En käftsmäll till undergångsprofeterna

Jag uppfattar det so matt ideologier bygger på värderingar och antaganden om världen och människan - vilket är vad WVS kuturkarta vill visa.  De skriver att en del värderingar och antaganden om världen och människan som kom med den protestantiska religionen i delar av Europa återspeglas i de värderigar som känns igen som individualistiska och sekulära, koppling till ideologiska uppfattningar och utbildning är tydlig enligt dem. De som omfattar dessa värderingar placeras långt upp till höger på kulturkartan.

"The traditional versus secular-rational values dimension reflects the contrast between societies in which religion is very important and those in which it is not, but deference to the authority of God, fatherland, and family are all closely linked with each other. The importance of the family is a major theme: in traditional societies, a main goal in most people's lives is to make their parents proud; and one must always love and respect one's parents regardless of how they behave; conversely, parents must do their best for their children, even at the cost of their own well-being; and people idealize large families (and actually have them: high scores on this dimension correlate strongly with high fertility rates). Although the people of traditional societies have high levels of national pride, favor more respect for authority, take protectionist attitudes toward foreign trade, and feel that environmental problems can be solved without international agreements, they accept national authority passively: they rarely discuss politics. In preindustrial societies the family is crucial to survival. Accordingly, societies at the traditional pole of this dimension reject divorce and take a pro-life stance on abortion, euthanasia, and suicide. They emphasize social conformity rather than individualistic striving, support deference to authority, and have high levels of national pride and a nationalistic outlook. Societies with secular-rational values have the opposite preferences on all of these topics [Source: Chapter 2 from Inglehart, R & C. Welzel. 2005. Modernization, Cultural Change and Democracy: The Human Development Sequence. New York: Cambridge University Press]. 

The survival versus self-expression dimension taps a syndrome of tolerance, trust, emphasis on subjective well-being, civic activism, and self-expression that emerges in postindustrial societies with high levels of existential security and individual autonomy. At the opposite pole, people in societies shaped by existential insecurity and rigid intellectual and social constraints on human autonomy tend to emphasize economic and physical security above all; they feel threatened by foreigners, ethnic diversity, and cultural change - which leads to intolerance of gays and other outgroups, insistence on traditional gender roles, and an authoritarian political outlook. A central component of this dimension involves the polarization between materialist and postmaterialist values. These values tap an intergenerational shift from emphasis on economic and physical security, toward increasing emphasis
on self-expression, subjective well-being, and the quality of life. This cultural shift is found throughout postindustrial society; it emerges among birth cohorts that have grown up under conditions in which one can take survival for granted. These values are linked with the emergence of growing emphasis on environmental protection, the women's movement, and rising demands for participation in decision making in economic and political life. During the past thirty years, these values have become increasingly widespread in almost all postindustrial societies. Societies that emphasize survival values have relatively low levels of subjective well-being, report relatively poor health, and are low on interpersonal trust, relatively intolerant of outgroups, and low on support for gender equality. They emphasize materialist values, have relatively high levels of faith in science and technology, and are relatively low on environmental activism and relatively favorable to authoritarian government. Societies that rank high on self-expression values tend to have the opposite preferences on all of these topics. Overall, self-expression values reflect an emancipative and humanistic ethos, emphasizing human autonomy and choice. When survival is uncertain, cultural diversity seems threatening. When there isn't enough to go around, foreigners are perceived as dangerous outsiders who may take away one's sustenance. People cling to traditional gender roles and sexual norms, emphasizing absolute rules and old familiar norms, in an attempt to maximize predictability in an uncertain world. Conversely, when survival begins to be taken for granted, ethnic and cultural diversity become increasingly acceptable - indeed, beyond a certain point, diversity is not only tolerated but becomes positively valued because it is interesting and stimulating. In postindustrial societies, people seek out foreign restaurants to taste new kinds of cuisine; they pay large sums of money and travel long distances to experience exotic cultures. Changing gender roles and sexual norms no longer seem threatening [Source: Chapter 2 from Inglehart, R & C. Welzel. 2005. Modernization, Cultural Change and Democracy: The Human Development Sequence. New York: Cambridge University Press]. "

