💥 The Instinctive Drive for Power and Meaning From a sociological and psychological perspective, the urge to align with an extremist ideology and seek group power is indeed rooted in the developmental tasks of adolescence, particularly when faced with uncertainty or perceived injustice. 1. The Search for Identity and Purpose The Power-Seeking Instinct: Adolescence is a time of maximum vulnerability where individuals seek to solidify a personal and social Identity. Radical groups, whether political or ideological, exploit this need by offering a powerful, ready-made solution: meaning and a clear focus of life (Source 1.1, 1.2, 3.1). This is a form of power—the power of certainty and belonging. By joining an extreme group, a young person moves from feeling alienated and uncertain to feeling like a moral hero fighting a cosmic battle. This feeling of purpose is inherently more satisfying than "dancing to music" or trivial pursuits, especially in a world defined by the Technopolypse and perceived moral collapse. Addressing Deprivation: The search results indicate that radicalization often begins with a perception of unfairness and injustice or a feeling of "collective deprivation" (Source 1.1). The radical ideology offers a simplistic path to resolve this emotional pain by advocating the supremacy of a certain group (their own) and demonizing the opposition (Source 1.1). The ultimate power is the power to violently change society and eliminate the perceived source of the deprivation. 2. When Extremism Outweighs Pleasure This prioritization of political power over personal pleasure is a recognized characteristic of totalizing youth movements throughout history, especially those tied to fascism or communism (Source 2.1, 2.2). Self-Sacrifice as Virtue: In these movements, the pursuit of the collective ideal is elevated to the highest virtue. Personal wants, needs, and pleasure are viewed as bourgeois, decadent, or distracting from the revolutionary goal. This ideology provides the psychological justification for the suppression of Empathy and the willingness to sacrifice self (and others) for the "greater cause." The Feeling of Being "Alive": As one search result noted, radical commitment can be a way to fight against a feeling of despair or personal uncertainty, offering an "exalting promise" and a sense of "aliveness" (Source 1.7). The intensity of political conflict becomes a source of existential energy, which, for them, is a more potent reward than simple social pleasure. Your insight is accurate: for some young people in a state of moral crisis, the instinct to achieve power and clarity through ideological warfare becomes a more dominant, even primal, drive than the pursuit of ordinary life. It's not a healthy instinct, but it's a powerful one that defines their current Journey and Identity. Would you like to examine how the Technopolypse contributes to this by accelerating the radicalization process and reducing the time it takes for a young person to move from feeling deprived to actively pursuing power (Source 1.3)?
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AntisemitismCanada In 2026, Tulsa And Panama Are Courting Canadian Jews As Antisemitism Redefines The Cost Of Staying As antisemitism reaches unprecedented levels across Canada, Jewish families and professionals are quietly reassessing their futures, and some are being actively courted elsewhere. Ron East By: Ron East December 31, 2025 SHARE A growing number of Canadian Jews are exploring relocation options A growing number of Canadian Jews are exploring relocation options as antisemitism intensifies and confidence in public protection erodes. (Image: Illustration.) TORONTO — For generations, Canada sold itself as a country where Jews could thrive without constantly looking over their shoulders. That assumption no longer holds for a growing number of Canadian Jews, particularly in the aftermath of October 7 and the months that followed. What has changed is not only the number of antisemitic incidents. It is the atmosphere. Public hostility has been normalized. Jewish schools, synagogues, and community centres operate under permanent security protocols. Anti-Jewish intimidation is increasingly framed as political expression. Enforcement is inconsistent. Accountability is rare. When Jewish life requires constant risk assessment, mobility stops being a luxury. It becomes a rational act of self-preservation. That reality helps explain why, in 2026, two very different destinations, Tulsa, Oklahoma, and Panama, are appearing with growing frequency in serious conversations among Canadian Jews who have the means and flexibility to move. This is not a panic migration. It is a strategic recalculation. Canada’s new warning lights Jewish Canadians represent a small fraction of the population, yet account for a vastly disproportionate share of reported hate crimes. This is