Words and images here are associated with mythology, psychology, culture, and related work both polished and in progress. All material not set apart by quotation marks is original work © Brandon WilliamsCraig. Pleae do not use without permission.

Friday, December 09, 2005

Be afeared, be way afeared.

Chris Wicke: here's something slightly disturbing...

bdwilliamscraig: Damned Scary "Outsource It," but in a culture where the civic religion is The Market, the gods are everywhere.



Published: December 9, 2005

FUZHOU, China - One of China's newest factories operates here in the basement of an old warehouse. Posters of World of Warcraft and Magic Land hang above a corps of young people glued to their computer screens, pounding away at their keyboards in the latest hustle for money.

Natalie Behring for The New York Times

Young Chinese men playing video games in an online-gaming center, one of hundreds that take fees to help players reach higher levels.


Natalie Behring for The New York Times

Workers have strict quotas and are supervised by bosses who equip them with computers, software and Internet connections to thrash online trolls, gnomes and ogres.

The people working at this clandestine locale are "gold farmers." Every day, in 12-hour shifts, they "play" computer games by killing onscreen monsters and winning battles, harvesting artificial gold coins and other virtual goods as rewards that, as it turns out, can be transformed into real cash.

That is because, from Seoul to San Francisco, affluent online gamers who lack the time and patience to work their way up to the higher levels of gamedom are willing to pay the young Chinese here to play the early rounds for them.

"For 12 hours a day, 7 days a week, my colleagues and I are killing monsters," said a 23-year-old gamer who works here in this makeshift factory and goes by the online code name Wandering. "I make about $250 a month, which is pretty good compared with the other jobs I've had. And I can play games all day."

He and his comrades have created yet another new business out of cheap Chinese labor. They are tapping into the fast-growing world of "massively multiplayer online games," which involve role playing and often revolve around fantasy or warfare in medieval kingdoms or distant galaxies.

With more than 100 million people worldwide logging on every month to play interactive computer games, game companies are already generating revenues of $3.6 billion a year from subscriptions, according to DFC Intelligence, which tracks the computer gaming market.

For the Chinese in game-playing factories like these, though, it is not all fun and games. These workers have strict quotas and are supervised by bosses who equip them with computers, software and Internet connections to thrash online trolls, gnomes and ogres.

As they grind through the games, they accumulate virtual currency that is valuable to game players around the world. The games allow players to trade currency to other players, who can then use it to buy better armor, amulets, magic spells and other accoutrements to climb to higher levels or create more powerful characters.

The Internet is now filled with classified advertisements from small companies - many of them here in China - auctioning for real money their powerful figures, called avatars. These ventures join individual gamers who started marketing such virtual weapons and wares a few years ago to help support their hobby.

"I'm selling an account with a level-60 Shaman," says one ad from a player code-named Silver Fire, who uses QQ, the popular Chinese instant messaging service here in China. "If you want to know more details, let's chat on QQ."

This virtual economy is blurring the line between fantasy and reality. A few years ago, online subscribers started competing with other players from around the world. And before long, many casual gamers started asking other people to baby-sit for their accounts, or play while they were away.

That has spawned the creation of hundreds - perhaps thousands - of online gaming factories here in China. By some estimates, there are well over 100,000 young people working in China as full-time gamers, toiling away in dark Internet cafes, abandoned warehouses, small offices and private homes.

Most of the players here actually make less than a quarter an hour, but they often get room, board and free computer game play in these "virtual sweatshops."

"It's unimaginable how big this is," says Chen Yu, 27, who employs 20 full-time gamers here in Fuzhou. "They say that in some of these popular games, 40 or 50 percent of the players are actually Chinese farmers."

For many online gamers, the point is no longer simply to play. Instead they hunt for the fanciest sword or the most potent charm, or seek a shortcut to the thrill of sparring at the highest level. And all of that is available - for a price.

"What we're seeing here is the emergence of virtual currencies and virtual economies," says Peter Ludlow, a longtime gamer and a professor of philosophy at the University of Michigan, Ann Arbor. "People are making real money here, so these games are becoming like real economies."

The Chinese government estimates that there are 24 million online gamers in China, meaning that nearly one in four Internet users here play online games.

And many online gaming factories have come to resemble the thousands of textile mills and toy factories that have moved here from Taiwan, Hong Kong and other parts of the world to take advantage of China's vast pool of cheap labor.

