Thursday, 1 May 2008

MAY OF 68 - 40 th ANNIVERSARY (1) - SLOGANS




-Soyez réalistes, demandez l'impossible.
Be realistic, demand the impossible.


-On achète ton bonheur. Vole-le.
They buy your happiness. Steal it.


-Sous les pavés, la plage !
Beneath the paving stones - the beach!


-Lisez moins, vivez plus.
Read less, live more.


-L'ennui est contre-révolutionnaire.
Boredom is counterrevolutionary.


-Pas de replâtrage, la structure est pourrie.
No replastering, the structure is rotten.


-Nous ne voulons pas d'un monde où la certitude de ne pas mourir de faim s'échange contre le risque de mourir d'ennui.
We want nothing of a world in which the certainty of not dying from hunger comes in exchange for the risk of dying from boredom.


-C'est possible: on fabrique, on vend, on se paie! (slogan of the LIP factory)
It is possible: we manufacture them, we sell them, we pay ourselves!


-Ceux qui font les révolutions à moitié ne font que se creuser un tombeau.
Those who make revolutions by halves do but dig themselves a grave.


-On ne revendiquera rien, on ne demandera rien. On prendra, on occupera.
We will claim nothing, we will ask for nothing. We will take, we will occupy.


-Plebiscite : qu'on dise oui qu'on dise non il fait de nous des cons.
Plebiscite: Whether we say yes or no, it makes chumps of us.


-Depuis 1936 j'ai lutté pour les augmentations de salaire. Mon père avant moi a lutté pour les augmentations de salaire. Maintenant j'ai une télé, un frigo, une VW. Et cependant j'ai vécu toujours la vie d'un con. Ne négociez pas avec les patrons. Abolissez-les.
Since 1936 I have fought for wage increases. My father before me fought for wage increases. Now I have a TV, a fridge, a Volkswagen. Yet my whole life I've been a chump. Don't negotiate with the bosses. Abolish them.


-Le patron a besoin de toi, tu n'as pas besoin de lui.
The boss needs you, you don't need him.


-Travailleur: Tu as 25 ans mais ton syndicat est de l'autre siècle.
Worker: You are 25, but your union is from the last century.


-Veuillez laisser le Parti communiste aussi net en sortant que vous voudriez le trouver en y entrant.
Please leave the Communist Party as clean on leaving as you would like to find it on entering.


-Ni Dieu ni maître!

Neither god nor master!


-Godard : le plus con des suisses pro-chinois !
Godard: the stupidist of all the pro-Chinese Swiss!


-Soyons cruels !
Let's be cruel!


-Comment penser librement à l'ombre d'une chapelle?
How can one think freely in the shadow of a chapel?


-À bas la charogne stalinienne ! À bas les groupuscules récupérateurs !
Down with the Stalinist carcass! Down with the recuperator cells!


-Vivez sans temps morts - jouissez sans entraves.
Live without dead time - enjoy without chains.


-Il est interdit d'interdire.
It is forbidden to forbid.


-Et cependant tout le monde veut respirer et personne ne peut respirer et beaucoup disent " nous respirerons plus tard ". Et la plupart ne meurent pas car ils sont déjà morts.
Meanwhile everyone wants to breathe and nobody can breathe and many say, "We will breathe later". And most of them don't die because they are already dead.


-Dans une société qui a aboli toute aventure, la seule aventure qui reste est celle d'abolir la société.
In a society that has abolished all adventures, the only adventure left is to abolish society.


-L'émancipation de l'homme sera totale ou ne sera pas.

The liberation of humanity will be total or it will not be.


-La révolution est incroyable parce que vraie.

The revolution is unbelievable because it's real.


-Je suis venu. J'ai vu. J'ai cru.
I came. I saw. I believed. (Mimics Veni, vidi, vici.)


-Cours, camarade, le vieux monde est derrière toi!
Run, comrade, the old world is behind you!


-Il est douloureux de subir les chefs, il est encore plus bête de les choisir.
It's painful to suffer the bosses; it's even stupider to pick them.


-Un seul week-end non révolutionnaire est infiniment plus sanglant qu'un mois de révolution permanente.
A single nonrevolutionary weekend is infinitely more bloody than a month of permanent revolution.


-Le bonheur est une idée neuve.
Happiness is a new idea.


-La culture est l'inversion de la vie.
Culture is the inversion of life.


-La poésie est dans la rue.
Poetry is in the street.


-L'art est mort, ne consommez pas son cadavre.
Art is dead, don't consume its corpse.


-L'alcool tue. Prenez du L.S.D.
Alcohol kills. Take LSD.


-Debout les damnés de l'Université.
Arise, you wretched of the University. (Mimics the Internationale.)


-Même si Dieu existait il faudrait le supprimer.
Even if God existed, it would be necessary to abolish him. (Paraphrases Bakunin.)

(Reversal of Voltaire's Si Dieu n'existait pas, il faudrait l'inventer : If God did not exist, it would be necessary to invent him.)


-SEXE: C'est bien, a dit Mao, mais pas trop souvent.
SEX: It's good, said Mao, but not too often.


