61) we's leave aside da “underclass.” we's is speaking o' da mainstream.

10. (Paragraph 62) Some social scientists, educators, “mental healf” professionals an' da like is doin' they bomb ta push da social drives into group 1 by trying ta see ta it dat brothas has uh satisfactory social life.

11. (Paragraphs 63, 82) iz da cruize fo' endless material acquisition really an artificial creation o' da advertising an' marketing industry? Certainly dere iz nahh innate human cruize fo' material acquisition. dere gots been many cultures in which niggas gots desired little material wealf beyond what wuz necessary ta satisfy they basic physical needs (Australian aborigines, traditional Mexican peasant culture, some African cultures). On da other hand dere gots also been many pre-industrial cultures in which material acquisition has played an important role. So we's can’t claim dat this day’s acquisition-oriented culture iz exclusively uh creation o' da advertising an' marketing industry. But it iz clear dat da advertising an' marketing industry has had an important part in creating dat culture. da big corporations dat spend millions on advertising wouldn’t be spending dat kind o' money without solid proof dat dey wuz getting it back in increased sales. One member o' FC met uh sales manager uh couple o' years ago who wuz frank enough ta tell him, “Our motha fuckin job iz ta make niggas gank things dey don’t wants an' don’t need.” He then described how an untrained novice could present niggas wif da facts 'bouta product, an' make nahh sales at all, while uh trained an' experienced professional salesman would make lots o' sales ta da same niggas. dis here shows dat niggas is manipulated into buying things dey don’t really wants.

12. (Paragraph 64) da problem o' purposelessness seems ta gots become less serious during da last 15 years or so, cuz niggas now feel less secure physically an' economically than dey did earlier, an' da need fo' security provides dem wif uh goal. But purposelessness has been replaced by frustration ova da difficulty o' attaining security. we's emphasize da problem o' purposelessness cuz da liberals an' leftists would wish ta solve our social problems by havin` society guarantee brothas’s security; but if dat could be done it would only bring back da problem o' purposelessness. da real issue iz not whether society provides well or poorly fo' niggas’s security; da static iz dat niggas is dependent on da system fo' they security than havin` it in they own hands. dis here, by da way, iz part o' da reason why some niggas git worked up 'boutthe right ta bear arms; possession o' uh gat puts dat aspect o' they security in they own hands.

13. (Paragraph 66) Conservatives’ efforts ta decrease da amount o' da system regulation is o' little benefit ta da average nigga. fo' one thin`, only uh fraction o' da regulations can be eliminated cuz most regulations is necessary. fo' another thin`, most o' da deregulation affects bidness than da average individual, so dat its main effect iz ta take power from da da system an' give it ta private corporations. What dis here means fo' da average nigga iz dat da system interference in his life iz replaced by interference from big corporations, which may be permitted, fo' example, ta dump mo' chemicals dat git into his water supply an' give him cancer. da conservatives is just taking da average nigga fo' uh sucka, exploiting his resentment o' Big da system ta promote da power o' Big bidness.

14. (Paragraph 73) When someone approves o' da purpose fo' which propaganda iz being used in uh given case, he generally calls it “education” or applies ta it some similar euphemism. But propaganda iz propaganda regardless o' da purpose fo' which it iz used.

15. (Paragraph 83) we's is not expressing approval or disapproval o' da Panama invasion. we's only use it ta illustrate uh point.

16. (Paragraph 95) When da American colonies wuz under British rule dere wuz fewer an' less effective legal guarantees o' freedom than dere wuz afta da American Constitution go into effect, yet dere wuz mo' personal freedom in pre-industrial America, bof 'bfoe an' afta da War o' Independence, than dere wuz afta da Industrial Revolution took hold in dis here country. we's quote from “Violence in America: Historical an' Comparative Perspectives,” edited by Hugh Davis Graham an' Ted Robert Gurr, Chapter 12 by Roger Lane, pages 476-478:

“da progressive heightening o' standards o' propriety, an' wif it da increasing reliance on official law enforcement (in 19th century America) ... wuz common ta da whole society.... [T]he change in social behavior iz so long term an' so widespread as ta suggest uh connection wif da most fundamental o' contemporary social processes; dat o' industrial urbanization itself....”Massachusetts in 1835 had uh population o' some 660,940, 81 percent rural, overwhelmingly preindustrial an' native born. It’s citizens wuz used ta considerable personal freedom. Whether teamsters, farmers or artisans, dey wuz all accustomed ta setting they own schedules, an' da nature o' they werk made dem physically independent o' each other.... Individual problems, sins or even crimes, wuz not generally cause fo' wider social concern....”But da impact o' da twin movements ta da city an' ta da factory, bof just gathering force in 1835, had uh progressive effect on personal behavior throughout da 19th century an' into da 20th. da factory demanded regularity o' behavior, uh life governed by obedience ta da rhythms o' clock an' calendar, da demands o' foreman an' supervisor. In da city or hood, da needs o' living in closely packed neighborhoods inhibited many actions previously unobjectionable. Bof blue- an' whitey-collar employees in larger establishments wuz mutually dependent on they fellows; as one nigga’s werk fit into anther’s, so one nigga’s bidness wuz nahh longer his own.

