Iqiist Thought

Etymology
“Iqiist Thought” is originally derived from the Zikar concept of “Edek i Iqii”, which translates to “Art of the Community”. As a political concept, the Art of the Community came to primarily symbolize the mutualist relationship between an individual and their community. This concept itself has its origins in the communal relations of Estradia’s tribal groups and their history’s of communal interdependence and reliance. Iqiist Thought has its earliest mention in the early texts of the Estradian liberation movement. Specifically, the political concept of the “Art of the Community” was formulated in the work “The Flame of a Child: A Shared Desire”. Written by Sandro Urelles, this book became one of the core literary foundations for what would become Iqiist Thought. Often times, Iqiist Thought is shortened to Iqiism. Following this, its adherents within Estradia and globally have come to be known as Iqiists.

Cyclic Exploitation
At its core, Iqiist Thought puts forth a perspective of cyclic developmental exploitation on a global scale. As Kayode surmised, the whole of global development could be boiled down to, “…the exploited and those who’ve inflicted the welts upon their backs.” This point was particularly poignant in the context of Dihara, which had seen its population face centuries of colonization and enslavement by Auroran powers. This concept of cyclic exploitation is generally split into 5 parts or phases: Pre-Cyclical Sustenance, the Exploited, Cyclic Limbo, the Exploitee, the Reversion, and Cyclic Transcension. However, there is significant debate over the legitimacy, prominence, and overall existence of these terms.


 * Pre-Cyclical Sustenance: In general, this stage is considered to come before a nation experiences industrialization. By having a low population, ample land area, little connection with other communities, and an overall less materialistic culture, it is believed that a community can amply provide for itself without resulting to the exploitation of its neighbors. As a community’s knowledge of agricultural practices and industrial technologies and techniques grow however, its population and its demands begin to outgrow its means. How a society chooses to acquire thee resources it demands decides where they begin in the exploitative cycle.


 * The Exploited: Depending on a communities timeline of development, and the development of its neighbors, it can find itself beginning as an exploited society. Through economic, political, cultural, or military means, a society will find itself subservient to another power for an indefinite period. Through this exploitation, the exploited society’s own development is retarded in order to further the development of the nation(s) that exploit it. Often this subservience is ended through violent unrest, but at times can come in peaceful forms. However, a nations physical independence doesn’t necessarily mean it is also free of economic, political, or cultural exploitation.


 * The Exploitee: According to Kayode and Zabudu the decision that a community must exploit its neighbors represents a, “..tragic and reprehensible betrayal of moral values.” In Iqiist Thought it is believed that as a society reaches it’s internal carrying capacity, the decision to exploiting surrounding societies is considered an easier decision than for a society to reevaluate its own internal values and shortcomings. As such, the position of an Exploitee is never permanent. Eventually such a corrupted society succumbs to its internal weakness, itself becoming an exploited country through war or other means.


 * Cyclic Limbo: Cyclic Limbo isn’t as much a stage as it is a place between stages. After a society manages gain its independence from those who once exploited it, it exists in a sort of limbo where it is neither exploited or an exploitee. In general, this ‘phase’ is short-lived, a society very quickly becoming an exploitee or exploited once more. Without “internal reckoning”, it is believed that the exploited-exploitee cycle can never be broken. Some Iqiist circles believe that the stage of Cyclic Limbo doesn’t exist, societies exploiting or being exploited at all times. Exploited societies which then become exploiters themselves are known as “The co-opted”, as they have been captured by the exploiting nations above them.


 * Cyclic Transcension: This is a very difficult, rarely achieved post-cycle phase. It is believed that through significant introspection and review of a society’s values and shortcomings, and a political and economic turn inwards, that a society can free itself from the cycle of exploitative development. Through a determined focus on a society’s core competencies and its pursuit of personal and communal advancement, said society will be able to interact with its neighbors on equal terms whilst ensuring its own continued prosperity. This stage is the end goal of all adherents to Iqiist Thought and serves as the guiding principle for all subsequent Iqiist policies and developments.

Humanitarian Skepticism
Inherently critical of the exploitive nature of world powers, Iqiist Thought promotes a skeptical approach to offers of aid from said world powers. First and foremost a society should meet its own demands and should approach all offers of international support with apprehension and extensive thought. This is explained through an Estradian idiom that is summarized as, “The gazelle should be wary when a tiger offers it food.” This belief is closely linked to the Iqiist belief in the Sphere of Societal Reliance.

Universal Class Embrace
It is critical that a society’s entire population works towards the achievement of Iqiist beliefs. As such, all classes of people are accepted into the wider Iqiist movement. That said, a level of skepticism is ascribe to certain professions and classes which are tainted by the designs of exploitative society. As such, those of a white-collar background are generally seen with suspicion before their allegiance to the movement can be assured.

