“In order to build a great socialist society it is of the utmost importance to arouse the broad masses of women to join in productive activity. Men and women must receive equal pay for equal work in production. Genuine equality between the sexes can only be realized in the process of the socialist transformation of society as a whole.”
-Mao Zedong, Introductory Note to “Women Have Gone to the Labour Front,” ca. 1955
Recalling my readings of Der Arbeiter earlier this year, I had once stated that the “Typus of the Social Justice Warrior” and the “Typus of the Alt-Rightist” are both products of a specific indoctrination process. This Liberalization of Young Minds is made possible through the Liberal Capitalists’ OECD-Type Student Economy. Its effects are discernible in the apparent inability of young people to actually realize their fullest potential in Life. One of them involves questions related to the “masculinity” of insecure men and the “femininity” of insecure women. I was reminded of that fact while scrutinizing the stark contrast between an Arbeiter and a “Freeter” in The Third Place:
In Post-1945 Japan, the subcultural term “Freeter” was derived from two loanwords, the English-speaking world’s ‘Freelancer’ and the German-speaking world’s ‘Arbeiter’. Its accurate translations for English and German speakers alike are “Temporary Worker” and “Leiharbeitnehmer” respectively, both of which are part of the same phenomenon as the Japanese Freeter. But unlike the English and German equivalents, the Japanese version has had two connotations over the course of two decades. Coinciding with the 1980s Asset-Price Bubble in the wake of the Plaza Accord, the Freeter once denoted a “Japanese youth who is wealthy enough to work for minimum wage and fewer working hours” in the Keynesian sense. Since the Lost Decade of the 1990s, however, Freeter now refers to an “underemployed Japanese youth.”
Another is the more ubiquitous “Otaku,” a term chosen by Japanese speakers to describe someone having fixated obsessions toward a given Subculture. The obsession in question does not necessarily have to be a Light Novel, a Manga, an Anime or even a Cosplay because the Japanese have identified other avenues. The “Reki-jo” is a “‘reactionary’ subculture” for Japanese teenage girls and young women whose obsession toward Japanese history is simply a fashion trend and nothing else. There is the Jendāresu (Genderless) fashion trend of androgynous youths, the socially withdrawn and alienated Hikikomori (Hermits) unwilling to help their peers confront Neoliberalism, Jōhatsu (Disappearance) subculture and all its implications of insurance fraud and identity theft. Some Subcultures are even able to create distorted perceptions of Japanese Culture itself such as the “Kyariaūman” (female careerist) and her male counterpart, the “Sōshoku-kei Danshi” (male herbivore). The former is obsessed with her career and the latter wants to fulfill his debauched sexual fetishes with her, the two subcultures repudiating normal social behaviors like getting married and raising a family together.
Compare that description with the more noble and honorable lifestyle led by Vladimir Lenin’s older sister Anna (above) in Russia Beyond:
“She wasn’t named ‘Anna Lenina’ – because it was only Valdimir Ulyanov [sic.] who took up this pen-name that later became famous worldwide. Anna, the first child in the family of Vladimir Lenin’s parents, was born in 1864 in Nizhny Novgorod, before her parents moved to Simbirsk, where Vladimir was born.
The daughter of two schoolteachers, Anna was meticulous and diligent from childhood. She was one of the first students of the Simbirsk Women Gymnasium, having also received credentials of a schoolteacher when she was just sixteen. That wasn’t the end of her education – at 19, she enrolled in The Bestuzhev Courses in St. Petersburg, the most prominent women’s higher education institution in Imperial Russia.
Anna belonged to the intellectual elite of her times – and as early as 1886, she started her revolutionary work. A year later, Anna was condemned to exile when her other younger brother, Alexander Ulyanov, took part in a conspiracy that attempted the murder of Alexander III – Alexander Ulyanov was hanged in 1887.
Vladimir, who was 16 at the time, was devastated. All the family’s relatives and friends turned away from them after Alexander’s arrest and execution. In December 1887, Vladimir took part in a political demonstration and was expelled from Kazan University. His political career started, and his older sister, as fearless and determined as he was, helped him very much.