"They're exploiting the wage difference between the U.S. and China for unskilled labor," says Edward Castronova, a professor of telecommunications at Indiana University and the author of "Synthetic Worlds," a study of the economy of online games. "The cost of someone's time is much bigger in America than in China."

But gold farming is controversial. Many hard-core gamers say the factories are distorting the games. What is more, the big gaming companies say the factories are violating the terms of use of the games, which forbid players to sell their virtual goods for real money. They have vowed to crack down on those suspected of being small businesses rather than individual gamers.

"We know that such business exists, and we are against it," says Guolong Jin, a spokesman for N-Sina, a Chinese joint venture with NC Soft, the Korean creator of Lineage, one of the most popular online games. "Playing games should be fun and entertaining. It's not a way to trade and make money."

Blizzard Entertainment, a division of Vivendi Universal and the creator of World of Warcraft, one of the world's most popular games with more than 4.5 million online subscribers, has also called the trading illegal.

But little has been done to halt the mushrooming black market in virtual goods, many available for sale on eBay, Yahoo and other online sites.

On eBay, for example, 100 grams of World of Warcraft gold is available for $9.99 or two über characters from EverQuest for $35.50. It costs $269 to be transported to Level 60 in Warcraft, and it typically takes 15 days to get the account back at the higher level.

In fact, the trading of virtual property is so lucrative that some big online gaming companies have jumped into the business, creating their own online marketplaces.

Sony Online Entertainment, the creator of EverQuest, a popular medieval war and fantasy game, recently created Station Exchange. Sony calls the site an alternative to "crooked sellers in unsanctioned auctions."

Other start-up companies are also rushing in, acting as international brokers to match buyers and sellers in different countries, and contracting out business to Chinese gold-farming factories.

"We're like a stock exchange. You can buy and sell with us," says Alan Qiu, a founder of the Shanghai-based Ucdao.com. "We farm out the different jobs. Some people say, 'I want to get from Level 1 to 60,' so we find someone to do that."

Now there are factories all over China. In central Henan Province, one factory has 300 computers. At another factory in western Gansu Province, the workers log up to 18 hours a day.

The operators are mostly young men like Luo Gang, a 28-year-old college graduate who borrowed $25,000 from his father to start an Internet cafe that morphed into a gold farm on the outskirts of Chongqing in central China.

Mr. Luo has 23 workers, who each earn about $75 a month.

"If they didn't work here they'd probably be working as waiters in hot pot restaurants," he said, "or go back to help their parents farm the land - or more likely, hang out on the streets with no job at all."

Here in coastal Fujian Province, several gold farm operators offered access to their underground facilities recently, on the condition that their names not be disclosed because the legal and tax status of some of the operations is in question.

One huge site here in Fuzhou has over 100 computers in a series of large, dark rooms. About 70 players could be seen playing quietly one weekday afternoon, while some players slept by the keyboard.

"We recruit through newspaper ads," said the 30-something owner, whose workers range from 18 to 25 years old. "They all know how to play online games, but they're not willing to do hard labor."

Another operation here has about 40 computers lined up in the basement of an old dilapidated building, all playing the same game. Upstairs were unkempt, closet-size dormitory rooms where several gamers slept on bunk beds; the floors were strewn with hot pots.

The owners concede that the risks are enormous. The global gaming companies regularly shut accounts they suspect are engaged in farming. And the government here is cracking down on Internet addiction now, monitoring more closely how much time each player spends online.

To survive, the factories employ sophisticated gaming strategies. They hide their identities online, hire hackers to seek out new strategies, and create automatic keys to bolster winnings.

But at some point, says Mr. Yu, the Fuzhou factory operator who started out selling computer supplies and now has an army of gamers outside his office here, he knows he will have to move on.

"My ultimate goal is to do Internet-based foreign trade," he says, sitting in a bare office with a solid steel safe under his desk. "Online games are just my first step into the business."


Thursday, December 08, 2005

Towards the end of one of his recent public talks, I asked Huston Smith for thoughts on what many are calling "neoshamanism," (Dan Noel's The Soul of Shamanism: Western Fantasies, Imaginal Realities), with which I connect "new monasticism" (Thomas Moore's Meditations: On the Monk Who Dwells in Daily Life), and imagine to be "a form of psychic community service" (Pat Monaghan writing about Arnold Mindell's The Shaman's Body : A New Shamanism for Transforming Health, Relationships, and the Community). In summary, he was very excited by the idea as a direction in which western religious experience might develop, is not impressed with most popular uses of the word (shaman), and recomends a return to more ancient roots which would make the prefix (neo) problematic. I'll ask him if I may post some or all of a recording of his talk in our member area.