-Je t'aime ! Oh ! dites-le avec des pavés !
I love you! Oh, say it with paving stones!


-Camarades, l'amour se fait aussi en Sciences-Po, pas seulement aux champs.
Comrades, love is being made at Sciences-Po (a prestigious academic institution of political science) too, not just in the fields.


-Mort aux vaches!
Death to the cows! (Cops, police.)


-Travailleurs de tous les pays, amusez-vous !
Workers of the world, have fun! (Mimics "Workers of the world, unite!")


-Pouvoir à l'Imagination.
Power to the Imagination.


Usines, Universites, Union.
Factories, Universities, Union.


-Je participe, Tu participes, Il participe, Nous participons, Vous participez, Ils profitent
I take part, You take part, He takes part, We take part, You all take part, They profit.

HEINLEIN CRATER IN MARS

Heinlein Crater

Although there is no lunar feature named explicitly for Heinlein, this lack was rectified in 1994 when a major crater on Mars was named for him.

This image shows a complete mosaic of Mars assembled from Viking images. The center of the mosaic is the zero meridian; the split is at 180 degrees.The region of Heinlein crater is marked at lower right.

This image shows a mosaic of part of Mars' southern hemisphere, assembled from Viking images. The image is necessarily distorted.

The bottom center point of the mosaic is at Mars' south pole (90 degrees south); the top edge is at 42.5 degrees south. The two extreme longitudes are 180 degrees and 270 degrees; the center longitude is 225 degrees west.


Heinlein crater is the lowermost member of the large pair marked, at 64.6 degrees south, 243.8 degrees west, and is 83 km in diameter.


This image shows a closeup of Heinlein crater (the lower of the pair). The large adjoining crater is Weinbaum crater, named after science fiction writer Stanley G. Weinbaum.


Other craters in the immediate region, visible in the southern hemisphere mosaic, include ones named for (Thomas) Huxley, (H.G.) Wells, (J.B.S.) Haldane and (Edgar Rice) Burroughs. All of these names are permanent and official, sanctioned by the IAU. Whether or not they're sanctioned by the Martians is yet to be seen.

SPACE 1999 THE MEMORY OF A GREAT SCI-FI TV SERIE









ALIEN (MOVIE POSTERS)




TODAY IS THE 1st OF MAY






The proletarians have nothing to lose but their chains. They have a world to win.

WORKING MEN OF ALL COUNTRIES, UNITE!

Wednesday, 30 April 2008

IRON MAN - THE MOVIE


THE WORD FOR WORLD IS FOREST (URSULA K. LE GUIN)

The Word for World is Forest is a science fiction novel by Ursula K. Le Guin, published in 1976 and based on her 1972 novella. It is part of the 'Hainish Cycle.


Setting

Several centuries in the future, humans from Earth have established a logging colony and military base named "New Tahiti" on a tree-covered planet whose small, green-furred, big-eyed inhabitants have formed a culture centered on lucid dreaming. Terran greed spirals around native innocence and wisdom, turning the ancient society upside down.

Humans have learned interstellar travel from the people of Hain (the origin-planet of all humanoid races, including the Athsheans, despite their appearance). The various planets have been expanding independently, but during the novel it is learned that the 'League of All Worlds' has been formed. News arrives via an ansible, a new discovery. Previously they had been cut off, 27 light-years from Earth, meaning a 54-year delay in question and response.

Athshe's plants and animals are similar to those of Earth, placed there by the Hainish people in their first wave of colonisation that also settled Earth. The Cetian visitor also states categorically that the native humans "came from the same, original, Hainist stock". It is not explained why they are green-furred and only one meter tall. Other distinctive humans such as the Gethenians are said to have been produced by genetic manipulation by the ancient Hainish colonisers.

The events of the novel occur after The Dispossessed, where both the ansible and the League of Worlds are unrealised dreams. Also well before Planet of Exile, where human settlers have learned to coexist. A date in the 24th century has been suggested.[1]


Plot summary

"The Athshean word for 'world' is the same as their word for 'forest'." Raj Lyubov, one of the novel's major characters.

Colonists from Earth take over a planet that the locals call Athshe, which means "forest," rather than "dirt," like their home planet. They follow the 19th century model of colonization: cutting down trees, planting farms, building mines, and enslaving indigenous peoples. The natives are ill equipped to comprehend this, since they're a subsistent people who rely on the forests, and have no cultural precedent for tyranny, slavery, or war. The invaders take the land of these tiny forest people without any resistance.

Earth has suffered some environmental disasters and people in North America have known starvation. The military culture has some familiar aspects, but there have been cultural shifts. Both drug-use and homosexuality are acceptable, even in the military. Some Terrans feel a rivalry with the other humanoid cultures, especially the Cetians. Former national rivalries have faded, with North Americans, Vietnamese and Indians working together harmoneously.

