#utopian themes

[kayvsworld]

sorry to be doing mcu throwback complaints again and EXTRA sorry for it to be about cacw and aou, sorry, i just am thinking again that if marvel had. in aou. committed to letting steve rogers see that captain america graffiti calling him a fascist with his own two eyes i would have forgiven many of their subsequent deeds and crimes

[joncronshawauthor]

Nobledark: Balancing Grimdark Nihilism and Noble Bright Hope

In the vast landscape of modern fantasy, readers find themselves navigating between two rather extreme realms. Grimdark and Noble Bright. It’s a bit like choosing between spending a weekend in a haunted mansion or at a blissful monastery. Both have their appeal, depending on your taste for misery or calm. But what happens when you want a bit of both? That’s where the delicate balance of…

[impossiblelibrary]

"And so it seems that, as a reader collaborates with an author to envision the story being told in a novel, so all of us collaborate with some author unknown to imagine what occurs in our world as it is and as it will become."

-- Dean Koontz, The Bad Weather Friend

[artbyblastweave]

There's a question which the west coast Fallout games are quietly litigating, which is that age-old gotcha about what you do with the remaining orcs once you've deposed Sauron. In the original Fallout, the Super Mutants are basically universally aligned against the quote-unquote "good guys," for whatever value of that term is applicable to the wasteland at large, but subsequent games make it clear that this was an ideological thing, and a product of the political moment of the mutants creation rather than an ontological quality that they have. The game is very aware that this is something that was done to them, and the tragedy of that; the first mutant you're likely to run into is dying scared and alone.

Fallout 2 presents super mutants who've broken in every direction ideologically in the aftermath of the Unity's collapse; the peacemakers under Marcus at Broken Hills, Gond as a member of the abolitionist NCR rangers, reactionary remnants of the original mutant army, genocidal self-hating fascists like Frank Horrigan. Fallout: New Vegas iterates on this beautifully. The mutants dovetail perfectly with the theme of how every faction in the wasteland is trying and oftentimes failing to reckon with the weight of history. Their utopian movement imploded outside of living memory, closer to the apocalypse than to the present day. The survivors- who can only dwindle in number due to their sterility- have been left to reckon with that in whatever way they can. And they have their backs to about a hundred and twenty years of that reckoning not going particularly well, of being the bugbear and boogeymen for bullies and ideologues whose grandparents weren't even alive to suffer from the Unity's actions. The lack of a collective future for mutantkind casts a pall over even the best ending for Jacobstown; humans are collectively resilient within this setting, but through violence, and accidents, dementia and senility, the day will inevitably come when there are no mutants left. And worse still will be the day before that, when there's only one mutant left. Finding some form of satisfaction or contentment within that dwindling window, with the world against you, is a task that falls to the individual mutant. (Take Mean Sonovabitch, for example. He seems to be doing alright for himself.)

Then we slide on over to the east coast games, where the mutants are.... morons. Cannibals. Marauders. And when you meet one who isn't, the game throws itself a ticker-tape parade for containing such an audacious twist. To go back to the orc thing, it's like if The Hobbit had contained a lengthy, empathetic subplot about the rich internality and fleshed-out-if-deeply-flawed ideology of the orcs, and then there was a pivot to treating them like a monolithic block of ontologically evil marauders in LOTR. While staring you straight in the eye the whole time, unblinking. Daring you to say something

[sheepwavehdg]

Many of HDG's loudest detractors miss the point when they describe the setting as horror. They are not wrong, but because they do not engage with the themes, subtext and metaphors at play, instead focusing on a purely literal understanding of the setting, they don't understand why they find it so offputting. They yell about humanity never reaching its full potential, or the violations of individual spirit that lie at its heart. HDG imagines a world where the kind of treatment that the severely disabled among us experience is universal.

And yeah... Fair. A factual recount of my life is actually pretty horrifying.

HDG exists in conversation with disability. It is not about being trans or queer, though there is obviously a lot of overlap. It is about imagining a world where those who have disabilities are cared for, and pulling apart the complicated feelings that authors have about the loss of control required for that to happen.

