Είμαστε όλοι ξεσκισμένες αδερφές;

Ομοφυλοφιλία, Χρυσή Αυγή και ομοκοινωνικότητα

του Δημήτρη Παπανικολάου

Ήταν ο Χίτλερ γκέι; (από το σάιτ http://5election.com)

Όποιος είδε τον βουλευτή της Χρυσής Αυγής Παναγιώταρο να φωνάζει την προηγούμενη εβδομάδα «γαμημένες αλβανικές κωλοτρυπίδες… ξεσκισμένες αδερφές», έξω από το θέατρο Χυτήριο, πρέπει να πάει στο ίντερνετ και να ξαναδεί αυτές τις σκηνές. Δεν λέω μόνο να το δουν όσοι δεν το είδαν, λέω να το ξαναδούν και όσοι το είδαν. Ξανά και ξανά. Και να σκεφτούν γιατί αυτή η σκηνή (όσα μπιπ κι αν της βάλουν τα κανάλια) είναι κατασκευασμένη όχι μόνο να προκαλεί αλλά και να κολακεύει τα βαθύτερα ένστικτα κοινωνικής συμμετοχής των πολλών. Και να σκεφτούν γιατί, αυτά ακριβώς τα «ένστικτα», που μόνο φυσικά δεν είναι, πρέπει τώρα να συζητήσουμε.

Γράφω αυτό το σημείωμα για να προλάβω δυο παρανοήσεις. Η πρώτη είναι να δούμε την ιστορία με την παράσταση του CorpusChristi μόνο ως καταπάτηση δικαιωμάτων, και δη του δικαιώματος στην ελευθερία της έκφρασης. Ήταν, σαφώς, και αυτό. Όμως, παράλληλα, ήταν και μια περίτρανη ένδειξη της συναρμογής της ομοφοβίας με τον εθνικισμό, τον ρατσισμό, την μισαλλοδοξία και τον νεοναζισμό. Την ίδια στιγμή, ήταν μια εντυπωσιακά καλή ευκαιρία για να κατανοήσουμε πόσο αυτή η συναρμογή της ομοφοβίας με κάθε είδους στεγανό ταυτοτικό λόγο κολακεύει ακριβώς τους τρόπους με τους οποίους μια πολύ μεγαλύτερη ομάδα συμπολιτών μας, πολύ μεγαλύτερη από όσους εύκολα ονομάζουμε νεοναζιστές ή ρατσιστές, χρησιμοποιεί για να κατανοήσει τον κόσμο. Ξαναδές τη σκηνή με τον Παναγιώταρο. Και σκέψου τι μέσα σου, εκεί που λανθασμένα ονομάζεις «ενστικτωδώς», πάει κάπως προς στιγμήν να τη θεωρήσει δεδομένη. Και άρχισε, πολιτικά, την (αυτο)κριτική σου ακριβώς από το σημείο εκείνο.

Η δεύτερη παρανόηση, που μάλιστα κυκλοφορεί και ως άνετο επιχείρημα εντός Αριστεράς, είναι ότι οι νεοναζιστές στην Ελλάδα, αλλά και οι φασίστες ιστορικά, ήταν και είναι κρυφοί και καταπιεσμένοι ομοφυλόφιλοι, γι’ αυτό χρησιμοποιούν με τέτοια ένταση και τον ομοφοβικό, και τον ανδρολατρικό, και τον ανδρομάτσο λόγο. Τα προβλήματα εδώ είναι πολλά: υποβάλλεται το επιχείρημα ότι «η ομοφυλοφιλία είναι παθογενής κατάσταση, εκτός των άλλων και του φασισμού»∙ ότι «οι νεοναζιστές είναι διαταραγμένοι ψυχικά» (κάποιοι μπορεί και να είναι – αλλά αυτό δεν μπορεί να είναι πολιτικό επιχείρημα)∙ ότι η ομοφοβία δεν βρίσκεται σε άλλους πολιτικούς χώρους∙ ότι όποιος είναι προοδευτικός τάχει λύσει τα ζητήματά του, ακόμα και αυτό της σεξουαλικότητας (!). Το κυριότερο, όμως, είναι ότι ένα τέτοιο επιχείρημα υποστηρίζει την ίδια λογική που χρησιμοποιούν και οι ομοφοβικοί φασίστες: υπονοεί, δηλαδή, ότι μια «σεξουαλική ανωμαλία» δημιουργεί και την τάση για μια «πολιτική ανωμαλία». Αν δεν καταλάβατε, αυτό ουσιαστικά λέει και ο Παναγιώταρος.

