The Golden Age Revisited.

 I think that in the past, twenty years or so, "modern literature" (as it is often
cruelly termed) has received "much ado about nothing," (pardon me dear
Bard for slaughtering one of your finest Metaphors.) Primarily due to the
oversimplification of Symbol, Theme, and (overall) Content.

Or perhaps I am being unduly harsh/unfair? And allowing my own subjective
bias to interfere with a more rounded analysis of what is truly Art?
(who am I after all to declare what "Art" is? (hell that debate has raged senselessly
long enough).

Of course there will always be Subjectivity involved due to the nature of
Aesthetic Preference itself. But, still even that goes only so far and good
literature seems to stand the test of time. Something this modern drivel doesn't
do at all. (doesn't "age well" as the youngsters say.)

I realize that during the Golden age of what was termed Pulp Fiction,
that particular style of writing was deemed low-brow by many an allegedly
educated Critic. Yet, in those times writers were forced by necessity to
produce quick, cheap fluff to casually entertain the masses. They were not
actively TRYING to create literary masterpieces. They were writing to eat
and pay the bills. (and ironically several of those "low-brow" works are
still seen in some mediums today as pathetic imitations and even shittier
remakes, so..yeah.)

Morphic Resonance

Rupert Sheldrake's theory of morphic resonance is a fascinating and unconventional concept in the field of biology. It suggests that natural systems, such as cells, organisms, and even societies, inherit a collective memory from all previous systems of the same kind. Here's a simple overview:

Morphic Resonance Basics:

At the core of Sheldrake's theory is the idea that memory is inherent in nature, not just stored in individual organisms. Instead of relying solely on genetic information or environmental factors, Sheldrake proposes that there is a non-material resonance that contributes to the development and behavior of organisms.

Key Concepts:

1. Formative Causation: Sheldrake suggests that the development and maintenance of biological forms are influenced by this resonance, which acts alongside known physical and chemical processes.

  

2. Collective Memory: The theory posits that each species has a "morphic field" that contains collective information about the species. These fields can influence the behavior and characteristics of organisms without requiring direct contact or interaction.

3. Heredity Beyond Genetics: Unlike traditional views that attribute heredity solely to genetic mechanisms, morphic resonance implies that traits can be influenced by past members of the species across space and time.

Criticism and Controversy:

Morphic resonance is highly controversial and largely rejected by the mainstream scientific community. Critics argue that it lacks empirical evidence and doesn't align with established scientific principles. Many view it as speculative and not scientifically rigorous.

Theoretical Implications:

If true, morphic resonance could have profound implications for understanding biological processes and consciousness. It would challenge conventional theories of evolution, memory, and development, suggesting a broader view of how organisms interact with their past and environment.

In summary, Rupert Sheldrake's morphic resonance offers a speculative framework that pushes the boundaries of traditional biology. Although it has not gained widespread acceptance in scientific circles, it stimulates thought-provoking discussions about the nature of heredity, memory, and the interconnectedness of life.

Mainstream Media Propaganda

 The role of mainstream media in shaping public perception through propaganda cannot be underestimated. Propaganda, in its most basic form, is the manipulation of information to influence public opinion. This analytical essay will explore the methods of propaganda employed by mainstream media and examine the implications of these methods on society, particularly as they contribute to the decline of fair and objective journalism.

Historically, propaganda has been used as a powerful tool by various institutions, including governments, corporations, and, increasingly, media conglomerates. One of the primary methods of propaganda is the use of emotional appeal. By eliciting strong emotional responses, media outlets can more effectively sway public opinion. For instance, stories that evoke fear—such as those centered on crime, terrorism, or disease—tend to capture attention and drive the narrative. According to Hovland and Weiss (1951), emotional content can overshadow factual accuracy, which aligns with the increasingly sensationalized nature of news reporting today. This trend prioritizes dramatic storytelling over objective journalism, leading to a culture where facts are often distorted to serve an agenda.