The innocent ingrained obedience of the Athsheans and the fact that they never seem to sleep makes them seem to be ideal slaves, practicing what in humans is called polyphasic sleep. One of the worst slave-masters is Captain Davidson (who is not the leader of the Terrans -- a common misconception), who regularly beats the "creechies", as he calls the Athsheans. But the fact is that they take a few dreamless catnaps spread throughout the day, and go into a state of lucid dreaming at will, and quite often. They also see the "dream-time" as a world just as real as the "world-time," and hate hallucinogens which the humans use, because they have no control over the dreams generated by the "poisons." Most of the "yumens" make no effort to understand this, and drive them harder when they catch them "daydreaming." Deprived of REM sleep, the slaves' mental and physical health deteriorates. The only human who begins to understand this is Corporal Raj Lyubov, who saves several slaves from grisly deaths at Davidson's hands. When a tiny native woman is raped by Davidson, and dies of her wounds, her husband, Selver, begins to dream of war.

No one had dreamed of war before, but Selver is able to share his dream, and sing his plans with the rest of his people. He organises a raid on a logging camp, killing more than 200 humans and humbling Davidson. To his people he has becomes a sha'ab, a word that means both a translator and a god.

Meantime a starship arrives bringing an ansible intended for another nearby world, and also two non-Terrans, a Cetian and a man of Hain. Via ansible, they learn that there is now a 'League of All Worlds' and that Terran colonial policies have changed. The ansible is left at the colony so that the Terrans can be controlled by their own superiors. Instructions are issued to free the Athshean slaves and generally moderate the policies.

Outraged by all this, and suspecting that the 'ansible' is a fraud or controlled by Cetians, Davidson secretly organises a raid and mass slaughter of a nearby Athshean tree-city. The Athsheans respond by organising a massive raid on 'Central', the main Terran base, which they manage to overrun.

One shocking detail is that the Athsheans intentionally kill the Terran women, reasoning that they will otherwise establish a fast-breeding Terran colony. This is indeed the intention, the settlers plan to make a permanent home on 'New Tahiti', not just to take its logs. For their part the Athsheans have no tradition of warfare and therefore no rules, and anyway their own women take part in the fighting.

The revolution upends the Athshean culture, but succeeds in ending Terran domination. For the atrocities he has committed, Davidson is exiled to an island of bare rock, that had been a thriving forest village before his rule, to be given food and medicine but no human contact for the rest of his life. The surviving humans (not including Lyubov, who was accidentally killed in the revolt) return home on the next ship to arrive.


Publishing history

The novella version, originally published in Again, Dangerous Visions, was a winner of the 1973 Hugo Award for Best Novella. Le Guin has stated in her introduction to the novel that the Vietnam War was a major influence on this work. Her original title was The Little Green Men, but Ellison changed it with Le Guin's reluctant consent.

An evidently relevant touch is the presence of Vietnamese people among the oppressor humans, presumably intended to convey the point that today's oppressed might turn into tomorrow's oppressor.


A copy of The Word For World is Forest is visible at the bedside of the character Joker in a scene set in Vietnam in Stanley Kubrick's film Full Metal Jacket (this is an anachronism as the movie takes place in and around 1968, while The Word For World is Forest was published in 1976).



References




External links

THE DISPOSSESSED (URSULA K. LE GUIN)

The Dispossessed: An Ambiguous Utopia is a 1974 utopian science fiction novel by Ursula K. Le Guin, set in the same fictional universe as that of The Left Hand of Darkness (the Hainish Cycle). The book won both the Hugo Award and the Nebula Award in 1975, and is notable for achieving a degree of literary recognition unusual for science fiction works.


Setting

The story has many themes, as well as the creation of the ansible, an instantaneous communications device that plays a critical role in Le Guin's Hainish Cycle. (The invention of the ansible places the novel first in the internal chronology of the Hainish Cycle, although it was the fifth Hainish novel published.

The story is set on Anarres and Urras, the twin inhabited worlds of Tau Ceti. Cetians are mentioned in other Ekumen novels and short stories. An Anarian appears in the short story The Shobies' Story. Urras before the settlement of Anarres is the setting for the short story The Day Before the Revolution. In The Dispossessed, Urras is presented as having much in common with cold-war era Earth. It is divided into several states which are dominated by the two largest ones, which are rivals. In a clear allusion to the United States and the Soviet Union, one has a capitalist economy and patriarchal system and the other is an authoritarian system that claims to rule in the name of the proletariat.

In the last chapter of The Dispossessed, we learn that the Hainish people arrived at Tau Ceti 60 years ago. Terrans are also there, and the novel occurs some time in the future. A date of 2300 has been suggested.


Plot summary

The story takes place on the fictional planet Urras and its moon Anarres (since Anarres is massive enough to hold an atmosphere, this is often described as a double planet system). In order to forestall an anarcho-syndical workers' rebellion, the major Urrasti states gave the revolutionaries the right to live on Anarres, along with a guarantee of non-interference, approximately two hundred years before the events of The Dispossessed. Before this, Anarres had had no permanent settlements apart from some mining.