The mechanics of the specific allegories that HDG employs to examine disability frequently lean into noncon, but remember, nobody who is disabled asked to be, and we are frequently the victims of systemic abuse they the Affini are often a cathartic reclaiming of.

HDG is about a world where you go through that and emerge with a promise that you will be cared for on the other side. That you don't have to navigate systems seemingly intentionally designed for you to fall through the cracks, where you won't be expected to be able to do what everyone else is capable of.

HDG is also written by those of us who survived. Straight up, I should be dead, and it is only through the incredible support of my loved ones that I have a home at all. Those of us who can live to tell the tale of severe disability are, by definition, biased to examine caretaker and provider roles.

The moment you realize you are truly disabled, that you will never, ever live the life you have been promised, where a doctor infantalizes and criticizes you for things you never had control over, is a kind of death. The breaking of the narrative that you have the ability to fully self determine is painful. It leaves you forever changed.

This is a fact of the setting that is easily lost under the joy inherent to kink. Traumatized and broken people deserve joy, and I don't think the utopian elements of HDG don't belong, but they are not the whole picture.

Some of my examinations are happy, like Good Sensory. Others examine how hard it is to trust after being kicked for so long, like Cat and Mouse. All are messy and personal.

HDG describes a world where everyone like me survives. The life I live every day, but made safe, and comfortable, for everyone. And to some, that is one of the most scary things they can imagine.

[directdogman]

Dialtown is the most USA-core game I've ever played. It's so fucking American that it's scary, and I've lived there my entire life! Like, this feels fundamentally tied with the game's themes and narrative, that's how extreme it is. And it's not even alienating OR nationalist?? It makes such genuine commentary? And then there's so much other shit to think about too; Dialtown has a very real identity outside this that anyone could love?

One: I am VERY impressed that you have done the USA and its people this well. I am actually astounded, bewildered, and chuffed. I've never felt so seen by a video game, culturally-speaking. I didn't even know there was a culture to see.

Two: WHY did you do that. Dialtown is like USA Culture Absurdified: The Visual Novel. What drove you to make a game this rich with American culture and ideas???

Hello!

It would've been odd for an outsider (non American) who enjoys reading up on history to make my setting nationalist or alienating. America is a country with a lot of serious issues. You can't really study how America is (and has been) internally run without facing glaring and obvious systematic issues. DT's setting is one of scarcity and most of the main characters you follow in DT are kinda just scraping by without much hope for true mobility/advancement. A lot of Americans (especially younger generations) would agree this sorta encapsulates the national mood of the country right now.

Of course, the systems that run a country don't define its citizens - many of the finest people I've ever known are American and are victims of the whims of those with power, not willing participants in this system. I could be wrong, but that's why I think the setting connected with a lot of people. We all know Randys, Olivers + Karens, people who've fallen through the cracks in some way. To them, America's spirit of self-determination isn't about individual identity - it's more "you're on your own."

Why I chose to set DT in America would be a novel length answer in of itself, but it mainly came down to history + narrative opportunity. I wanted to set the game in the epicenter of where the phone-revolution came from and Crown likely couldn't have pulled his plan off anywhere else and probably not during any other time. It had to be 1960's America.

Of course, some parts of DT are sorta universal and were inspired by the the Great Recession and what followed. I remember there was an area not that far from my house that was full of green fields when I was born and when I was a kid (and when real estate boomed), stuff started being built there. Parts of it looked really nice, not quite like anything nearby. Like the future was coming. Then the economy crashed and stuff was left sitting there, half-built for like a decade. Skeletal, unfinished buildings. DT is much the same.

There's a feeling that the city could've been something better and while things could be more equal, it does feel like there are no easy solutions to fix everything - unless someone very smart and determined somehow bypassed every safeguard that was set up to halt radical change and enacted a genius plan to somehow eliminate scarcity. It happened once and might never again.

I don't think most people understand the intricacies of stuff like global commerce all that well (myself included), but when you're sitting looking at a half built neighbourhood mere hours after speaking to a friend who just kicked out of rented accommodation and doesn't have a stable family unit to fall back on, you'd have to be a real dolt not to understand that things aren't great right now. Most people are scraping by and feel if they could just get affordable housing locked down, if they had maybe one good opportunity - maybe there's hope that things could change for the better.

