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Gambling definition spatter pictures

Postby Kilabar В» 12.01.2020

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We hear it all the time: progressives, leftists, radicals — and even liberals — are told they must not engage in the siren song of "purity politics. We must be pragmatic, realistic, we must lay down our ideological arms and stop pining for Nirvana when so much is on the line in November.

Evoking purity politics functions — more often than not — as a catch-all defense against any and all criticism of establishment Democrats. Put simply, purity politics is a Get Out Of Jail Free card, a perennial lesser of two evils narrative of an inherent impossibility of anything other than incremental change.

Indeed, how to balance compromise and ideals has been, for centuries, the central question of the Left, everyone from French revolutionaries to Russian socialists, Black American radicals and Indigenous struggles in North America to Third World liberation movements around the globe have struggled to answer: when do we compromise and when do we not?

But "purity politics" ignores this essential and rich question altogether, brushing aside morally fraught debates about political strategy and reducing anything short of the path of least resistance to unserious solipsism and juvenile stubbornness.

On this episode, we discuss how demands that people drop "purity politics" only go in one direction; how moral urgency has historically been pathologized as youthful narcissism; and how our jaded, broken media elites routinely conflate preemptive defeatism with political savvy.

Our guest is attorney and writer Malaika Jabali. One of the most prized professional norms for journalists, particularly the United States, is the preservation of neutrality in reporting. In their mission statements and codes of ethics, corporate and government owned outlets routinely proclaim the importance of impartiality and balance, in the sanctified pursuit of fair, unbiased reporting.

In theory, this can be a healthy idea. The fundamental problem is when this vaguely aspirational genre morphs into an unchecked ideology——an ideology that requires one to think we live in a world where said facts are curated and created outside of long-existing power structures; that those who produce, on an institutional scale, knowledge products via think tanks and academic institutions are without bias.

Everywhere we turn we are told by pundits and politicians that "common sense" demands we support their preferred policy prescription. It's a common appeal: a political issue—whether health-insurance, immigration, foreign policy, or gun violence—reaches a real or perceived extreme, and, in reaction, media pundits and political figures claim the most appropriate response must be ostensibly neutral, reasonable "common sense" reforms.

But these claims are insidious. While "common sense" may appear to be a constructive guiding principle, there is no meaningful definition of the concept and when it is evoked, it's almost always an appeal to status quo ideology.

We are joined by cultural anthropologist Dr. Since the rise of Black Lives Matter and a broader cultural awakening in the United States of just how wildly out of whack, cruel and hyper-punitive our criminal legal system is, modest reforms began to emerge across the United States. The lowest hanging fruit for reforms was to get rid of or radically reduce pretrial cash bail: a system that simply exists to punish the poor for being poor.

Put simply: bail exists not to protect the public, it exists to punish the poor for being poor. A number of cities across the country began to see reductions in the number of people in jail pretrial. Unsurprisingly, reform has been met with swift and vicious reaction from pro-carceral forces. Police unions, sleazy politicians, rightwing think tanks, and conservative and liberal media alike prey on propagandized public fears to attack reforms as ushering in a new dystopian era of Escape from New York lawlessness.

On this episode, we're joined by Color Of Change's Clarise McCants and Brooklyn Defender Service's Scott Hechinger to highlight various tropes the media use to push back against prison reform and how to fight back against their playbook of fear and racism.

Over the last 20 years, the topics of substance use and treatment have become the stuff of televised entertainment: heart-wrenching stories of desperation and redemption, of suffering and survival. Drew , which depict people with substance use disorders and their experiences navigating recovery in rehab, have gone a long way to shape our common narratives about what addiction is and how it should be addressed.

Meanwhile, they serve as an advertising platform for these for-profit rehab centers themselves, many of which have been shown to be prohibitively expensive, ineffective, and, in some cases, deadly. On this episode, we examine the pseudoscience, myths, and fundamentally quasi-christian self-help ideology promulgated by this genre of television; the ways in which these shows exploit addiction for the sake of story; and the relationship between rehab television and the multibillion-dollar for-profit treatment industry.

Our guest is journalist and author Maia Szalavitz. From its inception as agriculture trade paper in to the present day, The Economist has provided a gateway into the mind of the banking class. Something of an anomaly in the publishing industry, The Economist is not quite a magazine, not quite a newspaper; aspirational in its branding but bleakly limited in political ambitions; brazenly transparent in its capitalist ideology, yet inscrutable in its favorably spinning for American and British imperialism and racism.

