Mexican Cartels Dispatch Trusted Agents to Live Deep Inside United States
The Washington Post (Associated Press), April 1, 2013
Mexican drug cartels whose operatives once rarely ventured beyond the U.S. border are dispatching some of their most trusted agents to live and work deep inside the United States — an emboldened presence that experts believe is meant to tighten their grip on the world’s most lucrative narcotics market and maximize profits. . . . [A] wide-ranging Associated Press review of federal court cases and government drug-enforcement data, plus interviews with many top law enforcement officials, indicate the groups have begun deploying agents from their inner circles to the U.S. Cartel operatives are suspected of running drug-distribution networks in at least nine non-border states, often in middle-class suburbs in the Midwest, South and Northeast. “It’s probably the most serious threat the United States has faced from organized crime,” said Jack Riley, head of the Drug Enforcement Administration’s Chicago office.
. . . . Years ago, Mexico faced the same problem — of then-nascent cartels expanding their power — “and didn’t nip the problem in the bud,” said Jack Killorin, head of an anti-trafficking program in Atlanta for the Office of National Drug Control Policy. “And see where they are now.” Riley sounds a similar alarm: “People think, ‘The border’s 1,700 miles away. This isn’t our problem.’ Well, it is. These days, we operate as if Chicago is on the border.”
. . . . “This is the first time we’ve been seeing it — cartels who have their operatives actually sent here,” said Richard Pearson, a lieutenant with the Louisville Metropolitan Police Department, which arrested four alleged operatives of the Zetas cartel in November in the suburb of Okolona. People who live on the tree-lined street where authorities seized more than 2,400 pounds of marijuana and more than $1 million in cash were shocked to learn their low-key neighbors were accused of working for one of Mexico’s most violent drug syndicates, Pearson said.
. . . . In Chicago, the police commander who oversees narcotics investigations, James O’Grady, said street-gang disputes over turf account for most of the city’s uptick in murders last year, when slayings topped 500 for the first time since 2008. Although the cartels aren’t dictating the territorial wars, they are the source of drugs. Riley’s assessment is stark: He argues that the cartels should be seen as an underlying cause of Chicago’s disturbingly high murder rate. “They are the puppeteers,” he said. “Maybe the shooter didn’t know and maybe the victim didn’t know that. But if you follow it down the line, the cartels are ultimately responsible.”
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Google Revolution Isn’t Worth Our Privacy
Evgeny Morozov, Notes EM (reprinted from Financial Times), April 5, 2013
[EDITOR’S NOTE: Last year I abandoned Google’s search engine (for DuckDuckGo), Google Mail (for Zoho), Google Docs (for various substitutes), and Google Reader (for Netvibes) because of the company’s decision, mentioned by Morozov in this op-ed, to sew together privacy data from more than 60 of its products/services into a single, mega-master One Profile to Rule Them All for each of its users. Here, Morozov lays out some of the more far-reaching intentions behind, and meanings and implications of, Google’s move. Be sure to read his words in the mutually illuminating light of the article directly below about the new Facebook phone.]
Let’s give credit where it is due: Google is not hiding its revolutionary ambitions. As its co-founder Larry Page put it in 2004, eventually its search function “will be included in people’s brains” so that “when you think about something and don’t really know much about it, you will automatically get information”.
Science fiction? The implant is a rhetorical flourish but Mr Page’s utopian project is not a distant dream. In reality, the implant does not have be connected to our brains. We carry it in our pockets — it’s called a smartphone.
So long as Google can interpret — and predict — our intentions, Mr Page’s vision of a continuous and frictionless information supply could be fulfilled. However, to realise this vision, Google needs a wealth of data about us. Knowing what we search for helps — but so does knowing about our movements, our surroundings, our daily routines and our favourite cat videos.
But there is another reason, of course — and it has to do with the Grand Implant Agenda: the more Google knows about us, the easier it can make predictions about what we want – or will want in the near future. Google Now, the company’s latest offering, is meant to do just that: by tracking our every email, appointment and social networking activity, it can predict where we need to be, when, and with whom. Perhaps, it might even order a car to drive us there — the whole point is to relieve us of active decision-making. The implant future is already here — it’s just not evenly resisted.
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The Soul of a New (Facebook) Machine
Alexis C. Madrigal, The Atlantic, April 4, 2013
Teaser: Facebook finally brings a phone to market, sort of.
