Mostrando entradas con la etiqueta dystopia. Mostrar todas las entradas
Mostrando entradas con la etiqueta dystopia. Mostrar todas las entradas

jueves, 31 de octubre de 2019

THE WONDROUS ISLES AS A DYSTOPIA

... sets out across the Water of the title, a vast freshwater lake dotted with mysterious ‘wonder isles’ full of enchanted buildings, where men and women (not to mention a senior, children, maidens, depending on the island!) exist in a condition of permanent stasis, frozen in time like forgotten works of art. ...  After many twists and turns ...

Most of Morris’s late romances have a there-and-back-again structure which anticipates the organizing principle of Tolkien’s Lord of the Rings. ...  As we have seen, The Water of the Wondrous Isles is no exception. ... then passes on from house to house, ... before revisiting all these locations on its way back ..., and then to ... where it started. This process of return in fantasy fiction is often read as a conservative gesture, an expression of the middle-class desire for restoration of the status quo, but for Morris it serves a very different function. ... return ... sees ... transformed by ... adventures, an expert in many different models of cohabitation, and the added power this transformation lends ... gives rise to a radical domestic transformation. 

Between ... departure ... and ... return ..., ... visits a range of houses which articulate in different ways the conditions of their inhabitants. ... brings ... first to ... the Isle of Increase Unsought: a magnificent structure ‘nobly builded’ (p. 82), which incorporates a prison called the Wailing Tower where there are captive three young female slaves. One calls this structure the House of Death, and its unsound social foundations are later confirmed when it collapses as soon as its owner has been deprived of her magic powers. The Isle of the Young and the Old is inhabited only by children and one old man, and its once magnificent house is now ‘ruined and broken’ (p. 124), bereft of the solicitous care of strong and intelligent adult men and women. The Isle of Queens contains a ‘great house, white and fair, as if it were new-builded, and all glorious with pinnacles, and tabernacles set with imagery’ (p. 131); but this house holds only women, and the women are as motionless and breathless as statues, so that this building too could be called a House of Death. The same name would apply to the ‘castle, white, high, and hugely builded’ (p. 136) that stands on the Isle of the Kings, which is full of the motionless bodies of ‘all-armed men’ (p. 138). Each of these buildings speaks of a society that segregates genders and generations, unable to achieve the organic synchrony of elements which is the objective of William Morris’s ideal architecture. The final wondrous isle is the Isle of Nothing, which expresses the barrenness of such segregation; one is nearly stranded there in permanent solitude, with nowhere to go that suits one's needs as free.
...
... the states of entrapment to which ... is so often subjected: for instance, ... an imprisoning fog on the Island of Nothing, ...


So, to sum up the premises:
ARCHIPELAGO OF THE WONDROUS ISLES:


  • a range of houses which articulate in different ways the conditions of their inhabitants, 
  • all people exist in a condition of permanent stasis, frozen in time like forgotten works of art
  • many different models of cohabitation in...
  • a dystopia segregated by genders and ages/generations, where everyone is subjected to various states of entrapment according to those parameters (ie gender and age/generation):


  1. ISLE OF INCREASE UNSOUGHT: young females - tower - captivity
  2. ISLE OF THE YOUNG AND THE OLD: children + 1 senior - ruin - living in squalour
  3. ISLE OF QUEENS: adult females - mansion - comatose
  4. ISLE OF KINGS: adult males - castle - comatose
  5. ISLE OF NOTHING: empty of people - desert island of permanent solitude - imprisoning fog 

(this segregation is unnatural; all the people on the Wondrous Isles were destined to be brought to the mainland and become part of one society, populating the same village)


Magic, then, in Morris’s work, is a way of intensifying the personality of the user; the way it is used provides an index to the user’s desires and values. In the process it also provides a means for Morris to emphasize how power works at its best and worst, since magic is raw power. When used by the unscrupulous it demonstrates the effects of tyrannical power on its victims, which is to bereave them of their personal powers. ..., replicating the effects of the mysterious magic that binds the noblemen and ladies on the Isles of Kings and Queens in a deathly sleep, the residents of the Isle of the Old and Young in perpetual childishness. ... Magic entraps, encloses, and curtails, or else it liberates, comforts, and affirms; but in every case the person who works it, and the person on whom it is worked, find their identities painted in bolder colours by its operations, much as the personality of the sitter is enhanced by the process of having their portrait painted.

