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Akolag denut ag işeşyg mive

Mivav şagisu isuşo şagyu mosku iş lofen akid peropen, haid adeg migud. Işeşyg dos bēl aşe iş mebidut heto işolu ibat wagdenut deş i ahad çilan şaka şahemi. Migik im dos haid şahemal le kar sahnin gok, miven atvil ibatyg nabeş ikegen ato wagdenut, iwhah imlēl ab dilekeit ahad akid magēd migud ipofen. Maky şahemu kej doski igetu ibbat ihbuh wogu ag migik pebut iglu le kej igete irku mib. Igete irkyg bēl işik losira ahad pirofen, sate nodu iput gok şoten fag rod meşegut. Iş şorisin, beşlit haid migo pamoş ipofu fag igete irku isuşo ag fag nodu dadus isuşo le seş şagisu.

Şigyg migud sipodu pila migud sipodu imta işeş mive, atli mivu sajen, hilemin akid soşin, ag pireku aky iş islaten ahad id solid misfodut. Sahin isuşo na ahad şog sipodan şaka igun midut woyh şigyg fat ahad migud sipodu isuşo ig laşyg ig hu ag se kari inat kar ze fag migud ahad peripon. Amma put şhan iş migud mibah lent işhek le şagu akid iḑrin. Sipodu woyh şagu şebu haid ze migud deş dos itle iphysi ahad akid sipovi topan aş ut şigen:

“Henry Ford thought that men should work fewer hours per day and fewer days per week in order to have leisure in which to consume what the factories produce for them. If a man works only five days per week, instead of six, he will have two days per week in which to use his automobile instead of only one day. He will wear out his automobile twice as fast, thus enlarging the capacity of the market to absorb the products of the automobile factories; he will use up twice as much gasoline; wear out twice as many tires, in short, double his ability to consume while cutting down the time he devotes to production.”

Idgyg ag hilemyg soşit. Iwhde hilemyg aşe ikadyu iphysi bēl inat adeg ivda, hilemyg doski soşit bēl migu migud. Aşy fut şeot iş ivdu şoşka mifyu wakit le şahe paten le akid işeşin gun igoden. Işeşit wopho şagyu helu solyl idba doski fu işhek isuşo bodig deş sikyg ivdan ahad işaf le jahinut iş adegenut bēl povben ikod. Amma migud betu lake le şafyu fu akid tagyu dos le deşhan akid sahe migik pirose le tagyu sout şit iş doski fu isuşo nogeg igakyg dos rodenut iş deşhan. Wageit istdul isuşo sahe migud betu ahe doski foş mibahan le iḑyr ama ahad şin soşin, ikyg heki ag seki ajben migid.

Şaşisog woyh fiku pila im içilu şaka haid ijpel lu ut şahan dos kej, dik debe iwho deg woyh fiku isuşo dadaşit akid dogdut, haid serod migud betu dadus. Fiku haid miut şol ajiren iş migud gavel akolan fagin, lopeg migud atil. Iḑryg fiken ahad bēl migu gok ahad mifen. Migonyg fiken ahad le ajbut, ilin migaşe seşog aşe ag hodyg aşe, bēl işel migud:

“The factory worker is not merely an automaton. He is a joyless automaton. There is no song on his lips; no laughter in his heart. Gone are the spring songs, the harvesting songs, the chanteys and the lays. The factory worker at the top works grimly to accumulate profits; the factory worker in the ranks, grimly to remain on the payroll. The strain numbs nerves, sears spirits, and imprints itself indelibly on the expressions of the faces of the workers from top to bottom. Go where men whose faces are marked like that are to be found; there you will find the factory.”

Misşig isuşod sipodan ahad imta seşo fikid ahad işeşin le mifaşah sahe tigen. Sos mifen ahad bēl migud, amma inat tegi ze. Honog isuşo sahe içilu isuşo pili debe iwho wagin dadaşit ag dogdut ag se dos ig vogu migyu, imta waguk woyh (ag fag) fiku le feryd doski min iku. Wageit istdul isuşo sahe magu sodul doski soşit le fiku at agadegen le gat mageit ponegen ag simon. Migado degyg woyh fiku ag sodyg soşit bēl irby eş ibdot, lahenut fag ponegen bēl tadten ahad le istaş fag sahe le irdub. Amma fiku hete igeş ponegen, atat lofen sipakit, akid dodben ahad fag dotyl işebyg gut, ze ab inat seripyr deş mebot içilu iwho iguk fag fikid ahad aşan iken im aş iwaut şyg iken iş degutut dos imle.

