u/Any_Echo_5540

Food in the DPRK is mainly distributed through state-run grain stores, using ration vouchers (now increasingly digital). Markets play a much smaller role than in the 1990s, and the state tightly controls movement, sale, and procurement of grain. Essential groups (military, party, Pyongyang residents) receive priority

The Indigenous people of Greenland are the Inuit, mainly called Kalaallit, Tunumiit, and Inughuit. They make up almost 90% of the population, with a history stretching back thousands of years. Hunting seal, whale, narwhal, polar bear, and caribou was central.

In the 1500s, Nordic settlers began to colonize Greenland more seriously, and unfamiliar diseases devastated the population.

Modern Greenland was shaped by Nordic colonial policies, with large concrete housing projects that contributed to social problems among young people, including addiction and unemployment. Critics argue that Danish administrative culture created long‑term structural issues, and that later American influence could exacerbate them even further.

Enligt Ann-Sofie Hermansson (tidigare kommunstyrelseordförande för S i Göteborg, numera renhållningsarbetare och kolumnist) är det precis så – och problemet handlar inte bara om politik utan om attityd.

Hermansson har själv arbetarbakgrund (truckförare på Volvo, fackligt engagemang, LO) och återgick till kroppsarbete efter att ha tvingats bort från politiken. Hon stannar kvar i Socialdemokraterna men är mycket kritisk mot partiets utveckling och menar att man inte vinner tillbaka arbetarna genom brunmålning eller förakt – utan genom att åter bli relevant för deras vardag, arbetsvillkor och trygghet.

The Soviet state elevated Pavlik into a cult figure: the child who placed loyalty to the state above loyalty to his own family. The moral was explicit — duty to socialism superseded even the bonds between parent and child. Monuments were erected in Moscow (1948), Gerasimovka (1954), and Sverdlovsk (1957). His name was given to collective farms, schools, and Pioneer squads, and his story was told to generations of Soviet schoolchildren through novels, films, songs, plays, paintings, and operas.

I’m looking for good indian food. I perfer butter chicken.

The Soviet state elevated Pavlik into a cult figure: the child who placed loyalty to the state above loyalty to his own family. The moral was explicit — duty to socialism superseded even the bonds between parent and child. Monuments were erected in Moscow (1948), Gerasimovka (1954), and Sverdlovsk (1957). His name was given to collective farms, schools, and Pioneer squads, and his story was told to generations of Soviet schoolchildren through novels, films, songs, plays, paintings, and operas.

The Soviet state elevated Pavlik into a cult figure: the child who placed loyalty to the state above loyalty to his own family. The moral was explicit — duty to socialism superseded even the bonds between parent and child. Monuments were erected in Moscow (1948), Gerasimovka (1954), and Sverdlovsk (1957). His name was given to collective farms, schools, and Pioneer squads, and his story was told to generations of Soviet schoolchildren through novels, films, songs, plays, paintings, and operas.

In Karl Marx’s youth he wrote the Economic and Philosophic Manuscripts of 1844, where he examined the alienation among citizens in the capitalist system—a society that produces commodities for a market that neglects personal gains and just creates things that can be sold.

In a future society, workers produce both for the individual and the collective. Arts and crafts are no longer separated among the creators.

read it here

Raoul Vaneigem is gone.
His demand for a life worth living remains.

Raoul Vaneigem, the Belgian writer, revolutionary thinker, and lifelong advocate of human emancipation, has passed away at the age of 92. His death marks the end of a life devoted to the struggle against alienation, commodification, and the slow suffocation of everyday life under capitalism. Yet his words remain — sharp, luminous, and defiantly alive.

Vaneigem emerged as one of the central voices of the Situationist International, offering a perspective that complemented and challenged the movement’s more austere currents. Where others dissected the spectacle with cold precision, Vaneigem insisted on joy, desire, and the lived experience of freedom as revolutionary forces. His landmark book, The Revolution of Everyday Life, became a touchstone for generations of radicals seeking not only to transform society, but to reclaim their own humanity from the machinery of modern life.

He taught that the struggle is not confined to parliaments, factories, or barricades. It is fought in the intimate spaces of daily existence — in how we love, how we create, how we refuse humiliation, and how we reclaim time stolen by work and consumption. His famous call to “live without dead time, and enjoy without restraint” was not a hedonistic slogan, but a demand for a world where life is no longer subordinated to profit.

**For socialists today**, Vaneigem’s legacy is both a challenge and an invitation. He reminds us that socialism must be more than a program or a policy platform. It must be a revolution of life, a transformation of the conditions that shape our emotions, our relationships, and our sense of possibility. He warns us against bureaucratic ossification, against the temptation to reproduce the very structures of domination we claim to oppose. And he urges us to build movements that cultivate dignity, creativity, and solidarity — not merely obedience or sacrifice.

Vaneigem never abandoned his belief in the capacity of ordinary people to reinvent the world. Even in his later writings, he defended uprisings, mutual aid, and the refusal of authoritarianism in all its forms. His voice remained clear: liberation is not granted from above; it is lived, practiced, and defended from below.

Today, as capitalism continues to colonize every corner of life — from our attention to our dreams — Vaneigem’s work feels painfully, urgently relevant. His death invites us not to mourn passively, but to carry forward the struggle he articulated so fiercely: the fight for a world where human beings can finally breathe, create, and live fully.

The largest enslaved uprising in Britain’s southern colonies erupted on September 9, 1739, near the Stono River in South Carolina. Led by an enslaved man known as Jemmy, roughly twenty Africans and African‑descended people rebelled against their enslavers and set out toward Spanish Florida, hoping to secure their freedom.

What more?