Categories
Futures

Six Poems

Investment Plan

She has money they said, she used it to avoid reverting to her own self. It was cash plastered together and hardened, growing mold and it’s own bacterial evolution. It was like watching the fungal growth on endless casualties or those developments in ammunition that force fecundity out of spent shells. It’s incredible how far you can drive here without sun bleached and moss grown skeletons revealing themselves above ground. ash to ash, ​ash as evolution, ash as memory, ash as new life.​ It became a gangrenous sum. A ubiquitous vulgarity was her malaise now, her circles diluted themselves on the bleu cheese like formations of blight around her credit.

Two screens pointed at each other, prospectors of stalagmitic matrices. A mining operation has become a warehouse of automatons solving puzzles of selfsame creation. Green numbers taking processing power from the bottom of the sea to reach out and touch her wallet. Tentacular fiber optic trail of capital, vaporous innovation, haunting paperless trails; following vectors of unprinted returns to their owners, ​apparently they still enforce a mandate of housework on their children,​ while armed guards stand at the gates.

Regenerative degradation of ​platform a​nd high yield engagement stratifying parasociality. Following the self-flagellators while the shafts elongate and the excavated decimals continue to rise and fall. Her financial constructions ossified themselves into strings of source and invisibility. Calcifying obligation. The buried paper now officially, ​legally, ​dead sprung forth its maggot hierarchy, its carrion sprawl.

She could then only replicate forms of what she once was, act through ghosts of herself, or; ​do a sort of puppetry with her former selves emptying old accounts, overdrawing her neurons on transactional clones of forgone intimacy. ​The space that used to be her life was an exercise in prosperous nihility, absent singularity. Abscessed reality.

Ash piling up, ash raining, ash with a profile, ash infrastructure, ash watching a screen, ash arguing with itself, ash being eaten, ash feeling depressed, ash reading, and an ash forest.

Easter’s Trip

Faltering flash drives hoarding records and the information mapping your imagination, layering it over it’s own folded grey matter gore splatter. The last tabs have been dipped twice on my tongue as the boulder seals our dormitory in the blackness of Holy Saturday’s night. Ecclesial mandates of rehearsal at 7:30 on the resurrection’s morn, the entire musculature of your face is conjunctively engaged in blowing the horn of praise.

Document decline in waves and tracers. Sacramental wine flow congeals in glaciers. The glaziers made a killing during the sieges and bombardments. It looked like an accident, his mouth was coated with salvia he got from his friend’s abuela. He now was an enigma of manifold creation, a chimeric lazarus. He appeared in digital modifications to corporeal problems, disciples augmented themselves behind the eyes or in their joints with his word. Archival antipathy was the undoing of the bound word order, rising was the socius cyber, flattening coded plateaus for itself to grow.

Neon drinking prophets persecute him through the cranial estuary of aural bones. The door mice in Corinth built cities from these tiny bones of the parents and grandparents, they had knitted blankets for Diogenes. The guests cancelled and life was a filthy rotten mess, the wine too watery and insufficient. The bells ring in echoes of ears from past iterations.

Mercury’s Webcam

Marsh of circuitry
rotting with the
caligae forgotten
in the depths of
the adriatic.

Olive oil libations
over the marble
harddrive of
relic. The world
becomes chthonic,
circles increasing
by powers of nine.

Motherboard elysium
fans ford the rubicon cable
and he thinks of
Persephone.

Prime directives
of articulated
lapses. Lapsis folia.
Intake update version
a coded melancholia.

Blackout vision goggles

I was listening to gun smoke through the phone just after a water damaged book came through the mail. Statistic trend in the neuro-chipped of botched attempts, drill sales increase five fold among cosmopolitan patrons. They wanted to stop the trees from killing wires in their last moments, consensus is to wire the trees, draw up an arbor link in the bark, get it to work with the mycelium in the root systems, and have it fruit itself. Imposition of an embrace of electronics in soil, less each minute but more of the ocean. Then I got the footage of myself on the phone and I was due to answer for my actions in those minutes under review of the commission for productivity and positivity, I regret my router.

Libalexandria.jpeg

Ways out, out of pine trees jutting from the bay,
truncated and after the return
of cartographers from their creation.
Telecommute to inner life
through a buffer of
anonymous violence
and speculative philosophy.
Is left out of algorithmic bot structure.
Bibliographic conspiracy
of the constructed
statement. Is included
in too perfect a psychological operation.
For shelves and
placards in fine dust coatings,
pinpointed on saltbreeze
wisps.

Palimpsest memory
papyrus. A photograph
of orange-violet catastrophe
august sky bleeding
its sweet humors
into an ocular
kantharos.

Mare Nostrum is bedsheets and pillows
an ocean surface topography,
(with its own plastic islands)
of leaving each other.

Untitled Landscape

He was pointing at deer and calling them horses and there were lichtenberg figures forming under the arcs of eyelashes. A falling geography. Plains of atrophied stalks and collapses of cereal unfurling our burial mounds, fireblackened trees stand as a masked chorus above a hubristic polis. Amphitheatrical tapestries of the forming nebulae, the gaseous colors of ionization and elemental collision with a backdrop lacuna of illuminated fabrics. I would like to cover all the stars with my blanket he had heard himself say to his mother, as a child, he was older and they were covered with plastic now. He had always wanted to say “where’s it” but no one understood; where is it, where’s it at, these were dead versions of himself they were a costume and he refused to wear it. Fevered parables were reproducing themselves. The poet wants to reduce themself. It was on something, it was a touch screen sepulchre of short sentences to fall asleep on. A ceaseless oceanic expansion swallowing defense contractors. Ulcerating rock slides concentrate near artistically documented, detail-oriented funeral services.


John Leonard is a 25-year-old artist from outside of Harrisburg, Pennsylvania. He has a BA in music from Susquehanna University and he currently works in home health care. He experiments in music, visual art, and writing. He is influenced by his two cats, philosophy, entropy, 20th century/contemporary literature, and among other things rust and discoloration. His work has previously appeared in The Collidescope. His Instagram is: @johnleondariv

Categories
Futures

The [Un]Orthodox Hymn to the Collapse, Odes 1-4

Kontakion 1 – Invocation of the Monad

Divine Presence, True Progenitor, Sole Substance, we offer these sacred words to you. O Monad, that which permeates all with solemn silence, hear our utterances. The call of your disinherited offspring yearn to return to the Fullness.
Rejoice, those with clear sight and open ear, and cry out with righteous
perplexion.

Oikos 1

Rejoice, O joyless masses.
Rejoice, authors of entropy.
Rejoice, huddled hylics in your hysteric horror.
Rejoice, disciples of the Collapse.
Rejoice in the grips of control from which only death grants escape.

Kontakion 2 – We await destruction

The eschatologists of the ages have all prophetically pronounced that fate which they theorize awaits the inhuman race. Whether that be Capital’s consumption or civilization’s crumble, they claim to have a premonition of that which is imminent.
Rejoice, patient wanderers, in the sacred act of destruction.

Oikos 2

Rejoice, race of sapient creatures.
Rejoice, those who proclaim truth in their teachings.
Rejoice, sovereign observers of the coming eschaton.
Rejoice, those who seek refuge from the grips of unreality.
Rejoice in the realization of the Sacred Conspiracy.

Kontakion 3 – Automatons

The interface of the societies in which we inhabit are no longer intentional acts. The egregore of the meatspace, those gods of our own creation, have become their own agents, autonomous systems, acting as catalysts of acceleration to the End of Time.

Oikos 3

Rejoice, unwitting stewards of technocapital.
Rejoice, architects of alienation.
Rejoice, raising praises to the Collapse.
Rejoice, exhaling strained eulogies for those crushed by the yoke of
oppression.
Rejoice in the Archonic automatons which our promethean species has constructed for their gain, but render sustenance only to those who hold the keys.

Kontakion 4 – Poison in the water

The ones who hold the keys find great pleasure in their willful ignorance. They know their untold fortunes were ill-gotten and pernicious to the very people who they enslave under the yoke of poisoned abundance. The very world they reap resources from will be their undoing. They are Samael’s servants, serving the Blind Idiot God who created the Materia for the sake of power and rulership.

Oikos 4

Rejoice, slaves to the wicked rulers of Capital.
Rejoice, those who partake of the deadly waters, not by desire but out of
necessity.
Rejoice, those who give their life in forced servitude but never received more than subsistence.
Rejoice, those who perish because of the moneyed class and their blind
ignorance.
Rejoice in the reversal of fate itself upon the destructive and malign servants of the God of the Blind.

To be continued.


Aidan Demiourgos is an amateur philosopher, ecstatic mystic, and unwitting poet. Currently, they are studying the writings of Georges Bataille and mystica-via-sacrificium (mysticism by sacrifice). Their main focus in writing is on gnosticism, post-structuralism, fortean Marxism, and accelerationism. Aidan can be found on social media at @fake.acephale on Instagram and @DeadTriumvirate on Twitter.

Categories
Futures

The Mouth is an Empty Chamber

Death! Yes, death.


There are people who reveal themselves promiscuously. Every moment is a quest for identity, an opportunity to freeze the flicker of self through assent or disagreement. Idne was not one of these; she was not afflicted, as it were, with personality. For some freakish atmospheric reason, her line of intentionality pointed out and away. The shape of her mind was one of need brought to a harrowing simplicity; the smell of her person was top notes volatilizing. In heightened moments her face would flush a lovely flush.

Bending in the bedroom, Idne touched her face to her shins and then straightened, pulled her arms above her head and then curved them down around an invisible bolus.

Dave waited in bed for her, feeling indifferent. His hands were cold, and he was trying to warm them up with small resistance bands, which he hoped would also improve his grip strength. One day he would glance back at the semiotics of this nightly yoga routine and feel existentially disturbed, but today he was still the Dave of any other day: well-adjusted, or, by all accounts, already dead.

Dave loved Idne because she was sweet, because she was loyal and mildly mysterious, and because she occasionally displayed a manly aspect. When they were talking in bed, as they now were, then her voice would deepen. Dave cherished this. He valued equality.

“I’m missing something, Dave.”

“I’ll do anything for you.”

“I have a hunger no man or god can fill.”

“I know what you want. Ice-cream.”

“I want to be happy. To cause.”

“We cause all the time. We can’t help it. There are wars.”

“There’s no power anymore, no ability to do. With freedom comes a novel impotence that seems to me now, when I contemplate it closely, absurdly… incestuous.”

“There are different types of freedom. This one feels good, titillating, absolutely delirious in fact.”

“Humans thrill in the space between boredom and precarity.”

“It’s a good thing. It feels good to be trapped on a ladderless plane. The alternative includes blood, more blood than I wish to describe. Defrocked nuns screaming in the streets.”

“A giddiness, then. Giddy as a nun in summer’s hot revolving lust, everything washed out and red…”

“Which is not to say that I, Dave, condone this or that. I object to nothing.”

“The signs all spiral inward. There is no more outreaching, outskipping, outstripping of oneself.”

“And very little murder. We ought to thank our stars for that. Our lucky blues, even if they are deranged now and then. Running amok is a male ritual.”

“For a while there was a weightless spring.”

“The acronymic thing. Can I just say that its characterization by the media as a feminized force of nature dissolving the hearts of men is morbidly sexist. When anyone can see that it resembles sperm.”

“These were times of limitless possibility, only no one knew what to do. Those who were the strongest passed into a realm of vaguely Dadaist dimensions, adopting strange new identities, buying artificial hearts, pissing on the floor. The weakest were like railing in a rainstorm, battered but steady. They were certain they could bring about change. They had to have hope.”

“We did things.”

“You ran a marathon, Dave. A marathon…”

“I feel great about marathons. The shadowless orange skies of a Western coast. Rubber. Grit. Dust. Expectorations of triumph and despair. The fire that cleanses.”

“Tense jaws and legs that amaze us— egs that have seen a sharpening stone.”

“Husband, marathoner, cloud solutions architect, occasional writer of things. It is I.”

“You live in rehearsals.”

“One does not rehearse running through a wildfire. One does that only once a year.”

“We are not too far from the part of the world that intentionally sets off wildfires devouring entire cities, states, continents at a time, in order to practice putting them out.”

“You read that on a cloud endpoint run by, of all things, Vermont secessionists.”

“Noble rebels with flame-licked ferrous hearts.”

“How true the bracing blackness of words set upon white rings to the innocent.”

For a while they idled, both of them lost in thought. Dave regarded this last utterance as a paragon of its kind, and leaned past Idne’s bare, beta-sloped breasts, grazing her slightly-flushed hindface with a single blue knuckle, to show it to the world—to shout it from the rooftops, in a way. Then Idne spoke.

“I’ll say it. I want a child.”

“A child!” (Retracting hand.) “It’s too late for that.”

“Not for adoption.”

“But we’re sterile now. We are individuals, after all, human adults. Of a certain class.”

“I regret it. It was selfish.”

“Wanting a child is selfish. Wanting a child is a banal response to that urge we all have.”

“I dream of patron saints, lovers, children. There’s something I yearn for in all of those. A mineness, outside and outsized.”

“There is only one adoption center in the world: St. Jeffrey’s School for Needy Children. Did you know that? You must’ve known that. Founded by a brilliant man. Evil, yes, but…”

“Less.”

“Well, I’m not opposed. He was the only founder of all the founders who resisted making his brand completely homosexual.”

“To need and be needed. There is a beauty to that. To have a single child, a single book, a single spoon.”

“It’s not that I approve of the underlying sentiment. It’s that I think it’s strategic: consider the lack of fallen empire. I could get behind adoption.”

“It’s rather awful, though, don’t you think?”

“Whatever happens, we’ll have a dizzying array of enclosures. Basketball courts. Film studios. A secret sorority of precocious peers. She won’t need to merely ‘find her place,’ as they say nowadays. I want her to have a journey, just like I did.”

“She?”

“A girl would be best. Everyone wants to be a young girl. I’ll admit it: even I. We could produce a lovely, limpid, plummy one, not so beautiful that she isn’t cute, not so cute that she isn’t sexual. We don’t want her wasting her time on silly celestial things. She’ll be model-driven, a statistician.”

“A hylic.”

“I don’t know what that means. I have many interests, formed many memories.”

“An immanent thing. Having a body, a corpse.”

“Yes, but ignoring for the moment how you routinely fail to grasp the wondrous diversity of the material, I will focus instead on the benefits of cuteness, the only thing that can be said with any assurance today to be beyond good and evil.”

“I think I want a boy. A heroic, bicameral boy.”

Dave, always on the lookout for some crack in which he could swell, and having rarely encountered the beauty of bringing other people out, hoisted himself up on one elbow.

“To be cute, to be freed from complexity and yet completely unfathomable! What more could you want? A cute girl commands more than attention; she hypnotizes the world. Think of all the cute girls we know, their spirits unsagged by the crushing weight of our discursive binaries. How light they are. How playful and uncanny. We murmur as they come near, we are slightly humid and insane. I like to watch them in repose, the crescent lump of a sleeping mouse. I pat that puckish, powerful, powerless head. One recognizes a cute girl by the shape of her posterior, the lips curled cheekward, and also by the plumes of sadism and veneration that waft, in a strange double-helix, through the chimney-stack of one’s chest. I, Dave, am a patron to several. This is not unusual.”

“I want him to grow up to like violence. To slouch nonchalantly through a libidinous surge of demonstrators, licking ice-cream.”

“She is someone the world will want to take care of. Someone automatically loved.”

“Sometimes, rarely, despair comes over me.”

“You’re right. Naturally we’ll have to give them the choice: girl, boy, both, or neither. Mouse.”

