Khomeinism has been the Ideology that dominated Iranian Politics since the 1979 Revolution, yet many people don't know that much about it, assuming it to be yet another mere Islamist Ideology. This video will go into detail regarding the Ideologogical Evolution of Khomeinism and its core doctrines, as well as coming up with a new strategy in the end on how to combat it.
I came across a Facebook post written by a friend of mine describing his experience with sex education in the 80´s. The post said the following :
>The sex education of my generation (a good topic for Easter)
>1. Spoiler alert: it was disastrous and shattered by experimentation, long before we “experienced” anything firsthand. Much worse than the sex education of the good guys of yesteryear with the maids of the provinces, or of the kids today (Pornhub and Urban Beach toilets). We have images that took years to get out of our heads.
>2. First scene: João, 8 or 9 years old, in a Catholic school, but a progressive one, they even decided to have a pilot project for sex education classes (some colleagues from that time know exactly what's coming; but those who didn't go there certainly had variations of this story). Problem: these classes were given by a friar, Brother Costa (a friar, a man who took vows of chastity and poverty, giving sex education classes, take a moment to let the idea sink in and think about everything that could go wrong).
>3. Although competent in the scientific aspects of procreation, Brother Costa described the act itself as follows: “The mother and father [subtext: obviously united by the bonds of holy matrimony] are in bed, the father [the man takes the initiative] asks, ‘Oh my dear, would you like to have another [note: another - all that God sends] baby?’ And they laugh a lot, hug a lot, perform that insertion we talked about in previous classes, and 9 months later a baby is born.”
>4. In other words, just insertion. Like a pen drive in a USB port (which didn't exist back then, kids). No preliminaries, no rhythm, it was inserting and waiting for baby Jesus to perform his miracle, via download.
>5. And I remember thinking: “So much for this! This sex thing is crap, I want to play soccer.”
>6. Second scene: at home, still in the 80s, without parental supervision, channel surfing between the only two channels then existing on TV. On RTP2, a Japanese film is playing. “Cool, ninjas and samurai,” we thought. But no. It’s what for many years I referred to as “That movie whose name must not be said,” so as not to accidentally summon demons, but today I can say – “The Empire of the Senses” (which, mind you: it wasn’t porn, but an avant-garde and very explicit scene; there was no funk music or plumbers here). There I learned that Brother Costa had lied, after all, the thing involves a lot of movement, with several women more or less simultaneously, with the insertion of objects like eggplants and eggs, which are then a devil to remove (!!), procreation is not a necessary consequence (I don’t remember retaining any dialogue about the continuation of the species), and in the end the woman, in a psychotic delirium, proceeds to the brutal castration of the man. “That one even hurt me, definitely, this crap is not for me, I’d rather play soccer. And there isn’t a single scene of samurai fighting in the middle!!”
>7. Appreciate your partner if he was born in the early 80s and manages to be a normal guy. We went through horrific images, had to overcome a lot of post-traumatic stress, and unlearn very dysfunctional things.
For those who grew up in the 80´s, can you tell me if my friend is exagerating ? Were your experiences with sex education similar to what he describes ?
Regarding 17th-century Siam, it is important to read the Journal de l'Abbé de Choisy, the Mémoires du comte de Forbin, and Desfarges' Relation de la Révolution arrivée à Siam dans l'année 1688.
France arrived in present-day Thailand with promises of help against the Dutch and British, sowed copious intrigue against the Portuguese, settled in, and, in the end, tried to force the then Thai sovereign (King Narai) to convert. It was a true international intrigue.
In Versailles, the priests of the Missions Étrangères, protected by the King's mistress (or rather, his secret wife, Madame de Maintenon), wanted to convince Louis XIV that Siam was ripe for accepting missionary work and conversion to Rome. They went to the Pope, lied to him, and promised a new Japan, that is, an absolute success of conversions.
Then, with the help of a Greek adventurer (Constantine Phaulkon) who had risen so high in Siam that he had become a favorite of the king of Ayutthaya (1), they filled the Siamese monarch's head with expansionist projects, built him a palace of stone and running water, erected an astronomical observatory for him, and convinced him that great days were to come.
Phaulkon, who had worked as a sailor in the fleet of the Honorable East India Company and who had later been in Java working on his own account in "import-export" businesses that bordered on piracy, was married to a Portuguese-Japanese woman. He spoke and wrote our language well, as was required of any businessman, since Portuguese was and would remain until the mid-19th century as the lingua franca in the international relations of the Far East and Southeast Asia.
He lied to the English, cheated the Persians - who had important commercial interests in Siam - and tried to lie to the Portuguese. The Portuguese of that time were not exactly naive in these affairs, so they did everything to prevent the French adventure, which was detrimental to Portuguese interests and equally dangerous for the Luso-Siamese Catholic minority in Ayutthaya.
Goa sent Pero Vaz de Siqueira (1684-1686) as ambassador to Siam, who tried to dissuade the Thais from the dangers of French interference. In vain, as the Greek resorted to all means to prevent the Siamese King from listening to our ambassador.