At any rate, I'll need to get considerably clearer about my own use of the terms suggested above and this seems to be a fine place to do so, at least in part, by outlining howI see and hear others using these ideas as well as what I believe is implied and unsaid throughout. If I lapse into excessivley "baroque prose" (thanks to my Diss Advisor, Dennis Slattery, for the phrase) please say so in the comments area. What will be developed here briefly will be folded out in full (and with help) within the member area.

Tuesday, December 06, 2005

Green Men? Research off? Copenhagen area 1st c B.C. and Inca with identical deities?

Many, many thanks to Iris Mcginnis for pointing this out.


"The Green Man in Antiquity" from p41 of Green Man: The Archetypes of our Oneness with the Earth by William Anderson with Photogrpahs by Clive Hicks. ISBN 0-00-599255-9
The text reads 27 Cernunnos as a horned deity surrounded by animals on an inner plaque of the Gundestrup Cauldron, First century B.C. Nationalmuseet, Copenhagen.







"Pachacamac: God of Earthquakes" from p89 of The Book of Gods and Goddesses: A Visual Directory of Ancient and Modern Deities by Eric Chaline. The image is a line drawing with no citation of source. ISBN 0-06-073256-3


Many many thanks to Iris McGinnis for pointing these out and providing the texts to scan.


Wednesday, November 30, 2005

Questions at issue:
If God (of Sunday) is dead but gods still abound, is The Market the replacement monotheism seeping the globe? One among many? Better refered to as Secular Marketism?
Where may this be tracked, and how is best? What qualities are consequences of this worship? What counter examples present themselves?


Memorable Quotes from A Christmas Story (1983)

from memorable quotes http://www.imdb.com/title/tt0085334/quotes
Narrator
: Some men are Baptists, others Catholics, my father was an Oldsmobile man.
Mr. Parker: That son of a bitch would freeze up in the middle of summer on the equator!
Mother: Little pitchers!
Mr. Parker: Thanks... hold it!
[the furnace conks out]
Mr. Parker: It's a clinker! That blasted stupid furnace dadgummit!
[he walks down a few stairs and falls the rest of the way down]
Mr. Parker: Damn skates!
[coughing]
Mr. Parker: Oh for cripes sake open up the damper will ya? Who the hell turned it all the way down? AGAIN! Oh blasted!
Narrator: In the heat of battle my father wove a tapestry of obscenities that as far as we know is still hanging in space over Lake Michigan.

December 13, 2004 Blacktop Jungle: Auto Intoxication

from http://mckeesport.dementia.org/blog/000156.html

Garrison Keillor has written about how car-buying in fictional Lake Wobegon, Minn., was "a matter of faith." According to Keillor, Catholics bought Chevrolets from Krebsbach Chevrolet; Protestants bought Fords from Bunsen Motors. One Lutheran who was "tempted by Chevyship," he writes, was coaxed into buying a Ford by his pastor, and it turned out to be a lemon.

Keillor was exaggerating, of course, but it wasn't that long ago when car ownership was a matter of some faith. Some families swore by General Motors, or Fords, or Chryslers. Another humorist, Jean Shepherd, wrote about how his father ("the Old Man") was a solid Oldsmobile man.

Macy's Parade

http://news.yahoo.com/s/ap/20051124/ap_on_re_us/thanksgiving_parade_16

NEW YORK - A giant balloon in the Macy's Thanksgiving Day Parade snagged a street light and caused part of it to fall, injuring a woman and a child.

The accident happened in Times Square near the end of the nationally televised parade when the tethers on the "M&M's Chocolate Candies" balloon became entangled on the head of the street lamp and knocked it off.

"It happened so fast," said parade spectator Karim Simmons. "It dropped like a rock."

The accident marred the holiday celebration but the injuries were less serious than in the parade eight years ago when another balloon knocked over a lightpost, critically injuring a woman and prompting changes in parade rules.

The Macy's parade started in 1924 and has been an annual tradition, canceled only in the World War II years of 1942 to 1944.

The balloons, including Nickelodeon's Dora the Explorer, the parade's first Latina balloon character, shared top billing with 10 marching bands, 27 floats and performers such as LeAnn Rimes, Aaron Neville and Kristin Chenoweth.