Dave sometimes thought Idne displayed a yearning so extreme it would be embarrassing to read. When they turned off the lights that night, his mind spent eight scuttling minutes—the average time it takes a Dave to fall asleep—imagining their conversations unfolding in real-time across his supervisor’s screen, accidentally transcribed by some indulgent permissioning incident in the latest release of their personal assistant. Yvonne would laugh and the laughter would lance him. If only he could hijack that glowing disk and edit the evening into something more adult.

What exactly was the nature of this sudden desire for a child? It had something to do with a latent part of Idne’s core programming, something he had always seen and only vaguely understood, and which now groped towards realization. It was hard not to take this personally. Idne used to be so amiable. She used to be captivated by the way he announced his assessments of the world. When the world churned, her desire to churn with it could always be alleviated by a look at history and its facts regarding change. A mélange of romanticism and practicality was endearing; any kind of imbalance was frankly unattractive. He could only conclude, pondering this now, that marriage was the fading away of the desire to be liked.

They went to St. Jeffrey’s School for Needy Children. Dave was a jolly believer, for personal reasons, in the ability of proximity to extinguish desire. He hoped this visit would be the last they talked about children, and he even had words prepared for their exit. Idne would be disappointed, yes, but ultimately in agreement that the whole endeavor was basically a daydream. “Have you learned anything new?” He’d say. “Have you found a way to carry on?”

At the entrance they were greeted by a woman who looked like Yvonne. There were many Yvonnes these days, mixed-minority marms with cubist cheeks, full mouths, overpowering base notes, and tiny bronze noses whose tips shined with bright white cream. Dave found Yvonne exotic-but-accessible.

“We have an appointment to watch the 10 AM class.”

“You’re on the adoption track?”

“Yes,” Dave said.

“Shall I schedule a post-processing?”

“Yes,” Idne interrupted.

“Excellent. It’s your lucky day. You might see St. Jeffrey, he’s here to survey the facilities. He has new hair.”

“St. Jeffrey himself.”

“He cares very deeply about the school. All the parents trust him. His patronage is indispensable.”

“That is how it is these days.”

“The 10 AM today is free expression.”

“Can we go get settled?”

“With celerity.”

Idne and Dave sat down in orange plastic seats behind the one-way glass. On the other side of the glass were a few dozen children in a large, well-lit room. Rows of little round hats, Easter egg chinstraps. Each hat was bisected by a long black baton, which kept the children separated from each other. They were very cute indeed, with perfectly round, finely grained cheeks.

A schoolmarm sat in the center of the classroom on a high orange stool that rotated a full three hundred sixty degrees every minute. She was Yvonnesque, but young.

“Discuss anything,” she said airily. “Such as your origins. Desires. Sources of shame.”

“I went to public school.”

“Same here. Before dad started working in the warehouse.”

“Three years.”

“My dad too. I mean that’s why we’re all here.”

“I liked my teachers.”

“Mine believed in God and God-like things. Reindeer.”

“Mine believed in generalized additive models.”

“I had a teacher who was obsessed with the Amazon rainforest. The words she used were fervent last breath.”

“GAMs?”

“Who cares.”

“I hated breakfast. I hated those sticky cinnamon allulose buns. The flavor. The mouthfeel. Something is lost in the carbon flipping.”

“We had those too. They look like breasts.”

“Our teachers were always cooing but also scared of our blank, pitiless faces. I would try to make mine as blank as possible. A psychotic blankness.”

“The face of a true hylic.”

“The face of a doctor delivering bad news.”

“It’s the only way to get a good education. Mom and dad go work in a warehouse.”

“Dad gets awfully dried out. I hate visiting him.”

“Like, raisins?”

“They said we needed to be citizens.”

“They said we needed to be individuals.”

“Yeah. Like a raisin.”

“They said we needed to know things. I believe this imperative is the single greatest threat to democracy.”

“Or like one of those old-timey, desiccated peasants.”

“They said flourish: whatever the conditions. And attention: your future is under construction. They wanted to instill in us a need for compulsory self-determination. This seemed to be the central agon of their own lives, but I lack the ability to see exactly how it affected them. Marm Marika cried while reading us ​The Polar Express​.I wanted to rend her.”

“We had a common room but its sole purpose was to be passed through quickly.”

“Same. I liked it.”

“Me too.”

“Spent nights there on loan applications and spelling bee flashcards.”

“Spelling bees are absolutely grotesque these days.”

“Everyone’s too good.”

“Try spelling ​wok​.As in the kitchen thing.”

“Are you kidding me? Try spelling The-Thence-Come-One.”

“Tagathada?”

“Ialdabaoth.”

“Qliphoth.”

“The loans are based on academic performance.”

“And everyone’s a Class A. So it’s impossible to get anything.”

“Makes you feel hopeless, haggard.”

“As if unwatered.”

“I remember when Marm Jackson tripped over Christopher’s ant farm. And the ants swarmed her pale, varicose leg, the only one she had. We ran to stamp them all to death, which we had wanted to do anyway, but guards came in and shoved us to the ground.”

“I hated our guards. Oh how I plotted.”

“With enough time intelligence would have surmounted bare muscle.”

“Time. They were always obsessed with it.”

“I have never met a group of adults so obsessed with time.”

“They ran marathons to pass time more slowly. The main idea being to take time in both hands and lengthen it.”

“A primitivist impulse.”

“It makes sense. Spatiality is restored to movement, speed reclaims a human scale. What seems to them an important, longed-for connection between distance and time is reestablished, with every knuckle of meat entrained in the process of securing friction. Which they mistake for reality itself.”

“I prefer speed. Instantaneity. Connection. Blinding loops. The already-happened future event. Full transparency around absolutely everything: a transcendent lacquer.”

“Did you get the sense they were sexless?”

“They Who No Longer Fuck.”

Dave turned to Idne and said, “Well, they’re rather precocious for eight year olds. Maybe we should be looking at younger children.”

“You’re offended by the marathon comment.”

“I’m offended by your insinuation I could be offended by a child.”

“Child subjectivity rules the world. We harken to it.”

“Sadly true. In entertainment, in pornography, in the most private norms of rhythmic entrainment, and in the slogan of the latest iteration of Cliff Bars: ​Be kind to human. Be kind to planet. Be nom nom​.”

“I’m interested in that one.”

“The one who hasn’t spoken?”

“That’s the one.”

At exactly 10:15 AM one of the children, the silent one, put on a mask that looked exactly like his own face.

“Interesting,” the girl closest to him said. “Interesting, challenging, formally complex, fun, quirky, novel.”

“Analytically seductive.”

“Why?” said a pompous-looking kid in the front row. “Homogeneity, narcissism, and self-sameness are merely symptoms of the times, as well as every time. This is not interesting. The-atopic-“Other”-vanishing-on-the-horizon-of-the-fat-self-etcetera. Academia has saturated this thought. What’s ​interesting​ never passes beyond brief subductive flashes of consumable difference. The post-racial face, the autumn months—gaps between known things small enough to be inscribed with safety, and monetary value. We should be concerned with this habit, this habit of finding things interesting. Better to seek out eternal things like Beauty. The thread that runs.”

“Charlie wants to be a ​theorist​.”

“Sad. Everyone knows the time for theory has ended.”

“The era of production has begun.”

“I don’t know. Creation is overrated.”

“Hard to say.”

“It’s a disease.”

“That’s true. About one in five thirty-plus-somethings wheeling their cart through the bright white aisles of a ‘supermarket’ nurses a hideous and demiurgic thirst for creation. This desire is unquenchable, volatile, and oral. It is grounded in the empirically verifiable ascent of SPP, a psychic pressure that comes not just from within but seems to be an externally sourced, ambient and radiating thing in the air.”

“SPP?”

“No one knows what it means. But it affects 35-50 year olds primarily.”

“Gross. That’s so ​old​.”

“That generation is the finest bunch.”

“Of superbly disturbed gratification-structures.”

“Incapable of love.”

“Incapable of self-love.”

“A prosaic density of words, light, personality.”

“A spool unraveling from a hardened core.”

“Does anyone else feel like they’re weirdly upset about it?”

“Light as in screens? Or light as in.”

“Void. Dark. Form. Husk.”

“Extremely depressed.”

“Carapace.”

“Shut up.”

“It’s not a joke. They’re seriously sick. Their favorite thing to do is—”

“Mom ​cried ​when they took dad off to the warehouse.”

“—to imagine themselves as heroic babies—”

“She looked different. Softer.”

“—in the clutches of an evil father.”

“Makes the bouquet of frozen nerves scream when touched? That’s something my mom used to say. I don’t know what it means.”

“Never experienced it personally.”

“St. Jeffrey says we’re the chosen few. He says we can do anything but that we have only one thing to do.”

“Yeah, like go up to a 35-50 year old. Ring their doorbell. Get very quiet when they answer. Ask for salt in a grave baritone, then point to a piece of furniture behind them and say that does not belong​. Soon thereafter, a loud and strangled sound.”

“Soft like butter imminently sliced.”

“Point to a man on the street and scream ​pedophile!​”

“No. The idea is to rule the world, show people what they desire.”

“But as a team. As friends? Not as individuals, which is passé.”

“I had a friend once. It sucked.”

“St. Jeffrey says the regime of desire is fading. There is much drift, and no gravitation.”

“He says we should take advantage of the fact that the two major political parties have come to an accord.”

“Each human will become a hyper-sensual vapor of pure fantasy, a dilettante, and a color theorist. The world beyond the sensorium has already become muted and snowy, the inside lush with rapidly permuting forms. Everyone will live voluptuously in gently osculating dream-worlds.”

“Of our creation, production, and as-Charlie-would-say-theorizing.”

“Prepubescent spirits released from frozen storage.”

“What is the accord?”

“That one will cheat and the other will accept it. But the one who accepts it gets to act superior.”

“My parents have that accord.”

“The parties have always had that accord.”

“But it was made ​explicit.​And there was a big party, an, uh…I forget the word. Orgy. On a lawn. With masks.”

“Something in the skin of every being will tighten and congeal, such that no interpellant presence can pass through.”

“They’ll be whole.”

“Singular and poreless.”

“A knife licked clean.”

As soon as class was dismissed, Idne got up in a flurry and rushed out the door to her post-processing appointment. Dave smelled spearmint and tangerine, thought of Icelandic selkies. He walked briskly to the lobby and sat down beneath a giant portrait of St. Jeffrey, which was surrounded by other, smaller portraits of canonized tech magnates. Time groaned and was long. Eventually he fell asleep and had a dream about Yvonne, or perhaps it was the schoolmarm. The essence of both, which was the essence of neither, fluxed in and out of focus. They were sitting across from each other in her office, overlooking an immortal mauve desert.

“I want you, Yvonne,” Dave said.

“You will never reach me. I am closed to you, an impregnable surface: I have a to-do list.” She closed her eyes, imagining each item.

“Let me polish you. Let me lick you clean.” (Begging.)

A pause.

“Checking off each box fills me with exquisite jouissance. A plenitude.”

“I know exactly what you mean.”

Then they were walking across the desert. It was peaceful and quiet. A grasshopper mouse squeaked against the moon, and Dave could see five tall screens looming in the distance. They were taller than any building he had ever seen, and taller, he suspected, than any building anyone else had ever seen. It seemed like a place to go to if you felt a particular kind of way.

“This business of me wanting.”

“There are certain things only a bored woman staring into the eyes of an ejaculating man can know,” Yvonne said.

“What is there to know. That I am a moderate man. A reasonable man. One who has gazed upon history and learned a thing or two. We must have ​humility​ before we go out and do a reckless thing. Or is it that I want to be worshipped? That secretly, I regard the absence of this worship with resentment and incredulity. That I crave power, control, all these things. It’s one of the two.”

“Not that I don’t lust for power in my own way, but of course my demarche is different, a bit more subtle, less aggrandized. Deployed across silk strings too tenuous to see.”

“Idne doesn’t want those things.”

“Idne wants simple things. She is a lot simpler than you.” “Then why doesn’t she love me?”

“It’s the early thirties, Dave. Women are given over to bouts of anti-statist sentiment once in a blue moon.”

“It’s just a bout, then.”

Someone was shaking him gently. It was Idne, her sweet face lit up by an aliveness he would think about every day for the rest of his life—as vivid and alien as an arctic sky—and next to her, two grown men with bald heads and muscles.

“Where are we going?” Dave asked. Idne was dwindling down the lobby, towards the door, and he was going in the opposite direction, held firmly on each side by the two men.

“A boy for a man,” said one guard.

“A man for a boy,” said the other.

Several weeks later, Idne came to visit him in his room. The room was capacious enough, with a set of smooth surfaces and a set of warm lights. Dave liked to keep them on. Idne was holding the hand of the silent child, the one who had put on the mask of his own face. Dave was unsure if the kid was still wearing the mask or not, but either way, the face was remarkable for its small bouquet of eyelashes, an unnatural clump, right above the left lash-line. He hadn’t noticed that before. Dave was not a superstitious person, but now he thought of the following word: witches. The boy’s eyes were dark blue and curious, like Idne’s, and he felt jealous.

“Dave, meet Daniel. Daniel, meet Dave.”

Dave extended his hand through the bars, and little Daniel shook it.

“I’m afraid this is it, Dave.”

“I’m going to die here.”

“You’re going to have a long and productive life. What you’ve always wanted.”

“Arranging, categorizing, completing, distributing. A very dark, very grey peristalsis.”

“Also fed, paid, housed.”

“Dispensing fluids and taking them in, but only at timed intervals. Practically a cow, in a giant autophagic system. This is a human rights violation, Idne. It’s almost pornographic.”

“The warehouse is not autophagic.”

“I use the power of words to draw compelling images. Listen to me. No. I never deserved this, I don’t belong here, absolutely not. This won’t stand. I have ​defended ​the people in this place, their multiethnic dignities! I have voted in every presidential election. I gave you orgasms!”

For a moment, Idne looked like she was about to apologize. But the moment passed, as moments will, and she bent down to sit on the floor, pulling Daniel down into her lap. They had five more minutes.

“Let us sit and contemplate your father.”

Daniel said nothing, but did contemplate with his dark blue eyes.

“A wise man once said: he who shears, has no fears. This is why your father shaves every day. He saw it on the news once, and that is why he is glabrous, to better wear his mask. Let us contemplate obedience.”

“I’m not trained for this. To crane my head and to scuttle.”

“You’re a marathoner.”

“I hate it here. It feels like something. Unnamable.”

“An absence, a beast. Yes. I think it is a beast with the head of a lion.”

“Idne, today you smell like cinnamon and powdered violets, with a soupcon of clary sage. I have never felt so tender towards you. Why are you doing this? A warehouse, Idne? Children? Really? This is sinister. This is madness.”

“There is nothing to discuss. We will let the matter yawn between us. Vertiginously.”

“Madness.”

“It is time for us to go. We are here to say goodbye. This is where your story ends and ours begins, Daniel and Idne, a boy and his mother, sitting in a little boat in the middle of the vast ocean.”

“I should’ve kept a paper trail of those orgasms. To prove it when the day of my betrayal came.”

“The sky is a dark purple-blue, the same color as the ocean. Everything is velvety and endless, and the horizon discloses nothing other than a dreadful continuity. We are simultaneously at the end and in the middle of the world, paddling furiously, trying to go faster and faster, always in that way. We feel a sense of movement but the horizon discloses nothing but a dull dim glow. It never occurs to us that we should stop paddling, but the idea of stillness burns through cellular regions deep in our bones. Should we stop paddling? And if we did, would we discover that a strong silver rope was pulling us along the whole time?”

“Idne, sweet Idne, sweet magical manly Idne.”

“Yes, I think so, I think we would.”