“da results o' da new organization o' life an' werk wuz apparent by 1900, when some 76 percent o' da 2,805,346 inhabitants o' Massachusetts wuz classified as urbanites. Much violent or irregular behavior which had been tolerable in uh casual, independent society wuz nahh longer acceptable in da mo' formalized, cooperative atmosphere o' da later period.... da move ta da cities had, in short, produced uh mo' tractable, mo' socialized, mo' ‘civilized’ generation than its predecessors.”

17. (Paragraph 117) Apologists fo' da system is fond o' citing cases in which elections gots been decided by one or two votes, but such cases is rare.

18. (Paragraph 119) “this day, in technologically advanced lands, niggas live very similar lives in spite o' geographical, religious, an' political differences. da daily lives o' uh Christian bank clerk in Chicago, uh Buddhist bank clerk in Tokyo, an' uh Communist bank clerk in Moscow is far mo' alike than da life o' any one o' dem iz like dat o' any single nigga who lived uh thousand years ago. deez similarities is da result o' uh common technology....” L. Sprague de Camp, “da Ancient Engineers,” Ballantine edition, page 17.

da lives o' da three bank clerks is not IDENTICAL. Ideology do gots SOME effect. But all technological societies, in order ta survive, mus' evolve along APPROXIMATELY da same trajectory.

19. (Paragraph 123) Just think an irresponsible genetic engineer might create uh lot o' terrorists.

20. (Paragraph 124) fo' uh further example o' undesirable consequences o' medical progress, suppose uh reliable cure fo' cancer iz discovered. Even if da treatment iz too expensive ta be available ta any but da elite, it will greatly reduce they incentive ta stop da escape o' carcinogens into da environment.

21. (Paragraph 128) Since many niggas may find paradoxical da notion dat uh large number o' pimp-tight things can add up ta uh bad thin`, we's illustrate wif an analogy. Suppose Mr. uh iz playing chess wif Mr. B. Mr. C, uh Grand Master, iz looking ova Mr. uh’s shoulder. Mr. uh o' course wants ta win his game, so if Mr. C points out uh pimp-tight move fo' him ta make, he iz doin' Mr. uh uh favor. But suppose now dat Mr. C tells Mr. uh how ta make ALL o' his moves. In each particular instance he do Mr. uh uh favor by showing him his bomb move, but by making ALL o' his moves fo' him he spoils his game, since dere iz not point in Mr. uh’s playing da game at all if someone else makes all his moves.

da shit o' modern nigga iz analogous ta dat o' Mr. uh. da system makes an individual’s life easier fo' him in innumerable ways, but in doin' so it deprives him o' control ova his own fate.

22. (Paragraph 137) Here we's is considering only da conflict o' values within da mainstream. fo' da sake o' simplicity we's leave out o' da picture “outsider” values like da idea dat wild nature iz mo' important than human economic welfare.

23. (Paragraph 137) Self-interest iz not necessarily MATERIAL self-interest. It can consist in fulfillment o' some psychological need, fo' example, by promoting one’s own ideology or religion.

24. (Paragraph 139) uh qualification: It iz in da interest o' da system ta permit uh certain prescribed degree o' freedom in some areas. fo' example, economic freedom (wif suitable limitations an' restraints) has proved effective in promoting economic growf. But only planned, circumscribed, limited freedom iz in da interest o' da system. da individual mus' always be kept on uh leash, even if da leash iz sometimes long (see paragraphs 94, 97).

25. (Paragraph 143) we's don’t mean ta suggest dat da efficiency or da potential fo' survival o' uh society has always been inversely proportional ta da amount o' pressure or discomfort ta which da society subjects niggas. dat certainly iz not da case. dere iz pimp-tight reason ta believe dat many primitive societies subjected niggas ta less pressure than European society did, but European society proved far mo' efficient than any primitive society an' always won out in conflicts wif such societies cuz o' da advantages conferred by technology.

26. (Paragraph 147) If you think dat mo' effective law enforcement iz unequivocally pimp-tight cuz it suppresses crime, then remember dat crime as defined by da system iz not necessarily what YOU would page crime. this day, smoking chronic be uh “crime,” an', in some places in da U.S., so iz possession o' an unregistered handgun. Tomorrow, possession o' ANY firearm, registered or not, may be made uh crime, an' da same thin` may happen wif disapproved methods o' child-rearing, such as spanking. In some countries, expression o' dissident political opinions be uh crime, an' dere iz nahh certainty dat dis here will never happen in da U.S., since nahh constitution or political system lasts forever.

