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Cultures, rights, and burqas

September 27, 2010 5 comments

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Being that I am a pure voluntaryist and ardent objectivist, my moral code and sense of life is based on the conceptualization of man as a choosing agent advancing himself in a natural universe. As such, I hold it as objectively morally wrong, which is to say, anti-life, to forcibly control another individual for one’s own purposes. I further maintain that to a rational person there can be no pity for the guilty. This is to say, legitimate defense is not limited strictly to self-defense, but rather every righteous individual has the authority to forcibly intervene in defense of the innocent when a violation of rights is committed. It might, then, seem odd to suppose that defensive intervention is often not the best course of action for combating crime, but in fact I believe exactly that. Furthermore, I believe that intervention to combat the particular acts of violence and destruction which have become accepted to a certain degree as cultural norms is frequently harmful and wrong, and that those who combat social order with violent uprising often inflict collateral damage so as to incriminate themselves just like the demons they seek to eliminate.

There are many examples of violence and control which have been accepted in one culture or another throughout history. In many cultures, women are expected to be subservient to their husbands and can suffer beatings or worse if they behave as independents in public. Fear of such abuses of women has been used as a rationalization for a number of government policies, such as the recent burqa ban in France and the upcoming ban in Australia. Obviously, such a ban ignores the possibility that women wear burqas voluntarily, which is certainly the case for many Muslim women. Worse than that, though, is that it necessarily fails to accomplish the intended purpose of preventing men from beating their wives. After all, wife-beating is already illegal. Men who continue to do it are able to get away with it either because no one sees it happen, or because no one cares. Outlawing the burqa won’t stop that, and it won’t change the violent tendencies in anyone savage enough to beat an innocent person for religious reasons. What it will do, though, is convince leaders in local communities with high immigrant Muslim populations that Western governments represent a threat to their way of life. As such, they (especially the men) will feel an increased need to culturally distance themselves from Western natives and will enforce this on their wives and children. The burqa bans, like any other attempt to politicize behavior associated with race, culture, and religion, will have precisely one long-term effect: Incentivizing people to turn against one another violently, where before it was economical and rational to move towards tolerance. Donations to racist political demagogues will increase; the freedom of women will not.

So what makes women being forced to wear burqas in heavily Islamic communities in Western Europe different than, say, a grown man getting murdered on the street? In principle, these are both instances of aggression, and so they are both morally wrong. The difference comes into play in considering how effective various strategies for prevention can be. Murder of a grown man in a Western nation is extremely rare, and almost everyone recognizes that it is an egregious crime. As such, those who wish to foricbly intervene in defense of a murder victim can rely on the local community to support them and ensure justice. The opposite is often true of Islamic law. Suppose it is discovered that one particular woman in a Muslim community is wearing a burqa against her will on her husband’s orders. A squad of armed men come to her house to arrest her husband and give her a good lecture on her rights as an individual. Then what? The thirty other extremist Muslim households in the surrounding neighborhood ostracize her or potentially kill her. Now one might rightly say that not all or even most Muslims are so vicious and oppressive. This is surely so, yet in a community of moderate and tolerant Muslims, it is much less likely that there would be an oppressed woman in the first place. Violence is common in violent areas. In a community where aggression is accepted as normal, force to stop it is unsuccessful and provokes racial and cultural hatred and conflict.

What, then, can be done? The first step is always to depoliticize. Those who seek reform must accept the limitations of their abilities and not attempt to force a change for which society is not yet ready. Top-down government planning never achieves its desired goals and always causes collateral damage to innocents. After depoliticizing comes educating. The strongest weapon against bad ideas is and always will be good ideas. So to end oppression around the world, we must start by establishing a broad base of literature and other media promoting freedom, then spread that message in our daily lives. Anyone who wants to promote an idea needs to get onboard with the first-hand idea manufacturers – authors, philosophers, scientists. These intellectual leaders must be resolute in their commitment to both the theory of liberty and the specific goals such as ending oppression of women. Without a firm intellectual base, a movement cannot prosper. Attempts to skip the ideology and proceed straight to enforcing the results always fail for the reasons explained above.

