In reading this, I wonder if this also might depend on the CSR. Grangeland might not have as many issues with this. Granted I feel like the scapegoats would be more political in farm country. Basically political enemies would get their land taken and redistributed. Maybe you even see land limited to 160 acres ( what the homestead act entitled, though exceptions might be made west of certain points) and a resettlement program. That’d be interesting.
The Pale Horse: The Northwest Montana Insurgency and its Aftermath (1987-2002)
- Thread starter XTrapnel
- Start date
I think it would be obvious that it very much so depend on the CSR. Different areas had very different civil war experiences, and in Russia, China etc this will lead to state policy being applied in very different ways.
It seems to me that there is also a piece of history missing in the lore about *when* exactly the civil war ended, e.g. in China you had battalion level battles continuing up into the 1970s in places like Xinjiang and the Thai-borderlands with the nationalists armies slowly degrading into irregular armies, then guerillas and finally bandits. In the Soviet occupied Baltics, you had governments in exile all the way from ww2 to independence.
Do we have a AUS government in exile, a Texan "rancho" insurgency, an "independent blue ridge battalion"?
maybe SOMEONE will be able to see SOMETHING as it really is WATCHOUT (1994-5)
maybe SOMEONE will be able to see SOMETHING as it really is WATCHOUT (1994-5)
America’s First Great Awakening had arisen in the eighteenth century in the religious melange of Britain’s Middle Colonies; its Second in the broken country and ill-defined borderlands of Appalachia; its Third in a thousand different small towns on the edge of the vast grass-sea into which America would pour throughout the nineteenth century.
Given the steady Westwards shift of these movements, it is perhaps unsurprising that the Fourth Great Awakening would be centred between the Rockies and the Pacific Ocean. The strange florescence of religions, cults and mass movements, which came to firmly define the Pacifican 1970s in the public consciousness, was born from a steady migration to the wilderness in the beginning of that decade: impelled by vague memories of John Muir and Robinson Jeffers and the limberlost, the first generation of native-born Pacificans, raised under the ever-present shadow of annihilation at the hands of the CSA and chafing at the rigid conformity of small-town California, sought the parks and mountains and barren places of the Pacific as a preferable alternative to tract housing and Tupperware.
These fugitives trod a path which a previous generation of utopians had blazed for them, in some cases literally squatting on the abandoned foundations of intentional communities which had briefly flickered and then burned out in the late 1940s: the backbreaking manual labour of the first generation of commune dwellers may have been replaced by a growing number of residents who funded their time in the wilderness with periodic stints of work in the rapidly-expanding San Francisco creative and nascent Los Angeles computing industries, and the search for spiritual fulfilment through marijuana and peyote replaced with a search for connection via MDMA and MDPV (particularly in the coterie which had sprung up around the magnificently bearded, Silenus-like figure of Alexander Shulgin by 1975), but the basic drive to abandon the cities in search of a cleaner, more authentic life was unaltered from that impelling a previous generation of civilizational refugees.
In this environment, with its strange combination of effervescent utopianism and deep societal pessimism, cults and religions flourished unchecked through the 70s; although the vast majority enjoyed brief blossoms at best, confined to whatever immediate circle their prophet had managed to gather, several had adroitly transitioned into mass movements by the end of that decade. Three in particular were significant enough to make genuine inroads into the Northwest Republic on the semi-official opening of its borders with the PSA.
Of these three movements, The Lyman Family was the one which required the least departure from existing beliefs. Mel Lyman, a California-born drifter, session musician and poet, found himself in his early thirties as a semi-detached member of a group in the Mojave united primarily by their shared use of peyote: a series of ecstatic visions in the early 1970s formed the basis for his ministry in the last decade of his life, with followers of his syncretic and charismatic interpretation of Christianity growing from under a dozen in 1973 to a few thousand, scattered across the Pacific coast, by the time of his death in 1978.
Although subject, like most religions of this nature, to fragmentation after its founder’s death, The Lyman Family’s core weathered the storm remarkably well, growing steadily throughout the 80s (assisted tremendously by their wholehearted adoption of what the leadership referred to privately as “flirty fishing” - proselytization to men by attractive women in bars and nightclubs): by the mid 90s, an estimated 40,000 people were involved, at least tangentially, in the Family.
The easing of travel restrictions into Northwest Montana from 1995 onwards provided an opportunity for the Family which its leadership was happy to exploit: although flirty fishing was abandoned in favour of seeking converts via the provision of soup kitchens in the Northwest Montana’s larger urban areas, the Family managed to gain a surprising number of converts in its first year of operation in the Northwest Republic. Given the delicate balance of power between the largely religious factions on the Council of the Northwest Republic, this development was viewed with some alarm in official circles, with an increasing series of crackdowns succeeding in driving most Pacifican members from the Northwest Republic by early 1998. Nevertheless, the Family proved to be an oddly persistent presence in the area, with a few hundred adherents still living in and around Missoula today.
Although scarcely a religion in the same way that The Lyman Family was, the second significant philosophical import to the Northwest Republic drew its inspiration from much the same milieu as had the groups from which the Family emerged, although its genesis was as firmly rooted in the CSA’s last decade as the Family’s had been in the Californian 70s. Theodore Kaczynski’s resignation from Project CyberSyn in 1989, coming as it did during the partial thaw under McNamara, brought no consequences for himself more serious than his unceremonious firing from his old faculty at the University of Chicago. Indeed, he was able to negotiate a severance payment from the Project in exchange for technical non-disclosure which would cover several years of frugal living: allowed to “retire” to a rural cabin in the Grangeland CSR, he spent much of the early 90s working on the book which would propel him firmly into the public eye.
Managerial Society and its Future, released in late 1994, is an uneven but oddly compelling book, which feels far more like two separate documents than an integral whole. Part One, clearly influenced by Project CyberSyn even if it never refers to the CSA's abortive attempt at a real-time command economy be name, is a fairly abtruse mathematical refutation of the idea that an economy can be monitored to the level intended by CyberSyn without subtly distorting it to the extent that meaningful central planning is impossible. Part Two is more interesting by far. Beginning with Kaczynski's iconic statement that “the Managerial Revolution and its consequences have been a disaster for the human race”, it takes as its starting point the observation that from the Neolithic Revolution onwards, the vast majority of people have lived in groupings of a few dozen individuals at most: furthermore, settlements and nomadic bands have tended to splinter once they exceed about a hundred and fifty people, which Kaczynski takes to be the largest number of stable social relationships one person can maintain.
