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BLADE RUNNER 2049 “I Can Only Make So Many.” – Niander Wallace REPLICANT SPRING ROLLS
BLADE RUNNER 2049 “I can only make so many.” – Niander Wallace REPLICANT SPRING ROLLS INGREDIENTS • 1/2 lb. shrimp Dipping Sauce: • 1/2 lb. pork tenderloin • 2 tbsp. oil • Green leaf lettuce • 2 tbsp. minced garlic • Mint & cilantro leaves • 8 tbsp. hoisin sauce • Chives • 2-3 tbsp. smooth peanut butter • Carrot cut into very thin batons • 1 cup water • Rice paper — banh trang • Sriracha • Rice vermicelli — the starchless variety • Peanuts • 1 tsp salt • 1 tsp sugar TECHNICOLOR | MPC FILM INSTRUCTIONS • Cook pork in water, salt and sugar until no longer pink in center. Remove from water and allow to cool completely. • Clean and cook shrimp in boiling salt water. Remove shells and any remaining veins. Split in half along body and slice pork very thinly. Boil water for noodles. • Cook noodles for 8 mins plunge into cold water to stop the cooking. Drain and set aside. • Wash vegetables and spin dry. • Put warm water in a plate and dip rice paper. Approx. 5-10 seconds. Removed slightly before desired softness so you can handle it. Layer ingredients starting with lettuce and mint leaves and ending with shrimp and carrot batons. Tuck sides in and roll tightly. Dipping Sauce: • Cook minced garlic until fragrant. Add remaining ingredients and bring to boil. Remove from heat and garnish with chopped peanuts and cilantro. BLADE RUNNER 2049 “Things were simpler then.” – Agent K DECKARD’S FAVORITE SPICY THAI NOODLES INGREDIENTS • 1 lb. rice noodles • 1/2 cup low sodium soy sauce • 2 tbsp. olive oil • 1 tsp sriracha (or to taste) • 2 eggs lightly beaten • 2 inches fresh ginger grated • 1/2 tbsp. -
Science Fiction, Steampunk, Cyberpunk
SCIENCE FICTION: speculative but scientific plausability, write rationally, realistically about alternative possible worlds/futures, no hesitation, suspension of disbelief estrangement+cognition: seek rational understanding of NOVUM (D. Suvin—cognitive estrangement) continuum bw real-world empiricism & supernatural transcendentalism make the incredible plausible BUT alienation/defamiliarization effect (giant bug) Literature of human being encountering CHANGE (techn innovat, sci.disc, nat. events, soc shifts) origins: speculative wonder stories, antiquity’s fabulous voyages, utopia, medieval ISLAND story, scientifiction & Campbell: Hero with a 1000 Faces & Jules Verne, HG Wells (Time Machine, War of the Worlds, The Island of Dr Moreau), Mary Shelley (Frankenstein), Swift Gulliver’s Travels Imaginative, Speculative content: • TIME: futurism, alternative timeline, diff hist. past, time travel (Wells, 2001. A Space Odyssey) • SPACE: outer space, extra-terrestrial adventures, subterranean regions, deep oceans, terra incognita, parallel universe, lost world stories • CHARACTERS: alien life forms, UFO, AI, GMO, transhuman (Invisible Man), mad scientist • THEMES: *new scientific principles, *futuristic technology, (ray guns, teleportation, humanoid computers), *new political systems (post-apocalyptic dystopia), *PARANORMAL abilities (mindcontrol, telekinesis, telepathy) Parallel universe: alternative reality: speculative fiction –scientific methods to explore world Philosophical ideas question limits & prerequisites of humanity (AI) challenge -
CITYSPEAK (From Bladerunner) Sushi Master: Nani Ni Shimasho Ka. [Japanese: "What Would You Like to Have?"] Deckard: {P
