Slave to what

Further questions may be put forth if the effecting incident, the imprisonment of the author, that caused the proceeding Clivus Transactus Treatise and other case work on the CIP Archives, were spurned by the controversial contents of the article below; previously composed in 2006. It must be cautioned, that any exploration of certain areas under discussion are reasoned statements of thought and critical thinking; more-so than any rhetorical positioning. Suggestively, this article may be considered then, a premonition, the unseen evidence of things; of political dispositions that were to come. CIP however, does not encourage illicit reactions.

A QUESTION

PUT FORTH

By Gbujama J.M.

Slave to what? - has always been the question, pondered by free men and philosophers alike, if not in denial, then in tacit acceptance of some degree of ambiguity towards the term. Perhaps, to production itself or the generation of ideals that gives prompt to a perception of condition. Definitively, this is clearly an esoteric modern perspective, not to understate the organized nature of such a term, simply used to describe the direct sale of beings in like regard of property. Even as defined in modernistic terms as: an uninformed transaction of political and social freedoms; there are also conflicts in power management and order that corrupt the lucidity of informed forums and practice, thus disrupting the quaintness of modern civil discourse.

In this regard is the awakened parallelism with the struggle of sadomasochism – those who derive pleasure from inflicting emotional and physical pain on others, as having its own legal consequence and historical origins in certain polities. Certainly, the imagery of slavery as a form of bondage, does an injustice to its manifestation as a form of out-casting, shunning, release or excommunication from any manner of obligatory factors; whereby needless to express, that the most difficult achievement was the former slave convincing others, that he was now a free man. This is much as would be difficult on the same scale, whether existent, for any cry of wolf regarding the persistence of modern-day Trans-Atlantic slavery to be believed. Currently, the most popular forms of slavery argued are behavior oriented, shrouded in medical and psychological professionalism, such as the term sex slave or drug slave that focus on dependency and addiction, as opposed to issues of labor and production.

There is also the estimated premise of childhood and parenthood as a form of slavery, perhaps in reference to the construction of self government gone too far; the idea that there are no essential differences between beings in relation to natural laws, nurture and growth. It is this process of accounting for what is the family or whether or not such a consciousness exists, that introduced the hypothesis of the family as not only a natural phenomenon - but also a possessive one. Nonetheless, while it is not uncommon to see a villager sitting next to his companion and children, it has been historically argued by early outside researchers on culture, that lineage recognition is unacceptable. The contention is, that the survival mechanism of particular groups as a response to slavery; the defensive idea that family is only a lure of domesticated exploitees for traders - is used as a protective shield, providing basis for the proposition that the family was the first form of voluntary servitude. Another explanation is that slavery was conceived by the notion of permanence. Thus man having gained some amount of routine to his life, sought to enforce it upon others without necessarily conceptualizing his communal state as being relevant to a transfer of ideals. Therefore, this peculiar cultural, yet academically buttressed claim, contradicts Rousseau’s classic contention that the family was the earliest slave form.

The question must be put forward; does this address the issue of family as being a natural phenomenon if claims against early communities discount the idea of lineage? Perhaps the distinction lies in the very ideas of continuity and permanence- that the family gradually became a competitor of slavery and as such the institution still stands caution as members who are subjected to the urgency of the modern world in which we live and once again - enforced routine. However, in certain polities where so called modern day slavery survives, it can be argued to be caused by an involuntary yearning for power as well as a particular level of chaos – more so than organized anarchism against authority and principles of government. Therefore, it is distinguishing the reality of human connectivity, if so defined that is the greater issue of distortion in relation to points of occurrence.

Such as; the argument that fire is a reaction, is in itself an isolated statement in dissent of the sun star’s total element. In exactitude, the statement is really made in reference to the character or nature of fire being akin to anger – a desire burning in the blood and acting in resentment at what is or is supposed to be a wrong to oneself or to another (Percival). This has often been the character portrayal of the institution of slavery, manifested as rage against human connectivity that is undesired. Institutionally however, in study, more emphasis is placed on the production economics of the trade over the historical ethos and pathos; and it is this trait that is the mutational divide of the institution between those who deplore the connectivity and those who desire it. Additionally, the term slavery in reference to justice is made in distinction of chains and assumed social class; which is an argument for necessary bondage, with the forgetfulness of a tendency leaning towards the aforementioned sadomasochistic systems of behavior that develop, often connecting the being with the emotional fire element. As result, is the offset of more sterile approaches aided by computer and clinical accuracy, as argument towards progress more so than heavy handedness towards human behavior. Still, official systems have yet to address applications of resistance in balancing social interests against that of inconsistencies in political interest. Indeed, as unitary beings in vast systems of mortality, there is much to contemplate in the mobilization of paramilitary interests; guns, fetters, batons and electrocution; those means made envious of the safari hunter’s sedation; given such incredulity need be organized - since even zoo animals are not so administered in the capture.