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It is very easy to become caught up in the ever-spinning socio-political, cultural shit-storm cycle of fear, macro-problem-viewing, partisan hype the con-artists in government want to convince us is relevant and important to our individual lives on a daily basis.
Even the self-proclaimed "awake" of us out there can't seem to help but getting sucked in to futile debates online about what should be done about this or that political situation, "world problem," or latest inane dribbling to have issued forth from some political "leader"'s lying mouth.
The reason I have drastically scaled back my mainstream social media presence, and abandoned many such verbal disputes and spats on platforms such as Facebook and YouTube is because, honestly, it is often a terrible waste of one of the most precious resources there is: time.
In this video, I talk about some very real and concrete steps that can be taken to effect real and immediate change, to the end of abolishing force/violence-based governance, and establishing a world built on decentralized relationships between dignified, human individuals, which in the end would meet the purported desires of all the silly systems that have been tried time and time again and predictably failed, resulting in the loss of millions upon millions of individual, precious, human lives.
Communism claims to want a unity of "the people" and an equality of opportunity. Only a decentralized system which respects the individual, and his or her self-ownership can provide this, as, without respecting the natural rights and dignity of the individual, no group can be formed which is strong and coherent, as all of the components would have no original, discursive mind by which to strengthen and maintain the group through conflict, challenge, balance, and discussion.
Political Conservatism claims to want to provide "the nation" with opportunities to "pull oneself up by one's own bootstraps," and yet systematically cripples these opportunities by placing force-backed regulations on the market to such a breathtakingly vast and intrusive extent that nobody can even move. Want to start your own business to escape poverty? Here, sure. Just pay thousands of dollars for all the licenses, applications, and approval procedures, and maybe we will tell you "okay." Most likely, though, your brilliant idea violates some of our regulations. The free market allows for individual discretion and the free pursuit of opportunity.
Both political Communism and Conservatism are religions that have killed hundreds of millions of people. How can you "change the world" against such odds? Well, it's easier than you may think.
PLEASE ENJOY THIS DTUBE VIDEO ON THE TOPIC!
▶️ DTube ▶️ IPFS
~KafkA
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Graham Smith is a Voluntaryist activist, creator, and peaceful parent residing in Niigata City, Japan. Graham runs the "Voluntary Japan" online initiative with a presence here on Steem, as well as Facebook and Twitter. (Hit me up so I can stop talking about myself in the third person!)
@kanati | Jan. 14, 2018, 7:02 a.m. | Votes: 2 | [
VOTE ]
Yours is a good philosophy and it is something I have lived by for my entire life. I am saddened to say however that it's been my experience that in America there is little reciprocity. One in the American culture does not receive for what one gives. Here people are takers. In fact, one who gives is looked upon as foolish and simply taken advantage of.
My recommendation is this, if one wishes to give find a group of like minded people and closely associate with them. Perhaps even form a community. The idea of voluntarily giving and taking requires the establishment of a small community. If successful, other communities will form.
It's important to note that reciprocity and cooperation are the values upon which American Indians established their tribes. It became so well developed in the Cherokee Tribe that it became known as the Cherokee Harmony Ethic. In the 1700's here are some of the lifeways of the Cherokee.
CHEROKEE LIFEWAYS OF THE 1700’S
Cherokees seldom turn their eyes on the person they speak of or address themselves to.
They seldom contradict or censure one another
Chiefs were largely without power and instead exercised persuasion via politeness.
A man, as elder, seldom turns his eyes on another elder whom he addresses.
Elders seldom contradict one another.
Elders have no power over other elders.
Young men were expected to demonstrate deference toward priests.
The relations of young men to the priestly officials were mediated through the beloved men (elders) of their respective clan.
Clan membership was based upon one’s mother’s clan.
Elders were expected to reconcile contrasting clan sentiments by pursuing cautiously the interests of their respective clans, avoiding direct conflict through judicious compromise and good nature and clear reasoning facilitated by native politeness.
In pursuing compromise elders would reveal their own thoughts via calculated ambiguity then cautiously and convincingly reveal those thoughts more narrowly and finally state the matter exactly in a manner that brought group sentiment to a final crystallization.
Elders of a clan who strongly objected to sentiment as it became crystalized among the remaining elders were expected to hold their peace. And if they failed to do so the villagers would avoid them.
The Cherokee ethos could be stated as an overriding lifetime moral purpose.
The single focus which created a pattern in Cherokee moral thought was the value of “harmony among men”, known as the harmony ethic.
The conflict disallowed in Cherokee human relations is of one kind: it is conflict between two men or several, face to face, open and direct. D
Direct open conflict is injurious to one’s reputation.
Gossip and conjuring appear to have had an essential place in the harmony ethic: both seem to be means of affecting others at a distance. They are used by clashing wills which avoids face to face contact. It serves as a kind of release valve.
In everyday life one must exercise foresight so as not to intrude clumsily upon others.
The harmony ethic is maintained by the recommendation that a good Cherokee be quiet man avoiding disharmonious situations.
Avoiding disharmony is maintained by not giving offense, an unwillingness of the individual to thrust his ideas or personality onto the limelight or to make decisions for others.
When contrary interests do become apparent, a good man is expected, quietly to go his own way. One pursues one’s own interests taking care not to frustrate the actions of others.
When direct conflict does inevitably occur a good Cherokee withdraws from it, physically if he can, and emotionally if he can’t. A good Cherokee does not withdraw with counter aggression, instead he simply withdraws. If the offender persists, the withdrawal develops into ostracism.
These are standards of decency and by this measure a man gains or fails to gain good repute. It is sometimes called the 1st Cosmic Principle.
Indirect discord, discord at a distance was allowed. Magic was prevalent then. and doctoring was largely a matter of counteracting spells cast by others. Roots were used in conjurations designed to predispose strangers in favor of the subject. The Priest “takes it to water” and says certain prayers over it while standing close to the running stream, then chews a small piece and rubs and blows it upon the body and arms of the patient, who then is supposed to start upon a journey that is supposed to give him assistance.
Good Cherokees avoid direct conflict in three ways: first by asserting their interests cautiously, second by turning away from impending conflict, and third, by withdrawing from men who openly clashed with their fellows.
Cherokees seldom turn their eyes upon the person they are speaking with and speak so low that they are often asked to repeat themselves.
There is a recurrent theme of trickery in Cherokee myths suggesting a pattern of Cherokee thought, a wariness about the designs of others. A general cautiousness and awareness was required to function among noninterfering people successfully.
Bad feelings were to be avoided because they were associated with physical disease and pollution.
Nuwoti means the power to heal disease, and gets rid of social guilt or moral pollution.
When a town was visited with a fatal disease, it was supposed that some evil “nanehi” had destroyed the efficacy of the medicine.
The 1780’s marked the end of the old ways. Priests and Warriors P. 103. From then on councils were no longer opened with prayer. The Six Major Festivals eventually turned into one The Green Corn Festival. The festival was handled by villages at this time, not the Tribe.
You can see that these lifeways led to Tribal cultural harmony.