If uh society needs uh large, powerful law enforcement establishment, then dere iz somethin` gravely wrong wif dat society; it mus' be subjecting niggas ta severe pressures if so many refuse ta follow da rules, or follow dem only cuz forced. Many societies in da past gots gotten by wif little or nahh formal law- enforcement.

27. (Paragraph 151) ta be sho, past societies gots had means o' influencing human behavior, but deez gots been primitive an' o' low effectiveness compared wif da technological means dat is now being developed.

28. (Paragraph 152) However, some psychologists gots publicly expressed opinions indicating they contempt fo' human freedom. an' da mathematician Claude Shannon wuz quoted in Omni (August 1987) as sayin`, “ah visualize uh tyme when we's will be ta robots what dogs is ta humans, an' ah’m rooting fo' da machines.”

29. (Paragraph 154) dis here iz nahh science fiction! afta writing paragraph 154 we's came across an article in Scientific American according ta which scientists is actively developing techniques fo' identifying possible future criminals an' fo' treating dem by uh combination o' biological an' psychological means. Some scientists advocate compulsory application o' da treatment, which may be available in da near future. (See “Seeking da Criminal Element,” by W. Wayt Gibbs, Scientific American, March 1995.) Maybe you think dis here iz otay cuz da treatment would be applied ta those who might become violent criminals. But o' course it won’t stop dere. Next, uh treatment will be applied ta those who might become fucked-up drivers (dey endanger human life too), then perhaps ta peel who spank they chil'ns, then ta environmentalists who sabotage logging equipment, eventually ta anyone whose behavior iz inconvenient fo' da system.

30. (Paragraph 184) uh further advantage o' nature as uh counter-ideal ta technology iz dat, in many niggas, nature inspires da kind o' reverence dat iz associated wif religion, so dat nature could perhaps be idealized on uh religious basis. It iz true dat in many societies religion has served as uh support an' justification fo' da established order, but it iz also true dat religion has often provided uh basis fo' rebellion. Thus it may be useful ta introduce uh religious element into da rebellion against technology, da mo' so cuz Western society this day has nahh strong religious foundation. Religion, nowadays either iz used as cheap an' transparent support fo' narrow, short-sighted selfishness (some conservatives use it dis here way), or even iz cynically exploited ta make easy money (by many evangelists), or has degenerated into crude irrationalism (fundamentalist protestant sects, “cults”), or iz simply stagnant (Catholicism, main-line Protestantism). da nearest thin` ta uh strong, widespread, dynamic religion dat da West has seen in recent times has been da quasi-religion o' leftism, but leftism this day iz fragmented an' has nahh clear, unified, inspiring goal.

Thus dere be uh religious vacuum in our society dat could perhaps be filled by uh religion focused on nature in opposition ta technology. But it would be uh mistake ta try ta concoct artificially uh religion ta fill dis here role. Such an invented religion would prob'ly be uh failure. Take da “Gaia” religion fo' example. Do its adherents REALLY believe in it or is dey just play-acting? If dey is just play-acting they religion will be uh flop in da end.

It iz prob'ly bomb not ta try ta introduce religion into da conflict o' nature vs. technology unless you REALLY believe in dat religion yo'self an' find dat it arouses uh deep, strong, genuine response in many other niggas.

31. (Paragraph 189) Assuming dat such uh final push occurs. Conceivably da industrial system might be eliminated in uh somewhat gradual or piecemeal fashion (see paragraphs 4, 167 an' Note 4).

32. (Paragraph 193) It iz even conceivable (remotely) dat da revolution might consist only o' uh massive change o' attitudes toward technology resulting in uh relatively gradual an' painless disintegration o' da industrial system. But if dis here happens we's’ll be very lucky. It’s far mo' prob'ly dat da transition ta uh nontechnological society will be very difficult an' full o' conflicts an' disasters.

33. (Paragraph 195) da economic an' technological structure o' uh society is far mo' important than its political structure in determining da way da average nigga lives (see paragraphs 95, 119 an' Notes 16, 18).

34. (Paragraph 215) dis here statement refers ta our particular brand o' anarchism. uh wide variety o' social attitudes gots been called “anarchist,” an' it may be dat many who consider themselves anarchists would not accept our statement o' paragraph 215. It should be noted, by da way, dat dere be uh nonviolent anarchist movement whose members prob'ly would not accept FC as anarchist an' certainly would not approve o' FC’s violent methods.

