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The Canadian state is in the same position that post-war conservatives faced during the leftist cultural revolution of the 1960s. Ideological vanguards emerged across occupations and education levels, coalescing around a shared umbrella of ideas, too numerous to effectively police or contain. With the construction of the managerial state...

21,994 просмотров • 2 месяцев назад •via X (Twitter)

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I received this video from inside Iran today, shows how people react to the killings of 7 military commanders in an Israeli airstrike on an the Islamic Republic’s embassy in Damascus on Monday. Yes this is a fact that, despite efforts by the Islamic regime and its lobbyists to portray Qasim Soleimani as a heroic figure, Iranian people celebrate his elimination by the US then and the same is true today. War has nothing to be happy about, but the killing of the most warmongers officials in Iran, who started the war has always aroused people's feelings. The regime of the Islamic Republic is a government of terror. It started with assassinations and hostage-taking. By attempting to prolong the eight-year Iran-Iraq war, it established the foundations of its government. This is the same regime whose bloodthirsty founder, Khomeini, prolonged the Iran-Iraq war in the 1960s with the slogan ‘War is a blessing.’ The IRGC is responsible for a lot of bloodshed in the region, from Syria to Lebanon and Palestine. In the past few months, it attacked the Kurdistan region in Iraq with its rockets, killing civilians, including children. It also attacked Balochistan in Pakistan and killed Baloch people there as well. The IRGC has always been the main cause of repression in Iran. The IRGC, which shot down the Ukrainian plane in its previous ‘hard revenge’ and committed a great crime against the families of Flight 752. The people of Iran are not happy about the wars, which would never have deepened without the intervention of the terror regime of the Islamic Republic, but rather the death of the commanders of this terror regime in their own warmongering.” My article and Washington post: #IRGCterrorists

Masih Alinejad 🏳️

378,580 просмотров • 2 лет назад

𝐌𝐎𝐒𝐒𝐀𝐃–𝐈𝐒𝐈𝐒 𝐂𝐎𝐋𝐋𝐀𝐁𝐎𝐑𝐀𝐓𝐈𝐎𝐍 𝐈𝐍 𝐒𝐘𝐑𝐈𝐀 The recent explosions in Damascus suggest a convergence of interests between Mossad and ISIS, particularly factions associated with Saudi influence. These operations serve a broader strategic objective: countering the growing influence of Qatar and Turkey as they seek to shape the region’s future. By carrying out such attacks, the goal is not merely to create instability, but to disrupt the emerging balance of power, exploit existing vulnerabilities, and push the region toward deeper divisions and tensions, whether ideological, sectarian, or even among groups from the same sect who hold different political visions for the region. The broader objective is to fragment the region, fuel internal conflicts, and create conditions that allow Israel to consolidate the level of regional influence and strategic dominance it seeks, with divisions and wars among the region’s peoples serving as a means to that end. The message being conveyed is clear: neither Turkey nor Syria’s transitional leadership can make major strategic decisions without accounting for Israel’s influence, and no regional order can take shape without Saudi interests being fully considered. The Damascus explosions are not isolated incidents. They are part of a wider struggle over who will define the political, security, and economic architecture of post-war Syria and the broader region.