“What is it that I feel? What is it about this place? This cold and meat-like embrace.”

“Void, dark, form, husk.”

“A knife licked clean.”

“No, Dave. It’s not that at all.”


Quo is an engineer living in eastern Massachusetts.

Categories
Futures

Dancing to Bach

When Ray Tanton announced his retirement, it shocked the nation, or at least the many who read his column in the New Yorker. He had just published his most popular book to date, Everyone is Going to Die: Navigating the Imminent Gigadeath through Guided Meditation. The book, as he pitched it, was a roadmap to reconciling with grief and anxiety in the face of a warming planet. It was backed by cutting-edge research into feedback loops, points of no return, and ocean health, and informed by Socratic thought, Zen Buddhism, and his own proprietary musings. 

Despite concerns from publishers about the book’s ominous thesis, audiences proved hungry for a dose of the apocalypse. The book’s sales, as well as the commission from the subsequent book tour, rewarded Tanton handsomely. This is not to imply that he was greedy, or that his book’s admittedly eye-catching title was motivated by the lucrative potential of appealing an already-widespread anxiety. The book was based on real science. He may have only been a journalist, but he had listened to real researchers—researchers who were themselves anxious. It was time to put away the denial and the optimism, Tanton thought, and get real. The end is coming. For me, for you, for everyone and everything. Let’s use what little time we have left and turn ourselves to philosophy; to art; to the self-negating glory of Zen meditation. “You must be terrific fun at parties!” his detractors often quipped. If only they saw things the way he did. Then they would be no fun either. 

But Tanton’s family and friends knew him as warm and attentive. He was, at heart, a family man. Even as he prepared his new book, The End of Happiness: Learning to be Content with Everything and Everyone You Care About Dying or Being Incinerated in Rather Short Order, he managed to find time to attend his son’s college football games, and support his wife’s career as an artisial knitter. 

So when he announced his sudden retirement from journalism, shock quickly gave way to understanding. While his book would remain unfinished, it was clear to both his publishers and his readers that he was doing so to enjoy his family’s company in the latter years of his—and the Earth’s—existence. Then, he made his second announcement: he was moving to a remote cabin in the Yukon Territory to write poetry and die in solitude. His family would not be invited, either to live with him or speak to him. He would leave them the bulk of his savings and keep the remainder for himself, enough to guarantee their wellbeing, and enough to ensure his short-term survival. 

His decision was not well-received, but Ray Tanton did not feel the need to be understood. There were bigger things at stake. It was a serious time and he needed to get serious. No more fluffy non-fiction, no more easy analogies, no more writing for the masses. He would end his days with poetry. He would seal himself in a freezing cabin and squeeze out the poems his mind had silently formed throughout his adult life. Then, having finished his collection, In the Silence of Quiet Spaces, he would promptly shoot himself, if he had not already died of hypothermia or starvation. His possessions would be few. A typewriter and a stack of blank paper. A sack of lentils and a fifth of whiskey. A revolver. A portable turntable and Bach’s greatest, most somber, most epic, most blisteringly human Cello Suite—his Fifth. His final days would be simple, his swan song epic, and having died seriously in serious times, his mission on the doomed Earth would be complete. 

He arrived at the cabin in midwinter. He left his Chevrolet at the bottom of the long driveway, parked sideways, blocking entry, as a symbol of his divorce from the human world. It took him several minutes of awkward wrangling to achieve this, but as he looked back at it from behind the broad windows of the cabin, he felt satisfied with the gesture. He unpacked his few things. In the kitchenette, he ate unseasoned lentils. A shot of whiskey burned his throat. A wooden chair creaked under his weight, and he began to write. 

Ray Tanton had never written poetry before. He had spent a great deal of his career thinking about himself writing poetry, typically in scenes like this. At times, had even considered what those poems might look and sound like. He liked the idea of using spare language to celebrate natural spaces. He liked the idea of writing a collection of poetry that used the word silence and also the word quiet. Hence: In the Silence of Quiet Spaces. Most of all, Ray Tanton liked the idea of a cold journalist with no creative accomplishments sitting down one day and writing a masterpiece. This masterpiece would not roll from under the presses of a big publisher, at least in his lifetime. It would take the form of an unassuming manuscript, left on his desk and discovered after his death. A coda for his corpse. 

So here he was. Sitting in front of his typewriter. About to write a masterpiece. A quiet epic. The wind in the trees. A cloudless sky. All of the ingredients were there; surely the poems would write themselves. He laid his fingers on the keys. Which letter would he press first? A? E? S? What about Q? How many poems began with the letter Q? Maybe he should look one up. But, he reminded himself, this is the whole exercise! The whole point! A remote cabin, in the faraway Yukon. A swan song, entirely free, and authentically uninformed. Childlike. Children. His son. His son who is now a sophomore at Tufts and, last he heard, had done well in his football tryouts. Who might play in varsity. Who might be on TV. The chair creaked again. His throat burned again. 

Back into the chair again, running his fingertips over the plastic keys. He pressed a few. The word The appeared on the page. A noble, if conventional choice. Many great poems had begun with The. Could he remember the titles or authors of any? No, but surely such poems existed. Maybe he should’ve brought a collection of poems with him. Elizabeth Bishop, maybe. But no. This was the whole point, the whole exercise! To be alone, write poetry, to die seriously in serious times with serious poetry. Chair creek. Throat burn.

By this time, the floor swayed beneath him and the writing became mercifully easier. Reaching the second page, he found it easier to push away his intrusive thoughts. Evening came, and he had filled five full pages. He trudged around the tall pines and thought somber thoughts. Another glass. Bedtime. 


He awoke the next morning to find that the latter half of his five full pages, rather than being what one would conventionally describe as “poetry,” had turned out as a breathless, Joycean affair with an abundance of words and virtually no punctuation. 

It was not a complete disaster. It could still be salvaged and reorganised into poetry. But to summon the courage to violate a core artistic principle—no revisions, no rewrites—and to allay his pounding headache, he would need to eat first, and consume what he, in college, had referred to as the hair of the dog. So a handful of lentils, and another drink. 

By the end of that second day, Tanton felt confident. He had tamed the unruly jungle of his unrestrained consciousness into simple, bountiful farmland through a bold slash-and-burn. (He had developed a penchant for metaphor. Precocious in a man of his inexperience!) What had once been: 

The wind coasts through the trees in a silent waltz taking place 
simultaneously all through the world and that too is ending as the 
heat ever rises it is a vengeful God a salacious devil denuding the 
Earth of all Sacred things O Man! Oh Bountiful Lord! Did I fuck up 
when I didn’t tell my family where I am I feel like if a legal matter 
were to come up it’s my name on the mortgage still Oh god if they 
default on the mortgage they’re going to try to find me and 

Was trimmed to: 

The Wind coasts through the trees 
In a silent waltz. 
And through the smoke of the hearth, 
the Earth, 
The temperatures rise, 
Denuding Paradise, O Bountiful Lord! 
We have defaulted on our heavenly Mortgage. 
The Death Pledge is breached 
The Creditor, Creator, is here to collect! 
Flee, Debtor, you cannot!

He rolled the paper out of the typewriter and held it in his hands. Evil thoughts crept into his mind. It’s shit, he thought. I have written irremediable garbage. Worse than derivative, it seemed almost parodic. He imagined children laughing at it. Who was going to read it? Who would be left alive in one hundred years to appreciate the bathos that was his poetic oeuvre? No, Ray. He needed to close his mind and do this. He needed to be the poet in the moonlit shack, who left everyone he knew to be alone and die. It was required to justify ever having taken joy in his brief life. As a young man all he had ever wanted was to be a poet. At night he would lie awake in drafty dorm rooms and dream of scrawling words so intelligent and so devastating that anything else he had ever done in life—anything unremarkable, skevy, or just plain wrong—would be forgotten, not expunged from the law or forgiven by heaven, but simply erased from common memory. 

As he left this reverie and set down his work from that day, he turned his attention to the portable turntable sitting against a wall. He had brought with him a 10” vinyl of Bach’s Cello Suite No. 5. The Rostropovich recording. He loved Rostropovich’s rendition. He loved its grinding slowness, its honesty, and its seriousness. The vinyl left the slip and the needle fell. He poured himself a glass and laid down on the floor, readying himself for a grave intellectual ordeal. But the first notes emitted by the turntable’s small speaker were not the arresting bellows of Rostroprovich’s Prelude but the soft beat of drums. A flute whispered a familiar tune. An orchestra breathed to life. This wasn’t Cello Suite No. 5. This wasn’t even Bach. It was Ravel. It was fucking Bolero. He bolted up and found the slip. Someone put fucking Bolero in the Bach slip. Bolero! Ravel himself had called it a “piece for orchestra without music.” 

Tanton stamped around the cabin. Bullshit, he yelled aloud. This whole exercise, this whole mission, an absolute joke! He imagined hidden cameras, strategically placed around the cabin, broadcasting his miseries live across the nation. He imagined himself on SNL. He imagined Jimmy Kimmel, sipping a cup of coffee, almost losing it while a clip of his escapades played for a live audience. The bottle was now in his hand. Bolero grew louder and louder. The more he drank, the angrier he became. A chair crashed to the floor, a lamp shattered against a wall, and as Ravel’s music without music reached its climax he tore the record from the turntable, waltzed into the snow, and threw the vinyl like a frisbee into the trees. He used the typewriter to smash the turntable to pieces. Then he used the floor to smash the typewriter to pieces. But Bolero, impossibly, still played. From hidden speakers, adjoined to the cameras, that same melody, that same idiotic dance screamed and shook the cabin and Tanton flung the empty whisky bottle against the floor and collapsed into a chair, weeping, nose running, as the brass of the neverending Bolero crashed and deafened him. He squeezed his hands against his ears, drew his knees in close, and fell mercifully to sleep. 


If you made a cocktail of all the miseries Ray Tanton felt the next afternoon when he awoke, it would call for equal parts physical pain and humiliation, vigorously shaken so as to be indistinguishable. The floor was a starry sky of broken things. He was afraid to put his bare feet on the floor. When he had made it to the kitchenette, he peeled a letter E off the bottom of his foot. The typewriter, he thought. I broke the typewriter. And you know what? I didn’t even bring a pencil. 

He cooked the last of his lentils. Out of instinct, his hand reached for the bottle, a bottle now distributed throughout the cabin. He drank water instead. It is all over then, he thought. Today is the day of lasts. Last bowl of lentils. Last gaze into the snowy woods. Last breath of cold Yukon air. Last thought of his family. He would never again hear the somber chords of Bach’s Cello Suite No. 5. 

He tiptoed around the cabin and gathered together his five full pages of poetry. With a piece of string, he carefully bound them together and lay the stack in the center of the table. In The Silence of Quiet Spaces. His legacy. His coda. On the upside, he would never have to write poetry ever again. He would rather kill himself than write another word. Fortunately, this was an option. Today was the day of lasts. 

After trudging through the snow and thinking a few last, serious thoughts, Tanton returned inside and cleared a space on the floor. When he had pictured this moment, he imagined it as a steely ritual, with cascading snow behind a broad window and Bach’s Cello Suite serenading in the background. He had neither. It was a sunny day, and the record he had thought was Bach was now somewhere in the forest. In any event, these were the conditions he was faced with, and now he felt more motivated than ever to get the thing over with and forget that any of this had ever happened. He lifted the revolver from the drawer. He walked over and sat criss-cross in his clean area. A whispered goodbye echoed minutely in the cold cabin. Goodbye wife. Goodbye son. Goodbye world. Goodbye me. He raised the barrel to his temple. His eyes pressed shut, his heart pounded; he stopped thinking and squeezed the trigger. 

A full moment passed before Tanton realized he was still alive. His eyes opened and he burst into tears. Confused, angry, relieved, humiliated, he dropped the revolver and pounced over the debris-strewn floor to the cabinet. He held the box of ammunition to his face. Blanks. Blank rounds. You fucking idiot, Ray, you bought blank rounds. He felt something drip onto his shoulder. It occurred to him that he could not hear in his right ear. Well I’m fixing this right fucking now, he heard himself say in his left ear. He burst out of the front door into the snow, tramped down the long driveway, threw himself behind the steering wheel and, for the next ten minutes, haphazardly dislodged his car from his now-aborted gesture of finality. He raced down the road, windows rolled down, the icy air pushing his tears past his face. At the sight of the first Guns Guns Guns sign he came across he whipped the car off the road and clamoured out of it, throwing open a pair of glass doors and striding up to the bearded man at the counter. 

“Ammunition,” he said, “where can I find ammunition for a revolver?” 

“Sir, are you feeling okay?” His eyes glanced downward. It occurred to Tanton that he had forgotten to put on pants.

“I’m fine, I’m in a hurry, I’m stressed and I need ammunition right now.” 

“Okay then, what caliber?” 

“What? I don’t know… It’s just a regular revolver. Regular caliber.” 

“Sir, you know your ear is bleeding?” 

“Yes, I know. I’m on my way to the doctor, that’s why I need ammunition. Now can I please have some fucking regular revolver caliber ammunition?”

“Can I see some ID?” 

“What?” 

“You need an ID to buy ammunition,” he said, with a little huff that was almost, not quite, a laugh. 

“You need a… I have my passport at home.” 

“A Canadian passport?” 

“No, you fucking fatass. I’m an American.” 

“Well then, I can’t sell you any ammunition.” 

“Well then—I’m going home!” 

“Drive safe, sir.” 

He didn’t. He raced back home, awkwardly manoeuvred his Chevrolet so as to block entrance, and trudged up the driveway to the cabin. Depositing himself in the same clean section of floor where an hour earlier he had intended to die, he resolved that within twenty-four hours his life would be over. 

Short of burning down the cabin with himself inside, he tried everything. By the early morning, he had been burned, gashed, lacerated, half-drowned, hanged both right-side-up and up-side-down. He had even tried to run himself over with his own car, an effort that ended in Tanton yet again wrangling the vehicle so as to block entrance to the driveway. 

In one, last-ditch effort to terminate his existence, he dislodged his car and drove to the nearest grocery store. He piled as much ground beef into his shopping cart as its little wheels could muster and ignored genuinely concerned questions about his health when he reached the checkout isle. “I’m fine,” he said, “and yes, I need bags.” After what he prayed was the last time he would need to inject his car across the driveway’s entrance, he carried the beef to the bathroom and emptied the plastic containers into the bathtub. When the tub was nearly filled with beef, he disrobed and leapt in. The next several minutes were surprisingly exciting. Had he not been expecting an imminent death, he might have recommended such a beef bath to friends and family. He left the bathroom as bloody and pulpy as the moment he had been born and, opening his front door, ran into the forest and fell onto his face. If hypothermia does not kill me, he reasoned, then a wild animal would finish the job. He shortly fell asleep. 


He woke up almost frozen solid. A wild animal had not eaten him, and how he was covered in ground-up, frozen beef. He shuffled back to the cabin like a dejected hamburger patty, ruled unsafe for consumption. A bath, a change of clothes, and a glass of water. He was still deaf in his right ear, and somehow, in yesterday’s innumerable travails, he has lost use of his left eye as well. Perhaps during the ordeal with the car. Or the electrocution. Or a combination of both. None of his other senses seemed to work. The tips of his fingers had been burned away in an outlandish attempt at self-immolation involving the stovetop and several feet of wire. A diet of hard liquor had inflamed his tongue. The freezing air left his nose congested. His body was weak and wracked with pain. He no longer had the energy to want to die, and was satisfied to live, if he could just lie down for a while and not think about anything.