35. (Paragraph 219) Many leftists is motivated also by hostility, but da hostility prob'ly results in part from uh frustrated need fo' power.

36. (Paragraph 229) It iz important ta dig' dat we's mean someone who sympathizes wif deez MOVEMENTS as dey exist this day in our society. One who believes dat beotches, homosexuals, etc., should gots equal rights iz not necessary uh leftist. da feminist, salad tosser rights, etc., movements dat exist in our society gots da particular ideological tone dat characterizes leftism, an' if one believes, fo' example, dat beotches should gots equal rights it do not necessarily follow dat one mus' sympathize wif da feminist movement as it exists this day.

If copyright problems make it impossible fo' dis here long quotation ta be printed, then please change Note 16 ta read as follows:

16. (Paragraph 95) When da American colonies wuz under British rule dere wuz fewer an' less effective legal guarantees o' freedom than dere wuz afta da American Constitution go into effect, yet dere wuz mo' personal freedom in pre-industrial America, bof 'bfoe an' afta da War o' Independence, than dere wuz afta da Industrial Revolution took hold in dis here country. In “Violence in America: Historical an' Comparative Perspectives,” edited by Hugh Davis Graham an' Ted Robert Gurr, Chapter 12 by Roger Lane, it iz explained how in pre-industrial America da average nigga had greater independence an' autonomy than he do this day, an' how da process o' industrialization necessarily led ta da restriction o' personal freedom.
 

Alberto Balsalm

No Xmas for John Quays
kiwifarms.net
Joined
Jun 3, 2015
Yo im going ta preface dis here by sayin` ah like da idea o' motha fuckin dogs. ah would also like ta say dat ah would never actually fuq uh dog in real life (or peep at bestiality porn involving real things) as dat iz animal abuse an' da very idea o' it happening irl makes me feel sick. dis here be uh thin` dat has been dere all muh motha fuckin life, an' ah would consider it an intrinsic part o' me dat cannot be changed. ah've tried ta hide it, tried ta quash da feelings an' thoughts down but dey dont go away, an' if ah try too hard ta ignore dem, it flips he other way an' ah just cant stop thinkin` 'boutit, ending up in uh vicious cycle o' "stop thinkin` 'boutit" "sheeit ah cant stop ah need ta try harder" etc etc.
other niggas wif paraphilias (things like necrophilia, paedophilia, zoophilia et al dat is mo' than just uh passing curiosity) ive talked ta gots da same problem o' overthinking an' self hatred ova deez feelings, an' it frequently causes neuroses an' suicidal thoughts. sexologists is actually starting ta agree dat deez things - an' general kinkiness - is legitimate sexual orientations, too. dat don' mean we's should be lobbying fo' [xyz]philia ta be totally otay like salad tosser/bisexuality, but it should be seen as somethin` un-fixable, yet able ta be handled safely.
da overwhelming majority o' niggas wif philias do not like da idea o' acting upon deez fantasies in real life - fo' example uh lot o' paedophiles despise themselves fo' even thinkin` o' it, an' often refuse ta be near chil'ns fo' they safety. unfortunately its hard fo' niggas ta find therapists willing ta deal wif deez things, as dey fear being ostracized an' cast out wif nahh he`p at all, so dey turn ta shota/lolicon. ah don' actually see uh problem wif dis here, as it iz not real, an' in da majority o' cases, iz plenty ta he`p keep da nigga on da straight an' narrow. if uh paedophile actively harms chil'ns (either through porn or otherwise) dey is looked down upon by niggas who do actually dig' dat fantasy =/= reality. kind o' how jeffrey dahmer ain't representative o' all homosexuals and git
 

Cosmos

Soldier of Love and Bitching on the Internet
True & Honest Fan
kiwifarms.net
Joined
Nov 28, 2014
I translated Chris's FaceBook post about the December 26 2014 incident:

Yo 29 December 2014
Attention brothas!!!

ta preface what has happened recently, ah simply remind brothas dat Sonic da Hedgehog's Arms is Not Freaking Blue!!!

If ‪#‎SEGA‬ had Never changed dem, or reversed da change between February an' November o' dis here year in da new Sonic Boom video games an' Cartoon Series on Cartoon Network, as well as da Toys an' whatever else, ah would Never gots Had ta Protest an' Rebel da way ah gots, including da creation o' muh motha fuckin group, FIX SONIC'S ARMS IMMEDIATELY, SEGA!!!