The protagonist Shevek is a physicist attempting to develop a General Temporal Theory. The physics of the book describes time as having a much deeper, more complex structure than we understand it. It incorporates not only mathematics and physics, but also philosophy and ethics. The meaning of the theories in the book weaves nicely into the plot, not only describing abstract physical concepts, but the ups and downs of the characters' lives, and the transformation of the Anarresti society. An oft-quoted saying in the book is "true voyage is return."

Anarres is in theory a society without government or coercive authoritarian institutions. Yet in pursuing research that deviates from his society's current consensus understanding, Shevek begins to come up against very real obstacles. Shevek gradually develops an understanding that the revolution which brought his world into being is stagnating, and power structures are beginning to exist where there were none before. He therefore embarks on the risky journey to the original planet, Urras, seeking to open dialog between the worlds and to spread his theories freely outside of Anarres. The novel details his struggles on both Urras and his homeworld of Anarres.

The book also explores the Sapir-Whorf Hypothesis, that language shapes culture. The language spoken on the anarchist planet Anarres, Pravic, is a constructed language that reflects many aspects of the philosophical foundations of utopian anarchism. For instance, the use of the possessive case is strongly discouraged. In one scene, Shevek's daughter, meeting him for the first time, offers him "You can share the handkerchief I use,"[3] rather than "you may borrow my handkerchief", thus conveying the idea that the handkerchief is not owned by the girl, merely carried by her.


Cover of first paperback edition

The Dispossessed is considered by some libertarian socialists to be a good description of the mechanisms that would be developed by an anarchist society, but also of the dangers of centralization and bureaucracy that would easily take over such society without the continuation of revolutionary ideology. Part of its power is that it gives us a spectrum of fairly well-developed characters, who illustrate many types of personalities, all educated in an environment that measures a person not by what he owns, but by what he can do, and how he relates to other human beings. Probably the best example of this is the character of Takver, the hero's partner, who exemplifies many virtues: loyalty, love of life and living things, perseverance, and desire for a true partnership with another person.

The work is sometimes said to represent one of the few modern revivals of the utopian genre, and there are certainly many characteristics of a utopian novel found in this book. Most obviously, Shevek is an outsider in Urras, following the "traveler" convention common in utopian literature. All of the characters portrayed in the novel have a certain spirituality or intelligence, there are no nondescript characters. It is also true to say that there are aspects of Anarres that are utopian: it is presented as a pure society that adheres to its own theories and ideals, which are starkly juxtaposed with Urras society.

However, the work is subtitled "An Ambiguous Utopia", and one of the major themes of the work is the ambiguity of different notions of utopia. Anarres is not presented as a perfect society, even within the constraints of what might define an anarchist utopia. Bureaucracy, stagnation, and power structures have problematized the revolution, as Shevek understands through the course of the novel. Moreover, Le Guin has painted a very stark picture of the natural and environmental constraints on society. Anarres citizens are forced to contend with a relatively sparse and unfruitful world. Hardship caused by lack of resources is a prominent theme, reflected in the title of the novel. Anarres citizens are dispossessed not just by political choice, but by the very lack of resources to possess. Here, again, Le Guin draws a contrast with the natural wealth of Urras, and the competitive behaviors this fosters. Le Guin's foreword to the novel notes that her anarchism is closely akin to that of Pyotr Kropotkin's, whose Mutual Aid closely assessed the influence of the natural world on competition and cooperation. Le Guin's use of realism in this aspect of the work further problematizes — ambiguates — a simple utopian interpretation of the work. Anarres is not a perfect society, and Le Guin shows that no such thing is possible.


Influences for the novel

Le Guin's title is in reference to Dostoyevsky's novel The Possessed.

One flashback in the novel was likely inspired by the Stanford prison experiment. Childhood Shevek and some friends – curious about Urras and what prisons must be like – decide to play prison and enact a game very similar in design and results to the actual experiment, including its being cut short.

Translations

French: "Les Dépossédés".
German: "Planet der Habenichtse", later "Die Enteigneten", 2006.
Korean: "빼앗긴 자들", 2002
Russian: "Обездоленные", 1994, "Обделённые", 1997, 2002.
Serbian: "Čovek praznih šaka".
Turkish: "Mülksüzler".
Hungarian: "A kisemmizettek", 1994
Finnish: "Osattomien planeetta", 1979
Spanish: "Los desposeídos", 1998
Chinese: "一无所有", 2008

Quotations

...if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.
– Shevek, page 241

For we each of us deserve everything, every luxury that was piled in the tombs of the dead kings, and we each of us deserve nothing, not a mouthful of bread in hunger. Have we not eaten while another starved? Will you punish us for that? Will you reward us for the virtue of starving while others ate? No man earns punishment, no man earns reward. Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.
– Odo, page 288

A child free from the guilt of ownership and the burden of economic competition will grow up with the will to do what needs doing and the capacity for joy in doing it. It is useless work that darkens the heart. The delight of the nursing mother, of the scholar, of the successful hunter, of the good cook, of the skilful maker, of anyone doing needed work and doing it well, — this durable joy is perhaps the deepest source of human affection and of sociality as a whole.
– Odo, page 207

