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Framing Dissidents


Legal Notice 166


Message to the Bundeswehr


German Government 07/11/2020


CIA's Child Sex Slaves


Πατριώτη S.O.S.


Greek Dissidents Political Persecution


A Greek Government In Exile


60+ Trillion Euros Dispute for Greece's Minerals


21/06/2020 International Protests


Robbed at Copenhagen


George Bobolas


Prespes-Agreement Superimposed-Reality Ruthless-Propaganda





Mielke - Chrisochoidis


O/L to British P/M


O/L to E. Macron


Accountability-Free Genocides


Militarized "psychiatry"


The Absolute Evil


Gang-stalking Greeks


Byzantine Atrocities


European Dissidents ALARM


Human Rights' Court


The used up men


Dissidents - USG RICO crimes


Open Letter to Theresa May


Open Letter to António Guterres UN's SG


Triangulation - Zersetzen


Open Letter to Andrew Parker, MI5


Πράξεις ποταπές - Despicable choices



My father's death


Cavitation damage


Burglary and vandalism


Dry mini submarine


Message to Bundeswehr 2


Message to Bundeswehr 1


“Tough” guys and TOUGH guys


Μοναδική λύση, το Χόλιγουντ




Zeppelin: Beyond Gravity


Foreign intervention in Greece?


Η ανελεύθερη Ελλάδα


Η Ελλάδα καταγώγιο;


Αν.Επ. Π. Παυλόπουλο


Intangible prisons


Plausible deniability


Images of German w & s


Crimes against Humanity


"Chimera" - "Bellerophon"


pr. Donald Trump



Legal Notice 87


Βδέλλες, αποικιοκρατικές


Being a German


Legal Notice 84


Dirty colonial methods


Georgi Markov, BG - KGB


Samples of Barbarity


Ελλάδα - αποκόλληση


Έλληνες, στο έλεος...


Harvester's log 16/3/17



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My story






Η Εστία μου



Why so untidy?






Εξόντωση Ελλήνων αντιφρονούντων;



Ζήτημα εμπιστοσύνης






Ανοικτή Επιστολή πρέσβη ΗΠΑ

Αφορμή, U2RIT vs Ελλάδα;


A request to U2RIT

Colonial aggression - 2

Open Letter to UN S.G.

Open Letter to p.C. & p. O.

Δήλωση πρόθεσης επαναπατρισμού


Ο "εφιάλτης" της Νυρεμβέργης

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Αίτημα προστασίας, προς Ιταλία

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Science and Ethics

Να συμβάλει και η U2RIT

Θα ξαναφτιάξουν πολλές φορές Άουσβιτς και Zyclon B


Split-Screen effect

Η Ζωή είναι Ωραία.

Βόρεια Κορέα

Λευτεριά στους Έλληνες, εξανα- γκαστικά "Εξαφανισμένους"


Μυστικές δίκες;


Πολιτισμό, ή, απληστία;

Ακραία Στυγνότητα

Η Τέχνη της Επιβίωσης

Political Asylum 3

Επιστροφή στις ρίζες

The Human Cost of Torture

An urgent appeal for solidarity

More obvious than the Sun

Western "culture"

Political Asylum

Έννομη Προστασία

Μια μήνυση που εγείρει ερωτηματικά




Honor your father...


Creative Greeks

A pair of Dictatorships

Follow the language (instead of following the money...) PDF Εκτύπωση E-mail
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Συνεννόηση για Δράση - Απόψεις
Συντάχθηκε απο τον/την Χρήστος Μπούμπουλης (Christos Boumpoulis)   
Τρίτη, 06 Ιούνιος 2017 16:23

  Western movies cowboys and indians - Something Big - Old western movies in color



Follow the money language


The Human Rights constitute the absolutely minimum demand that, a rational, dissent and honest human being may rise. Without Human Rights, any other privilege remains volatile and senseless. For example, it is indifferent whether, one, shall become “rewarded” by being a (e.g. - exaggeration) Maharaja, if others own the right to deprive the one from his own life, any time they like, for no reason and without any negative consequences for those others. Therefore, anyone who requests his Human Rights to become fully respected is one who requests nothing else but the absolutely minimum prerequisite of, decency and honesty.


