778 – Discworld (1995 video game)

Discworld is a 1995 point-and-click adventure game developed by Teeny Weeny Games and Perfect 10 Productions for MS-DOS, Macintosh, and the Sony PlayStation. A Sega Saturn version was released the following year. The game stars Rincewind the Wizard (voiced by Eric Idle) and is set on Terry Pratchett‘s Discworld. The plot is based roughly around the events in the book Guards! Guards!, but also borrows elements from other Discworld novels. It involves Rincewind attempting to stop a dragon terrorising the inhabitants of Ankh-Morpork.

The game was developed because the designer Gregg Barnett wanted a large adventure for CD-based systems. A licence was difficult to obtain; Pratchett was reluctant to grant one as he wanted a Discworld game to be developed by a company with a reputation and who cared about the property. An original story was created due to Barnett having difficulty basing games on one book. Discworld was praised for its humour, voice-acting and graphics, though some criticised its gameplay and difficult puzzles. Discworld was followed by a sequel, Discworld II: Missing Presumed…!?, in 1996. (wiki)

Ankh-Morpork

Ankh-Morpork lies on the River Ankh (the most polluted waterway on the Discworld and reputedly solid enough to walk on), where the fertile loam of the Sto Plains (similar to Western Europe) meets the Circle Sea (the Discworld’s version of the Mediterranean). This, naturally, puts it in an excellent trading position. Lying approximately equidistant from the cold Hub and tropical Rim, Ankh-Morpork is in the Discworld’s equivalent of the temperate zone. The name “Ankh-Morpork” refers to both the city itself, a walled city about five miles (8 km) across, and the surrounding suburbs and farms of its fiefdom. The central city divides more or less into the more affluent Ankh and the poorer Morpork which includes the slum-like “Shades”, which are separated by the River Ankh. Ankh-Morpork is built on black loam, broadly, but is mostly built on itself; pragmatic citizens simply built on top of the existing buildings when the sediment grew too high as the river flooded, rather than excavate them out. There are many unknown basements, including an entire “cave network” below Ankh-Morpork made up of old streets and abandoned sewers (it has been continuously stated that anyone with a pickaxe and a good sense of direction could reach anywhere in Ankh-Morpork by knocking walls down in a straight line, though in Thud! it is added that they would also need to breathe mud). Recently, the underground regions have been extended by the city’s dwarf population to get around unimpeded. It has recently been made municipal property. Ankh-Morpork is also the city with the most dwarfs on the whole disc outside of Überwald, largely considered the dwarfen homeland, with over 50,000 dwarfs living there.  (wiki)

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Terry Pratchett – Back in Black BBC Documentary 2017 (youtube)

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The Weird and the Eerie, Mark Fisher (2016)

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Making Sense of “The Weird and the Eerie” By Roger Luckhurst

(…) “You have probably heard of “the weird” by now, but you may not quite know what it is, or why so many genre critics, cultural theorists, and philosophers are keen to engage with it. It might once have been quarantined as a subgenre associated with sullen Goths and all those arrested-adolescent readers of H. P. Lovecraft, but it has long slithered free of those confines, and now leaves a trail not just straight across the internet, but on the page and in mainstream TV shows and movie screens.

Writers of the New Weird in Britain, like M. John Harrison and China Miéville, briefly rallied to this banner in 2003 before morphing into something else (although the critics still lumber around with the term). Philosophers such as Graham Harman and Eugene Thacker have proposed a “weird realism” — a rival term to “object-oriented ontology” — that replaces Husserl or Heidegger with Horror. One of the early signs of this shift was Mark Fisher’s own symposium on Lovecraft and Theory at Goldsmiths College in London in 2007. In film, David Lynch was always “wild at heart and weird on top,” from his early animated short films up to Inland Empire. On TV, True Detective was pretty weird, with its echoes of Robert Chambers’s The King in Yellow and dark nihilistic mutterings lifted from Eugene Thacker’s In the Dust of this Planet: The Horror of Philosophy Volume 1. Stranger Things was quite weird, although a little too soft-focused and retro to be fully paid up, but The OA was definitely out-and-out weird. Jeff VanderMeer’s Southern Reach trilogy of books (Annihilation, Authority, and Acceptance, all of which appeared in 2014), so far the major achievement of the American translation of the New Weird, will hit mainstream cinemas with Alex Garland’s film adaptation in 2017. Best get weirded up.