The end of DT isn't really utopian, things don't massively change for the better and indeed, the town has a lot of rebuilding to do. But, a collection of lonely people are now looking out for each other and through the relationships they have, now feel like they have a place in this world. That no matter how bad things really get - they aren't truly by themselves anymore. Most individuals don't have the means to significantly advance change on their own - but you can live your life, love those around you and support others and plan for when the opportunity to affect change comes about.

I guess that's what life is, in America or anywhere else. Sorry I rambled for so long. Hope this answered the question!

[terrorcamp]

We're in Polygon!

"To me, Terror Camp is the utopian vision of what fandom should be[...] Terror Camp shows that fandom can be about learning a lot of cool shit and sharing it with people. It’s a conference that somehow balances extremely valid criticism of the polar projects and their colonial goals with empathy for the people involved and an appreciation of all the themes that grow out of polar narratives."

Thanks Simone de Rochefort for this write-up of Terror Camp 2024! 🥹🥰

[specialagentartemis]

ykw i am having so much fan watching you be a hater, that i’ve decided to ask for more. PLEASE give us a rant about a book you hated.

Haha aw I'm honored. And uh I hope you don't have any particular attachment to Becky Chambers. Sorry in advance.

But A Psalm for the Wild-Built won a Hugo and I do not get the love. Book 1 was nice enough, yeah. Book 2 had me tearing my hair out.

Sibling Dex is a restless Tea Monk who serves the God of Small comforts on the science-fantasy planet of Panga. I genuinely love the idea of a tea monk - part therapist, part confessor, travels around to the different towns, mixes tea blends for people, lets them talk about their worries and fears and stresses, and gives them, if not advice, then sympathy and a listening ear and some calming tea. This is meaningful work but they're unhappy. After doing this for a while they're still unsatisfied with their life, so they go into the woods searching for self-actualization, and meet a robot named Mosscap, a wild robot that lives in the woods. See, hundreds of years ago, all the robots "woke up" and became sentient one day, then they staged a quiet rebellion against humanity's greed and industrialization by walking into the woods and never coming back. Now, the continent is split in half: humans stay on the Human Side, and robots stay on the Robot Side. The Robot Side is kept wild and humans are discouraged from going in there because humans can't be trusted not to ruin Nature. The rpbots are welcome to come to the Human Side, they just never have. Dex is the first person in a While to venture into the woods of the Robot Side, and the first human since the great walkout to see a robot. Mosscap gives Dex a lot of philosophical pep talks about not pushing themself so hard, about allowing themself to just rest and appreciate the world without feeling like they need to be Providing A Service to justify their existence. It's a nice theme. Underbaked, imo, but nice. Relateable.

Book 2 was a goddamn mess.

Book 1 mostly takes place in the wilderness of the woods, so it's okay if the nice utopian human community Dex comes from was sketchily-built. It Just Works, and everyone Is Just Nice, this is a science-fantasy parable. There were some issues I had with it - like the strict ideological and physical divide between Nature and Humans, and the fact that Dex's religion seems to be the Only Religion In The World, and it's vaguely secular-humanist with the gods being not "really" gods but names given to primordial forces and philosophical concepts, and the religion not really making any demands of its adherents in any way except to become their best selves and devote themselves to what they like... it's potentially interesting, but overall kinda lazy. It felt like Becky Chambers was aware of the idea that having an enlightened-atheist sci-fi utopia is Problematic, so she made there be a central religion, but she also didn't want it to have any of the ~icky~ things religions have, like belief in anything supernatural, or dietary restrictions, or creeds, or codes of behavior, or expectations to make any kind of sacrifice in any way. All the gods "ask" is that humans observe and appreciate the world. But whatever.

In book 2, Dex and Mosscap return to Dex's society, and the book seems to want to explain how the world works, and oh my GOD is Chambers not prepared to do this.