[T]he biggest play here is not technical or strategic, but rhetorical. Facebook wants to change the way people think about technologies. . . . Throughout Zuckerberg’s talk, people and Facebook friends were used interchangeably. And for Zuckerberg and his employees, I think this is technically true. For them, all the people they care about are not only on Facebook, but active users who devote time and resources to building digital streams that are legible to other people as their lives. So, while you can read the Facebook phone announcement as the story of the company’s deeper integration with Google’s Android operating system, I also read Facebook Home as a story of the integration that Facebook’s employees have with their own product. And they’d like for the rest of the world to experience what they do.
. . . . Why do I think it is so important not to allow Zuckerberg to redefine “people” as “Facebook friends”? Because we need to be able to evaluate this technology’s impact very specifically within Facebook’s culture and aims. Facebook Home is not a story about “making the world more open and connected,” in general. This a story about Facebook “making the world more open and connected,” with all the specific definitions the company brings to those ideas.
. . . . It’s not that I think Facebook communications are inferior to other ones, whether that’s face-to-face, Twitter, talking on the phone, or standard text messaging. That’s not the point. The point is that they are *not the same* as these other things.
. . . . Will it be worth opening up every part of your phone interaction to Facebook in order to access that experience? Do you want your definition of a computer to center on Facebook Friends and the limited et [sic] of actions you can take with them? I can’t answer that for you, but I can say that it is a tradeoff, and the more you think about it, the better.
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The Meme Hustler
Evgeny Morozov, The Baffler No. 22 (April 8, 2013)
[EDITOR’S NOTE: Yes, it’s Morozov again. The man is all but ubiquitous today, and that’s a good thing, because he’s pointedly worth listening to. In the case of this particular piece, he’s pointedly worth listening to very slowly and deeply, because this is some seriously insightful — and darkly, counterculturally revolutionary — stuff that he’s laying out about the hijacking of our collective cultural discourse by a kind of linguistic-conceptual virus that disguises the ideological core assumptions of digital techno-utopianism under a cloak of inevitability, so that any serious critical examination of them becomes literally unthinkable.]
While the brightest minds of Silicon Valley are “disrupting” whatever industry is too crippled to fend off their advances, something odd is happening to our language. Old, trusted words no longer mean what they used to mean; often, they don’t mean anything at all. Our language, much like everything these days, has been hacked. Fuzzy, contentious, and complex ideas have been stripped of their subversive connotations and replaced by cleaner, shinier, and emptier alternatives; long-running debates about politics, rights, and freedoms have been recast in the seemingly natural language of economics, innovation, and efficiency. Complexity, as it turns out, is not particularly viral.
. . . [A] clique of techno-entrepreneurs has hijacked our language and, with it, our reason. In the last decade or so, Silicon Valley has triggered its own wave of linguistic innovation, a wave so massive that a completely new way to analyze and describe the world — a silicon mentality of sorts — has emerged in its wake. The old language has been rendered useless; our pre-Internet vocabulary, we are told, needs an upgrade.
. . . That we would eventually be robbed of a meaningful language to discuss technology was entirely predictable. That the conceptual imperialism of Silicon Valley would also pollute the rest of our vocabulary wasn’t.
The enduring emptiness of our technology debates has one main cause, and his name is Tim O’Reilly. The founder and CEO of O’Reilly Media, a seemingly omnipotent publisher of technology books and a tireless organizer of trendy conferences, O’Reilly is one of the most influential thinkers in Silicon Valley. Entire fields of thought — from computing to management theory to public administration — have already surrendered to his buzzwordophilia, but O’Reilly keeps pressing on. Over the past fifteen years, he has given us such gems of analytical precision as “open source,” “Web 2.0,” “government as a platform,” and “architecture of participation.” O’Reilly doesn’t coin all of his favorite expressions, but he promotes them with religious zeal and enviable perseverance. While Washington prides itself on Frank Luntz, the Republican strategist who rebranded “global warming” as “climate change” and turned “estate tax” into “death tax,” Silicon Valley has found its own Frank Luntz in Tim O’Reilly.
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Grof on Giger: The Transpersonal Nature of Art, Inspiration, and Creativity
Karey Pohn, Association for Holotropic Breathwork International, February 28, 2013 (reprinted from The Inner Door, May 2010)
[EDITOR’S NOTE: Stanislav Grof is an icon and a legend in the field of transpersonal psychology, and is one of the field’s founders. H. R. Giger is an icon and a legend in the world of art, having made his mark as a painter, sculptor, and set designer with a genius for the dark and surreal, with his most famous work probably being his Academy Award-winning design of the aliens and their environment in the Alien film franchise, followed closely by his breathtaking semi-Lovecraft-inspired paintings in the 1977 book Necronomicon. In this interview, Grof muses — pun definitely intended — on the transpersonal/transcendent sources of Giger’s inspiration.]
