Game designers, we need to have a talk.
My son takes afterschool classes at the local maker nerd center. For his first 3-D printing project, he designed and printed Hellboy’s right hand of doom.
It has a place of honor on my desk. Nothing this Christmas could possibly top it.
May Minnie Warren, leathery old so-and-so who'd got a voice like a dockworker's fist, with which she'd no doubt pummel Tom to death if him and Doreen didn't get a shift on and extend the Warren line. Tommy was frightened of his mam, but so was everyone.
He could remember, on Walt's wedding night in 1947 or round then, the way their mam had cornered him and Frank out in the corridor at the reception, which was at the dance hall up in Gold Street. She'd stood there by the swing door, with people going in and out so that she'd have to shout over the music that kept blasting forth—it was the band May's youngest brother managed, Tommy's uncle Johnny—and his mam had read the riot act to him and Frank. She'd had half a pork pie held in one hand what she'd had off the buffet table and the other half of it was in her mouth part-chewed while she was talking, flakes of lardy pastry, ground pink pig-bits and yellowy jelly mashed together by her few remaining teeth or in a meat spume, spraying over Tom and his young brother as they stood there quaking in their boots before this strychnine Christmas pudding of a woman.
—Alan Moore, Jerusalem
Who among us has not known and indeed adored this woman.
There seemed very little choice in any of it. Half his life had been dictated by his family's financial situation, and the other half dictated by his own compulsions, by his need to be adored the way his mother had adored him, by his frantic scrabble to get somewhere and to be somebody.
But that wasn't the whole story, was it? Oatsie knew that was what everybody thought about him privately, all of his so-called pals from in the business, how they saw him as a climber, always chasing something — chasing women, chasing any scrap of work he had a sniff at, chasing fame and fortune — but he knew they'd got him wrong. Of course he wanted all those things, wanted them desperately, but so did everybody else, and it was never really the pursuit of recognition that propelled him through his life so much as the great black explosion of his background rumbling behind him. Mother starving her way into madness, father swelling up into a stinking, sloshing water-bomb, all of the pictures flickering past to a percussion made by fists on flesh and dustbin lids on gratings, hammering and clanging in the rising sparks. What kept him on the move, he knew, was not the destiny that he was chasing but the fate that he was running from. What people saw as climbing was no more than him attempting to arrest his fall.
—Alan Moore, Jerusalem
Blizzard announced this week a new Diablo game for mobile, not PC or console. Fans completely lost all perspective and succumbed to blind rage.
It’s really, really easy to make a nerd burn here or do the usual “kids today are so entitled” thing that literally every generation has done. But the real concern for me here is yet more fandamentalism. More from the new Church of Entertainment. More of people trying to find meaning by clutching at things that could not be more meaningless. And waiting in the wings? Are those ready to exploit it.
It’s easy, too, to get lost in judgment while watching it, but what I feel right now is heartache. Because what I see is a whole lot of needless suffering and fear. Fear of what Russell Brand (!) perfectly termed the unrelenting echo of an unfillable void.
I don’t know how we fix this. I refuse to believe that it isn’t fixable. But the rot is deep and the scale is staggering. It may take massive calamity before we awaken to it. Or, as Alan Watts once put it, “You won’t wake up until you feel you’ve paid a price for it.”
Burst-to-GIF* is my new favorite shortcut.
“Alan, this mad bastard of a novel is your magnum opus. Really a triumph. A literary feat. The world will adore it.”
“Thank you. Yes, I am proud of it.”
“What cover would befit such a masterpiece?”
“Could we…sneak a crudely-drawn penis onto the cover?”
I've been put out, I thought.
I've been snuffed out.
I'm not alight any longer.
It was like being lost, dropped out, thrown out, spat out, shovelled under, dropped down a great hole. Small. Very small. Knowing then in the black coldness how small I am, that I'd never be anything big. Crumb. Splinter. Lost thing. Little lost thing. That's how it was. Something like that. Only that doesn't quite do it either. Not yet. It's like you're dead, being out alone in the heaps, absolutely dead, extinct, done in, never remembered by anyone ever, never existed even, not ever, not known anywhere at all. Like that. Except you're alive, except you're breathing, except you're there in this dead place, alive with all the thick deadness about you, on top of you, all around, moving in. That's where I was. Out in the deep of it. There I trod, panting and miserable in the thick leather suit with my hulking metal helmet covering my noggin and all of it so big for me that I had to shuffle up inside of the suit to see out of the helmet window. Me and all those dead things. Hundreds and hundreds of different sized things, all smacked up together. Load of rubbish, wasn't it.