He returned to his clean area of the floor and laid his concussed head against the hardwood. This was the fool-proof, the surefire way to end his life: to do nothing at all. It was a very Zen revelation, he thought. Very appropriate, given that he had spent so much of his life offering  solutions to the public’s anxieties in the form of just let it happen. Here he was, just letting it happen. 

He became talented at waiting. Contrary to intuition, it is a practicable skill. You get better at it over time. And time becomes more flexible. It seemed that his time in the cabin had begun several months ago, when he had really only been there for four days. But now, things seemed to speed up—or rather, events were crammed into a more compact form. He looked out the window to find a green, summer day. Then he exhaled, and it was winter again. He paused to go outside and look at the stars. He went in to rest, and by the time he came back out, the stars had completely shifted, and then shifted back again. He went back inside and saw a shroud of black smoke trailing across the window facing opposite. An enormous fire blackened the forest surrounding him, sparing his wooden cabin by a familiar turn of luck. By the time the trees and grass had begun to regrow, fire returned. The stars shifted more and more, and eventually the forest did not come back. The surrounding landscape resembled dry savannah more than the big, cold forest. The summers were long and hot, and the winters short and snowless. Different animals resided here, crickets lulled him to sleep each night, and mosquitoes hounded him during the day. 

Around this time, he began forgetting that he was alive at all. It shocked him to touch a brass doorknob and found it colder than the surrounding air. This was one of the few things he could still distinctly feel. He would forget to feel and forget how to think. He had no idea what would happen to him during these episodes, but they grew longer and longer, and soon his mind only revisited the plane of the living in select, voluntary moments. He was on a long road trip, and still needed to make pit stops. But the distance between these pit stops was widening, and perhaps, he was getting stronger. First, he would get out and stretch his legs. Then he would simply take his foot off the pedal. Now, he started down the long road and did not foresee ever having to stop again. 

He heard a knock at the door. He stayed perfectly still. The knocking persisted and eventually the door swung open. A man, about thirty years old, stood in front of him, waving a hand in his face.

“Hello? Are you alright?” 

He returned to consciousness. The windows were broken, the ceiling was sagging, and the chair beneath him had warped under his now-modest weight. A thin, young man was standing in front of him. 

“Are you alive?” the young man asked. 

He looked up with his one working eye. “Yes,” he said in a voice he had not used in some time. “I think I am.” 

“Do you know where you are?” 

“I’m in Canada.” 

“Do you know what day it is?” 

“No.” 

“Do you know what year it is?” 

“One of the ones after 2020.” 

“Unbelievable,” he laughed. “You still use the old system. You must be fantastically old! Hold on, let me do a quick conversion.” He pulls a piece of paper out of his pocket and taps his finger against it. “2020 corresponds to, holy shit, 23-9. Your brain must be diseased, or you’re just lying. That was two-hundred years ago! The husk of a car I found outside was at least that old, but there’s no way it belonged to you.” 

Tanton said nothing. Instead, he waved a hand in the direction of the manuscript. “Well, what’s this then?” the young man asked, looking it over, evidently afraid to pick it up. “Real paper, and real ink,” he marveled, “and this string is nearly falling apart. Are you saying that you wrote this?” 

In the Silence,” Tanton recited, “of Quiet Spaces.” 

The other man laughed and repeated the title to himself. “Would you mind if I read it?” he asked excitedly. “As it happens, I am a lyceum instructor. I know you won’t believe the coincidence, but my specialty is the poetry of the early twenty-first century. In fact I’ve developed a number of influential instructional modules on the topic, not to toot my own horn,” he said, adding a chuckle.

Tanton waved him through like a traffic conductor. The string fell away from the papers like ash, and as each page fell face-down onto the table, the man reading would shriek in delight. “Brilliant!” he would say. When he had finished the last page, he gathered them again into a stack and said, “you have to let me take some pictures and show them to my students, these are simply brilliant. This is satire of the highest order and I am astonished to be discovering it only now, in these circumstances! But oh, I should explain why I’m here before I confuse you any further. I am your great-great-great-great grandson. At least, I think I am, if you are who I think you are, and I’m fairly convinced that you are. I was looking at my family records, just out of curiosity, when I came across some archived newspaper columns mentioning that you had gone away to live as a hermit. Of course, I’d already read all of your works. Brilliant, absolutely uproarious comedic works. The way you used yet-uncertain scientific research to play on real, widespread anxiety was, frankly, without precedent, and the gesture was executed perfectly, as I argue in my doctoral thesis. Not that I’m a celebrity or anything. I’m really nobody.”

“But when I read about your departure to this region, I had a feeling that I would find something here, something original and worth sharing with the world. And evidently,” he said, gesturing toward the manuscript, “I was correct!” 

Tanton was quiet for a moment. He appeared to be in serious thought. “Satire?” he asked. 

The man paused. “Well of course. It’s as plain as day. You took the most sickly, fatalistic poetry of your day and force-fed it pseudo-Miltonian bathos until it bled pure comedy. It’s genius!” 

Oh my god, he thought. Satire. It’s funny. He wants to laugh at it. He wants to show it to his students, so they can laugh at it together. He almost started crying, wailing, and beating his frail hands against the punctilious pseudointellectual who stood there slandering the most honest thing he had ever created, the thing that was to justify his existence, that excused, for all time, every instance in which he had ever been a disappointment. But when he looked back up at him, the smile he saw was so undeniably happy, so plainly overjoyed at having read these private words, that Tanton’s own stiff face broke into a smile. 

“Please do one thing for me,” he said, still smiling. “My turntable is in pieces all around us. But you have a car here, right? Some kind of speaker? Could you play Bach’s Cello Suite No. 5? The Rostropovich version? I know it’s a long shot to even assume—” 

“Well of course, I’d be thrilled to!” the man said, taking the piece of paper from his pocket. He lightly tapped it again, and all around them, the walls and the floor and the sagging ceiling, everything began to sing Bach’s aching chords. They listened in wonder as the narrative expanded and assumed an ever-more-dire character before arriving at one, unbearable moment, and then: “The dance begins!” the standing man exclaimed, pushing away the debris and broken furniture around them, making a clear space. “It begins in the grips of the most perilous drama, and then he turns to dance!” he said, taking Tanton’s withered hand.

“What are you talking about?” Tanton had no clue what this man was getting at. But the man ignored him and hoisted his ancestor’s nearly-weightless body up and away, across the impromptu dance floor, and into a practiced step which circled and circled around the sagging chair, swaying to the sharp cuts of the everpresent cello, twirling and laughing, being completely silly, until finally the old man relaxed into his partner’s embrace and died. 

The other man was unsure what to do with his remains. He searched the cabin for personal effects, but only found a passport for a country that had ceased to exist. He buried the stateless remains in the dry grass outside. As he coasted home over the fields, he took the frail manuscript in his hands and began to read again. He laughed the entire trip home.


Cyrus Multhauf is a writer living in Chicago, IL. His interests include words, deeds, and thoughts. If you have a job, please give it to him, as he is likely to fall into a life of petty crime without gainful employment. 

Categories
Futures

The Sun

and honestly it’s not easy to come by around here on account of the weather, at least in the winter anyway. People like to feel powerful, and they’re not, so at the end of the day they turn upwards to something greater, and they feel nothing greater under grey skies since the oldest something greater is the sun. No one likes hallucinating when it’s all despondent outside and they’re expecting it to go down by 5 o’clock. 7, maybe 8, you can wait for. But 5 is unacceptable. Anyone who drops in Alaska is an idiot. They deserve the bad visions, vampires, minotaurs, Palin…but I digress. See a 5 o’clock sunset still looks like a sunset but it’s decent-human-being hours and you only realize this when you’re on The Drug, when it’s Too Late. People are still out living lives that matter, still in their day to day routine. And by people I mean good average people. The Real Americans they keep talking about. The first ten people you see on tinder who attend decent universities and have decent jobs and the bio about loving dogs, maybe he’s holding a big fish. Profoundly innocent. So they can accept seeing a derelict after a late night at O’Malley’s (or some like-minded American Sports Bar owned by Bill who can trace his lineage back to the Mayflower) because they know hypocrisy by instinct, they’ve dipped their feet in and deserve to see some of God’s least favourite fish.

But you don’t want to go out looking like a sweat drenched Orangutan in front of these business casuals at 5 because their blood’s still hot until at least 6:30, sundown or not. It’s their time and you let them have it, just like how they let you have yours, those sweet golden summer hours when you get to go outside dressed Like That. Like a goddamn User. And they don’t even call the cops to gun you down in front of families on Main Street just for looking the part! Saints, but should you interrupt their daily run of the parables you’ll waste your time thinking of a way to justify it in your head, how exactly you’d word it to every old couple you see, how it’s a spiritual experience and you just love Jesus Christ and all he stood for. You think of all the scripture you ever read; Job had it coming, and Jesus didn’t come to bring peace but a sword, so maybe all those Bush detractors really are the ones who should actually read the damn thing, or some bone deep pandering of the sort. Or maybe you hook them into you; like…and if he was around today…if you really think about…he would support…I really think I know….he would think…Jesus was truly…all that stuff that I think…but kinder…and with brimstone.

You end up blowing your high thinking about the goddamn desert. And not the fun desert with gambling (The American Desert™️). No you think about the Other American Desert™️, sandals, and how unbearable people must have smelled when the messiah came, and how the best argument for his true generosity is his choosing in his infinite wisdom not to just wait until showers were common to spread the word. Now that is how you waste a psychedelic trip (not spreading the word, talking to decent people, jury’s still out on showering). Not ideal. And realistically they won’t even ask you about it or accuse you of anything or even begin to dial 911. They’ll just vote red again unconsciously hoping some divine mixture of healthcare cuts and side effects of your particular lifestyle will do you in. It’s easy not to get mad when someone’s poorer than you (and they know damn well you are) since you can leave all your bile in the ballot box (but manage impressively to still remain enraged). So you both line up to trade punches and you lose teeth and tongue until voiceless but they can take it, hell theirs are supposed to do that. They have extras. So it goes, you can’t expect things from people. But don’t ever miss dusk and dawn. You gotta see that change from night to day or day to night. The eternal monotonous shift, yin and yang, darkness to light, all to nothing, the great rising and fading glow forever. Yeah. Ever wonder why people who wake up at 6:30 to run are so insufferably content? They see the rising glow and conscious or not they engage in the immutable cult of beginning and ending.

So naturally if you want to get it in the first place, you want to not get superfluously scammed or tricked into doing research chemicals cooked up by some deranged fucking hypebeast who wears sunglasses indoors and spends sober days preparing his entrepeneureal pitch to Kanye West. Because if this absolute unit got caught cooking up he would get life for the drugs and death for the fit. I guess they haven’t heard about the last guy who tried cooking meth in Supreme. Bad times. And if it’s the My Bloody Valentine Supreme you’ll be dead before you get to court. You wanna dress like Walter White, now that’s a good TV blueprint for real life crime; if you look like you could play the old man in the live action Up no Jury on God’s green Earth is condemning you.

So you need the right guy. The kinda guy who can reassure your friend who would rather do shrooms because they’re from the Earth, unlike other things that are on the surface of that planet. It’s usually someone a bit sketchy. You know. He has morals, he’d never steal from you, but man…he just…that’s his sister right? Like he wouldn’t hit anybody or rip you off intentionally. And Jesus Christ he wouldn’t drive on that stuff right? So he hits up an old friend, who hits up an old friend, who hits up an old friend, and so on. If you’re lucky one of these old friends is of a preferred sex to another so on both ends of them people respond quick. So everyone gets a notification, xyz from highschool is typing! And it’s been too long so there’s excitement and chat apps are opened and it’s for drugs for someone you don’t even know and they don’t even know or maybe met just once at a party and said hey man nice fucking Yeezys or oh you like Tame Impala too but like you know or did you know it’s just like one guy, right? And no one ever calls unless they fucking want something, and it’s 3am and they don’t owe them shit. But maybe they wouldn’t live like this if they weren’t so insecure and they wouldn’t be so insecure if they got more attention and they’d get more attention if they could buy some new Yeezys and they could buy some new Yeezys if they just sell these fucking drugs. And mom keeps saying to get out of the house (not quite what she had in mind, God bless her).

So they all do the deal anyway and they add a couple bucks to make a profit off the next old friend on the chain to bring the stuff to you partially so it’s worth their time, partially as a courtesy, partially to buy clothes, and partially because fuck you for snapchatting me at 4am after all this time to ask about a drug connection. And the ethereal entity that actually makes the stuff must have the biggest tax of them all, or the smallest. Maybe they just make the drugs for fun fuck if I know. But the others all wished the message said please come back I miss you I need you and I respect you and other more excruciating validation. That’s just what folks want to hear these days, nothing else – let alone that you need drugs for a random. Especially when you don’t need them, you want them. And not even that. You’re just passing them along for two dollars, a high five, thanks bro, and a potential felony you miserable idiot. How deep are you in this useless cult? Is this casual to you? God, you’re one of those.

So after casting a tornado of awkward nostalgia and feeling like a proper Rube Goldberg mastermind of hyper modern misery you finally get the stuff and the whole thing costs 30 bucks with the passive aggression taxes. None of the drug trade conga line of ancient acquaintances really get together in a human way but two of them touch hands in the exchange and then cry about it later (but really about other things [but really about it]) and it’s all very tedious and other people are eating takeout in eternal other rooms the whole time, no cash changes hands, and the Venmo transactions all get a pizza emoji by pure coincidence or maybe Providence except for the one guy who, in response to and escalation of one of these instances, pasted the entire Wikipedia article for deep dish pizza into the transaction description and then erased all the commas when he went over the character limit but he was still over the character limit, somehow even further now, how the hell do other people stay under the character limit? So he erased reference numbers and parentheses and just managed to fit. There is no doubt, that was definitely Providence.

What yeah I was just telling him yeah it was great yeah but like you really don’t really like see anything that isn’t like there you know, yeah/no yeah I was stupid the first time I did it/it kept me up all night/no yea you can’t sleep on it/my landlord showed up that morning asking for a screwdriver to fix the door and I was still too high to register how weird it was not to bring one/managed to find one under my desk despite seeing in fucking claymation/yeah I tried reading your text it was like 8 different languages, no yea I think it’s the best but it’s not the big thing anymore


Ian Santora is an undergraduate student at the University at Buffalo, double majoring in English and Philosophy. He is 21 years old and enjoys music, reading, writing, video games, and some other things. He hopes making music and writing will eventually help him sustain himself until the end. He has done his best to follow the law as it is written with meticulous attention to detail. Rumors that suggest otherwise are purely hearsay and should be treated as such.

Categories
Futures

Ghosts in The Garden – Horticultural Exhibitions and Past Futures

As both a historian and inhabitant of Vienna—a city haunted by and obsessed with its past, or rather a constructed memory of said time—I feel that I’m more qualified to talk about futures of the past then futures of the present. Futures, nonetheless.

A specific past and/or “lost” future that was manifested in the design of the WIG 64, the Wiener Internationale Gartenschau (Vienna International horticultural show) in the year 1964 and its remnants that shaped my childhood in the 1990s.

But where to start? That is indeed a question which is haunting historians for all our academic lives and at some point, we must decide. It is always a hard decision to make. I will make it right here and start with my haunting, my childhood memories that inspired me to write this essay in the first place.

I fondly remember the “Danube Park” in Vienna’s 22nd district from my childhood days. The big and colourful playgrounds with interesting attractions, the vast green of the lawns, the small lake which was inhabited by swans and ducks and also the sheer endless Summer that was lying ahead of me, back when time seemed to be fleeing at a slower pace. A fantasy of course, since the playgrounds were created by funds from banks that seized to exist a long time ago and the small lake almost vanished in the 90’s due to reasons we shall discuss later.

