w/ Jacob Bertilsson we observed Rock ptarmigans in the Städjan-Nipfjället, national reserve in sweden, close to the summit of the ancien volcan Städjan (1131 m). Ptarmigans are a relic of the last Ice Age and are one of few birds that can be classed as real specialists of the arctic-alpine zone. "The future looks bleak for the rock ptarmigan in the Alps : long considered a symbol of the harsh alpine environment, the rock ptarmigan risks to lose more than 90% of its habitat in the Alps by the year 2090."
Arriving to the major view over the city of Anor Londo after ~ 50 hrs of gameplay, where the architecture of the main edifice in this level seems very inspired by the colossal gothic and neogothic style of the Duomo Milan Cathedral. The very minimalistic / almost nonexistant storytelling in Dark Souls let the historical events and their significance unexplained or unshowed : having the feeling to search for an environnemental awareness of the game, a hard level design understanding because of the absence of maps - answers to a global architecture you are evolving in.
"(...) Is revolution even a possibility without the vanguard? How, as individuals, might we effect a “new and unexpected modification” of the real without being coopted (reterritorialized) by the total system against which we struggle? These are questions with which I find myself continually wrestling. The control society is here, the climate crisis is here, but how do we respond? Do we attempt to mount a return to a prior state, or do we attempt to press forward and create something new? These are questions that I bring into my close reading of the Souls games, and so, necessarily, I ask: is there a praxis here? And I would maintain that there is.
First, there is the refusal of the simple dialectic of power signified by fire and dark. The reinstantiation of regimes founded in power will not resolve our crises.
Second, there is the attention to the local and the particular that we see in figures like Priscilla, Friede, Filianore, and Gael, and even the Ashen One, should they choose to free the Fire Keeper from her bondage. Such an attention requires a thoroughly postmodern revision of Levinas’s ethics, a reading sensitive to Derrida’s critiques and de Certeau’s extensions of the deconstructive project. In a phrase, an ethics of the local and particular requires a “tactics” that “insinuates itself into the other’s place, [but] fragmentarily, without taking it over in its entirety, without being able to keep it at a distance.”
Third, there is a passion for coalition and a commitment to cooperation that marks each of the emancipatory communities noted above. A minor literature is always carried out through “collective enunciation.” Perhaps the twenty-first century vanguard will be built in precisely this way, through allegiance and affinity, through the voice of the multiple, a vanguard founded not in substance but in gesture, the gesture of care demanded by the face of the other.
Finally, there is a passage from dualistic logics to pluralistic logics, a passage that is opened by Aldia in Dark Souls II and pursued by those listed above in Dark Souls III, a passage that does not operate through dialectical sublation (the awful lure of totality), but rather recognizes the mere fact of unaccounted for and unaccountable existents. This is a logic that we see in the work of Deleuze and Guattari, Alain Badiou, and Bruno Latour, philosophers who have deliberately set out to conduct studies in multiplicity, and who represent only a small corner of the philosophical establishment that, if this project succeeds, will cease to be in its present state. This is the same study that the Fire Keeper enacts in her vision of the “precious embers”53 in the black, the study that she now gives to us. The final question is, then: will we receive it?"
Unique footage (2007) of the Elephant's Foot, so-called for its shape, an accumulation of masses containing fuel from the Chernobyl reactor. Find interesting the reference to the organical - anatomical part of an animal, making this completely "new" and singular radioactive object composed by crystallized + desintegrated elements as silicon dioxide, uranium, titanium, zirconium, magnesium and graphite closer to our imaginary of nature and organisms.
"There is no away to which we can meaningfully sweep the radioactive dust. Nowhere is far enough or long-lasting enough. What must happen instead is that we must care consciously for nuclear materials, which means keeping them above ground in monitored retrievable storage until they are no longer radioactive. Remember that the half-life of plutonium-239 is 24,100 years. That’s almost as long into the future as the Chauvet Cave paintings are in our past. The future of plutonium exerts a causal influence on the present, casting its shadow backward through time. All kinds of options are no longer thinkable without a deliberate concealment of the reality of radioactive objects. (...) The summoning is to nuclear materials to join humans in social space, rather than remain on the outside. Or better, it’s an acknowledgment by humans that nuclear materials are already occupying social space. It’s an intrinsically scary thought. But wishing not to think it is just postponing the inevitable. To wish this thought away is tantamount to the cleanup operations that simply sweep the contaminated dust, garbage, and equipment away to some less politically powerful constituency. As a member of society, nuclear materials are a unit, a quantum that is not reducible to its parts or reducible upward into some greater whole. Nuclear materials constitute a unicity: finitude means just this. Nuclear materials may present us with a very large finitude, but not an infinitude. They simply explode what we mean by finitude. They are not objective lumps limited in time and space, but unique beings. They have everything that Heidegger argues is unique to Dasein."