There is a hill on the Western slope of the Acropolis called the Areopagus, or Areopagus Hill. One would not know from the swooping doves and stretching olive orchards which adorn the area that it was until recently the site of recurring tragedy. The rocky outcropping above its rubbled ruins, which allows sublime views of a city at dusk, is composed entirely of a reddish marble; each day, thousands of visitors from the Parthenon tackle this outcropping. Continue reading “The Areopagus”
“As do other shamanistic peoples throughout the world, the San [or “bushmen”] believe in a realm above and another below the surface of the world on which they live… Concepts of a tiered universe are, of course, not restricted to shamanistic religions. Heaven above, Hell below, and the level of anxious humanity in-between appear in one form or another across the globe. Why should this be so?
I wrote this in Mexico City, after an experience with the image above. It came while wandering around the city square over the course of a day, and was first put down on the pages of a small Liturgy & Pastoral book bought for 11 pesos from a church gift shop.
The mask stares out, eyes appalled, black and glassy. He is anonymous and intensely personal; he sees the opiate addicts and the basement dwellers, the alienated-enfranchised; all the darkness of the developed world, so that it dominates his view and is reflected in his eyes and slowly suffuses his corneas. From here it overtakes him; the pressure causes pockmarks in his face like lunar craters; dead skin sloughs off at an accelerating rate; and soon it will destroy him entirely, infiltrating the calcite of his skeletal system. Continue reading “Liturgy & Pastoral”
What did it feel like to be alive and culturally enmeshed in the 2010s? What were our values, our hopes, our insecurities and terrors? Only a few days of /lit/ are excerpted here, but even they give us a glimpse. April 25: And I thought, “This is the saddest thought I think I’ve ever had.” November 22: “…the second we touch down on Mars, people are going to realise how unfulfilling it is. Oh look, we moved over there. Fantastic. A few billion more planets to visit […] before entropy devours us all huehuehue.” Continue reading “Found Writings from 4chan’s /lit/ (blog post)”
Suburban Ennui: Surrounded by strip malls and cookie cutter houses, the ‘burbs can be a real drag. Embrace the malaise with a mix of melancholy, ambient, and washed out fuzz.
Celestial Instrumentals: We are all made from stardust. Ponder that wondrous fact while spacing out to these dreamy post-rock and ambient instrumentals, perfect for watching clouds float by, stargazing through the night, or just letting your mind wander out into the universe. Continue reading “Google Music Playlists, 2017”
Roberto Bolano I detecti e slevaggi
John Nerst of Everything Studies, whose essays include "Partial Derivatives and Partial Narratives,""What is Erisology?" and a statistical analysis of Black Mirror, has contributed to this essay in Section II. His contribution here is especially authoritative, as the governing theme of Everything Studies is the self-coined "erisology" — the study of disagreement. Continue reading “Information Cycles & Erisology”
In the seventies, carpets were a way to signal a certain level of middle and upper-middle-class affluence. As such, they could be found almost everywhere.
Sarah Perry is a contributing editor at Ribbonfarm, and published Every Cradle is a Grave: Rethinking the Ethics of Birth and Suicide through Nine-Banded Books in 2014. Perry occupies a Gertrude Stein-esque role in the intellectual community of post-rationalism, bringing people together into a salon-like digital space while also producing vitally important work of her own. Perry’s writing has dealt with issues ranging from existentialist ethics and ritual practice to aesthetics, and has appeared (in addition to Ribbonfarm) in Carcinisation, The View From Hell, and Front Porch Republic.
Heteropia is a word which originates with Michel Foucault, derived from the Greek héteros (“other”) and tópos (“place”). Its meaning is most concretely delineated in his essay “Of Other Spaces: Utopias and Heterotopias” (from the French “Des Espace Autres,” March 1967), though the phrasing “concretely delineated”may be overly generous. Foucault’s own definition of the heterotopic varies from lecture to lecture, and the aforementioned paper contradicts itself both inter- and intra-paragraph. Yet the term’s formulation has touched some nerve in academia, leading to a wide range of scholarly implementations which somehow must be reconciled and dealt with.
“To pilgrims and many expats, it is a temple of techno, a consecrated space, a source of enchantment and wonder.”
Nick Paumgarten, “Berlin Nights”
Is ritual still possible in contemporary society? This essay is one in a series which will examine those spaces which facilitate ephemeral and loosely structured (rather than repeated, highly structured, and strictly observed) events. Such spaces are communal but not socially mandatory; they are spiritual but derive transcendence from ecstasy instead of trial or mundanity.