Subsequently, Phaulkon prepared a new scheme, suggesting to King Narai that he send an embassy to France to make the Sun King believe that new subjects had been formed in the distant East. The embassy, aboard the Soleil D'Orient - with elephants, exotic animals, much gold and silver - was wrecked in the Storms. A new embassy was prepared, this time with a successful arrival in Europe.
Now, in Versailles, the Siamese ambassador Kosa Pan was confronted with the imposition of French "military aid" to Siam; in other words, as if today some government asked France for help and France sent it, not advisors and resources, but an army. Then they arrived at the other end of the world six months later. They set foot on land and occupied Bangkok, then a small village entirely composed of Luso-Thai Christians. Soon, a national anti-French uprising led to a palace coup, the Grand King Narai "was struck down suddenly" and his Greek favorite was torn to pieces. Hunted like hares, the French fled and a huge web of misunderstandings ended in tragedy. France was, decidedly, a virgin in everything concerning the East. Such regions would not be seen again until the mid-19th century!
In the Siamese Revolution of 1688, the large Luso-Thai Catholic community did not side with the European invaders, but actively participated in the fight against the French, so that it was not only spared, but praised for the bravery and loyalty it had shown. But it was not only the Catholic community that took up arms in defense of Siam. Ships equipped with artillery arrived from Macau and blockaded the mouth of the Chao Phraya River, preventing the French expeditionary force from receiving reinforcements. In gratitude, the new king, Phetracha, would send an ambassador to Goa two years later to thank the invaluable Portuguese help in the fight for Siamese independence.
Michael Castelo-Branco
(1) Ayutthaya, the former capital of Siam, located about 80 kilometers from Bangkok.
A few days ago, I came across a Facebook post that said the following :
>Synopsis for a possible sequel to "A Clockwork Orange" (1962 - book / 1971 - film)
>*
>England, 1985.
>Alex DeLarge at 30 years old. After all the traumatic experience with the Ludovico treatment; the merciless revenge of society after his return; the suicide attempt and years of psychiatric hospitalization, etc., our protagonist decides that the best thing to do would be to acquire a solid intellectual foundation. Not that he was under the illusion that this would give any 'greater' meaning to his life, much less justify it; he thinks, however, that perhaps it is a way to put it into perspective, to provide focus and direction to the deep and inexorable hatred that continues to devour his insides. Therefore, he asks his great guarantor within the government, the Minister of the Interior, to get him a scholarship in sociology, political philosophy, literature or psychology at some good educational institution in the country. By activating the appropriate channels and subjecting Alex to the necessary academic procedures and exams, the minister manages to enroll him in the prestigious political science department of the London School of Economics.
>Our hero's university life would certainly not be the easiest. The curriculum does not arouse much interest in Alex; in terms of social interaction, his past reputation and haughty/arrogant/aggressive posture certainly do not garner him much sympathy among his peers. Gradually, however, Alex begins, through indirect means, to discover the 'dark side of the force' of his field of study: here and there, works by authors such as Carl Schmitt, Sorel, Gentile, Jünger, Spengler, Evola, etc., begin to fall into his hands, in addition to texts by political leaders such as Mussolini, Hitler, Goebbels, Codreanu, Degrelle, Primo de Rivera, Ramiro Ledesma Ramos, etc. Furthermore, to his immense delight and fascination, he discovers the figure of Sir Oswald Mosley, whom he soon comes to regard as a role model and political patron.
>Last but DEFINITELY not least, crowning this process of metanoia, is the sublime and decisive moment for the eternal music lover that Alex always was and always will be: the discovery of the universe of Richard Wagner, with all the obvious and very important consequences that this could have for someone like him. It is undoubtedly like the explosion of a supernova in the depths of outer space: now the amorphous and chaotic revolt that had always simmered within him has a name, logic, purpose.
>___
>England, 1995
>Well, without further ado: Alex completes his studies, obtaining a master's degree and finally a PhD. As he would obviously never adapt to the academic environment (and the new government was determined to extinguish his pension), he begins to give private lessons. Always charismatic, extremely engaging and seductive, over a few years he gathers not just a handful of students, but a veritable legion of fervent disciples.
>England, year 2002 onwards.
>And so the process evolves organically, as if corresponding to the natural flow of things, to a practically inevitable dynamic: Alex becomes the leader of a new political organization, a kind of BUF (British Union of Fascists - I haven't yet thought about what the new party's name could be) of the National Bolshevism era.
>In a short time the movement gains surprising strength and notoriety, alarming the British and European political establishment. Then the figure of the antagonist emerges: Anthony Greenwall, leader of the Labour Party. A progressive left-wing intellectual (multiculturalist, globalist, pro-European, feminist, pro-LGBT, pro-immigrant, etc., etc., etc.), Greenwall also has a personal motivation for opposing the new leader: he is the nephew of the writer F. Alexander, one of the most notorious victims of Alex and his droogs in the golden age of ultraviolence.
>The plot, in short, unfolds as the titanic ideological, spiritual, and psychic confrontation between Alex and Anthony, whose consequences will obviously exert a decisive influence on the destinies of Great Britain (and, ultimately, the planet).
Do you think this would actually make a good sequel to A Clockwork Orange ?