Ibrahim Majed

22,045 просмотров • 23 дней назад

America is a people, not an idea, not a marketplace, and certainly not a “creedal nation.” The modern absurdity of the “creedal nation” thesis, endlessly repeated by hostile elites and the managerial class, including people like Neil Gorsuch, rests upon the belief that America is fundamentally held together not by a continuous historical people, but by adherence to abstract constitutional propositions. A constitution is not a mystical tablet suspended above history, nor a set of abstract propositions existing independently of the people, and thus the civilization, that produced them. It is the political expression of a particular people shaped by a continuous cultural inheritance and a shared conception of legitimacy. The American constitutional system did not emerge from universal abstractions floating in a vacuum; it arose from a distinct Anglo-American founding population and the cultural hegemony it established, rooted within the broader continuity of the European peoples who settled and shaped the early republic. Their understanding of liberty and sovereignty had already been formed long before the Declaration of Independence gave formal expression to those assumptions. The American founding was not the birth of an abstract creed for all mankind, but the formalization of a political order already embodied within a particular civilization and the people from whom it emerged. Once that continuity is severed, once the founding people for whom the constitution served as a reflection of their own character begin to fade from history or disappear altogether, constitutional interpretation becomes increasingly unstable, because the text remains while the community that once gave it coherence gradually recedes from existence. The words survive, yet their meaning shifts according to the assumptions of those interpreting them. “Liberty,” “equality,” “rights,” and even citizenship itself become endlessly elastic concepts, detached from the framework that once constrained them. Under such conditions, the creed ceases to function as a real foundation and instead becomes a rhetorical instrument through which competing factions impose their own political preferences while cloaking them in the language of constitutional inevitability. The constitution itself slowly ceases to function as an inheritance and instead becomes a battleground over who possesses the authority to redefine the nation. This is the contradiction at the center of the “creedal nation” thesis. A creed cannot sustain a fixed national meaning once severed from the people who produced it. If the White population from which the constitutional order emerged is transformed beyond recognition or disappears altogether, then the creed itself becomes untethered from any stable interpretation. The constitutional language remains, but its meaning shifts with each successive population interpreting it through different assumptions about society and legitimacy. Under such conditions, the nation no longer possesses a stable constitutional identity, because the historical community from which that identity emerged no longer exists in the same civilizational sense. What remains is not fidelity to a permanent constitutional inheritance, but an endless struggle over the power to redefine the nation itself.

Chad Crowley

17,235 просмотров • 2 месяцев назад

🚨🔥🇷🇸 SERBIA ON EDGE: NOVI PAZAR BLOCKED 🕌⚠️ PROTEST🔥🚨 Protests erupt in Sandžak as university dispute exposes deep cracks inside the state Novi Pazar was effectively brought to a standstill as students and citizens blocked Stefana Nemanje Street, escalating a conflict surrounding the State University of Novi Pazar into one of the most sensitive internal crises Serbia has faced in recent years. What started as a dispute over university governance and autonomy has now spilled decisively into the streets — and with it, long-suppressed questions of identity, trust, and cohesion inside the Serbian state. ⸻ The immediate cause of the protests lies in disagreements over management, appointments, and oversight at the state-funded university. Students and parts of the academic community argue that increased central control from Belgrade threatens institutional autonomy and weakens local influence over a key public institution. Yet the scale and speed of the mobilization make clear that this is not merely an academic issue. The university has become a symbol — and in Sandžak, symbols rarely remain confined to classrooms. ⸻ To understand why this confrontation resonates so strongly, one must understand the historical weight of Novi Pazar and the Sandžak region. Founded in the 15th century as a major Ottoman administrative and trade center, Novi Pazar developed for centuries outside the political and cultural core of the Serbian medieval and later national state. Sandžak itself takes its name from the Ottoman administrative system, reflecting its long history as a frontier zone between empires, religions, and identities. Unlike most of Serbia, Sandžak retained a strong Muslim — largely Bosniak — population, whose historical memory and social structures were shaped within a different civilizational framework. After the collapse of the Ottoman Empire and later Yugoslavia, the region became part of Serbia, but the sense of being fully integrated never entirely followed. For many locals, Novi Pazar represents more than geography. It represents continuity, recognition, and the ability to exist within Serbia without being absorbed into a narrative that does not fully reflect them. ⸻ This is why the university matters so deeply. It is one of the few major state institutions in Sandžak where local academics, students, and elites feel genuinely represented. Control over it is not perceived merely as bureaucratic authority, but as influence over the future — who teaches, who decides, and which perspectives are treated as normal rather than peripheral. Crucially, protesters are not claiming that Serbia is pursuing open anti-Muslim policies, nor that the university will become a site of ideological indoctrination. The fear is subtler, but no less powerful: that tighter centralization will gradually normalize a dominant national framework in which Sandžak’s identity becomes secondary, diluted, or reduced to regional color. ⸻ The moment protests moved from the campus to street blockades marked a turning point. Blocking major roads in Novi Pazar is not random disruption; it is a signal that institutional trust has eroded to the point where pressure politics replaces dialogue. When identity, history, and dignity become intertwined with administrative decisions, every move from the center is read symbolically. Silence becomes provocation. Reform becomes suspicion. ⸻ Serbia is not collapsing. There are no calls for secession, no parallel authorities, no territorial challenge. But what is unfolding in Novi Pazar reveals something more uncomfortable: fragile internal cohesion in a state that presents itself as unified and stable. States rarely weaken through sudden rupture. More often, they erode slowly — when regions feel unheard, when institutions lose legitimacy, and when identity becomes the language of protest. Novi Pazar is not an exception. It is a warning. Slavic Networks

