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i love in fantasy when its like “king galamir the mighty golden eagle and his most trusted advisor who would never betray him, gruelworm bloodeye the treacherous”

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Trying to explain even one ounce of class/caste/ethnic/religious dynamics in South Asia to somebody completely removed from it is so humbling like sometimes I forget how cartoonishly insane all of it is. The racism factory that churns out new types of racisms

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Bank of Sapphire Cold?

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i think the near-extinction of people making fun, deep and/or unique interactive text-based browser games, projects and stories is catastrophic to the internet. i'm talking pre-itch.io era, nothing against it.

there are a lot of fun ones listed here and here but for the most part, they were made years ago and are now a dying breed. i get why. there's no money in it. factoring in the cost of web hosting and servers, it probably costs money. it's just sad that it's a dying art form.

anyway, here's some of my favorite browser-based interactive projects and games, if you're into that kind of thing. 90% of them are on the lists that i linked above.

A Better World - create an alternate history timeline

Alter Ego - abandonware birth-to-death life simulator game

Seedship - text-based game about colonizing a new planet

Sandboxels or ThisIsSand - free-falling sand physics games

Little Alchemy 2 - combine various elements to make new ones

Infinite Craft - kind of the same as Little Alchemy

ZenGM - simulate sports

Tamajoji - browser-based tamagotchi

IFDB - interactive fiction database (text adventure games)

Written Realms - more text adventure games with a user interface

The Cafe & Diner - mystery game

The New Campaign Trail - US presidential campaign game

Money Simulator - simulate financial decisions

Genesis - text-based adventure/fantasy game

Level 13 - text-based science fiction adventure game

Miniconomy - player driven economy game

Checkbox Olympics - games involving clicking checkboxes

BrantSteele.net - game show and Hunger Games simulators

Murder Games - fight to the death simulator by Orteil

Cookie Clicker - different but felt weird not including it. by Orteil.

if you're ever thinking about making a niche project that only a select number of individuals will be nerdy enough to enjoy, keep in mind i've been playing some of these games off and on for 20~ years (Alter Ego, for example). quite literally a lifetime of replayability.

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my place of work has just restricted and forbidden the use of AI tools and any use will treated as a security and policy breach

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If ancient Greeks found out that sometimes in the future people confuse them with Romans they’d probably stab someone about it and then put the knife on trial for murder

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People are so much more sad, and desparate, and lonely than you think. I have had three incidents in the last four months were a technician I was working with was being either dangerously unfocused (we work with high voltage), or just flat out angry with their coworkers, and every time when I just pulled them aside to say hey, this isn't you, you're nice, and you're competent, so something must be up - what can I do to help - they have responded by bursting into tears. One guy was struggling to get his wife moved into a care home, one guy just got served divorce papers, and the other hadn't slept a wink the night before because his daughter had the pukes.

I haven't spent my whole life responding to people being rude, or stupid, or dangerous with knee jerk compassion. It's a new habit. The first time I did that as the lead for my lab, it was because the guy genuinely was so good natured that I knew something had to be off. But the other two times were just me going, alright, lets see if it always goes this well, and so far, it has. I'm almost 30, and I just figured out that the #1 reason people are shitty are because they are going through shit.

I don't think you have, like, a moral obligation to respond to people being jerks with knee jerk compassion. But it has made my life so much easier the last four months that I would recommend trying. For your own sake. Please.

(I'll step off my soapbox now. Enjoy your Sunday.)

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Cross-posting an essay I wrote for my Patreon since the post is free and open to the public.

Hello everyone! I hope you're relaxing as best you can this holiday season. I recently went to see Miyazaki's latest Ghibli movie, The Boy and the Heron, and I had some thoughts about it. If you're into art historical allusions and gently cranky opinions, please enjoy. I've attached a downloadable PDF in the Patreon post if you'd prefer to read it that way. Apologies for the formatting of the endnotes! Patreon's text posting does not allow for superscripts, which means all my notations are in awkward parentheses. Please note that this writing contains some mild spoilers for The Boy and the Heron.

Hayao Miyazaki’s 2023 feature animated film The Boy and the Heron reads as an extended meditation on grief and legacy. The Master of a grand tower seeks a descendant to carry on his maddening duty, balancing toy blocks of magical stone upon which the entire fabric of his little pocket of reality rests. The world’s foundations are frail and fleeting, and can pass away into the cold void of space should he neglect to maintain this task. The Master’s desire to pass the torch undergirds much of the film’s narrative.