Also see http://www.macysparade.com

One of the largest (resources expended and people paying attention) events of its kind in the world, in contrast with an earlier way that what was most valuable was celebrated publicly.

http://www.elsalvador.org/home.nsf/0/be94ced49a416a4685256b09005abbd8?OpenDocument

Holy Week Is very much celebrated throughout the country since Catholic Romans are predominant. Salvadorans celebrate Holy Week before Resurrection Sunday or Easter Sunday. Processions are held everywhere in the country with images of Jesus carrying the cross. Daily religious services are carried out. A place of interest is Sonsonate, El Salvador's fourth most important city, well known for its street carpets made of colorful flowers and colored sawdust that are created on the street of the procession. This Holy Week tradition attracts visitors from all over the country.

or

Moriones Festival

http://www.stuartxchange.org/Festivals.html

Boac, Mogpog & Gasal, Marinduque
Holy Week

The towns of Boac, Mogpog and Gasan in the island province of Marinduque become the stages for this 200 year old religious folk festival celebrated during the Lenten season. Morion (mask or visor) is that part of the medieval Roman armor that covers the face. Moriones refers to the masked and costumed penitents who march around the town as barbaric Romans. The festival climaxes with the reenactment of the beheading of Longinus, the centurion who pierced the side of Jesus. As legend tells it, blind in one eye, his sight was restored when Christ's blood splattered on his eye.
A unique Holy Week experience, the Moriones festival is much more than the colorful Roman mask and costumes. It is a window into the religiosity of a culture exhibiting itself through a variety of traditional lenten rituals and presentations: the senaculo, passion readings, the reenactment of the Christ's cross-carrying walk to Calvary, penitents and flaggelants, the late afternoon candlelit processions of religious floats and the town faithful.

Friday, September 16, 2005

From my site, in development, and open to constructive input.

Brandon WilliamsCraig asserts the copy right to be involved in decision making regarding use of all original articulations on this site, it's HTML content and files, and on the following original ideas and terms articulated here, as well as at abcglobal.net, beamish.org, guardiansofpeace.org, and processarts.org. Though by contemporary law I "own" these framing ideas, this approach seems profoundly restrictive and contrary to their development. They do represent my considerable creative effort as well as that of the persons who have had influential collaborative input. I/we use this cultural fantasy of Ownership to request the building of relationship around creative collaboration. Put more simply, if you want to use these terms and ideas contact me and include me in the process by name and by making collaborative choices.


This work is licensed under a Creative Commons Attribution-ShareAlike 2.5 License.

"This license lets others remix, tweak, and build upon your work even for commercial reasons, as long as they credit you and license their new creations under the identical terms. This license is often compared to open source software licenses. All new works based on yours will carry the same license, so any derivatives will also allow commercial use." For instance, the original idea "Process Arts" suggests the following interrelated ideas:

1) Human cultures are shifting toward tending the way of interaction at least as attentively as the products that result. How is becoming consciously as important as What we make. Examples of this trend, the language for which originated in the new "Psychology" of the 20th Century, include coaching, the wide use of outside-system consultants and facilitators, mediation, therapy, etc.

2) Conscious and unarticulated methods are becoming more and more prevalent which assist in this shift and contribute to building Communities Of Understanding which are capable of dealing with the complexity of contemporary abstract systems only because many people are working together on how they work together. Examples include Processwork (Mindell), Quaker Meeting, Focusing (Gendlin), Organizational Development, Council Circles (indigenous), Non-violent Communication (Rosenberg), mythography (Doty), Group Therapy, Community Building (Peck), many forms of martial and performing arts, etc. A fine place to begin expanding this list for yourself might be here.

3) Naming and thereby qualifying these "Process Arts" by how they are practiced, rather than who founded/owns them or what they tangibly produce, is a participation in an educational intervention in culture that values this shift at least as deeply as the training in the Liberal Arts modern nations almost universally speak of promoting. Thus process-level education is expected as widely as reading, writing, arithmetic, and their various scientific products, and leaders may be expected to have at least a working familiarity with process-level skills.

When you refer to some method, approach, or application as a "Process Art," please credit me (Brandon Williamscraig) with origination of the term and provide your own clarifications as necessary. Here is one example where this has been done well.

