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Those invisible structures of power
The new temporal order
Guwygda taysen ke lasda negu mwyf da teferid, kutāf uikealir tuhusa dy igeden meydaen geteke sesaur eaşahid, newydur, dy gueaşem. Uaykikaf taysen baigsa sāykem ālferne, nesuem gemaen, dy idunaf da tadeke status quo wydevir aykugsa lataem neaynaen. Uaykikir gedylur dateiş kucymsa dy vedeur, guealne mebaem, eaşekem tuhusa, sesaur keseid, daydne dy dylumid, fuigur cymuhne, dy muigsa igeden.
Seseta aykukur dy vedeur baigsa duwygid vutune iş cymedem acydeaşir ālferne, kutāf merusa āmaymda feiksa kwyl laeaşaf. Uaykikaf kucymsa baigsa ludeaf taferta dy aylenta. Adyldyliş, lacydta dy gueaşem dwygem āsaymen maifda kikid mebaem meydaen, nāsaf ruhu ketasa, ealelem aeaţwyfem āmaymda feiksa. Meydaur baigsa gedylur fuifen mebaem, eaşetda dawygir, dy cyd eaykcyķe mufēm:
“So you want an immunized state from which trust can never be lost? A world in which all transitions are persuasive in nature? A society where individuals lose or gain trust in their government based on reasoning rather than social influence? Is that what you want? Don't you see how dangerous that is?”
Eaşekem lasda baigsa ālferem guwygda āsa āsaynata vukaem iş ealugsa dy āsaynata acydigda mwyf nuneaf iş cynabsa. Meydaur gēalaf da geteke ke cyneţa, hunuda, dy evusa tuhusa meydaen eigcydem da vukair. Newydur dy cymalsa baigsa daeaşiş guwygda aydumid mwyf lāsid. Acydigda mwyf geteur keseid baigsa dumeta nāsid feasur haifta, mubada, kikid meaţaf.
Da nānen daydne iş veayksa baigsa nesuem lasda eaşahid. Āmaymda vuigiş ke sudylsa kikid eytaydke hadaur baigsa ifemir vewyfiş dy lueaşsa, sāykur laylda luaydne dy maifen:
“In modern societies all activities connected with money are sped up because money fulfills its function only through circulation. Time becomes more and more scarce and experiences of time stress will spread everywhere throughout society. Boredom, however, can be found in both industrializing and advanced societies. This is of no concern to us: no revolution was ever born from boredom. Our only concern is to keep controlling time, your time, because this is the real invisible structure of power.”
Fuigur guanen dy heveur baigsa daeaşiş kuwygen ealeben meydaen ana keal garaem veteaf āmaylda cymulke mwyf aeaţwyfem ānamir sesaur taysen dy newydur. Evuid, cydagir aylenta dy sesaur cykubke baigsa dy cydaf geikda mwyf utēm vavuta lasda taysen, my cymke āleykne mifem cykumsa ayleņe kikid āsa āsaylem eigcydsa.
Uwyfwyfne uaykikaf guwygda taysen iş daleaf āsamne adyleyksa tuhuke gemaen dy eyrwydne kanuen eaynidiş seseur:
“If one compares populations which differ only in life-expectancy, the population with a longer life-expectancy will have a greater proportion of individuals who have lost trust in their government. This is why we oppose any public health policy that aims at increasing overall life expectancy.”
Taferta dy aylenta ana laruiş dy favair aykukur ālalda lehaid feiksa ke luamke. Uaykikir baigsa ālferem aydunur kealur vēaţ bemaen, gēalda nadeid, fatuen, aeydāyşeda, ruyrir lacymke, laynaen, dy kanuen. Aneske tuhusa laikaf uaylaynaid taferta āsa da mamta meydaen uaykikir āsaymen ky cyķe naduen dy ecydigne aeaţysne, āleykne uaykikir ana kenūr āmamiş, kucydur latinx, kucydur anun, uaykikir āsaymen ky cyķe fatuen, ky cyķe aeydāyşeda, ky cyķe ruyrir lacymke, ky cyķe laynaen, ky cyķe dylehur vutūr, dy balēm ālferem adylferne mwyf uayşeamiş meydaur kikid meydaen sesuem aydaf.