After educating comes disincentivizing. Bad ideas will not be replaced by good ideas unless the latter are actually shown to be superior to the former. The second-hand dealers in ideas can make this happen. We can voluntarily put pressure on talk show hosts, newspaper columnists, bloggers, restaurant and store owners, and other important members of society to reject violence and oppression as a way of life. For example, a person who is passionate about ridding the world of burqas can openly refuse to watch any television show which depicts a burqa-clad character in a positive light. If this is demonstrated to be a good philosophy, the cultural free market will adapt. Moreover, due to the purely voluntary nature of the pressure applied, those who resist have no moral ground on which to stand. Remember when some bigoted Muslim extremists claimed that a comical and negative depiction of the prophet Muhammad was grounds for violent opposition? Yeah, they became the laughing stock of the whole world, triggering a voluntary reaction called Everybody Draw Muhammad Day. Had the artists who initially sketched Muhammad taken violent actions, and had the Muslim response been peaceful but firm, the results might have been quite different. By choosing to take the higher ground – to avoid engaging in threats of violence and instead protest peacefully – freedom-lovers and all of Western civilization won a huge victory.

Thousands of years of cultural custom cannot be overcome by a sudden decision on the part of the government, or you, or anyone, to punish a certain action, even if that action truly is a violent crime. Spontaneous decisions to attempt to effect social change quickly and forcefully usually trigger a backlash that is much larger, much more severe, and much longer-lasting than the proponents of change ever anticipate. Effective laws develop slowly out of long-observed traditions of peaceful behavior. Just as the United States suffered for its decision to invade the Confederacy and was ultimately powerless to prevent a century of violent oppression of blacks until the South’s very culture naturally changed, so the other Western nations will pay dearly if they attempt to push laws onto Muslim communities where they will not be respected. To fight for the betterment of society requires long-term thinking and peaceful methods. If you would like to see a world without burqas, my suggestion is to start by writing a book.


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Dangerous anarchists undermine the social order in my local community.

September 26, 2010 3 comments

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Hi friends. I’m going to experiment with taking a more casual attitude towards the Worst-Case Scenario for a while. This means that the blog posts will not be as in-depth or researched as usual, and will mostly contain comments on the world as I think them up. However, the positive side to this is that, hopefully, I’ll be able to post more often, perhaps even as much as once a day. To kick off that theme, I’d like to tell you a story about a very terrifying event I witnessed yesterday. A gang of shameless anarchists disrupted the social order and broke a number of very important and long-established laws, including committing multiple severe felonies, without the slightest regard for the damage they were doing to their community. Here’s how it happened.

I was walking back to my house from Golden Isles Coins and Collectibles after purchasing a Krugerrand when I spotted the first anarchist. He was a small Latino boy of between five and seven years, sitting at the end of his driveway under a sign defiantly declaring, “Lemonade 50C” [sic]. The stand did not display any health and safety rating, so I was forced to conclude the local health inspector was unaware of the foodstuffs being sold. What’s more, the child clearly was not old enough to be working even a part-time job under child labor laws. Now, this is not necessarily damning. After all, he may not have been technically employed, since he was personally running all of the trade. Yet that in itself raises another question – where was this young man’s business license? Clearly, he wasn’t filing any 1099 forms or reporting any of his gross income to the Internal Revenue Service. Finally, he had no understanding of the need to tax prepared foodstuffs at a rate higher than the state-wide sales tax, as is the law in North Carolina. Indeed, and the crime was widespread: A few feet away I saw another person, an older Latina woman who was no doubt complicit in the illicit business being advertised. She was chatting absent-mindedly with a neighbor in Spanish as a deliberate affront to American values.

This experience was disturbing enough, but what I saw about fifteen minutes later was much worse. As I drew near to my house, I spotted a young black man of at least eighteen standing on the sidewalk, with no intention of using it for its appropriate public purpose, and waving a cardboard sign that said, “Car Wash $5.” I couldn’t believe my eyes – two blatantly illegal business operations in one walk from the gold store. I stared across the street to where the man was pointing, and sure enough there was a full gang of laborers washing a car in a parking lot. There was no one present above college age, and they did not appear to be reporting to any manager or supervisor. A single individual among them collected the payment from cars that drove in, but as far as I could tell she was not in a position of authority so much as in a flimsy trusteeship with the rest of the laborers. Essentially, it was mayhem.

As far as what laws these hooligans were breaking, it’s hard to even know where to begin. As I said, they weren’t funneling their money through any particular business head, so there was no accounting and no clear legal personality should their company be sued for poor service. Worse than that, though, was the complete absence of any government guarantee of good service in the first place. They lacked the required North Carolina car wash license which is used to ensure that gullible car owners aren’t victimized by devious car washing services such as this one. I seriously doubt that they even had a North Carolina business license, what with no manager and all. Of course, just like with the lemonade black market, none of this income was being reported, and the sales of the services were not taxed. But that’s not even the worst part. No, I didn’t see the true horror of all this anti-social behavior until I had observed their process for some time.