Top 10 Western Movies


Wild West

The American Frontier comprises the geography, history, folklore, and cultural expression of life in the forward wave of American expansion that began with English colonial settlements in the early 18th century and ended with the admission of the last mainland territories as states in 1912. "Frontier" refers to a contrasting region at the edge of a European-American line of settlement. American historians cover multiple frontiers but the folklore is focused primarily on the 19th century west of the Mississippi River. Enormous popular attention in the media focused on the Western United States in the second half of the 19th century, a period sometimes called the Old West, or the Wild West, frequently exaggerating the romance and violence of the period.

As defined by Hine and Faragher, "frontier history tells the story of the creation and defense of communities, the use of the land, the development of markets, and the formation of states." They explain, "It is a tale of conquest, but also one of survival, persistence, and the merging of peoples and cultures that gave birth and continuing life to America." Through treaties with foreign nations and native tribes; political compromise; military conquest; establishment of law and order; the building of farms, ranches, and towns; the marking of trails and digging of mines; and the pulling in of great migrations of foreigners, the United States expanded from coast to coast, fulfilling the dreams of Manifest Destiny. Historian Frederick Jackson Turner in his "Frontier Thesis" (1893) theorized that the frontier was a process that transformed Europeans into a new people, the Americans, whose values focused on equality, democracy, and optimism, as well as individualism, self-reliance, and even violence. Thus, Turner's Frontier Thesis proclaimed the westward frontier as the defining process of American history.

As the American frontier passed into history, the myths of the West in fiction and film took firm hold in the imagination of Americans and foreigners alike. America is exceptional in choosing its iconic self-image. David Murdoch has said: "No other nation has taken a time and place from its past and produced a construct of the imagination equal to America's creation of the West."

Gunfights and feuds

The names and exploits of Western gunslingers took a major role in American folklore, fiction and film. Their guns and costumes became children's toys for make-believe shootouts. The stories became immensely popular in Germany and other European countries, which produced their own novels and films about the American frontier. The image of a Wild West filled with countless gunfights was a myth based on repeated exaggerations. The most notable and well-known took place in Arizona, New Mexico, Kansas, Oklahoma, and Texas. Actual gunfights in the Old West were more episodic than being a common thing, but when gunfights did occur, the cause for each varied. Some were simply the result of the heat of the moment, while others were longstanding feuds, or between bandits and lawmen. Although mostly romanticized, there were instances of "quick draw" that did occur though rarely, such as Wild Bill Hickok – Davis Tutt shootout and Luke Short-Jim Courtright Duel. Fatal duels were fought to uphold personal honor in the West. To prevent gunfights, towns such as Dodge City and Tombstone prohibited firearms in town.

What An Unbranded Cow Has Cost by Frederic Remington, which depicts the aftermath of a range war between cowboys and supposed rustlers.

Range wars were infamous armed conflicts that took place in the "open range" of the American frontier. The subject of these conflicts was the control of lands freely used for farming and cattle grazing which gave the conflict its name. Range wars became more common by the end of the American Civil War, and numerous conflicts were fought such as the Pleasant Valley War, Mason County War, Johnson County War, Colorado Range War, Fence Cutting War, Colfax County War, Castaic Range War, Barber–Mizell feud, San Elizario Salt War and others. During a range war in Montana, a vigilante group called Stuart's Stranglers, which were made up of cattlemen and cowboys, killed up to 20 criminals and range squatters in 1884 alone. In Nebraska, stock grower Isom Olive led a range war in 1878 that killed a number of homesteaders from lynchings and shootouts before eventually leading to his own murder. Another infamous type of open range conflict were the Sheep Wars, which were fought between sheep ranchers and cattle ranchers over grazing rights and mainly occurred in Texas, Arizona and the border region of Wyoming and Colorado. In most cases, formal military involvement were used to quickly put an end to these conflicts. Other conflicts over land and territory were also fought such as the Regulator–Moderator War, Cortina Troubles, Las Cuevas War and the Bandit War.