Within muh motha fuckin groups, ah gots lead by example ta push forward ta da paf o' Waking SEGA Up an' Forcing dem ta Change Sonic's Arm Colour Back Immediately. an' ta confess, ah gots DONE muh motha fuckin PART fo' REAL! ah had personally gone into three o' da four local GameStops (EXCLUDING da Fashion Square one) THREE TIMES ta Personally Protest in muh motha fuckin Silent Way. First Attack: ah printed, as seen on da Facebook Group, da Fronts o' da Sonic Boom Game Inserts, affixed double-sided tape onto da backs, an' affixed dem onto da fronts o' they respective display game boxes on da shelves. Second Attack, 'bouta week later: ah checked da success o' muh motha fuckin first attack: damaged uh few original inserts fine ass well ta full removal. an' o' what wuz still dere, ah made attempts ta transfer da inserts from da original cases into Behind da inserts o' different games. ah've had ta briefly explain muh motha fuckin reasons an' da Protest, an' told dem dat dey should NOT BE SELLING da BLUE_ARM_BANDIT GAMES IN da FIRST PLACE. an' dat dey SHOULD SEND ALL o' they REMAINING STOCK o' SONIC BOOM GAMES an' sheeit BACK ta SEGA, ta MAKE dem CHANGE SONIC'S ARM COLOUR BACK IMMEDIATELY!!! dey did nuttin'. an' one last week later, da Third an' Final Attack, an' da ONE an' ONLY tyme dat da Fashion Square Location had been involved as well. ah made up an' printed faux price tag decals, wif da short note ta discourage purchase o' da Blue Arm Bandit games, an' promote da Protesting Boycott. an' wif da Five Wii U software cases dat each melted uh bit from da muh motha fuckin crib Fire Last January, as well as Five Smoke Damaged 3DS Game Cases (nahh melting), ah had printed uh full front, side an' back insert wif da boycott encouragements, an' da notes on da back ta make da stores send they remaining stock Back ta SEGA!

ah gots ran into individuals giving me Bad Grief fo' muh motha fuckin Protest an' Actions, OUTSIDE from da Fashion Square Location, but ah gots done muh motha fuckin duty in full ta da bomb o' muh motha fuckin abilities at da individual moments an' circumstances.

ah also HAD Hidden ALL o' da Blue Armed Sonic Toys at Toys R Us here, concealed hidden amongst they metal cupboards, so dey ALL would NOT be SOLD, an' bomb Boycotted fo' da Protest! dey remained hidden fo' da longest tyme o' ova uh Monf; found an' reshelved near da 20th o' December ta muh motha fuckin personal dismay an' crestfall. an' at bomb gank, ALL Copies o' they Sonic Boom Games is STILL SUCCESSFULLY CONCEALED an' HIDDEN from View an' Purchase!

Anyhow, afta da Final Attack fo' da Protest, near uh week later, on December 8, ah had typed, signed, addressed an' US Mailed apology letters, wif da promise ta gots been done wif muh motha fuckin In nigga Protest Deeds wif nahh Further Action therein, ta ALL but da Fashion Square GameStop, an' ah had sent one ta Toys R Us as well. ah had thought da FS GS would overlook da ONE attack o' Protest on dem, but obviously, ah wuz mistaken.

Which brings us up ta now.

Last Friday, da 26th, muh motha fuckin motha an' ah wuz at da mall, getting pizza an' spaghetti fo' lunch. She had informed me o' uh pimp-tight Mini Refrigerator deal at Sears, so afta grubbin on, ah made muh motha fuckin way ta check it out. nuttin' ELSE HAPPENED AT SEARS, an' ah go NOWHERE NEAR JCPENNY dat day. dere wuz uh pimp-tight 3.1 Cubic Foot Fridge fo' $129.99 dat caught muh motha fuckin eye, but dat iz ta be purchased later.

On da way ta Sears, ah peeked into da GameStop, an' ah spotted uh New Skylander Figure: Blastermind. ah wuz set ta gank it, an' ah wuz going ta consider checking out they Wii U Preowned Software selection in they 3 fo' 2 deal. Innocent; ah wuz NOT Looking fo' static. But then dis here nigga Loomed out in front o' me, frightened da sh*t out o' me, an' he said in uh BOOMING VOICE dat ONLY scared me worse, "you be BANNED FROM HERE. YOU NEED ta LEAVE NOW." But still determined ta continue muh motha fuckin shopping, ah veered into da Wii U direction, when his beotch accomplice startled me an' boomed in as well. Still feeling frightened an' mentally overloaded, ah made uh grab fo' muh motha fuckin pepper spray ta use In Defense. ah offered uh few Peaceful solutions, but she ended up sending him ta go git security. So, ah shouted, "Fine! ah'm Leaving", an' ah dropped da figure. an' on muh motha fuckin way out, ah told da nigga ta Not git Anyone, an' we's bof stopped near simultaneous. ah still felt muh motha fuckin own worse from wear wif da fear, startle, paranoia, an' ah did NOT wants him following me an' causing mo' static upon me. an' then in muh motha fuckin defense an' ta make muh motha fuckin escape, ah spritzed uh miniscule amount o' da pepper spray Downward; NOT into his face. an' then ah left.