Kaczynski goes on to argue that any organization (be it a polity, a military group or a company) which exceeds this number of individuals comes to rely on an intermediary caste of managers, who gradually alienate all other members of the organization from the organization's central purpose. As the progress of technology allows for larger and larger organizations, individuals in managerial roles become conscious of their status as a distinct class within society, and this organizational hollowing-out is replicated at a societal level. Managerial Society specifically notes the development of the limited-liability joint-stock company in the nineteenth century as creating the conditions allowing for almost indefinite corporate expansion, empowering a class of managers who had managed to subsume the positions of labour and capital by the early twentieth century. Although the book suggests that the Second American Civil War was as much a reaction to this managerialization of society as unbridled capitalism was, the fact that no attempt was made by the Chicago Congress to limit the scale at which society operated meant that a managerial takeover of the ensuing syndicalist economy and of society in general was made inevitable.
In the anti-technocratic atmosphere of the mid-90s, Mangerial Society struck an undoubted chord across a surprisingly broad spectrum of American politicians - Carl Oglesby of the Syndicalist Workers' Party and Pat Buchanan of the National Action Party were both to refer to it on the campaign trail - although the end, in the early 2000s, of the the economic “lost decade” following the collapse of the CSA made books urging a complete reconfiguration of society less compelling. The Northwest Republic, however, proved to be by far the most fertile ground for Managerial Society's enduring popularity. It is unsurprising that, in an area where virtually everyone outside the handful of towns squatted on agricultural and logging collectives of fewer than a hundred people and the collapse of the local economy during the last year of the First Northwest Montana Insurgency had forced a sharp, if brief, technological regression (most farming vehicles had been converted to run off wood gas by the winter of 1994, while draft animals were a common sight), a book attacking mass society and technological advances would strike a chord: for the inhabitants of the Northwest Republic, riven by theological and political disputes, Managerial Society would prove to be the closest thing to a unifying text.
The third offshoot of the Fourth Great Awakening, which would come to intertwine itself almost completely with the Northwest Republic, had as its genesis a chance meeting in San Francisco in the mid-1960s between Anton LaVey (a former carny barker and born showman who had established the Church of Satan, a small esoteric group with a surprising following among elderly film stars) and Michael Aquino, a Military Intelligence officer in his late twenties. Although Aquino, initially captivated by LaVey's creed, became a disciple of the Church of Satan almost immediately, a measure of disappointment at LaVey's contentment with occasional eyebrow-raising stunts and lack of any real ambition for the Church (Aquino was later to describe his time in the Church of Satan as “three years watching stag films with C-list celebrities in a disused chapel”) led to an irrevocable split between the two men, with Aquino founding The Church of the Black Flame in 1972 in direct competition.
Several supposed “leaks” of rituals notwithstanding, the Church of the Black Flame has always maintained an almost impermeable air of secrecy, which has rendered most discussions of their beliefs speculative: from what evidence that has emerged (the occurrence of the terms “pneuma” and “hylic” in CBF materials, the occasional ritual use of Enochian, and the centrality of the Kabbalistic Tree of Life), the CBF appears to have been a reasonably conventional Hermetic organization, with its ritual very much derived from some of the more esoteric Masonic rites and its beliefs an amalgam of Gurdjieff, Mathers and Crowley. Nevertheless, Aquino's undoubted gifts both as organizer and as exponent of his beliefs allowed the CBF to capitalise on the Fourth Great Awakening's upsurge of interest in esoteric theology: recruitment was focused, on the most part, in the PSA's elite university campuses (a majority of Caltech's Department of Chemical Engineering would join the CBF by 1980).
By 1985, Aquino (who had somehow managed to combine leadership of a Hermetic organization with an extremely successful career in military intelligence) was beginning to show signs of the same dissatisfaction that he had felt with the Church of Satan: his announcement in that year that he intended to step back from active management of the CBF, officially because running a cult which numbered more than ten thousand members at its late-80s peak was no longer compatible with his actual career, in reality allowed him the space he needed to develop a further religious-philosophical system with a handful of carefully-selected acolytes within the confines of an existing organization. Accordingly, while leadership of the official CBF passed through a succession of short-term heads (ultimately settling on Californian musician and Tiki bar owner Boyd Rice), Aquino was free to establish an infinitely darker and more extreme sub-cult.
Analysis of the beliefs of this sub-cult is almost entirely based on speculation: it is unlikely that it ever numbered more than eighty or so members, almost all of whom would be dead by 2002, and given their unwillingness to commit anything relating to the sub-cult to paper, almost all of its theory and practice died with them. A very tentative reconstruction of their beliefs (based on snatches of conversation with members) would suggest that its adherents were driven by the vaguely Gnostic desire to sever themselves entirely from all human relationships, laws and limitations; that the sub-cult held that the soul's progress beyond the confines of the physical world created as a prison by the Demiurge would require almost constant physical and mental mortification (in the form of extreme asceticism, sleep deprivation and heyschastic prayer); and that the breach of virtually every human taboo was required to achieve an adherent's necessary distance from society. It is also likely, given the actions of the members, that martyrdom was considered a means of ensuring the soul's liberation.
Any analysis of the sub-cult's ritual praxis is forced to rely almost exclusively on (mostly lurid) rumours originating in those areas of the Northwest Republic with a significant CBF presence. Usage of ketamine and DMT to the point of complete disassociation was almost certainly a regular feature of ritual gatherings: their other activities, which are less certain, potentially ranged as far as ritual child sacrifice in some cases (a 2008 study identifies eighteen unsolved child disappearances in Northwest Montana between 1995 and 1998 for which the sub-cult could potentially hold responsibility).
A dozen adherents had followed Aquino into Northwest Montana as part of the Reconstituted Nauvoo Legion in 1993: more would follow subsequent to the establishment of the Northwest Republic. Although never very numerous, their undoubted value to the Republic's military (their absolute fearlessness in the face of death and their willingness to tolerate almost any hardship in particular) provided a powerful incentive for the Republic's leadership to overlook some of their more unsavoury activities, at least temporarily. With Aquino a constant and useful background presence in the Northwest Republic's governing councils, each faction within the Northwest Republic would have cause to turn to the sub-cult for provisional assistance as Northwest Montana took its first faltering steps as an (admittedly unrecognised) nation.
America’s First Great Awakening had arisen in the eighteenth century in the religious melange of Britain’s Middle Colonies; its Second in the broken country and ill-defined borderlands of Appalachia; its Third in a thousand different small towns on the edge of the vast grass-sea into which America would pour throughout the nineteenth century.