"Observe and appreciate" is all anyone is asked to do. Book 2, A Prayer for the Crown-Shy, is an ode to ultimate virtue of Doing Nothing. There's this attitude I see in a LOT of utopian fiction, where the author is bluntly just not a good enough author to imagine a utopian society where people act like people, so in the world of Panga, utopian society is achieved through 1) homogeneity 2) no one giving a crap about anything.

As far as I can tell, there is the one religion. Most people are Fine with this. Most people are Fine with anything. There are no characters with distinct personalities. There's no money, except there is, except it's not real money and no one will deny you anything if your balance is in the red, even though your balance is available to be seen by anyone - this does not cause any kind of shame or pride or competition in any way, and Dex doesn't understand why it might. There are no hierarchies or governing bodies, people just volunteer to step up when things need doing (this is portrayed as great and not deeply concerning). There are different communities, but in them, everyone is uniformly nice, friendly, and helpful at all times. There are some parts of nature, like the seashore, where people are not allowed to go because they'll ruin the environment, and this is accepted as correct and necessary. Most people live in hippie, pro-recycling, high-tech, end-of-history green communities; there's one group they visit, however, that doesn't trust technology, and lives in a vaguely sci-fi-Amish way. You might think, Dex travelling around with a robot, this might cause conflict! It does not. The people from this community calmly explain their anti-technology position, Dex calmly explains their pro-technology position, and they politely respect each other. "Not bothered either way" is a phrase that turns up in various permutations a lot and is held up as the good, mature, responsible way to be.

There's a scene where they catch a fish for dinner, and instead of killing it, the scifi-Amish guy says "We let the air do that for us, and they let the fish slowly suffocate to death in the air while they all look on solemnly and sadly. This is portrayed as a deep, beautiful moment of them witnessing and honoring the final moments of a living being's life. And not. y'know. them torturing a living being to death so they can keep their own hands clean.

This is what I mean about the valorization of passivity: observing is all you are ever obligated to do. Letting a fish die in the air is better than killing it quickly and humanely, because doing things gets your hands dirty, while letting things simply happen is the Correct way to do it.

At the end, Mosscap and Dex blow off all their promises and appointments and just hang out at the beach chilling out instead, because do what you want forever, you don't have to do shit. This is the happy affirming ending. Mosscap you fucking said you'd meet with the city leaders as the robot ambassador to the humans, did you tell them you were blowing off this commitment because you didn't feel like doing that anymore??? Did you even let them know??????

It is SUCH a baffling book. The theme wants to be "you are more than your job, you deserve to just Be" and ends up feeling like "you don't have to do anything ever, and no one can make you do anything you don't want to do if you don't feel like it, and you don't owe anyone anything and searching for a purpose in your life is just making you stressed out so chill at the beach instead."

The thing that drives me crazy is like. Mosscap cheerfully tells Dex about robots that spend twenty years in a cave watching stalactites form because they think it's beautiful, and those robots are just as much a valued part of society as anyone else. Appreciating beauty and wonder is good enough, you don't need to be productive. And I'm just. fuckin. like. Humans are not robots! Robots don't need to eat or sleep! Humans need food, and clothes, and shelter, and medical care, and if we don't have SOMEONE working to provide that, we Die! Nice as it would be, we CAN'T just all do nothing forever until we feel like it! We can't do that!

And at the same time, the book bizarrely treats wanting a purpose in life as like... almost disordered. If you are seeking a purpose in life it's because you just haven't let go of your guilt and relaxed enough. It's bizarre. Valorization of passivity. Humans aren't meant to be in nature so we just Shouldn't. Doing nothing and having no strong opinions is the most self-affirmed you can possibly be. Letting a fish suffocate is more moral than quickly breaking its neck or spiking its brain. Someone else will do it. Who, if we're all supposed to be resting and only doing what we feel like? Don't worry about it.