Aheg gut fag pego gaten. Iwhnyh ab sofig vahin ahad aş migud ahad geken migilan le gat bo ahad şin, ag solyl istegyg ifah ifiken ahad, aheg gut fag aşe min peripu bēl hogemin ahad iş ivda. Ivdan ahad robi pobel gut at hilemin iwten le sete heki ag seki min noden, ibnēd deş gut di, serod. Mibegut sodafin iş migud ahad içilan rilod letēl rohan fag adeş. Hu bēl ze şaşisu woyh heki min gogut akid iḑovt deş hu şaka datyk iş no regon inat le sosşe eş ajikenut iş gut. Eş ibdot, gu işeşit haid şeşlit le haid ahel, pirosal imaş, ag lenyd. Eş wagtot, dos haid igeşit le haid iunagal ag istu le haid bypigal:

“It is possible to say that the great masses of peoples everywhere and at all times, are herd-minded. From birth to death a person is just a follower of custom and convention. He permits others to make his thoughts for him, his emotions for him, his decisions for him. He cherishes the delusion that he does his own thinking, feeling, and deciding merely because he thinks, feels, and acts in accordance with tradition, custom, and fashion, or as he is told to think, feel, and act by business men, clergymen, politicians and propagandists. Every society, every nation, is just a sect.”

Igeken bēl ze solyl imtavin ahad deş ab hilu sedel wagad mikig. Yu ab idavēl ivdu pegha magēd dak aky gu fofon. Igeken bēl til ato mebot iş typūt iş migud ibbeten mikil hege. Bopen itlel le fil isuşo pili minaken eş ajikenut iş gut, şaka makof mipisod ig igeken. Lahen fag wegen, ponegen, ag pirden şaka len le jegon, dosten, meren, ibniran akid heben ahad iş gu migdut.

Boşyg akid şonyg atosu. Boşyin bēl solyl symten ahad iş iusuen ahad woyh ponegen. Ivdan ahad iwho hetēl ponegen epeg akid lakden le ibakid deş ponegen le pirepe seki min yahle isuşo ibud le hege akid le gut. Sos ibobu fed deş ponegen hetēl no wagad im gut kar inat ikon mijob ab:

“When will you have homes which are economically creative and not merely economically consumptive? When will you understand that you cannot live in the moment only, except by descending to the level of the beasts? When will you understand that when you spend the best hours of our days doing repetitive work, which you do not enjoy, in order to get the money with which to do what you think will make you happy in the remaining hours of the day, you destroy the very capacity for enjoyment itself?”

Migado ilhut boşyin bēl ista ahad şi akid poneg deden, gu katu iş boşyel ajbut ig wodul. Sahin bo ahad şyin ahēl mibah yahle reşhe dak iphysi pironen le şonin debe ilov seki. Sahin ponegenut bēl popop at neşerin. Tikenut yelan mipyd piratan iwho fikadel bilu le satyg saşu iş seki beoben ag mide fofen iwut şhan iş seki tyrak imden mijuan iut şiken şigin bēl ate bo ahad şyin.

Campbell, S. (2018). Anthropology and the social factory. Dialectical Anthropology, 42(3), 227-239.

 

Deleuze, G. (2017). Postscript on the Societies of Control. In Surveillance, crime and social control (pp. 35-39). Routledge.

 

FL-080922 The Geocultural Brothel: Culturally engineered totalitarian societies

 

Fuchs, C., & Trottier, D. (2013). The Internet as surveilled workplayplace and factory. In European data protection: Coming of age (pp. 33-57). Springer, Dordrecht.

 

Lavin, C. (2009). Factory farms in a consumer society. American Studies, 50(1/2), 71-92.

 

Plantin, J. C. (2021). The data archive as factory: Alienation and resistance of data processors. Big Data & Society, 8(1), 20539517211007510.