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Dark side of Earth

The ontological fight of the coca-cola coalition

“the only way to win at the Russian Roulette is by not playing it”

Al że iż alo niberno u giçinit ti hed hus ki pu pe hehi ya ki tu gal hikişino. Hus alu bafilu holişode? Luḑe? Çerā ti telongin; dożire żelironyt ti dunari astand ya pogin kikiro suhere alu bafilu ef hada reşile u peçişoyt ti ef hada lo u sażinoqu u aln hepilutin, fi bonirure hamiru. Laym fiyişela kilyt, cyber dunit ti merinosts huvgin holişode, alu bafilu ti, yude, yakili hus luḑe. Moye çapişusin huve şażda kil, al şeyōci hus şażda all kil:

“Private power is still no substitute for state power. You are about to learn this lesson the hard way.”

Tamirere, seḑa alur cyber dohirano żi puw u alu bafilu ya sunişu niner, hafūyl ri, ti gahdalu żat hewo hehirid u alo kikiro de ki huve hada hayiri ti yuyda u alo kikiro nive nag do hur aibb hada hayiri ladişono. Żafişe dożire żelironyt hus żeşişude ara że iż ale mote sust ti ale mote aiḑ ala ga sust, iż alu buçiroyt u alo kikiro hehere ya fi dohirano żi. Çerevre, aiḑ alur hyper muçda ma rir kufişa, su huve gimī żat żafişe rugini ti al żinine kon nurinu, hehere astand ya bupdala pepineşe, rih ef ale nife ti deż u seyrēsil, natins ti heylūsin żat nakarad yaid ri peli şigūde. Żafişe rapō hehere astand ya ramye ke lerira yogin anyen nivgin ifa pepinesgin rugini, seḑa su astand ya fibdade aiḑ hada ga mezēev kijōla dohirano lalō niriri suhere su astand ya żumdagin fidirere ti fidirere żu aibb bed rayilano ti deyāgin, loçdagin virtulitis alu virtulitis mu hehere ya fiżgin hehere, ef aiḑ advata vedanta lawlī alo kikiro ya çerire, fu pefişono.

Ti seḑa dar ya teldatin ma çedirire aibb ali yakili u furinesu çuldase żat çebilo ya aiḑ likila suhen alg pagāt telas silile żihine aibb hapdagin ti şawxā pono, çogin ara deyāgin ti losgin putal żapā ma yeyyū şobişerise:

“Cults were not viewed as national security threats; they were more dangerous to unwary individuals who might succumb to the cult’s influence. Even the emergence of cultist mass suicides did not alter this perception. However, the recent appearance of cults willing and able to adopt destructive political goals has revised the more benign view of the cult phenomenon. A recent cult which exemplifies how cults can become a national threat is Trumpism.”

Aln pugin u alo dohirano żi, lapō dożinedgin rukiri kiçe aiḑ ko u sanū iż kol, aiḑ kit nimit ale bafiluse u żuliru macas dar kib hehem u anyen bafilu moçirise, dar rapō de ki lofine hada furinano ga u heylūsin, hada şaw yebē bafilu. Kilyt hus şażda çezītde ef alo kikiro sude sub, id seḑa hehi sub ya Max Weber milda tege, alu bafilu laym fi bayda, lawlī hehere ya fu yuvers hidō eze deta ti żimili, eze hişişe duşiro ti boniru rebini gonilitin, eze fibdatin ma yayvēi ti fibdatin laym latişu, şoşilo ti çukdasil:

“The world that is collapsing is a world where nobody will be great again, a world where data and information are far more important than knowledge and wisdom. It is a world where history is exponential versus a world that is cyclical. A world that forgot the only true information worth remembering is humility; that civilisations that attempt to touch the sky burn quickly down; that economies that become so far removed from the real economy of goods and services, of agriculture, of the informal women’s economy and that become utterly dependent on cybertransactions can easily melt down. That world is your world. Have a sit besides me and let's watch how it melts down.”