Given the steady Westwards shift of these movements, it is perhaps unsurprising that the Fourth Great Awakening would be centred between the Rockies and the Pacific Ocean. The strange florescence of religions, cults and mass movements, which came to firmly define the Pacifican 1970s in the public consciousness, was born from a steady migration to the wilderness in the beginning of that decade: impelled by vague memories of John Muir and Robinson Jeffers and the limberlost, the first generation of native-born Pacificans, raised under the ever-present shadow of annihilation at the hands of the CSA and chafing at the rigid conformity of small-town California, sought the parks and mountains and barren places of the Pacific as a preferable alternative to tract housing and Tupperware.
These fugitives trod a path which a previous generation of utopians had blazed for them, in some cases literally squatting on the abandoned foundations of intentional communities which had briefly flickered and then burned out in the late 1940s: the backbreaking manual labour of the first generation of commune dwellers may have been replaced by a growing number of residents who funded their time in the wilderness with periodic stints of work in the rapidly-expanding San Francisco creative and nascent Los Angeles computing industries, and the search for spiritual fulfilment through marijuana and peyote replaced with a search for connection via MDMA and MDPV (particularly in the coterie which had sprung up around the magnificently bearded, Silenus-like figure of Alexander Shulgin by 1975), but the basic drive to abandon the cities in search of a cleaner, more authentic life was unaltered from that impelling a previous generation of civilizational refugees.
In this environment, with its strange combination of effervescent utopianism and deep societal pessimism, cults and religions flourished unchecked through the 70s; although the vast majority enjoyed brief blossoms at best, confined to whatever immediate circle their prophet had managed to gather, several had adroitly transitioned into mass movements by the end of that decade. Three in particular were significant enough to make genuine inroads into the Northwest Republic on the semi-official opening of its borders with the PSA.
Of these three movements, The Lyman Family was the one which required the least departure from existing beliefs. Mel Lyman, a California-born drifter, session musician and poet, found himself in his early thirties as a semi-detached member of a group in the Mojave united primarily by their shared use of peyote: a series of ecstatic visions in the early 1970s formed the basis for his ministry in the last decade of his life, with followers of his syncretic and charismatic interpretation of Christianity growing from under a dozen in 1973 to a few thousand, scattered across the Pacific coast, by the time of his death in 1978.
Although subject, like most religions of this nature, to fragmentation after its founder’s death, The Lyman Family’s core weathered the storm remarkably well, growing steadily throughout the 80s (assisted tremendously by their wholehearted adoption of what the leadership referred to privately as “flirty fishing” - proselytization to men by attractive women in bars and nightclubs): by the mid 90s, an estimated 40,000 people were involved, at least tangentially, in the Family.
The easing of travel restrictions into Northwest Montana from 1995 onwards provided an opportunity for the Family which its leadership was happy to exploit: although flirty fishing was abandoned in favour of seeking converts via the provision of soup kitchens in the Northwest Montana’s larger urban areas, the Family managed to gain a surprising number of converts in its first year of operation in the Northwest Republic. Given the delicate balance of power between the largely religious factions on the Council of the Northwest Republic, this development was viewed with some alarm in official circles, with an increasing series of crackdowns succeeding in driving most Pacifican members from the Northwest Republic by early 1998. Nevertheless, the Family proved to be an oddly persistent presence in the area, with a few hundred adherents still living in and around Missoula today.
Although scarcely a religion in the same way that The Lyman Family was, the second significant philosophical import to the Northwest Republic drew its inspiration from much the same milieu as had the groups from which the Family emerged, although its genesis was as firmly rooted in the CSA’s last decade as the Family’s had been in the Californian 70s. Theodore Kaczynski’s resignation from Project CyberSyn in 1989, coming as it did during the partial thaw under McNamara, brought no consequences for himself more serious than his unceremonious firing from his old faculty at the University of Chicago. Indeed, he was able to negotiate a severance payment from the Project in exchange for technical non-disclosure which would cover several years of frugal living: allowed to “retire” to a rural cabin in the Grangeland CSR, he spent much of the early 90s working on the book which would propel him firmly into the public eye.
Managerial Society and its Future, released in late 1994, is an uneven but oddly compelling book, which feels far more like two separate documents than an integral whole. Part One, clearly influenced by Project CyberSyn even if it never refers to the CSA's abortive attempt at a real-time command economy be name, is a fairly abtruse mathematical refutation of the idea that an economy can be monitored to the level intended by CyberSyn without subtly distorting it to the extent that meaningful central planning is impossible. Part Two is more interesting by far. Beginning with Kaczynski's iconic statement that “the Managerial Revolution and its consequences have been a disaster for the human race”, it takes as its starting point the observation that from the Neolithic Revolution onwards, the vast majority of people have lived in groupings of a few dozen individuals at most: furthermore, settlements and nomadic bands have tended to splinter once they exceed about a hundred and fifty people, which Kaczynski takes to be the largest number of stable social relationships one person can maintain.
Kaczynski goes on to argue that any organization (be it a polity, a military group or a company) which exceeds this number of individuals comes to rely on an intermediary caste of managers, who gradually alienate all other members of the organization from the organization's central purpose. As the progress of technology allows for larger and larger organizations, individuals in managerial roles become conscious of their status as a distinct class within society, and this organizational hollowing-out is replicated at a societal level. Managerial Society specifically notes the development of the limited-liability joint-stock company in the nineteenth century as creating the conditions allowing for almost indefinite corporate expansion, empowering a class of managers who had managed to subsume the positions of labour and capital by the early twentieth century. Although the book suggests that the Second American Civil War was as much a reaction to this managerialization of society as unbridled capitalism was, the fact that no attempt was made by the Chicago Congress to limit the scale at which society operated meant that a managerial takeover of the ensuing syndicalist economy and of society in general was made inevitable.
In the anti-technocratic atmosphere of the mid-90s, Mangerial Society struck an undoubted chord across a surprisingly broad spectrum of American politicians - Carl Oglesby of the Syndicalist Workers' Party and Pat Buchanan of the National Action Party were both to refer to it on the campaign trail - although the end, in the early 2000s, of the the economic “lost decade” following the collapse of the CSA made books urging a complete reconfiguration of society less compelling. The Northwest Republic, however, proved to be by far the most fertile ground for Managerial Society's enduring popularity. It is unsurprising that, in an area where virtually everyone outside the handful of towns squatted on agricultural and logging collectives of fewer than a hundred people and the collapse of the local economy during the last year of the First Northwest Montana Insurgency had forced a sharp, if brief, technological regression (most farming vehicles had been converted to run off wood gas by the winter of 1994, while draft animals were a common sight), a book attacking mass society and technological advances would strike a chord: for the inhabitants of the Northwest Republic, riven by theological and political disputes, Managerial Society would prove to be the closest thing to a unifying text.