Condemned to five years in exile to the Volga region as a sister of a state criminal, Anna married her husband, a physics student and a revolutionary Mark Yelizarov (1863-1919), in the village Trostyanka near Samara in 1889. He would later become the first Soviet People’s Commissar of Railways and die from typhus. Mark and Anna had met earlier in St. Petersburg. Their marriage was a chance for her to avoid exile in Siberia. The couple lived on a plot of land Mark and Anna’s mother bought, joined by Vladimir Lenin, his mother and sisters. From 1890, they lived in Samara (there’s a house museum there now).
After 1893, when the couple moved to Moscow, Anna Ulyanova-Yelizarova continued active revolutionary work, writing, printing, and disseminating revolutionary brochures and newspapers.
In 1895, Vladimir Lenin, who had already conceived plans for the future socialist revolution, was arrested in St. Petersburg and in 1897 was sentenced to a three-year exile that he spent with his wife, Nadezhda Krupskaya, in Siberia. Meanwhile, in 1896, Anna Ulyanova-Yelizarova moved to St. Petersburg. She became Lenin’s social beacon and connection, helping him finish and issue his seminal works, The Development of Capitalism in Russia (1899), and later, Materialism and Empirio-criticism (1909).”
There is another important detail in that deserves mention here:
“While researching her family’s history, she was amazed to learn that their grandfather, Alexander Blank, was, in fact, a Jew – astonishing information because of the philistine Antisemitism in the Russian Empire. Anna herself, as well as her brothers and sisters, wasn’t aware of the fact of their Jewish ancestry. Their parents probably never told them – but Anna remembered that Vladimir, in fact, spoke of Jews very well and had a number of clearly Jewish acquaintances.
Anna decided to make the story public, but the Central Committee of the Communist Party strictly banned this information, and Anna had to comply. She wrote to Joseph Stalin in 1932 and 1934, asking that he publicize the data at a time of growing Antisemitism in USSR. She felt it was important to declare that Lenin was in fact partly Jewish. Maybe it could ameliorate or restrain the tensions?
‘This fact could greatly help […] fight Antisemitism. […] It confirms the extraordinary abilities of the Semitic people, and the profit of mixed progenities, a belief Ilyich [Lenin] has always shared. Ilyich has always had great regard for Jews…,”Anna wrote.”
Of course, this historical fact did not concern Lenin as much as his older sister. Sometimes, I still wonder whether the disclosure would have made any real difference in the 20th Century. When Glasnost later happened in the 1980s, there should have been an attempt to be more open about this sort of information. But that was not the decision chosen by even Mikhail Gorbachev nor did he and the Soviets intend to let that information be disclosed to anyone. Not because there were more pressing issues at the time of Glasnost’s implementation, but because Lenin’s Jewish ancestry was treated as a danger to the “national security interests” of the Soviet Union (I am not exaggerating). There is no other way for me to describe the Implicit Intent behind why the Soviets had refused to be more honest about Lenin and the findings of his sister.
It was only until after the dissolution of the Soviet Union when it unfortunately became exploited by Antisemitic Reactionaries in Post-Soviet Russia who sought to exploit the disclosure in their own propaganda. These findings were made apparent to me in my readings of Lenin’s Jewish Question. It was what compelled me to argue that if there is any hope for Socialism in the future, the Socialists ought to learn the lessons of history and always reject Antisemitism by NEVER equating the Jews with Liberal Capitalism, demanding and expecting that same standard from the Nationalists and everyone else. This rule applies to Hamiltonian Federalist Socialism, all the other Legitimate Socialisms, and that goes double-time for Pan-Germanic Socialism especially. Not all Jews and Gentiles support Neoliberalism; some are in fact supportive of Socialism.