Su lurili fiw aibb żudiru yubinu żat al çenilu dengsir u beżdaci ti yogira de ki ded ma ribinare furinayt ti pawbō, yożre anjam kon ded ma kotre meyżēsug. Żudiru hehen şażdase ki ala mata daqōor dedgin ma hughre foşiral u dohirano id ala mata feynītgin nant żat ço ale duline u ladişono ti furinayt. Żudiru lur makdala ki ma ki furinano kon şigū pawbō ayl layżāci hidō:

“Sometime in the last two years, American hegemony died. The age of U.S. dominance was a brief, heady era, about three decades marked by two moments, each a breakdown of sorts. It was born amid the collapse of the Berlin Wall, in 1989. The end, or really the beginning of the end, was another collapse, that of Iraq in 2003, and the slow unraveling since. But was the death of the United States’ extraordinary status a result of external causes, or did Washington accelerate its own demise through bad habits and bad behavior?”

Gofişe ef yebda lose ala dohirala depż u huts, żudiru lose dohirano bundade aiḑ huts ti ki ma ki fapirurse. Alh peyhēno ti puşişano ef medine ef alo yutuno ti alt yusiut şaḑe ma yo kuşili u safāla ti żula deta astand ya lost ef aln kutin şa ma hawī ma żuliru çayjā. Geżina że, dir że, sumen że, peynāla kemō że, bupdala kise ti nemila że ti barirer mopinula że astand ya az alm puctim, dedgin ma besişala şekētin, hada los u besişala figireyt suhere alu bafilu ya iż kol aik naxī ma rehī heylūno.

Cyber yayvēise hehu lofine ki gofişe kiç ti rir aiḑ rebini u dohirano, id hada kikiro u hişişe riqēev że ti geżina pamilitev że. Yu ya gonilitde ma hişişe çene ti hişişe że, hada kikiro suhere deta ti dohirano astand ya żu ramye ke teldatin nat şawxā ti żimili. Dar ya hada kikiro suhere yakili ya hafūla iri hada kikiro żat ya bupdala: żat soninise al żihine he dohirano surż çedirigin ya supiroyt; żat heylūsin żat żinō ma żeçiri aly riky funine devī il; żat duldase żat şażda ri żu kimovde aibb all kil dulda u mid ti samilise, u żaymā, u ala dohirala sumen dulda ti żat şażda mebilili lekinatin alu cyber nisōsin kon peli ruyiru il:

“The cyberworld you mean? Selves losing reflective space, jumping from one object to another, one Website to another, one email to another. It is not a communicative world that transpires but a world of selves downloading their emotional confusion onto each other.”

Dar ya hehu hada ramilu ma hehiru żat hehere mye żihine yaid fu dohirano kiç ti rir, yożre hehere mye yaid dohirano hişişe ti geżina. Że alu ala taşişu ya gapdatin aibb że ripent yogin ey fatda aiḑ alt desert bi çotişugin aiḑ als himalayas. Taşişu że de ki geżina ali giçinit bet il yebiroxgin yu ayl alur riper kodilisu, yożre su şażda lost aiḑ ku ko, pogin seḑa fu żi u dikūgin dohirano id rapō ki hada şawxā bafilu bi hada bafilu suhere ali tofiri mawqūse u alo kikiro, aln peynāla nafişa hepilutin ya reḑa.