"The heart of this book is comfort [...] There is nothing in it that can hurt you." YOU LIAR BECKY CHAMBERS THE FISH SCENE STILL DISTURBS AND UPSETS ME TO THIS DAY

[evan-collins90]

'Explore More Store' at the Pacific Science Center - Seattle, WA (date unknown, likely early-mid 1990s)

Great example of the 90's theming craze in interior design, along with the Utopian Scholastic style, and popularity of 'edutainment'

Designed by Smash Design

"Remodeling this 1,700-square-foot gift and educational resource store was challenging due to its mezzanine level location. The new store was approached as an extension of the center's exhibits with each zone representing a different subject. Standing guard at the center of the store is a "Look-Out Tower" cashwrap overlooking a 30-foot-long shelved wall. A reproduction of a pre-Aztec temple encloses an office while remaining the store's dominant figure."

Scanned from the book, Great Store Design 2 (1996)

[stumpyjoepete]

Thinking a bit more about Megalopolis (see prev post). It's not really the case that the script is as disjointed or schizophrenic as my post makes it out to be. The central plot is pretty simple: an egotistical city planner has an ambitious and futuristic vision for redeveloping the city, and he butts heads with the Mayor and others who oppose him in this. He ultimately succeeds in building his utopian "megalopolis". Everyone is happy, the end.

And yet.

There's this... intense centrifugal force that prevents everything from cohering into a unified whole. It's like a puzzle where all the pieces are cut from the same picture, but upon closer inspection, no two pieces quite fit together. Or like that collection of nonsensical objects. A fork where the tines and the handle are connected by a chain. A watering can with the spout facing the wrong way. A quick glance leaves you confused, and that confusion is only deepened by further contemplation.

I think this is especially clear in the pseudo-intellectualism of the title cards, narration, monologues, and quotations/references:

Laurence Fishburne does this heavy-handed narration at the beginning and end of the movie (and several random points in between). And there are these associated title cards that look like they were made by applying an "Ancient Rome" theme to some PowerPoint slides. "Or will we too fall victim, like old Rome, to the insatiable appetite for power of a few men?" My brother in Christ, you are making a movie where the hero is named Cesar, and the happy ending is when he successfully pulls a Robert Moses. This is not a story about power corrupting or good intentions going awry. What are you doing???

Cesar Catilina interrupts Mayor Cicero's speech (where he is introducing a plan to build a casino) in order to lay out an early plan for "megalopolis", which is an ambitious and long-term alternative to the (short-term) casino plan. He prefaces his megalopolis pitch by reciting the Hamlet soliloquy. What exactly does Coppola think "To Be Or Not To Be" is about? He must thinks it means, "I am a dark and brooding bad-boy intellectual", since it's hard to see how "I'd like to kill myself, but I fear death" fits into an argument about the importance of long-term thinking in urban planning.

Cesar says several negative things about "civilization". "[Imagine] humanity as an old tree with one misguided branch called civilization... going nowhere." (Shot of notebook shows an illustration with 'war' and 'cruelty' offshoots from said branch.) "Emerson said the end of the human race will be that we'll eventually die of civilization." (Note: unsourced, probably fake quote.) "Civilization itself remains the great enemy of mankind." Umm... you're an urban planner! You're doing a high modernism. What exactly does it mean for you to call civilization the enemy? Is "megalopolis" somehow anti-civilization because it looks like a Georgia O'Keefe painting instead of a bunch of straight lines and right angles? Will the "war" and "cruelty" branches wither and die when buildings have labia?

Also, there's this amazing line read that completely inverts the meaning of a fake Marcus Aurelius quote (the quote was attributed to him by Tolstoy but is not actually something he said). "The object of life is not to be on the side of the majority, but to escape... finding yourself in the ranks of the insane." Why did you put in that pause??? Fake Marcus Aurelius is turning in his grave! You're supposed to be fleeing FROM the ranks of the insane! I suppose this isn't really inconsistent with the characterization of Cesar, it's just such a fucking batshit thing to say.

All of the cargo-cult intellectualism listed above could perhaps be excused if the vision that the film is supposedly about had any content whatsoever. Or, alternatively, if the movie was about something more substantive, and the vacuous megalopolis vision took place off-screen in an epilogue, like the "happily ever after" of a children's story. But no! The movie repeatedly interrupts the plot to grab you by the shoulders and scream in your face: "I have a vision! For the future!". And then--now that it has your undivided attention--it shits the bed like a man who has just polished off an entire bag of sugar-free gummy bears and washed them down with a fistful of Ambien:

"Conversation isn't enough. It's the questions that lead it to the next step. But initially, you have to have a conversation. The city itself is immaterial, but they're talking about it for the first time. And it's not just about us talking about it. It's the need to talk about it. It's as urgent to us as air and water."