(all people exist in a condition of permanent stasis, frozen in time like forgotten works of art: adults bound in comatose sleep; residents of the Isle of the Old and Young bound in perpetual childishness -like in Neverland, also the senior is in his 'second childishness'-; maidens kept in captivity... all people exist in a condition of permanent stasis, frozen in time like forgotten works of art, due to mysterious magic --dark magic that entraps, encloses, and curtails-- whose origin is never explained. Metaphor?)


**************************************************************************

The organic interweaving of diverse ingredients represented here – company, food, deft manual or mental activity – is repeated time and again in other houses: in the prison-chamber on the Isle of Increase Unsought, where fellow inmates sit down to eat and talk while keeping a sharp ear open for the arrival of their captor, ....

... next set of garments are symbolic of ... first entry into a community. ... arrives at the Isle of Increase Unsought, where ... is enslaved again ...; and the three slave women ... meets here invest ... with clothes of their own before helping ... escape for a second time. The garments they provide are not just decorative coverings, however – they are also messages to their knightly lovers. Each has a story woven into it, so to speak, having been given to its owner by her fiancé, and ... learns the narrative behind each item when ... meets the bereft young men at the Castle of the Quest. 


****************************************************************

On the return trip, the dystopia is healed:

In many cases old houses are repurposed as part of the journey towards this utopian future. ..., while the buildings on the ‘Wonder Isles’ of the enchanted Water have each been requisitioned by new inhabitants when ... visits them for a second time on ... journey back .... 



martes, 27 de agosto de 2019

IN WHICH LALA COMES MARCHING HOME


hallofanimefame
angryanimeb*tches

Star*Twinkle Pretty Cure - Episode 29
My Own Review
IN WHICH LALA COMES MARCHING HOME

It has been a bit of a bumpy ride, but PreCures finally arrive on Lala’s home planet of Samaan in episode twenty-nine of Star ☆ Twinkle. Lala doesn’t seem too thrilled to be back home, though.





Hikaru is fascinated by everything on Samaan
In this episode, PreCures finally arrive on Lala’s home planet. They discover how the planet runs in the most efficient way possible, as well as meeting Lala’s family (parents and fraternal twin Lolo). Lala is melancholic through the whole thing, and things take a turn when the KNotraiders show up to steal a Princess Star Colour Pen.


Lala tells about Samaan’s AIs

The first thing I want to focus on is how Samaan is run, because it sounds a lot like Psycho-Pass or 1984, of all things. An AI decides the job a person gets based on their traits and all that kind of stuff. No mention of crime coefficients, but the similarities are there.


Lala’s family

This episode also introduces Lala’s family: her dad Toto, her mum Kaka (No offense, that is literally her name!), and her twin brother Lolo. The three of them were all given high ranking jobs by Samaan’s MOTHER AI, unlike Lala. Lala has one the lowest ranking jobs. Parental favouritism anyone?
It becomes clear why Lala was so reluctant about the others meeting her family, and then she has to worry about whether or not she should tell them that she is a PreCure.


recreation dome

We get more sci-fi references in this episode, particularly with Samaan’s recreation dome. It is effectively the same thing as Star Trek‘s holodeck. This location also serves as a place for a heart-to-heart between two characters who haven’t really had all that much interaction so far.


Lala and Madoka

Madoka is able to pick up on Lala feeling rather melancholic, and decides to offer her some advice. I can’t recall if Lala and Madoka have had any meaningful interactions like this one before, so this is nice to see. It’s always good to see unity within a team.


The show definitely lingers on this shot of Tenjou's "female weapons" for longer than necessary


Tenjou

Serving as our villain for this week is Tenjou, who targets the Cancer Princess Star Colour Pen being researched by Samaan. She’s not the one getting her hands dirty, though – she has a victim do that for her.


Lala’s boss is transformed into a KNotraider

One transformation sequence later, and PreCures are doing their thing. Naturally, there is a particular focus on Cure Milkyway; this is her episode, after all.


Cure Milkyway

Cure Milkyway’s fight against the 'raider definitely has some Dragon Ball Z about it. Her pose, the powering up, even a beam struggle (à la Priori Incantatem) – definitely more than a few familiar elements in there.



