The Royal Autobiographical Society of Life & Other Things

By proposing a short-range corporate energy transition, the "Decarbonization Consensus" maintains the hegemonic pattern of development and accelerates the metabolic fracture, with the aim of preserving the current lifestyle and consumption, especially in Northern countries. and the wealthiest sectors on a global scale.

Continuities and ruptures between the three capitalist consensuses If during the Cold War the hegemonic geopolitical imagination spoke of a bipolar world, divided into two ideologically Phone Number List blocks, since the fall of the Berlin Wall a hegemonic geopolitical imagination began to be forged based on global capitalist consensus. If we observe the "Decarbonization Consensus" from a perspective of socio-historical processuality, we will see that among the three hegemonic consensuses in force in recent decades there are continuities and ruptures. Among the points of continuity, three main elements can be highlighted.



The first is the discourse of inevitability, which states that there is no alternative to these consensuses. This restriction of the world of the possible has been perfected over the last decades with different repertoires of social legitimation, be it access to consumption by the popular sectors or the rhetoric of breathing healthier air. Likewise, the "Consensus of theCommodities » was built on the idea that there was an agreement on the irrevocable or irresistible nature of the extractivist dynamic, resulting from the growing global demand for raw materials, whose objective was to close the possibility of other alternatives.

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 The ruling power seeks to embody a society freed from all conflict: economic, social, political, cultural or religious. There is no other conflict than that of the People, once embodied by the fslnand their mass organizations and currently for the presidential marriage, in front of their enemies. These enemies of the People are conceived as germs of the dissolution of the social order. The difference is that, in the 80s, the Sandinista Front and its national leadership very explicitly took up the totalitarian metaphors of the creation of the "new man", of a single People, of a sense of history that they were embodying, while today the Ortega-Murillo couple shows very degraded images of it that recall those offered by the Ceaușescu couple before their fall.

Although Ortega's public appearances are very few and reserved for Phone Number List occasions, Rosario Murillo speaks on television every day. At noon he announces the main measures taken by the government using rhetoric that combines esoteric beliefs and revolutionary Christian mysticism. Her Christian expressions - "Thank God", "God willing", "God first" - are ways of presenting her and her husband as unavoidable mediators between the powers of the afterlife and the Nicaraguans.




Although this rhetoric often borders on ridicule, it nevertheless reflects the intention of this couple to establish themselves at the same time as leaders who are above the people, but also as the embodiment of the essence of the Nicaraguan people and family. "God first" - are ways of presenting her and her husband as unavoidable mediators between the powers of the afterlife and the Nicaraguans. Although this rhetoric often borders on ridicule, it nevertheless reflects the intention of this couple to establish themselves at the same time as leaders who are above the people, but also as the embodiment of the essence of the Nicaraguan people and family.

Real sensitive, kkaran! For Anahita/Sourav who are working on the impossibility of the self as written/read/interpreted, what about Barbin??