I first encountered his work in Necronomicon, which was a large format, high-quality paperback. I couldn’t believe what I saw. It was absolutely amazing. Now, I have a good understanding of him, not only because we have spent a lot of personal time together, but I had the chance to interview him for many, many hours for the book; and during that time, I was able to find out not only about his life but also about how he works.
It’s extraordinary. Some of his large paintings cover one wall in his house, and these amazing compositions are frequently arranged symmetrically. I found out that particularly when he is working with an airbrush, he has absolutely no idea what he is painting. He just begins in the left upper corner and aims the airbrush at the canvas. Then, as he told me, something just comes through, and he is himself surprised by what emerges.
In discussing Giger’s genius, I quote what Friedrich Nietzsche wrote in Thus Spoke Zarathustra (1885) about his own state of consciousness while creating:
If one had the smallest vestige of superstition left in one, it would hardly be possible to set aside the idea that one is mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something, which profoundly convulses and shatters one, become suddenly visible and audible with indescribable certainty and accuracy, describes the simple fact. One hears—one does not seek; one takes—one does not ask who gives; a thought suddenly flashes up like lightning, it comes with necessity, without faltering—I never had any choice in the matter.
In essence, something grabs you and comes through, and you basically become a channel for it. You’re not really the creator of it. You’re a mediator. Hans Rudi certainly falls into that category.
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The Visionary World of H. R. Giger (pdf), a.k.a. H. R. Giger and the Zeitgeist of the Twentieth Century
Stanislav Grof, October 2005
Several years ago, I had the privilege and pleasure to spend some time with Oliver Stone, visionary genius who has portrayed in his films with extraordinary artistic power the shadow side of modern humanity. At one point, we talked about Ridley Scott’s movie Alien and the discussion focused on H. R. Giger, whose creature and set designs were the key element in the film’s success. In the 1979 Academy Awards ceremony held at the Dorothy Chandler Pavilion in Los Angeles in April 1980, Giger received for his work on the Alien an Oscar for best achievement in visual effects.
I have known Giger’s work since the publication of his Necronomicon and have always felt a deep admiration for him, not only as an artistic genius, but also a visionary with an uncanny ability to depict the deep dark recesses of the human psyche revealed by modern consciousness research. In our discussion, I shared my feelings with Oliver Stone, who turned out to be himself a great admirer of Giger. His opinion about Giger and his place in the world of art and in human culture was very original and interesting. “I do not know anybody else,” he said, “who has so accurately portrayed the soul of modern humanity. A few decades from now when they will talk about the twentieth century, they will think of Giger.”
Although Oliver Stone’s statement momentarily surprised me by its extreme nature, I immediately realized that it reflected a profound truth. Since then, I often recalled this conversation when I was confronted with various disturbing aspects of the western industrial civilization and with the alarming developments in the countries affected by technological progress. There is no other artist who has captured with equal power the ills plaguing modern society – the rampaging technology taking over human life, suicidal destruction of the eco system of the earth, violence reaching apocalyptic proportions, sexual excesses, insanity of life driving people to mass consumption of tranquilizers and narcotic drugs, and the alienation individuals experience in relation to their bodies, to each other, and to nature.
. . . Giger’s art clearly comes from the depth of the collective unconscious, especially when we consider his prolific creative process. He reports that he often has no a priori concept of what a painting would look like. When creating some of his giant paintings, for instance, he started in the upper left corner and aimed the airbrush toward the canvas. The creative force was simply pouring through him, and he became its instrument. And yet the end result was a perfect composition and often showed remarkable bilateral symmetry.
. . . Giger’s determined quest for creative self-expression is inseparable from his relentless self-exploration and self-healing. In the analytic psychology of C. G. Jung, integration of the Shadow and the Anima, two quintessential motifs in Giger’s art, are seen as critical therapeutic steps in what Jung calls the process of individuation. Giger himself experiences his art as healing and as an important way to maintain his sanity. His art can also have a healing impact on those who are open to it because, like a Greek tragedy, it can facilitate powerful emotional catharsis for the viewers by exposing and revealing dark secrets of the human psyche.