It’s the story of a young boy who was dreadfully abused by the grown-ups who wanted to mold him into an exemplary citizen. Forced to suppress his own emotions in order to avoid being paralyzed by trauma, he directed his energy into duty rather than sex or love. In time, he came to believe that his primary duty was to wipe out a species of gifted but incomprehensible aliens who had devastated his kind in a previous war. He found the idea of exterminating an entire race distasteful, of course. But since he believed it was required to save the people he defined as human, he put the entire weight of his formidable energy behind the effort to wipe out the aliens.
You’ve read it, you say? It’s Ender’s Game by Orson Scott Card, right?
Wrong. The aliens I’m talking about were the European Jews, blamed by many Germans for gearing up World War I for their own profit. The book is Robert G. L. Waite’s The Psychopathic God: Adolf Hilter.
I don’t know of any pair of novels that have been as consistently misinterpreted as Card’s Ender’s Game and Speaker for the Dead. Even a reader with a rudimentary knowledge of twentieth century history might be expected to guess that the character of Ender Wiggin, the near messianic superhero, is based on that of Adolf Hitler. Card himself is the “Speaker for the Dead” who seeks to understand and forgive the genocidal dictator’s behavior by demonstrating that his intentions were good. Because Hitler/Ender committed genocide to preserve the existence and dignity of what he defined as human, he is not a monster but a true Superman who willingly shouldered the heavy responsibility thrust upon him.
A 51-year-old Kuna Indian, Mr. Arias grew up on a reservation paddling dugout canoes near his home on one of the San Blas islands off Panamaâ€™s Caribbean coast. He now lives in a small apartment above a food stand in Panama, the nationâ€™s capital, also known as Panama City.
But one Saturday morning in May, Eduardo Arias did something that would reverberate across six continents. He read the label on a 59-cent tube of toothpaste. On it were two words that had been overlooked by government inspectors and health authorities in dozens of countries: diethylene glycol, the same sweet-tasting, poisonous ingredient in antifreeze that had been mixed into cold syrup here, killing or disabling at least 138 Panamanians last year.
Mr. Arias reported his discovery, setting off a worldwide hunt for tainted toothpaste that turned out to be manufactured in China. Health alerts have now been issued in 34 countries, from Vietnam to Kenya, from Tonga in the Pacific to Turks and Caicos in the Caribbean. Canada found 24 contaminated brands and New Zealand found 16. Japan had 20 million tubes. Officials in the United States unwittingly gave the toothpaste to prisoners, the mentally disabled and troubled youths. Hospitals gave it to the sick, while high-end hotels gave it to the wealthy.
The Chipko movement (literally “to hug” in Hindi) was a group of peasants in the Uttarakhand region of India who acted to prevent the felling of trees and reclaim their traditional forest rights that were threatened by the contractor system of the state Forest Department. The movement began in Chamoli district in 1973 and spread throughout the Uttarakhand Himalayas by the end of the decade. In Tehri district, Chipko activists would go on to protest limestone mining in the Dehradun hills in the 1980s as well as the Tehri dam, before founding the Beej Bachao Andolan or Save the Seeds movement that continues to the present day. In Kumaon region, Chipko took on a more radical hue, combining with the general movement for a separate Uttarakhand state.
One of Chipko’s most salient features was the mass participation of women villagers.  As the backbone of Uttarakhand’s agrarian economy, women were most directly affected by environmental degradation and deforestation, and thus connected the issues most easily. How much this participation impacted or derived from the ideology of Chipko, has been fiercely debated in academic circles.  Despite this, both female and male activists did play pivotal roles in the movement including Gaura Devi, Sudesha Devi, Bachni Devi, Chandi Prasad Bhatt, Sunderlal Bahuguna, Govind Singh Rawat, Dhoom Singh Negi, Shamsher Singh Bisht, etc.