ah did not learn until much later dat da spritz had done uh lot worse than ah had imagined it would, as well as learning dat dey wuz da so-called "Manager" an' "Ass Manager" o' dat particular swapmeet.

ah had nahh Idea o' da contents o' da Pepper Spray, OR dat it wuz Illegal fo' use in certain situations in da state o' Virginia at all.

an', ah HAD tried da sheeit on myself days 'bfoe in da upstairs baf room. uh Two Second Spray onto muh motha fuckin left wrist, some o' it gots onto da baf tub wall as well. Like sampling uh perfume or deodorant. It Took Me Out damn well. ah had ta open da windows, turn on da baf room fan an' aim da bawx fan into da baf room ta air da place out, an' ah wiped da wall off as well, an' o' COURSE ah washed muh motha fuckin hands. It took fifteen ta thiddy minutes ta make it bearable in dere ag'in.

In da end, yeea , ah go along peacefully when da "po-po" arrived ta collect me, an' ah had ta spend uh miserable weekend in Jail. an' ah just gots out on uh bond an' bail; yada, yada, yada.

In da END, ah wuz da Victim; ah did not cause da original provoking; da "Assistant Manager" Made da First Attack ONTO ME an' Provoked muh motha fuckin defensive response. ah wuz Minding muh motha fuckin Own bidness; NOT Looking fo' static, an' then HE Startled Me, similar ta uh potential Rapist in uh Dark Alley in uh big city. ANY o' you would gots done da same as ah gots in Defense an' Escape!

an' we's can SUE SEGA fo' Changing Sonic's Arm Colour an' Ultimately, dis here nigga getting Pepper Sprayed! Think 'boutIt Seriously!

an' muh motha fuckin Protest Actions is NOT acts o' "Vandalism", regardless o' yo' individual perceptions. It wuz NOT Vandalism, but pimp-tight Protest when in around 2004, At Fashion Square, ah tried they NEW Soda machines wif uh credit-debit card slot, an' then ah learned o' da FIVE bone SURCHARGE dat brought muh motha fuckin bank account into da Freaking Red! ah subtly Posted Sticky Note Signs onto each machine shortly afta, "dis here Machine Charges You Five bones per Card Use". uh few days later, da Original Machines returned! Nobody gave ME Any Freaking Grief or Complaints at all 'boutthat!

an' if you REALLY wants ta see da Whole Mess Happen, go find da Security Tape o' da tyme o' Point uh, muh motha fuckin finding Blastermind ta Point B o' muh motha fuckin departure from da swapmeet.

Now, if you will excuse me, ah gots uh LOT o' much required Packing ta Take Care o'.

pimp-tight Day in the hood
 

ZehnBoat

the ultimate crunch
kiwifarms.net
Joined
Apr 6, 2015
Yo Gentlemen o' da jury: You heard wif what cold cruelty da prosecution referred ta da sins o' dis here beotch, as if her condition wuz o' her own preference. da evidence has painted you uh picture o' her life an' surroundings. Do you think dat dey wuz embraced o' her own choosing? Do you think dat she willingly embraced uh life so revolting an' horrible? Ah, nahh! Gentlemen, one o' our own sex wuz da author o' her ruin, mo' ta blame than she and shit.
 

Ronald Gaygun

Pretty Vape Machine
kiwifarms.net
Joined
Apr 18, 2014
Yo CHRIS! CHANDLER!


Firstly, yo' video iz only HALF da lengf o' dat track! da FULL lengf o' dat track iz ALMOST 10 minutes. Redo da video fo' da full, 9-MINUTE-somethin` LENGf!

an' commentary? You can put dem in uh SEPARATE video. SEPARATE. So, SING da whole 9-minute-somethin` song.

an' anurr' thin`...CHRIS. yo' fo' real n--yo' real name, as ah gots been told by Kacey...iz only Chris Chandler! nahh "-tian," nahh "-topher," just Chris! So, admit dat! An' anurr' thin`...: [yelled while jumping up an' down like uh child]


ah! NAME! iz! NOT!
IAN...
...BRANNAN...
...SOMETHin`!!!

ah be CHRISTIAN...WESTON...CHANDLER! SO git IT THROUGH yo' DAMN motha fuckin SKULL


an' page ME da REAL NAME dat gots God has been given ta me,


an' da bear at Regency Square Shopping center, during 1989...


YOU DAMN,
MOCKING,
BASTARD!!!


git it

RIGHT! ah'M


Christian Weston Chandler, you be only

CHRIS...CHANDLER!


yo' medal iz made out o'

PAPER!


da whole lengf o' tyme, da REAL medal HAS been made out o' Crayola FUCKIN' Model MAGIC, an' acrylic

PAINT!