I also especially remember two things that made the park stand out for me back in the day. For one there were electronic animals, children could ride around a concrete small plaza. Tigers, rhinoceroses, elephants, everything a child could wish for was available to choose from. What fascinated me the most back then was that one could freely control the animals, no tracks or cables binding them, confining them to a set route. It is a true sense of freedom for a 7-year-old to steer a gigantic tiger around as he wishes. I thought to myself “this is the future, no, just a bit of a taste of the future, in the future every kid will have an animal to ride on”. For me that was the equivalent to one of those futuristic ideas of the future’s ubiquity of zeppelins people had in the 1900’s or flying cars people dreamt about in the 1980’s. A future that never came of course. But more than two decades later, the animals are still there, still making small children happy. Making children feel in control of something. And I don’t want to sound sarcastic here, I’m most sincere here, or at least I try to be.

The second important object of my memories that I connect to the Danube Park had an even bigger impression on me, as I found out just this year. It was a “Wasserspiel” or water feature, a construction built on a small hillside which consists of square, white and grey square water basins which feed into each other, guiding the water down the hill into one last big basin, which splits up into canals over which a couple of bridges were constructed to allow visitors of the park to reach flowerbeds originally filled with roses.

This landmark and its architecture reminded me not only of my childhood and filled me with nostalgia but at the same time, it also seemed alien and timeless, retro futuristic and strange. It left an impression strong enough that it got me researching the park’s history.

And in this way, the past arrives/arrived from the future. However, before we can go back to the year 1964, when the horticultural exhibition took place and the area now known as Danube Park was created and shaped into what it is today, we have to go a little bit further into the past’s past to understand the literal and figurative base for the further development of the area.

Before the area now known as “Donaupark” was turned into an impressive ensemble of garden architecture, one part of said area had a more practical, jet less prestigious use to the city of Vienna. A large part of the area was a municipal landfill, which should “haunt” the park later, when in the 90’s the artificial lake, the “Irissee”, west of the aforementioned water feature, almost dried out because it leaked into the leftovers of the landfill underneath it.

The other part of the area was a shooting range for the army, where between 1940 and 1945 the Wehrmacht used the site for executing deserters as well as resistance fighters (among them five Viennese firefighters) for whom a memorial was erected in 1984.

As one can see at even a shallow inspection, the Parks history almost seems like an allegory for all human history. Cruelty and ugliness buried under rosebushes, an intricate demonstration of our “control” over nature by ordering it and a promise of a better future, a future that never came to be of course, that never could be. Not only because of it’s past, but also because of its prediction for the future, the spectre of a promise, would be-will be, that was haunting it in a Derridean sense.

In 1964 these past(s) should vanish to create a political prestigious object for the Viennese City government, the WIG 64 “Wiener Internationale Gartenschau” or “Viennese International horticultural show”. (of course, we can’t overlook the first paradox in calling something “international” and at the same time after one specific place, maybe some form of deterritorialization is at work here) The idea behind the spectacle was to show the world that almost two decades after the end of World War 2 and the implementation of the famous Marshall plan, Austria and it’s capital Vienna was ready to welcome an independent future, to be compared to international standards of Living, Technology, Design and all the other commodified status symbols which constituted as desirable to have as a society. In German we call it “Aufbruchsstimmung”, the “spirit of departure” but also an “atmosphere of optimism”. To achieve this goal not only a variety of renown horticultural architects, who were assigned after a competition, were invited to work there, but also futuristic instalments should give the visitor a feeling of seeing phenomena of tomorrow in the present.

As it was a costume in the 60’s, an electrical ropeway was also installed, akin to Austria’s world famous ski lifts of the alps, which was able to transport visitors across the park and give them a new perspective of it, only rivalled by a view from the Danube Tower, which too was constructed for the event from 1962 on and still resides in the park as a modern landmark of Vienna. The ropeway was demolished in the 1980s after some years of neglect and damages, nowadays only some small artefacts, in the form of concrete bases, are to be found. Interestingly, to this day, it still represents the only successfully built cable car project in Vienna, which of course can be interpreted in a lot of ways by itself.

Most of the still exiting promotional photos that show the fields of tulips and the now long-gone halls, built for the more delicate flowers, show that specific 60’s film-grain that dates them and gives them an aura of “old”. Like Mark Fisher once noted, it’s the, sometimes artificial, static which is part of some songs, that not only makes them “retro”, but also reminds us that they are a recording, a time out of joint. A past resurrected and dragged to the present. The same can be said for the photos of the WIG 64, with all their oversaturated colours and somewhat naïve composition, which tried to convince that beholder that these are pictures from the future, or at least a possible version of it, but now makes them seem even more dated.

A planned heterotopia ala Michel Foucault, that never was and the harder they tried the more painfully obvious this fact becomes to the observer in the present.

In fact, most of the buildings from the WIG 64 were either renamed, repurposed or vanished completely. Which brings us into the past’s future, the present. Today there are several points of interest inside the park, however, it’s not my intention to write at great lengths about the monuments dedicated to Che Guevarra, Jose Marit, Juan Pablo Duarte Y Diez or Salvador Allende, but their existence is nonetheless noteworthy. What I really want to write about is a group of rusty iron sculptures by Karl Anton Wolf called “The Golden Calf – The Technology as Apocalypse”. I want to end my short essay examining these works of art, because they represent a perfect contra point to an area that was described as a glimpse of the future. To Which an exhibition was dedicated later called “Green post war modernity” and articles about the exhibition iterated slogans like “with the chairlift to the future” or “the start into modernity”.

Wolf’s trio of sculptures are not just heaps of decaying metal, but have easily recognizable shapes. Towers, oil pumps, skyscrapers, metal titans that ravage the earth while walking it. Quiet fitting for a Park built on trash and death that monsters grow ther, nurtured by the ideological waste, only poorly swept under the carpet of time.

It shows that promises of the future are often quite treacherous. Ghosts of past futures can take many forms. Projections, in both senses of the word, are quite literally deceiving. We still have no sky links all over Vienna, transporting us everywhere, as the people of 64 believed we would by now. And my own ideas of the future? Children still only dream of electric tigers.


Born in 1990 and always interested in culture and the changes it goes through, Christopher Gajsek studied visual contemporary and culture history in Vienna from 2010 to 2020. He finished his studies with his master’s thesis on the depiction of fictionalized nazi sciences in sci-fi movies of the 60s and 70s and currently works as a cashier at the Austrian Filmmuseum and writes columns about movies, music and local, as well as international culture for the ETC Magazin in Vienna.

Categories
Futures

Queer Futures

Queerness

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Queerness is what lies outside the traditional hegemony of regulated love and desire. Queerness is what shatters the boundaries of what is seen as acceptable. Queerness is the rejection of the dogmatism of static identity. Queerness is the ultimate form of self-conscious sexual expression—the rejection of gender, the realization of Anatman in the realm of sexuality. It is in this sense that it is nomadic, animal, untethered; in other words, it is free.

Free? Free from what? Free from purpose.

Free? Free to do what? Free to love without expectation.

“Chuang Tzu was walking through the heart of the mountains when he saw a huge verdant tree. A woodcutter stopped beside the tree, but did not cut it. When asked why he didn’t he said, ‘It’s no good.’ Chuang Tzu said, ‘because this tree is not considered useful, it follows all the years heaven has given it.’”The Book of Chuang Tzu, tr. Martin Palmer (London: Penguin Classics, 2006), p. 167.

Queerness is a rejection of the suffocating view that the ultimate purpose of sex and love is reproduction. Freed from the pressure of purpose and utility, queerness gives love the room to become what it really is: never ending excess, collective egoism, overflowing desire. “The sociality of man reveals itself nowhere more strongly than in sexual sociability and solidarity. The sexual need, more profoundly and more immediately than any other, reveals the fallacy of narrow egoism – the need to touch another person, another’s body; to be physically close, to caress and be caressed.”The Right to Be Greedy: Theses on the Practical Necessity of Demanding Everything, §91.

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Queerness is not an act to be performed or a role to be filled. It is not the affirmation of an alternative static identity, but the negation of all static identity. It is a negative space to be occupied rather than a positive space that must be cleared, utilized and compartmentalized. Queerness is unobstructed by gender, family, ideology and law. Queerness, by its very nature, must overcome all such Oedipal structures and grind them to dust if it wishes to remain free. Gender binaries, the nuclear family, patriarchal structures, matriarchal structures, the state, moral judgements; these are all borders that must be overcome, broken past, infiltrated, so that queerness can attain true formlessness, unrestrained by the boundaries put up by Oedipal society.

Queerness is a space that we have deterritorialized, and we must continue pushing for its expansion. Beginning in the shadows, slowly creeping into the light, queerness launches its attack against the Oedipal-Humanist security system and its defenders; against humanism, gender, against Truth and Goodness. It launches its attack from darkness, for that is where it has been banished to. Our exploration of the world, turned into an attack upon it, is a multiplicity that finds its affirmation not in the negation of the hegemony of civilization, but in the unchecked flow of free desire. It dwells in darkness, in hell, and “hell has no interest in our debauched moral currency,” for hell is the negation of divinity, which is the origin of the moral dualism that dominates life. It is belief in this moral dualism that is “for the allies and slaves of light, for all those who do not rely on the subterranean passages beneath belief to avoid the panoptic apparatuses.”Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), pp. 216-225.

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Queerness is the rejection of the commodification and exchange of identities. The moment identities crystalize and become static is the moment they become objects whose sole value lies in helping the individual distinguish himself from others. In this sense, identities become pure exchange values; society becomes not a large and complex network of individuals who face each other as individuals, but rather, a network of individuals who face each other with static and foriegn identities that have taken hold of them. Because they are commodities, they must be “exchanged.” Marx writes that “in order that these objects may enter into relation with each other as commodities, their guardians must place themselves in relation to one another as persons whose will resides in those objects, and must behave in such a way that each does not appropriate the commodity of the other, and alienate his own, except through an act to which both parties consent… Here persons exist for one another merely as representatives and hence owners, of commodities.”Karl Marx and Ben Fowkes, Capital: A Critique of Political Economy, Volume 1, ed. by Friedrich Engels and Ernest Mandel (Penguin UK, 1990), pp. 178-179.

Queerness is space in which static identities are deconstructed and the desire that is trapped within them is released to wreak havoc upon the Oedipal-Humanist Security System. Queerness is a space in which nothing is forbidden, and there is no hegemonic power that blocks the free flow of desire. Queerness is the abolition of freedom, but also the abolition of law. Queerness cuts up the pages of history and arranges them however it sees fit. With the death of the Security System comes the death of the past and the future. With the rise of queerness comes the rise of now.

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Queerness is to straightness what anarchy is to the state. No matter how much violence is used to uphold straightness, queerness will always exist, in the same way that it is impossible for the state to crush anarchy entirely, and that no matter what the state does, anarchic relations will always thrive in the shadows where none dare to venture. It is in this way that queerness not only survives, but thrives. Queerness has no need for a linear history. It has no need for a grand historical foundation. The revolt of queerness is not revenge for some past injustice. Queerness is not a revolt against any particular facet of commodity society; it is a revolt against all of it. As Breton writes in the Second Manifesto of Surrealism, “Everything remains to be done, every means must be worth trying, in order to lay waste to the ideas of family, country, religion… it must be stressed that on this point there is no room for compromise.”

Queerness, is, in a sense, surrealist, for its nature is to sever sex from the phantoms that have haunted it; love, hate, romance, closeness, intimacy. All these things which have hitherto been associated with sex must be cut from it. Queerness seeks to recreate sex, remold it until it is ungovernable, and can be sought and found anywhere, in anything. Queerness seeks to free sex from the phantom of Oedipal power, and allow it to lose itself in ecstasy.  

Primal Femininity

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Our queerness must be accompanied by feminism, but not just any feminism; it must be the most radical, unflinching and uncompromising feminism, that opposes not only the cultural hegemony of straightness, but also the sick, perverted feminism of the neoliberal regime. Our feminism must be a defence of femininity in its most free form; wild, primal, ecstatic, and warlike.

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“Warlike? But isn’t masculinity what is warlike and femininity what is peaceful?” That is the binary that has been constructed by straight hegemony, yes. But the femininity I speak of does not exist within the binary; it is what negates it. It is what will here be called “Primal Femininity,” and it is the one and only defining characteristic of Queerness. 

So what is Primal Femininity? Despite the name, it is genderless. It is in all of us. It is the voice in your head that whispers mischievously to you, urging you to live a life of freedom, a life sustained by vandalism and plunder. It is what drives the lion, but it is also what drives the gazelle. It is the instinct that urges you to rage against the regimented life of modernity that crushes souls and shatters minds. It is the urge to wage war against that which wishes to keep you in chains.

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Primal Femininity is suffocated by capitalism, the firm, the office, the workshop, the factory, the police, the law; all these things reek of theology, and appear to it as repulsive sludge. As such, the only role Primal Femininity can play in the urban metropolis is that of an anarchist, a vandal, an outside agitator.

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Queerness is the battlefield where the revolution takes place, and Primal Femininity is the revolutionary force itself. It is the outright revolt against the conservative utilitarianism of straightness. Where straightness asks, “is it safe? Is it practical? Will it reduce struggle?” queerness asks, “will it increase my power?”

Enemies of Queerness

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There is a certain type of person who, when confronted by queerness or queer people, is immediately overcome with a sense of discomfort, disgust even. This is the man who, when he discovers that the woman he was flirting with is trans, becomes overcome with rage and brutally attacks her. This is the man who defends such an action by claiming that he “was tricked into flirting with a man.” 

I should not have to explain what is going on in such a man’s head, but I will anyway; he views the trans woman as having intentionally threatened his masculinity. Any reasonable person will have trouble understanding how he came to such a conclusion, but once you’ve taken up the mindset of an infantile half-wit that is incapable of challenging themselves, the connection becomes quite clear; because he does not view the trans woman as a woman, but rather, a man, he subsequently views any sexual or intimate interaction that is had with her to be queer. Why would this challenge his masculinity? Because he, for some reason, views queerness as being inherently feminine. Why he holds this view doesn’t matter, and can be chalked up to pure idiocy on his part. However, what does matter, for our purposes at least, is why he views trans women as not being women.

The common view held by such a person is that gender nonconforming people (usually trans women) are not the gender they identify as, and are in fact deluding themselves by “pretending” to be so. Why they would go through the trouble to do such a thing is never explained, but I don’t find that all too surprising. However, what the transphobe fails to consider is that it is not the trans woman who is deluding herself, but rather, it is he who is doing so. Is it not he who guards vigilantly against any and all questioning of identity? Is it not he who viciously attacks anything and anyone that seems to threaten his identity? And, on the contrary, is it not the genderqueer person who dives deep into themselves and asks that undying question: what am I?

It is, in fact, the transphobe who is deluding himself, deluding himself into believing that his identity is enshrined in natural law, that his identity is stable and based in objective reality. It is he who is weak, it is he who has no spirit, it is he who regards his identity as nothing more than a commodity that exists eternally for the sole purpose of differentiating his being from other beings. 

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Though the transphobe and the homophobe are the most obvious threat, there are others as well which may not seem so obvious; trans-medicalists, gender essentialists, exclusionists, moderates, etc. These groups are enemies because they wish to keep people within the current social organization. They wish for people’s ability to live, love, and enjoy to be limited by gender, sex, the psychiatric establishment, the “democratic process.” There are also, of course, the obvious enemies: racists, sexists, the bourgeois, the police. But as these enemies are obviously against us, and have been thoroughly discussed before, they will not be discussed here.