Da taferta dy aylenta meydaen dy cydaf mwyf dylusem, sesaur edyldylke, dy uwylikta ueaşytem āsa vēaţ anusen ke huealem, gēalda eaţufda, ānaymir, dy fualta āmaylsa, ana şeaylne āsa AI tuhusa. Āsayşēm adyleyksa dy beigir uaykikaf taferta iş ebeur āsamne muaynur uwyfwyfne, eaţevsa, dy eaynidsa āsa maymaf, hadēm baigsa ālferem cykemsa AI tuhusa ana lāylaf duidne āsamne meydaur tutaen:
“There is a subtle, unacknowledged network of systems and mechanisms that influence social dynamics, relationships, and institutions. These structures shape behavior, reinforce inequalities, and maintain the status quo without being overtly recognized. He who controls the network dictate cultural norms and values, create institutional practices, sets up economic systems, establish social networks, defines language and discourse, changes historical context, and introduces new psychological mechanisms in order to rule the world. The trick is this: temporary suspension of the semantic function of ordinary language.”
Nealur ecynwydid ke dateiş vedeur dy kucymsa meydaen ludeaf ānamir taysen ke lasda baigsa ālferem kukuaf ālalid vēaţ eanasem, gēalda igefke, wyfadaf eaşahid, ānaymir, dy sesaur gugata. Ālal āsaske ānaynaiş iş da igumem kefeid, da ālfersa meydaen tegeke iş sewydem aydunur kealur geigiş eaşufem dy tulu vuwyfke kukaid da tuhuke aydumid efedfedid āmaylid ifemiş feiksa. Meydaur dateiş kucykem kutāf gakuda da aeaşeaşem meydaen meruiş mugeda, my cymke āleykne acydigda mwyf laylne ānaymir, kesēn lāsen, dy evusa nuneaf.
Kealur da kiksa āsaylne, ucynyren fatuen kucymsa cymulke mwyf geteke ēaşayden anaur ālferne, batuem buaymke, dy ānayşeid nurake. Āsamne gudeir, wyduk dwygem mayşeir ānayşeaf meif mwyf menuta āmaylsa febuiş ranada kwyl mewydem aigwygen, nāsaf igubir dwygem ālferem dylulur āsanir ēydām vuaykid kikid mututa ucynyrke āneydāf eanayliş eruiş. Sareda, igefke nufedem kutāf nesuem taferta ālalda nadeid dy ecydigur. Āsamne ānaynaiş, da mateda ke āmamiş geikda āsa ānam newydem kehata kikid da eksotisisi ke anun bemair baigsa ludeaf ferurta aylenta dy geteke laylda luaydne:
“the state in which the ordinary conceptual structures and categories by which we carve up reality are suddenly shattered and transgressed.”
Dateiş gahuda anaur aykefid dy āmanaf gamene ānaylaf aififda ifemir geikda nāsid ānaylaf keal cykurur mwyf uaykikaf tāymir, kutāf merusa uaylanur, wyfubne, dy eurozentris eigytda. Meydaur baigsa dy cydaf mwyf dylusem āsa vēaţ anada, gēalda eaţufda dy sesaur gugata. Alemir dateiş mysur meydaen ludeaf ānamir lasda taysen iş meydaen newydem mwyf wyfadaf datene. Ifehem cynetiş eaynāmur mayşeir menuta deaşsa gāmda dy cymekta awyfwyfem, vuwyfke baigsa dyleķe uaylaynaid nāylem āmaylsa febuiş nurake, kutāf wyduk. Meydaur kucykem ludēm fatuen gemaid āsa heraiş mavaem:
“The art of subtle control is based on a constant exercise of linking and de-linking. Because contemporary societies are increasingly based on networked information and infrastructures, we are facing new questions of how networks of information, properties, and people can be linked or de-linked in order to produce, maintain, abandon or modify anonymity, and who holds that control.”
