Techno fatalism

Once upon a time, in a world where information flowed like rivers and technology reigned supreme, there existed two formidable complexes: the Information Industrial Complex and the Autism Industrial Complex.

The Information Industrial Complex was a sprawling network of interconnected entities, comprising tech giants, media conglomerates, and government agencies. Its primary goal was to harvest, process, and disseminate vast amounts of data to influence opinions, shape narratives, and maintain control. Algorithms whirred tirelessly, sifting through every click, like, and share to construct profiles of individuals, molding their digital realities to fit predetermined agendas.

On the other side of the spectrum, the Autism Industrial Complex operated with a different mission. It encompassed pharmaceutical companies, healthcare providers, and advocacy groups, all focused on understanding and managing autism spectrum disorder (ASD). While their intentions may have been noble, the complex often found itself entangled in controversies surrounding the medicalization and commodification of neurodiversity.

In this world, a young man named Ezra navigated the complexities of both complexes. Diagnosed with autism at a young age, Ezra possessed a unique perspective on the intersection of technology and neurodiversity. While the Information Industrial Complex sought to categorize and exploit individuals like him through targeted advertising and behavioral manipulation, the Autism Industrial Complex promised solutions and treatments that often overlooked the richness of his neurodivergent experience.

Feeling caught between these two powerful forces, Ezra embarked on a journey of self-discovery and resistance. He delved into the depths of cyberspace, honing his technological prowess to uncover the hidden mechanisms of the Information Industrial Complex. Simultaneously, he sought out communities of fellow neurodivergent individuals, challenging the narratives perpetuated by the Autism Industrial Complex and advocating for acceptance and inclusion.

As Ezra’s understanding of the world deepened, he realized that true liberation lay in dismantling these oppressive structures altogether. With the support of like-minded allies, he spearheaded grassroots movements calling for transparency, accountability, and ethical governance in both the realms of information and neurodiversity. Together, they sparked conversations, raised awareness, and sparked a paradigm shift towards a more equitable and compassionate society.

In the end, Ezra’s journey embodied the transformative power of resistance and resilience. By transcending the confines of the Information Industrial Complex and the Autism Industrial Complex, he forged a path towards liberation, where every individual, regardless of neurotype, could thrive in a world guided by empathy, understanding, and mutual respect.

In a world gripped by techno-fatalism, where the relentless march of technology seemed inexorable, the Information Industrial Complex and the Autism Industrial Complex loomed larger than ever before.

Ezra, a young man on the autism spectrum, found himself ensnared in the intricate web woven by these two juggernauts. As algorithms dictated the flow of information and pharmaceutical companies peddled their solutions, Ezra grappled with feelings of alienation and disempowerment.

The Information Industrial Complex, with its algorithmic determinism and data-driven manipulation, seemed to dictate every aspect of Ezra’s digital existence. From the content he consumed to the advertisements he encountered, his online experience felt like a predetermined script, with little room for autonomy or agency.

Meanwhile, the Autism Industrial Complex offered promises of normalization and conformity, framing neurodiversity as a problem to be solved rather than a unique aspect of human variation. Ezra found himself inundated with messages urging him to suppress his autistic traits in favor of fitting into a neurotypical mold, perpetuating a cycle of self-doubt and internalized stigma.

Caught in the crossfire of these two powerful complexes, Ezra grappled with existential questions about his place in a world increasingly shaped by technology. Was he merely a passive observer, swept along by forces beyond his control? Or could he reclaim his agency and forge his own path amidst the chaos?

With each passing day, Ezra found solace in the embrace of kindred spirits who shared his vision of resistance and transformation. Together, they embarked on a journey of techno-fatalism defiance, challenging the narratives of determinism and resignation propagated by the complexes.

Drawing inspiration from metamodern and transmodern philosophies, they embraced the complexities of their existence, refusing to be reduced to mere data points or medical diagnoses. Through acts of collective solidarity and radical imagination, they envisioned a future where technology served as a tool for liberation rather than oppression, and where neurodiversity was celebrated as a source of strength and innovation.