"Mr. Catalina, you said that as we jump into the future, we should do so unafraid. But what if when we do jump into the future, there is something to be afraid of?" "Well, there's nothing to be afraid of if you love, or have loved. It's an unstoppable force. It's unbreakable. It has no limits. It's within us. It's around us. And it's stretched throughout time. It's nothing you can touch. Yet it guides every decision that we make. But we do have the obligation to each other to ask questions of one another. What can we do? Is this society, is this way we're living, the only one that's available to us? And when we ask these questions, when there's a dialogue about them, that basically is a utopia."

After the revolution, we won't have conflicts anymore; we'll have dialogue instead. We won't have a need for the "jobs" and "sanitation" of "now"; we'll have the "imperishable" "dreams" of "forever". We won't have problems that need solving; we'll all be too busy asking each other questions. Now, if everyone could just shut up and get the hell out of the way and let Cesar implement his vision, then "everyone" will soon be "creating together, learning together, perfecting body and mind." A chorus of children's voices gradually morphing into Laurence Fishburne's, chanting, "One Earth, indivisible, with long life, education and justice for all." It's eschatological anti-politics made entirely from cotton candy. Please, for the love of God, stop making Adam Driver monologue at me! Let's get back to Aubrey Plaza stepping on horny fascist Shia LaBeouf!

The incoherence of Megalopolis's vision is compounded by how anachronistic its depiction of our fallen world is. There are some half-hearted (and ham-fisted) gestures in the Clodio sub-plot towards the dangers of Trumpian populism, but the script was first written in the 80's, and it's extremely obvious that Coppola is writing about New York City in the preceding several decades. The city's finances are in dire straights. (There's literally a "Ford Tells City: Drop Dead" reference!) The city is full of slums, the streets are full of crime, and the elites are all decadent. (For Coppola, decadence means that ladies are doing cocaine and smooching each other in the cluh-ub.) The main character is Neo-Roman Robert Moses, and the conflict of the film is about urban renewal. In case you, like Mr. Coppola, have not been made aware, slum clearance is not a major political issue in 2020's Manhattan.

Two thirds of the way through the movie, a falling Soviet satellite provides a deus ex machina, blowing up the financial district and clearing space for megalopolis to take its place. Ironically, a previous attempt to produce the film came to its abrupt end when two planes flew into some buildings in the financial district. Perhaps you heard about it. The financial backers of the film at the time considered Megalopolis's plot a bit too close to current events for comfort and withdrew their support.

But Coppola's depiction of Manhattan was already decades out of date by then. Moses stepped down in '60. Jacobs' book railing against urban renewal came out in '61. The Power Broker came out in '74. One presumes popular opinion of Robert Moses soured in the following years. The crisis of the city's finances that peaked in '75 was over by '81 when NYC balanced its budget and reentered the bond market. The crime wave of the 70's and 80's had receded by the year 2000. The demand for housing in NYC proper is as high as it ever has been, and it's only getting higher. Megalopolis imagines America as an incoherent mishmash of several decades of mid-century NYC, dressed up in the toga of the late Roman Republic, calling out for (Robert) Moses to part the slums and take us into a promised land that is literally beyond any description, and whose only concrete feature seems to be glowing people-movers.

A Robert Moses with the power to stop time, at that!

Oh, did I forget to mention that part? Cesar discovers he has the power to stop time in the opening scene of the film. I forgot because it's literally irrelevant to the plot. Time stops a few times, and then it starts back up again, and the events of the film just plod inexorably forward. For a movie as temporally dislocated as Metropolis, perhaps that's just as well.

