"Some tragedies never end. Ask people to name a nuclear disaster and most will probably point to Fukushima in Japan three years ago. The nuclear meltdown at Chernobyl in Ukraine was 30 years ago, but the crisis is still with us today. That's because radiation virtually never dies. After the explosion in 1986, the Soviets built a primitive sarcophagus, a tomb to cover the stricken reactor. But it wasn't meant to last very long and it hasn't. Engineers say there is still enough radioactive material in there to cause widespread contamination. For the last five years a massive project has been underway to seal the reactor permanently. But the undertaking is three quarters of a billion dollars short and the completion date has been delayed repeatedly. Thirty years later, Chernobyl's crippled reactor still has the power to kill."
(Bob Simon, 23 November 2014, CBS News)
"Jean Cocteau's update of the Orpheus myth depicts a famous poet (Jean Marais), scorned by the Left Bank youth, and his love for both his wife, Eurydice (Marie Déa), and a mysterious princess (Maria Casarès). Seeking inspiration, the poet follows the princess from the world of the living to the land of the dead, through Cocteau's famous mirrored portal. Orpheus's peerless visual poetry and dreamlike storytelling represent the legendary Cocteau at the height of his powers."
(The Criterion Collection)
"A new interdisciplinary field of design, researching the transformations of architectural, urban/regional space of the emerging 'information age', explores the dynamic interaction of architecture/urbanism and the space of mass media and communication networks. It develops scenarios for the interplay of public urban and public media space. The products of these alliances of urban/regional and media networks, of architectural and media space, are bastards: ambivalent spaces that are at the same time analog and digital, tactile and abstract, material and immaterial, expanding hyper–sensuality in the time– and placelessness of media flows. These hybrid spatial morphs act simultaneously in urban (local) and media (global) space and mediate between them, unfolding the undefined space between the local and the global, occupying the vacuum between local place and global space. Within the inversions of identity (communication), within the fluid ever–changing densities in the knitted networks, fused analogue/digital cultures are idensified."
"Omnitopia enacts an architectural and perceptual enclave whose apparently distinct locales (and locals) convey inhabitants to a singular place. An imperfect amalgam of Greek and Latin roots constructing an 'all–place,' the term draws its lineage from utopia (non–place) and heterotopia (other–place) to reveal the shift from singular totalizing narratives to overlapping contradictory narratives. A key distinction from heterotopia, however, is omnitopia's shift from separate locale (park, church, graveyard, motel) to complete enclosure that approximates all of urbanity. This enclosure does not reside elsewhere, but 'everywhere.' Heterotopia offers a social safety valve from public life. Omnitopia, on the other hand, constructs a synecdoche of the world, one that is necessarily and strategically incomplete. While the 'entire world' cannot reside within the omnitopian enclosure, one encounters enough of the world to ignore what has been elided. The archetypal omnitopian may be the traveler who flows from international airport to atrium hotel to enclosed shopping mall to theme restaurant to yet another international airport – all without ever walking the streets. Moreover, as our archetypal omnitopian flows from airport to airport, she or he comes to experience them as terminals to the same place."
(Andrew F. Wood)
Wood, Andrew. (2003). A rhetoric of ubiquity: Terminal space as omnitopia. Communication Theory, 13(3), 324–344.
"The character, Mr. Paxton in Anthony Burgess' novel The Devil's Mode has thrown away his passport after entering the nowhere of departure lounges and planes, filled his pockets with air tickets and is determined to spend the rest of his life in the nowhere and comfortable emptiness of planes and airports is, of course, a rather unusual personage –(Burgess, 1989).'God almighty,' I said. What he showed me was a large yellow plastic folder crammed with air tickets. He said, riffling through them: 'Going everywhere. Rio de Janeiro, Valparaiso, wherever that is, Mozambique, Sydney, Christchurch, Honolulu, Moscow. 'If there's one place where you'll need a visa, it's certainly Moscow,' I said. 'But, damn it, how do you propose to go anywhere without a passport?' There's going and going,' he said. 'When I get to one place then I start off right away for another. Well, in some cases not right away. There's a fair amount of waiting in some of the places. But they have what they call transit lounges. Get a wash and a brush–up. Perhaps a bath. Throw a dirty shirt away and buy a new one. Ditto for socks and underpants. No trouble, really. 'In effect,' I said, astonished, 'you'll be travelling without arriving. 'You could put it that way.' –(Burgess, 1989: 141).Burgess' character provides a clear demonstration of the cultural emptiness entailed in this peculiar expression of modernity. An uprooted man who had lost everything that connected him to the thick, rich meaning–contexts of ordinary life (he was retired, a widower, and his children had left home), he was intent on ending his days in the nowhere of air travel."