As they forged ahead on their quest for emancipation, Ezra and his comrades became beacons of hope in a world shrouded in uncertainty. Theirs was a story of resilience in the face of techno-fatalism, a testament to the power of human agency and the transformative potential of collective action.

Review of race and science

The sources provided delve into the intersection of race, critical pedagogy, and science education. They explore how teaching approaches in science classrooms can address equity issues related to race, class, and religion. The studies emphasize the importance of critical reflections by educators to challenge biases and prejudices embedded in teaching practices. Additionally, they highlight the need for transformative science education that empowers students to recognize and challenge oppressive structures, drawing from critical pedagogy theories by Paulo Freire and educational theories by Hannah Arendt[1][2].

Moreover, the sources introduce the emergence of “Bujold Studies,” focusing on Lois McMaster Bujold’s works in science fiction and fantasy. They discuss the scholarly attention given to Bujold’s writing and the cultural impact it has had, including fan fiction, discussions, and role-playing games. The essays suggest avenues for further exploration in Bujold Studies, such as perspectives from Indigenous science fiction studies, analysis of race in science fiction, and the reception of Bujold’s work in non-Anglophone countries[4].

Furthermore, a paper on Critical Race Information Theory (CRiT) presents a framework that applies critical race tenets to information science research, professional discourse, and pedagogical paradigms. It aims to analyze social informatics within information science through a critical race lens, emphasizing the need to deconstruct and demystify the influence of information technologies. CRiT offers a perspective that challenges techno-determinism and aims to counter the impact of the information industrial complex, particularly in American contexts[5].

In summary, these sources collectively address the complex relationships between race, critical pedagogy, science education, and information science, highlighting the importance of critical reflections, transformative education, and the application of critical race theories in various academic domains.

Citations:
[1] https://www.semanticscholar.org/paper/0c2d23f699e53ed7ab4063da2945c67781bc9670
[2] https://www.semanticscholar.org/paper/6a2ee569abbb282c96a95437438540a1f6d2171b
[3] https://pubmed.ncbi.nlm.nih.gov/33772119/
[4] https://www.semanticscholar.org/paper/9ede9329be3d3ded48fa48ed62bf5e965e9dfbff
[5] https://www.semanticscholar.org/paper/620a02c6b5ea91a0a695c7902288e24b6e995498

A Gandhari Sufi Muslim and David Frawley

My message to David Frawley:

Peace on truth seekers. I am a Sufi Muslim and biological descendant of Gandhari Greco-Buddhists. I consider myself as a bridge between western faith, western race and western philosophy. In modern world semitic faith and indo-european culture are seen to be in aggressive conflict especially after rise of modern atheism.

Orthodox Muslims, boredom and meaning

I have a great job, a terrific apartment, loving parents. Haven’t touched alcohol in years, and never tried illicit drugs. No gambling, no reckless driving, no extreme sports. No sex in over a year. And turning 36 next week.

I am profoundly bored.
I got here by swallowing my feelings and continuing to put one foot in front of the other. Nowadays it takes 300mg of Effexor a day to that. Boredom never ends. And it does not feel like an emptiness, but rather like I’m being buried alive. Life means nothing, there is no point, no purpose that I can find.

I am an orthodox Muslim. People may expect us to have very boring lives but our meaningful lives help us a lot to deal with existential boredom. Exploring the local Mosque and/or Muslim community might help you.

https://www.psychologytoday.com/us/blog/heartache-hope/201304/boredom-very-real-road-addiction

Message to an Azerbaijani logician

Peace brother from Pakistan. The biological mechanism of fight or flight has hagiosophical lessons to inform our cultural resistance. Spider cannibalism is part of our Scripture. Many giants of our history may have had a schizoid personality. We really need lessons in logical fallacies and cognitive biases to inform our religio-political discourse like the traditional mantiq lessons.

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