CITYSPEAK (from Bladerunner) Sushi Master: Nani ni shimasho ka. [Japanese: "What would you like to have?"] Deckard: {Points} Give me four. Sushi Master: Futatsu de jubun desu yo. [Japanese: "Two is enough!"] Deckard: No. Four. Two, two, four. Sushi Master: Futatsu de jubun desu yo. [Japanese: "Two is enough!"] Deckard: {Resignedly} And noodles. Sushi Master: Wakatte kudasai yo. [Japanese: "Please understand!" (Actually implying sarcastically, "Can't you understand?") Policemnan: Hey, idi-wa. [Korean: "Hey, come here.] Gaff: Monsieur, azonnal kövessen engem bitte. [French-Hungarian-German: "Sir, follow me immediately please!" "azonnal" - means immediately; "kövessen" - means follow imperative; "engem" - means me. And of course "Monsieur" is French for Sir and "bitte" is German for please.)] Sushi Master: He say you under arrest, Mr. Deckard. Deckard: You got the wrong guy, pal. Gaff: Lófaszt, nehogy már. Te vagy a Blade ... Blade Runner. [Hungarian: "Horsedick, no way! You are the Blade ... Blade Runner." Sushi Master: He say you 'Brade Runner'. Deckard: Tell him I'm eating. Gaff: Captain Bryant toka. Me ni omae yo. [Japanese: "Captain Bryant wants to see your mug in front of his immediately!" (This is a loose translation. "Me ni omae yo" is a sort of pun. "Me ni mae" means to meet someone. "omae" is the very informal use of "you" - in Japanese, this is significant. "yo") Deckard (V/O): The charmer's name was Gaff, I'd seen him around. Bryant must have upped him to the Blade Runner unit. That gibberish he talked was city speak, gutter talk. A mishmash of Japanese, Spanish, German, what have you. -
Blade Runner and the Right to Life Eli Park Sorensen
Blade Runner and the Right to Life Eli Park Sorensen Trans-Humanities Journal, Volume 8, Number 3, October 2015, pp. 111-129 (Article) Published by University of Hawai'i Press DOI: https://doi.org/10.1353/trh.2015.0012 For additional information about this article https://muse.jhu.edu/article/635253/summary [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] Blade Runner and the Right to Life Eli Park SORENSEN (Seoul National University) Ⅰ. Introduction One of the most debated issues in connection with Ridley Scott’s sci-fi masterpiece Blade Runner (1982) is whether Deckard — the protagonist, played by Harrison Ford — is a replicant or not. Allegedly, Ford was strongly opposed to Scott’s decision to include the famous unicorn scene in the film, which apparently confirms that Deckard — like Rachael — possesses “implants,” synthetic memories; a scene anticipating the film’s ending, during which Deckard finds an origami unicorn left by detective Gaff, who thus reveals that he knows about Deckard’s real identity — that he is in fact a replicant (Sammon 362). In this article, I suggest that although much of the scholarship and criticism on Blade Runner tends to focus on this particular issue, it nonetheless remains one of the least interesting aspects of the film. Or, to put it differently, whether Deckard is a replicant is a question whose real purpose rather seems to be covering a far more traumatic issue, which Michel Foucault in the first volume of History of Sexuality addresses thus: “The ‘right’ to life, to one’s body, to health, to happiness, to the satisfactions of needs, and beyond all the oppressions or ‘alienations,’ the ‘right’ to rediscover what one is and all that one can be” (145). -
Post-Human Nightmares
Post-Human Nightmares Mark Player 13 May 2011 A man wakes up one morning to find himself slowly transforming into a living hybrid of meat and scrap metal; he dreams of being sodomised by a woman with a snakelike, strap-on phallus. Clandestine experiments of sensory depravation and mental torture unleash psychic powers in test subjects, prompting them to explode into showers of black pus or tear the flesh off each other's bodies in a sexual frenzy. Meanwhile, a hysterical cyborg sex-slave runs amok through busy streets whilst electrically charged demi-gods battle for supremacy on the rooftops above. This is cyberpunk, Japanese style : a brief filmmaking movement that erupted from the Japanese underground to garner international attention in the late 1980s. The world of live-action Japanese cyberpunk is a twisted and strange one indeed; a far cry from the established notions of computer hackers, ubiquitous technologies and domineering conglomerates as found in the pages of William Gibson's