Another common propaganda method is the selective presentation of information. Mainstream media often chooses which stories to highlight and which to suppress based on editorial bias or commercial interests. This selective exposure can create echo chambers where audiences receive a narrow view of reality, reinforcing their beliefs while alienating opposing perspectives (DellaVigna & Kaplan, 2007). For example, during election cycles, media outlets may favor particular candidates, sparking biases in reporting that can mislead voters about the choices available to them. This selective reporting undermines the crucial role of media as a watchdog in democracy, further contributing to the decline of fair journalism.

Furthermore, the appeal to authority is a powerful propaganda technique employed in mainstream media. By presenting information alongside endorsements from experts or celebrities, media outlets can lend credibility to their narratives. However, this can lead to a phenomenon called “false consensus,” where audiences mistakenly believe that the expert opinion reflects the majority viewpoint. As revealed by research from S. John Lee and colleagues (2013), the influence of celebrity endorsements can significantly sway public opinion, often regardless of the factual basis of the issue at hand. This manipulation of authority not only distorts public perceptions but also diminishes trust in legitimate news sources.

The rise of social media has further compounded these issues, allowing for the rapid dissemination of propaganda. With the ability to share and amplify stories at unprecedented speeds, misinformation can spread quickly, making it difficult for audiences to discern between legitimate reporting and propaganda. The "like" culture of social media incentivizes sensationalism, as visually and emotionally appealing content garners more attention and shares, pushing more measured and objective reporting to the sidelines (Shin, 2017). This shift leads to a misinformation landscape where distorted truths often masquerade as facts, further eroding journalistic integrity.

As these propaganda techniques increasingly permeate mainstream media, the decline of fair and objective journalism becomes evident. The abandonment of journalistic ethics in favor of profit and influence fosters an environment where public trust in media diminishes. According to a 2018 study by the Pew Research Center, only 48% of Americans said that they have a great deal or fair amount of trust in the media. This decline signals a concerning trend, as trust in the media is essential for a functioning democracy, where informed citizenry is crucial for civic engagement and accountability.

To combat the rise of propaganda and the decline of objective journalism, several measures can be adopted. Media literacy initiatives are essential in equipping the public with the skills needed to critically assess information sources and recognize propaganda techniques. Research by A. M. Hayden (2019) indicates that individuals who engage in media literacy education demonstrate improved skills in scrutinizing claims and analyzing biases. Furthermore, advocating for stronger regulations on media ownership can enhance diversity in viewpoints and diminish monopolistic influences that contribute to biased reporting.

In conclusion, the mainstream media's use of propaganda methods significantly shapes public perception, often undermining the core tenets of fair and objective journalism. Emotional appeal, selective presentation, and the appeal to authority are among the most prevalent techniques that media outlets use to manipulate information. Coupled with the challenges posed by social media, these factors contribute to a troubling decline in trust and credibility for journalism as a profession. To address these challenges effectively, society must promote media literacy and advocate for diverse, independent journalism that holds power accountable while serving the public interest.

References/source citations.

DellaVigna, S., & Kaplan, E. (2007). The Fox News Effect: Media Bias and Voting. The Quarterly Journal of Economics, 122(3), 1187-1234.

Hayden, A. M. (2019). The Effectiveness of Media Literacy Education: A Meta-analysis. Journal of Media Literacy Education, 11(2), 1-14.

Hovland, C. I., & Weiss, W. (1951). The Influence of Source Credibility on Communication Effectiveness. 1st Edition.

The Lwa families

 In Haitian Vodou, the Lwa (also spelled Loa) are spirits or deities that serve as intermediaries between the Supreme Creator, Bondye (God), and humans. They are akin to saints in Christianity, and each one has specific attributes and areas of influence. The Lwa are organized into several distinct families, or "nations," each with its unique characteristics and attributes. Here are the main families of Lwa and some of their prominent members:

### Rada Lwa 

- **Origin**: Associated with African, particularly Dahomeyan, origins.