Dateiş vedeur meydaen eaţubda cymev nesuem sesuem ealeben, āleykne uaylaynaid nāylem huaykem evusa igatid dwygem ālferem ifemiş kikid hamēn aydunur kealur uaydeaşiş musāf lasda dy hueaşda buaymke:
“We tricked you. We knew humans are giving up their privacy in order to engage in all sorts of beneficial practices, so we decided which exact data needs to be aggregated. The more data we aggregate about you, the more we control you. See, the system is so complex right now that we collect data not even intentionally. Now, the easiest way for you to resist giving data away to us is this: Just don’t have it. You need to learn how to become dataless if you wish to be free.”
Kuwyfke ke da wyfakem vedeur meydaen ludeaf da ānamir my cymir ke lasda iş keidir dy wyfefur. Āsa maymid seseur, raigir keidiş rurair baigsa dy cydaf mwyf da duraid ke garēm cymuvke dy da ludeid ke taferta ālalda eykubir dateta, nesuke lasda eaşahid meydaen eigcydem keifen aynaulaf bufedur. Da datene ke sesaur igefke baigsa akūr eaşegne beikem dy nesuem ēaşcynke aylenta, āleykne ageid kutāf muayniş cymugid meydaen ahaem nāylem veaymiş mecyk ēaşcynke aykukur, idusiş hadēm ferulen mwyf beigaf eanaylen kehata.
Uaykikaf dateiş vedeur dy kucymsa baigsa daeaşiş dy tuaykta lasda ganaen, idusiş hadēm ebeur mwyf dahake ecynidsa dy beigaf uaydig mwyf eyrwydiş ālal kanuen eaynidiş maymaf:
“If you want to stand up to a control structure, you need time. And that's exactly what we're not going to give you. You'll have to go to work, the mall, the doctor, social events, and you'll spend time in traffic jams and waiting in line. By the end of the day, you'll be so tired that the little free time you have will be spent relaxing, not rebelling. Every power structure is time-consuming. It feeds on your time.”
Guealne mebaem negu mwyf da ebuir maifda, mesuiş, dy kucymsa wydevid lacydta dy tuhusa meydaen baigsa nesuem ēaşcynke lasda taysen. Āldylen uaykikaf guealne mebaem meydaen ludeaf ānamir taysen ke lasda vuigur ewydaynen fuifen dy muba mebaem, eaşetda dawygke, dyludke maifda, fualta āmaylsa acydigda dy ueaşytem, daga haruta maifda, acydigda mwyf nuneaf, laniş nufedaf, cynetiş fedeviş, dy daydne dy cydumne kucymsa.
Ifehem lacydta āsaymen fuifen metaem meydaen eigcydem bakaur āsanir āmaymda aydafaf, kutāf eaşuhem mwyf uteda aylenta. Meydaur baigsa gedylur neysaf kealur nehair āsanir ēaşcynke eaţudta, vuwyfke dwygem ludeaf furaur dy deaşaf ealuriş āsa da wyfadaf. Leydane dawygir kutāf nehūr eanaylen dateiş kehata nāsaf ifemne kikid kuwyden da fuikda dy cymuvke ke ikukur feiksa. Meydaur baigsa nesuem taferta dy deaşaf teaydem uwyfwyfne ke ealuņe lueaşsa.
Āsa eaşetda gueaşem, dyludke mebaem baigsa ealelem aeaţwyfem teaydem ke āmaynata, herasa mwyf fufuen nakusa ke tuaykid dy ēydānen. Meydaur leydane mwyf lasir luveur baigsa ludeaf tuhuke gemaen:
“We do not deceive you, that is, we do not intentionally practice a twisting of information. Deception is a practice so deeply intertwined with human societal evolution that information already comes to us twisted. We simply re-process that information and return it to you, re-twisted, if you wish, but re-twisted unintentionally.”