With the myth of the State out of the way, the real mutuality and reciprocity of society and individual became clear. Sacrifice might be demanded of the individual, but never compromise: for, though only the society could give security and stability, only the individual, the person, had the power of moral choice — the power of change, the essential function of life. The Odonian society was conceived as a permanent revolution, and revolution begins in the thinking mind.
– Page 276

You see, what we're after is to remind ourselves that we didn't come to Anarres for safety, but for freedom. If we must all agree, all work together, we're no better than a machine. If an individual can't work in solidarity with his fellows, it's his duty to work alone. His duty and his right. We have been denying people that right. We've been saying, more and more often, you must work with the others, you must accept the rule of the majority. But any rule is tyranny. The duty of the individual is to accept no rule, to be the initiator of his own acts, to be responsible. Only if he does so will the society live, and change, and adapt, and survive. We are not subjects of a State founded upon law, but members of a society formed upon revolution. Revolution is our obligation: our hope of evolution. The Revolution is in the individual spirit, or it is nowhere. It is for all, or it is nothing. If it is seen as having any end, it will never truly begin. We can't stop here. We must go on. We must take the risks.
– Shevek, page 296

In the afternoon, when he cautiously looked outside, he saw an armored car stationed across the street and two others slewed across the street at the crossing. That explained the shouts he had been hearing: it would be soldiers giving orders to each other.

Atro had once explained to him how this was managed, how the sergeants could give the privates orders, how the lieutenants could give the privates and the sergeants orders, how the captains... and so on and so on up to the generals, who could give everyone else orders and need take them from none, except the commander in chief. Shevek had listened with incredulous disgust. “You call that organization?” he had inquired. “You even call it discipline? But it is neither. It is a coercive mechanism of extraordinary inefficiency — a kind of seventh-millennium steam engine! With such a rigid and fragile structure what could be done that was worth doing?” This had given Atro a chance to argue the worth of warfare as the breeder of courage and manliness and weeder-out of the unfit, but the very line of his argument had forced him to concede the effectiveness of guerrillas, organized from below, self-disciplined. “But that only works when the people think they're fighting for something of their own — you know, their homes, or some notion or other,” the old man had said. Shevek had dropped the argument. He now continued it, in the darkening basement among the stacked crates of unlabeled chemicals. He explained to Atro that he now understood why the Army was organized as it was. It was indeed quite necessary. No rational form of organization would serve the purpose. He simply had not understood that the purpose was to enable men with machine guns to kill unarmed men and women easily and in great quantities when told to do so. Only he still could not see where courage, or manliness, or fitness entered in.


See also

Anarchism in the arts
Libertarian socialism

References

Anarchism and The Dispossessed
John P. Brennan, "Anarchism and Utopian Tradition in The Dispossessed", pp. 116-152, in Olander & Greenberg, editors, Ursula K. Le Guin, New York: Taplinger (1979).

Samuel R. Delany, "To Read The Dispossessed," in The Jewel-Hinged Jaw. N.Y.: Dragon Press, 1977, pp. 239-308 (anarchism in The Dispossessed).

Neil Easterbrook, "State, Heterotopia: The Political Imagination in Heinlein, Le Guin, and Delany", pp.43-75, in Hassler & Wilcox, editors, Political Science Fiction, Columbia, SC: U of South Carolina Press (1997).

Leonard M. Fleck, "Science Fiction as a Tool of Speculative Philosophy: A Philosophic Analysis of Selected Anarchistic and Utopian Themes in Le Guin's The Dispossessed", pp. 133-45, in Remington, editor, Selected Proceedings of the 1978 Science Fiction Research Association National Conference, Cedar Falls: Univ. of Northern Iowa (1979).

John Moore, "An Archaeology of the Future: Ursula Le Guin and Anarcho-Primitivism", Foundation: The Review of Science Fiction, v.63, pp. 32-39 (Spring 1995).

Larry L. Tifft, "Possessed Sociology and Le Guin's Dispossessed: From Exile to Anarchism", pp. 180-197, in De Bolt & Malzberg, editors, Voyager to Inner Lands and to Outer Space, Port Washington, NY: Kennikat (1979).

Kingsley Widmer, "The Dialectics of Utopianism: Le Guin's The Dispossessed", Liberal and Fine Arts Review, v.3, nos.1-2, pp. 1-11 (Jan.-July 1983).


Gender and The Dispossessed

Lillian M. Heldreth, "Speculations on Heterosexual Equality: Morris, McCaffrey, Le Guin", pp.209-220 in Palumbo, ed., Erotic Universe: Sexuality and Fantastic Literature, Westport, CT: Greenwood (1986).

Neil Easterbrook, "State, Heterotopia: The Political Imagination in Heinlein, Le Guin, and Delany", pp.43-75, in Hassler & Wilcox, editors, Political Science Fiction, Columbia, SC: U of South Carolina Press (1997).

Mario Klarer, "Gender and the 'Simultaneity Principle': Ursula Le Guin's The Dispossessed", Mosaic: A Journal for the Interdisciplinary Study of Literature, v.25, n.2, pp.107-21 (Spring 1992).