After much consideration, I found the utterly horrifying bottom line is that, from my best estimates based on the number of participants and the rate of five dollars per car, these laborers were not even making the federal minimum wage. The repercussions of this kind of exploitation are extraordinary. If they had a business owner, he would lose his business license and possibly go to jail for his heartless exploitation of them. Unfortunately the business had no owner since it was just an impromptu anarchist cartel, so I’m not sure whom I ought to excoriate, revile, and despise for the fact that these laborers were being savagely exploited. I think I will try blaming the customers for giving money to the poor slaves without educating them on the damage that is done by sub-minimum wage work. I may even have to send an email to the local car wash workers’ union, who will hopefully be able to help them by requiring them not to sell their services anymore. It takes a lot of activism and effort to effect positive social change, but rest assured, loyal readers, I will do whatever it takes to ensure that these oppressed laborers are empowered and their seditious violation of social order is corrected.


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Symbols of Freedom: Gadsden flag, circled “V” on Facebook, and more

August 12, 2010 15 comments

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A topic that comes up quite frequently in discussion of libertarianism, market anarchism, and other pro-freedom circles is the symbolism associated with the movement against socialism, tyranny, and government as a concept. What kinds of symbols do libertarians use? Where do they come from? How do I get that “V” in a circle on my Facebook page? These are all legitimate – and important – questions. To help shed some light, I’ve compiled a number of popular symbols of freedom on this blog and explained their origin, meaning, and use today. I will not focus so much on the classical depictions of liberty such as the cuneiform amagi or the lady Liberty herself but rather on the more recent images and characters which circulate the internet today, such as the gadsden flag, the circle v, etc.

The Gadsden Flag


What is its significance?

This flag has a rich history dating all the way back to Benjamin Franklin who in 1751 suggested the symbol of the rattlesnake to represent American resistance against the British crown. Franklin was explicit in his revolutionary beliefs long before revolution itself seemed a realistic possibility, and chose the rattlesnake for the contrast between its generally non-aggressive nature and its ability to be extremely, violently forceful when stepped upon. When the myriad personal and trading vessels that formed much of the U.S. navy began intercepting British warships, they flew a flag designed by Colonel Gadsden which depicted a rattlesnake and the words “DONT TREAD ON ME” to indicate their defiance of government control. This formed the basis for the modern day Gadsden flag which has seen huge popularity during the Tea Party protests of the late Bush administration and the Obama administration. It is in some sense a patriotic symbol by association with the the American revolution, but it also serves as an alternative for the many Tea Partiers who refuse to fly the Stars and Stripes for the appeasement of tyrants.

Should I use it?

Probably so! In terms of recognition and historical significance, nothing beats the Gadsden flag. By choosing to fly an American flag which is not, and has never been, a flag of any government, nor ever been used as a symbol of conquest and imperialism, you can send a clear message that you are not proud to be ruled by an institution of regulation, control, and abuse. The only negative to flying this flag is that, due to its extreme popularity, not everyone who has adopted it is actually consistent with the original message behind the flag. It is at its core a symbol of defense and defense alone.

What are some uses and variations?

The Gadsden flag’s primary use is as a physical flag displayed at Tea Party protests. It has also become very popular as a Facebook profile picture and a bumper sticker. It is frequently combined with the conventional anarcho-capitalist flag to produce the Gadsden anarchist flag. One of the most interesting variations I’ve seen is the three-dimensional Gadsden flag. Finally, there are an increasing number of tattoos depicting just the rattlesnake and the words “DONT TREAD ON ME.”

The Anarcho-Capitalist Flag


What is its significance?

This flag is really quite simple. All of the anarchist flags are split diagonally, black on one half and another color on the other. This descends from the pure black flag of anarchy – since black is the absence of any color, it follows that a black flag represents the absence of any government. Gold is the color of anarcho-capitalism as a symbol of the prosperity which invariably results when governments do not interfere with the voluntary exchange of goods. Due to its simple elegance and very well-defined message, the anarcho-capitalist flag is extremely popular.

Should I use it?

Definitely. This symbol is free of any ambiguity, as it has never been understood to represent anything other than total non-consent to all government control and an absolute respect for the rights of individuals to retain or trade their private property at will. However, there is one drawback. It lacks somewhat in recognition due to the fact that there are no out-of-the-closet anarchists in high public office or on mainstream networks.

What are some uses and variations?

It’s not too common to see this flag actually printed and flown, because anarchists typically do not see a need to fly flags. However, the image has been very popular on the internet as a base for all kinds of creative expansion. It’s so very simple, each anarchist wants to add an idea or message that he or she feels needs to be declared.

