u/Jlyplaylists

I’ve put together this interactive digital collection of sources clustered around the idea of what if we went back to the church being an anarcho-communist network of mutuality and common ownership, using prefigurative politics to dismantle the Evangelical Capitalist Resonance Machine*?

See https://notebooklm.google.com/notebook/60a5bde1-b464-4f6e-aaa3-102c57ce0837

The sources include Christian anarchism (and secular anarchist texts), liberation theology, Crip theology, Queer liberation, womanist theology, black theology, poststructuralist theology and ideas around unkingdom, weakness of god, radical hermeneutics.

You can ask your own questions of the sources in the chat section. If you click on the number it brings up the original human source (getting away from hallucination issues). In the studio section you can use the audio and quizzes already there (better use of resources since these already exist) or generate new. For those of you who come out in hives if anything is LLM, in the sources section it’s possible to read the full original sources.

*Evangelical Capitalist Resonance Machine (coined by political theorist William Connolly in his 2008 book, Capitalism and Christianity, American Style) describes resonant forces between evangelical Christianity and “cowboy capitalism” that amplify a shared ethos across media, politics, policy, and culture. The phenomenon where Christianity aligns itself with neoliberal power, imperial imagery, strong force. This is in direct contradiction of the early church described in Acts as a grassroots, horizontal structure of communities sharing everything they had.

All my life I've lived beside the waters that they call the Clyde

I build the ships and watch them glide down the Broomielaw, sir

Trudge to work in sleet and rain, labour for another's gain

Know yer place and don't complain, that's the rich man's law, sir

When I was young I read with pride how Scotland's heroes fought and died

Tae keep the nation fortified against the English crown, sir

Scots wha hae wi' Wallace bled by clerics fancy were mislead

Fought among themselves instead and by it were brought down, sir

When the Billy Boys are marchin' in the sash their father's wore

The day they slew the Fenien crew three hundred years before

The gentry give a smile and lift their glasses to John Bull

Who keeps us all in poverty with the old Divide and Rule

Commentary from https://genius.com/39092718

“The singer labours in the shipyards in hard conditions, but even though he build these ships (along with many others), he brings only profit to the rich men who own and operate the yard. This is framed typically within the lens of the Marxist concept of wage theft: by which workers supply the essential labour that produces goods and services, but for which they are offered only partial value, since capitalist organisation priorities the allocation of surplus value from labour to the bourgeoisie class which only owns the means of productions, but is not responsible for the labour of production itself.

Under the maxim of capitalism, our singer must “know his place” as a labourer and accept that economic and political organisation requires him to work without being allowed to keep the value of his productive labour. This maxim is, of course, imposed by rich men, to whose benefit this system of work and ownership operates.

Like many Scots, our singer knows proudly of Scotland’s history of struggle for independence and self-determination against the whims of the English Crown which sought to subjugate the country, and defy the will of Scots towards freedom and independent government.

Scotland and the Scots people have always kept a popular consciousness of their history of resistance. Scots even today are very proud of their country and its independnt identity, and largely see themselves first as “Scots” and only secondly (if ever) as “British”.

Scotland’s history is, in large part, defined in opposition to the English with whom they have a complex history of warfare, subjugation, negotiation, and political union dating back from the medieval period and beyond, with such key events as Wallace’s defence of Scotland against the English, up to the Jacobite Rebellions of 1715 and 1745, and even up to labour resistance such as the Scottish socialists of the early 20th century (e.g., John McLean).

Scotland’s national heroes are often located within this national struggle, and range back to the medieval period with famous figures such as William Wallace, Robert the Bruce (whom this song alludes to vis a Robert Burns poem in the lines that follow.), and Bonnie Prince Charlie.

The “Billy Boys” are the men of the Orange Order, which is a monarchist and Protestant association. In Scotland and Ireland, they march in support of the British Crown on July the 12th especially–which is the date of the Battle of the Boyne, in which England’s King William III suppressed an Irish rebellion in 1689 (“the day they slew the Fenien crew three hunderd years before”). “Feniens” is a label used to describe pro-Irish independence advocates and Irish republicans broadly.

The ruling classes look to the competing Scotsmen who fight over nationalism and cheer on, as they profit from this divide. They “divide and rule” by allowing and stoking this nationalist competition, and in turn conquer all these people, regardless of their brand of Scottish patriotism, through capitalism and the subjugation of working people under the capitalist system that enriches the ruling class.

The man to whom they raise a glass, “John Bull,” is the personification of England, famously depicted as a stout gentleman wearing a waistcoat festooned with the Union Jack (Britain’s flag). The ruling classes cheer onto John Bull (Britain) because, regardless of how much the Scots fight over competing nationalisms, Britain and its ruling classes win by owning the means of production.

Nationalism, the song states, is used by the ruling class to “divide and rule” us through distracting political debates that serve little purpose, while the material reality is that all people (regardless of their political beliefs) are kept poor by the state of capitalist control.”

What do you think?

Speech-to-text, captions, image descriptions, reading help, writing support, voice tools, and assistive communication are not “slop.” They’re basic quality-of-life tools for people with disabilities.

You can criticise AI companies, copyright issues, energy use, or low-effort content. Fine. But pretending the entire technology has no social value is just unserious.

An old one, 1649 lyrics probably Gerrard Winstanley, but a good new recording. What’s the oldest song you like?

Well you noble diggers all Stand up now, stand up now

You noble diggers all

Stand up now

You're digging to maintain Seeing cavaliers by name

Your digging does disdain And your persons all defame

Stand up now, diggers all

Well the gentry are all round Stand up now, stand up now

The gentry are all round

Stand up now

The gentry are all round

On each side they are found

Their wisdom so profound

For to cheat us of our ground

Stand up now, diggers all

Well the lawyers they come in Stand up now, stand up now

The lawyers they come in

Stand up now

The lawyers they come in And thinking now no sin

To make a jail of gin And to house poor men therein

Stand up now, diggers all

With your spades and hoes and ploughs

Stand up now, stand up now

Your spades and hoes and ploughs

Stand up now

Your freedom to uphold

Seeing cavaliers are bold

They'd kill you if they could

And your rights from you withhold

Stand up now, diggers all

Stand up

Stand up now

Stand up

Stand up now

Stand up

Stand up now

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