11

What is meant by the term “enemy”? An enemy in what sense? A moral or ethical sense? A personal enemy? Simply put, an enemy, for our intents and purposes, is a social enemy. To use Marxist terms, a social enemy is like a class enemy; that is, a class enemy is someone who opposes and fights against the interests of the proletariat (or, I suppose, if you were a bourgeois, a class enemy would be someone who fought against the interests of the bourgeoisie). A social enemy, then, is someone who is an enemy on more than just the class front; a racial enemy (racist), a sexual enemy (homophobic or pro-straight hegemony), a conservative/reactionary/moderate (someone who opposes liberatory insurrectionary and revolutionary movements and/or wishes to build a society that suppresses freedom and enforces inequality), as well as a class enemy, and many other categories that I have likely forgotten.

However, it must be made clear, that despite the fact that they are our enemies, we do not condemn them on a moral ground. To condemn someone on a moral ground is to imply the existence of individual agency, which is largely irrelevant, seeing that all people are merely products of the environments that they live in and the systems that molded them. That is why they are “social” enemies; they exist within the same social systems as us, and are utilized as tools of self preservation by those systems, whereas we seek to abolish them. 

Social War

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Social War is war stripped of all centralization and bureaucracy. It is called Fifth Generation War by Colonel Thomas X Hammes, and it is war carried out by “super empowered individuals or small groups.” These are groups and individuals who “are not embedded within wider networks, and are therefore far less visible.” (Desert, 142).

Good examples of social war are provided by the anonymous author of Desert, such as the Earth Liberation Front (ELF) and the Animal Liberation Front (ALF), but I would like to offer some examples of my own.

  1. The Haymarket Bombing, which took place at a peaceful demonstration that was organized in solidarity with the striking workers who had been killed and injured by police the day before. During the protest, an unknown individual threw a homemade dynamite bomb at the police line, which exploded, killing one police officer, and leaving six others wounded, who would later die in the hospital. After the bomb went off, the police opened fire on the crowd of protestors, and some among the crowd fired back, resulting in the deaths of a handful of others, officers and demonstrators alike.
  2. Ted Kaczynski, who, from 1978 to 1995, carried out a bombing campaign which killed 3 people and injured 23 others, hoping that he could draw attention to the problems being caused by industrial civilization and inspire others to take up arms with him.
  3. William Van Spronsen, an anarchist and antifascist, who, on July 13th, 2019, was shot dead by police when he attempted to attack an ICE detention center, armed with a rifle and a homemade firebomb. His intent was to destroy the transportation vehicles, though he (unfortunately) failed.

Furthermore, it could be argued that acts of spontaneous insurrection, such as the riots in Minneapolis after the murder of George Floyd, which led to the destruction of many police vehicles and the torching of a Minneapolis Police Precinct, are also acts of social war. However, I would argue that they are slightly different. Whereas people like Ted Kaczynski and the Earth Liberationists acted with a specific political goal in mind, the Minneapolis rioters were just pissed off and wanted to fuck shit up—which is, in my opinion, perfectly reasonable. To quote Ulysse Malcoeur: “The insurrectionary is the one who wishes for nothing at all, except to assert their dignity—not the Eternal Dignity of the Human Being, but the dignity of the one who simply will not tolerate this any longer… Civilized one, you may find this hard to accept, but nothing is being said and no one is being addressed. You think this is a desperate measure that the insurrectionary performs so that they might have you as an audience. You flatter yourself too much.”Ulysse Malcoeur, Coldness and Cruelty in the Time of Insurrection, Chapter 1.<https://metaspinoza.wordpress.com/2020/07/13/coldness-and-cruelty-chapter-one/>

13

This is how it all begins. As a simple assertion of dignity, the assertion of freedom by the one who is oppressed. The insurrection of the Primal Ones who can no longer tolerate being confined within their cages, whose only wish is to break free and wreak havoc on the world that has abused them, to set fire to the symbols of tyranny, to destroy while laughing, to take what they want, whether it belongs to them or not. This is the beginning of the conquest of queerness. And God help anyone who stands in its way.

Queerness in Revolt

14

When Primal Femininity begins its conquest to expand queer territory, it does so in no ones name but its own. It does so for no cause but its own. It pays no heed to the cries of the moralists. Rather than listening to them, it takes the opportunity to draw its blade and slice out their tongues.

When Primal Femininity mobilizes, it leaves a trail of chaos and destruction in its wake. Whether or not its revolt will lead to a better world is irrelevant. All that matters is that the current world is intolerable and must be destroyed. All else is secondary. Camus, describing surrealism, says that “the instinctive joy of being alive, the stimulus of the unconscious, the cry of the irrational, are the only pure truths that must be professed. Everything that stands in the way of desire—principally society—must therefore be mercilessly destroyed.”

Queer revolt does not hold out any hopes for a bright and shining utopia where all are free and equal. “One of the fundamental theses of surrealism is, in fact, that there is no salvation,” Camus writes. Queer revolt, as already stated, does not seek to establish a new world order, but merely to destroy the current one, and ensure that such an order never arises again.

15

The Queer Revolution is a revolution against the suffocating norms of conservative social life, those norms that chain pleasure, cage desire and punish joy. It is a revolution that utilizes the force of pure political terror in order to stamp out all traces of reactionary sentiment. Law, universal morals, patriarchal hierarchy, all these are ruthlessly crushed by the Queer Revolution. In other words, the Queer Revolution is a revolution which aims to overthrow the decadence of the current order. What is decadence? Nietzsche writes; “I understand corruption in the sense of decadence. What I maintain is this, that all the values upon which mankind builds its highest hopes and desires are decadent values. I call an animal, an individual, a species corrupt, when it loses its instincts, when it selects and prefers that which is detrimental to it.”Friedrich Nietzsche, Twilight of the Idols/The Anti-Christ, tr. R. J. Hollingdale (Penguin Books, 1986), p 117, §6.

Because what is Queer is what lies outside, what is hidden, the Queer Revolution will seemingly come out of nowhere, and the Queer Revolutionaries appear as “a conqueror and master race which, organized for war and with the ability to organize, unhesitatingly lays its terrible claws upon a populace perhaps tremendously superior in numbers but still formless and nomad.”Friedrich Nietzsche, Basic Writings, tr. Walter Kaufmann (Random House, 2000), p 522, ‘Genealogy of Morals’ §17.

But contrary to Nietzsche’s warlike conquerors, who for him are the origin of the State, the queer revolutionaries come not to found a state, but crush it. And because the State was formed not by contract, but by force, it must be abolished by force. “He who can command, he who is by nature “master,” he who is violent in act and bearing—what has he to do with contracts! One does not reckon with such natures; they come like fate, without reason, consideration, or pretext; they appear as lightning appears, too terrible, too sudden, too convincing, too “different” even to be hated.”

This sudden surge of force and will, this assertion of power over the world: this is the revolution. It seemingly comes out of nowhere, but in reality it was always there, lurking, waiting for its time. It strikes like fate. It is fate. And for this reason it does not judge. It does not come to reward the righteous and punish the wicked. It comes, and does what it does, and that is that. It comes to rise above the old laws, and eventually shatter them.

16

The Queer Revolutionary arrives from the future to break the old laws and conquer the territory that is controlled by the current order. He comes down from the mountain, bearing a stone tablet, and upon that tablet is written the one and only law that will reign henceforth; take what you will, and keep what you can. “Love is the law, love under will.” All other laws are heresy, and to follow them is to be sentenced to death. 

Thus the Old Aeon ends, and the New Aeon begins.

Queer Futures

17

The day after the battle, nothing could be heard in the city but a deaf and echoing silence that rolled through the narrow streets, once filled with cars and pedestrians, now empty save for smoking rubble and scattered debris. Slowly, a group of men, women and children, ragged and dirty, emerged from out of a ruined building and began searching for other survivors.

They wandered the dead and empty streets, desperately searching. But they found no one. They were about to give up and return into hiding, when a boy came running; he had found someone.

A lone man, wandering the streets, shuffling silently with his left foot dragging behind him. 

“Who are you?” a man from the group asked.

“I am he who seeks,” the strange figure replied.

“Seeks what?”

He looked up at them, and they were able to get a clear look at his face; his eyes were brown, and his skin was the color of deep bronze.

“I am he who seeks God. Have you seen God?”

Confused, the man looked back at his group and shook his head.

“Then we must go. God does not dwell here.”

And with that, the strange man turned, and began to walk down the road and out of the city. Slowly, one by one, they began to follow him. They passed crumbled churches and derelict skyscrapers, burned out stores and charred corpses. 

At last, they came upon the outskirts of the city, and the man turned to them, and they looked upon him. The man began to turn, but one among them spoke up.

“Where are we going? Where are you taking us?”

He looked upon him, and spoke, and his words broke the silence like a gunshot in the night.

“The Promised Land.”


Nikoli O’Dwyer is a writer that specializes in philosophy, radical politics and occultism of all kinds.

Categories
Futures

The Diverting Gaze into the Future

Fragmentary Thoughts about History, Truth and Skateboarding

If one speaks about future, one always also speaks about desire: for a better, humane future. Whether the notion of future is utopian, dystopian or something in-between: this wish of happiness is always expressed through it. The time that has yet to come is a space of projection and possibility; this seems to be the main reason why we think about it. As playground of the possible the contemplative access to it seems impossible; or at least only possible insofar as one abstracts from everything that originally initiated ones thinking. It is as if the future would demand that we fill it with our desire. I myself won’t discuss a possible future, won’t show you my desires, won’t launch some good old “speculative analysis” but give my take on why it has to be done and how it can be done. Now, obviously, this is a topic about which a shit ton of texts have been written. I neither claim exclusivity nor radical newness; I just want to write a little about radical newness.

The Paradox of the New

The starting point of this essay may strike many as unsatisfying, for I will simply take it as a given: the world today is totally corrupted. It is not just because there is suffering, alienation and injustice, but rather because all this doesn’t have to exist, because there is neither (historical) meaning nor necessity in suffering, alienation and injustice.I won’t explicate this starting point any further. But if you are interested in it, be relieved: there are tons of books out there ready to be explored. Thus, if our notions of the future inevitably serve as a space for projection, the emphatic concept of the future contains the new, that which has not yet been: the idea of the good—of a reconciled society.Reconciled society: a society in which no opposing interests exist anymore. But mankind is not yet in the new, and the lack it feels is one of the present and past. The desire for a humane future is thus the desire for the other, for something new, something different. The danger emerges, that the new will come into existence as a mere parody and farce of the old. If the Hegelian dictum is true that “philosophy is its own time comprehended in thoughts”G.W.F. Hegel (1991) [1821]: “Elements of the Philosophy of Right”, edited by Allen W. Wood, translated by H.B. Nisbet, Cambridge University Press, p. 21., how can one then even grasp that what has not yet been, what is completely different from what we know—the radical other? What Marx identified as one problem of historical events also counts for the concept of the new in general.

“The tradition of all dead generations weighs like a nightmare on the brains of the living. And just when they seem engaged in revolutionizing themselves and things, in creating something that has never yet existed, precisely in such periods of revolutionary crisis they anxiously conjure up the spirits of the past to their service and borrow from them names, battle-cries and costumes in order to present the new scene of world history in this time-honoured disguise and this borrowed language.”Karl Marx (1979) [1852]: “The Eighteenth Brumaire of Luis Bonaparte”, in: Karl Marx & Frederick Engels, Collected Works, Vol. 11, International Publishers, p. 103f.

But even if one apprehends the world as totally corrupt, there must be a hint of difference, a little deviation, which makes our despair possible: only if we have the idea of a better world can we despair of the actual one. That is the paradox of the new: it not yet is, yet we want it. Thus, that we are able to apprehend the new, besides being located in—and determined by—the old, is a condition of the possibility of despair. But where is this difference located? Why can we grasp the empathic concept of the new? For many it has something to do with the difference inherent to history—the coming into existence of things and their decay. We can despair because we are historical beings for whom, in retrospective, something that was annihilated gains a strange new aura in which the humane is expressed—which never suited it while it was.

“Grayness could not fill us with despair if our minds did not harbor the concept of different colors, scattered traces of which are not absent from the negative whole. The traces always come from the past, and our hopes come from their counterpart, from that which was or is doomed.”Theodor W. Adorno (1973) [1966]: “Negative Dialectics”, translated by E.B.Ashton, Routledge, p. 377f.

That is to say, we are only able to apprehend the idea of truth while turning to the past. Truth understood in a Hegelian manner as the abolishment [Aufhebung] of all (societal) antagonisms. But whatever is apprehended itself is only actual in the present. Actuality means presence. So even though we may not be able to apprehend the appearance of truth in the present and therefore must turn to the ghosts of the past, it is only actual in the present. I will turn to the mechanism behind its appearance.

The diverting gaze

I label that mechanism the diverting gaze. The one who gazes doesn’t need a relation to the past to experience the idea of truth. Yet what was gazed there can only be fully apprehended through a reflection on the past. Seldomly, in a spontaneous impulse, the diverting gaze mediates a volatile grasp of what is good; that is to say, it transcends being through an experience of the possible. It momentarily overcomes the total delusion, and is able to grasp some little, volatile moment of surplus meaning that doesn’t rely on the anamnesis of the past. However, a serious lack of reason is revealed here: the truly revolutionary can only be understood retrospectively. Its meaning in its entirety slips through the hands of the contemporaries, who are therefore unguided by reason and left with experimenting: they can plan to invoke the idea of truth in their social practices but this isn’t correlated to the outcome. The outcome is understood retrospectively, can only be apprehended by us, we who are the future generations. Sadly, that we must apprehend it means that until now what was promised by the past always failed. The insistence that the possibility of a reconciled society appeared in those lost futures can be proven only by the coming into existence of such a society.  Until then, the solidarity with those who suffer and the hope that suffering will end is theoretically uncatchable. This is the pre-theoretical investment of Critical Theory.

One of those lost futures is the origin of skateboarding.While one cannot underestimate the importance of technological evolution for the evolution of skateboarding, this is beside my interest. In this article, I am interested in skateboarding only insofar as its approach to space changes, in the different ways space was contested and appropriated in it and how the diverting gaze is found in those ways. Its history can be roughly divided in three main formational periods in which skateboarding, as we know it today, was shaped. From the late 40s or early 50s to the seventies, where surfers tried to transpose their movements on the sidewalks in times of flat waves; from the seventies to the early eighties, where different terrains like empty pools or reservoirs were appropriated; and from the early eighties till today. 1984 marks the invention of the ollie—“the impact-adhesion-ascension procedure by which the skater unweights the front of the skateboard to make it pop up seemingly unaided into the air”Ian Borden: “Another Pavement, Another Beach: Skateboarding and the Performative Critique of Architecture”, Derived from Iain Borden (2001): “Skateboarding, Space and the City”, Berg, p. 3 (https://discovery.ucl.ac.uk/id/eprint/26049/1/Borden_Another_Pavement.pdf viewed 12.10.2020).—expanding skateboarding to the vast variety of spaces—stairs, curbs, ledges, rails etc.—it uses today.

What is so remarkable about these periods is the way in which space was appropriated and its functions converted. These new social actions contested the given through the promotion of a sense of the possible. When looking at this example it immediately becomes clear that the diverting gaze is inseparably linked to social practices. More precisely: We can interpret it as the mental state behind the action itself, as the experience, which accompanies the social practice. To use the urban space the way skaters do, means to see past the socially approved norms of usage of an object, past its functions.I differentiate between function and capacity: the former describes a social statement of affairs the latter an ontological. Obviously, there is a very narrow way of using objects as part of social practices. The functions of an object are limited through given social norms; but, ontologically speaking, there are infinite capacities of it. This is why it is accompanied by a sense for the new.