"Polarization over new gender roles is a major component of the survival versus self-expression dimension: one of its highest-loading issues involves whether men make better political leaders than women. In the world as a whole, a majority still accepts the idea that men make better political leaders than women; however, this view is rejected by growing majorities in postindustrial societies and is overwhelmingly rejected by the younger generation within these societies. Equal rights for women, gays and lesbians, foreigners, and other outgroups tend to be rejected in societies where survival seems uncertain but are increasingly accepted in societies that emphasize self-expression values. Thus, each of the two major phases of modernization - industrialization and the emergence of postindustrial society - gives rise to a major dimension
of cross-cultural variation"

"Cross-cultural variation is highly constrained. If the people of a given society place strong emphasis on religion, one can predict that society's relative position on many other variables, from attitudes toward abortion, feelings of national pride, and the desirability of more respect for authority to attitudes toward child-rearing. The second dimension reflects another wide-ranging but strongly correlated cluster of variables involving materialist values (such as maintaining order and fighting inflation) versus postmaterialist values (such as freedom and self-expression), subjective well-being, interpersonal trust, political activism, and tolerance of outgroups (measured by acceptance or rejection of homosexuality, a sensitive indicator of tolerance toward" outgroups in general). Self-expression values emphasize tolerance of diversity and rising demands for participation in decision making in economic and political life. The shift from survival values to self-expression values is linked with a rising sense of existential security and human autonomy, which produces a humanistic culture of tolerance and trust, where people place a relatively high value on individual freedom and self-expression and have activist political orientations"

och så det där med de olika områdena på kulturkartan

"The location of each society on the global cultural map is objective, determined by a factor analysis of survey data from each country. The boundaries drawn around these societies are subjective, using Huntington's (1996) division of the world into several cultural zones. How "real" are these zones? These boundaries could have been drawn in a number of different ways, because these societies have been influenced by many factors. Thus, some of the boundaries overlap others - for example, the ex-communist zone overlaps the Protestant, Catholic, Confucian, Orthodox, and Islamic cultural zones. Similarly, Britain is located at the intersection of the English-speaking zone and Protestant Europe; empirically, it is close to all six of the other English-speaking societies, and our map includes Britain in that zone. But with only slight modification, we could have drawn these borders to put Britain in Protestant Europe, for it is also culturally close to those societies. Reality is complex. Britain is both a historically Protestant European country and an English-speaking country, and its empirical position reflects both aspects of reality. Similarly, we have drawn a boundary around the Latin American societies that Huntington postulated to be a distinct cultural zone: all ten of them do indeed show relatively similar values in global perspective. But with only minor changes, we could have drawn this border to define a Hispanic cultural zone that includes Spain and Portugal, which empirically are also relatively close to the Latin American societies. We could also draw a still broader boundary that included Latin America, Catholic Europe, and the Philippines and Ireland in a broad Roman Catholic cultural zone. All of these zones are both conceptually and empirically justifiable. The two-dimensional cultural maps are based on similarity of basic values, but they also reflect the relative distances between these societies on many other dimensions, such as religion, colonial influences, the impact of communist rule, the structure of the work force, and level of economic development."

Nationalkonservatism är så vitt jag läser det från WVS en funktion av samlade värderingar på de två skalorna de presenterar, i någon mening motstående de frihetliga individualistiska är samlade värderingar som är typiska för de liberala demokratierna i det 'protestantiska Europa'. (längst upp till höger)

Var på skalan de nationalkonservativ befinner sig varierar säkert, men de värderingar som ligger till grund för nationalkonservstismen är inte representerade längst upp till höger på kulturkartan.

"A somewhat simplified analysis is that following an increase in standards of living, and a transit from development country via industrialization to post-industrial knowledge society, a country tends to move diagonally in the direction from lower-left corner (poor) to upper-right corner (rich), indicating a transit in both dimensions. However, the attitudes among the population are also highly correlated with the philosophical, political and religious ideas that have been dominating in the country. Secular-rational values and materialism were formulated by philosophers and the left-wing politics side in the French revolution, and can consequenlty be observed especially in countries with a long history of social democratic or socialistic policy, and in countries where a large portion of the population have studied philisophy and science at universities. Survival values are characteristic for eastern-world countries and self-expression values for western-world countries. In a liberal post-industrial economy, an increasing share of the population has grown up taking survival and freedom of thought for granted, resulting in that self-expression is highly valued."