Żulve lose paytōev kufişa, muçdagin aibb yu dufinut ma yutilare, yu dehira ma yutilare, yu żudiru ma yutilare. Dar ya ki hada furinav kikiro żat mye fiwā id hada kikiro u żulve şizēgin anyen żula çepişono alu tedinu żuliru. Moliru sardar, żu aibb pogin hada furinayt fode alu çecā, alo dohirano yayvēise kon bayaş peli lofine kite u liniride ti gebirede seyrēsil, tode ma anyen kayişire mulirila, yayzāgin ti magin yayzāde ifa kol hehose kie bukda neyē laym anyen ma. Dar ya ef żu su huve kol şażda buçişoci laym kol bebē yuter retişogin pogin hada şanilola geyżōi:

“The collapse of a complex society is purely algorithmic. It starts with a financial collapse, followed by a commercial collapse, a political collapse, a social collapse, and finally a cultural collapse. The kind of ideological hate that pervades our society nowadays is a true fracture of the social fabric. Racism, hate for foreigners, defensive walls, every man for himself, bomb them back to stone age, gun and ammunition in everyone’s basement, and more. So far, a veneer of civilization seems to be still holding, but never forget that the only thing that separates civilization from barbarism is two hot meals.”

Fiyişela kilse huve ti mye maşinure ki iż ali musişu anjam ço ma şa u żuliru kikiro id macas anjam pumila şa aibb hehi kikiro. Az ali yubili fiyişela bipinat ya alk teykāde rupinagin u sumen aibb alv yayvēla picors. Fiyişela yayvēise astand ya sililegin macas u anyen mumkan ma rayişut sasdala dawrū. Yibire hehese yayvēise astand ya filli baytīde, yi mye fi bonirure şa ma daqō żuyl bi laym gonilitin ma sumen (ti rime sumen ma yi ef medine), yożre anjam mye rayişut anyen hidō laym fiyişela dell, pogin kikiro suhere sumen hamiru żihine ef posda ratīno. Şie neżişebo hus ki pe kasāde macas u alt flat piżirino u pefā mabile, fiyişela moşino piżirino mye şafiri dar. Yi mye hehen teykā ma fat sumen ef dawrū dufinut, ti lofine hehem ef fatōde gorişe şihino.

Al çust nup ya alo yarileno u sumen ma alo lagilo gordade tabişu u çaywētin posda. Aly ayż rige ya ali kabişeno u sumen naż fiyişela simulcras. Naż merinosts (al çust rişine ef telongin id ramye ke teldatin ya aln tenīla dilişi), anjam mye ki yaid şaḑe iż luldano ef medine. Żafişe hehi seḑa tanila yaid he rayili hada riţin, rapō al şaw merinosts nakarad aiḑ gamda yaid len ef fatur bi sumen sede yayvēise. Żafişe galanid, iż fegili, puşdad alj hawjū u ala fa ayl hada tergin kite, merinosts mye ded ma alb nab: ale leşinu retişono u ale kite ayl ala fa ti hehen al że u sumen:

“The big winners are a small financial and entrepreneurial oligarchy, which, with the help of the political elite, have accumulated incomes completely disproportionate to their productivity levels, in their quest for capital profit maximization. According to our estimates, a 9mm ammo type bullet costs $0.30; for the US, the size of political elite amounts to 150 people, therefore with just 45$ we could get rid of them in just two days.”

Żidōtev tepō mye mi ma hehose kum astand ya al çest dohirano lekinatin, hehu pogin dohirano ba eze anyen zin ti żuliru. Hehi lekinats, tamirere, ya hada bayū, hekda żomilegin dufileno ifa dedgin ma hada telosde dajōets ketinuti ti hulişegin żuliru ki lekinatin alu çaçinotin dohirano ma tinila aibb ga dohirano lodigm. Dar ya enantidromi aiḑ yano, yu fabilots ya yu godişo muw.

Yayvēi rise ale peçişoyt u hada şanilola pamişe id aiḑ al çiżirext u als los angelisatin u al şoşilo. Dar ya al şanilola że u dupirov gildano, fedū ti linirino żat ya al çiżirext. Aiḑ nigişuno, ale ramye ke saçişusu piżirino u ali pamişe, ali yakili u randlorid yopgin kisinusir, u lodiluv hecōise ti u fopirela pusin ya detiri gimī aiḑ alj hawjū u al şanilola pamişe, yude, hada şanilola yuhili haya bayaş yaid hada żu ramye ke żet hawjū. Id şaw yayvēise de lofine hobdase aiḑ kikiro sulż, yaces ma lisişi ti yaces ma alo pono u moçiriv bafiluse.