In the New 20th Century–our “21st Century Reality,” it never ceases to amaze this Author that there is a growing absence of Real Men and Real Women. Genuine young adults, politically trained and educated, are always missing from today’s political-economic discourse. Most people in the Western world and under Liberal Capitalist regimes do not truly grow up until they turn eighteen. And even then, Neoliberalism has promoted the prevalence of an “extended adolescence,” of overgrown teenage boys and girls who still refuse to grow up by their twenties and thirties. The real value of secondary education, a formal rite of passage into adulthood, continues to be devalued by the Meaningless Work of “preparing for college” and “getting that degree.” Truly, there is something far more senseless than just the borrowing of Student Loans and the accumulation of Student Debts in the lives of most youths in America and the broader Western world.
As I had learned while writing The Third Place, we cannot effectively criticize the problems of secondary and tertiary education in the OECD-Type Student Economy without also scrutinizing their social ramifications later on in Life. The State of Total Mobilization under Socialism requires Real Men and Real Women who are both self-developed and self-reliant. A Real Woman must strive to be an exemplary paragon for women and girls of all ages to emulate. The greatness of a Real Woman, like the greatness of a Real Man, is to become something greater than themselves.
Real American Men and Women must join together in Solidarity to confront and challenge the Affluent Society of Jeffersonian misogynist stereotypes which have plagued the American Way of Life since 1945–“Consumers and Producers,” “Kitchen Slaves” and “Firm Mattresses” and more recently “Human Kapital” and “Sexual Kapital.” Any American, no matter their gender, who tolerates or condones this immoral degeneracy promoted by the Democratic-Republican Party after 1945 are willingly submitting to the Slave Morality of the Bourgeoisie. Unlike the Real Families begun by Real Men and Real Women, the so-called “nuclear family” ought to be condemned as an environmental hazard that causes “radiation sickness.” This absurd Affluent Society of “hypermasculine breadwinners” and “hyperfeminine homemakers” is Jeffersonian propaganda at best and at worst a dystopian Utopia that remains completely divorced from Reality. Real Men and Real Women never consult quack experts for so-called “dating advice” and “marriage counseling.” The only ones who resort to such quackery are the victims of the OECD-Type Student Economy that the 1960s Counterculture had once fought to overcome.
In the true United States–Federalist American Union, there exists genuine and authentic American Conservative Socialism embodied as Hamiltonian Federalist Socialism. If I had to give Hamiltonian Federalist Socialism another name, it ought to be American Conservative Socialism. Our contemporary fixations on the manliness and womanliness of young people in the New 20th Century, expressed through words like “Toxic Masculinity,” “Socialist Feminism,” “Cuckservative” or “Soy Boy” are not exactly new. They are all continuations of our earlier historical anxieties shared by Real Families of Real Men and Real Women in the Gilded and Progressive Eras of US History. But the real primordial point of origin is as old as the American Essence itself. I talked about this phenomenon in The Third Place by arguing why there needs to be a Socialist Conception of Citizenship.
What does it mean for an American twin sister and brother to be born to US Citizens–their parents–on US Soil? In the “Jeffersonian Path to US Citizenship,” we are automatically expected to assume that they are “US Citizens,” even though the twin siblings consider themselves as American Prussians due to their childhood development and formative years. However, the Hamiltonian Path to US Citizenship is required to include this important fact, which will be relevant for both siblings before they enter the Unified Federalist Student Economy. As part of completing their Interpersonal Compact, they are given the choice of becoming a “Citizen of the United States” or a “Citizen of the German Reich.” If the daughter and her twin brother decide to become US Citizens, both should be entitled to the same Legal Rights and Legal Duties, Constitutional Obligations and Constitutional Intents. Their Legal Rights and Legal Duties are affected by both State Law and Federal Law, their Constitutional Obligations and Constitutional Intents outlined in the Constitution.
“A school of a hundred people certainly cannot be run well if it does not have a leading group of several people, or a dozen or more, which is formed in accordance with the actual circumstances (and not thrown together artificially) and is composed of the most active, upright and alert of the teachers, the other staff and the students.”
-Mao Zedong, “Some Questions Concerning Methods of Leadership,” ca. June 1, 1943
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