- **Traits**: Generally considered benevolent, cool, and nurturing.

- **Prominent Lwa**:

  - **Papa Legba**: Guardian of the gates, opener of the way, and communicator between the living and the spiritual world. Often depicted as an old man with a cane.

  - **Erzulie Freda**: Spirit of love, beauty, and luxury. Often associated with romance, jewelry, and elegance.

### Petro Lwa

- **Origin**: Developed in Haiti, with an influence from the harsh experiences of enslavement.

- **Traits**: Known for being fierce, fiery, and aggressive.

- **Prominent Lwa**:

  - **Ezili Dantor**: A protective mother figure associated with strength and independence. Often depicted as a dark-skinned woman, protector of women and children.

  - **Sogbo**: Associated with storms and lightning, a spirit of power and force.

### Gede Lwa

- **Origin**: Associated with the dead and the afterlife.

- **Traits**: Often humorous, irreverent, and associated with death and fertility.

- **Prominent Lwa**:

  - **Baron Samedi**: Guardian of the cemetery, controller of the afterlife, and spirit of death. Known for his top hat, black coat, and his skeletal face.

  - **Manman Brigitte**: Female counterpart to Baron Samedi, protector of gravestones.

### Nago Lwa

- **Origin**: Of Yoruba origin, often associated with warrior spirits and strength.

- **Prominent Lwa**:

  - **Ogun**: Spirit of iron, war, and labor, associated with tools and weapons.

Each family of Lwa plays a significant role in the practices and rituals of Vodou, and practitioners may serve different Lwa depending on their personal needs and circumstances. The relationship between humans and Lwa is reciprocal; Lwa provide guidance and protection, while devotees offer prayers, rituals, and offerings in return.

The Philosophy of Redemption

 ### Essay: The Philosophy of Redemption in the Thought of Phillip Mainlander

**Introduction**

Phillip Mainlander, a 19th-century German philosopher, is primarily known for his nihilistic worldview and unique approach to the concept of redemption. His philosophy presents a challenging lens through which we can explore the intersections of existence, suffering, and the potential for salvation or redemption. This essay will delve into Mainlander's philosophy of redemption through a breakdown of key chapters that outline his thought process and culminate in a reflection on what his theories about God mean for humanity.

---

### Chapter 1: The Foundations of Mainlander’s Philosophy

In this chapter, we explore the philosophical groundings that form the basis of Phillip Mainlander’s thought. His work is heavily influenced by Schopenhauer's pessimism, which underscores the central role of suffering in human existence. Analyzing Mainlander's notion of the will, we find that he posits a duality between existence and non-existence. He argues that the inherent suffering of life compels humanity toward a longing for redemption — a state where suffering is transcended.

### Chapter 2: The Nature of Redemption

Mainlander provides a unique interpretation of redemption, contrasting traditional religious views with a more existential understanding. He argues that redemption is not merely a divine act but a self-initiated process of recognizing and confronting one's suffering. This chapter examines how Mainlander suggests that redemption requires the acknowledgment of life's inherent futility and pain. He posits that through this acknowledgment, individuals can attain a form of existential peace, releasing the will's relentless drive for existence.

### Chapter 3: The Role of Nihilism

Nihilism plays a central role in understanding Mainlander's ideas around redemption. Here, we analyze how nihilism becomes a transformative tool rather than a purely destructive force. Mainlander argues that accepting the absence of inherent meaning in life can lead to inner liberation. This chapter explores how nihilism, when embraced, offers a path toward self-realization and the possibility of transcending suffering — a vital aspect of his philosophy of redemption.

### Chapter 4: God and the Idea of the Absolute

Mainlander presents a complex view of God and the Absolute, framing God not as a personal deity but as an embodiment of the universe’s indifferent existence. In this chapter, we delve into how Mainlander critiques traditional theological perspectives that posit God as a moral being. He suggests that the concept of God should be understood in relation to the totality of existence, which includes both creation and destruction. This understanding of God as the Absolute signifies a force beyond human comprehension, paralleling the process of redemption where humanity reconciles with the vastness of existence.