I'm sorry, I thought, I'm so very sorry. For all the broken things. Ugly objects, how did you get like this, who did this to you? I'm sorry no one cares for you. I am sorry. But I can't care for all of you, there's not enough of me. I can't. I don't. You'd snuff me out, soon as anything. You'd have me in an instant.
Just ahead of me was an old wooden staircase, broken and cracked, with some steps missing. It must have been a long staircase, once upon a time. I wonder where it went. Now it climbed up to nowhere, but it stayed where it was, waving a little bit in the growing wind, but not sinking. A bit of a place, it was, I thought. As much of a place as you're ever likely to get out here. Not very solid perhaps but more solid. I reached for it and dragged myself up it and clambered and heaved up its steps, the banister shuddering, until I was higher than the heap ground and I could see then that it was still connected to some building and that for the moment, it was on top of the heap, the highest bit, like a mast of a ship. There I scrambled and there, on a step, I sat. Feeling sick. Gulls about me. They're living they are, I thought, hallo to you. I am here. I'm still here. Still alive.
—Edward Carey, Heap House
What an unexpectedly lovely book.
This is your annual reminder that Over the Garden Wall is better than any allegedly “great” pumpkins.
"So I'd like to know what we can expect in the way of mayhem and ructions," he finished.
—Philip Pullman, The Golden Compass
I don't know what I'm going to do with the phrase "mayhem and ructions", but it's going to be something.
I just finished watching Lodge 49. It’s wonderful. No one I’ve asked has heard of it.
It’s difficult to describe, beyond the setup: a down-and-out surfer finds a signet ring from a local fraternal order on the beach and returns it to the lodge. When he sees the dying lodge and meets the struggling people within, he falls in love with it and asks if he can join.
The lodge’s history is steeped in alchemy and ritual, so the show itself has mysteries, of course. But they almost seem beside the point, despite their intrigue. Todd VanDerWerff wrote about this halfway through the season:
It’s not clear what the larger point of the series is, or where all of its mystical portents and hints about some larger purpose for these characters are going. There’s a strong subplot about Dud’s twin sister, Liz (Sonya Cassidy), who’s working at a Hooters-ish sports bar named Shamroxx, because she’s so burdened down with debt passed down to her by her and Dud’s deceased father. There’s a dead body in a secret, hidden room in the lodge. There’s a loose seal wandering across the road.
All of this, I think, has led to people trying to guess what Lodge 49 means. It has some of the outward trappings of a mystery show like Lost or Twin Peaks, so it must play by the same rules as those shows, right? But the series’ fourth episode, “Sunday,” is as good an argument as anything that the series is less about trying to make sense of its many loose ends and more about realizing that you find life amid the loose ends.
Lodge 49 is the anti-Lost. It’s a deliberate inversion of the (very successful) mystery-meat show format. In this case, the mystery isn’t the main course; its function is mostly to agitate the characters into opening themselves up to one another. It gives them reasons to build and sustain a community. So the show will reveal the occasional mummified corpse or Bruce Campbell, but it’s mostly content to wander and explore and build connections. It’s been called “deceptively aimless”. And that makes it a breath of fresh air.
Todd wrote this more recently about the overdue decline of the white male anti-hero and the punishment of women for entertainment. It hits the issue from pretty much all sides, and the whole thing’s worth a read, but this bit leapt out at me:
But I don’t think it’s a coincidence that we’ve capped an era full of white male antihero protagonists with a president who feels like he might as well be the main character of an antihero drama in some other universe, where viewers thrill at how he always dances one step ahead of the forces that would bring him down, cheered on by toadies and sycophants who eagerly abandon principle in the face of finally grasping power.
This is also a delicate dynamic to talk about because the surest path toward boring, bland art is to insist that it be morally, ethically, socially, and politically palatable. We need shows like The Sopranos and Breaking Bad to help us ponder the darkness within humanity, and within ourselves as individuals. To insist that art conform to some code of righteousness is a shortcut to making art that’s not worth thinking about....
What I am suggesting is that advocating for representation on TV and in films is not merely about painting an accurate, inclusive picture of the world we live in. Yes, we need more women antiheroes, more antiheroes of color, and so on — but we also need to think about how the stories we tell create long grooves in our culture, grooves that eventually crystallize into reflexive beliefs about who gets to be the protagonist and how they go about being that protagonist.