Lala and company are declared wanted criminals

The end of this episode brings with it an interesting twist. I would have never expected Lala and the others to be accused of stealing the Cancer Princess Star Colour Pen, but that is exactly what happens. A familiar one-eyed face shows up, too.
This was a good episode. Of course the focus was always going to be on Lala when they got to Samaan, but I’m glad to see the interaction with Madoka.
Definitely got to give this episode props for that ending, as well. I wasn’t expecting things to go in that direction, but I am glad they have. I guess Yuni would be used to that kind of situation, but it will be interesting seeing how the others adjust.
I’m very much looking forward to seeing what is in store next time, particularly with Ayewan showing up to cause trouble – and not just for PreCures, but for all of Samaan, it appears.







MY OWN HUMBLE OPINION:
WHAM. Lala and her fellow Precures declared PERSONA NON GRATA -- THAT was a twist ending worthy of a Game of Thrones eighth episode.

jueves, 22 de junio de 2017

PROTON'S DREAM

The language is in the proposition. This is not a mathematical formula. We can see this in the coloring of a sound like red. If you were to assume that the color red, sounding like nonsense, but still transmitable via progressive stream technology, were to validate the disconnect by pre-existing as a marginal influence in the way the words transcribed themselves over the fiber optic wireless remote purely enhanced with nutritional bran name identities flowering in role-playing modules never before seen in telephonic communication, you would then hear the colors dreaming more dialogue stated and intended to be virulent in their disinfection.

The style writing is different than the semantic self-presence of woven differences manifesting themselves in lineal acrobatics but without the perversion of print to dilate their pupil effect. Without any chance for investment. Unless something gets marked as necessarily nodal in its doubtless sensual preoccupation.

This would break down the staid confection of the candied apple dressed in corporate gear. She would simply commit to a certain alterity. And in this confusion of undressing herself before the boss the came in, would allow the rulers to enter.
"This could be negated by lifting your fabric higher."

"Okay, but I'm not sure it'll work unless I put my shoes back on -- they make me hotter."

"Higher."

"Hotter. Better prepared to locate an ideal site."

WRITING OVER THE INSIDES OF LANGUAGE

The language is in the phenomena. This is not a rhetorical formation. You can see this in the sound of a color like red. If you were to assume that the color red, sounding like itself but with a unique infection attached to its own red-space, were to transmit optical allusions via progressive stream technology, were, in fact, to validate the disconnection from memory by pre-establishing a condition similar to the one meta-morphed by various marginal influences expressing themselves in the way certain words transcribed themselves over the fiber optic wireless remote, you would then see the sounds being more caring and meditating in a constant state of vaginal discomfort.

The style warning differs from the semantic self-presence of woven differences by manifesting itself in lineal ambition but without the perversion of more, of more drilling into the pupil-effect. Without any chance for survival. Unless something gets masked as wounded self-recovery or ergot occupational forces like student-teacher relationships.

This would break down the steady development of the curated dream walking around in a corporate sponsorship that defies all rules.

She would simply commit adultery.

And in thus confusing the issue of herself before the losses came in, allow the rulers to enter.

"This could be nocturnally born. A mere fabrication."

"Yes, but I'm not sure it'll sell unless I lay on the floor-- it makes me look flatter."
"Fatter."

"Fatter. Better be prepared to locate the entry point."

WRITING OVER WRITING OVER

The language of the proton. This is not a decaying formation. I can see this in the structure of a story like red. If you were to assume that the story red, writing itself in nothing but red although processed with a unique invention transferred into its own red-space, were to protrude optimum allocations via progressive stream technology, were, in fact, to validate the disproportionate numbers generated from artificial memory, you would then see the stories being more pronounced and mediating in a constant rush of electrical discharge.

The protophyte warnings distill organic self-perseverence by manifesting a lineal ambition but not without the perquisites of more, of more drilling into the preferred apparatus of discovery this language of proposition proposes to make. Its only chance for survival. Unless of course something goes wrong and the investigation is grounded in self-recovery or repair-mode.

The investigation can break down the story development causing words to administer pain in a corpse-like spectrum that defies all gravity.

Denies all death.

And in this denial the issue of herself coming in, before the losses, as she wallowed in the meretricious world of the make-up jungle.

"This could be nothing but heavenly flight."

"Yes, but I'm not supposed to do this with you -- it makes me nervous."

"Better."

"Better what?"

martes, 6 de enero de 2015

THE PROBLEM WITH THE YSKÁLNARI

During these holidays, I have taken time to re-read Michael Ende's Neverending Story. Again, this is a book of which aspects have been lowed out in the films, which I believe to be a shame and a crime of high treason (Ende himself -- bless his soul -- agreed with me).