(Isle of the Dead. Arnold Böcklin. 1880. Oil on Canvas. Kunstmuseum. Basel, Switzerland.)

Arnold Böcklin, a Swiss Symbolist(1) painter, was born on October 16 in 1827, the same year the Swiss Evangelical Reformed Church bought a plot of land in Florence from the Grand Duke of Tuscany, Leopold II, that had long been used for the burials of Protestants around Florence. It is colloquially known as The English Cemetery, so called because it was the resting place of many Anglophones and Protestants around Tuscany, and Böcklin frequented this cemetery—his workshop was adjacent and his infant daughter Maria was buried there. In 1880, he drew inspiration from the cemetery, a lone plot of Protestant land among a sea of Catholic graveyards, and began to paint what would be the first of six images entitled Isle of the Dead. An oil on canvas piece, it depicts a moody little island mausoleum crowned with a gently swaying grove of cypresses, a type of tree common in European cemeteries and some of which are referred to as arborvitae. A figure on a boat, presumably Charon, ferries a soul toward the island and away from the viewer.

(Photo of The English Cemetery in Florence. Samuli Lintula. 2006.)

The Isle of the Dead paintings varied slightly from version to version, with figures and names added and removed to suit the needs of the time or the commissioner. The painting was glowingly referenced and remained fairly popular throughout the late 19th and early 20th centuries. The painting used to be inescapable in much of European popular culture. Professor Okulicz-Kozaryn, a philologist (someone with a deep interest in the ways language and cultural canons evolve)(2) observed that the painting, like many other works in its time, was itself iterative and became widely reiterated and referenced among its contemporaries. It became something like Romantic kitsch in the eyes of modern art critics, overwrought and excessively Byronic. I imagine Miyazaki might also resent a work of that level of manufactured ubiquity, as Miyazaki famously held Disney animated films in contempt (3). Miyazaki’s films are popularly aspirational to young animators and cartoonists, but gestures at imitation typically fall well short, often reducing Miyazaki’s weighty films to kitschy images of saccharine vibes and a lazy indulgence in a sort of empty magical domestic coziness. Being trapped in a realm of rote sentiment by an uncritical, unthoughtful viewership is its own Isle of Death.

(Still from The Boy and the Heron, 2023. Studio Ghibli.)

The Boy and the Heron follows a familiar narrative arc to many of Miyazaki’s other films: a child must journey through a magical and quietly menacing world in order to rescue their loved ones. This arc is an echo of Satsuki’s journey to find Mei in My Neighbor Totoro (1988) and Chihiro’s journey to rescue her parents Spirited Away (2001). To better understand Miyazaki’s fixation with this particular character journey, it can be instructive to watch Lev Atamanov’s 1957 animated film, The Snow Queen (4)(5), a beautifully realized take on Hans Christian Andersen’s 1844 children’s story (6)(7). Mahito’s journey continues in this tradition, as the boy travels into a painted world to rescue his new stepmother from a mysterious tower.

Throughout the film, Miyazaki visually references Isle of the Dead. Transported to a surreal world, Mahito initially awakens on a little green island with a gated mausoleum crowned with cypress trees. He is accosted by hungry pelicans before being rescued by a fisherwoman named Kiriko. After a day of catching and gutting fish, Mahito wakes up under the fisherwoman’s dining table, surrounded by kokeshi—little wooden dolls—in the shapes of the old women who run Mahito’s family’s rural household. Mahito is told they must not be touched, as the kokeshi are wards set up for his protection. There is a popular urban legend associated with the kokeshi wherein they act as stand-ins for victims of infanticide, though there seems to be very little available writing to support this legend. Still, it’s a neat little trick that Miyazaki pulls, placing a stray reference to a local legend of unverifiable provenance that persists in the popular imagination, like the effect of fairy stories passed on through oral retellings, continually remolded each new iteration.

(Still from The Boy and the Heron, 2023. Studio Ghibli.)