Feuds involving families and bloodlines also occurred much in the frontier. Since private agencies and vigilance committees were the substitute for proper courts, many families initially depended on themselves and their communities for their security and justice. These wars include the Lincoln County War, Tutt–Everett War, Flynn–Doran feud, Early–Hasley feud, Brooks-Baxter War, Sutton–Taylor feud, Horrell Brothers feud, Brooks–McFarland feud, Reese–Townsend feud and the Earp Vendetta Ride.



Study: Cancer Rate To Increase 70% By 2035





Hiroshima: Dropping The Bomb - Hiroshima - BBC



Atomic bombings of Hiroshima and Nagasaki

At the order of President Harry S. Truman during the final stage of World War II, the United States dropped nuclear weapons on the Japanese cities of Hiroshima and Nagasaki on August 6 and 9, 1945, respectively. The United States had dropped the bombs with the consent of the United Kingdom as outlined in the Quebec Agreement. The two bombings, which killed at least 129,000 people, remain the only use of nuclear weapons for warfare in history.

In the final year of the war, the Allies prepared for what was anticipated to be a very costly invasion of the Japanese mainland. This was preceded by a U.S. conventional and firebombing campaign that destroyed 67 Japanese cities. The war in Europe had concluded when Nazi Germany signed its instrument of surrender on May 8, 1945. The Japanese, facing the same fate, refused to accept the Allies' demands for unconditional surrender and the Pacific War continued. The Allies called for the unconditional surrender of the Japanese armed forces in the Potsdam Declaration on July 26, 1945—the alternative being "prompt and utter destruction". The Japanese response to this ultimatum was to ignore it.

By August 1945, the Allies' Manhattan Project had produced two types of atomic bombs, and the 509th Composite Group of the United States Army Air Forces (USAAF) was equipped with the specialized Silverplate version of the Boeing B-29 Superfortress that could deliver them from Tinian in the Mariana Islands. Orders for atomic bombs to be used on four Japanese cities were issued on July 25. On August 6, the U.S. dropped a uranium gun-type (Little Boy) bomb on Hiroshima, and American President Harry S. Truman called for Japan's surrender, warning it to "expect a rain of ruin from the air, the like of which has never been seen on this earth." Three days later, on August 9, a plutonium implosion-type (Fat Man) bomb was dropped on Nagasaki. Within the first two to four months following the bombings, the acute effects of the atomic bombings had killed 90,000–146,000 people in Hiroshima and 39,000–80,000 in Nagasaki; roughly half of the deaths in each city occurred on the first day. During the following months, large numbers died from the effect of burns, radiation sickness, and other injuries, compounded by illness and malnutrition. In both cities, most of the dead were civilians, although Hiroshima had a sizable military garrison.

Japan announced its surrender to the Allies on August 15, six days after the bombing of Nagasaki and the Soviet Union's declaration of war. On September 2, the Japanese government signed the instrument of surrender, effectively ending World War II. The justification for the bombings of Hiroshima and Nagasaki is still debated to this day.




The limits of my language mean the limits of my world.

Variant translations

The limits of my language stand for the limits of my world.

The limits of my language are the limits of my mind. All I know is what I have words for.

Original German: Die Grenzen meiner Sprache bedeuten die Grenzen meiner Welt.




Wittgenstein and Postmodernism: Specifics

1. In the later writings of Wittgenstein about language and culture we find two important aspects that are directly related to postmodernism. The first one could be expressed by the slogan 'languages are holistic structures', the second one by 'it is one of the most basic parts of our linguistic competence to transgress the boundaries of structures, to move between them, to project them, 'misuse' them creatively and meaningfully, etc.' My claim is that only the first aspect has been widely recognized; it seems to support relativism. But I think that the second one is as important as the first; it allows to leave relativism behind. And so, at the present point of discussion, it is the more important one.

