Boots has maintained that the film offers a radical class analysis of capitalism, rather than a specific analysis of America under President Trump, clarifying that he wrote the initial screenplay during the Obama administration, and that the target was never any specific elected official or movement, but rather a broader look at “the puppetmasters behind the puppets.” While the majority of the final script remained the same, minimal changes were made prior to shooting in order to avoid the film appearing to be a critique of Trump specifically, including removing a line where a character says “Worry Free is making America great again,” written before Trump would use the line in his 2016 presidential campaign.
False consciousness
The title of the film has a double meaning, referencing both the phrase’s use by telemarketers and its general usage when telling a person something you know they might not like to hear, such as the Communist themes present in the film. According to Boots, “…the other side of it is, is that often when you’re telling someone something that is different from how they view things, different from how they view the world, it feels like an annoyance or a bother. And that’s where that comes from.” The theme of the strike was used to reflect the need to “organize people in the workplace” and for workers to recognize their power. When asked on his choice to cast Armie Hammer as Steve Lift, Boots stated that Armie was a “lovable dude,” whose casting reflects the current state of “new capitalism,” where the realities of working conditions are hidden, referencing lines such as “I’m not your boss, I’m your friend.” (wiki)
Social studies of waste, pollution & externalities
Discard Studies 2.0
Discard Studies has been operating since 2007, mainly under the stewardship of one or two people. In the spirit of reflecting on what we, as editors, writers, and researchers in discard studies are including or not including in our posts, we’re looking to expand what the blog covers. We’re interested in posts on the waste the flows from virtual systems, collecting and discarding in archives and museums (including issues of repatriation and colonialism), heritage and building waste, noise (701) and light (713) pollution, but also in wider systems that order waste and wasting, such as the state, economies, legal orders, gender constructs, white supremacy, and models of resurgence, revival, and liberation. All have their discards.
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.
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-ŽižekianMarxism and the radical anti-subjectivist philosophy of Gilles Deleuze entirely accessible. Only Fisher can enthuse about old QuatermassTV 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; NigelKneale 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 Surfacingand Christopher Nolan’s portentous quantum SF blockbuster Interstellar(which receives a great defense).” (read morehere)
(…) “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
Daft Punk’s Electroma (also known as Electroma) is a 2006 science fiction film directed by the French electronic music duo Daft Punk. The story revolves around the quest of two robots (the band members, played by Peter Hurteau and Michael Reich) to become human. The film premiered at the 2006 Cannes Film Festival, and was later released in France on March 24, 2007. While initially receiving mixed reviews, Electroma has gained a cult following.
TimeSpace Warps 