Εντάξει, στις φασιστικές οργανώσεις, τ’ αγόρια μαζί κι όλα γύρω απ’ τον αρχηγό, αλληλοκαλύπτονται, καταλαβαίνονται, ομοκοινωνούν, και οργανώνουν την μεταξύ τους σχέση στη βάση ενός αμοιβαίου πάθους. Όμως αυτό, όσο κι αν κάποτε χρησιμοποιεί ευανάγνωστα ομοερωτική ρητορική, δεν είναι ομοφυλοφιλία. Το αντίθετο. Ορίζεται από τη δομή που ονομάζουμε ομοκοινωνικότητα∙ και ανδρική ομοκοινωνικότητα είναι ακριβώς ο τρόπος οργάνωσης των σχέσεων μεταξύ ανδρών που μπορεί μεν να αρδεύονται από έναν διάχυτο ομοερωτισμό, την ίδια στιγμή όμως θεμελιώνονται στην ομοφοβία, το μίσος για τον άλλον (τον εκτός της ομάδας), και την δημιουργία αντικειμένων κοινού πόθου, είτε αυτά είναι σύμβολα και εικόνες, είτε στηθάκια αρχαίων Ελλήνων σε χολιγουντιανό σινεμασκόπ, είτε και πραγμοποιημένη η ιδέα της γυναίκας ως παθητικού αποδέκτη της ανδρικής επιθυμίας.

Ομοκοινωνικότητα, με λίγα λόγια, είναι η καθεστωτική χειρονομία τ’ αγόρια μεταξύ τους να τα βρίσκουνε και να γίνονται «δικοί», σε βάρος όλων των άλλων: των γυναικών, των διαφορετικών, των ξένων, και, βεβαίως, και όλων των πολιτιστικών κειμένων που, από φεμινισμό μέχρι γκέι κουλτούρα, προσπαθούν να ξεσκεπάσουν αυτήν τη σύμβαση, ακόμα και εντός «ιερών και οσίων».

Σας θυμίζει τίποτα όλο αυτό; Ασφαλώς. Διότι η δομή της ομοκοινωνικότητας, όπως και η σχετική με αυτήν δομή του μάτσο ανδρισμού και της ομοφοβίας, χαρακτηρίζει δυστυχώς μια μεγαλύτερη κοινωνική σύμβαση στην Ελλάδα, πληροφορεί έναν κώδικα εθνομαγκιάς που είναι ιδιαίτερα διάχυτος, και, δυστυχώς, οργανώνει και έναν μεγάλο κοινό παρανομαστή σχετικά με το τι θεωρείται πυγμή, μεταξύ των άλλων και πολιτική πυγμή (βλ. και τις πρόσφατες «ανδροπρεπείς» δηλώσεις του προέδρου της Βουλής Μεϊμαράκη).

Τα δύσκολα αρχίζουν εδώ: η ανδρική ομοκοινωνικότητα και η ομοφοβία ορίζουν τόσο καταστατικά το πώς έχει οργανωθεί ο ελληνικός δημόσιος χώρος και λόγος (σε μεγάλο βαθμό και αυτός της Αριστεράς), που να είναι κάποτε δύσκολο να το συνειδητοποιήσουμε/αποδομήσουμε. Όμως αυτά ακριβώς τα διάχυτα και αόρατα συναισθήματα εκμεταλλεύεται η ΧΑ για να τα κάνει πλέον συγκεκριμένη πολιτική ιδεολογία. Το σκηνικό έχει αλλάξει — και η ανάγκη βαθειάς κριτικής έχει γίνει, και γι αυτό, ακόμα πιο επιτακτική.