2. The first one is that Wittgenstein shows his readers the close connection of a language with a 'form of life'. He recognizes that there can be quite different languages and forms of life. Put negatively: He sees that there is not one logical 'super language' behind all the different natural languages. Consequently these cannot be seen as nothing but different 'surface forms' of the same 'deep structure'. This aspect has been widely recognized; an important step of making it known to a wider acacemic public has been Peter Winch's book 'The idea of a social science and its relation to philosophy' (1958) and the discussion of 'understanding a primitive society' that followed later.

3. In certain contexts this line of thought was liberating at its time. It loosened the grip of logical empiricism, for example in the discussion about the methods to be followed in the social sciences; for certain circles in the anglo-saxon world it resulted in opening their view to ways of thinking thad had been held in low esteem, like hermeneutics and phenomenology; it helped to bridge the gap between analytical and 'continental' philosophy.

4. But it was received by many people on a particular background of opinions about language. These saw natural languages as similar to scientific languages as they had been projected and constructed in logic and in the theory of science. Such a logical language is a closed system of rules that define exactly what is an expression belonging to the language in question ('well formed

formula' in a logical calculus). This conception has influenced scholars in other fields as well and shows to this day for example in Chomsky's conception of a calculus for natural languages, and even in John Searle's idea that it should be possible to formulate necessary and sufficient conditions for the performance of speech acts. Wittgenstein himself to a certain degree invited this line of thought by using the game of chess as a comparison for a natural language. But there are enough other observations in his texts that should have helped his readers to see the limits of this analogy.

5. So the potentially liberating step was taken only in a restricted form: Like Rudolf Carnap's famous 'princi ple of tolerance' (1934; stating that in the sciences only practical, not philosophical a priori reasons can be given for the choice of a particular scientific language) the new unterstanding of the possibility of a plurality of language games was taken as allowing a choice: Choose whatever 'system of language' you want, but after your choice you are 'inside' your system. There can be a practical competition between systems, in which the success of each language is measured by technical criteria (does it allow predictions, is it elegant or clumsy, does it take many or only a few steps to get to analogous results?), but there is no real dialogue possible between systems, because the meaning of an argument depends on the place its expressions have in the system to which it belongs. A system of language structures all your perceptions; it constitutes a world, a way of life, and both of these come in wholes. So languages are cages; you can choose a new one, but you cannot make a single room from them. Thomas Kuhn's book about 'The structure of scientific revolutions' (1962), directed against the idea of a universal scientific method and its ability to guarantee progress, helped to make known the idea of 'incommensurability': There is no common procedure of measurement between two really different theories (witchcraft and behaviouristic psychology, for example). This is very close to post-modern thinking.

6. The second point in Wittgenstein's writings that I see as relevant for post-modernism I have above expressed in the slogan 'we constantly transgress boundaries in meaningful ways'. It is important for leaving postmodernism behind, I think, but it seems to be less known than the first, especially in the anglo-saxon world. Although Gendlin has pointed his readers' attention to it repeatedly, I will here give an outline of what I (as a philosopher of language) see as its most important characteristics.

7. Wittgenstein's way of tying words to practical activities (and in this way to a 'form of life') is always concrete. An expression functions in a specific activity (like building a house), and in the first steps of his reconstruction of language every expression that has a meaning at all has its meaning in such a specific 'language game'. At the borders of the language game we can only say: Everything is open, there is no tacit agreement and no 'mental', private 'meaning' that could tell me how to go on. (What should I do when I am asked to bring a slab, but there are no slabs left? Is a pane of glass a slab?) There are no 'necessary and sufficient conditions' drawing lines that allow to answer these questions.

8. Together with this openness Wittgenstein discusses our ability to act meaningfully in this open area. And this is a very important point: Meaning does not depend on the prior deliniation of borders (slabs against panes; what to do in in unexpected cases), but in language we constantly, characteristically and from the very beginning cross borders. A simple example of Wittgenstein in his 'Philosophical Investigations' is the case where the order 'slab!' is used not to order something, but to describe ('here I see slabs'). Looking from the perspective of the established language game and in the confines of the old calculus-model of language, we would have to say that the expression 'slab' is misused, the established conventions are violated. But this step is meaningful and is understood. And steps of this kind are found in language everywhere: The moment we stop to think about it, we see that it is characteristic for expressions of natural languages that they do not have fixed borders. Our abilitiy to cross borders and still make ourselves understood is absolutely basic for the functioning of language; think of the importance of metaphors and their constant new creation, like in 'computer virus'.