Democratic Insolvency
Iqiist Thought doesn’t believe that democratic rule in inherently bad. However, Iqiist believe that an idealist belief in democratic rules belays severe shortcomings and vulnerabilities which render it unworkable for the context of Estradia and the exploited in general. Democracy is seen as a agonizingly slow and blunt instrument to implement the needs that a transcendent society desperately needs. Additionally, adherence to democratic rule run the major risk of political thought being tainted by external forces. Through subterfuge and subtle means of exploitation, a people can be moved to vote against their best interest, putting the entire movement in jeopardy. Because of this fear, as well as a belief in expert rule, Iqiist Thought puts forward a system of technocratic rule where a society’s development is put in the hands of those who are experts in their field. These vanguards of societ and Iqiist ideology aren’t as corruptible as the general populace, and thus better ensure the long-term survival of a society’s prosperity.

International Emancipation
Iqiist Thought is both an inward and outward facing ideology. It emphasizes a society’s self-reliance, but also stresses the need of a society to support others in their own struggles for emancipation and transcension. Because of this, Iqiist’s support extensive involvement in humanitarian affairs and foreign aid projects.

Collective Advancement through Individual Vocation:
Within each person exists fundamental desires and aspirations, whether they are cognizant of them or not. As they develop and these desires are realized, they become the locus from which all their actions are based around. To realize these desires and aspirations becomes the sole objective of a person's life. Systems seen as advantageous to these desires are looked at positively, whilst those that serve as obstacles are opposed. The merits of a system, particularly political, should be based around its ability to aid the individual in the pursuit of their Fundamental Desires, whatever they may be. If one feels a system adequately supports their pursuit, they will see little need to oppose it.


 * Theory of Equal Desire: All desires are crucial in the construction of a Emancipated society. They each have their role and place of collective benefit. Some at times may be more crucial than others, but all desires should receive equal consideration.


 * Desired Competencies: The pursuit of one's Fundamental Desires inherently breeds a competency in said desires. It is these competencies which should be nurtured by society, as with nurturement comes a greater understanding of one's desires, how to achieve them, and by extension how to better help others in their own/similar pursuits. These competencies are of equal value, no matter what form they take.


 * Desirable Augmentation: One’s desire doesn’t exist in a vacuum, instead it exists in a closely interconnected web with every other desire. Whilst a focus on ones own FD is crucial, keeping it in context of others desires can prove beneficial. Augmenting one’s one FD with the knowledge of others’ desires and how they interact only acts to further enhance one’s own potential, exponentially improving their desire’s impact both on one’s self and on society. (See Education)

Collective Obligation through Self-Emancipation:
One should pursue their Fundamental Desires with the concomitant desire to use their own experience to help others in their own pursuits. If a society is to achieve Fundamental Perfection, it is necessary for all of its members to be selfless in giving their all to help others pursue their own Desires. (Importance of the Village Family, connections/bonds)

For the Third World to be truly Emancipated, it is crucial for self-reliance to be stressed on all levels of society. First and foremost, one must look for support within themselves. If they are unable to sufficiently support themselves, they should next ask for the aid of their most trusted peers. This is usually their parents, close friends, significant others, etc. If that too fails, they should reach out to their wider community. This may be one's neighbors, coworkers, fellow students, etc. If this again fails, one can then reach out to their places of work, school, community center etc. Only if all of this fails should one then reach out to strangers, charitable organizations, and government services. This is not an admonishment of charity, but rather a necessity of self-sufficiency. Through the adherence to these spheres, you empower both yourself and the collective.
 * Collective Cooperation through Sphere’s of Societal Reliance:


 * In-Out Theory: One should only expect to receive from society what’s equal to what they themselves have given to society. Anything more is an act of good will and should be appreciated as such. One should always keep their impacts on society in mind. A Farmer who abuses his cows will find their udders empty in his greatest time of need.

Long-Term Intention:
The pursuit of an individual's Fundamental Desires can last a lifetime. For a society, its pursuit of Fundamental Perfection can last generations. This long-term pursuit requires a long-term focus, long-term prosperity not being sacrificed for short-term gain. All intentions should be made to insulate the goal of Fundamental Perfection from the short-sightedness which can result from an individual(s)’s pursuit of their down Desires. This is a requirement of a state, its society, and its individual members. (Environmental Stewardship)
 * Emancipatory Preemption: The long-term intention is crucial, but it can only be followed if it’s adherent society remains. To retain sufficient self-reliance, certain sacrifices may be required on behalf of the material environment. All attempts should be made to rectify these sacrifices when able.

Guiding Hand Towards Desire:
A key role of the administration is to help guide its members towards their individual Desires. Nowhere else is this as evident as in one’s education. The equal value of all desires necessitates an education system which is ignorant to all life factors and provided to all equally. Only through the removal of one’s own ignorance can they truly discover their own Fundamental Desires. (See Desirable Augmentation)

Communal Harm through Personal Waste:
If one is not pursuing their competencies, they are harming the community’s potential. This is a tragedy both for the individual and society. Knowing this, it is necessary for a state to support all measures which provide for the continual pursuit of one’s/society’s FD/FP and the advancement which is closely associated (See Rehabilitory Justice, Indentured Servitude)