Jedan od značajnijih mehanizama na putu stvaranja nekog novog društvenog
poretka jest indoktrinacija djece. U eri prevalencije hegemonističko-globalističkih ideja i stremljenja koja svijet budućnosti
...percipiraju kao masu bez povijesti, kulture i identiteta, u vremenu gašenja ili barem erodiranja dječjih prava, radničkih prava, prava nerođenih, starijih, bolesnih, bujaju seksualna prava i to ona namijenjena najmlađima. Rad na postizanju otuđenja od stvarnosti stremi najgnusnijemu – seksualizaciji djece. Većim dijelom biva kanaliziran kroz obvezne odgojno-obrazovne modele (od vrtića do škola). K tome, ne smijemo smetnuti s uma ni ulogu kontinuiteta ‘širenja prostora slobode’,
zahvaljujući utjecajima suvremenih tehnologija (internet, društvene mreže i sl.), čime se dodatno šire prostori mogućnosti manipulacije, kao
i kontrole utjecaja na djecu.
Iza ovoga stoje nagnuća svjetskih centara moći, međunarodnih organizacija, počevši od Ujedinjenih naroda, preko Vijeća Europe do Europske unije. Isti daju izniman “doprinos” na području navedenog segmenta suvremene puerikulture. Istodobno roditeljska uloga nikada nije
bila na većoj kušnji i nikada nije bila do te mjere marginalizirana kao
sada. Međunarodna zajednica, postavljajući se u ulogu fanatičnog “popravljača svijeta”, roditeljima otima vlastito potomstvo, obrazujući ih i odgajajući prema zacrtanim postulatima. Međutim, osim odgojno-obrazovnih programa, djeca se izravno uvode u domenu rane seksualizacije i kroz suživot u ‘nenaravnom’ roditeljskom (istospolnom, transrodnom) okruženju, što je dio i hrvatskog pravnog realiteta. Pitamo
se gdje se u svem tom metežu gomilanja i mrvljenja ljudskih prava, značaja političke i ine korektnosti, pogubila dobrobit djeteta kao imperativ te najbolji interes djeteta kao pravo nad svakim pravom? Pogubili su se upravo u trenutku u kojem nam je živjeti – trenutku slobode ludosti i stida zdravoumnosti.
Among the important mechanisms in creating a new social order is indoctrination of children. In the era of prevalence of hegemonistic and
globalist ideas and strivings, perceiving the future world as a mass with no history, culture and identity, at the time of ending, or at least eroding, the children’s rights, the workers’ rights, the rights of
the unborn, the older, the sick, thrive sexual rights, in particular those targeted to the youngest. The endeavours towards an alienation from the reality aspire to the most disgusting - the sexualisation of the children. This is channelled firstly through the compulsory upbringing and educational models (from kindergartens to schools). Here,
the role of the continuity of “widening the expance of the freedom” must not be forgotten as well, implemented through the influences created by the modern technologies (internet, social networks and like),
these additionally widen the areas of possibilities of manipulation, and of controlling the influences to the children.
Behind this stand inclinations of the global centres of power, international organisations, from the United Nations, to the Council of Europe and the European Union. They are producing an exceptional “contribution” in the field of the above mentioned segment of the modern
puericulture. At the same time, the parental role has never been at a greater test and has never been this much marginalised as it is now. The
international community, proclaiming itself a fanatic “rectifier of the
world”, is depriving parents of their own progeny, educating and upbringing the later by the set postulates. However, besides the educational and upbringing programmes, the children are directly entered
into the domain of early sexualisation, and through cohabitation with the “unnatural” parental (same-sex, transgender) environment, which is a
part of the Croatian legal reality as well. We are wandering where in this entire commotion of hoarding and pulverisation of the human rights,
importance of political and other correctnesses, there have been lost the benefit of the children as an imperative and the best interest of the child as a right above all other rights. They are lost just at the moment that we are to live - the moment of freedom of foolishness and shame of sane-mindedness.
Starting with the paradox that the Roma, as traditional Central European itinerant people, seldom appear in recent European debates on the “Migration Crisis”, this paper addresses the notion of ...labour associated with the negative figure of the “lazy nomad”, which, from the beginnings of academic reflection about the Roma in the 18th century, determines both their public image and their ethnic, racial, and linguistic origin. Within this framework, special attention is paid to the fact that the Roma generally appear in art and culture as carriers of the “orientalist” syndrome of ‘gypsiness’ consisting of idealized and sexualized otherness and libertinage although the fictional narratives they appear in often provide evidences of a different self-understanding of the Roma opposing the stereotypes and prejudices concerning labour. Contrary to the literature, the rather sporadic presence of the Roma in the theoretical discourse of philosophy is characterized by a tacit recycling of their history for the conceptual apparatus of contemporary philosophy. Their anonymous presence can be illustrated by the postmodern inversion of Kant’s negative simile of sceptics in philosophy as nomads for the positive concept of ‘nomadic thought’. This figure can be traced back to its origin in Kant’s texts and submitted to a more detailed analysis of Kant’s relationship to the first known “Gypsy-Project” by his friend Christian Kraus. In the second part, the paper tackles the “rediscovery” of the Roma by the mid- 20th century Indian cultural and national politics based on the ideological assumptions of the late 19th century neo-Hinduist movement Arya Samaj, aiming at “Making the Universe Aryan”; it is confronted with the pre-war national-socialist movement, established and directed by H. Himmler, for the “Aryanization” (Arisierung) of the “entire cultural world” under the name Ancestors’ Heritage (Ahnenerbe). In the final part, the total symbolic deprivation of the Roma-People by the National Socialist misappropriation of “Aryanness” is interpreted as the most radical form of dehumanisation, which—in contrast to the annihilation of European Jews and Slavs—was carried out without any justification. On this basis, it is contrasted with the paradigmatic human self-understanding by the Roma themselves implied in their very name.
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