V for Vendetta


What is its significance?

Perhaps one of the most hotly-contested anarchist symbols, the circled “V” drawn in blood red against a black backdrop originates from the 1980’s series of comic books V for Vendetta. The symbol became wildly popular shortly after the release of the 2006 film by the same name. In both, the protagonist identifies by the name “V” and draws the circled letter to represent his anarchist cause in resistance against a fascist state. However, the message carried by V goes beyond one of vindication and as far as vindictiveness. He is frequently depicted using aggressive force against people who seem at most incidentally related to the fascist regime, especially in the movie. Nonetheless, V does express regret for the collateral damage he causes and states that he believed it to be necessary to achieve a freer society.

Should I use it?

That depends on how revolutionary you are. If you are a pure voluntaryist who objects on moral grounds to all aggressive force, you probably should not use this symbol, because the “Vendetta” part of “V for Vendetta” clearly refers to a violent revolution with collateral damage. On the other hand, if you see freeing society from its tyrannical government to be a paramount goal towards which all feasible methods must be employed, this may be the best symbol for you. It certainly does have very high recognition and an umbrella of coverage due to including both anarcho-capitalists anarcho-socialists.

What are some uses and variations?

The circled “V” is sometimes drawn on protest signs along with the anarchist clenched fist to stand out from a crowd as opposing both “sides” of a political issue. The Guy Fawkes mask worn by V is also popular to wear to protests because it protects the identity of the anarchist. This, however, can lead to police becoming agitated for no good reason.

V for Voluntary


What is its significance?

This image was created just a few short years ago by a passionate libertarian after the “V for Vendetta” film was released, and it has taken off like a rocket. Its success can be attributed to the elaborate amount of thought and attention to detail in what appears at first to be a remarkably simple design. The “V” is split into half gold and half black with the anarcho-capitalist flag in mind. However, instead of simply depicting a split or divison as both the letter “V” and the anarcho-capitalist flag do, V for Voluntary actually joins back together at the top to complete a circle, representing the unity and cohesion that follows from a non-violent society. Most impressively, the joining of prosperity with anarchy is actually a handshake – the gold side folds over the black side as two hands gripping one another, which draws attention to the literal contract theory of a capitalist society and also to the brotherly harmony of voluntaryist thought. Thus the ultimate message conveyed by V for Voluntary is “In freedom, people become united and prosperous.”

Should I use it?

I can’t think of any good reason not to. It does not have extremely widespread recognition due to having been created just a few years ago, but voluntarism is a growing philosophy and you can help it along.

What are some uses and variations?

Profile pictures! Probably the best way to help others understand the message of freedom is to utilize social networking, both in the literal sense of sharing content with friends and also by highlighting similarities between libertarian thought and people’s personal views. Voluntarism is the perfect path for this because the right to make choices without being forcibly controlled is valued by many people who are not politically active. The purity of this message also makes V for Voluntary tattoos a good choice for the long run.

Circled “V” and circled “A” characters


What is its significance?

This topic amuses me because it draws the plurality of all searches to my blog. The presence of circled “V” and circled “A” on Facebook names recently has caused quite a stir. They are gaining rapid popularity as more and more young people have come to realize that the government cannot be trusted to give them happy lives. The “V” stands for “voluntary” and the “A” for anarchy, with all the usual implications of those words.

Should I use it?

As long as you are comfortable sharing your political views on Facebook, go for it. It will probably get some attention from your friends and will allow other freedom advocates to identify you on community pages. You may get some random friend requests from people you don’t know who also bear the symbols, but that can be fun and informative.

How do I get the circled “V” or circled “A” on my Facebook page?

These characters are Unicode 9398 and 9419. In case you don’t know what that means, just copy and paste them from here: Ⓥ Ⓐ

From your Facebook home page, click on “Account” and select “Account Settings.” Find where it says “Name” and click “change.” Add the character of your choice to the end of your name and click “Change Name.” Voila! You are now a certified freedom advocate.

So which ones do you use?

I use the Gadsden flag and the circled “V” symbol on Facebook. I haven’t found anything creative to do with any of the others yet, but I may eventually get a V for Voluntary tattoo when I have way too much time and money.


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Gadsden and Anarcho-Capitalist Flag with Circle V Symbol

August 1, 2010 2 comments

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I am renouncing all rights to this image of the Gadsden flag mixed with the Anarcho-Capitalist flag and featuring the Circle V symbol, so please use it to spread the message of freedom. Click the image to view the full-size version.


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