Fisher’s guide to this terrain is an excellent place to start your orientation. The book displays his signature knack for reading popular culture (principally music, fiction, and film) in an expressive, demotic way that is still vigorously political and philosophical. Somehow, Fisher magically renders post-Lacanian, post-Žižekian Marxism and the radical anti-subjectivist philosophy of Gilles Deleuze entirely accessible. Only Fisher can enthuse about old Quatermass TV shows in terms of their “cosmic Spinozism” and still (mostly) make sense. With typical disdain for cultural boundaries, Fisher moves crab-wise from Lovecraft and H. G. Wells to the impenetrable mumblings of punk band The Fall; obscure Rainer Werner Fassbinder TV shows from Germany; Lynch, Stanley Kubrick, and Andrei Tarkovsky films; Nigel Kneale TV series from the 1970s; the music of Joy Division; The Shining; the unclassifiable fiction of Alan Garner and Christopher Priest; Jonathan Glazer’s extraordinary avant-garde SF film Under the Skin; and surprising appearances of Margaret Atwood’s early fiction Surfacing and Christopher Nolan’s portentous quantum SF blockbuster Interstellar (which receives a great defense).” (read more here)

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https://k-punk.org/

http://k-punk.abstractdynamics.org/

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The eeriness of the English countryside

(…) “In music, literature, art, film and photography, as well as in new and hybrid forms and media, the English eerie is on the rise. A loose but substantial body of work is emerging that explores the English landscape in terms of its anomalies rather than its continuities, that is sceptical of comfortable notions of “dwelling” and “belonging”, and of the packagings of the past as “heritage”, and that locates itself within a spectred rather than a sceptred isle.

Such concerns are not new, but there is a distinctive intensity and variety to their contemporary address. This eerie counter-culture – this occulture – is drawing in experimental film-makers, folk singers, folklorists, academics, avant-garde antiquaries, landscape historians, utopians, collectives, mainstreamers and Arch-Droods alike, in a magnificent mash-up of hauntology, geological sentience and political activism. The hedgerows, fields, ruins, hills and saltings of England have been set seething.”

“What are those pressing concerns, though, and what are the sources of this unsettlement? Clearly, the recent rise of the eerie coincides with a phase of severe environmental damage. In England, this has not taken the form of sudden catastrophe, but rather a slow grinding away of species and of subtlety. The result, as James Riley notes, is “a landscape constituted more actively by what is missing than by what is present”. This awareness of absence is expressing itself both in terms of a vengeful nature (a return of the repressed) and as delicate catalogues of losses.”

“Digging down to reveal the hidden content of the under-earth is another trope of the eerie: what is discovered is almost always a version of capital. Keiller’s Robinson tracks the buried cables and gas-pipes of Oxfordshire, following them as postmodern leylines, and tracing them outwards to hidden global structures of financial ownership. Wheatley’s deserters rapaciously extract “treasure” from the soil, by means of enslavement and male violence. In his cult novel Cyclonopedia (2008), the Iranian philosopher Reza Negarestani figured oil as a sentient entity, developing Marx’s implication that capital possesses emergent and self-willed properties, that it is somehow wild.” /  see: 771-robinson-in-ruins-2010

(read more here)

A suitable place for violence? Orford Ness, Suffolk. photograph by Emma Johnson

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Video Game Architecture

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Do psychedelics give access to a universal, mystical experience of reality, or is that just a culture-bound illusion?

https://aeon.co/essays/is-psychedelics-research-closer-to-theology-than-to-science

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“Silicon Valley billionaires are putting their blockchain millions into funding psychedelics research, and corporates are preparing for a juicy new market. The counterculture has gone mainstream. Turn on, tune in, sell out. ”

“Perennialists tend to rank religions and mystical experiences hierarchically. All religions are one, but some are more one than others. Unitive non-dual experiences are more true, while dualist experiences (ie, personal encounters with God or a spirit) are less true. Accordingly, Buddhism, Hindu mysticism and Taoism are more true, while Christianity, Judaism, Islam and Shamanism are less true. The psychedelic research at Johns Hopkins follows this theological ranking. It uses the Hood Mysticism Scale to rate people’s psychedelic experiences – unitive experiences are scored as higher and more ‘complete’ than dualist experiences.”

