Colony In Space Quotes

For me, the most ironic token of [the first human moon landing] is the plaque signed by President Richard M. Nixon that Apollo 11 took to the moon. It reads: "We came in peace for all Mankind." As the United States was dropping 7 ½ megatons of conventional explosives on small nations in Southeast Asia, we congratulated ourselves on our humanity. We would harm no one on a lifeless rock.

With one hand disturbing a colony of parasitic life forms in his uncombed hair, he yawned loudly.      ‘Morning Steve,’ Thomas said scratching his grubby face. His breath drifted across the space between them making Steve’s nose twitch involuntarily.

It looked like Mission Control, if NASA's business was launching rockets full of rapping multiracial actors in colonial garb into space.

The space between the idea of something and its reality is always wide and deep and dark. The longer they are kept apart—idea of thing, reality of thing—the wider the width, the deeper the depth, the thicker and darker the darkness.

Within the last decade, we humans have made huge advancements in technology. In the next ten years, it may not be inconceivable we will have humans traveling to the moon commercially and space colonies as space hotels. - Kailin Gow on STEM Stage Talk.

But artists aren’t the only marginalized folks controlling real estate. Think about the colonizing role that wealthy white gay men have played in communities of color; they’re often the first group to gentrify poor and working-class neighborhoods. Harlem is a good example. Gays have moved in and driven up rents, as have renegade young white students, who want to be cool and hip. This is colonization, post-colonial-style. After all, the people who are “sent back” to recover the territory are always those who don’t mind associating with the colored people! And it’s a double bind, because some of these people could be allies. Some gay white men are proactive about racism, even while being entrepreneurial. But in the end, they take spaces, redo them, sell them for a certain amount of money, while the people who have been there are displaced. And in some cases, the people of color who are there are perceived as enemies by white newcomers.

In a society where people are obsessed with personal space, dogs have come to serve as welcome, neo-human mediators of loneliness and solitude.

I believe that the only way that the human race is gonna survive is to start colonizing space and setting up colonies on the moon, and then space stations.

Yet all the projections confirm that SSPS plants built at a space manufacturing facility out of nonterrestrial materials should be able to undersell electricity produced by any alternative source here on Earth.

Altogether, humankind had spread over less than one-eighth of the galaxy. Expansion was somewhat self-limiting. The U.S. had not been able to hold a colony at two hundred light-years distance. At fifteen hundred light-years, most nations could consider their colonies temporary holdings. Any people it took you two months to reach were not going to pay your taxes or obey your laws. That was human nature. - Wolf Star, Tour of the Merrimack #2

The theme of entitlement to space that emerges in many of my recollections of men, and in my own masculine development, is colonial code for claiming someone else's space. Whether it's through an emphasis on being large and muscular, or asserting power by an extended or intimidating stride on sidewalks, being loud in bars, manspreading on public transit, or enacting harm of violence on others, taking up space is a form of misogyny because so often the space that men try to seize and dominate belongs to women and gender-nonconforming people.

Tyler falls to his side. His body like rags. He begins to cry. A sound like colony collapse.

People ask what will happen if Mars One fails. There will be Mars Two, Mars Three, there will be Gliese 581 One, Proxima Centauri b One etc. If a project opens the path for other projects, it means that it has already triumphed!

But you must have grown out of a thousand years dreaming just like I could never imagine you. You must have broke open from another sky to here, because now I see you as a part of the millions of other universes that I thought could never occur in this breathing. And I know you as myself, traveling. In your eyes alone are many colonies of stars and other circling planet motion.

There needs to be an intersection of the set of people who wish to go, and the set of people who can afford to go...and that intersection of sets has to be enough to establish a self-sustaining civilisation. My rough guess is that for a half-million dollars, there are enough people that could afford to go and would want to go. But it’s not going to be a vacation jaunt. It’s going to be saving up all your money and selling all your stuff, like when people moved to the early American colonies...even at a million people you’re assuming an incredible amount of productivity per person, because you would need to recreate the entire industrial base on Mars. You would need to mine and refine all of these different materials, in a much more difficult environment than Earth. There would be no trees growing. There would be no oxygen or nitrogen that are just there. No oil.Excluding organic growth, if you could take 100 people at a time, you would need 10,000 trips to get to a million people. But you would also need a lot of cargo to support those people. In fact, your cargo to person ratio is going to be quite high. It would probably be 10 cargo trips for every human trip, so more like 100,000 trips. And we’re talking 100,000 trips of a giant spaceship...If we can establish a Mars colony, we can almost certainly colonise the whole Solar System, because we’ll have created a strong economic forcing function for the improvement of space travel. We’ll go to the moons of Jupiter, at least some of the outer ones for sure, and probably Titan on Saturn, and the asteroids. Once we have that forcing function, and an Earth-to-Mars economy, we’ll cover the whole Solar System. But the key is that we have to make the Mars thing work. If we’re going to have any chance of sending stuff to other star systems, we need to be laser-focused on becoming a multi-planet civilisation. That’s the next step.