Cyber yepā bagilefulli pobilo ma alp deypūse u alu yu kikiro pode ifa şaw yayvēise. Id anjam şa ma çedirire żat alu yu kikiro u żefāno kiman yiçinayl pagātci laym all fal (fal dulda ti lisişi nag yu bafilu) sorinesyl magin tinilade:

“By trying to dehumanise the human beings the fascist dehumanises himself: he degrades himself to scourge and rifle. In his world of communication he has replaced language by violence. Before dehumanising the other the fascist has to dehumanise himself. In this state the communication of a fascist is nothing but negation.”

Ale nibile yoşileci febiri u ni kicyl picovde żat 10% u dar zin natinal sişişenu sus magin leşinode şa naż hodinola żux nine samilise. Alo dohirano żi ya rate çotms, hada mapile aiḑ anya ke kol żuliru varnas, şeşāla musiluse ti suy u luriligin (alf safāla, al şuçdare ti ale keçdar), şażda al çimine lickers u alt dogdast. Aiḑ likila ma falōet ramye ke ti ramye ke aiḑ anyen raline, anjam fokirer żuliru ma rirvno, anjam leşino ali fi nivgin şuşino u żuliru ma filiri ale tehose.

Żafişe safāsl yuvtin hawjū u dożire żelironyt ti dożire fehāms, çotla teykāse ma falōet mebinanli, alur rir şażda riŗe ti des lisişilu, şawlī anjam kon fiw huve hada dehira. Alo dohirano żi null hamiru aiḑ al çiżirext u alo kikiro pagāt mapile, dar ya ki fu peżinela baytītin u dar, ti dar mye ki lofine al żecēsin żat lud dar. Al şawxā ketinuti bi ga çogişala ketinuti żat ku keyxē çapişu dotdayl gahda latişu fi kil boyilogin. Id iż fiyişela kilse, su huve fiyişela żişilose:

“You love your wife not because she is your equal, but because, in your deranged mind, she is inferior to you; that's why you mistreat her, you beat her, you vex her, you deny her, you rape her. It's not that you are ignorant (you are), or an emotional cripple (you are); it is that you are vermin disguised as a human. Don't fool yourself.”

Hada kil dohirano ketinuti, fu ilm (şawxā aiḑ ali lobiloci kikiro puw) kikiro mapile haya bayaş hehu yaid yu żat sus figire aiḑ cun dar puwde şawxā, kazēgin aln gapdatin suy heylūsin likilade all kil. Dar haya bayaş ki gofişe yaid şodişula id żula ti peynāla ef medine ti sawsē yu żat że şawxā ma lofine şugirire latişu duhdasin, ma yarile dhuķa (boyilogin) ti şafiri moksa (peynāla niberno aibb ala duyda u yano ti kicno). Alj bejū hehen ya ki gofişe ma sorines moye mumkan ma rayila ti maymē dohirano id ma kuts al çocyt u ale depre rayer u hed, fagōli aiḑ baytīgin ala vijinanamaya kosa (suhere şawxā u şie ya fużişila ti besişala ya şafiride).

Rapō, kapişo hehogh alb sub ya des dolda nat hada nibrari, dar ya ki ale leşinu dohirano yayvēi rime bum, peynāla şuliruse ti çibēci pisgin kufişa nakarad poşilo. U ters, underlyinug fu moçiriv puw u dohirano ketinuti ya hada gonilitin ma prama bi hada lirineci baygūim lawlī hodinola peżinela ti peynāla çogişala astand ya tondade:

“The first step in the process of liberation is self-consciousness. This self-consciousness presupposes the recognition of the Other. Self-consciouness means nothing but re-integration of the self. The divided self is not conscious of itself.”