Jim Villani, "The Woman Science Fiction Writer and the Non-Heroic Male Protagonist", pp. 21-30 in Hassler, ed., Patterns of the Fantastic, Mercer Island, WA: Starmont House (1983).


Language and The Dispossessed

Deirdre Burton, "Linguistic Innovation in Feminist Science Fiction", Ilha do Desterro: Journal of Language and Literature, v.14, n.2, pp. 82-106 (1985).

Property and possessions

Werner Christie Mathiesen, "The Underestimation of Politics in Green Utopias: The Description of Politics in Huxley's Island, Le Guin's The Dispossessed, and Callenbach's Ecotopia", Utopian Studies: Journal of the Society for Utopian Studies, v.12, n.1, pp. 56-78 (2001).


Taoism and The Dispossessed

Elizabeth Cummins Cogell, "Taoist Configurations: The Dispossessed", pp. 153-179 in De Bolt & Malzberg, editors, Ursula K. Le Guin: Voyager to Inner Lands and to Outer Space, Port Washington, NY: Kennikat (1979).


Utopian literature and The Dispossessed

John P. Brennan, "Anarchism and Utopian Tradition in The Dispossessed", pp. 116-152, in Olander & Greenberg, editors, Ursula K. Le Guin, New York: Taplinger (1979).
Bülent Somay, "Towards an Open-Ended Utopia", Science-Fiction Studies, v.11, n.1 (#32), pp. 25-38 (March 1984).

Peter Fitting, "Positioning and Closure: On the 'Reading Effect' of Contemporary Utopian Fiction", Utopian Studies, v.1, pp.23-36 (1987).

Kingsley Widmer, "The Dialectics of Utopianism: Le Guin's The Dispossessed", Liberal and Fine Arts Review, v.3, nos.1-2, pp. 1-11 (Jan.-July 1983).


Additional references

Judah Bierman, "Ambiguity in Utopia: The Dispossessed", Science-Fiction Studies, v.2, pp. 249-255 (1975).

James F. Collins, "The High Points So Far: An Annotated Bibliography of Ursula K. LeGuin's The Left Hand of Darkness and The Dispossessed", Bulletin of Bibliography, v.58, no.2, pp.89-100 (June 2001).

James P. Farrelly, "The Promised Land: Moses, Nearing, Skinner, and Le Guin", JGE: The Journal of General Education, v.33, n.1, pp. 15-23 (Spring 1981).

Kingsley Widmer, "The Dialectics of Utopianism: Le Guin's The Dispossessed", Liberal and Fine Arts Review, v.3, nos.1-2, pp. 1-11 (Jan.-July 1983).

EARTH (EUROPE AND PART OF AFRICA) SEEN FROM SPACE


EATHRISE AS SEEN FROM THE MOON


Tuesday, 29 April 2008

EARTHRISE

PHOTO OF EARTH FROM NASA'S ARCHIVE.
JUST REMEMBER THAT'S OUR ONLY HOME !!!

Monday, 28 April 2008

CYRANO DE BERGERAC/GERARD DEPARDIEU

Talking about "Cyrano de Bergerac" ,do you remember Jean-Paul Rapeneau's version ? In that movie Gerard Depardieu played the leading role.

I think that this version is just the best of all the ones I've ever seen.

Have you seen the movie ? If you did maybe you'll remember Cyrano/Depardieu talking about his nose :

« C'est un roc !… C'est un pic !… C'est un cap  !… Que dis-je, c'est un cap ?… C'est une péninsule ! »

THE RIVERWORLD SERIES

Riverworld is a fictional universe and the setting for a series of science fiction books written by Philip José Farmer.


The five novels in the series are as follows :

To Your Scattered Bodies Go
The Fabulous Riverboat
The Dark Design
The Magic Labyrinth
Gods of Riverworld (later published as The Gods of Riverworld)
There are also several Riverworld short stories. The first of these appeared in Farmer's anthology:
Riverworld and Other Stories (a Farmer anthology with one Riverworld story, titled Riverworld)
In the early 1990s, it was decided to turn Riverworld into a shared universe anthology series, with numerous authors being invited to participate. Only two volumes were released:
Tales of Riverworld (includes one story written by Farmer: Crossing the Dark River. A second story, A Hole In Hell, was written by Farmer under the Pseudonym Dane Helstrom)
Quest to Riverworld (includes two stories written by Farmer: Crossing the Bright River and Coda.)

Story

Overview

Located at an indeterminate distance from the Sol system and millennia in the future, the Riverworld is an Earthlike planet whose surface has been terraformed to consist solely of one staggeringly long river-valley. The river's source is a small North Polar sea, from which it follows a course tightly zig-zagging across one hemisphere before flowing back up the other along an equally labyrinthine path to return to the same sea. The river has an average depth of 2.5 km, and is shallow near the shore but plunges to enormous depths towards the channel. The banks are generally smooth and gentle, expanding into wide plains on either side, then climbing into ever more jagged hills before leaping up into a sheerly impenetrable enclosing mountain range, taller than the Himalayas. The valley averages 15km in width, but variations on the basic geography exist, including narrows and occasional widenings into lakes with islands. From source to mouth, the river is 32 million kilometres (or 20 million miles) long (Books I , II, & III state the river is 16.09 million km long).