One of the events lowed out is Bastian's encounter with an ethnic group called the Yskálnari (which means "the closely-knit ones" in their language. It's written "Yskalnari", without the accent on the A, in the English translation, but I prefer writing it with the accent, like in the German original and the Spanish translation), who live in wicker crannogs, made of a special kind of reeds, by the Nebelmeer (sea of fog, a really Romantic image), called Skaidan in their language, and set sail on the Skaidan in light boats made of the same reeds. All of their household items are made of these reeds as well. Even the Yskálnaris' whole attire, from coats to slippers, is made of these reeds, that are vital to their survival. The crannogs form a closely-knit and quaintly provincial community whose people are, all of them, physically short (even adults): the size of children. Their skin is like milk chocolate and they're, all of them, not only sharing a stark resemblance to the rest of their kin, but also kind and tranquil. And very quiet. No Yskálnari goes out alone, on his or her own: all of them go out accompanied by others of their kin. And none of them works or partakes in amusements alone either.
At night, when the tide rises and the fog reaches the crannogs, the Yskálnari set sail on the Skaidan in their wicker boats. During the day, the fog disperses and the tide ebbs. The Yskálnari are so-called "fogfarers". Since the water is not that deep, one can wade across the Nebelmeer, but the problem is the fog. Since this fog causes amnesia on those who inhale it, and many foolhardy people have died attempting to cross the Skaidan on their own. The only way to cross it is with a lift from an Yskálnari boat, whether hitching oneself with a wicker rope (yes, everything is made of wicker) or travelling on board. This people's clothing of reeds also acts as a life vest should they fall into the always calm yet deceptive Skaidan, for the über-light reeds float in the fog.
Now the Yskálnari don't have any proper names at all. They have not a name for each individual, but only one for their kin as a collective. They're, as a collective, the Yskálnari, and that's enough for them. They do not seem to know the word "I" or the concept of self. They never say "I" or "me" at all. Instead, they say "we" and "us".
The difference between one's own body and a boat is only that it takes at least two Yskálnari who unite their imaginations for the boat to move. Yes, the boats are powered by imagination... but not that of a single individual. By those of at least a couple. The faster they want the boat to travel, the more Yskálnari have to unite their imaginations. They normally work in turns of three, three of them powering and the others resting, because this is bitter work that requires constant high concentration.
The secret of the Yskalnáris' closely-knit bonds? Dance and wordless songs.
During the dance, the imaginations of everyone on board are fused together into one. Everyone belongs...
but there is a stark contrast with Earth itself, where every person has a different imagination and different opinions.
The Yskálnari do not achieve their unity by harmonizing completely different forms of imagination... but because they resemble each other so much that feeling that they are a collective costs no effort to them. They do not have the possibility of arguing or disagreeing with each other because none of them sees him- or herself as an individual. They don't have to overcome any opposition to reach harmony... This easiness feels, at the end of the day, unsatisfactory to both Bastian and the reader. The sweetness of the Yskálnari has no taste, and the melody of the song, always the same, sounds monotonous.
When a fog-crow has just snatched one of the Yskálnari from the deck, once the predator is gone, the Yskálnari resume their journey-long routine of song and dance, as if nothing had ever happened. Their harmony is not affected the least. They don't lament or complain, or even comment the event with a single word.
"No", one of them says. "None of us is missing. So why should we mourn?"
Since they do not mourn their deceased, it is presumed that the Yskálnari cannot revel in the birth of a new life, a marriage, a friendship between two people... after all, they all look alike and lack given names.
The individual holds no worth for them, and, since they can't tell each other apart, no one is special and everyone is expendable. In the community of the Yskálnari, there is harmony, but no love.

Yskálnari - A race of humanoid people living at the edge of a sea of mist, which can be navigated only by boats fashioned from special reeds, which are propelled by willpower (achieved by the Yskálnari through ritual singing). Commonly also called Mist Sailors, their name actually means The Conjoined Ones (Die Gemeinsamen). The Yskálnari have no concept of individualism.