Kiriko’s job in this strange landscape is to catch fish to nourish unborn spirits, the adorable floating warawara, before they can attempt to ascend on a journey into the world of the living. Their journey is thwarted by flocks of supernatural pelicans, who swarm the warawara and devour them. This seems to nod to the association of pelicans with death in mythologies around the world, especially in relationship to children (8). Miyazaki’s pelicans contemplate the passing of their generations as each successive generation seems to regress, their capacity to fulfill their roles steadily diminishing.

(Still from The Boy and the Heron, 2023. Studio Ghibli.)

As Mahito’s adventure continues, we find the landscapes changing away from Böcklin’s Isle of the Dead into more familiar Ghibli territories as we start to see spaces inspired by one of Studio Ghibli’s aesthetic mainstays, Naohisa Inoue and his explorations of the fantasy realms of Iblard. He might be most familiar to Ghibli enthusiasts as the background artists for the more fantastical elements of Whisper of the Heart (1995).

(Naohisa Inoue, for Iblard Jikan, 2007. Studio Ghibli.)

By the time we arrive at the climax of The Boy and the Heron, the fantasy island environment starts to resemble English takes on Italian gardens, the likes of which captivated illustrators and commercial artists of the early 20th century such as Maxfield Parrish. This appears to be a return to one of Böcklin’s later paintings, The Island of Life (1888), a somewhat tongue-in-cheek reaction to the overwhelming presence of Isle of the Dead in his life and career. The Island of Life depicts a little spot of land amid an ocean very like the one on which Isle of the Dead’s somber mausoleum is depicted, except this time the figures are lively and engaged with each other, the vegetation lush and colorful, replete with pink flowers and palm fronds.

(Island of Life. Arnold Böcklin. Oil on canvas. 1888. Kunstmuseum. Basel, Switzerland.)

In 2022, Russia’s State Hermitage Museum in Saint Petersburg acquired the sixth and final Isle of the Dead painting. In the last year of his life, Arnold Böcklin would paint this image in collaboration with his son Carlo Böcklin, himself an artist and an architect. Arnold Böcklin spent three years painting the same image three times over at the site of his infant daughter’s grave, trapped on the Isle of the Dead. By the time of his death in 1901 at age 74, Böcklin would be survived by only five of his fourteen children. That the final Isle of the Dead painting would be a collaboration between father and son seemed a little ironic considering Hayao Miyazaki’s reticence in passing on his own legacy. Like the old Master in The Boy and the Heron, Miyazaki finds himself with no true successors.

The Master of the Tower's beautiful islands of painted glass fade into nothing as Mahito, his only worthy descendant, departs to live his own life, fulfilling the thesis of Genzaburo Yoshino’s 1937 book How Do You Live?, published three years after Carlo Böcklin’s death. In evoking Yoshino and Böcklin’s works, Hayao Miyazaki’s The Boy and the Heron suggests that, like his character the Master, Miyazaki himself must make peace with the notion that he has no heirs to his legacy, and that those whom he wished to follow in his footsteps might be best served by finding their own paths.

(Isle of the Dead. Arnold and Carlo Böcklin. Oil on canvas. 1901. The State Hermitage Museum. Saint Petersburg, Russia.)

INFORMAL ENDNOTES

1 - Symbolists are sort of tough to nail down. They were started as a literary movement to 1 distinguish themselves from the Decadents, but their manifesto was so vague that critics and academics fight about it to this day. The long and the short of it is that the Symbolists made generous use of a lot of metaphorical imagery in their work. They borrow a lot of icons from antiquity, echo the moody aesthetics from the Romantics, maintained an emphasis on figurative imagery more so than the Surrealists, and were only slightly more technically married to the trappings of traditionalist academic painters than Modernists and Impressionists. They're extremely vibes-forward.

2 - Okulicz-Kozaryn, Radosław. Predilection of Modernism for Variations. Ciulionis' Serenity among Different Developments of the Theme of Toteninsel. ACTA Academiae Artium Vilnensis 59. 2010. The article is incredibly cranky and very funny to read in parts. Contains a lot of observations I found to be helpful in placing Isle of the Dead within its context.

3 - "From my perspective, even if they are lightweight in nature, the more popular and common films still must be filled with a purity of emotion. There are few barriers to entry into these films-they will invite anyone in but the barriers to exit must be high and purifying. Films must also not be produced out of idle nervousness or boredom, or be used to recognise, emphasise, or amplify vulgarity. And in that context, I must say that I hate Disney's works. The barrier to both the entry and exit of Disney films is too low and too wide. To me, they show nothing but contempt for the audience." from Miyazaki's own writing in his collection of essays, Starting Point, published in 2014 from VIZ Media.