Slavic Networks

52,340 просмотров • 7 месяцев назад

Madain Saleh, also known as Al-Hijr, is a pre-Islamic archaeological site located in the northwest of Saudi Arabia. It is one of the most important archaeological sites in the Middle East and was designated as a UNESCO World Heritage site in 2008. Madain Saleh is a place of great historical and cultural significance, and it is a must-visit destination for anyone interested in the history and culture of the Arabian Peninsula. Madain Saleh was the second city of the Nabataean kingdom, which was established in 2nd Century BC. The Nabataeans were an Arab tribe who were known for their expertise in carving tombs and buildings out of rock. They were also skilled in agriculture, trade, and commerce. The Nabataean kingdom was centered in Petra, which is located in modern-day Jordan. Madain Saleh served as a strategic outpost for Nabataeans, and it was an important stop on the trade routes that connected the Arabian Peninsula with the Mediterranean world. Archaeological site of Madain Saleh covers an area of 13 square kilometers. It is located in a remote desert region, and it is surrounded by rocky mountains and valleys. The site contains around 130 tombs, which were carved out of the sandstone cliffs. The tombs are adorned with intricate carvings and inscriptions, which provide insights into the culture and religion of the Nabataeans. The most famous tomb at Madain Saleh is the Qasr Al-Farid, which means "the lonely castle." This tomb is located on a hilltop and is surrounded by a large courtyard. It is the largest tomb at the site, and it is considered to be one of the finest examples of Nabataean architecture. The tomb was never completed, and it is believed that it was abandoned after the death of the Nabataean king who commissioned it. Another important tomb at Madain Saleh is the Tomb of Lihyan son of Kuza. This tomb is located in the southern part of the site and is carved into a rock cliff. It features a large entrance hall, a central chamber, and a series of smaller rooms. The tomb is decorated with intricate carvings and inscriptions, which provide insights into the religious beliefs of Nabataeans. Madain Saleh is not just a site of tombs; it also contains a number of other important structures. These include the Al-Khuraymat and Al-Sabika temples, which were used for religious ceremonies and rituals. The site also contains a number of houses, wells, and cisterns, which provide insights into the daily lives of the Nabataeans. Madain Saleh was abandoned in the 3rd Century AD, after decline of the Nabataean kingdom. The site was rediscovered in the 19th Century by the Swiss traveler Johann Ludwig Burckhardt. Since then, it has been studied by archaeologists from all over the world. The site is now managed by the Saudi Commission for Tourism and National Heritage, which has carried out extensive restoration and preservation work. Madain Saleh is not just a site of historical and cultural significance; it is also a place of great natural beauty. The site is surrounded by rugged mountains and valleys, and it is home to a diverse range of flora and fauna. Visitors to the site can enjoy hiking and camping, as well as exploring the ancient ruins. Madain Saleh is a site of great historical and cultural significance, and it is a must-visit destination for anyone interested in the history and culture of the Arabian Peninsula. Ancient ruins at Madain Saleh provide a glimpse into the engineering and architectural skills of the Nabataeans, as well as their religious beliefs and cultural practices. However, as the site becomes an increasingly popular tourist destination, there are concerns about its preservation and the impact of tourism on the local environment. It is important that the Saudi government and local communities work together to ensure that the site is protected and that tourism is managed in a sustainable way. 🎥© Paris Verra #archaeohistories

