April 6, 2011 · 12:00 am
One representation of Agartha, based on writings of Raymond W. Bernard, which assumed that Agartha existed inside the Earth with an opening entrance in the Himalayas. Click for source.
Agartha was created by “Saint Yves d’Alveydre” and appeared in Mission de l’Inde en Europe, Mission de l’Europe en Asie (Mission to India from Europe, Mission to Europe from Asia, 1885). Joseph Alexandre Saint-Yves, Marquis d’Alveydre (1824-1909) was a French thinker and mystic, similar to (if less influential than) Eliphas Lévi. Agartha is an ancient underground kingdom in Tibet.
The kingdom has a strange effect on outsiders: they either do not notice it as they travel through it, or they forget about it once they have seen it. Even so, there are many rumors about Agartha. It is said that its capital, Paradesa, holds the University of Knowledge, where the occult and spiritual treasures of mankind are guarded. Those in charge of these treasures are the Secret Masters, superior beings who are the spiritual leaders of humanity. They are in telepathic communication with enlightened humans around the world, who in turn try to spiritually uplift humanity until “the Anarchy which exists in our world is replaced by the Synarchy,” the proper system of government for all of humanity.
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March 14, 2010 · 1:00 am
The past week has been a flurry of conversation about the use and meaning of “Victorientalism”. As part of this discussion, I wanted to highlight the various opinions expressed over this issue.
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March 7, 2010 · 9:00 pm
Jaymee and I had a discussion the other day triggered by the use of the word “Victorientalism” (also spelled “Vicorientalism”) in the steampunk community and whether it is an appropriate description of the transcultural blend of Eastern and Western fashion. I had my first (rather angry) rant about Orientialism sometime around this time last year, and now would be apt to revisit those thoughts about Victorientalism.
First, let me say that steampunk, because it deals with the dynamics of history and its alternatives, can never, ever be considered apolitical.* History is always subjective, choosing to expose or veil people, events, and perspectives based on the bias of the teller. In fact, it’s not surprising that the most widely-known histories are those written from the perspective of those in the dominant culture and that underrepresented histories are so because they have been ignored or oppressed by institutions in the dominant culture (government policy, school education, media representation, etc).
Even something that seems frivolous like fashion has political ramifications, since clothing, as the most basic form of self-identity, has always being subject of control by others. Threadbared, a journal that focuses on the politics of fashion and beauty, captures the sentiment of how the politics of clothing impact everyday life during their discussion about vintage:
Clothing matters because it is through clothing that persons are understood to matter, or not. Consider the Sartorialist’s captions for the presumably homeless man, or his driver, which attribute to these anonymous figures qualities of human dignity and pride because of what they are wearing. Consider the hijab, and all the histories and conflicts that hinge upon the presence of absence of the veil as a sign of civilization and modernity or its opposite. Consider legislation throughout the centuries to regulate what might be worn by whom: European medieval sumptuary laws forbidding the conspicuous consumption of the bourgeoisie; Dutch colonial missionaries insisting that African “converts” abandon their “heathen” clothes in order to reform their bodies and souls; World War II-era rationing bans on the material extravagance of the “zoot suit,” the informal uniform of black and Chicano youth, as “unpatriotic;” and contemporary legislation across cities in the United States criminalizing black male youth in sagging jeans.
Thus, when speaking about Orientalism aesthetics, its existence as an art form is undeniably entangled with its political and social consequences.
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