It is publication owned by the wealthy for the wealthy and advertises itself as such. Everywhere we turn, local media — TV, digital, radio — is constantly telling us about the scourge of crime lurking around every corner. This, of course, is not new. They are funded by real estate and other gentrifying interests working hand in glove with police to provide a grossly distorted, inflated and hyped-up vision of crime.

One of the major factors fueling this misconception is the feedback loop where media — both traditional and social — provide the ideological content for the forces of gentrification. The last two decades have seen the release of a number of explicitly Christian movies which tell stories of believers navigating the trials and tribulations - both literal and figurative - of a perceived non-Christian world. In this universe, followers of Christ are constantly under siege by secularists, swarthy Muslims, gay and trans agenda-pushers, feminists and a hostile, out-of control federal government.

Pureflix and Affirm embody the core ideological tropes of the U. Economists, executives, politicians, and pundits insist that, the same way consumers shop for TVs, workers can choose their healthcare plan, parents can choose their kids' school, and gig-economy workers can choose their own schedules and benefits.

Since the early s, a spate of forensics-focused TV shows and films have emerged on the pop culture scene. Yet what these procedurals neglect to acknowledge is that many of these popular forensic techniques are deeply unscientific and entirely political. Despite this, forensics have helped contribute to the wrongful convictions of thousands of people: a storytelling aid, prosecutorial smoke and mirrors, a courtroom PR tool to lend scientific verisimilitude to what is very often just circumstantial, hunch-based police work.

In Ep. In this News Brief, we discuss the battle over whether or not to call what happened in Bolivia a "coup," and the problem with the always popular, slippery evocation of "agency. Warning of the "menace" posed by "millions of intending immigrants of the poorest and most refractory sort," The Saturday Evening Post insisted days later that "the character of those who have been coming to us from overseas has unmistakably deteriorated.

While anti-Chinese and anti-Asian laws had been on the books for decades, the passing of the Immigration Act in October ——and later the Immigration Act of —the United States ushered in a new era of racist, anti-left, anti-immigrant sentiment. All of which happened in parallel with the rise of major media tropes of immigration reporting; tropes that——with varying degrees of subtlety——still exist today. On this episode - recorded live at Cornell University's Herbert F.

Johnson Museum of Art in Ithaca, New York on October 25, - we highlight a number of these tropes, including the media's rampant association of immigrants with criminality and terrorism, deserving refugees vs.

After all: C-level decision makers, billionaire media owners, hedge funds, and private equity firms had no choice. The logical, albeit cruel, end result of specific policy choices, all decided by powerful moral agents over the past 30 years, is presented as a force of nature, something outside our control, unstoppable and immutable.

But the term itself, always slippery and changing based on context, has evolved from a vague aspiration marked by safety, a nice home, and a white picket fence into something more sinister, racially-coded, and deliberately obscuring. More than anything, it's a way for politicians to gesture towards populism without the messiness of mentioning——much less centering——the poor and poverty.

A Trojan Horse presented as ideologically neutral, followed by an outpouring of exploitation, industry and the erasure of native peoples——both culturally and physically. This week we are going to discuss this history, how anti-colonial scientists are pushing back against these forces, and how we can expand human knowledge and understanding without weaponizing the enterprise to serve the interest of power.

Rather than appealing to the Vietnam-era Berkeley protest glory days, what one sees when examining the history of the concept is a temporary tactic used by the Left in the mid-to-late s that has, since that late s, become a far-right wedge designed to open up space for racism, eugenics, genocide denial, trans and homophobia and anti-feminist backlash.

Defense of the right to keep open this space as an appeal to a universal value hides a well-funded, coordinated far-right attempt to maintain a conservative, largely male and cishet version of political correctness. We are joined by journalist and author P. Friend of the show and writer at The Intercept Jon Schwarz joins us to review Samantha Power's self-serving, ahistorical memoir.

Lytte Lytte igjen Fortsette Lytter Lytte senere Lytte senere. We are joined by author, artist and filmmaker Frank Schaeffer. Episode Years of U. We are joined by Cornell professor Shannon Gleeson. Update Required To play the media you will need to either update your browser to a recent version or update your Flash plugin.

The Magic Economics of Gambling, time: 11:24
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Postby Maugis В» 12.01.2020

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Postby Jukinos В» 12.01.2020

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