MetaKnigel If the Rule is Broken–Break It.

26Jan/120

The Kangaroo Panopticon

Posted by Knigel

Buddha is Watching

Written by Knigel Holmes
 

Why do I like Park Chan-wook’s Korean film, Oldboy, you ask? Why, the reason I like Oldboy is because I long to punish my enemies. Not only do I want to tit their tat, but also to utterly annihilate their entire existence while ruining everything they love. If they love nothing? Then I want to give them love only to violate it while blossoming. My enemies should not only suffer physically, but should also endure every possible psychological torture procurable. I want my adversaries to be at the peak of their hopes before kicking down their sandcastles. Before you indignantly judge me, you must remember that when I say “I”, you know that it means “we”: for beneath all of our politeness, beneath all of our reservations, linger spiteful, vindictive thoughts. Speak for myself? No, I will speak for all of us.

Elucidating this idea, Russell Roberts, the director of Vancouver, Canada’s Shakespearian Bard on the Beach play, Titus Andronicus, defends the choice of using gratuitous fake blood instead of “arty-farty” red ribbons:

“We’re very inhuman, we human beings. I mean, look what’s happening in Afghanistan, in Baghdad, in Somalia. It has happened since day one. This is no more violent or horrible than what’s going on around the globe right now. Titus has been catalogued as a problem play, but I think that the problem—if there’s a problem—is that we don’t like to have that mirror put up to us.”

26Jan/120

Oldboy for Little Girls and Little Boys

Posted by Knigel

Focus

Written by Knigel Holmes

 

Why do I like Park Chan-wook’s Korean film, Oldboy, you ask? Why, I love the quirky action-packed romantic comedy because it’s good wholesome fun for the whole family! Are you a fan of true love, superheroes, and octopuses? If you are, you will definitely enjoy this showdown between good and evil based on the popular Japanese comic written by Nobuaki Minegishi. If you like anti-heroes such as the Dark Knight and pretty Grrl-power heroines such as Batgirl, you will love the zany adventures of Oh Dae-su and Mi-do. There’s no lame Aquaman in the movie! No way, no how!

Oldboy has it all: adventure, suspense, humour, and of course, love! Our hero, Oh Dae-su, similar to Harry Potter, begins the tale as a loser just getting through life one day at a time. One dark night, Dae-su is kidnapped then imprisoned in a hotel room for 15 years. During this time, Dae-su trains himself by shadowboxing. He begins to find his true destiny that will lead him to making the ultimate sacrifice for the sins of others. When he is finally mysteriously released back into the world, Dae-su seeks to avenge the cruel murder of his wife and save his daughter. In the end, Dae-su must fight for justice and face the evil mastermind, Woo-jin, and his henchman, Mr. Han. Woo-jin has all of the answers and knows a secret that will change everyone’s lives forever. Dae-su must solve the puzzle quickly—it’s a race against the clock! Can Dae-su find Woo-jin in time?

26Jan/120

On Pico Iyer’s ‘Where Worlds Collide’

Posted by Knigel

Persuasion

Written by Knigel Holmes

 

In his essay, Where Worlds Collide, Pico Iyer analyses the hustle and bustle of the Los Angeles International Airport while transvaluing the associations of the airport culture into current trends of globalisation. Through his long, descriptive sentences, Iyer controls the perception of time to take snapshots of juxtapositions, contradictions, and ironies.

Beginning with a single long sentence paragraph, Iyer captures attention with suspense as the reader tries to figure out who “they” are. He repeats “they” and “them” while providing visual and audial details allowing the reader to put everything together until Iyer finally states the location at the end of the third paragraph. By starting with the perspective of the collective, we get a sense of multiple views while also understanding indirectly that Iyer is only one set of eyes. He uses such a perspective as a device for adding his own experiences into the writing. Through this, he writes with limited omnipresence.

By working through observation and a control of time similar to editing video, Iyer catches many ironies through various juxtapositions in the airport. One such juxtaposition is the contrast between the “American Dream” and reality. While many developing countries invest heavily into their airports to make a good first impression for visitors, the LAX is less appealing and may be a disappointment to those who have heard exaggerations of U.S. wealth. Iyer often induces what people expect and compares it to he thinks they actually experience from the things that he sees. He uses his intuition to role-play how people interact the environment that he sees. In one instance, newcomers experience a gift of a keychain globe (a symbol that, like postcards made in Korea, visually enriches his essay with details of cultural and global interconnectedness) that ends up to not being free at all, but instead a solicitation for a donation. In another example, Iyer mentions the graffiti of “Mexicans go home” scrawled on a bathroom wall that contradicts the international culture within the airport. Through Iyer’s juxtapositions, readers can see both tolerance and intolerance of intercultural relations. On one hand, we see the prejudice against Mexicans, and on the other we see Ethiopians, despite extreme cultural animosity, working along with the Tigre. Iyer suggests that people are “amnesiac” towards historical tensions and much is forgotten for the sake of coexistence, yet he also reveals much of the lingering undercurrents of resentment.