The third offshoot of the Fourth Great Awakening, which would come to intertwine itself almost completely with the Northwest Republic, had as its genesis a chance meeting in San Francisco in the mid-1960s between Anton LaVey (a former carny barker and born showman who had established the Church of Satan, a small esoteric group with a surprising following among elderly film stars) and Michael Aquino, a Military Intelligence officer in his late twenties. Although Aquino, initially captivated by LaVey's creed, became a disciple of the Church of Satan almost immediately, a measure of disappointment at LaVey's contentment with occasional eyebrow-raising stunts and lack of any real ambition for the Church (Aquino was later to describe his time in the Church of Satan as “three years watching stag films with C-list celebrities in a disused chapel”) led to an irrevocable split between the two men, with Aquino founding The Church of the Black Flame in 1972 in direct competition.
Several supposed “leaks” of rituals notwithstanding, the Church of the Black Flame has always maintained an almost impermeable air of secrecy, which has rendered most discussions of their beliefs speculative: from what evidence that has emerged (the occurrence of the terms “pneuma” and “hylic” in CBF materials, the occasional ritual use of Enochian, and the centrality of the Kabbalistic Tree of Life), the CBF appears to have been a reasonably conventional Hermetic organization, with its ritual very much derived from some of the more esoteric Masonic rites and its beliefs an amalgam of Gurdjieff, Mathers and Crowley. Nevertheless, Aquino's undoubted gifts both as organizer and as exponent of his beliefs allowed the CBF to capitalise on the Fourth Great Awakening's upsurge of interest in esoteric theology: recruitment was focused, on the most part, in the PSA's elite university campuses (a majority of Caltech's Department of Chemical Engineering would join the CBF by 1980).
By 1985, Aquino (who had somehow managed to combine leadership of a Hermetic organization with an extremely successful career in military intelligence) was beginning to show signs of the same dissatisfaction that he had felt with the Church of Satan: his announcement in that year that he intended to step back from active management of the CBF, officially because running a cult which numbered more than ten thousand members at its late-80s peak was no longer compatible with his actual career, in reality allowed him the space he needed to develop a further religious-philosophical system with a handful of carefully-selected acolytes within the confines of an existing organization. Accordingly, while leadership of the official CBF passed through a succession of short-term heads (ultimately settling on Californian musician and Tiki bar owner Boyd Rice), Aquino was free to establish an infinitely darker and more extreme sub-cult.
Analysis of the beliefs of this sub-cult is almost entirely based on speculation: it is unlikely that it ever numbered more than eighty or so members, almost all of whom would be dead by 2002, and given their unwillingness to commit anything relating to the sub-cult to paper, almost all of its theory and practice died with them. A very tentative reconstruction of their beliefs (based on snatches of conversation with members) would suggest that its adherents were driven by the vaguely Gnostic desire to sever themselves entirely from all human relationships, laws and limitations; that the sub-cult held that the soul's progress beyond the confines of the physical world created as a prison by the Demiurge would require almost constant physical and mental mortification (in the form of extreme asceticism, sleep deprivation and heyschastic prayer); and that the breach of virtually every human taboo was required to achieve an adherent's necessary distance from society. It is also likely, given the actions of the members, that martyrdom was considered a means of ensuring the soul's liberation.
Any analysis of the sub-cult's ritual praxis is forced to rely almost exclusively on (mostly lurid) rumours originating in those areas of the Northwest Republic with a significant CBF presence. Usage of ketamine and DMT to the point of complete disassociation was almost certainly a regular feature of ritual gatherings: their other activities, which are less certain, potentially ranged as far as ritual child sacrifice in some cases (a 2008 study identifies eighteen unsolved child disappearances in Northwest Montana between 1995 and 1998 for which the sub-cult could potentially hold responsibility).
A dozen adherents had followed Aquino into Northwest Montana as part of the Reconstituted Nauvoo Legion in 1993: more would follow subsequent to the establishment of the Northwest Republic. Although never very numerous, their undoubted value to the Republic's military (their absolute fearlessness in the face of death and their willingness to tolerate almost any hardship in particular) provided a powerful incentive for the Republic's leadership to overlook some of their more unsavoury activities, at least temporarily. With Aquino a constant and useful background presence in the Northwest Republic's governing councils, each faction within the Northwest Republic would have cause to turn to the sub-cult for provisional assistance as Northwest Montana took its first faltering steps as an (admittedly unrecognised) nation.
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And now, as The Pale Horse enters its third year, I can only apologise for the slow pace of ponderous and background-heavy updates in 2022. I'd planned out a rough outline in late 2021 for the interim between the two Northwest Montana Insurgencies which was based very heavily on the First War in the Donbass between 2014 and 2022: for reasons of taste, this obviously had to be altered significantly after certain events in late February this year.
I'd like to reiterate my thanks from last year for everyone who's provided feedback, commentary or the fascinating series of discussions about the Combined Syndicates of America, which feels more and more like an actual state rather than a heavy-handed caricature with every comment. I have big plans for the first few updates of 2023, which will involve lengthy digressions about mining and flea markets, a series of particularly shocking murders, Biggie getting Tupac, and the Montanan equivalent of the First Battle of Grozny.
Merry Christmas!
I'd like to reiterate my thanks from last year for everyone who's provided feedback, commentary or the fascinating series of discussions about the Combined Syndicates of America, which feels more and more like an actual state rather than a heavy-handed caricature with every comment. I have big plans for the first few updates of 2023, which will involve lengthy digressions about mining and flea markets, a series of particularly shocking murders, Biggie getting Tupac, and the Montanan equivalent of the First Battle of Grozny.
Merry Christmas!
For both personal reasons (the AH Delta Green setting that I'm constantly adding to like a kengai bonsai enthusiast who has arguably missed the point entirely) and a general fascination with the geographic and temporal parts of America covered by Rick Perlstein, I've always found the PSA to be a really interesting setting. As Jimmy Carter once (possibly?) said, whatever starts in California has an unfortunate inclination to spread.
One might almost say that the purpose of a system is what it does.
You've got nothing in the world to apologize for, given how stellar the content is.
Can Ted's shed withstand the forces now building within the NWR? Tune in again to find out!
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Some what off topic, the Syndicalist revolution in America would have interesting implications for the Canadian labour organization landscape. At the time of the 2nd ACW Canada's labour organizations were divided between the Trades and Labour Congress of Canada (TLC) and the All Canadian Congress of Labour (ACCL). The main divide between the two being their relation to the National Policy Tariff. The TLC was pretty much a puppet of the American Federation of Labour and sought to break down the tariff wall between Canada and America to secure a captive market for the American workforce. The ACCL understood this would mean unemployment for Canadian industrial workers and took a very nationalistic stance. So a simple case of one being stooges for American internationalism and the other being patriotic Canadians who seek to limit American influence? Seems clear where the two would stand with regards to the Syndicalist Revolution, right?