[plounce]

the vast majority the early mentions and depictions of radz-at-han and its people were as sneaky alchemists and traders who would cut duplicitous deals to get ahead and will betray and use people for their own scheming ends (for example, the hvw alchemist quest, stormblood hildibrand, other little mentions here and there in sidequests & levequests). or as Sexy Dancers. (both are orientalist, which sucks)

and then in endwalker we go there and actually it's a beautiful prosperous utopian pluralistic multicultural society full of kind and lovely people protected and guided by the world's most wonderful dragon who is a vtuber but more importantly Your Friend. i know the reason is that the aims and themes of the writing changed from ARR being like very thoughtless fantasy genre grittiness to SHB/EDW being very hopeful and compassionate about humanity, and more thoughtful about how different cultures are represented. but maybe also vrtra picked up all the assholes and dropped them on different continents so they wouldn't harsh the vibe of thavnair

[swaths-of-lavender]

Calling queer creatives!

My partner and I have been working on a queer arts and literary magazine project for the last few months and we would love others in the community to contribute.

The magazine, Queer In Time, will publish its inaugural issue sometime in the spring, and submissions close on March 1, 2025. We are searching for visual art, photography poetry, prose, fiction and nonfiction writing, but we are open to multimedia submissions as well.

We invite BIPOC, queer, and trans creators to explore the theme of utopia. What does a utopian world look like to you? How can we collectively strive towards it? We are looking for work that pushes boundaries, challenges norms, and imagines a future where we all thrive.

Some guidelines:

We prioritize and center BIPOC, queer, and trans voices.

Submissions should align with the theme of utopia.

We do not accept work that contains discriminatory rhetoric, including but not limited to racism, ableism, transphobia, homophobia, and fatphobia.

We welcome experimental and unconventional pieces, as well as traditional forms.

We accept multiple submissions from the same creator.

Include a brief bio (100 words max) with your submission.

Visual/Digital Art and Photography should be high-resolution images (JPEG, PNG).

To submit your work, follow this link: https://forms.gle/BNjXwawHnnaihM4G8

[yellow-yarrow]

Nihilism & Elysium web weaving

Disco Elysium / Russian nihilist movement wikipedia page / What Is To Be Done by Nikolay Chernyshevsky / Full Core State Nihilist / Émile Zola:Germinal

additional info: Robert Kurvitz has named Germinal as one of the inspirations for the game, in which coal miners strike, and then attack the mines. The violence of the angry proletariat that will destroy the old world one day and create a new is one of its themes.

What is To Be Done? is an utopian novel and it was an inspiration to nihilists (and to different kind of people on the left)

Full core State Nihilist is a story that takes place in Elysium, it can be read here

[indigo-constellation]

I can go into so much detail about how much it means to me that you can choose the other endings

my overall favourite ending is haruspex utopian, I have written a whole essay on why it's a good choice and that's me trying to be partially objective I could write so much more

I die on many hills but especially on this one haruspex route utopian ending is such a good and overlooked possibility

my second favourite ending is bachelor termite because of (if you take into account the powers that be twist) how well it manages to free Daniil of his tragedy

Important to note though that it's not Daniil's ending, or Clara's or Artemy's. It is very specifically the bound, which does add a more depth to it and is very interesting to consider that the 'default' ending of a character still is not theirs

sorry for going off the rails I care about this game so so much

The possibility to choose one of the other characters' endings added so much depth to Patho Classic. Mostly because as Artemy you can choose Daniil's ending but you know you really shouldn't, and that scratches the "I want to fix him, how far am I willing to go?" itch I have for this accursed ship.

[literaryvein-reblogs]

Writing Notes: Beat Poetry

Beat poetry - the work created by Beat poets during the Beat movement, a post–World War II literary community that embraced counterculture and activism.

Examples of Beat Poetry

Explore the following poems to gain a better understanding of Beat poetry.

“Howl” by Allen Ginsberg (1956): Perhaps the most famous text of the Beat movement, Ginsberg’s “Howl” is an epic fever dream that documents the experience of people living in the United States. It features critiques of American injustices through surreal and terrifying imagery.

“At Tower Peak” by Gary Snyder (1956): This poem evidences Snyder’s commitment and interest in Buddhism and environmental activism.