### Chapter 5: The Implications for Humanity

Focusing on the repercussions of Mainlander’s philosophy, this chapter discusses what his views on redemption and God mean for humanity. Mainlander’s thought pushes individuals to confront the reality of suffering and nihilism. Redemption emerges as an individual journey, necessitating a deeper understanding of oneself and the world. His view leads to the conclusion that humanity must accept its condition and work towards personal and collective transformation. To embrace this philosophy is to recognize that the quest for meaning is deeply personal and uniquely human.

---

### Conclusion

Phillip Mainlander’s philosophy of redemption challenges conventional thought by positioning suffering and nihilism as integral components of the human experience. His revolutionary ideas about God strip away anthropomorphic characteristics and redefine the divine as a force tied to existence itself. For humanity, embracing Mainlander's theory suggests a radical acceptance of our conditions, inviting a profound inner journey toward understanding, peace, and ultimately, redemption. In a world often plagued by chaos and meaninglessness, Mainlander's insights serve as a beacon, encouraging individuals to seek redemption not through external validation, but through an authentic engagement with their inner lives and the universe as a whole. Through this lens, the philosophy of Phillip Mainlander offers not only a means of understanding suffering but also a path toward genuine liberation and transformation for humanity.

haitian vodou a rich tapestry of spirituality

Haitian Vodou: A Rich Tapestry of Spirituality

Origins and Resilience

• Unity Amidst Oppression: Haitian Vodou emerged in the 1600s as a unifying force among enslaved Africans in Haiti. These resilient souls blended their diverse West African spiritual traditions with elements of Roman Catholicism imposed by French colonial rule.
• Fon Origins: In Fon (the national language of Benin), “Vodou” translates to “spirit.” It’s a nod to the ancient roots that connect Haitians to their ancestors and the divine.

Misrepresentation in Media: The Hollywood Tango

• The Devil-Worshipping Trope: Hollywood loves a good scare, so it sensationalized Vodou as black magic, devil worship, and sinister rituals. Cue the eerie drumbeats and flickering candles.
• Zombies and Voodoo Dolls: Exaggerated stories of ritual sacrifices, zombies, and voodoo dolls perpetuated the myth. But real Vodou isn’t about raising the dead—it’s about connecting with spirits and seeking guidance.

Hollywood’s One-Dimensional Characters

• The Vodou Priest/Priestess: Often portrayed as mysterious figures with ominous powers. But they’re more than that—they’re healers, intermediaries, and community leaders.
• The Violent “Haitian Zoe” Gang Member: Yes, crime exists everywhere, but reducing Haitians to gang stereotypes erases their resilience and agency.
• The Indigent in Abject Poverty: Poverty is real, but it’s not the whole story. Haitians are artists, entrepreneurs, and dreamers.

Authentic Representation Matters

• Chimamanda Ngozi Adichie’s Wisdom: “The single story creates stereotypes.” Let’s break free from the one-dimensional narratives.
• Grand Army: Netflix’s series gets it right—the Haitian Creole language and accent are authentic. Let’s celebrate layered characters with agency.

In summary, Haitian Vodou is a monotheistic religion centered on spirits (lwa) as intermediaries. Let’s debunk the myths, honor the resilience, and tell richer stories. 🌟¹²³

On Haitian Vodou and it's misrepresentation

Haitian Vodou, often simply referred to as Vodou, is a rich and complex religion deeply intertwined with Haitian culture. Here are some key points about its origins:

1. African Roots: In the 1600s, Vodou emerged as a unifying religion among enslaved Africans in Haiti. These enslaved individuals brought with them their diverse West African spiritual traditions, including practices from ethnic groups like the Yoruba, Fon, and Dahomey.

2. Syncretism: Vodou is a powerful example of syncretism. Enslaved Africans blended their indigenous beliefs with elements of Roman Catholicism imposed by French colonial rule. The result was a unique religious tapestry that incorporated African gods (Loa) alongside Catholic saints.