The weather is absolutely controlled; there are no seasons, and daily variations are metronomic. The only animal life consists of fish and soil worms. The vegetation is lush and of great variety, including trees, flowering vines, several kinds of fast-growing bamboo and a resilient mat of grass which covers the plains and continues on along the riverbed for as far down as anyone has ever been able to reach. The Riverworld has no visible moon, but a great number of stellar objects in the sky, including gas sheets and stars which are close enough to see a visible disk. These objects provide enough light for "valleydwellers" to see at night and have led to speculation, by valleydwellers and fans, that the Riverworld is located in the galactic core.

The story of Riverworld begins when almost the whole of humanity, from the time of the first homo sapiens through to the early 21st century, is simultaneously resurrected along the banks of the river. The number of people is given as "thirty-six billion, six million, nine thousand, six hundred and thirty-seven" (36,006,009,637). Of these, at least 20% are from the 20th century, due to the high levels of population in later centuries compared to earlier ones. There is also a cut-off point, as no one from the twenty-first century or later is resurrected. Originally the specific cut-off year was given as 1983 (which was still a speculative date when the novels were first published) but this has been somewhat stretched in later stories. The ostensible reason for the cut-off was that it indicated the point at which the entire human race had been accidentally annihilated during a catastrophic first contact with aliens visiting Earth.

In each area, there are initially three groups of people: a large group from one time period and place, a smaller group from another time and place, and a very small group of people from random times and places (most of the twentieth and twenty-first century humans are spread across the river as part of this last group).

Resurrectees

Everyone awakens in a body equivalent to that of their twenty-five year old selves, except in perfect health and free of any previous genetic or acquired defects (for instance, all chemical addictions are gone). Over time it is further discovered that these bodies do not age and can regenerate nearly any non-fatal injury, including dismemberments and blindings. The new bodies are completely free of infection and seem resistant to it (though later it is discovered that this has as much to do with the fact that there are no hostile bacteria or viruses on the Riverworld). Initially completely hairless, the bodies grow head hair and pubic hair at a normal rate. However, men do not have foreskins or grow facial hair. Women are resurrected as biological virgins (i.e, with intact hymens). It is impossible to conceive children on Riverworld, though whether this is because the men, women or both sexes are sterile is not revealed until much later in the series.

Anyone who died at an age younger than 25 is resurrected into a body equivalent to that lesser age, which then ages at a normal rate before stopping at 25. No one who was less than five years old at death is resurrected on the Riverworld (it is eventually revealed that children under the age of five were resurrected on another planet, Gardenworld). In addition to all the benefits of their Riverworld-bodies, the resurrected human race is effectively immortal as, should an individual die, they will soon find themselves once again reincarnated, whole in body, somewhere else along the banks of the river. Some people even utilize this "Suicide Express" to travel randomly.

Since all the languages of mankind are represented in Riverworld, Esperanto spreads as a common tongue.

One of the themes of the series is the way historical characters change as a result of this cosmopolitan setting. The Fabulous Riverboat, amongst other threads, portrays a tormented, drug-addicted Hermann Göring who ends up as a missionary of the Church of the Second Chance, a peaceful religion.

Awakening hairless and naked on the alien world without explanation, the psychological shock to the collective human species is staggering. Apparently left to their own devices, the people set about recreating their Earthly societies and coming to terms with an afterlife no religion ever described.

"Grails"

The resurrected each awaken with a container tied to their wrist. Made of a nearly indestructible material, these containers are commonly called "grails" and produce food, drink, pieces of cloth, and occasional luxury items, such as alcohol, tobacco, marijuana, hair care utensils and an hallucinogenic drug called "dreamgum". To operate, grails have to be placed onto large, mushroom-shaped "grailstones", found at regular intervals along the riverbanks, which produce an electrical discharge to power the grails three times per day (corresponding to the times of breakfast, lunch and dinner). As agriculture is absent and impossible on the Riverworld, the grails are vital to an individual's survival (though if they do die, they are resurrected with a new grail). A grail is genetically coded to its owner, thus it is impossible for anyone else to open one. Nevertheless, "grail slavery" is not uncommon, in which a person is held captive and the contents of their grail, after being retrieved by the owner, are taken by force by the captor. The slaver will usually provide the slave with enough food to keep them alive, as once a person dies their grail becomes useless.

Of special value are so-called "free grails" that were originally found atop each of the grailstones as a demonstration of how the grails functioned. After the first grail-powering on Resurrection Day, it was apparently expected that the newly-resurrected inhabitants would examine the container and thus infer its purpose. Free grails can be opened by any individual, and so are valued because they can provide an extra ration of goods at each charging interval.