Yskalnari: il loro nome nella lingua locale significa "quelli che stanno insieme". Hanno l'aspetto di omini e donnine molto piccoli, dall'aspetto dolce e silenzioso e dalla carnagione marrone scura; gli uomini portano la barba, le donne elaborate pettinature, ma a parte questo sono pressoché in distinguibili l'uno dall'altro. Lavorano i giunchi e sono abili navigatori del Mare delle Nebbie. Parlano raramente, preferendo usare il pensiero con il quale, oltre a comunicare, riescono a muovere le imbarcazioni dirigendole verso la rotta voluta. Tale dote, unita all'aspetto pressoché identico, favorisce uno spiccato senso di gruppo a scapito dell'individuo, tanto che sono incapaci di pensare se stessi come individui, ma solo come collettività. Se ciò favorisce l'armonia, impedisce però gli affetti e l'attaccamento nei confronti di parenti e amici, tanto che la stessa morte di uno di loro è vissuta con assoluta indifferenza, dato che nessuno è unico, speciale o insostituibile.

Comment from TV Tropes:
Hive Mind:
  • The Yskalnari, being so much a community that they lack any form of individualism, when a member of the crew dies not only nobody seems to care, nobody even seems to notice.
  • Planet of Hats: The Yskalnari.
Comments from review and essay:
A sense of belonging to a community among the Yskalnari, who have so little regard for the individual that they have no word for “I”...
To cross the Fog Sea.  This journey requires being with the Yskalnari, who do not know the word “I” nor have any identity save the collective one.
 The Fog Sea can only be crossed in the (total) community of the Yskalnari, who do not know the word "I" nor have any identity save the collective one. 
The Yskalnari (gave you) peace and cooperation.
Hos Yskalnari nyder Bastian for en tid at være en del af et fællesskab, men indser, at
han har brug for personlig anerkendelse, for at være den han er, og ikke kun være en del af et fællesskab.
Yskalnari, creature di aspetto umano dalla pelle scura e di piccola statura. Questi sembrano fare tutto in gruppo: lavorano insieme, vanno in giro a braccetto e non c'è nessuno che sia da solo. Fermandosi a parlare con tre di loro, senza rivelare la propria identità, viene ingaggiato su una nave per un viaggio sul Mare delle Nebbie. Durante questo viaggio, però, la visione idilliaca della società degli Yskalnari è incrinata, quando, dopo il rapimento di un membro dell'equipaggio, nessuno degli altri Yskalnari si mostra dispiaciuto; questo risveglia nel ragazzo il desiderio di essere amato da qualcuno.
Yskalnari
Gli Yskalnari (nella lingua locale "quelli che stanno insieme") sono abili navigatori incapaci di pensare se stessi come individui, abitano a Yskal circondati dal Mare delle Nebbie. Pur essendo adulti, non superano l'altezza dei bambini. Le loro stesse case sono costruite con porte molto basse e, per le dimensioni, sembrano quasi in miniatura. Gli uomini portano la barba, le donne elaborate pettinatura. A parte tale dettaglio, gli Yskalnari sono a malapena distinguibili l'uno dall'altro. Tutti hanno un aspetto "molto dolce e silenzioso", un volto "di un bel marrone scuro, color della terra bagnata". Anche i loro abiti - rigorosamente di giunco come le case, le navi e qualunque oggetto di uso quotidiano - sono identici. Parlano raramente, preferendo usare il pensiero con il quale, oltre a comunicare, riescono a muovere le imbarcazioni dirigendole verso la rotta voluta. Tale dote, unita all'aspetto pressoché identico, favorisce uno spiccato senso di gruppo a scapito dell'individuo. Gli Yskalnari, anzi, sembrano immuni agli affetti e non mostrano attaccamento nei confronti di parenti e amici; la stessa morte di uno di loro è vissuta con serenità e assoluta indifferenza, dato che nessuno è unico, speciale o insostituibile. Per questo usano sempre il pronome noi al posto di io, vivendo in armonia ma senza amore. Abilissimi artigiani e navigatori, solcano il Mare delle Nebbie per raggiungere la sponda opposta e mantenere i contatti con l'altra parte di Fantàsia.
Auf diese Weise wird er von den Nebelschiffern aufgenommen, den Yskálnari, die in der Korbstadt Yskál leben und das Nebelmeer bereisen. Sie halten immer zusammen, weil jeder das Gleiche denkt und fühlt wie der andere, doch der Verlust eines Einzelnen bedeutet ihnen nichts. Weil keiner sich von dem anderen unterscheidet, ist keiner unersetzlich; als ein Yskálnari getötet wird, reden die anderen nicht einmal darüber und vermissen ihn auch nicht. Auch hat keiner der Stadtbewohner einen eigenen Namen. Ihre Gemeinsamkeit entsteht durch den Tanz und das wortlose Lied. Bastian begreift, dass die Gemeinsamkeit der Nebelschiffer nicht darauf beruht, dass sie verschieden geartete Vorstellungsweisen zusammenklingen lassen. Es kostet sie keine Anstrengung, sich als Gemeinschaft zu fühlen. Sie können nicht einmal miteinander streiten, da sich keiner von ihnen als Individuum empfindet. Diese Mühelosigkeit erscheint Bastian unbefriedigend. Ihre Sanftheit erscheint ihm fade und die immer gleiche Melodie ihrer Lieder monoton. Es gibt in der Gemeinschaft Harmonie, aber keine Liebe. Bastian jedoch möchte ein Individuum sein, jemand, der gerade dafür geliebt wird, dass er so ist, wie er ist, trotz seiner Fehler oder gerade ihretwegen. Allerdings weiß er selbst gar nicht mehr, wie er ist. Unter all den Gaben und Kräften, die er in Phantásien bekommen hat, kann er sich selbst nicht mehr wiederfinden.