“Western spiritual tourists can have a culturally naive idea that their experience of ayahuasca is the same as indigenous people’s experience, that everyone goes to the same Magic Kingdom where we all meet the same entity: Mama Ayahuasca.”

686 – The Triumph of the Fungi: A Rotten History (2006 book by Nicholas P. Money)

Everyone is aware of the nineteenth-century Irish potato famine, but fungal diseases of many other crops have had similarly apocalyptic consequences. Today, coffee, cacao, and rubber are threatened by fungi throughout the tropics. Indeed, fungi have carved their way through the ages, attacking every plant that we cultivate, constantly exploiting new hosts. In The Triumph of the Fungi, Nicholas Money offers an intimate picture of these pernicious microbes, the scientists who have sought to control them, and the people directly impacted by the loss of forest trees and cash crops. Even with the development of fungicides and other scientific breakthroughs, fungi continue to be unstoppable – this is the story of their triumph. (amazon)

665 – The Botany of Desire (2009 documentary )

The Botany of Desire is a two-hour program broadcast by PBS based on The Botany of Desire: A Plant’s-Eye View of the World is a 2001 nonfiction book by journalist Michael Pollan. Pollan presents case studies that mirror four types of human desires that are reflected in the way that we selectively grow, breed, and genetically engineer our plants. The tulip, beauty; marijuana, intoxication; the apple, sweetness; and the potato, control.

The stories range from the true story of Johnny Appleseed to Pollan’s first-hand research with sophisticated marijuana hybrids in Amsterdam to the paradigm-shifting possibilities of genetically engineered potatoes. Pollan also discusses the limitations of monoculture agriculture: specifically, the adoption in Ireland of a single breed of potato (the Lumper) made the Irish vulnerable to a fungus to which it had no resistance, resulting in the Irish Potato Famine. The Peruvians from whom the Irish had gotten the potato grew hundreds of varieties, so their exposure to any given pest was slight.

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Michael Pollan on twitter 

612 – Davi Kopenawa, Bruce Albert, Alison Dundy – The falling sky – words of a Yanomami shaman

The Falling Sky is a remarkable first-person account of the life story and cosmo-ecological thought of Davi Kopenawa, shaman and spokesman for the Yanomami of the Brazilian Amazon. Representing a people whose very existence is in jeopardy, Davi Kopenawa paints an unforgettable picture of Yanomami culture, past and present, in the heart of the rainforest–a world where ancient indigenous knowledge and shamanic traditions cope with the global geopolitics of an insatiable natural resources extraction industry.

In richly evocative language, Kopenawa recounts his initiation and experience as a shaman, as well as his first encounters with outsiders: government officials, missionaries, road workers, cattle ranchers, and gold prospectors. He vividly describes the ensuing cultural repression, environmental devastation, and deaths resulting from epidemics and violence. To counter these threats, Davi Kopenawa became a global ambassador for his endangered people. The Falling Sky follows him from his native village in the Northern Amazon to Brazilian cities and finally on transatlantic flights bound for European and American capitals. These travels constitute a shamanic critique of Western industrial society, whose endless material greed, mass violence, and ecological blindness contrast sharply with Yanomami cultural values.

Bruce Albert, a close friend since the 1970s, superbly captures Kopenawa’s intense, poetic voice. This collaborative work provides a unique reading experience that is at the same time a coming-of-age story, a historical account, and a shamanic philosophy, but most of all an impassioned plea to respect native rights and preserve the Amazon rainforest. (amazon)

“When I come back from a trip among the white people, the dizziness leaves my eyes after a while and my thought be-comes clear again. I no longer hear cars, machines, or airplanes. I only lend an ear to the tooro toads and krouma frogs that call the rain in the forest. I only hear the rustling of the leaves in the wind and the rumbling of the thunders in the sky. The ignorant words of the city politicians gradually vanish in the quiet of my sleep. I become calm again by going to hunt and making my spirits dance.

The forest is very beautiful to see. It is cool and aromatic. When you move through it to hunt or travel, you feel joyful and your mind is slow-paced. You listen to the chirping of the cicadas in the distance, or the cries of the curassows and the agami herons, and the clamor of the spider monkeys in the trees. Your worries are eased. Your thoughts can then follow one another without getting obscured.”