Read that last sentence again. The stories we tell create long grooves in our culture. It took me a while to understand that there is such a thing as a cultural illness, and that too many Travis Bickles and Jesse Jameses and Eric Cartmans often lie at the root of it. If you don’t believe that, sit down and listen to how Johnny Cash sang “I shot a man in Reno just to watch him die.” Then go into any bar where it’s playing and listen to how the drinkers sing that line.
Vonnegut wrote “We are what we pretend to be, so we must be careful what we pretend to be.” But he decided that wasn’t clear enough, so he wrote this too: “There’s only one rule that I know of, babies—God damn it, you’ve got to be kind.”
I used to think that people who were troubled by phenomena like South Park were being uptight and humorless. Now I wonder whether South Park’s omnipresent “screw you for caring about stuff” theme carved some of the grooves that helped pave the way for our current predicament.
My hope is that we’re waking up to it. The current president* may not be a coincidence, but neither is the appearance of two movies about Mister Rogers or the slow rise of shows like Lodge 49 or The Good Place. I don’t think stories will save us. But maybe we’re starting to realize that stories have shaped us more than we suspected.
I can’t imagine how little self-regard you’d have to have to actually put a Facebook-operated camera and microphone in your living room. Especially after the last two years, let alone the last decade. Hell, just after this month.
Normally this kind of fan theory stuff ranges somewhere from uninteresting to mildly annoying for me. I can’t tell you how tired I am of my son bringing up that Darth Jar-Jar thing. But this is delightful.
It also stands as a good example of what analysis of pop culture can do if it’s done right and isn’t just The Church of Bazinga. The sequel theory itself is clever and diverting, but under the surface of this video lurks a really perceptive critical analysis and comparison of what these two films say about the world in which they were made.
Also: HUGE spoilers of Snowpiercer, which, if you haven’t seen it, you should, and if you didn’t like it, you were of course wrong.
In and of itself, the idea of looking for meaning and a reflection of one’s own life in pop culture is perfectly fine. I would even argue that it’s the first step toward digging deeper into a work of art, because it leads us down a path of critical thought and invigorating discussion with friends — and maybe even a little bit of self-examination.
But here’s where things have flipped on their ear in the 2010s: Many fans of a work aren’t just looking for meaning in the work itself, but for the work to impart meaning upon them. Too often, they ask pop culture to fill the role that religion, philosophy, or psychology once did.
I’ve chewed around the edges of this before in trying to understand the relationship between writing and ego, and again while reading Infinite Jest. I don’t think it’s a coincidence that the decline of community and religious organizations has preceded the rise of fandamentalism and politics-as-pro-wrestling.
I’m not suggesting that the solution is “go to church”, of course. But we’ve created a vacuum of cultural and emotional need, and we’ve started the new holy war to try to fill that void.
Stories are often escape, and that sounds charmingly harmless as long as you don’t think about it too long. As long as you don’t start analyzing the structure of the most popular stories. As long as you don’t reflect that one of the biggest non-Nazi criticisms of “The Last Jedi” was its rejection of moralism and lack of a clear villain.
We love to quote Marx’s “opium of the people” observation, but my friend Dan recently reminded me that the full quote, in context, reads rather differently than most people think:
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
At the core of fundamentalism of any stripe is a scrabbling desperation to change my environment to make me feel safe and reinforced. To change what is outside of me in the hopes that it will fix what is fearful and suffering inside. Whether with online fights about sci-fi or our current political climate, what we’re hearing now is the suffering cry of a diseased and possibly dying culture.
Remarkably perceptive of the Russians and modern American Nazis to see that the best way to attack our political system is to come at the new religion first. But they’re going to hurt more than just the shot at a more just and inclusive society. And they don’t care.
Now, I'm stuck at the border
I ain't on their checklist
They said, We don't like you Okies down here
You're a little too reckless
Well, maybe Oklahoma's hotter than Hell
But it's better than
Life can sometimes surprise you
Hence, in order to realise that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge, the question ‘Who am I?’ in quest of the Self is the best means.
—Sri Ramana Maharshi
The hype about the power of the Vitamix blender?
Is not hype.
Some article titles are simultaneously hilarious and unnerving if you come across them a mere few hours after finishing House of Leaves