Neuromancer (1984) - a pivotal cyberpunk text during the sub-genre's formation and recognition in the early eighties. From a cinematic standpoint, it perhaps owes more to the industrial gothic of David Lynch's Eraserhead (1976) and the psycho-sexual body horror of early David Cronenberg than the rain- soaked metropolis of Ridley Scott's Blade Runner (1982), although Scott's neon infused tech-noir has been a major aesthetic touchstone for cyberpunk manga and anime institutions such as Katsuhiro Otomo's Akira (1982- 90) and Masamune Shirow's Ghost in the Shell (1989- ). In the Western world, cyberpunk was born out of the new wave science fiction literature of the sixties and seventies; authors such Harlan Ellison, J.G. -
Snedeker: "Closing Time"
Closing Time George Snedeker In his novels, William Burroughs constructs a complex mythological structure. The tropes of evolution and religion are central to novels like Nova Express and The Western Lands. In this essay, I will argue that these novels are political/philosophical representations of contemporary society. Burroughs moves concrete political conflicts to the plane of metatheoretical reflections by means of the construction of grand mythological frameworks. He rarely ever addresses politics directly. Instead, he offers movie-like narratives that the reader is forced to reconnect to everyday reality. Both the cut-ups and his fragmented narratives try to force the reader into the work of reconstructing the existential field of action. There are no blueprints or programs for action to guide our struggles in his novels. Burroughs' radicalism was a radicalism of the imagination. He tried to revive the capacity to dream and imagine alternative worlds, not to get stuck in this highly corrupt universe of thought. How does one think his/her way out of a prisonhouse of language and the symbolic order of domination? This is why there is so much emphasis on individual and collective struggles for personal liberty in his novels. I will argue that Burroughs understood the quest for freedom in both quotidian and global terms. In books like The Wild Boys, Cities of the Red Night and The Place of Dead Roads there is a clear attempt to formulate a collective struggle against the cosmic and social forces of evil. In The Wild Boys, this struggle takes the form of the politics of the imaginary. -
The Virtual Worlds of Japanese Cyberpunk
arts Article New Spaces for Old Motifs? The Virtual Worlds of Japanese Cyberpunk Denis Taillandier College of International Relations, Ritsumeikan University, Kyoto 603-8577, Japan; aelfi[email protected] Received: 3 July 2018; Accepted: 2 October 2018; Published: 5 October 2018 Abstract: North-American cyberpunk’s recurrent use of high-tech Japan as “the default setting for the future,” has generated a Japonism reframed in technological terms. While the renewed representations of techno-Orientalism have received scholarly attention, little has been said about literary Japanese science fiction. This paper attempts to discuss the transnational construction of Japanese cyberpunk through Masaki Goro’s¯ Venus City (V¯ınasu Shiti, 1992) and Tobi Hirotaka’s Angels of the Forsaken Garden series (Haien no tenshi, 2002–). Elaborating on Tatsumi’s concept of synchronicity, it focuses on the intertextual dynamics that underlie the shaping of those texts to shed light on Japanese cyberpunk’s (dis)connections to techno-Orientalism as well as on the relationships between literary works, virtual worlds and reality. Keywords: Japanese science fiction; cyberpunk; techno-Orientalism; Masaki Goro;¯ Tobi Hirotaka; virtual worlds; intertextuality 1. Introduction: Cyberpunk and Techno-Orientalism While the inversion is not a very original one, looking into Japanese cyberpunk in a transnational context first calls for a brief dive into cyberpunk Japan. Anglo-American pioneers of the genre, quite evidently William Gibson, but also Pat Cadigan or Bruce Sterling, have extensively used high-tech, hyper-consumerist Japan as a motif or a setting for their works, so that Japan became in the mid 1980s the very exemplification of the future, or to borrow Gibson’s (2001, p. -