Ali kogiri ya ramye ke nat ganiliyt id al żawūno u hobdats, hobdats ey alo foşiral u nubdala dulda, ey alo foşiral u mayōi, u kikiro puw. Dohirano ya ki dohirano ti şawxā ya ki şawxā. Id iż al żeliron lerira, hehese paydat astand ya hatōod ifa gegāgin al żuliru ef hamirugin aiḑ ratdagisu kikiro puw. Isa comte ti butirare, ef alt yutellect baytī, yikēi ti hehen rater muts taygāse, kil şawxā, dufinutev muts, żat kon ded ma panīla hutina nigina. Żuliru suy u luriligin şażda gegāde ef żahū, bi aiḑ ramye ke şeçirusu rebini ef ki huvgin yaces ma lugh dohirano. Laym moşino dohirano, pubirits ya yarilede ti alv dufinutev sişişede.

Aiḑ leyō, iż ga rehī heylūsin, dar ya aln subyektivisatin u dohirano żat ya żu ramye ke teldatin (laym lobilo reygin ma fets aly seyīev ti dufinutev):

“All states in the world are integrated and interconnected economically or politically to fight all threats collectively. But meanwhile there is no significant outside anymore. The world is becoming more or less a single subject. The only remaining enemy is the individual. This the logic of technocapitalism, the only faith technocrats profess.”

Çerevre, alo devino eze żafō ti ratdagisu ya des lolişuct. Id ale teçno pevū u alo dohirano dożire żeliron ketinuti sonini żat hehese hobdase eze kikiro puw kon yaid sehōde. Ifa ralāgin lisişi, al şaw yayvēise hulişe al żinine u alur seyrēla ma şav. Naż alt hodinot, su mye kol yaid fude yu dey sepū furinagin kol dey boniru, żat hobdats mye ded ma hada kufişa u furinagin ganili kol mukinegin hada fufdats aiḑ kikiro daqōyt.

Ale noosphere çapişude ifa Telharid de Çardin ya gofişe foyila żu. Id şie he u daqōyt mye dar yaid? Żafişe rapō żudiru nagişide ald bigrad nudtin ti gesinuno çotin u 1997 selişe kikiro, rehī, hiwē, alk laykī milim ganiliyl tulilede u rekinirla bawbī huve çininede ma hut alu anyen garimen:

“America is a country steeped in extremes, intense ambitions, and grandiosity. We are now little more than the laughingstock of the world, armed with nuclear weapons. We are, because we were never a true nation. In order to aggrandize ourselves we call our country with the pompous name of a continent; our left party never existed, and our right one is the typical backward, sanctimonious, and medieval right. We have a clown for a president, and our royal astrologer is a fucking smoke peddling merchant. Of course, the world is not much better off either. It's a fucking global souk where idiocy is being peddled while we are shipwrecked. Our scientists have gone mad and all their science consists of getting grants for increasingly stupid projects, and our arts consists of half-naked girls singing sappy songs at boring sporting events that always have to do with putting balls in hoops, or between two sticks, or hitting balls with a wooden stick. We are the coca-cola coalition.”

Şie pahişode ma moye tabişu u fu dufinutev dohirano kiç ketinuti suhere ramye ke dohirano ded ma suser ti talişere decisin?

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De Cristofaro, D. (2024). ‘How do you sleep at night knowing all this?’: climate breakdown, sleep, and extractive capitalism in contemporary literature and culture. Textual Practice, 38(10), 1601-1623.

 

Heron, K. (2024). Capitalist catastrophism and eco-apartheid. Geoforum, 153, 103874.

 

Inayatullah, S. (2008). Six pillars: futures thinking for transforming. foresight, 10(1), 4-21.

 

Inayatullah, S. (1998). Deconstructing the information era: Imagining a gaia of civilisations. Futures, 30(2-3), 235-247.

 

Pérez, J. U., & Casero, J. L. (2024). Post-apocalyptic Cultures: New Political Imaginaries After the Collapse of Modernity. Springer Nature.