Wrong! The ACCL was the product of a merger between the Canadian Federation of Labour (itself a merger of the Knights of Labour and a number of purely Canadian labour organizations that lacked American affiliates), The Canadian Brotherhood of Railway Employees, and the Canadian branch of the One Big Union. Yes, this means that historically the ACCL was actually the one with the genuine Syndies in it. As such it seems the revolution in America would be cause for an entirely new realignment of labour organizations within Canada.
---
Some what off topic, the Syndicalist revolution in America would have interesting implications for the Canadian labour organization landscape. At the time of the 2nd ACW Canada's labour organizations were divided between the Trades and Labour Congress of Canada (TLC) and the All Canadian Congress of Labour (ACCL). The main divide between the two being their relation to the National Policy Tariff. The TLC was pretty much a puppet of the American Federation of Labour and sought to break down the tariff wall between Canada and America to secure a captive market for the American workforce. The ACCL understood this would mean unemployment for Canadian industrial workers and took a very nationalistic stance. So a simple case of one being stooges for American internationalism and the other being patriotic Canadians who seek to limit American influence? Seems clear where the two would stand with regards to the Syndicalist Revolution, right?
Wrong! The ACCL was the product of a merger between the Canadian Federation of Labour (itself a merger of the Knights of Labour and a number of purely Canadian labour organizations that lacked American affiliates), The Canadian Brotherhood of Railway Employees, and the Canadian branch of the One Big Union. Yes, this means that historically the ACCL was actually the one with the genuine Syndies in it. As such it seems the revolution in America would be cause for an entirely new realignment of labour organizations within Canada.
Nick P
Donor
So Tupperware does exist in this world! I wonder how it grew under a Syndicalist govt and spread from New England to the wider world?
I do hope the Unification Church makes an appearance eventually. Not saying I don't like the weird world of organizations around or below Ted's social network size limit. But man, does it get wilder than a Korean-American Church blowing up into the mainstream, its very politically (and economically) active founder investing in the Republican Party and businesses across the Pacific, and then handing off his empire to his children? One of those children was overthrown for insisting he had the same prophetic powers as his parents, who are considered "the True Father and Mother" of all Church members, and he now runs the "Rod of God" gun cult-- meanwhile the other children have divided up responsibilities within the actual church and the business empire behind it, its HQ sitting on some prime Seoul real estate. And they're getting into scandals to this day-- Shinzo Abe's assassination kicked off a whole thing in Japan about how LDP lawmakers might be letting the Church demand outrageous amounts of donations from ordinary Japanese.
The status of Asian Americans in Pacifica would theoretically depend on their foreign power alignment-- a "max Entente" PSA would theoretically continue Yellow Peril libels against Japanese while allowing Koreans and other Co-Prosperity Sphere nationalities to organize anti-Japanese political parties, a "middle of the road/max Sphere" PSA would probably emphasize everyone's contributions to prosperity on both sides of the Pacific and try to break down ethnic identities in general or keep them from becoming politicized. Theoretically, of course-- but most people aren't agents of great power politics, they're just trying to live their lives, and whether they see Asians as devils taking their jobs or see their Korean pastor as singlehandedly responsible for making them a better man probably comes down to what kind of personal experiences they have.
But yes-- anti-Syndicalist, patriarchal, and libertarian, the Unification Church could probably be a valued partner for important actors in the Japanese and Pacific political/social scenes. And if they run guns to the Northwest on the side, that's just good business-- business that the small groups of the Northwest would appreciate, economies of scale are unfortunately not their thing. How anti-managerial of them.
The status of Asian Americans in Pacifica would theoretically depend on their foreign power alignment-- a "max Entente" PSA would theoretically continue Yellow Peril libels against Japanese while allowing Koreans and other Co-Prosperity Sphere nationalities to organize anti-Japanese political parties, a "middle of the road/max Sphere" PSA would probably emphasize everyone's contributions to prosperity on both sides of the Pacific and try to break down ethnic identities in general or keep them from becoming politicized. Theoretically, of course-- but most people aren't agents of great power politics, they're just trying to live their lives, and whether they see Asians as devils taking their jobs or see their Korean pastor as singlehandedly responsible for making them a better man probably comes down to what kind of personal experiences they have.
But yes-- anti-Syndicalist, patriarchal, and libertarian, the Unification Church could probably be a valued partner for important actors in the Japanese and Pacific political/social scenes. And if they run guns to the Northwest on the side, that's just good business-- business that the small groups of the Northwest would appreciate, economies of scale are unfortunately not their thing. How anti-managerial of them.
I'd say he's been as successful as he could hope-- becoming the consensus figure who everyone pays lip service to isn't bad, even if it erodes your distinct voice. He's sort of become the Ben Franklin of the Northwest.
Interesting-- and yes, unions would likely be required to come out solidly for or against the American events or even organize militias to keep them from being repeated in Canada. Another pressure on Canadian unions is the responsibility of Restoration (domestic coup that invites in foreigners, the easy way) or Reconquest (the hard way) of Britain and France. Whichever union becomes the Canadian nationalist one can also provide a specific "project", war production, that nationalist Canadians should work on. Sort of like a more aesthetically right-leaning New Deal/WW2 union-employer collaboration.
"Wow I love reading Stewart Brand's Whole Earth Catalog, almost as much as I will eventually love leaving the forest behind forever and becoming a tech industry Evangelist with a capital E, and plenty of other capital. Wait what do you mean you're investigating me for a connection with unsolved child murders"
Yeah the kid murdering is a bridge too far when plenty of adults want other adults reduced to red sludge. In the kind of petty crime that the Northwest's civil servants and officers will augment their salaries with, the kind of stuff that snowballs into systematic crime and terror once the government is totally complicit and their only concern is doing more crime/covering up what they've already done/gunning each other down in blood feuds, its very useful to be able to play "good cop" while the insane Tantro-Aztec Satanist is waiting in the other room with his knife collection and scented candles. Violence against adults can be truly ridiculous, Mexican cartels can leave severed heads in garbage bags and that's still within the rules of the game-- killing adult men can still carry some connotation of honor, gruesomely killing a Boss will humiliate him and transfer his honor to you. But violence against random kids is probably unsustainable (it will discredit whoever hires you, and you aren't some indispensable superman, they can get rid of you and find another group of people who are just as violent) unless your mission is to kill someone's entire family-- now it's within the rules again.