Δεν υποτιμώ το γεγονός ότι η κουλτούρα της Αριστεράς εμπεριέχει τις δυνατότητες και για μια οργανωμένη αντίσταση στην ομοφοβία. Γι αυτό άλλωστε καταλαβαίνω ότι, ακούγοντας Παναγιώταρο την προηγούμενη εβδομάδα, πολλοί αισθάνθηκαν την ανάγκη να φωνάξουν, à la ’68, «είμαστε όλοι ξεσκισμένες αδερφές». Υποψιάζομαι όμως ότι για να κατανοήσουμε τι ακριβώς σημαίνει αυτή η φράση, και τι ενδεχομένως (αντισυστημική και αυτο-) κριτική μπορεί να φέρει μαζί της, ίσως χρειαστεί λίγο περισσότερο παίδεμα.

Ο Δημήτρης Παπανικολάου διδάσκει νεοελληνική φιλολογία και θεωρία της λογοτεχνίας και σπουδές φύλου στο Πανεπιστήμιο της Οξφόρδης

Από τα Ενθέματα της Κυριακάτικης Αυγής: http://enthemata.wordpress.com/2012/10/21/papanikolaoy-3/

Critical Community Practice, Call for Submissions – Journal for Social Actio…

 

Call for Submissions

Critical Community Practice

Special Issue of the Journal for Social Action in Counseling and Psychology

Dedicated community organizations and helping practitioners are working to make life better for people in communities around the world. Unfortunately, what we mostly witness is a certain type of community practice where the original source of the problem in society is left unchanged (and probably unknown and not discussed), while new programs and services are continuously developed to treat the individuals most affected. The products of ameliorative, uncritical practice are reactive, short-term, professional-driven, and individualistic approaches that ignore the assets of their constituents and communities (Albee, 1986; Butcher & Robinson, 2007; Evans et al., 2011; McCubbin, 2001; Prilleltensky, 2005; I. Prilleltensky & O. Prilleltensky, 2003). Some would say that transformative or revolutionary change through community-based organizations is impossible because they are too overwhelmed by the intense need in communities and constrained by the political and policy stances of their donors (Bess, Prilleltensky, Perkins & Collins, 2009; Harvey, 2010; Kunreuther, 2002). What is needed is a commitment to critical community practice (Butcher & Robinson, 2007).

Critical community practice implies a particular vision of society: one grounded in the ideals of social justice, social inclusion, self-determination, solidarity, and collective wellness (Butcher, 2007b; Kagan & Burton 2001; Prilleltensky, 2001; Weil, 1996). Critical community practice is «action based on critical theorizing, reflection, and a clear commitment to working for social justice through empowering and transformative practice» (Henderson, 2007, p. 1). This approach to practice works under the assumption that social transformation is possible when people have a voice, power, and access to resources (Prilleltensky & Nelson, 2002). It is grounded in an understanding that the roots of most community problems lie in patterns of systemic poverty, disadvantage, social exclusion and oppression that are manifestations of structural inequalities and social divisions within society as a whole (Butcher, 2007a). Critical community practice is a radical praxis (Freire, 1970) wherein action, research, and theory are intertwined in complex ways, and grounded in a deep understanding of the experiences of those who are marginalized, oppressed and distressed (Kagan & Burton, 2001).

This special issue aims to advance discourse, theory, research and practice of critical community practice. Possible topical areas include, but are not limited to:

• Critical consciousness and consciousness-raising of counselors, psychologists, and other community practitioners;

• Organizational critical consciousness and its relationship to critical practice;

• Institutionalization and system constraints on critical practice;

• Social change philanthropy;

• The «ideology-practice divide» in community practice and how to close the gap;

• Critical theory and critical community practice;

• Radicalizing and democratizing community organizations;

• Radical praxis in community settings;

• Constituent/consumer-led organizations and radical praxis;

• Normalizing, redefining, conscientization, and externalizing in counseling practice.

Submission process: Authors should submit manuscripts by email to the Guest Editors of the Special Issue no later than January 15, 2013. Guest Editors will review the papers for topic relevance and then select papers for peer review consistent with JSACP guidelines for reviewers found here: http://jsacp.tumblr.com/guidelines. Types of manuscripts may include: original articles (theory or research), first person accounts, case studies, interviews and dialogues with practitioners/activists, or empirical reviews. Manuscripts submitted should be relevant to counselors, psychologists, human service professionals as well as students, educators, policy makers, community organizers, and activists. Initial acceptance and on-line publication is anticipated as early as July 2013.