9. This crossing of boundaries does not only happen on the level of lexical meaning (the traditional domain of metaphor) but also on the level of grammatical structures. In this view, even the logical structures as exhibited for example in the predicate calculus do not exhibit a universal deep structure of the world or of all human thinking. Instead the logical form 'F(x)' (read: x has the property F) started out as a concrete relation (Wittgenstein says: the table and its colour), and only then had been adopted as a more or less universal 'form of representation'. So the form has been transferred from a particular field to lots of other fields which are perceived in its light (like when we say of a person 'he is a bear', a case of metaphor; we use an expression from one field of discourse to say something in another field). Or think of the many different relations we express with one grammatical case like the genitive: The baker's bread, wife, car, death,.. (Who is interested to read more about this hobby of mine may consult my 'Syntactic Metaphor: Frege, Wittgenstein and the Limits of a Theory of Meaning; in: Philosophical Investigations 13 (1990) 137-153)

10. The important point of this for our discussion of post-modernism is not the diversity (if it is taken as an invitation for an attitude of 'anything goes' that would stop at this point). The diversity surely exists and can mean a wonderful amount of freedom. But what has been widely overlooked (and for that reason seems to me to be more important for us) is our ability to move mea-ningfully and communicate successfully in this diver-sity, constantly crossing borders, violating any proposed 'necessary and sufficient conditions'. And this is at the very roots of language; linguistic competence cannot be understood without this ability. So we do not stop at the point of 'anything goes' ('anybody may choo-se her own cage'), but try to get aware of our border-crossing abilities, and to see what it means to move meaningfully across borders.

[After Post-Modernism Conference. Copyright 1997.]



Follow the Money: Trailer - BBC Four



Follow the Money

Financial evidence helps journalists expose organised crime. Money is the global language that connects illegal enterprises everywhere, and investigators who understand this language can find the root of crime and corruption. In this chapter we learn how digital activists and journalists are pioneering new follow-the-money techniques.

You track down organised criminal groups by “following the money”. Why is this your main investigative strategy? Can you tell us more about it?

Ideology is very rarely the motivation for organised crime or high-level corruption. It is almost always driven by money, money transformed into power: political power and so on. It almost always starts from the desire for money. What’s more, money is a common language. You can investigate company structures across borders and the structures will be the same all the way from Romania to New Zealand, from the US to the UK – everywhere. So there is a common language and structure, and business is global now, too. When you investigate businesses you are able to get an overall picture of these people’s activities. This common language helps us a lot. These people come together because of trade, and money changes hands. This gives us the opportunity to map what’s going on around them in general because, unfortunately, everything revolves around money.

You also teach journalists and activists how to follow the money. Why is this important to you?

I teach people follow-the-money techniques: journalists, activists, sometimes even law enforcement agencies. I teach them how cross-border organised crime operates and how we can track it down. I teach them because I want them to use these skills. I want more exposure of wrongdoing. I do not want it to be just about the twelve or thirteen journalists at the RISE Project, where we have limited capacity. We want more people to do it, which is why we don’t just teach, we also put out on investigative reporting, on follow-the-money techniques. Our handbooks contain clear hands-on examples, so that users can take advantage of them; we don’t just present academic knowledge, this is “real stuff”. We also organise tutorials on how to use all of these databases. We even accompany our published stories with other stories about how we created them, because we believe the public should try to replicate our methods and find new stories in our data.

This is something that extends the reach of investigative reporting: we hand over our tools. Sometimes, colleagues of mine say, “...but no, no, no, we should be very careful with these tools, because if the public gets hold of them, everybody is going to do investigative reporting”. It would be great if everybody did investigative reporting! I am always telling them, “There are too many important stories that we cannot tell, so if other people can tell them, that’s always good. It’s not even robbing us of our work, because there is so much to do out there that we’ll never run out of work.” What’s interesting is that the moment you share your skills, the moment you are transparent about your process, the people that are using those skills keep coming back to you, because they want you to vouch for their work, they want you to cooperate with them. This creates more networking, so being open actually creates more opportunities for you than just keeping hold of your tools and not telling anyone how they can get hold of companies’ records, create a database or what have you.