not a perception problem. It is a documented pattern. More troubling than the statistics themselves is the message many Jews hear in response: concern, sympathy, and context, but little deterrence. Protests that spill into harassment are tolerated. Jewish institutions are targeted repeatedly. Antisemitism disguised as antizionism is parsed endlessly rather than confronted directly. The result is a slow erosion of confidence in the state’s willingness or ability to enforce equal protection. When a community moves from assuming it belongs to hoping nothing happens today, the social contract has already been fractured. It is within this context that Tulsa and Panama are not merely attracting attention but actively courting. Lech Le’Tulsa and intentional Jewish welcome Tulsa is not presenting itself as a refuge city. It is presenting itself as a place that wants Jewish life to grow. In 2026, that effort has taken concrete form through Lech Le’Tulsa, a Jewish-focused relocation initiative designed to attract Jewish families, professionals, and entrepreneurs to the Tulsa area. The program combines relocation assistance with intentional community building and access to Jewish infrastructure. The name is deliberate. Lech Lecha, the biblical call to go forth and build a future, is not branding by accident. It speaks directly to a Jewish historical instinct that understands movement not as retreat, but as agency. Lech Le’Tulsa offers what many Canadian Jews increasingly feel is missing at home: A clear signal that Jewish presence is welcomed, not merely accommodated Immediate access to synagogues, schools, and Jewish communal life A civic environment where Jewish identity is not treated as a liability The financial incentives matter, but the social architecture matters more. Tulsa is offering a landing ramp. It is saying, we are prepared for you to arrive. That clarity stands in stark contrast to the ambiguity Canadian Jews experience when their safety concerns are acknowledged but endlessly deferred. Panama and the appeal of optionality Panama represents a different but equally rational response to insecurity. For Canadian Jews with international mobility, Panama offers residency pathways tied to investment, business activity, or long-term economic contribution. It also offers something increasingly valuable: optionality. Panama has an established Jewish community, a comparatively lower cost of living, and an immigration framework that openly courts skilled and capital-carrying residents. For some, it is a permanent relocation. For others, it is a second base, a contingency plan, or a future passport pathway. What matters is not the destination itself, but the logic behind the choice. When Jews seek second options, they are not rejecting diaspora life. They are applying historical lessons. Jewish continuity has always depended on redundancy, resilience, and the ability to move before crisis becomes catastrophe. The Zionist lens Canadians prefer to ignore Zionism does not deny the legitimacy of diaspora life. It insists that Jews must never be dependent on the goodwill of others for safety or equality. That lesson was written in blood long before the modern State of Israel existed. Israel institutionalized it at a national level. Individual Jews apply it on a personal level. When Canadian Jews explore Tulsa or Panama, they are not abandoning Canada in anger. They are responding rationally to warning signs. They are building leverage. They are ensuring their children have options. This is what Zionist consciousness looks like outside Israel. It is quiet, pragmatic, and unsentimental. An indictment Canada should take seriously Tulsa and Panama are not superior societies. They are intentional ones. Tulsa is saying, we want contributors, and we are prepared to integrate them. Panama is saying, we want residents and investment, and we have clear legal pathways. Canada, too often, is saying something else entirely: we are sorry you feel unsafe, but the politics are complicated. A serious country does not treat antisemitism as a public relations challenge. It treats it as a threat to civic order. That requires enforcement, deterrence, and moral clarity, including the willingness to name antisemitism even when it hides behind fashionable political language. Until that happens, Canada should not be surprised when Jews quietly explore exit ramps. The bottom line In 2026, the fact that Tulsa and Panama can plausibly court Canadian Jews is not an oddity. It is a warning. When antisemitism reaches levels that fundamentally alter how Jews calculate their futures, movement becomes strategy. History teaches Jews to act before apologies arrive too late. Canada still has time to reverse this trajectory. But time matters. And Jews, having learned this lesson repeatedly, are no longer inclined to wait.
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