Send proposal submissions or inquiries to the Guest Editors: Scot D. Evans, Adam Rosen, and Krithika Malhotra at s.evans4[at]miami.edu

References

Albee, G. W. (1986). Toward a just society: Lessons from observations on the primary prevention of psychopathology. American Psychologist, 41, 891–897.

Bess, K., Prilleltensky, I., Perkins, D., & Collins, L. (2009). Participatory Organizational Change in Community-Based Health and Human Services: From Tokenism to Political Engagement. American Journal of Community Psychology, 43(1), 134-148.

Butcher, H. (2007a). Power and empowerment: The foundations of critical community practice. In H. Butcher, S. Banks, P. Henderson, & J. Robertson (Eds.) Critical Community Practice, (pp 17-32). Bristol, UK: Policy Press.

Butcher, H. (2007b). What is critical community practice? Cases studies and analysis. In H. Butcher, S. Banks, P. Henderson, & J. Robertson (Eds.) Critical Community Practice (pp 33-49). Bristol, UK: Policy Press.

Butcher, H. & Robinson, J. (2007). Critical community practice: Organizational leadership and management. In H. Butcher, S. Banks, P. Henderson, & J. Robertson (Eds.), Critical Community Practice (pp. 97-115). Bristol, UK: Policy Press.

Evans, S., Prilleltensky, O., McKenzie, A., Prilleltensky, I., Nogueras, D., Huggins, C., & Mescia, N. (2011). Promoting strengths, prevention, empowerment, and community change through organizational development: Lessons for research, theory, and practice. Journal of Prevention & Intervention in the Community, 39(1), 50-64.

Freire, P. (1970). Pedagogy of the oppressed. New York: Continuum.

Harvey, D. (2010). Organizing for the anti-capitalist transition. Interface: a journal for and about social movements, 2(1), 243 – 261.

Henderson, P. (2007). Introduction. In H. Butcher, S. Banks, P. Henderson, & J. Robertson (Eds.) Critical Community Practice, (pp 1-13). Bristol, UK: Policy Press.

Kagan, C., & Burton, M. (2001). Critical Community Psychology Praxis for the 21st Century. Presented at the British Psychological Society Conference, Glasgow. Retrieved from http://www.compsy.org.uk/GLASGOX5.pdf

Kunruether, F., & Bartow, F. (2010). Catalysts for Change: How California Nonprofits Can Deliver Direct Services and Transform Communities (Part 1). Social Service Social Change Series. Building Movement Project. Retrieved from http://buildingmovement.org/pdf/catalysts_part_one.pdf

McCubbin, M. (2001). Pathways to health, illness and well-being: from the perspective of power and control. Journal of Community & Applied Social Psychology, 11(2), 75–81.

Prilleltensky, I. (2005). Promoting well-being: Time for a paradigm shift in health and human services. Scandinavian Journal of Public Health, 33(66 suppl), 53 -60.

Prilleltensky, I. (2001). Value-based praxis in community psychology: Moving toward social justice and social action. American Journal of Community Psychology, 29(5), 747–778.

Prilleltensky, I., & Nelson, G. (2002). Doing psychology critically: Making a difference in diverse settings. New York: Palgrave Macmillan.

Prilleltensky, I., & Prilleltensky, O. (2003). Towards a critical health psychology practice. Journal of Health Psychology, 8(2), 197 –210.

Weil, M. O. (1996). Community building: Building community practice. Social Work, 41(5), 481-499.

 

THE NEONAZIS OF GOLDEN DAWN (Chrysi Avgi) BRING BACK TO THE FOREFRONT THE EXTERMINATION OF THE MENTAL PATIENTS AND THE PHYSICALLY HANDICAPPED

THE NEONAZIS OF GOLDEN DAWN (Chrysi Avgi) BRING BACK TO THE FOREFRONT THE EXTERMINATION OF THE MENTAL PATIENTS AND THE PHYSICALLY HANDICAPPED

The neonazis of Golden Dawn bring back to the forefront the extermination of the mental patients and the physically handicapped. Like genuine descendants and perpetuators of Hitler and his policies of extermination and genocide, they put forward through their ostensibly “ecologic” site, a 1985 text of a French “professor” under the title “Democracy condemns innocent beings to lifelong torture”. This is, in reality, a complete program for the extermination of the mental patients with exactly the same reasoning, as well as the “altruistic” cover-up, of the then German psychiatrists (“so that the unfortunate people will not suffer”), who were the conceptual fathers (Hoche and Binding, etc) and the practitioners of the extermination of hundreds of thousands (according to estimates, probably more than 250,000) of inpatients in psychiatric hospitals of Germany.