3. Spiritual Resilience: Despite the trauma of slavery, Vodou served as a means of spiritual resistance and community cohesion. It allowed Haitians to maintain their cultural identity even in the face of oppression.

Misrepresentations in Media and Hollywood

1. Sensationalism and Stereotypes

• Vodou as Black Magic: Hollywood has perpetuated the myth that Vodou is synonymous with black magic, devil worship, and sinister rituals. In reality, Vodou is a deeply spiritual practice focused on connection with the divine and community support.

• Voodoo Dolls: The portrayal of Vodou practitioners using dolls to harm others is a sensationalized distortion. Vodou rituals involve music, dance, and the invocation of spirits (Loa), not harmful magic.

2. Negative Depictions

• Primitive and Ignorant: Films and media often depict Vodou as primitive, ignorant, and associated with violence. This misrepresentation overlooks its profound spiritual depth and cultural significance.

• Blood and Sacrifice: The foreign press has sensationalized Vodou, presenting it as a religion of blood, sacrifice, and sexual orgies. Such portrayals perpetuate harmful stereotypes.

3. Seeking Authentic Representation

• Complex Characters: Haitian representation on screen should move beyond one-dimensional stereotypes. Characters should be fully developed, reflecting the agency and resilience of Haitians.

• Intentional Representation: Whether a character is Haitian or a story is set in Haiti, representation must be thoughtfully considered. Authenticity matters more than perpetuating harmful narratives.

In summary, Haitian Vodou is a peaceful, syncretic religion that deserves accurate representation. It’s time to challenge the misrepresentations and celebrate the resilience and spirituality of the Haitian People.

* Furthermore:

1. Hollywood Sensationalism:

   • Misconception: Hollywood often portrays Vodou zombies as mindless, flesh-eating creatures. These depictions are far removed from the original Haitian concept.
   • Reality: In Haitian Vodou, zombies are believed to be reanimated corpses controlled by a sorcerer. They lack free will and serve their master’s bidding, but they are not actively rotting or driven to consume human flesh¹.

2. Cultural Imperialism and Fear-Mongering:

   • Misconception: Western culture has demonized Vodou, perpetuating the idea that it is a primitive, superstitious faith.
   • Reality: This perception stems from historical fears of Haitian independence and the need to justify actions like the U.S. occupation of Haiti. Vodou was linked to cannibalism and portrayed as barbaric, serving as propaganda for cultural imperialism².

3. Origins of the Zombie:

   • Misconception: Zombies were initially thought to be sick or cannibalistic slaves. However, their origin lies in the fear and metaphor of Haitian Vodou.
   • Reality: Zombies are associated with bokors (sorcerers) rather than Vodou priests. The ability to create zombies is used as a threat to maintain social order within secret societies.

*

In Haitian Vodou, a bokor (male) or caplata (female) is a priest or priestess who serves the loa (spirits) “with both hands,” practicing both good and evil. Here are some key aspects of their role:

1. Zombie Creation:

   • Bokors have the power to create and control zombies. Contrary to Hollywood portrayals, these zombies are not mindless flesh-eaters. Instead, they are reanimated corpses under the bokor’s influence.
   • The zombification process involves administering a mystical mixture (such as “coup de poudre”) made of herbs, human remains, and animal parts. Victims appear dead but remain aware of their surroundings.
   • After burial, the bokor retrieves the body, capturing the victim’s soul essence to create two types of zombies: the spirit zombi (connected to the soul) and the zombi cadavre (composed of flesh and other spiritual elements)¹.

2. Ouangas (Talismans):

   • Bokors also craft ouangas, talismans that house spirits. These objects play a significant role in Vodou rituals and magical practices.

In summary, bokors hold a unique position in Haitian Vodou, wielding both healing and potentially harmful powers. Their practices are deeply intertwined with the spiritual fabric of the culture².