Bastian, der als Schiffsjunge angeheuert wurde, überquert auf einem der Schiffe der Yskálnari das Nebelmeer. Diese werden mit Hilfe der Vorstellungskraft der Nebelschiffer angetrieben, so wie ein Mensch seine Beine bewegt, indem er es sich vorstellt. Zu diesem Zweck müssen mindestens zwei Yskálnari ihre Vorstellungskraft zu einer werden lassen. Durch diese Vereinigung entsteht die Fortbewegungskraft. Während der Reise verliert er die Erinnerung daran, dass es in seiner Welt unterschiedliche Menschen mit unterschiedlichen Meinungen und Vorstellungen gab. Er hat jetzt nur noch drei Erinnerungen, an sein Zuhause, seine Eltern und seinen eigenen Namen.
 durch einen Selbstfindungsprozess, der deutlich von psychoanalytischen Verfahren inspiriert sei. So unterschieden die Yskálnari nicht zwischen Ich und Nicht-Ich.

---und bei den Yskálnari greift der Autor zudem erklärend und ergänzend ein.

Und weil er sich einsam fühlt, keimt der Wunsch auf, in einer Gemeinschaft zu leben. An der Küste des Nebelmeeres (Skaidan) findet er die Stadt Yskál und überredet die Besatzung eines Schiffes, ihn mitzunehmen. Das Schiff verfügt weder über Segel noch über Ruder oder Motoren, sondern wird allein von der Vorstellungskraft der Besatzung bewegt. Die Yskálnari kennen das Pronomen "ich" nicht, und allmählich begreift Bastian, dass der Einzelne in dieser Gemeinschaft aus lauter Gleichen nichts gilt.


霧の海    the Sea of Mist     Das Nebelmeer     

籠の町     Korbstadt    

イスカ-ルナリ    Yskalnari     Yskálnari     

三人の霧の水夫     die drei Nebelschiffer    
 
いっしょ人    the partners     die Gemeinsamen     

ひとり人    Some one     Einer    

イスカーリの町    Basketville  

スカイダン    the Skaidan     der Skaidan ( Das Nebelmeer )      
 
イスカ-ル    Yskal     Yskál    

一羽の大霧からす    a giant mist crow     eine Riesen-Nebelkrähe      

霧の船    Das Nebelschiff    

Here is the whole excerpt:

