This Is not a prediction post. I do not know what is going to happen. But food for thought:
There are three recognized sources of propaganda. One of them is called “black propaganda.”
– Purports to be published by someone
other than by the true origins; It is the most dangerous kind of propaganda
because it poses the greatest risk to
the propagandist; Public cognizance of it’s very existence undermines the
RBB&SBB were the only blatant form of black propaganda working against babygate and in support of Larry.
To delete now seems futile unless someone is trying to cover their tracks. They could be covering their tracks to save face in the event their own campaign is about to be exposed and undermined OR they are covering their tracks because something is about to go boom and the public can’t know the connections and coincidences that tie the bears implicitly to Harry and Louis.
I think it’s the latter, because I don’t think people who react to a question about the bears like this:
The most effective propaganda is found not in the Sun or on Fox News - but beneath a liberal halo. When the New York Times published claims that Saddam Hussein had weapons of mass destruction, its fake evidence was believed, because it wasn’t Fox News; it was the New York Times. The same is true of the Washington Post and the Guardian, both of which have played a critical role in conditioning their readers to accept a new and dangerous cold war. All three liberal newspapers have misrepresented events in Ukraine as a malign act by Russia - when, in fact, the fascist led coup in Ukraine was the work of the United States, aided by Germany and NATO.
John Pilger, ‘War by media and the triumph of propaganda’
Please note that some of these films are dependent on offensive stereotypes and may contain false or misleading content to promote negative ideologies. These films are iconic because they effectively persuaded people throughout history. I think it’s important to be aware of the way propaganda is used in film so that we can challenge ourselves not to be manipulated in the present and future.
In 1925 Coca Cola made a lucky watch fob in the shape of a swastika with the slogan, “Drink Coca Cola In Bottles 5¢.”.
At that time, the Swastika was still a symbol of ‘Good Luck’ taken from the ’Whirling Log’ used in the US by Native American Navajo, Papago, Apache, and Hopi tribes.
(Also the symbol used throughout history by the Celts, Indians and Greeks amongst other nationalities and religions).
The word swastika came from the Sanskrit word svastika, meaning any lucky or auspicious object, and in particular a mark made on persons and things to denote auspiciousness, or any piece of luck or well-being.
It is composed of su- meaning “good, well” and asti “being”. Suasti thus means “well-being.” The suffix -ka either forms a diminutive or intensifies the verbal meaning, and suastika might thus be translated literally as “that which is associated with well-being,”.
The laborer and the soldier met each other along the way of an old dirt road.
“Where are you bound?” the soldier asked.
“Off to the factory,” answered the laborer. “And yourself, where are you bound?”
“I’m off to the barracks, for the village of Jalapa has revolted and we have orders to go there and crush the revolt by fire and sword.”
“Could you just tell me,” the laborer pressed him, “why these folks revolted?”
“Certainly,” the soldier said with a smile, “I’ll tell you as best I can: all of a sudden these folks refused to pay their house rent, the rent on their land, and their government taxes. When the authorities turned up to evict the tenants and drive the share-croppers off the land, whilst at the same time collecting the taxes, the villagers resisted, stabbed the magistrate, the notary, the gendarmes and the chairman of the town council and all of the officials. They set the archives on fire and atop the tallest building they erected a red flag bearing the inscription in white lettering: “Land and Liberty”.
The laborer shuddered. It occurred to him that these were folk from his own class, the poor and the disinherited, the proletarians who had revolted.
“And you’re off to fight them?” he asked the soldier.
“Naturally,” answered the uniformed slave. “These villagers have trespassed against the right of private property and the government has a duty to protect the interests of the proprietors.”
“But you aren’t them,” the laborer told the soldier. “What interest have you in killing these folk?”
“I have to enforce the law,” the soldier dryly responded.
“The law?!” cried the laborer. “The same law that upholds privilege! The law that is an oppressive burden to those at the bottom and an assurance of freedom and well-being for those on top! You are poor and yet you support the law that grinds down those of your own class. Your relatives, your brothers, your family are all poor. The folk who have revolted in Jalapa are poor who suffer just as you do, as your relatives, and there may well be a member of your family among the rebels!”
The soldier shrugged his shoulders, spat on the grass along the roadside and threw the laborer a look of scorn and haughtily shouted: “the law comes before all else! If my own father were to break it, I will kill my own father, because those are my orders!”
“Fine,” said the laborer, “so go and kill the flesh of your flesh, the blood of your blood!”
The laborer and the soldier continued on their way in different directions. The former was off to toil for the greater enrichment of his master. The latter to kill so as to see that his master might enjoy “his” wealth in peace.
Jalapa was a hub of activity, of rejoicing, of boundless enthusiasm. The sad faces of the evening before had disappeared. All of the villagers were on the streets celebrating the day of freedom. One old man was haranguing the crowd like this:
“Comrades: now that every one of us is his own master, let us celebrate our victory! Let us draw up an inventory of everything in the village and its environs so see what we can call upon in terms of provisions and tools and then, like brothers, and once we have celebrated our success, let us set to work to produce what is useful for all and…”
Not that he got to complete that sentence. A shot rang out and the old man, mortally wounded, fell, never to rise again, his face turned towards the sun.
The soldier had killed his own father.
-Ricardo Flores Magón, “Regeneración”, June 1st, 1912