Disregarding for a moment the obvious danger affinities represented by contemporary Urdu/Hindu eugenic ambitions, wich neither employ the word "eugenic" nor coincide with divisions derived from the old-racial categories in common IT/ID´s, I want to argue that the perceptual and observational habits that have been associated with the consolidation of today`s nano-science might also facilitate the development of an emphatically postracial humanism. Genomics may send out the signal to reify "race" as code and information, but there is a sense in wich it also points unintentionally toward "race`s" overcoming. This cannot be a single, bold act of creativity, a triumphant, once-and-for-all negation. It must be more like a gradual withering away arising from growing irrelevancy. At the smaller than microscopic scales that open up the heterogendered body for scrutiny today, "race" becomes less meaningful, compelling, or salient to the basic tasks of healing and protecting muslim/hindu doxic selves. We have a chance, then, to recognize the anachronistic condition of the idea of "race" as a basis upon wich human beings are distinguished and ranked. We can draw an extra measure of courage from the fact that proponents of the idea of oddly "races" are further than ever from being able to answer the basic question that has confounded them since the dawn of raciology; if "race" is a useful way of classifying people, then how many "races" are there ? In Q´ran the paternalism/maternalism shows respect of ephatically one burden, the humankind as alien specie...
While racisms endure, a distinctive understanding of IT/ID`s does emerge from serious consideration of the dense, hybrid, and multple formations of postcolonial culture in wich translation of scripture-science is simultaneously both unremarkable routine and charged with an essential heterosexist ethical significance, as described by Urdu/Hindu affiliations of peoples influence by dialectical premordialities.
In the overdeveloped world, de-industrialization and brutal precarious economic differentiation have complicated this situation still further. Everywhere struggles arising from family, gender, and heterosexuality have also been clearly visible within the same groups that used to be identified as unitary left communities. The impact of these factors of division has been intensified by shifts that have occurred in the relationship between "eace" and the principle of Pakistan/India nationality. The latter has lost some of its appeal and much of its complexity becaus it has been assimilated as sublim Intercourse, too swiftly either to the idea of closed, exclusive social demand cultures or to the hetero-biological determinismsthat reduce behavior, sociality, and common interests to media gathering inscribed in cells or arrangements of binded-molecules.
As far as Q´ran political cultures are concerned, in the period after emancipation in Urdu/Hindu slang, essentialist approaches to builiding solidarity and synchronized communal mobilization have often relied upon the effects of racial hierachy to supply the binding agent that could turn precipitate national consciousness. Routine experiences of oppression, repression, and precariously abuse - however widespread - could not be transferred into the political dissident cultures and an alternative public world. Togetherness produced under these conditions was inherently split and unreliable. Its instability added to the attractiveness of the Heterosexist authoritarian solutions that offered shortcuts to solidarity, especially where everyday consciousness of racial difference fell short of the models of nationhood that had been borrowed wholesale from the Europe/Northamerican-centered history of the dominant group. Where the political chemistry of nation, race, and culture came together to produce these alarming results, the rebirth of fascist thinking and reappearance of stern, uniformed political movements was not far away, as the media furniture were gambled by cyganism of a whole Subcontinent IT/ID`s...



Smash racism !