Associative Inquiry TM;

Analogical System Knowledgebase and the ASK acronym and logo TM; Associative Inclusion Dynamics and the AID acronym and logoTM

Process Arts TM, and The Process Arts TM

Association for Cultural Movement and Education SM

Systemic Whole Awareness Training TM Guardians of Peace TM, and The Guardians of Peace TM, including the gpx designation and logos
Association for Building Community SM, ABCGlobal TM, and ABCglobal.net TM Community of Understanding SM
Aimail TM, Wholefroods TM ,
Culturopoesis TM

Mythopathic TM

Imagenerative TM

Click here for glossary of terms

Sunday, July 31, 2005

Recommend Doniger

"These stories, for all their Machiavellian labyrinths, have much to tell us about our basic ideas about authenticity, identity, and the relationship between public and private selves. They are myths as I define them in the broadest sense: stories that are not necessarily connected with a particular religion but that have the force of religious beliefs, that endure in the cultural imagination as religious texts do, and that deal with deeply held beliefs that religions, too, often traffic in. Such myths are often invoked by people in real-life situations that duplicate the situations they have heard about in myths. There are myths associated both with self-imitation in general and with the more particular form of passing as what you are. In this article I would like to explore some of the implications of self-imitation in racial passing, gender passing, and political passing."

Thursday, March 31, 2005

Introduction

My dream this morning, hard upon waking, is that today is my wedding day. At the top of the stairs that rise from the entry way inside the front door, I see my resplendent bride standing in the difuse sunlight, beside her a hastily selected maid of honor - a friend from work.
I know that I have succeeded. My deception has been complete and she has come all the way to this day not knowing that it is a sham. There will be no guests. Not even what is left of her far flung family will find their way to a chapel door (behind which no sacred space has been reserved) because the ones who might have managed the journey have not heard the call to begine it. The intricate invitations over which we spent so much time in agony and reversals, I had placed by an unsuspecting assistant in the socially responsible recycling bin far away from where they might be seen. There is no aesthetic florist or tasty nourishment scheduled for delivery as promised. No witness will arrive in a flowing robe to sanctify our future.

She trusts me to summon in-the-flesh all the necessary guests and merchants to make this ritual day real and binding to support tomorrow's mystery of our life together and make yesterday's suffering somehow worth the trouble. I show her reassuring evidence of our strangely tollerable growing debt, our first shared reality and initation, marked by reams of receipts and printed acknowledgments generated in the virtual world of my expertise and then cancelled beneath her radar, if not false from the first.

Just before I wake to a tick-tock morning in which there are keyboards with which to transmit this story, I am standing inside the entry door in my heavy creditcard tuxedo with one dewy, perfect question coolly pinned to my mind like a refrigerated boutonierre: will my deception matter? What will she do?

~~~~~~~~~

When the groggy world wakes and goes about its business, the sun brings various kinds of mornings in circles to those already at work in the dark. In that early dark that cannot divorce itself from the day before but can spin a claim on the day to come, in what dream does humanity find itself? What dilemmas present themselves? What questions linger through bathing and eating, for those who can, to accompany hands and feet as they reach step-by-step to create today from yesterday's preparations?

It seems to me that an honerable response to these cultural questions might cover quite a bit of ground, whether concrete or imaginal or "natural" or psychologized or gardened or asphalted or political or mythological or undecided. This journey of exploration seems required because even the simplest bits of life are irreducibly composite: possessed of multilayered interactions, a local gravity generated by the consequences of creative traumas, and morphed by and impacting the world around.

If there are impacts and consequences both dreamed and carried into the waking culture, then dreaming seems to promise coming shocks at several levels, but of what kind and is that certain? It would seem like the bride is being groomed for something. My questions at this end seem to deal with what "matters" and "what will be done?"

My fear upon waking is that there will be no more reaction than a shrug and nothing to do but drift...apart, together, whichever. There were receipts and invitations in evidence weren't there? She loves me, doesn't she, and therefore must forgive and trust that even my ellaborate dramas of misdirection will turn out for the best on some end day? It's no big deal.

The difficulty lies in how much that sucks. Like a vacuumming of flesh from bone today, with a machine plugged in to the end of a story imagined as ending with Disney spells. Like heaving polluted air into lungs working three times as hard because what is poisonous has been industriously welded to and almost cannot be pried away from what is required for life. Like being abandoned to swim in the consequences of broken promises native to a world that measures success by evaded prosecutions and the size of off-shore bank accounts and accumulated influence hidden beneath complexity whitewashed smooth with terrified certitude. Like a list of links, associations, and comparisons which suggest a quantity of supporting information but which may fail over time to congeal as deeper understanding. Like the co-existence of radiant sunlight on bridal gowns just upstairs from syntheticaly shiny, well and professionally dressed, practiced deception.

And this dream and this deception and this world are mine. And yours. Now what?

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