timespace coordinates: 2000’s Netherlands / United States / Belgium / China / Spain
The Forgotten Space (Allan Sekula & Noël Burch, 2010) follows container cargo aboard ships, barges, trains and trucks, listening to workers, engineers, planners, politicians, and those marginalized by the global transport system. We visit displaced farmers and villagers in Holland and Belgium, underpaid truck drivers in Los Angeles, seafarers aboard mega-ships shuttling between Asia and Europe, and factory workers in China, whose low wages are the fragile key to the whole puzzle. And in Bilbao, we discover the most sophisticated expression of the belief that the maritime economy, and the sea itself, is somehow obsolete.
A range of materials is used: descriptive documentary, interviews, archive stills and footage, clips from old movies. The result is an essayistic, visual documentary about one of the most important processes that affects us today. The Forgotten Space is based on Sekula’s Fish Story, seeking to understand and describe the contemporary maritime world in relation to the complex symbolic legacy of the sea.
The sea is forgotten until disaster strikes. But perhaps the biggest seagoing disaster is the global supply chain, which – maybe in a more fundamental way than financial speculation – leads the world economy to the abyss. (http://www.theforgottenspace.net/)
Based on a Basque folk tale, ”Patxi herrementaria,” collected by priest, archaeologist and anthropologist José Migel de Barandiarán, the story is set in the Basque region, in a universe inhabited by mythological diabolic creatures, battling to capture the souls of the unwitting.
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)
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
“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.”
“The current speed of technological advancements suggest biological organisms and the environment are irrevocably changing. In light of this, it is fascinating to discover how easily the visual vernacular of our day aligns with the symbology of a prescient artist from 500 years ago. The Garden of Earthly Delights, Hieronymus Bosch’s most ambitious work, embodies the conflicts, humor, darkness and absurdity of human, earthly and cosmological conditions.
In The Garden of Emoji Delights, one intention of my transcription was to mash up popular historic and contemporary sign systems, and to diversify and expand the Emoji lexicon through this process. Emoji are a contemporary glyph system which offer an emotional shorthand for virtual expression. The pleasurable stylizations are ubiquitous worldwide and across generations. Translating iconography of an earlier era using Emoji seems to makes perfect “nonsense/sense” to me.”
TimeSpace Warps 