Archaeo - Histories

196,549 просмотров • 2 лет назад

“In the modern world, man becomes a slave to the feminine principle, seduced by images and illusions created by emotion and fantasy—decadent forms of eros.” —Julius Evola, Metaphysics of Sex The modern cult of equality has fixed its gaze upon the sexes. What had once been regarded as the polarity of man and woman, grounded in nature and consecrated by tradition, has been lowered to a counterfeit of sameness. Evola returned often to this inversion, discerning in it the same anti-hierarchical impulse that has disfigured every other sphere of life, and which, under the guise of liberation, has stripped both sexes of the dignity proper to their stations. What the age heralds as emancipation he judged to be a degradation, for feminism does not raise woman to her station but strips her of it, compelling her to abandon her essence in order to imitate man, while man himself, bereft of his higher path, sinks into a condition at once impoverished and grotesque. For Evola, culture was the victory of form over chaos, the conquest of the shapeless by order and measure. The city and the empire arose from the recognition of limits, of distinctions, of the rightful ranking of beings. Man attained his true stature as warrior and ascetic; woman realized her dignity as lover and mother. These types were not adversaries but counterparts, separate yet joined, each consecrated to the same principle of transcendence, each charged with its own path of heroism. In the sharpening of these forms, in the intensification of the masculine and the feminine, Europe attained its strength, and love retained its ancient dignity as a force at once generative and cosmic. There is also a beauty in the truth of form, for what is bound to nature and consecrated by tradition does not merely endure but shines. When the polarity of man and woman is clarified, when each fulfills the path proper to its essence, the result is not only strength but radiance. Beauty arises when limit is embraced, when form gives shape to matter, when order compels chaos into harmony. To behold such clarity is to glimpse truth itself, for truth and beauty are of one lineage, both testifying to the higher law that governs being. The modern age has broken this harmony. Bolshevism in the East proclaimed the equality of the sexes in the name of the collective. America in the West proclaimed the same in the name of emancipation. Beneath the opposing banners the result was alike: in one case, a promiscuous communality in which difference was dissolved, in the other, the masculinized woman of the factories and the salons. The poles collapsed, the bond was neutralized, eros was reduced to sterile companionship or the fleeting diversions of appetite. Evola named this impulse a radical pessimism, for beneath the assertion of equality lies the confession that woman, as woman, has no worth. She is compelled to take on the guise of man in order to claim value, and in so doing she forfeits the possibility of fulfillment. Man, in turn, is brutalized into a creature of appetite and utility, stripped of the higher forms once embodied in the ascetic and the warrior. Love itself, which depends upon polarity as fire depends upon the tension of elements, is extinguished, and with it the very possibility of renewal. What rises in its place is the gray world of neuter beings, uniform and without grandeur. Woman no longer appears as lover or as mother, but is driven into labor, into agitation, into pale imitations of intellectual life. Man no longer ascends as ascetic or warrior, but sinks into the tradesman, the showman, the brute. Thus the order of life is betrayed in its most intimate relation, and what once gave depth and height to being is consumed in the twilight of sameness. To revolt against this perversion is not to diminish woman but to restore her to her dignity. It is to affirm that difference and hierarchy are the ground of order, that polarity is the essence of love, that the higher destiny of mankind rests upon the distinction of the sexes. In defending this truth one does not merely preserve a passing custom, but upholds the principle of form itself. For in the bond of man and woman is mirrored the eternal strife of order with chaos, and in that strife the fate of the world is decided.

Chad Crowley

49,250 просмотров • 10 месяцев назад

There is a room in Málaga that was built to be the closest thing on earth to standing inside heaven. It is called the camarín of the Virgin of Victory, and it is hidden at the top of a tower inside the Santuario de la Victoria. To reach it, you climb and the ascent is the entire point... The building you are climbing through was completed in 1700, and it was designed as a single argument made in stone. At the bottom lies a crypt: a black chamber crowded with white plaster skeletons, a meditation on death and the brevity of life. From there a staircase rises, and as you climb it the light grows stronger and the imagery changes from bones to saints. The architects of the time understood this ascent as the soul's own journey, the dark crypt as the stage of penitence, the staircase as the stage of spiritual progress, and the room at the very top as the final stage: the union of the soul with the divine. That room at the top is the camarín, and its dome is one of the most extraordinary interiors in Spain... Every surface is covered in white and gold plasterwork. There is no empty space anywhere. The Baroque called this horror vacui, the horror of the void: the conviction that a space meant to represent heaven should not contain a single bare patch of stone. Out of that plasterwork emerge angels, flowers, birds, and mirrors. The mirrors are not decoration alone. They catch the light pouring in through the windows of the drum and throw it around the chamber, so that the gold seems to move and the whole room appears to shimmer and breathe. This wonder was built by people who believed that if you wanted to show a human being what heaven might feel like, you did not describe it to them. You built a room, and you let them climb into it... -- -- -- If you enjoyed this, I write a weekly newsletter read by over 50,000 people who love rediscovering the beauty of the past. You can join us here: If you'd like to support my work, a paid subscription is what makes it possible.

James Lucas

69,219 просмотров • 2 месяцев назад