4 - You can watch the movie here in its original Russian with English closed captions here.

5 If you want to learn more about the making of Atamanoy's The Snow Queen, Animation Obsessive wrote a neat little article about it. It's a good overview, though I have to gently disagree with some of its conclusions about the irony of Miyazaki hating Disney and loving Snow Queen, which draws inspiration from Bambi. Feature film animation as we know it hadonly been around a few decades by 1957, and I find it specious, particularly as a comic artistand author, to see someone conflating an entire form with the character of its content, especially in the relative infancy of the form. But that's just one hot take. The rest of the essay is lovely.

6 - Miyazaki loves this movie. He blurbed it in a Japanese re-release of it in 2007.

7 - Julia Alekseyeva interprets Princess Mononoke as an iteration of Atamanov's The Snow Queen, arguing that San, the wolf princess, is Miyazaki's homage to Atamanoy's little robber girl character.

8 - Hart, George. The Routledge Dictionary of Egyptian Gods And Goddesses. Routledge Dictionaries. Abingdon, United Kingdom: Routledge. 2005.

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In the D&D campaign I'm running with my wife's siblings, one of them learned about how trolls regenerate within minutes of any damage not caused by fire or acid, and then asked why people don't just like. Cage them and eat them, forever. Why there aren't troll meat dungeons in the king's castle as a safeguard against sieges or famines.

And you know, I thought it was a fair question, so I said that if you eat enough troll meat, you start getting troll-y. And then I went further and just treated it like troll flesh is a general contaminant - if you eat enough troll, you'll turn into a troll, but if you bury enough dead troll flesh in a forest, the trees will start growing in strange ways, and will scream and heal and bleed when you hit them with axes.

I liked this idea. So as we played further, I just played around with the idea of Troll Origins, and I came up with something sort of like the Odyssey, but instead stealing Helios's cattle, it was Hathor's, and the horrible, awful, unending immortality was her curse of the army that pillaged her lands. A god of healing does not condemn you to die, she condemns you to live.

And then I got this fun idea for maybe the king that led the army is still kind of alive in the troll taint. Like a sort of literal fisher king. The kingdom is sick because he is, literally, the kingdom. The trees that bleed, bleed his blood and their screams are his screams. He is both the faintly green bear running down the mountain and the faintly green deer and there is no way past this without suffering. He is the entire ecosystem, and he eats nothing but himself and he dreams nothing but death and yet still, on and on and on and on, he lives.

Anyway they're traveling next session so I'm throwing this shit at them. I already have some gross ideas for like. Describing everything like it's a body (flowers red as blood, white as bone, pink as meat, grass fine as hair) then finally throwing horrible living things at them. Trees that grow eyeballs that turn and stare at them, or flowers with teeth instead of petals and trolls that speak in long dead tongues about how they wish they'd never tried to rob a god.

Anyway I'm passing this on because this is my new troll lore and I want it to become canonized in the way that all D&D lore becomes canonized: By having eople read it and go "oh, neat" then start doing that too.

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The thing is, even if you were lucky and your parents taught you how to clean, they probably didn't teach you how to clean the stuff you clean stuff with, like brushes, mops, sponges, rags, and so on. Or how to clean your cleaning appliances, like a dish washer, clothes washing machine, and clothes dryer and its ducts (if you have a ducted dryer), or a carpet cleaner, vacuum, Or how to clean up clean messes, like spilled bleach or detergent.

My parents threw away all of these things (even the vacuum cleaners and the dryer) when they got too dirty to function, because no one even told them THAT they could be cleaned. Cost them thousands of dollars over the years.

All I'm saying is that cleaning is not intuitive, and not knowing how to clean is not a moral failing, but it is something you can learn.

I'm going to reblog this post with resources for learning how to clean things and how to clean cleaning things (I'm not at my desk at the moment). If you have any favorites, please feel free to add them in too!

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Teeth weak as fuck why can't you be like bones

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From a poetry collection by Mary Oliver, where after a hundred poems showcasing gentle observations on nature and animals, she hits you with this:

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Mark Vomit (2020)