The Rat Race
Within the context of the modern world whose cultural homogenisation owes itself to the industrial spread of globalism -through its many vectors of colonisation, multi-national corporations, advertising, and so on- domains have dispensed with most of their inherent diversity. Human culture has become largely geared toward uniformity, by the authority of government, in being realised through strictly national domains. Since states have taken on much of the economic identity of human culture, their engines for these domains are the governments; the disciplines take on the hue of Industries, determining thus the nature of economy; while dialects themselves have dissolved alongside cultural diversity- in effect, globalisation is cultural genocide. In other words, like an invasive species or an apex predator, globalisation follows a model of growth that depends directly on the decimation of all indegenous residence. It is a dialect, writ in neo-liberal ink, whose breath is the death of diversity.
Like all other dialects, it is pioneered by the authority of its disciples. Those who assume this cultural narrative, of rampant industrialisation, the socialisation of risks and the privatisation of profit- preach, through their myriad devices, its gospel manufactured to suit their individual designs. They are no less prophetic than the mystics that defined our modern religious experience- the world they speak of is quite literally, in a figurative but decidedly doom-heralding sense, at their fingertips. The future has a way of understated transitions, like the under-currents that determine the ocean’s ebb, as waves of our existence lash garbage-specked upon the sandy shores of our temporal residence. Whether we move towards this ocean of possibility or not is determined less by our own patience, and more certainly by the ineffable temper of the sea.
The generation of dialects, as absolutely essential to sustain a cultural diversity, is a concentrated process that requires a consolidated social context; the saturation proclaimed by the uniformity of manufactured progression, that is the symphony of the corporate orchestra, generates an impersonalism that is antithetical to this need. The economic alienation characteristic of capitalism’s privatisation of authority, then assumed as canon by the crusaders of modern neo-liberal agenda, become translated unto the cultural mechanism of society in its translation into political relevance. In fact, it might be considered that capitalism’s foray into politics was provided carriage by the construction of neo-liberalism as a vehicle of world affairs.
Doctrines are a statement of ethics, assumed by a domain to augment the efficiency of its economy. Dialects are elaborations of this doctrine that translate their complexity unto the domain’s economy through the disciplines of effort nourished by the same. Imperfect dialects have seen rise, and domains have seen both decay and decadence by their reign. Here it must be understood: a domain is identified by the nature of its authority- an economy is only evidence of the complexity of the dialects it sustains. Yet, each dialect asserts an assured medium of faith- a culturally significant mode of each individual’s investment of effort.
A diversity in the modes of faith is essential in addressing the multi-form narratives that the myriad propensities of the human experience are consolidated as each manifest entity within it. A diversity in faith is essential to the cultural resilience of a domain. As humans we are constantly engaged in the creation and economy of domains- this is how we are able to channel our diverse efforts toward the collective benefits of culture. The viral violence that the cultural spread of neo-liberalism displays threatens to narrow the horizons of faith, and broaden cultural fragility -evident in the sky-rocketing crime rates, the general state of urbanised modernity, and its institutionalised disregard for humanitarian and environmental concerns- marking a sharp decline in any scope for harmony, cultural or individual.
This imposition is validated by the barrage on the authenticity of alternative disciplines. The economic seduction of the disciplines of science, that burgeoning dialect, that foster child of faith -augmented by the material benefits in submitting to its mechanical regurgitation- garners much significance, within modern consciousness, by the golden sheen of its glittering promises; a testament to the pinnacle of alienation. Satisfaction is nothing that can’t be factory-made, man has surrendered even the significance of his capacity for artificiality to machines produced by the same. Thus, the systematic indulgence of ideological lethargy: the de-oxygenated environment that this cancerous consumer of cultural diversity finds exceedingly conducive to its compounding appetite.
If we do not soon mitigate this rampant proliferation of neo-liberal pregnancy, through the fortification of alternative faiths- then, just as an invasive species or an apex predator with a decidedly reduced gestation period, its threat to harmony has irreparable implications on the cultural health of the global ecosystem of the human experience. The vitality of our cultural harvests, compounded over the innumerable generations of diverse lifetimes stands at the mercy of our own ability to address this rodent infestation.