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Also if any of these gray zone hippiovangelists clean up their act and try to participate in the tech industry, they may find the industry a lot more spooky than OTL. Without the specific circumstances of Reagan-era privatization and America's choices being the Internet's choices because we owned it (as ARPANET and NSFNET) we may not see the Internet's physical infrastructure pass entirely to nonprofit foundations. Instead as the Entente's military funded computer network (well, that implies Le Fronch even want any part of the Anglosphere project) reaches out to interface with whatever the Japanese and others have cooked up, we may see widespread acceptance of the fact that much of Internet physical infrastructure is transparently in the hands of governments, and this may affect expectations about how much companies that make their money on the Internet will be allowed to self regulate vs being regulated. It might not even be your own government that owns your Internet-- a hegemon may reserve the right to manage and regulate Internet within its sphere, maybe with the figleaf of a sort of regional security treaty organization where all the countries theoretically have a seat at the table. There may also be a parallel "free" network created later on, maybe some Tor onion routing and distributed ownership in there-- but now if anyone can own a node in that network, so can the government. Hard to totally escape (especially if you're not careful) or hide from the people with all the money, machines, talent, and legal clearance.
So when a deeply spiritual and libertarian person tries to bring that energy into tech by, I don't know, founding Wired magazine, it's going to be harder for that person to portray the tech world as an omnipresent extension of the free voluntary associations, communes free of collectivism, that the hippies purportedly brought into existence in the 1970s. I mean they could certainly try, but 1) would they even be accepted into that world or would there be questions about how many degrees of separation there really are between them and the Northwest's most notorious names 2) even if they are accepted into that world, now the public gets to ask the same questions of them and the "new technological world" at large. All this against the backdrop of the kind of confusing war that gets people pontificating about "post-truth" and which isn't unfolding in a faraway land but within America, with evident lessons for Americans.
I mean is it even going to be possible to be a scene kid without people thinking you eat babies? "Nice clothing" isn't always within people's reach or compelling to the people it does reach, and the same goes for the values that "nice clothing" represents. So you browse the Internet and see people from all over the world dressing crazy, and think-- I'd like to do that, and with a little adjustment I can make it fit within my means. But now a lot of provocative Heaven/Hell imagery is now a little too provocative. So you go on the internet and see what the people in Harajuku are wearing, but over there they have no connection at all with events in the Northwest, they're wearing Black Flame merchandise just because they think it looks cool
So when a deeply spiritual and libertarian person tries to bring that energy into tech by, I don't know, founding Wired magazine, it's going to be harder for that person to portray the tech world as an omnipresent extension of the free voluntary associations, communes free of collectivism, that the hippies purportedly brought into existence in the 1970s. I mean they could certainly try, but 1) would they even be accepted into that world or would there be questions about how many degrees of separation there really are between them and the Northwest's most notorious names 2) even if they are accepted into that world, now the public gets to ask the same questions of them and the "new technological world" at large. All this against the backdrop of the kind of confusing war that gets people pontificating about "post-truth" and which isn't unfolding in a faraway land but within America, with evident lessons for Americans.
I mean is it even going to be possible to be a scene kid without people thinking you eat babies? "Nice clothing" isn't always within people's reach or compelling to the people it does reach, and the same goes for the values that "nice clothing" represents. So you browse the Internet and see people from all over the world dressing crazy, and think-- I'd like to do that, and with a little adjustment I can make it fit within my means. But now a lot of provocative Heaven/Hell imagery is now a little too provocative. So you go on the internet and see what the people in Harajuku are wearing, but over there they have no connection at all with events in the Northwest, they're wearing Black Flame merchandise just because they think it looks cool
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That makes me wonder what Terry Davis is up to in this world...
I do hope he's as all right as his condition and personality would allow. Could he be the Wozniak to someone's Jobs, making some early technical contributions and then stepping back, or would he be too unreliable for that?
Maybe he's a supporter of building a private Internet in the FAS by never letting it be public in the first place-- if they join the Entente backbone network, then all the infrastructure within the FAS is privately owned and regularly under a kind of popular audit that investigates their owners with publicly available information. He might think that's a first step to building a free and Godly world free of glowies or something
The Black Flame stuff reminds me of the O9A, along with its embrace of violent crime. As others have said above, the more extreme sect will wear out its welcome from being focused on killing (and possibly eating) children and committing other intensely heinous acts.
Offtopic: This reminds me that the regular kid-killing in "Green Antarctica" is unsustainable simply because of parents' desire to pass on their genes if nothing more, and wiping out everyone's kids (instead of enslaving them or placing them in loyalists' homes to indoctrinate them ) denies future manpower
Offtopic: This reminds me that the regular kid-killing in "Green Antarctica" is unsustainable simply because of parents' desire to pass on their genes if nothing more, and wiping out everyone's kids (instead of enslaving them or placing them in loyalists' homes to indoctrinate them ) denies future manpower
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Well, the fact that they're not committing any of their teachings to writing would indicate they're here for a good time, not a long time. Not all cults want to be sustainable. But it won't be a very long time at all without a minimum of restraint-- the Northwest consisting of a lot of small towns and close personal connections, news of missing local children will quickly spread and freak people out, and have an immediate impact on school attendance and trust in the government generally. There's also the fact that much of these atrocities are "alleged" to be their responsibility, or "alleged" to have happened at all-- they might have restrained their appetites better than those picking through their wreckage think they did. They might have been mistakenly assigned a lot of the carnage of the Insurgency in general, as well as subsequent conflicts.
But, less people may notice the presence or absence of children trafficked in from outside, although the Northwest is very deep inland and probably surrounded by observation posts from all the states around it. So it's possible that any human trafficking or trafficking in general here will involve the complicity of one or more of the neighboring militaries. And uh yeah that's not good, we can only hope the FAS's Rinat Akhmetov will limit himself to smuggling industrial inputs and outputs and stuff
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I don't think the Unification Church will exist in this tl. It's establishment and growth were so tied to the very specific circumstances of OTL 50's and 60's South Korea that I just can't see it being replicated in a Japanese run Korea. Also while the PSA will obviously have links across the Pacific North American cultural influence in East Asia is going to be a lot weaker in this tl and the Unification Church is very American in its own way.
It's hard to know exactly what did or didn't happen in Japanese Korea-- although it certainly wouldn't have seen the total chaos of the Korean War, the US occupation and cultural influence, Christian Koreans with political power, or the participation of American mission societies in healthcare and education reform. But if there ever was a Kominka policy of forcing all subject peoples to act just like some idealized picture of Japanese and only pray at Shinto shrines (Manchukuo existing seems to imply some level of militarist ideology enjoyed prominence), it's possible that policy is no longer in effect.