“Wild Dreams of a New Beginning” by Lawrence Ferlinghetti (1988): Ferlinghetti, responsible for the publication of many volumes of writing in the Beat Generation, presents utopian visions in this poem. This poem was published in a book of the same name in 1988.

“I Am 25” by Gregory Corso (1956): This poem written by a young Corso documents the Beat poet’s rejection of what they viewed as a stale elitist tradition of academic poetry.

In general, Beat poets were against capitalist American values and elite academia.

Prominent figures of the Beat Generation include Allen Ginsberg, Jack Kerouac, William S. Burroughs, Lawrence Ferlinghetti, Amiri Baraka, and Diane Di Prima.

Other American poets like Gregory Corso, Neal Cassady, Gary Snyder, Bob Kaufman, Hettie Jones, Herbert Huncke, and Lucien Carr also helped define the literary movement.

The broader Beat Movement also included artists such as the surrealist painter Jay DeFeo and filmmaker Stan Brakhage.

The writing and activism of the movement focused on transcending the bourgeoise values of America through spiritual liberation, sexual liberation, anti-imperialism, a rejection of academic literary culture, and a demystification of recreational drugs.

Zen Buddhism and other elements of Eastern religions were a central topic of study and practice for the Beats.

For example, Kerouac's 1958 novel, The Dharma Bums, references Gary Snyder's move to Japan to study Buddhist practice.

A Brief History of the Beat Generation

The Beat poetry movement was relatively brief but culturally potent.

Columbia University: In the early 1940s, Allen Ginsberg, Jack Kerouac, Hal Chase, Lucien Carr, and other writers met at Columbia University. They would go on to be associated with a movement known for rejecting academia in favor of creating American literature that lived closer to the working class.

Greenwich Village: From the early to late 1950s, writers that were or would come to be associated with the Beat movement gathered in Greenwich Village in New York City due to the low cost of living and communal culture.

Gallery Six: In San Francisco, California, the Six Gallery Reading took place on October 7, 1955. It featured Philip Lamantia, Michael McClure, Gary Snyder, Philip Whalen, and most famously Allen Ginsberg, who gave a poetry reading of the first section of "Howl." Kenneth Rexroth served as the host of the reading. At this time, Lawrence Ferlinghetti of the City Lights bookstore in San Francisco began publishing the City Lights Pocket Poets series. He would publish Allen Ginsberg's Howl and Other Poems the following year in 1956.

Rising popularity and resistance: In 1957, “Howl” was subject to a famous obscenity trial that was later dismissed, which further attested to the movement's values and potency in the public consciousness. Other state-led suppression efforts on Beat poets continued, including the FBI arresting Amiri Baraka and Diane Di Prima on grounds of obscenity that similarly resulted in non-indictment. Anti-war was an important theme in the Beat's work and the movement is largely considered America's first Cold War literary scene.

Multi-faceted influence: As the popularity of the Beat writers rose, artists like Bob Dylan, Joan Baez, Jackson Pollock, Willem de Kooning, and the Beatles were influenced by their work and values. Following the murder of Malcolm X, Amiri Baraka advanced his organizing and activism. Diane Di Prima also helped to organize the Diggers as community activists in the Haight-Ashbury district of San Francisco. Between the late ’50s and early ’60s, Paris became a hotspot for members of the Beats to be inspired by French avant-garde art and political history. The Beats were a major influence on the Black Mountain Poets, another literary movement that adopted similar core values and often featured work by Beat poets in the Black Mountain Review literary magazine.

Media mischaracterization: Popular media circulated an understanding of the Beats that was more informed by a perceived bohemian hedonism gleaned from cursory readings of Ginsberg's "Howl," Kerouac's On the Road, and Burroughs's Naked Lunch. A columnist coined the term "beatnik" as a pejorative term referring to the Beats in 1958, and in 1960, J. Edgar Hoover declared that "communists, eggheads, and beatniks" were the primary enemies of the United States. Ironically, by that time the popular conception of Beat poets had strayed from the lives of the original Beats. The public viewed the movement as a frivolous fad and cultural commodity, complete with themed kitsch aesthetic media, services, and coffee shops based on hippie or hipster imagery with an over-emphasis on psychedelic and drug addict associations.

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