And then one day he came to a seacoast. Or so he thought at
first. He was standing on the edge of a sheer cliff, and before him
lay a sea of congealed white waves. It was some time before he
realized that these waves were not really motionless, but were
moving very slowly, that there were currents and eddies that
moved as imperceptibly as the hands of a clock.
He had come to the Sea of Mist!
Bastian walked along the cliff. The air was warm and slightly
damp. There was not the slightest breeze. It was early morning
and the sun shone on the snow-white surface of the fog, which
extended to the horizon.
He walked for several hours. Toward noon he espied a small
town some distance from the shore. Supported by piles, it formed
a sort of island in the Sea of Mist. The long, arching bridge
connecting the town with the rocky coast swayed gently as
Bastian crossed it.
The houses were relatively small. The doors, windows, and
stairways all seemed to have been made for children. And indeed,
the people moving about the streets were no bigger than children,
though they all seemed to be grown men with beards or women
with pinned-up hair. As Bastian soon noticed, these people
looked so much alike that he could hardly tell them apart. Their
faces were dark brown like moist earth and they looked calm and
gentle. When they saw Bastian, they nodded to him, but none
spoke. Altogether they seemed a silent lot; the place was
humming with activity, yet he seldom heard a cry or a spoken
word. And never did he see any of these people alone; they always
went about in groups if not in crowds, locking arms or holding
one another by the hand.
When Bastian examined the houses more closely, he saw that
they were all made of a sort of wicker, some crude and some of a
finer weave, and that the streets were paved with the same kind of
material. Even the people's clothing, he noticed, their trousers,
skirts, jackets, and hats were of wickerwork, though these were
artfully woven. Everything in the town seemed to be made of the
same material.
Here and there Bastian was able to cast a glance into the
artisans' workshops. They were all busy weaving, making shoes,
pitchers, lamps, cups, and umbrellas of wickerwork. But never
did he see anyone working alone, for these things could be made
only by several persons working together. It was a pleasure to see
how cleverly they coordinated their movements. And as they
worked, they usually sang some simple melody without words.
The town was not very large, and Bastian had soon come to
the edge of it. There he saw hundreds of ships of every size and
shape. The town was a seaport, but of a most unusual kind, for
all these ships were hanging from gigantic fishing poles and
hovered, swaying gently, over a chasm full of swirling white mist.
These ships, made of wickerwork like everything else, had neither
sails nor masts nor oars nor rudders.
Bastian leaned over the railing and looked down into the Sea
of Mist. He was able to gauge the length of the stakes supporting
the town by the shadows they cast on the white surface below.
"At night," he heard a voice beside him say, "the mists rise to
the level of the town. Then we can put out to sea. In the daytime
the sun reduces the mist and the level falls. That's what you
wanted to know, isn't it, stranger?"
Three men were leaning against the railing beside Bastian.
They seemed gentle and friendly. They got to talking and in the
course of his conversation with them Bastian learned that the
town was called Yskal or Basketville. Its inhabitants were known
as Yskalnari. The word meant roughly "the partners." The three
were mist sailors. Not wishing to give his name for fear of being
recognized, Bastian introduced himself as "Someone." The three
sailors told him the Yskalnari had no names for individuals and
didn't find it necessary. They were all Yskalnari and that was
enough for them.
Since it was lunchtime, they invited Bastian to join them, and
he gratefully accepted. They went to a nearby inn, and during the
meal Bastian learned all about Basketville and its inhabitants.
The Sea of Mist, which they called the Skaidan, was an
enormous ocean of white vapor, which divided the two parts of
Fantastica from each other. No one had ever found out how deep
the Skaidan was or where all this mist came from. It was quite
possible to breathe below the surface of the mist, and to walk
some distance on the bottom of the sea near the coast, where the
mist was relatively shallow, but only if one was tied to a rope and
could be pulled back. For the mist had one strange property: it
fuddled one's sense of direction. Any number of fools and
daredevils had died in the attempt to cross the Skaidan alone and
on foot. Only a few had been rescued. The only way to reach the
other side was in the ships of the Yskalnari.
The wickerwork, from which the houses, implements,
clothing, and ships of Yskal were made, was woven from a variety
of rushes that grew under the surface of the sea not far from the
shore. These rushes -- as can easily be gathered from the
foregoing -- could be cut only at the risk of one's life. Though
unusually pliable and even limp in ordinary air, they stood
upright in the sea, because they were lighter than the mist. That
was what made the wickerwork ships mistworthy. And if any of
the Yskalnari chanced to fall into the mist, his regular clothing
served the purpose of a life jacket.
But the strangest thing about the Yskalnari, so it struck
Bastian, was that the word "I" seemed unknown to them. In any
case, they never used it, but in speaking of what they thought or
did always said "we."
When he gathered from the conversation that the three sailors
would be putting out to sea that night, he asked if he could ship
with them as a cabin boy. They informed him that a voyage on
the Skaidan was very different from any other ocean voyage,
because no one knew how long it would take or exactly where it