We read in a characteristic poster of 1938:

“60,000 reichsmarks is the cost to the community, during his life time, of the person who suffers from hereditary deficiency. Dear fellow-citizen, these are also your money. Read “A New People:, the monthly periodical of the “Office for racial policy” of NSDAP.”

It is evident that the turn of the psychiatric patients and the handicapped came after the pogrom and the assassination attempts against the immigrants, and in parallel with them, as it is apparent that the racist use of the epithet “Greek” is not enough, anymore, without further qualifications, as “Greek” is defined as “the healthy Greek”, the carrier of “Aryan” health according to the imaginative models of ancient Greek make up and the pathologic fixation on the ancestors which is based on it.

The psychiatry of the establishment, although not the same as Nazism, contains however certain basic tenants of its reasoning and practices, which under certain economic and social circumstances (like the circumstances of today) are capable, as has been shown in the past, to change into a tool of extermination under a myriad of excuses. The culture of the psychiatry of the establishment in Greece, stuck on the traditional stereotypes of “mental illness” of the textbooks and the different “schools”, in conjunction with the economic crisis and the deterioration of the services of mental health, through which it is functioning, does not preclude the reappearance of similar events in the near future, under various excuses and alibis, and, probably, under initially different, more “covert” guises. The reasoning for such a reappearance is already functioning as its helper and vehicle.

We want to remind the reader that there is now in Dafni (Psychiatric Hospital of Attica) a psychiatrist director (K. Paraschakis), who was a candidate of Golden Dawn, while in Dromokaiteio there are others (for now a few) who express similar views. We all know that “the egg of the snake” is also incubated in Dromokaiteio, and under a similar position of authority, and we simply underestimate it as “picturesque”… Something similar was happening two years ago with Golden Dawn, which many considered to be simply picturesque and without potential for power, while in reality and under the current socioeconomic conditions it was and remains dangerous. The history of the ascend of Fascism and Nazism must be a lesson to us before it is tool late.

From another poster of the Ministry of Propaganda of the third Reich that advertizes the “equivalents of death” or otherwise (according to the contemporary technocratic terminology) the “Opportunity cost” for the care of a patient:
“A whole family of healthy Germans can live with the same 5.5 marks which is the cost of the care of a single patient for the same time period”

Regarding the unacceptable behaviours of carriers of analogous views, who “bravely” express them at even the Emergency Departments, they should from now on be regulated, rejected immediately and even be the subject of legal suites by everybody and by any position. It is unacceptable that public servants, who are supposed to have taken an oath, express similar views and consider that Dromocaiteio “provides a forum” for these statements. History has taught us that the tolerance that is often exhibited by official centers of Authority for similar views, stances and behaviours is never a matter of chance. The Fascist and Nazi viewpoints are known to act as crutches and provide ideological and pseudoscientific support and “legality” to policies of extermination and implementation of conditions of withdrawal of basic provisions and social rights, like the policies which are implemented gradually in this period (with an effort to introduce then without noise) and which will be escalated and will obtain extreme dimensions in the immediately future years.
SILENCE IS GUILT BY ASSOCIATION.

From the “Opposing Torrent” of Dromokaitio

Inline image 3

The last child to be killed by the head nurse
of the Euthanasia
Center Kaufbeuren-Irsee

Press here to read the text (in Greek) from the “ecologic” page of Golden Dawn which praises and advertizes sterilization and euthanasia:

Read here the english translation of the above referred text of J. Bauge-Prevost:

“Democracy condemns innocent beings to torture”
Article of professor Dr J. Bauge-Prevost (N.M.D.), member of the Institute of Psychosomatic, Biological and Racial Sciences, published in 1985 in a French scientific journal. It addresses problems of human deterioration and proposes concrete measures of Biopolitics.