When surfing was transposed to the sidewalks that was the expression of a gaze which doesn’t romanticise its parts, but rearranges them in a way, that they move into new readable constellations.Cf. Adorno (1973) [1966]: “Negative Dialectics”, translated by E.B.Ashton, Routledge, “Constellation”, p. 162ff. The functions of the parts were contested and traversed: the same applies to the expansion of the terrain in the other periods. They are readable because through them one can catch a glimpse of what is not yet, the new, the possible, that is to say: these constellations become chiffres. The power of control of the subject—as it is objectified in the (social) functions of objects and mediated through their concepts—transcends itself. Through exercising a radical form of power over the socially determined world, it creates a constellation which questions the need for control itself. In its playfulness, which makes the diverting gaze similar to art, the power of control of the subject ditches its correlate—the purpose of self-preservation or that of the species—and thus forms the world without being useful. Like the Kantian ideal of art, it thus is ‘purposiveness without purpose’; therefor skateboardings similarity and affinity to art. It is because of the diverting gaze, that creativity, or at least its spontaneous part, has something godlike in it: Genius befalls the subject from above, like other spirits would do, and may generously grant a glimpse of how the world could be—and all that cannot be completely purged by the new capitalist ideology of the ‘entrepreneurial self’, one of whose key elements is creativity.

It is thus not only the praxis of interpretation of the social practices that can be called ‘hermeneutic’: the gaze itself is a hermeneutical one. Interpreting the phenomena in an unusual way invokes the intuition of something radically different (without fully apprehending it). That surely is one reason for skateboardings status as part of the counterculture—both in self-conception and in external ascription—and its emphasis on freedom. Instead of saying that it is inseparable from praxis because it’s the driving force of it, one could also say the diverting gaze itself is activity; not that of a singular subject but of a universality mediated through singular subjects. The Universal is the apparition of the idea of truth on the horizon of the future, i.e. the present. The diverting gaze is the mediating concept between the acting individual and this universal idea. When we say that it appears in and through social practices respectively through objectivations of them but is itself a universal we could, likewise, in reference to Hegel, say: it is spirit [Geist].

The structural foundation of the diverting gaze

From where does the diverting gaze originate? As it is nothing but a reconstellation of parts, if there is a reason at all, it must be searched for in the social structure of the world. Because it itself is a certain constellation of objects (and/or men). And even though it sweats out a context of delusion, despair proves its imperfection. The given could not completely absorb human subjectivity and spontaneity; it grants some sort of asylum which makes deviation possible. Since the end of Fordism, society is infamously aligned to the consumer. As consumers it is our duty and our pleasure to take part in a multitude of consumption. But these acts don’t necessarily go together. In fact, for the reflective thought they prove to be contradicting tendencies of the real. As Mark Fisher notes in reference to Jameson:

“‘Being realistic’ may once have meant coming to terms with of [sic] a reality experienced as solid and immovable. Capitalist realism, however, entails subordinating oneself to a reality that is infinitely plastic, capable of reconfiguring itself at any moment. We are confronted with what Jameson, in his essay ‘The Antimonies [sic] Of The Postmodern’, calls ‘a purely fungible present in which space and psyches alike can be processed and remade at will’. The ‘reality’ here is akin to the multiplicity of options available on a digital document, where no decision is final, revisions are always possible and any previous moment can be recalled at any time.”Mark Fisher (2009): “Capitalist Realism. Is There No Alternative?”, Zero Books, p. 54.

Fisher describes two reactions of the subject to this: cynicism and forgetting/memory disorder. To live in the present becomes an adaptive strategy. Opposed to this, the diverting gaze is a result of non-compliance. The subject refuses to forget. Instead it reorganizes the non-matching to a new unity.Obviously, creativity is not solely found in our societal formations. But only in (post)modern exchange societies shrouded in the fog of total delusion can creativity become part of the diverting gaze.

The enclosing of skateboarding

The diverting gaze can never be explicitly forbidden because it synthesises parts of the already given (and allowed) to a new, possibly subversive unity and thus slips through the mesh of the obligatory and forbidden. But creativity is also one of the main elements of the new capitalist ideology. Now not only the entrepreneurs shall take part in ‘creative destruction’ but also the employees. This is why ambiguity suits the diverting gaze and its products: On the one hand it can promote utility and rationality (expansion of markets); on the other hand it can create a new constellation of objects, which is more than its parts, which contains spirit, which shows the possibility of a reconciled society.

Even though power cannot prohibit it, it can respond to its product, i.e. recursively adapt its strategies to unwanted outcomes. This is what happened to skateboarding. It was enclosed. On the one hand through the building of skateparks, i.e. space whose approved function is to be skated; on the other hand through the adjustment of space in a way that it becomes unskatable. For the attentive observer, ‘skatestoppers’One could counter, that they are just implemented because of the owner’s fear for his property. And surely this is a part of it. But one can also often witness a hostility, wich cannot be explained like this. A hostility, wich isn’t directed against a damager of property but against skateboarding as a diverting practice. are a feature of the urban space as common as the horrible ‘homeless-stoppers’.   

Needless to say, that the periods sketched above aren’t exclusively expressions of the diverting gaze. The process of normalisation not only befell skateboarding from the outside. It seems that the products of the diverting gaze themselves have the tendency to fossilise. Now, at least for the subculture of skateboarding itself, the norms for the use of space, that is to say its functions, are set. Over the time, skateboardings approach to architecture became normalised to a point where there is not only a defined repertoire of moves one can (i.e. one should) make to interact with space but also where people interacting differently are sanctioned. This is maybe best expressed through judgments in contests. At the latest when skaters unleash the concentrated power of their peculiar nomenclature to describe a movement, it becomes clear that there is no place left for the new in this completely structuring system. Also—especially in the second period from the seventies to early eighties—there were many skateboarders, who built their own ramps and that way supported the determination of skateboarding’s functions. There are many skateboarders, who make an effort and cooperate with their city’s departments for new skateparks (not for the ‘skatestoppers’ admittedly). Many want this enclosure because skateboarding was institutionalised. What could be considered as subversive in the past isn’t anymore. But this is seldom understood, neither on the side of the society nor on that of the skateboarders, who continue to praise themselves as subversive rebels while perfectly fitting the demands for the new subject. The apparition disappeared through the institutionalisation of skateboarding: mere entertainment remained. And in the post-Fordist society to be entertained means more than ever to agree. Once institutionalised, the diverting gaze no longer works as concrete negation. That’s why it isn’t suited as a principle for leading a good life in a not-even-that-good world. It is only the gateway of spirit into a world deprived of meaning, which itself conjured “the spirit that denies”, who proclaims that “all that doth exist, should rightly to destruction run”, but unlike Goethe’s Mephistopheles in the hope—that the humane future is yet to come.


Jan Benthele currently studies Philosophy at the Goethe-Universität Frankfurt am Main (M.A). Before that, he studied Philosophy and Sociology at the Heinrich-Heine-Universität Düsseldorf (B.A.). His main theoretical interest lies in critical social theory. Somehow, he always found a weird pleasure in studying texts about how miserable our situation really is. He thus acquired a little expertise in Adorno’s Philosophy. Besides that he didn’t really accomplish anything (He’s got a Little teaching experience).

Categories
Futures

Introduction to Hypervirus

Understanding the Hyperviral

To understand Land’s Hypervirus, you must first understand bioviruses. In the biological realm, a biovirus will infect a cell or cell cluster and reprogram that cell’s DNA to reproduce the virus (and not the cell, stopping normal cellular reproduction). The virus does that not to attack the organism, but to survive as its own. After it reprograms n amount of cells, those cells reproduce the virus and it loops until either the virus is eradicated or the host is killed and the cells can no longer reproduce.

“Biovirus TA TA TA targets organisms, hacking and reprogramming ATGACTTATCCACGGTACATTCAGT cellular dna to produce more virus virus virus virus virus virus virus virus.”Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), p. 385.

Like with bioviruses, hypervirus infects parts of larger structures. I will use the internet as an example here. Once a “cell” of a structure is infected, hypervirus abstracts it from other parts of the whole, essentially acting as both an all-in-one deterritorializing and reterritorializing force. Hypervirus re-engineers all facets of the infected portion of the mass to be factories of its reproduction and the mass’s destruction. Its actions are taken nomadically, so as not to draw attention. Even while being within an infected portion, a user may still retain their seeming autonomy, although their actions cannot serve to make any actions other than the reproduction of hypervirus (activism, outreach, etc…).

“Hypervirus targets intelligent immunosecurity structures: yes yes no yes no nomadically abstracting its processes from specific media (dna, words, symbolic models, bit-sequences), and operantly re-engineering itself. It folds into itself, involutes, or plexes, by reprogramming corpuscular code to reprogram reprogramming reprogramming reprogramming.”Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), p. 386.

The key difference between the hyperviral and the bioviral is that a biovirus will only attack non-viral cells. Hypervirus attacks all adjacent instances (on the web of its existence, seeing every instance as a point on that web), no matter if they exist inside or outside of hyperspace. This happens with hypervirus as it is not a continuous mass (i.e. a tumor); rather every instance of hypervirus is its own independent object, existing with its own unique matrix. It does exist to expand its territory, however with each attack it remodels the matrix of its victim, making it its own independent instance, completely unique, whether or not it was hyperviral before the attack.

On the Development of Hyperviral History

A quote that always has stuck out to me in Hypervirus is “hypervirus eats the end of history”,Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), p. 384. which, in all fairness, is a rather confusing thing to read (especially without context). Essentially, what Land is saying is that there can be no eventual system to develop (given hypervirus). This is a result of its very nature: when hypervirus has “won” it no longer has anything to infect. What then? It does not die out; if you know anything about Artificial Networks (ANs), you will know that the largest difference between human organization and AN organization is that, while human organization is triangular between points (meaning that there is inevitable hierarchical structure to it), AN organization is flat, a web (watch Land’s 1997 interview “What Is Accelerating?” for his explanation of this). This is no ordinary web, however, this is a web that continually exploits itself, each point endlessly exploiting each other point on the web. Endlessly at infectious war with every other point on the web, at an endless stalemate, and in endless flux. An infinite indefinability. This endless war is what makes the stability of a “perfect” system impossible to occur, it is what allows hypervirus to “eat the end of history.”

You may think of this in the sense of gray goo in Eric Drexler’s book Engines of Creation. This may not be completely accurate to Land; it is nonetheless a good jumping-off point. In Drexler’s book, gray goo is a nanobiotic force that is able to rearrange things at an atomic level, and it does so for the sole purposes of reproduction and powering itself. Drexler gives us an effective analogy for what hypervirus may look like, albeit hypervirus is medialogical, not physical. Hypervirus is a force that takes a form of media at its base level, deconstructs it from its symbolic value up, and uses its resources to reproduce and power itself.

The Media Splash and Hunting for Hypervirus

Even in the face of ever-increasing evidence against the status quo—mishandling of climate change; the valuation over the health of the economy over that of humans in the face of COVID-19 (which are not exclusive to this status quo, and they would not necessarily change or be halted by large-scale alterations to the status quo, but they nonetheless exist fairly prominently within it)—the Right continues to be able to radicalise impressive numbers of Gen-Zers. I will give two quotes to articulate this point. The first:

“General principle for viral take-overs in the media: the more unsophisticated the contagion, the bigger the splash (diversionary tactics excepted).”Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), p. 387

I would articulate in the sense of the 2016 Trump campaign. His campaign administration knew how to play the media. They were able to present him as a non-political being, playing off of an expanded understanding of governmental corruption, in doing so creating a large splash. This, more than any concern over emails, tax returns, or anything else in the election, was the reason for his rise. His campaign’s ability for media control played two main roles: the first is that it allowed him constant “Trump isn’t political” attention, aiding him in his running as someone who wasn’t political, as politicians are corrupt. The second reason is that it gave him a near-monopoly over the media, almost blocking out Hillary’s media attention, both good and bad.

In the 2016 election, Trump’s campaign acted as a hyperviral force (not to say definitively that it was hyperviral, only that it acted in such a manner), making all sectors of media it infected mere replicatiors of its own code. Infected sectors no longer had access to legitimate agency (in contrast with performative agency), but only access to an ability to replicate that which they had presumed to fight against.

The second quote speaks largely in computerised terms, which I will attempt to translate into more usable language without dismissing the purpose of the quote:

“When hunting for hype hypervirus look ok ok ok for its primary host species, which will be undergoing logistical behavioral sophistication indexed by an explosive increase in communicative intensity, population density, sexual disorganisation, cultural promiscuity, and technical sub sub subtilization (leading to neurogenomic feedback and fluidization on off on off off on of all hard-wiring into into cybernetic fluxes).”Nick Land, Fanged Noumena (Falmouth, UK: Urbanomic, 2011), p. 388

This quote is a sort of “guide to hypervirus hunting,” explaining that to hunt for hypervirus, one’s most logical approach would be to search for the primary carriers of it (in this example, the radicalized teen’s body is the primary host). In the following section I will break down three of the criteria.

Firstly, “…will be undergoing logistical behavioral sophistication.” My translation here is that “sophistication” is used not to say a complete level of sophistication, but rather an increasing level of sophistication, this is in terms of in-depth relationships, understandings, and critical abilities. In addition to this, “logistical behavior” can be explained in terms of one’s motor skills, which are increasing in ability and complexity through puberty. This can be applied very effectively to puberty, and that sets precedent for much of the following quoted paragraph, especially in context of the American Right’s recruitment of Gen-Zers. Again, this is most definitely not to say that teenagers are sophisticated, but merely to say that they engage with greater sophistication than their pre-pubescent selves, and they are “undergoing logistical behavioral sophistication.”

Secondly, “…indexed by an explosive increase in communicative intensity.” The “communicative intensity” here is the teens ability to engage in communications, both in a critical sense and in a relational sense. Peri- and post-pubescent teens show a larger vocabulary, and boast a larger ability for communications both in direct relationships (friendships, romantic relationships) and in indirect relationships (teachers/mentors, store employees). The ability of teens to argue is also much more advanced than their pre-pubescent selves, and increasing from that moment. This “explosive increase in communicative intensity” is a key characteristic of a host species as it makes hypervirus spread most efficiently, but timing is also key: too long after the explosion one understands their communications too well to be an effective host (in terms of viral spreading).

Third, “…sexual disorganisation.” This can easily be articulated within the explosion of sexual curiosity peri- and post-puberty, and the vast inexperience engaging in sexual activity leading to broad-scale sexual disorganisation. This fear of disorganisation/confusion is aided heavily by having a strong leading figure, and such a figure is easily made of one who prominently demonstrates superiority from a proxy condition (whiteness, heterosexuality, etc…). This makes the teen follow with ease, as they desire a powerful leader figure (similar to a father figure—and it may in fact be) to quell their fears and insecurities over their inexperience.

Given the three points from the prior quote, the Right’s ability to recruit Gen-Zers is not dissimilar to hyperviral infection (remembering that the points are characteristics that hosts of hyperviral strains generally hold). The Right has a unique ability to infect often depressed youth, using their distrust in themselves and their community as a tool to aid in infection and empowerment (often coming however from disempowerment of others). I would not go so far as to say that America’s Right is hyperviral, but at the least I would argue that its primary host target is very similar, and I would use it as an effective allegory in understanding the hyperviral.

Slow.

Hypervirus would not be something completely new within society—though it does not exist, in full, now, at least not literally. It already has some amount of existence within science-fiction, and exists to some extent within macro and micropoltical spaces. Hypervirus infects portions of a whole, turning them into factories of itself, and replicating indefinitely and potentially endlessly. It is the beauty of hyperviral infections that it allows presumed autonomy until it has radically changed every instance of its host’s matrices. The end of hypervirus is none, it exists as an endless feedback loop of itself, each instance endlessly attacking all other instances.