Many people contact you to tell you new stories or new facts because they’ve seen something that you’ve published. How do you decide whether to follow these leads?

We are always open to people who want to give us information. Sometimes people get in touch with us through our Facebook page or through the contact sections on the Rise Project website. We always listen to people – sometimes they can’t express themselves very well, can’t explain the story very well, but there might still be something there. And of course, some people express themselves very well, but what they tell you is of no value. Sometimes you have to waste time. You cannot avoid wasting some time if you want actually to follow the money.

What we also have to assess is the self-interest of the people who give us information. It is rare for people simply to be Good Samaritans who want to share some information. We assess what their interest is and whether it is in the public interest to publish what they’ve told us, and of course we investigate to match their information against other sources, to make sure that it is accurate. We do not just take what they give us at face value. There is actually quite a bit of information that we know is valid, but we don’t use, because we cannot find other sources to confirm it.

Tell me more about the importance of verifying information, and how you go about it.

Verifying information is very tricky and we always check all of the facts and information in our stories, because we know that even in the digital realm, information can be incorrect. We have come across mistakes in documents from an official source, from a government website: the person that uploaded the information made mistakes. This can lead you on completely the wrong path. We always try to confirm any information from as many sources as possible and we never publish information that is not verified. We check all our facts, so when we make an affirmation such as, “This guy was convicted for this crime in this year”, we include documentation of that claim. When we make an affirmation, we say, “This affirmation is based on these documents and this interview”.

We always have an official source and, of course, we also have (if possible) to verify our information with the people involved, but in most cases, we check it ourselves. Sometimes the people we’re investigating don’t want to talk to us, so we give them time to think about it. We don’t just call today and say, “Look, tomorrow we are going to publish this article on you, so you have to give us the answers by tomorrow.” We give them at least two weeks, and if we cannot approach them, if they do not want to talk to us on the phone, we send them emails. We contact them on LinkedIn or on Facebook or wherever we can find their contact details. We try hard to confirm everything.

The ability to verify data as well as forensic facts is a very important skill for investigative reporters. Can you elaborate on that? Do you train people to use these skills?

Data journalism has indeed been very important to us for the past few years, and its importance is growing. You cannot do thorough investigative reporting without these skills: data scraping, data analysis, and so on. We organise training sessions where we bring our people from various countries together with visual artists and hackers. We don’t necessarily want every journalist to turn into a hacker or a visual artist. That’s impossible. But we want to build bridges between investigative reporters or researchers and hackers and visual artists. This way the hackers and the visual artists acquire investigative skills, and the journalists acquire some of their creative skills; this cooperation creates a new type of journalism. It is not about a reporter turning into a hacker – it is about the reporter cooperating with a hacker, an activist and an artist. It is all about cooperation in the end. It is not about changing who you are, it is about enriching who you are through collaborating with others.




The Return of the Living Dead Official Trailer #1 - James Karen Movie (1985) HD




A zombie (Haitian French: zombi, Haitian Creole: zonbi) is a fictional undead being created through the reanimation of a human corpse. Zombies are most commonly found in horror and fantasy genre works. The term comes from Haitian folklore, where a zombie is a dead body reanimated through various methods, most commonly magic. Modern depictions of zombies do not necessarily involve magic but often invoke science fictional methods such as carriers, radiation, mental diseases, vectors, viruses, scientific accidents, etc.

The English word "zombie" is first recorded in 1819, in a history of Brazil by the poet Robert Southey, in the form of "zombi". The Oxford English Dictionary gives the origin of the word as West African, and compares it to the Kongo words nzambi (god) and zumbi (fetish).

One of the first books to expose Western culture to the concept of the voodoo zombie was The Magic Island by W.B. Seabrook in 1929. This is the sensationalized account of a narrator who encounters voodoo cults in Haiti and their resurrected thralls. Time claimed that the book "introduced 'zombi' into U.S. speech".