"The traditional versus secular-rational values dimension reflects the contrast between societies in which religion is very important and those in which it is not, but deference to the authority of God, fatherland, and family are all closely linked with each other. The importance of the family is a major theme: in traditional societies, a main goal in most people's lives is to make their parents proud; and one must always love and respect one's parents regardless of how they behave; conversely, parents must do their best for their children, even at the cost of their own well-being; and people idealize large families (and actually have them: high scores on this dimension correlate strongly with high fertility rates). Although the people of traditional societies have high levels of national pride, favor more respect for authority, take protectionist attitudes toward foreign trade, and feel that environmental problems can be solved without international agreements, they accept national authority passively: they rarely discuss politics. In preindustrial societies the family is crucial to survival. Accordingly, societies at the traditional pole of this dimension reject divorce and take a pro-life stance on abortion, euthanasia, and suicide. They emphasize social conformity rather than individualistic striving, support deference to authority, and have high levels of national pride and a nationalistic outlook. Societies with secular-rational values have the opposite preferences on all of these topics "

Jag tror nog att svenska maoister och stalinister delar avgörande värderingar med den maoistiska respektive stalinistiska kommunismen i Kina resp Sovjet.

Har du sett socialliberala demokratiska diktaturer?

De svenska politiker och väljare som tycker att det ryska, det polska, det ungerska systemens autokrati och begränsade fri och rättiheter  - menar du att de åsikterna/värderingarna också finns inom det godtycklig med gult avgränsade området på kulturkartan?

Här kommer texten igen från WVS..  En hel del av de som uttrycks i det andra stycket är saker som mer eller mindre oförvanskat har uttryckts av de etnonationlaistiska och nationalkonservativa SDvurmarna i denna och liknande trådar här på FL. Nyligen orerades det om sjäkvständiga och obereonde personer och hur det påverkade samhället  (och någonting om att det skapat fenomenet att barns kamrater väntar på rummet medans familjen äter - hur detta hänger ihop får du gärna förklara)"A somewhat simplified analysis is that following an increase in standards of living, and a transit from development country via industrialization to post-industrial knowledge society, a country tends to move diagonally in the direction from lower-left corner (poor) to upper-right corner (rich), indicating a transit in both dimensions. However, the attitudes among the population are also highly correlated with the philosophical, political and religious ideas that have been dominating in the country. Secular-rational values and materialism were formulated by philosophers and the left-wing politics side in the French revolution, and can consequenlty be observed especially in countries with a long history of social democratic or socialistic policy, and in countries where a large portion of the population have studied philisophy and science at universities. Survival values are characteristic for eastern-world countries and self-expression values for western-world countries. In a liberal post-industrial economy, an increasing share of the population has grown up taking survival and freedom of thought for granted, resulting in that self-expression is highly valued."


"The traditional versus secular-rational values dimension reflects the contrast between societies in which religion is very important and those in which it is not, but deference to the authority of God, fatherland, and family are all closely linked with each other. The importance of the family is a major theme: in traditional societies, a main goal in most people's lives is to make their parents proud; and one must always love and respect one's parents regardless of how they behave; conversely, parents must do their best for their children, even at the cost of their own well-being; and people idealize large families (and actually have them: high scores on this dimension correlate strongly with high fertility rates). Although the people of traditional societies have high levels of national pride, favor more respect for authority, take protectionist attitudes toward foreign trade, and feel that environmental problems can be solved without international agreements, they accept national authority passively: they rarely discuss politics. In preindustrial societies the family is crucial to survival. Accordingly, societies at the traditional pole of this dimension reject divorce and take a pro-life stance on abortion, euthanasia, and suicide. They emphasize social conformity rather than individualistic striving, support deference to authority, and have high levels of national pride and a nationalistic outlook. Societies with secular-rational values have the opposite preferences on all of these topics "

Så det här är enligt dig ett exempel på att 'S väljer att inte hantera samhällsproblem innan de blir för stora för att sopas under mattan. Istället väljer de (S) att förneka att det finns några problem samtidigt som de (S) försöka tysta alla som pekar på problemen. När det inte längre fungerar så börjar S skylla på alla andra'

Enligt din uppfattning:
Vilket är samhällproblemet som inte hanteras
Vilket är samhällsproblemet som inte kan sopas under mattan
Vilket är samhällsproblemet som sopas under mattan

(allvarligt - först påstår du att problemen sopas under mattan och sedan att de inte kan sopas under mattan och som förnekas - är det olika problem eller samma problem du pratar om - hur ska du ha det?)