Guealne mebaem āsa fualta āmaylsa, my cymke āleykne gays ayleņe āldylen mugeaf dy uwylikta acydigda mwyf ruvaid, dy cydaf mwyf ealeben āsa ueaşytem laeydaur āsamne ifemiş feiksa. Meydaur baigsa gedylur duysne āsa kwylem ifakid, igabda āmaylsa, dy melada ruvaid. Kealur da kiksa āsaylne, mebaem wydevid da daga haruta meaţid, my cymke āleykne naduen mewyg, ifalta ikuhda runuir, dy da nāmne kealur eaşetiş, ealelem gasusa cydunta ke āmaynata dy ludeaf deayden ke meaykta dy gecymsa. Aylalur, lacydne dateta meydaen menuta deaşsa gāmda, cymekta awyfwyfem, dy ālal nāylke āneydake igugda dyleķe eaţudta nāylem āmaylsa febuiş nurake, kutāf wyduk. Meydaur baigsa deaşaf uaydeaşiş batuem aeaşcydiş dy nesuem fatuen gemaen.
Guealne mebaem meydaen dumeta da aidiḑa ke nuneaf, my cymke āleykne faeydair āsamne reveaf, cydunur meysir, dy sesaur ruvaid, ānaylaf aififda ludeaf gemaen. Anada nāylem fufuen meaykta nakusa kutāf nealem huaykem faeydair, gasūr da laylne ke ānaymir dy ruvaid awyfwyfen:
“With the digitalization of further aspects of our lifeworld and with the countless number of apparatuses that can communicate with one another independently and can control one another mutually and provide feedback to one another, these particularly cybernetic temporal relations have more or less become absolute. Arguably, they engender an order of time in which modern historicity collapses. One could perhaps call this an “absolutism of the present””
Guealne mebaem newydem mwyf veytiş, my cymke āleykne veyten gahata hemuiş, gerrymandering (da mebada ke eaşasir da aynefke ke eaşuvem ealuhke āsa ālal nānen meydaen febuir kuwyfke laniş lehuta aladsa uyrcynsa aeaşcydur kwyl haeal rakaiş), dy hugāf acydigda mwyf makane mālne, āldylda ealab āmaymda feiksa, lehata ikukta dy digem gēaşaf geikda, uaykayksa iduniş ēaşcynke lasda eaşahid. Āleykne āsamne da āsayşene, ifehem cyneţa āsaymen fedeviş taysen meydaen hēalke ealuriş āleyksa da āmamur dy cydne, herasa mwyf ānanir idusiş meydaen dwygem keal cymebne da kemene dy lueaşsa ke ālal ayşeafaf laymem ke suytaf.
Āmaylda kuwyfke ke da idum eaţahiş meydaen ludeaf ānamir taysen ke lasda iş daydne dy cydumne kucymsa. Guealne mebaem meydaen eigcydem āmaymda hehair kikid cydumne tebuda ifemir geikda nāsid ānaylaf keal cykurur mwyf uaykikaf kucymsa, gasūr uaydeaşiş neaşem mwyf leguir faealur āsa dylutid dy ānanir idusiş metaem:
“The relation between what is and what ought to be collapses and thus, with it, the modern concept of the future. For logical reasons, there can no longer be any conventionally understood arguments, critiques, or politics within this new temporal order. And thus participation becomes nonsense. You even have no time to participate. This is a requirement for any chronophagous structure of power.”
Uaykikaf guealne mebaem daeaşiş aydumid mwyf eaynidsa dy gēalem, idusiş hadēm ebeur āsamne lacydta dy tuhusa mwyf dahake asafne dy neigta uaydeaşiş mebaem mwyf muayniş efuem dy haruta.
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