Zombies have a complex literary heritage, with antecedents ranging from Richard Matheson and H. P. Lovecraft to Mary Shelley's Frankenstein drawing on European folklore of the undead. In 1932, Victor Halperin directed White Zombie, a horror film starring Bela Lugosi. Here zombies are depicted as mindless, unthinking henchmen under the spell of an evil magician. Zombies, often still using this voodoo-inspired rationale, were initially uncommon in cinema, but their appearances continued sporadically through the 1930s to the 1960s, with notable films including I Walked with a Zombie (1943) and Plan 9 from Outer Space (1959).

A new version of the zombie, distinct from that described in Haitian folklore, has also emerged in popular culture during the latter half of the twentieth century. This "zombie" is taken largely from George A. Romero's seminal film Night of the Living Dead, which was in turn partly inspired by Richard Matheson's 1954 novel I Am Legend.The word zombie is not used in Night of the Living Dead but was applied later by fans. The monsters in the film and its sequels, such as Dawn of the Dead and Day of the Dead, as well as its many inspired works, such as Return of the Living Dead and Zombi 2, are usually hungry for human flesh, although Return of the Living Dead introduced the popular concept of zombies eating brains. The "zombie apocalypse" concept, in which the civilized world is brought low by a global zombie infestation, became a staple of modern popular art.



Cadaver Anatomy- organs




A cadaver, also called corpse (singular) in medical, literary, and legal usage, or when intended for dissection, is a deceased body.




Colonialists, undoubtedly, have “flavored” our entire world with their own, old “Wild West's” ethics.

One, can easily trace the chain of causality, of our entire world's unrest, back to the colonialists' mentality.

At the old “Wild West” there were, machine guns and rifles, against, always, asymmetrically armed, and/or, unarmed, innocent and defenseless, weak opponents.

At the current, globalized, “Wild West” world, there are, chemical, biological, radiological, laser, electronic implanted, directed energy, symbolic, psychological, etc. weapons, against, always, asymmetrically armed, but mostly, unarmed, defenseless, innocent and unsuspected, civilians.

It is, according to my opinion, obvious that, our entire humanity, due, exclusively, to colonialists', irrational and senseless, violence, is going to become, quasi debris, namely, having our humanity to become, either, corpses, or, quasi zombies.

By quasi zombies I mean, while moderately exaggerating things, entities with human look which, either, have lost their ability to feel empathy, for each other, due to having been implanted with mentally catastrophic electronic technology, or, which are stealing from each other their dopamine glands, and/or, their memory tissues, to compensate for their brains' damage having been done by the influence of various, military, or, not, chemical substances.

The DE-GR “twins”, seem to be the last, one and only, solution, currently, left to our human kind for it to resort for gaining effective guidance and support, in order to, in the foreseeable future, enjoy, Peace, Freedom, Cooperation and frugal Prosperity.

This is how I, subjectively and arbitrarily, perceive the present, dreadful international circumstances. Certainly, I could be wrong; and certainly, I wish I am wrong. However, the latest developments give me the impression that, letting both, Germany and Greece, unconditionally and totally, free and unobstructed, from any kind of, colonial, or, other, influence, remains the last and only, realistic hope for all this colonial catastrophe to, ever, be able to become reversed.

Due to the colonialists' lacking, of prudence and self-restrain, even the slightest harm against any single German citizen, and/or, against Germany as a whole; even the slightest harm against any single Greek citizen, and/or, against Greece as a whole; even the slightest prolongation of the colonial influence which is, currently and evidently, being applied to the “twins” of hope, seems, to me, able and sufficient, to turn our entire human kind, to corpses and quasi zombies.


Christos Boumpoulis



P.S.: As it is, being safe, always preferred than, being sorry, in this article I have exaggerated (?) a little bit in order to motivate the reader to become mobilized in order for our world to become, a safer, as well as, a better, one, whatever this might mean.



Τελευταία Ενημέρωση στις Δευτέρα, 05 Αύγουστος 2019 19:19