BIOPOLITICS AND EUGENICS

Every day and in every corner of the Earth and in every socioeconomic stroma arrive in life beings that are unfit and unable for the struggle of survival, and are destined to suffer with no hope of salvation. The result of this event is the existence of individuals that are forced by circumstances to have a negative life, who at the same time are a very heavy emotional and economic load for their family and for society. Most of these individuals are products of hereditary conditions. Every year these victims of superficiality of parents and society are increasing in number, thanks to the official medical science, which because it is guided by a group of maniacs and hypochondriacs, protects every deficient being, which under any other circumstances would be condemned to death by Nature.
Therefore, it is not peculiar the fact that nothing or almost nothing has been done by the so-called “democratic” states to prevent this medieval criminal act of society, which condemns to lifelong torture innocent beings, while on the other hand huge efforts are exerted for the genetic improvement, and consequently the qualitative improvement of grains, beef, dogs, horses and other species in the plant and animal kingdoms. In reality, “democracies” separate the human species from any possible contact with the hierarchy of Nature. “Democracy” unites hypocritically and irresponsibly the people because of specific economic interests and isolates them when the meaning of the interest ceases to exist or when their initial expectations are not fulfilled.
Exactly this phenomenon dominated our period in the Western world (which for several centuries has been representing the strongest creative force of humanity) and marches together with
a criminal stupidity, which is undergoing a phase of complete development. The white race owed its predominance to its superiority and higher intelligence. Today, it is trying to maintain the myth of its dominance though biologic deterioration, a false mass of mediocrities, widespread neurasthenias, and the immorality of the individual. We believe that the changes created by today’s man to the natural and mental environment are much larger than his basic needs and unfortunately he follows the same mentality in the precious field of health science where are located the dangers of lunacy and of degeneration. In reality he threatens the background of the white race. The official laws often reject the administration of the death penalty, although we all know that blood deterioration, birth of deficient beings and creation of monsters are crimes worse than murder. The referrals to economic and technical interests which justify this type of “progress” could never be compared to the interest of our human purity, which gives rise to the physical, ethical and intellectual successes of the white man (who has reached the highest level of the ladder of human races) and from which are dependent his failures. This stratification of races, which should never be a cause for arrogance of the white man, constitutes in contrast a very heavy burden and a plethora of very serious responsibilities, which stem from the duties that are always imposed by superiority. No human change knows the way of addressing the products of deterioration, which demand intense and continuous struggles. Wherever riots and clashes with police are not the dominant actions, the dominant actions are homosexuality, deteriorated marriages, racial mixing, wild consumerism, pollution of the environment and continuous unrest of millions of unlucky people who are living enclosed into a death trap of immense dimensions. Exactly on that field takes place a continuous struggle, the end of which will signal the delivery or the death of our race. Despite the adverse circumstances, we keep having serious hopes. The Institute of Psychosomatic, Biological and Racial Science continues in the past five years the work of the great biologist Alexis Carrel. It contributes to the evolution and improvement of his findings, exerting an increasing influence on the Western world. Therefore, the Institute proposes the following measures to families and society for the protection and care of the human species.
I. The decision to create new life is accompanied by very serious responsibilities which unfortunately are above the means of comprehension of the men of our period. We need laws which prohibit marriage until the interested parties are taught, understood and wish with truthfulness the regular responsibilities that come with marriage.
II. Preventive eugenics should become mandatory through studying and practice of the conditions of living which facilitate pregnancy and delivery.
III. Premarital medical examination is far from constituting an attack against the freedoms of the individual. In contrast, it is an act of protection and of fairness for the individual and for society as it prevents marriages which would have catastrophic results.
IV. Individuals with hereditary burdens, such as lunatics, mentally deficient, schizophrenic, epileptics, carriers of mutated genes, incurable alcoholics, advanced drug addicts and others should be subjected to sterilization.
V. Natural selection, sterilization and euthanasia are correct if they combine serious legal bylaws, responsible medical examination and biologically ethical basis.
VI. The sexual problem is studied often under the prism of pathology and as a result most specialists are unable to separate the ethical and pathological elements. Sexual relationships should follow the instinctive reflexes of man. Healthy and creative expression of sexual instinct is necessary.
VII. The eugenic tendency to consider the maternal instinct as an instinct to avoid constitutes an insult to nature and a hallucination. Every woman who exerts this natural responsibility of hers should not suffer from an inferiority complex. In contrast the power of women in a healthy society has its source in the continuation and fostering of these noble instincts.
VIII. Young women should be taught, from the moment they start school, the dangers which they face from ceratin destructive influences such as the thoughtless desire for money, unhealthy nutrition, and poisoning of spirituality from the mass information means and the faithless advertising presentations, the drug industry, the vaccinations, the x-rays, the poisoned water, the sound pollution, etc.
IX. It is a crime to withdraw from the baby, for reasons of convenience, the milk of hist mother, because it is for both the best means to enter their physiologic state.
X. Birth control is not a problem of chemistry but an issue of biology and eugenics. Disturbances of genetic mechanism lead a woman to psychosomatic anomalies. Men should take the responsibility of conception. It should be mandatory that they are taught the consequences of conception.
XI. It is imperative that we purify the white race from the pollution of the contemporary pseudo-civilization and that we build a new society based on the laws of Psychosomatic Natural Health Science or Eubiotics. These measures should be advanced skillfully by the State. Biopolitics constitute arguably the cornerstone of the future.
Dr.J.Bauge-PrevostN.M.D.
Source: Golden Dawn