26Jan/120

We are God, and God is Dead: The Deaths and Resurrections of the comedic genius, Kim Jong-il

Posted by Knigel

From the Minds of Babes

Written by Knigel Holmes
؟ ؟ ؟
God’s Ministry of Comedy

The Juche-bag Kim Jong has died. We saw it coming: he’s been Il for a long time.

And so it goes.

Although we +1, ✓Like, and resend these mostly annoying, crude jokes while participating in the cheap giggles, we cannot think of dystopia without also thinking of the Democratic People's Republic of Korea. We sit at our computers connected from all around the world laughing at people who still don’t have the voice to defend themselves. We taunt their country, their leaders, their idols, and their Gods. Do we laugh because we are malicious? Yes, sometimes. There is, however, something deeper than mere vindictiveness. We know the North Korean situation is bad—unimaginably, unbearably beyond bad. Surely, it is not malignity, but rather sympathy that keeps us laughing for the very fact that their situation is so horrible. What do many of us do? We laugh because of the desperate, juxtaposed extremes. The situation is so dark, and we are so helpless to do anything meaningful, that all we can do is laugh. Laughter: our last link to sanity.

26Dec/110

Swimming in Charcoal: Following South Korean Streams into Culture, History, and Memory

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Tricked by Charcoal

Written by Knigel Holmes

Charcoal Photoset on Flickr

If someone had told me that I would become obsessed with charcoal during my stay in South Korea — well, no one would ever have told me that. From plebs to intellectuals, we enjoy the work of others; we rarely think deeply about the products around us. Charcoal, for one, is rather humdrum. Sure, one might consider charcoal when in need of heat, but the thought goes little further than basic utility. One might know a few technical facts such as activated charcoal makes an efficient water filter, or that most “charcoal briquettes” are usually a mixture of coke and coal instead of real charcoal — yawn. Perhaps one even has one of those odd little facts useful for filling in awkward moments of silence:

“Hey, did you know that African red colobus monkeys self-medicate themselves by eating charcoal which absorbs the cyanide from their leafy diets?”

(Awkward silence resumes.)

No, I did not come to Korea to ponder such a ho-hum, mind-numbing topic. I came to Korea for the raw octopuses, the bitter Soju, the cinematic ultra-violence, and of course, the Busan Bikini.

Never mind, forget about charcoal. Instead, let me tell the tale of the cunning, old Chinese joker, Dongfang Shuo, otherwise known in Korean as Tongbang Sak who, after eating the goddess Seo Wang-mo’s peach down by a river, became so blessed with longevity that the spirit world wailed with jealousy. So long did Tongbang live that his name officially appeared in the red ink of a dead man allowing spirits to drag his soul into the afterlife.

9Nov/110

Political Correctness and the English Language

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See, Hear, Speak. Blind, Deaf, Dumb.

Written by Knigel Holmes

In Politics and the English Language, Orwell criticises modern language for hiding true intentions behind unclear writing. “The great enemy of clear language is insincerity,” writes Orwell. “When there is a gap between one's real and one's declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink”. Orwell argues that euphemisms manipulate language and allow those controlling the meaning to distort reality. Following his argument, contemporary disputes of political correctness reveal modern power struggles. If, as Orwell argues, the enemy of clear language is insincerity, then political correctness is also an enemy of clear language. Political correctness and euphemisms, moreover, prematurely euthanize critical thought.

“'Who controls the past,” writes George Orwell in his novel Nineteen Eighty-Four, ”controls the future: who controls the present controls the past”. While critics abuse the term “Orwellian” by comparing Orwell’s dystopia to modern government, there has yet to be a government able to maintain such control on the populous. No single authority controls the thoughts of contemporary society; however, various institutions and organisations vie to shape language into what will best support their agendas. A Logocracy rules global culture through the power of language. Words define what is legal, what is clinical, and what is acceptable. A switch in meaning changes a benevolent act into a crime. Instead of a central authority, a coalition of individuals, media, businesses, and governments rule public thought through language. Each member of society receives and sends information shaping language and meaning; however, there is no balance of power in this coalition.