would end up. When Bastian said that didn't worry him, they
agreed to take him on.
At nightfall the mists began to rise and by midnight they had
reached the level of Basketville. The ships that had been dangling
in midair were now floating on the white surface. The moorings
of the one on which Bastian found himself -- a flat barge about a
hundred feet long -- were cast off, and it drifted slowly out into
the Sea of Mist.
The moment he laid his eyes on it, Bastian wondered what
propelled this sort of ship, since it had neither sails nor oars nor
propeller. He soon found out that sails would have been useless,
for there was seldom any wind on the Skaidan, and that oars and
propellers do not function in mist. These ships were moved by an
entirely different sort of power.
In the middle of the deck there was a round, slightly raised
platform. Bastian had noticed it from the start and taken it for a
sort of captain's bridge. Indeed, it was occupied throughout the
voyage by two or more sailors. (The entire crew numbered
fourteen.) The men on the platform held one another clasped by
the shoulders and looked fixedly forward. At first sight, they
seemed to be standing motionless. Actually they were swaying
very slowly, in perfect unison -- in a sort of dance, which they
accompanied by chanting over and over again a simple and
strangely beautiful tune.
At first Bastian regarded this song and dance as some sort of
ceremony, the meaning of which escaped him. Then, on the
third day of voyage, he asked one of his three friends about it.
Evidently surprised at Bastian's ignorance, the sailor explained
that those men were propelling the ship by thought-power.
More puzzled than ever, Bastian asked if some sort of
hiddenwheels were set in motion.
"No," one of the sailors replied. "When you want to move
your legs, you have only to think about it. You don't need
wheels, do you?"
The only difference between a person's body and a ship was
that to move a ship at least two Yskalnari had to merge their
thought-powers into one. It was this fusion of thought-powers
that propelled the ship. If greater speed was desired, more men
had to join in. Normally, thinkers worked in shifts of three; the
others rested, for easy and pleasant as it looked,
thought-propulsion was hard work, demanding intense and
unbroken concentration. But there was no other way of sailing
the Skaidan.
Bastian became the student of the mist navigators and learned
the secret of their cooperation: dance and song without words.
Little by little, in the course of the long voyage, he became
one of them. During the dance he felt his thought-power
merging with those of his companions to form a whole, and this
gave him a strange and indescribable sense of harmony and
self-forgetfulness. He felt accepted by a community, at one with
his companions -- and at the same time he totally forgot that the
inhabitants of the world from which he came, and to which he
was seeking the way back, were human beings, each with his own
thoughts and opinions. Dimly he remembered his home and
parents, but nothing more.
His wish to be no longer alone had come true. But now, deep
in his heart, a new wish arose and began to make itself felt.
One day it struck him that the Yskalnari lived together so
harmoniously, not because they blended different ways of
thinking, but because they were so much alike that it cost them
no effort to form a community. Indeed, they were incapable of
quarreling or even disagreeing, because they did not regard
themselves as individuals. Thus there were no conflicts or
differences to overcome, and it was just this sameness, this
absence of stress that gradually came to pall on Bastian. Their
gentleness bored him and the unchanging melody of their songs
got on his nerves. He felt that something was lacking, something
he hungered for, but he could not yet have said what it was.
This became clear to him sometime later when a giant mist
crow was sighted. Stricken with terror, the sailors vanished below
deck as fast as they could. But one was not quick enough; the
monstrous bird swooped down with a cry, seized the poor fellow,
and carried him away in its beak.
When the danger was past, the sailors emerged and resumed
their song and dance, as though nothing had happened. Their
harmony was undisturbed, and far from grieving, they didn't
waste so much as a word on the incident.
"Why should we grieve?" said one of them when Bastian
inquired. "None of us is missing."
With them the individual counted for nothing. No one was
irreplaceable, because they drew no distinction between one person and another.
Bastian, however, wanted to be an individual, a someone, not
just one among others.
In this community of Yskalnari there was harmony, but
no love.

The Yskálnari worldview haunts me because it reminds me of both Plato and Communism. The shadow of totalitarian utopias looms large over the reed crannogs. There is harmony, but no love. Unity, but no diversity. Their creed reads like a warped version of the European Union motto (which reads "Unity in Diversity"), just like Iago's creed ("I am NOT what I am") is a warped version of God's name in the Bible.
The ideas of complete equality and the common good (the res publica) to bring peace and concord come at a high price. I prefer individualism and self-expression. Extreme equality (everyone alike and everyone altruistic), even though it would bring peace and cooperation, would be too tiresome. And meaningless.
Besides, we humans need conflict to develop our worldview. And, like I once heard in a certain episode of a certain series... The warmth of springtime is less pleasant than the fact that it comes after a harsh winter. Light cannot exist if there isn't any darkness. Life is precious just because death is inevitable. Everything has its opposite. These are the positive and negative forces of the universe, endlessly balancing each other.