The accompanying liberalization could mean greater opportunities for the Presbyterian community in Pyongan Province and other Korean Christian groups that existed before 1945-- Sun Myung Moon was from Pyongan and became Presbyterian very early in his life, he was Christian before he was Americanized. Maybe a Manchurian-Korean Syndicalist-anarchist insurgency killed a bunch of people and turned him personally against Syndicalism while also creating some baseline level of anti-Syndicalism in society generally-- and the Japanese government tries to coopt these very uniquely Korean forces, dropping ambitions of assimilation in order to build an anti revolutionary "development first" coalition. Sun's church then markets itself as an "authentic" (probably less Americanized, at first) force for morality and order among the new Korean middle classes in Korea and abroad-- the Korean diaspora may also be a conduit for Pacifican cultural influence in Korea, Japan can't (probably doesn't want to) totally cut them off. They can become conspicuous spenders in Korea, donating for charitable causes in their hometowns.
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This post has been heavily edited with footnotes to explicitly spell out contexts directly related to the collapse of the North West area of the CSA.
IIRC what you do is find patsies, nonces by preference. You also use state corruption, orphans, broken homes, charity donations etc. at least this is how ABC australia has reported major institutionalised pedophilia. Then you just have a van ambushed and a coronial report put it. Remember: he’s competent.[2] They’re all dead because they wanted to escape the demiurge. [3] Or you know you just steal indigenous children.[2] If you’re anglosphere your society has and does (anthropologically speaking) engage in ritualised indigenous child sacrifice via rule of law.[2]
It is a shame that fascisms in Europe have killed a plot arc and a whole bunch of people. It reminds me of the 1990s. Speaking of which I don’t live in a FYR and I saw Ustase graffiti yesterday. As we know from the 1990s these movements are transnational. Have we yet seen “The Khattab?” [4]
Terry was too sick to work in a cooperative environment.[3] If you want to fuck up the internet worse: Knuth is a devout Lutheran. All it would I’ll take is one insane Calvinist.[5]
Speaking of Ted. I think the mix of social analysis and disorganised ideosyncratic thinking is correctly portrayed here. Here Ted seems to not be publishing. Iirc Ted is alive and thus covered by my 20 year rule.[5]
My server is hosted in an unacknowledged state contained entirely within an unacknowledged state. Enjoy your sousveillance.[6]
in reality the internet recapitulates the free open Social network for it to be monetised but for the socialist network to survive within it. WELL. USENET. M*X. This seems to be hyper determined by capital and human social orientation. People form geographically limited cat image appreciation societies on Facebook for goodness sake.[7]
So as long as you murder indigenous kids and have groomed pedophile cut out patsies, churn and burn via “accidents” and coroners you’ve got control of,[2] it is going to be politics which makes the satanic computer engineers die in frontal combat engineering assaults.[3] Oh god poor Knuth.[5]
Merry Christmas, as I remarked to the software engineer and computer scientist,[3] over our hot roast baby [1]
Yours
Sam R. [8]
PS: Deuteronomy 28:53-57 [1]
All footnotes were generated on AEDT 27/12/22
[1] Ritualised child sacrifice as potentially conducted by Michael Aquino's subcult is comprehensible to radical Christian movements of dissent. Deuteronomy raises The Lord requiring even the most sensitive purported worshipper being obligated by siege to eat their own children if the community turns away from The Lord. We've currently got a siege of the Godless happening in Montana. Aquino is using the abhorrent to drive his cult forward.
[2] Discussion raised the difficulty of a cult of child sacrificing Satanists to survive in general due to their disappearance of children. Major institutions in areas with better rule of law than North West Montana in the CSA have survived and perpetuated the systematic use of children, and I've provided examples. Aquino is a competent operator and would successfully disappear children without causing too much unrest. In particular states such as Canada and Australia have been pretty damn successful at allowing systematic gross incompetence in relation to preserving the life of children that the state has taken into its custody.
[3] People have suggested that it is the child sacrifice that causes the die out of Aquino's sub-cult. I am instead suggesting that with a recruiting basis interested in the pure world distant from this corrupt one, that it is rather the opportunity to destroy the flesh of this world and ascend into a higher plane that causes the die out of the inner cult. When you can get a really really highly motivated competent individual who has small unit conflict available to them, you've got a far better way to leave this realm than a Heaven's Gate scenario. Black Flame would eventually succeed in its goal of leaving. This is cogent through other gnostic computing texts such as the anime Lain for example.
[4] Current events in Europe have prevented plot arcs. Past events in Europe still linger. Much of the "source" of inspiration for this time line is rooted in past events in Europe or Central Asia. I was noting direct evidence in my life that these events are transnational: you get people migrating who celebrate political militarised groups who kill civilians. You get people migrating inwards to kill civilians for political purposes. You turn a corner to go get a meat pie from the corner bakery and European Fascist Genocide stares you in the face. Corresponding things would happen here.
[5] Terry A. Davis was an ideosyncratic home operating system programmer who tried to commune with God through his operating system Temple OS. Terry was very socially limited historically and brutally teased by the internet. He would not be competent to meet the link between computer engineering and Aquino's PSA satanist recruiting—Terry would be incapable of leaving the house.
Donald Knuth is a quiet highly and actively observant Lutherian who deals with fundamental issues in computer science software. If computer science experiences a major recruitment from anti-Christian gnostic cultists, Knuth is liable to be targeted for violence because of his humble espousal of faith. Many people know of the historical Knuth, and the idea of someone god awful enough to threaten such a humble man is like imagining if Salman Rushdie were far more tasteful and admirable as a person as targetted by religious authorities for his incidental arguments of faith surrounding his intellectual work. A lot of the NWF is far more calvanistic in its confessions due to the Baptist stuff, which is why I pointed towards them: they're armed, opinionated, and the Black Flame contexts might get them engaged.
Theodore Kaczynski is an imprisoned terrorist, computing academic and social commentator. He's alive.
[6] A computer network operated by states will result in exceptions such as dumping your servers in a town under siege in Montana just so that the French State or the Telecom doesn't bother with your data. People who seek to host content beyond the major backbone provider's willingness will find a way in a networked environment. A satanic great awakening inside the industry also helps even in the major actors in providing the backbone are state telecoms.
[7] Correspondingly, even if state telecoms are providing the backbone and major user facing services, people will find a way to self-organise to post cat pictures. It doesn't even require a religiously motivated software movement: the urge to post cats seems irrepressable. Examples of historical self-organising communities which recapitulate the "small driven community" => "economic capture" => "people post cats anyway" are given from the period of the 1970s through mid 1990s as evidence.