Abstract Art, 29 Abstract Writing, 29, 31, 43, 81, 83, 84, 160
Index Abstract art, 29 254, 260 Abstract writing, 29, 31, 43, 81, 83, Authorship, 2, 30, 43, 47, 62, 65, 109, 84, 160 121, 143, 144, 158, 59, 197, Abstraction, 82, 158 201, 207, 209, 221, 223 Acker, Kathy, 3, 4, 18, 131, 149, 151- Author Function, 7, 27, 56, 57, 206, 197, 199, 207, 209, 210n, 211, 223 218, 219, 222, 225, 230, 232, Authority, 43, 48, 86, 128, 142, 152, 238, 241, 242-243, 250, 251, 167, 243, 250 253, 261 Automatic Writing, 6, 25, 77 and antagonism, 152, 164 Avant-bard, 205-206 biographical details, 151-153, Avant-garde, 4-5, 7, 8, 9, 11, 12-13, 160, 162 17-18, 22-23, 26, 38, 42, 47, 65, and censorship, 167, 188 67, 68, 70, 83, 152, 153, 156, critical reception, 164-165 163, 165, 182, 202-205, 213- and identity, 153n, 163-164 214, 216, 223, 226, 237, 249, influences, 151, 153, 155-156, 251, 252-253, 260, 265 181-182 Ballard, J.G., 70 and plagiarism, 153-154, 157- Balch, Anthony, 58, 63-65, 99, 125, 160, 163, 170, 180-181, 191, 161 193, 196 Barthes, Roland, 11, 15, 38, 40, 100- and tattoos, 190 101, 243, 263 Ah Pook is Here (Burroughs), 116, Beach, Mary, 70, 74, 75, 76, 106 121, 125-126, 127, 130, 145 Beach Books, Text and Documents, Allen, Richard, 200, 205, 218-220, 70, 73, 75 223-224, 226 Beat Generation, 1, 2, 22, 27, 71, 76, Anti-Oedipus, 168-169 88, 91, 159, 204 Antin, David, 163 Beckett, Samuel, 4, 208, 240 Anti-novel, 208, 228, 229, 238, 243 Beiles, Sinclair, 27-28, 47, 70, 234 Appropriation, 13-14, 95, 108, 156, Belle de Jour, 201, 246 160, 162, 163, 165, 175, 183, Bergson, Henri, 219 184, 189, 195, 198, 205, 210, -
Ideology As Dystopia: an Interpretation of "Blade Runner" Author(S): Douglas E
Ideology as Dystopia: An Interpretation of "Blade Runner" Author(s): Douglas E. Williams Source: International Political Science Review / Revue internationale de science politique, Vol. 9, No. 4, (Oct., 1988), pp. 381-394 Published by: Sage Publications, Ltd. Stable URL: http://www.jstor.org/stable/1600763 Accessed: 25/04/2008 20:30 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=sageltd. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We enable the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. http://www.jstor.org InternationalPolitical ScienceReview (1988), Vol. 9, No. 4, 381-394 Ideology as Dystopia: An Interpretation of Blade Runner DOUGLASE. -
Humanity and Heroism in Blade Runner 2049 Ridley
Through Galatea’s Eyes: Humanity and Heroism in Blade Runner 2049 Ridley Scott’s 1982 Blade Runner depicts a futuristic world, where sophisticated androids called replicants, following a replicant rebellion, are being tracked down and “retired” by officers known as “blade runners.” The film raises questions about what it means to be human and memories as social conditioning. In the sequel, Blade Runner 2049, director Denis Villeneuve continues to probe similar questions, including what gives humans inalienable worth and at what point post-humans participate in this worth. 2049 follows the story of a blade runner named K, who is among the model of replicants designed to be more obedient. Various clues cause K to suspect he may have been born naturally as opposed to manufactured. Themes from the Pinocchio story are interwoven in K’s quest to discover if he is, in fact, a “real boy.” At its core Pinocchio is a Pygmalion story from the creature’s point of view. It is apt then that most of 2049 revolves around replicants, with humans as the supporting characters. By reading K through multiple mythological figures, including Pygmalion, Telemachus, and Oedipus, this paper will examine three hallmarks of humanity suggested by Villeneuve’s film: natural birth, memory, and self-sacrifice. These three qualities mark the stages of a human life but particularly a mythological hero’s life. Ultimately, only one of these can truly be said to apply to K, but it will be sufficient for rendering him a “real boy” nonetheless. Although Pinocchio stories are told from the creatures’ point of view, they are still based on what human authors project onto the creature. -
