From Folding Beijing, by Hao Jingfang, translated by Ken Liu.
The folding city was divided into three spaces. One side of the earth was First Space, population five million. Their allotted time lasted from six o’clock in the morning to six o’clock the next morning. Then the space went to sleep, and the earth flipped.
The other side was shared by Second Space and Third Space. Twenty–five million people lived in Second Space, and their allotted time lasted from six o’clock on that second day to ten o’clock at night. Fifty million people lived in Third Space, allotted the time from ten o’clock at night to six o’clock in the morning, at which point First Space returned. Time had been carefully divided and parceled out to separate the populations: Five million enjoyed the use of twenty–four hours, and seventy–five million enjoyed the next twenty–four hours.
The structures on two sides of the ground were not even in weight. To remedy the imbalance, the earth was made thicker in First Space, and extra ballast buried in the soil to make up for the missing people and buildings. The residents of First Space considered the extra soil a natural emblem of their possession of a richer, deeper heritage.
Lao Dao had lived in Third Space since birth. He understood very well the reality of his situation, even without Peng Li pointing it out. He was a waste worker; he had processed trash for twenty–eight years, and would do so for the foreseeable future. He had not found the meaning of his existence or the ultimate refuge of cynicism; instead, he continued to hold onto the humble place assigned to him in life.
Lao Dao had been born in Beijing. His father was also a waste worker. His father told him that when Lao Dao was born, his father had just gotten his job, and the family had celebrated for three whole days. His father had been a construction worker, one of millions of other construction workers who had come to Beijing from all over China in search of work. His father and others like him had built this folding city. District by district, they had transformed the old city. Like termites swarming over a wooden house, they had chewed up the wreckage of the past, overturned the earth, and constructed a brand new world. They had swung their hammers and wielded their adzes, keeping their heads down; brick by brick, they had walled themselves off until they could no longer see the sky. Dust had obscured their views, and they had not known the grandeur of their work. Finally, when the completed building stood up before them like a living person, they had scattered in terror, as though they had given birth to a monster. But after they calmed down, they realized what an honor it would be to live in such a city in the future, and so they had continued to toil diligently and docilely, to meekly seek out any opportunity to remain in the city. It was said that when the folding city was completed, more than eighty million construction workers had wanted to stay. Ultimately, no more than twenty million were allowed to settle.
Twenty million waste workers lived in Third Space; they were the masters of the night. The other thirty million made a living by selling clothes, food, fuel, or insurance, but most people understood that the waste workers were the backbone of Third Space’s prosperity. Each time he strolled through the neon–bedecked night streets, Lao Dao thought he was walking under rainbows made of food scraps. He couldn’t talk about this feeling with others. The younger generation looked down on the profession of the waste worker. They tried to show off on the dance floors of nightclubs, hoping to find jobs as DJs or dancers. Even working at a clothing store seemed a better choice: their fingers would be touching thin fabric instead of scrabbling through rotting garbage for plastic or metal. The young were no longer so terrified about survival; they cared far more about appearances.
Lao Dao didn’t despise his work. But when he had gone to Second Space, he had been terrified of being despised.
From RM Vaughan’s interview with Paul Vermeersch about Self Defence for the Brave and Happy.
RM Vaughan: The book moves effortlessly between prophetic pronouncements and intimate, personal observations. Is it a goal of the book to conflate the two in order to make the reader more keenly aware that we live in prophetic times?
Paul Vermeersch: I think all times are equally prophetic and intimate. The lives of individuals unfold along with the cosmos. But the prophets only seem to get at half the picture, only the grand events. Perhaps one of the jobs of a poet is to be a prophet of the small things, too—to prophesy the taste of lobster, the pang of guilt, the fear of darkness. We can’t put small things on hold when big things happen. I think my poems encompass that spectrum: both the landscape and the figure within the landscape, both the star system and the escape pod within the star system.
From Henry Farrell‘s “Philip K. Dick and the Fake Humans.”
Standard utopias and standard dystopias are each perfect after their own particular fashion. We live somewhere queasier—a world in which technology is developing in ways that make it increasingly hard to distinguish human beings from artificial things. The world that the Internet and social media have created is less a system than an ecology, a proliferation of unexpected niches, and entities created and adapted to exploit them in deceptive ways. Vast commercial architectures are being colonized by quasi-autonomous parasites. Scammers have built algorithms to write fake books from scratch to sell on Amazon, compiling and modifying text from other books and online sources such as Wikipedia, to fool buyers or to take advantage of loopholes in Amazon’s compensation structure. Much of the world’s financial system is made out of bots—automated systems designed to continually probe markets for fleeting arbitrage opportunities. Less sophisticated programs plague online commerce systems such as eBay and Amazon, occasionally with extraordinary consequences, as when two warring bots bid the price of a biology book up to $23,698,655.93 (plus $3.99 shipping).
In his novels Dick was interested in seeing how people react when their reality starts to break down. A world in which the real commingles with the fake, so that no one can tell where the one ends and the other begins, is ripe for paranoia. The most toxic consequence of social media manipulation, whether by the Russian government or others, may have nothing to do with its success as propaganda. Instead, it is that it sows an existential distrust. People simply do not know what or who to believe anymore.
Crumbs, “Ethiopia’s first post-apocalyptic sci-fi film,” looks magical.
Simon Stålenhag‘s art just blows me away: doing this kind of sci-fi driven artwork with traditional media feels so lush and cinematic.