[8] I hope these footnotes clarify why I'd talk about institutional child abuse as evidence of institutions getting away with the systematic abuse and killing of children in the context of whether an active satanist gnostic using abhorrent conduct to exit this world during a dislocating civil war could "get away with it" in the face of his "christian" political allies—historically many modern institutions have "gotten away with it" for years in societies with rule of law. Correspondingly with transnational fascism's broad reaches. Or that a couple of the people from computing probably aren't the best match for this religious revival. But that at least one person would be a dangerously attractive target for NWF participants of different Christian confessions or of anti-christian confession.
You will not pass your firstborn through the flames or offer them to Moloch for they are mine. [1]
IIRC what you do is find patsies, nonces by preference. You also use state corruption, orphans, broken homes, charity donations etc. at least this is how ABC australia has reported major institutionalised pedophilia. Then you just have a van ambushed and a coronial report put it. Remember: he’s competent.[2] They’re all dead because they wanted to escape the demiurge. [3] Or you know you just steal indigenous children.[2] If you’re anglosphere your society has and does (anthropologically speaking) engage in ritualised indigenous child sacrifice via rule of law.[2]
It is a shame that fascisms in Europe have killed a plot arc and a whole bunch of people. It reminds me of the 1990s. Speaking of which I don’t live in a FYR and I saw Ustase graffiti yesterday. As we know from the 1990s these movements are transnational. Have we yet seen “The Khattab?” [4]
Terry was too sick to work in a cooperative environment.[3] If you want to fuck up the internet worse: Knuth is a devout Lutheran. All it would I’ll take is one insane Calvinist.[5]
Speaking of Ted. I think the mix of social analysis and disorganised ideosyncratic thinking is correctly portrayed here. Here Ted seems to not be publishing. Iirc Ted is alive and thus covered by my 20 year rule.[5]
My server is hosted in an unacknowledged state contained entirely within an unacknowledged state. Enjoy your sousveillance.[6]
in reality the internet recapitulates the free open Social network for it to be monetised but for the socialist network to survive within it. WELL. USENET. M*X. This seems to be hyper determined by capital and human social orientation. People form geographically limited cat image appreciation societies on Facebook for goodness sake.[7]
So as long as you murder indigenous kids and have groomed pedophile cut out patsies, churn and burn via “accidents” and coroners you’ve got control of,[2] it is going to be politics which makes the satanic computer engineers die in frontal combat engineering assaults.[3] Oh god poor Knuth.[5]
Merry Christmas, as I remarked to the software engineer and computer scientist,[3] over our hot roast baby [1]
Yours
Sam R. [8]
PS: Deuteronomy 28:53-57 [1]
All footnotes were generated on AEDT 27/12/22
[1] Ritualised child sacrifice as potentially conducted by Michael Aquino's subcult is comprehensible to radical Christian movements of dissent. Deuteronomy raises The Lord requiring even the most sensitive purported worshipper being obligated by siege to eat their own children if the community turns away from The Lord. We've currently got a siege of the Godless happening in Montana. Aquino is using the abhorrent to drive his cult forward.
[2] Discussion raised the difficulty of a cult of child sacrificing Satanists to survive in general due to their disappearance of children. Major institutions in areas with better rule of law than North West Montana in the CSA have survived and perpetuated the systematic use of children, and I've provided examples. Aquino is a competent operator and would successfully disappear children without causing too much unrest. In particular states such as Canada and Australia have been pretty damn successful at allowing systematic gross incompetence in relation to preserving the life of children that the state has taken into its custody.
[3] People have suggested that it is the child sacrifice that causes the die out of Aquino's sub-cult. I am instead suggesting that with a recruiting basis interested in the pure world distant from this corrupt one, that it is rather the opportunity to destroy the flesh of this world and ascend into a higher plane that causes the die out of the inner cult. When you can get a really really highly motivated competent individual who has small unit conflict available to them, you've got a far better way to leave this realm than a Heaven's Gate scenario. Black Flame would eventually succeed in its goal of leaving. This is cogent through other gnostic computing texts such as the anime Lain for example.
[4] Current events in Europe have prevented plot arcs. Past events in Europe still linger. Much of the "source" of inspiration for this time line is rooted in past events in Europe or Central Asia. I was noting direct evidence in my life that these events are transnational: you get people migrating who celebrate political militarised groups who kill civilians. You get people migrating inwards to kill civilians for political purposes. You turn a corner to go get a meat pie from the corner bakery and European Fascist Genocide stares you in the face. Corresponding things would happen here.
[5] Terry A. Davis was an ideosyncratic home operating system programmer who tried to commune with God through his operating system Temple OS. Terry was very socially limited historically and brutally teased by the internet. He would not be competent to meet the link between computer engineering and Aquino's PSA satanist recruiting—Terry would be incapable of leaving the house.
Donald Knuth is a quiet highly and actively observant Lutherian who deals with fundamental issues in computer science software. If computer science experiences a major recruitment from anti-Christian gnostic cultists, Knuth is liable to be targeted for violence because of his humble espousal of faith. Many people know of the historical Knuth, and the idea of someone god awful enough to threaten such a humble man is like imagining if Salman Rushdie were far more tasteful and admirable as a person as targetted by religious authorities for his incidental arguments of faith surrounding his intellectual work. A lot of the NWF is far more calvanistic in its confessions due to the Baptist stuff, which is why I pointed towards them: they're armed, opinionated, and the Black Flame contexts might get them engaged.
Theodore Kaczynski is an imprisoned terrorist, computing academic and social commentator. He's alive.
[6] A computer network operated by states will result in exceptions such as dumping your servers in a town under siege in Montana just so that the French State or the Telecom doesn't bother with your data. People who seek to host content beyond the major backbone provider's willingness will find a way in a networked environment. A satanic great awakening inside the industry also helps even in the major actors in providing the backbone are state telecoms.
[7] Correspondingly, even if state telecoms are providing the backbone and major user facing services, people will find a way to self-organise to post cat pictures. It doesn't even require a religiously motivated software movement: the urge to post cats seems irrepressable. Examples of historical self-organising communities which recapitulate the "small driven community" => "economic capture" => "people post cats anyway" are given from the period of the 1970s through mid 1990s as evidence.
[8] I hope these footnotes clarify why I'd talk about institutional child abuse as evidence of institutions getting away with the systematic abuse and killing of children in the context of whether an active satanist gnostic using abhorrent conduct to exit this world during a dislocating civil war could "get away with it" in the face of his "christian" political allies—historically many modern institutions have "gotten away with it" for years in societies with rule of law. Correspondingly with transnational fascism's broad reaches. Or that a couple of the people from computing probably aren't the best match for this religious revival. But that at least one person would be a dangerously attractive target for NWF participants of different Christian confessions or of anti-christian confession.
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