Resistant Female Cyborgs in Brazil
Alambique. Revista académica de ciencia ficción y fantasía / Jornal acadêmico de ficção científica e fantasía Volume 7 Issue 1 Ibero-American Homage to Mary Article 5 Shelley Resistant Female Cyborgs in Brazil M. Elizabeth Ginway University of Florida, [email protected] Follow this and additional works at: https://scholarcommons.usf.edu/alambique Part of the Latin American Languages and Societies Commons, and the Modern Literature Commons Recommended Citation Ginway, M. Elizabeth (2020) "Resistant Female Cyborgs in Brazil," Alambique. Revista académica de ciencia ficción y fantasía / Jornal acadêmico de ficção científica e fantasía: Vol. 7 : Iss. 1 , Article 5. https://www.doi.org/http://dx.doi.org/10.5038/2167-6577.7.1.5 Available at: https://scholarcommons.usf.edu/alambique/vol7/iss1/5 Authors retain copyright of their material under a Creative Commons Attribution-Noncommercial 4.0 License. Ginway: Resistant Female Cyborgs in Brazil In her oft-cited “A Cyborg Manifesto,” (1985) Donna Haraway conceptualizes the cyborg as a feminist possibility, emphasizing the need for a self-created, self-engendered female, free from the demands of capitalism and the Freudian neuroses caused by traditional family life (150). In How We Became Posthuman (1999), N. Katherine Hayles identifies three stages of cybernetic theory from the 1940s to the present, i.e., cybernetic feedback loops, reflexivity and pattern recognition,1 which she uses to analyze to science fiction’s portrayals of artificially enhanced humans, androids and artificial intelligence. In this article, I discuss examples of Brazilian artificial humans in works by Caio Fernando Abreu, Roberto de Sousa Causo and João Paulo Cuenca that follow the trajectory described by Hayles and raise the gender issues discussed by Haraway. -
Blade Runner and the Archiving of Memory and Identity Michael K
University of Wollongong Research Online Deputy Vice-Chancellor (Academic) - Papers Deputy Vice-Chancellor (Academic) 2018 Catching 'tears in the rain': Blade Runner and the archiving of memory and identity Michael K. Organ University of Wollongong, [email protected] Susan Jones University of Wollongong, [email protected] Anthony M. Rice University of Wollongong, [email protected] Grant C. White University of Wollongong, [email protected] Publication Details Organ, M., Jones, S., Rice, A. & White, G. 2018, 'Catching 'tears in the rain': Blade Runner and the archiving of memory and identity', Australian Society of Archivists Conference: Archives in a Blade Runner Age: Identity & Memory, Evidence & Accountability, pp. 1-24. Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Catching 'tears in the rain': Blade Runner and the archiving of memory and identity Abstract Blade Runner presents the ultimate archival dilemma: to preserve or "retire" (dispose of) a sentient record. Beneath the Hollywood love story lays a dystopian view of the future wherein the line between human and humanoid is blurred through the existence of biorobotic androids known as replicants. Beyond this, new gadgets, systems and technologies dazzle in futuristic, though familiar, landscapes. And what do replicants, being human, EMP blackouts and origami have to do with archives? Answers reside in their present and possible relation to aspects of the world of the archivist in the modern era, as evidenced through technological innovation, the limitations and inherent fragility of electronic records, consideration of what is worth saving, and issues of identity.