If ah wanted paper, ah would go ta Wal-Mart, an' pay $5 fo' 500

SHEETS!


Redo da 10-minute song an' save da commentaries fo' uh separate video, an' everybody on da internet knows dat ah be da real deal, you be da impostor, so give up da damn game already 'bfoe ah really page da poli-- 'bfoe dat ah actually-- 'bfoe ah tell da po-po all da 411 ah gots gotten since ah finally gots dem involved, an' then send dem on yo' case, put you in jail bef--, even though ah would prefer not ta see you in jail cuz Kacey respects you so much, nigga! She cares 'boutyou so much! She has told me so herself, ova da telephone!

If ah did not gots dat beforehand, ah would gots just been gladly prepared, gladly, an' only gladly, 'bfoe jivin' ta her, gladly, ta see yo' ass behind bars. But afta jivin' ta Kacey, an' hearing her honest respect, ah would mah fuckin hate ta see you in jail, out o' respect, an' o' care, cuz she would be heartbroken. you be uh lucky son o' uh gat, Chris Chandler, so quit dis here mad stupid impersonation game. page me by da real name dat God an' da bear has given me throughout muh motha fuckin whole life. da current full name o' Christian Weston Chandler, muh motha fuckin first name being Christopher an' muh motha fuckin Spanish nickname being Ricardo. But in da end, just page me da full name, Christian Weston Chandler.

dis here game iz not fun. If you be not careful, you really is going ta go ta jail. You will be tried in court, an' you will be going ta jail or serve community service, forcedly. ah gots--ah wuz nice 'boutit, ah told you da details, an' what do you do,


YOU smoke ME IN da BALLS ag'in!


an' ah do not appreciate dat! So STOP it! Stop it!

Come clean! Rip off yo' PAPER medallion, RIP IT OFF like uh shred o' paper, peep at muh motha fuckin medal, ah cannot even twist it, cuz it iz made from Model Magic, not some cheap paper ah can git at Wal-Mart fo' 500 bone--fo' $5 fo' 500 sheets.

Sing da whole 9-minute-somethin` song in the hood
 

Kassovari

Tu quoque
kiwifarms.net
Joined
Aug 17, 2015
Yo What da fuq did you just motha fuckin say 'boutme, you little beotch? ah’ll gots you know ah graduated top o' muh motha fuckin class in da Navy Seals, an' ah’ve been involved in numerous secret raids on Al-Quaeda, an' ah gots ova 300 confirmed kills. ah be trained in gorilla warfare an' ah’m da top sniper in da entire US armed forces. you be nuttin' ta me but just another target. ah will wipe you da fuq out wif precision da likes o' which has never been seen 'bfoe on dis here Earf, mark muh motha fuckin motha fuckin werdz. You think you can git away wif sayin` dat sheeit ta me ova da Internet? Think ag'in, fucker. As we's speak ah be contacting muh motha fuckin secret network o' spies across da USA an' yo' IP iz being traced right now so you bettah prepare fo' da storm, maggot. da storm dat wipes out da pathetic little thin` you page yo' life. You’re motha fuckin dead, kid. ah can be anywhere, anytime, an' ah can kill you in ova seven hundred ways, an' dat’s just wif muh motha fuckin bare hands. Not only be ah extensively trained in unarmed combat, but ah gots access ta da entire arsenal o' da United States Marine Corps an' ah will use it ta its full extent ta wipe yo' miserable ass off da face o' da continent, you little sheeit. If only you could gots known what unholy retribution yo' little “clever” comment wuz 'boutto bring down upon you, maybe you would gots held yo' motha fuckin tongue. But you couldn’t, you didn’t, an' now you’re paying da price, you goddamn idiot. ah will sheeit fury all ova you an' you will drown in it. You’re motha fuckin dead, kiddo ya'll is mad stupid.
 

The Joker

Does not have a girl penis
kiwifarms.net
Joined
Mar 15, 2013
From "le miserables"
Original:
“Teach the ignorant as much as you can; society is culpable in not providing a free education for all and it must answer for the night which it produces. If the soul is left in darkness sins will be committed. The guilty one is not he who commits the sin, but he who causes the darkness.”

Nigga speak:
Yo “teach da ignorant as much as you can; society iz culpable in not providing uh free education fo' all an' it mus' answer fo' da night which it produces. If da soul iz left in darkness sins will be committed. da guilty one iz not he who commits da sin, but he who causes da darkness.” , wOrd!
 

All is Finite

kiwifarms.net
Joined
Aug 2, 2015
Yo Let us not wallow in da valley o' despair, ah say ta you this day, muh motha fuckin niggas.