Suspention of Ian Parker – international protest!

Dearest friends, something incredibly shocking has happened. Ian Parker has been suspended from Manchester Metropolitan University. It has happened suddenly and unexpectedly, and students and staff at the University have been given little to no explanation as to why.

Ian was suspended from work after having been unable to arrange, with barely 18 hours notice, for a union official to come with him to hear a charge that the university said amounted to ‘gross professional misconduct’. What this seems to mean is that Ian raised concerns within the University about the problem of secrecy and control in the department in which he works, and was suspended for doing so. Ian has had to leave his office and key, been told not to contact University staff and students, and his access to his email has been suspended. For his students Ian has simply ‘disappeared’ overnight, and while he is keen to continue supervising and teaching, he is not allowed to.

I could never fully express what effect Ian’s sudden, shocking and completely unjustified suspension might mean for students at MMU and for the wider international academic community. Ian’s suspension is happening against a wider backdrop in the UK where while universities are now charging students £9000 a year (and much more for international students), they are also cutting essential resources, often meaning staff have to work harder and complain less. This means that those staff who defend University as a space for open and democratic deliberation are often put under pressure to remain silent. In fact another member of staff at MMU (and another member of the University and College Union- the UCU), Christine Vié, is also being victimised, and has been made compulsorily redundant (and there is an ongoing campaign to defend her).

We are in shock, but only if we speak openly together will we be in a position to challenge and change what is happening to all of us. Openness and democratic debate are the hallmarks of good education. Yet secrecy and silencing are key issues here. Ian has been silenced but his work continues to speak. Yesterday I looked at the principle aims of ‘Psychology, Politics, Resistance’, which Ian helped to set up in 1994 as a network of people who were prepared to oppose the abusive uses and oppressive consequences of psychology, to support individuals to challenge exploitation, to develop a collective active opposition to oppression, and to make this a key element in the education of all psychologists. So, let’s act together, and follow Ian’s example, and speak out – tell as many people as we can, and come together collectively as an international critical community to call upon the management of MMU to come to a resolution of this problem and to reinstate Ian.

Messages of protest can be sent to the Vice-Chancellor John Brooks (j.brooks) and the Head of the Department of Psychology Christine Horrocks (c.horrocks). These messages can be copied as messages of solidarity to the MMU UCU chair Pura Ariza (p.ariza) and it is imperative that, at the same time, support should be stepped up to support Christine Vié (c.vie).

The postgraduate students at MMU are sending a letter to the Vice Chancellor, and there will be flyers and posters put up on campus, and call outs in lectures all next week. Please do send letters and emails, and tell as many people as you can.

We will keep you posted about further action, and do let us know if you have any ideas for how we can fight this together (because we can fight this together). Please feel free to email me china.t.mills.

In solidarity,
China Mills (alongside many of the students at MMU)

 

Update: an online petition was set up: http://www.change.org/de/Petitionen/ian-parker-should-get-back-to-his-work?utm_campaign=share_button_action_box&utm_medium=facebook&utm_source=share_petition&utm_term=30766630