Vilket är samhällsproblemet som förnekas?
Vilka har S försökt tysta?
Vilket problem har dessa inte fått tala om?

På vilket sätt har det inte fungerat?
Vilka har S skyllt på?

(allvarligt igen: hör du inte inet svälv vilket svammel du framställer....

och ditt svar på detta är:

"Påskupploppen 2022. Över hundra skadade poliser. Och ett antal personer som inte förstår hur våra lagar om yttrandefrihet och demonstrationsrätt fungerar."

(.. utan mycket substans)Du menar att SD uppför sig som S (försöker sopa samhällsprobem under mattan)

Jag har svårt att veta vad du menar, men jag menar inte det du skriver och möjligen tror att jag menar.

Det finns helt säker fler världsåskådningar och ideologier som har det gemensamt att de har tanke- och föreställningsvärld som grundar sig i värden som finns i survival och traditional enligt wvskulturkarta.  

en.m.wikipedia.org/wiki/Political_spectrum

'World Values Survey

In its 4 January 2003 issue, The Economist discussed a chart,[35] proposed by Ronald Inglehart and supported by the World Values Survey (associated with the University of Michigan), to plot cultural ideology onto two dimensions. On the y-axis it covered issues of tradition and religion, like patriotism, abortion, euthanasia and the importance of obeying the law and authority figures. At the bottom of the chart is the traditionalist position on issues like these (with loyalty to country and family and respect for life considered important), while at the top is the secular position. The x-axis deals with self-expression, issues like everyday conduct and dress, acceptance of diversity (including foreigners) and innovation, and attitudes towards people with specific controversial lifestyles such as vegetarianism, as well as willingness to engage in political activism. At the right of the chart is the open self-expressionist position, while at the left is its opposite position, which Inglehart calls survivalist. This chart not only has the power to map the values of individuals, but also to compare the values of people in different countries. Placed on this chart, European Union countries in continental Europe come out on the top right, Anglophone countries on the middle right, Latin American countries on the bottom right, African, Middle Eastern and South Asian countries on the bottom left and ex-Communist countries on the top left'

Jag uppfattar det som en stor villfarelse att tro att idelolgin inom NMR eller AfS eller någon svensk ny-fascism skulle bygga på mer individualistiska och sekulära värden än den mest liberldemokratsiska idelogin i Ukraina eller Ryssland bygger på 

Så var anser du att Svensk nazism och fascism finns på kulturkartan och var finns de värderingar bokstavkommunister och libertarianer och andra extrema ideologier i Sverige bygger på ... eller varför inte Breivik eller Polismördaren i Malexander ... var finns deras värderingar. Var skulle du placera de grupper i Tyskland som  historisk har röstat på NSDAP under 1930-talet och nu stödjer neonazistiska AfD - i det gula fältet?

Menar du verkligen att den mest national- eller kulturkonservativa värderingen inom 'protestantiska europa' finns representerat inom den gula markeringen och att dessa värderingar är mer frihetliga och sekulära ( i WVS betydelse) än större delen av resten av världens mest frihetliga och sekulära värderingar?    

Det är enligt min uppfattning i så fall en mycket märklig uppfattning - hur menar du att det kommer sig så att inga andra människor i resten av världen skulle kunna ha värderingar som skulle placeras inom det gula fältet? Vad berer det på?  En av skribenterna i trådara här vill ju påstå att dessa fixa värden beror på släktens geografiska ursprungsplats, eller på andra medfödda essenser  - detta är ju som bekant uppfattningar som saknar vetenskapligt stöd och som anses vara raistiska,.. vad vill du påstå att detta med att inga andra individer eller populationer kan ha värderingar som placeras inom det gula området på kartan - och att inga individer eller populationer vars placering är inom det gula området inte kan ha värderingar som ligger långt ner på minsus-sidan  av skalorna på WVs kulturkarta?

Det stora förfallet är de konstant lögnaktiga påståendena som sprids av SDs vurmare här på FL - 

Vägen till Alträsk är en enskild väg vilket lätt ses på en karta eller på google maps



Enskild väg

www.lantmateriet.se/sv/Fastigheter/samfalligheter/enskilda-vagar/

"

I Västerås har kända kriminella skjutit varandra - igen.

I USA har barn skjutits.

Jag förstår att du är orolig för monstren under din säng.

De kriminella lever ett farligt liv. 

Samtidigt i den verklig världen