Natural Resources and Travel

Though the grails provide for all needs and the climate is hospitable, any further attempts to affect the environment are frustrated by the near-complete lack of metals and ores on the planet. The only building materials available are bamboo, wood, and human or fish bones and hides. Pockets of flint (eventually to be depleted) provide material for tools. With technology limited to the paleolithic level, the bordering mountains are completely impassable, thus the only possible directions of exploration are either upriver or downriver.

However, even this travel is hindered as the Riverworld soon finds itself divided into thousands of tiny nations; empires, monarchies, republics and every other social system ever invented, each only a few kilometers long (though still with high populations; the Riverworld averages 90 people per square kilometer). Because the distribution of populations along the river seems to have been random, the character of these nations can vary wildly within a very short span. Thus, one can enter dangerously unknown and potentially hostile territory in less than a day's journey.

Purpose

The reason behind the existence of Riverworld is initially a complete mystery. In Farmer's books a number of historical figures - including Sir Richard Burton, Alice Hargreaves, Samuel Clemens, King John of England, Tom Mix, Mozart, Jack London and Hermann Göring - interact with fictional characters in a quest to discover the purpose behind the creation of Riverworld and their reincarnation. Another character, Peter Jairus Frigate, bears a striking resemblance to Farmer himself, and shares his initials. There are two versions of the character - one who appears early in the sequence, and another, being the "real" version, who concludes that the first was his brother who died as a baby, resurrected and used as a spy by the creators of the Riverworld.

During the course of the story it is revealed that the Riverworld had been created as a form of moral test for humanity. In the Riverworld universe sapience is not a naturally occurring phenomenon but is the result of a type of artificially created soul, known as a wathan. Wathans are created by a generator, a technology developed and seeded among various worlds by an unknown ancient alien race. Wathan generators create wathans which attach themselves to sufficiently advanced chordates. Wathans are indestructible but become detached from the body upon physical death and wander the universe aimlessly and apparently mindlessly.
The first race to create wathans were only extraordinarily adept tool users up to that point, but lacked individual sapience. Once the first wathans were created, however, their civilization was transformed. Self-awareness increased their capabilities by an order of magnitude, and as the creators of wathan technology, they understood it to the degree that they were able to "catch" wathans released by their own deaths, resurrecting themselves endlessly - or so they thought. They began to have difficulties in reattaching certain wathans to physical bodies, eventually finding it impossible. As this occurred only to the wisest and most ethically advanced wathans, they came to the conclusion that they were "passing on", a process comparable to the Indian religious concept of Moksha.

With this in mind, they began wandering the universe, placing wathan generators on worlds with life that could host wathans, thereby creating other sentient species. Once they create a species they determined they could trust, they tasked them with creating yet more sapient species after the whole of their own species had "passed on". This cycle occurred several times until relatively recent times, and the creation of humanity.

Humanity's creators are a race of aliens known, among their human allies at least, as "the Ethicals." The only alien Ethical who is seen in the stories is Monat Graatut, who poses as an ally and friend of Richard Francis Burton. Monat is a tall long limbed humanoid alien who would be instantly recognizable as non-human. The Ethicals were the ones who originally brought Wathan technology to Earth, installing both a generator and a collector. The collector would catch and store Wathans--and the human personas and memories accumulated by them--for later retrieval.

The reason for this change of policy was that humans were, to them, extraordinary. That is, humans could be both extraordinarily civilized (capable of "passing on" within a single lifetime, such as the Buddha), and extraordinarily barbaric (capable of brutality unimaginable to any of their species, such as Nazis, the Spanish Inquisition, etc). The best of humanity was more than worthy of carrying on the cycle of creation, yet the worst of humanity obviously couldn't be trusted with wathan technology. To solve the conundrum, the Ethicals decided to put humanity to a test - the Riverworld.

Deeming that children who died before age five had not had a sufficient "chance" at life on earth they resurrected these children early on a planet known as "Gardenworld". Gardenworld was a physical paradise where the children would be raised as Ethicals by the aliens. Eventually the human and alien Ethicals began work on terraforming the Riverworld. The idea was that every human being who ever lived on Earth would be resurrected on this planet and given another chance to embrace their better natures, thus proving themselves worthy of continuing the cycle of creation.

The entire construction of the Riverworld ecology was meant to help further this process of moral contemplation. The repetitive nature of the physical environment was supposed to encourage a concern with inward rather than outward issues. The poverty of natural resources was meant to prevent the development of a higher technology and the same old kinds of human society, and the food provided by the grails, the presence of abundant water and potential shelter, and the resurrections were meant to obviate the need for an economy or the need to strive for survival. Alcohol, marijuana, and the LSD-like dreamgum were provided for recreational purposes and as emotional enhancements to help the process to contemplation along--although the use of the drugs does not always take humans in that direction.

Origin

The original Riverworld story was titled Owe for the Flesh and ended with the protagonist (called Richard Black in this version) finding the tower at the end of the river. Farmer entered a scifi contest run by Shasta Press and subsidized by Pocket Books, submitting his 150,000-word entry. He won the contest, but received no money. The work was never published and was lost in its original form. A later, revised manuscript (itself lost for decades) was discovered and published in 1983 as River of Eternity.
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