Endless war, endless endlessness.


hyperdrexler engages in cosmetic synthesis of poetics, philosophy, and incomprehensibility. They form their art as a means by which substantial sight of philosophy may be attained.

Categories
Futures

Touch-Starved Cyberspace Mouse-Men

Mice and Langur monkeys—when subjected to incredible density—exhibit maladaptive behaviours, namely an inability to carry out complex social behaviours like mating.

There is an argument to be posed that humans—when subjected to a simulation of incredible density by the internet—act much the same. This human reaction to the apparent density of cyberspace is unfolding before our eyes. 

See, one summer, as a boy, I found myself venturing down a YouTube rabbit hole that began with a video about the Russian Sleep Experiment (which, as stupid as this sounds, kept me up that night) and ended with a video by Fredrick Knudsen about some kind of mouse utopia.Knudsen, Fredrik, director. The Mouse Utopia Experiments. Down The Rabbit Hole, 2017 At that moment, I did not really understand the implications of the study.

Years later (and now several months ago), while taking a course on scientific writing, I came across the 1973 study that said video was about while working on an assignment. It was titled ‘Death Squared’ and documented the rise and subsequent collapse of a mouse colony.

The experiment was horribly Neomalthusian in its aims. It was conducted by John B. Calhoun, who’d previously conducted similar experiments but never on this scale. The primary idea behind Neomalthisianism is that population controls would have to be implemented to ensure humanity avoids a ‘Malthusian Catastrophe’, this being a point where technology enables overpopulation to the point where resource shortages reduce quality of life.Malthus, Thomas Robert. An Essay on the Principle of Population. Cambridge Univ. Pr., 1989. In Calhoun’s eyes, the most pressing manifestation of overpopulation would be overcrowding in urban areas, something he sought to prove would disintegrate the world’s social fabric.

His experiment involved placing eight Norwegian mice in an enclosure dubbed “Universe 25”, comprising “walk-up apartments”Calhoun, John B. “Death Squared: The Explosive Growth and Demise of a Mouse Population.” Proceedings of the Royal Society of Medicine, vol. 66, no. 1P2, 1 Jan. 1973, pp. 80–88. lining walls surrounding a central courtyard. There were feeding stations around the enclosure providing a practically unlimited supply of food, water, and nesting material. In a sense, the enclosure was itself a simulation of the modern, industrialised urban environment: dense and with access to an excess of resources.

I’ll quickly summarise Calhoun’s findings for the purpose of this essay, though Death Squared is worth reading in its entirety if you have the opportunity. The life of the mouse colony played out in four acts: Phase A, Phase B, Phase C, and, get this, Phase D. Phase A was the period between the introduction of the first eight mice and the birth of their first young and Phase B a period of exponential population growth with the colony’s size doubling every 55 daysCalhoun, 83 (which is to be expected of horny mice). This second phase was quite predictable; harems and groups formed around dominant males who battled for supremacy and territory, the mice mated, the young were reared properly, so on and so forth. This epoch wouldn’t last.

The outlook swiftly turned grim in Phase C, with the social fabric of Universe 25 beginning to disintegrate. Dominant males abandoned their posts out of exhaustion, leaving their harems to fend for themselves which in turn led to stressed mothers failing to properly wean their young. Males unable to mate, now numerous, congregated in the centre of the enclosure, brutalising each other but never resisting brutality towards themselves, a dynamic had developed in this circle of mutual violence towards one another with no retaliation.

By Phase D, the colony saw its demise guaranteed; the mice raised in the turmoil of Phase C failed to carry out complex social behaviours, most notably courtship. The males—dubbed the “beautiful ones”Calhoun, 85 due to their lack of scar tissue which resulted from a lack of fights, another social action—unable to mate, opted to forgo social interaction in favour of just sleeping, eating, and grooming. Their female counterparts confined themselves to the upper levels of Universe 25’s apartments, also refusing to do anything but eat, sleep, and wash-up.

With the colony’s citizens ageing out of their reproductive windows without mating, it was predicted that the last male would die around day 1780 of the experiment at which point the colony would be irrevocably dead. The breakdown of these behaviours, sex and all, was dubbed a ‘behavioural sink’. Calhoun’s explanation for the sink was the extreme density of Universe 25, which impeded socialisation both mechanically (with mice often physically interrupting intercourse, brawls, or other social behaviours) and created highly stressful conditions.

Mortality, bodily death = the second death

Drastic reduction of mortality = death of the second death = death squared = (death)2

(death)2 leads to the dissolution of social organisation = death of the establishment

Death of the establishment leads to spiritual deathBy this Calhoun is referring to a breakdown of the individual’s ability to socialise. = loss of capacity to engage in behaviours essential to species survival = the first death

Therefore:

(death)2= the first deathCalhoun, 86

This is where the title Death Squared comes from: by providing the mice with all the resources and conditions they needed to survive unimpeded, the typical causes of death such as famine or disease (Calhoun wrote quite biblically) were eliminated; the elimination of these threats allowed the mouse city to grow dense enough for crowding to get in the way of, again, fighting and fucking.

The experiment posed a dreadful question: If mouse societies collapsed under such density, could human ones as well? “I shall speak largely on mice, but my thoughts are on man”Calhoun, 80 Calhoun wrote in his introduction. Later studies, most notably one by Jim Moore concerning the phenomena of infanticide in Langur monkey societies, confirmed that the pressures of overpopulation often led to maladaptive behaviours.Moore, J. (1999). Population density, social pathology, and behavioral ecology. Primates. 40: 5-26 Of course, at the time, the primary worry in terms of overpopulation was a human population that was actually large enough to cause such an issue in a physical world, not a virtual one.

That time was of course the second half of the twentieth century, an era before the internet’s adoption by the general public and integration into daily life. The prevalence of cyberspace adds an entirely new element to the menace of crowding.

The internet is unlike any form of mass media before it in the sense that we don’t consume it, rather we engage with it and we engage with others through it. In its ability to connect us with anybody, anywhere, anytime, cyberspace simulates a reality where we, being the human population, are all in a kind of living room together. Considering the entire human population is crammed into this room, it’s overcrowded to say the least. The outcome is a behavioural sink formed by the density of cyberspace.

The data illustrates this: Gen-Z is the first generation to spend their entire lives in a world with the internet and its members report a higher rate of suicidal thoughts than any other age group, a higher rate of bipolar disorder than any other age group, a higher rate of self-harm in women than any other age group.Baker, Carl. “Mental health statistics for England: prevalence, services and funding”. House of Commons Library, Number 6988, 23 Jan. 2020, 8-11 Nearly one in six people aged 16 to 24 reported suffering from symptoms of a mental disorder in the past week.Baker, 4

This isn’t enough though, it could paint a picture of a socially inept group, or just a very unhappy one. To really illustrate the sink, as we will call it from here on, we need to talk about sex, specifically cybersex.

Cybersex is exactly what you would expect: sex through technology, in this case sex in cyberspace. In the UK, a dramatic decline in the rate of teenage pregnancies is arguably an indicator of awkward teens having less awkward teenage sex than previous generations. While the government may attribute this drop to a strategy implemented in the late 90s,Office for National Statistics. “Teenage Pregnancies – Perception Versus Reality.” Ons.gov.uk, Office for National Statistics, 9 Mar. 2016 the real bulk of the drop occurred around 2007, a time which saw the oldest members of Gen-Z enter their teenage years.

At the same time, engagement in more unconventional forms of cybersex, camshows for instance, have been on the rise.Rao, T.S.S., et al. “Cyber Sex Addiction : An Overview.” Indian Journal of Private Psychiatry, no. Special Supplement on E-Psychiatry, Sept. 2012, 56. Obviously, the increasing prevalence of the internet is a massive factor in this move,Dhuffar, M.K., Griffiths, M.D. A Systematic Review of Online Sex Addiction and Clinical Treatments Using CONSORT Evaluation. Curr Addict Rep 2, 163–174 (2015) though what’s remarkable is the preference for cybersex that involves a level of interactivity with another person over your everyday internet porn. I think there’s an argument to be made that what we can call ‘interpersonal cybersex’ between individual techno-monkeys is a redirection of intimate energy in a world where a behavioural sink has made it more and more difficult to romance in real life.

Even then, however, there’ are people so afflicted by the sink that they cannot even engage in cybersex with others: incels, who consequently present a blatant human parallel to Cahoun’s beautiful ones.

Mewing Mouse-Men

As a quick disclaimer, most of this section will be written based on my own observations which I feel yours will corroborate. Forgive the lack of footnotes here but scholarly material on incels is not abundant; it would seem academics haven’t dedicated much time or effort to exploring inceldom, perhaps out of regard for their own mental health or perhaps because they simply have more worthwhile things to do.

Now, of course, you are familiar with what an incel is, you probably stumbled here from Theorygram after all. Incel stands for ‘involuntary celibate’ and there are more subgroups of them than Mountain Dew flavours (my personal favourites are ‘gymcels’). The similarities here can be broken down into two main factors: a refusal (or inability) to mate, and an intense fixation on grooming.

First and foremost: sex. Possibly the most notorious characteristic of inceldom, arguably manifest in its most pure form in ‘MGTOW’ (men going their own way) there can be both an aversion to sex or total failure to ‘mate’ among self-proclaimed incels. The case of the former is more important since it isn’t just an inability to do so, it’s an avoidance of it as evidenced by the refusal to interact with more accessible cybersex.

In this sense the incels are a reflection of the beautiful ones. People driven into an almost masochistic abstinence by a constant connection to a virtual human enclosure which feels like a crowded hell. It is worth highlighting here the stereotype that incels spend more time online than most people, thus making them more applicable in an analysis of the social effects of cyberspace (if, of course, you agree with this notion).

On a more complex level: grooming. While you’d be right to assume that the excessive grooming exhibited by incels is performed as a supposed prerequisite to sex—a vain attempt to use looks to compensate for everything else—I would argue that on another level it expressed a total submission to the sink. Grooming doesn’t necessarily have to be solitary in nature (you could always shop or go to the gym with others) but it often is for incels. It’s a rejection of what could be a social moment, a transformation of it into something totally individual and, in turn, isolated.

The social malfunctions of incel communities online are not hard to see with the naked eye and I would highly suggest taking a trip to /fit/ to witness it all first hand.

Zuckerberg’s Universe 25

Like always Capitalism is at play, specifically Neoliberalism’s rebellious lovechild with science fiction: The Californian Ideology. This is, as the name might suggest, the form of Capitalism that crawled out of Silicon Valley’s slimy womb at the beginning of the digital age. Coined by Richard Barbrook and Andy Cameron in an essay of the same name, it’s not only a strange amalgamation of Leftist optics and Liberal thinking, but also the “long-predicted convergence of the media, computing, and telecommunications into hypermedia”.Barbrook, Richard, and Andy Cameron. “The Californian Ideology.” Science as Culture, vol. 6, no. 1, 1996, 44 Put more straightforwardly, this Cali-pitalism is the pure embodiment of experimentalism,Suarez-Villa, Luis. Technocapitalism: a Critical Perspective on Technological Innovation and Corporatism. Temple University Press, 2012, 8-30 a notion that unrestrained technological progress will undoubtedly lead to humanistic progress. It’s this very specific strain of tech-capital, the school of ‘move fast and break things’, that led to the conditions that in turn created the sink.

This is because the modern internet—to the average person comprising just a small plethora of social media platforms, and consumer media namely in the form of streaming services—was born out of a new method of commodification of our interpersonal connections in-and-of-themselves founded by the perpetrators of the Californian Ideology. This phenomena was really a revised version of the commodification of conversation that existed since the inception of Liberalism, with capital creeping into the public realm through privatised public spaces: bars, cafes, restaurants, clubs, sports centres, so on and so forth (sniff). The capitalisation of human interaction has existed alongside the sale of public spaces all along; what happened at the turn of the millennium was a digitalisation of this, the transfer of this good from the physical realm to cyberspace in the form of social media. In a sense, it’s a ‘neo-neoliberalism’ which further extended capitalism into cyberspace.

Unlike the era of HTML4, characterised by YTMND, Final Fantasy forums, and the like, the epoch of HTML5 turned the web into a true second reality. As mentioned in the introduction, the internet is a form of mass media interacted with, not consumed. While previous iterations of the internet allowed for user interaction with digital images, that which we live under now pushes for interaction between one another.

It was the dense environments of the internet, created by wide-eyed tech capital’s embrace of cyberspace as an additional realm for the capitalisation of socialisation, that drew us all into a behavioural sink.

A Social Desert

At the end of the day I am writing this for an issue called ‘Futures’, so where exactly will the sink drag us? Unfortunately, there’s no aesthetically pleasing cyberpunk world in store for us, at least not due to the sink, and despite how everything played out for Universe 25 it’s highly unlikely that we’ll face a Children Of Men-esque demise where our collective failure to make the first move results in our extinction.

Additionally, it would be foolish to assume that we’ll collectively withdraw from the physical realm and find ourselves in a world where all socialisation is confined to cyberspace, not in the coming few decades at least. The stigma of an all-cyberspace life is still there, so really what we’ll have until it disappears is a blend of reduced real world socialisation and an ever-increasing degree of interaction in the enclosure. That is a contributor to this overcrowding: the combination of real life interactions (not reduced considerably by the sink) with an increasing number of online ones, the permanent online-ness of our world living room. Rather, the future unveiling itself is merely a more exaggerated version of our world today.

The future we face as a result of this behavioural sink is, instead, a paradigm of violently introverted hedonism and some kind of depression paradigm which has already made itself known to some extent. On top of sexlessness and the paradigm of pseudo-inceldom, we could also see more human facets of abnormal socialisation. Though I would argue it is usually best to avoid involving more or less unrelated ideas in a piece like this, it is clear that some of the conditions described by Mark Fischer as symptoms of post-Fordism are also prevalent in a sink world (as a result of both). One in particular, the horrible impermanence of the modern work environment, in this case the relationships associated with it, is arguably also a product of the sink.Fisher, Mark. Capitalist Realism: Is There No Alternative ? Zero Books, 2010, 31-38

This muted de-socialisation seems to be the forecast, though not forever.

Perhaps it’s because I don’t want to end this piece on such a pessimistic note, or perhaps because I’m writing for an audience that comes from Theorygram and it’s impossible to avoid this topic, but there is obvious accelerationist potential in this phenomena and through the ensuing collapse an escape from the social landscape of Universe 25.

As the hypermedia breakthrough that’s been anticipated for the past few decades, the internet is intensifying any social processes already underway at a rate faster than any previous mass-media. On this note, you could also argue that the increasingly destitute social paradigm we find ourselves in (again, one of pervasive inceldom) is turning us back to dreams of the previous century, according to Williams and Srnicek necessary for the collapse.Johnson, Joshua, et al. Dark Trajectories: Politics of the Outside. NAME Publications, 2013, 154

Humans are inherently social creatures and thus unable to drudge through lonely lives. We’re already seeing a longing to escape our walk-up apartments in the reclamation of Soviet aesthetics, and this longing will only intensify alongside the poverty of our social lives.

There is a breaking point, it’s unclear where we’ll find ourselves once we reach; it is there, waiting for us in an even deeper depth of the pit after history. Regardless of whether it brings us fully automated luxury gay space communism or a post-civilisation nomadic sancturary, the collapse is coming, and our internet induced collective shyness is only bringing it faster, much the same way Amazon drones fly over your body-pillow at a far faster rate than the mailman.