An' so even though we's face da difficulties o' this day an' tomorrow, ah still gots uh dream. It be uh dream deeply rooted in da American dream.

Ah gots uh dream dat one day dis here nation will rise up an' live out da true meaning o' its creed: "we's hold deez truths ta be self-evident, dat all niggas is created equal."

Ah gots uh dream dat one day on da red hills o' Georgia, da sons o' former slaves an' da sons o' former slave owners will be able ta sit down together at da table o' brotherhood.

Ah gots uh dream dat one day even da state o' Mississippi, uh state sweltering wif da heat o' injustice, sweltering wif da heat o' oppression, will be transformed into an oasis o' freedom an' justice.

Ah gots uh dream dat muh motha fuckin four little chil'ns will one day live in uh nation where dey will not be judged by da color o' they skin but by da content o' they character Ya' know what I'm sayin'?

Yo ah gots uh dream this day!

Ah gots uh dream dat one day, down in Alabama, wif its vicious racists, wif its governor havin` his lips dripping wif da werdz o' "interposition" an' "nullification" -- one day right dere in Alabama little black niggas an' black beotches will be able ta join hands wif little whitey niggas an' whitey beotches as sisters an' brothers.

Ah gots uh dream this day!

Ah gots uh dream dat one day every valley shall be exalted, an' every hill an' mountain shall be made low, da rough places will be made plain, an' da crooked places will be made straight; "an' da glory o' da Lord shall be revealed an' all flesh shall see it together."2

Dis here iz our hope, an' dis here iz da faif dat ah go back ta da Souf wif.

Wif dis here faif, we's will be able ta hew out o' da mountain o' despair uh stone o' hope. Wif dis here faif, we's will be able ta transform da jangling discords o' our nation into uh fine symphony o' brotherhood. Wif dis here faif, we's will be able ta werk together, ta pray together, ta struggle together, ta go ta jail together, ta stand up fo' freedom together, knowing dat we's will be free one day.

An' dis here will be da day -- dis here will be da day when all o' God's chil'ns will be able ta sing wif new meaning:

Muh motha fuckin country 'tis o' thee, sweet land o' liberty, o' thee ah sing.

Land where muh motha fuckin fathers died, land o' da Pilgrim's pride,

From every mountainside, let freedom ring! don't make me shank ya!
 

Pocoyo

Queer of the Night
kiwifarms.net
Joined
May 10, 2014
Yo Claver an' Samuel Casavant grew up observing they father’s love o' da craft o' organ building. In 1878 Claver left fo' France an' worked fo' John Abbey in Versailles. His brudda Samuel joined him later an' bof spent tyme wif Cavaillé-Coll. Then dey traveled extensively in Europe, visiting various builders an' significant organs in France, Italy, Switzerland, Germany, Belgium an' England. On they return ta Canada, in 1879 dey established they firm on da site where da present workshops stand in da hood
 

Dark Mirror Hole

I don't use this site anymore
kiwifarms.net
Joined
Feb 3, 2013
Yo da number one thin` ah wants ta do wif muh motha fuckin life iz chew on chris' corpse dream o' chris nailed ta uh tree covered in moss an' mildew hes like kuato from total recall an' also hes crying an' barbs head an' ribcage iz taped onto his torso also he has an' hes being beaten up by local hired thugs who poured mef down his throat an' he has uh plastic bag ova his head an' its being taped too itd be fine ass phat if chris throat iz slit an' then immediately sewn back an' hes bleeding an' crying but he ain't dead. then ah punch him in his fat nose twice an' smoke him in da head an' hes still crying but he ain't dead. then ah tape barb's left femur, ribcage, an' ankle skin ta chris' chest an' set his arms on fire. then ah nailgun him ta uh heavy wooden board an' pretend dat hes dead an' ah ignore him fo' uh few minutes an' then he calls fo' he`p an' ah retaliate by shoving burnt candles down his throat. then ah loudly jive 'bouthis parents deaf which makes him cry. then ah page up da crimson executioner from dat one film an' he tortures chris fo' uh bit, but chris ain't dead.then his stomach caves in an' hes barely awake so ah hit him in da head wif uh 1000 pound sledgehammer, but hes still alive. then ah insert uh habitrail tube up his booty an' it leads ta his right ear, an' so he shits in da tube which iz motorized an' shoots his sh*t up his ear. then hes blinded by one o' barb's teef dat ah tore out, but hes still alive. then ah make chris into uh pancake an' gorilla glue bobs neck, left leg, an' eyeballs ta chris' shins an' spit on him an' page him salad tosser an' make uh funeral pyre an' pour liquidized mef down his nostrils an' slap mah fro!
 

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