The hills below crouched on all fours under the weight of the rainforest where liana grew and soldier ants marched in formation. Straight ahead they marched, shamelessly single-minded, for soldier ants have no time for dreaming. Almost all of them are women and there is so much to do - the work is literally endless. So many to be born and fed, then found and buried. There is no time for dreaming. The life of their world requires organization so tight and sacrifice so complete there is little need for males and they are seldom produced. When they are needed, it is deliberately done by the queen who surmises, by some four-million-year-old magic she is heiress to, that it is time. So she urges a sperm from the private womb where they were placed when she had her one, first and last copulation. Once in life, this little Amazon trembled in the air waiting for a male to mount her. And when he did, when he joined a cloud of others one evening just before a summer storm, joined colonies from all over the world gathered fro the marriage flight, he knew at last what his wings were for. Frenzied, he flied into the humming cloud to fight gravity and time in order to do, just once, the single thing he was born for. Then he drops dead, having emptied his sperm into his lady-love. Sperm which she keeps in a special place to use at her own discretion when there is need for another dark and singing cloud of ant folk mating in the air. Once the lady has collected the sperm, she too falls to the ground, but unless she breaks her back or neck or is eaten by one of a thousand things, she staggers to her legs and looks for a stone to rub on, cracking and shedding the wings she will never need again. Then she begins her journey searching for a suitable place to build her kingdom. She crawls into the hollow of a tree, examines its walls and corners. She seals herself off from all society and eats her own wing muscles until she bears her eggs. When the first larvae appear, there is nothing to feed them, so she gives them their unhatched sisters until they are old enough and strong enough to hunt and bring their prey back to the kingdom. That is all. Bearing, hunting, eating, fighting, burying. No time for dreaming, although sometimes, late in life, somewhere between the thirtieth and fortieth generation she might get wind of a summer storm one day. The scent of it will invade her palace and she will recall the rush of wind on her belly - the stretch of fresh wings, the blinding anticipation and herself, there, airborne, suspended, open, trusting, frightened, determined, vulnerable - girlish, even, for and entire second and then another and another. She may lift her head then, and point her wands toward the place where the summer storm is entering her palace and in the weariness that ruling queens alone know, she may wonder whether his death was sudden. Or did he languish? And if so, if there was a bit of time left, did he think how mean the world was, or did he fill that space of time thinking of her? But soldier ants do not have time for dreaming. They are women and have much to do. Still it would be hard. So very hard to forget the man who fucked like a star.

We’re underground here — almost the whole colony is underground, safely shielded because radiation is not your friend. Every angle is calculated, every line efficient. I think my parents wish they could plan me just as carefully, no part of me without a purpose, no part of me wasted. Maximum return for their efforts.

Danielle Lowen: How are you? I am fine. The group that destroyed Earth Station and made it look like the Colonial Union did it is now planning to nuke the surface of your planet until it glows, and frame the Conclave for it. Hope you are well. Looking forward to rescuing you in space again soon. Your friend, Harry Wilson.

They drove through the town of Collegeville on Route 29, a winding two-lane road, and continued past colonial vintage houses, then rolling hills and pastured horses. The farmland turned into a vast open space, and Christine sensed they were approaching the prison. “I think we’re almost there,” she said, glancing over. Lauren

We inherit every one of our genes, but we leave the womb without a single microbe. As we pass through our mother's birth canal, we begin to attract entire colonies of bacteria. By the time a child can crawl, he has been blanketed by an enormous, unseen cloud of microorganisms--a hundred trillion or more. They are bacteria, mostly, but also viruses and fungi (including a variety of yeasts), and they come at us from all directions: other people, food, furniture, clothing, cars, buildings, trees, pets, even the air we breathe. They congregate in our digestive systems and our mouths, fill the space between our teeth, cover our skin, and line our throats. We are inhabited by as many as ten thousand bacterial species; those cells outnumber those which we consider our own by ten to one, and weigh, all told, about three pounds--the same as our brain. Together, they are referred to as our microbiome--and they play such a crucial role in our lives that scientists like [Martin J.] Blaser have begun to reconsider what it means to be human.

There is an endless chain of cities, a circle without beginning or end, over which there breaks unrelentingly a shifting wave of laws. There is the city-jungle and the city where people live in the pillars of tall viaducts that crisscross each other in countless overpasses and underpasses, the city of sounds and nothing else, the city in the swamp, the city of smooth white balls rolling on concrete, the city comprising apartments spread across several continents, the city where sculptures fall endlessly from dark clouds and smash on the paving stones, the city where the moon’s path passes through the insides of apartments. All cities are mutually the center and periphery, beginning and end, capital and colony of each other.

The one that will put the first human colony on another planet is certainly the most important human on Earth. And you can judge the rest of mankind of his time by how they judge him along the way.

It was as if the press in America, for all its vaunted independence, were a great colonial animal, an animal made up of countless clustered organisms responding to a central nervous system. In the late 1950's (as in the late 1970's) the animal seemed determined that in all matters of national importance the proper emotion, the seemly sentiment, the fitting moral tone, should be established and should prevail; and all information that muddied the tone and weakened the feeling should simply be thrown down the memory hole. In a later period this impulse of the animal would take the form of blazing indignation about corruption, abuses of power, and even minor ethical lapses, among public officials; here, in April of 1959, it took the form of a blazing patriotic passion for the seven test pilots who had volunteered to go into space. In either case, the animal's fundamental concern remained the same: the public, the populace, the citizenry, must be provided with the correct feelings! One might regard this animal as the consummate hypocritical Victorian gent. Sentiments that one scarcely gives a second thought to in one's private life are nevertheless insisted upon in all public utterances. (And this grave gent lives on in excellent health.)

I wanted to throw up. But I would have had to get out of bed to run to the bathroom. And I felt like I never wanted to leave that bed again. I love animals. I've been raised all my life around them. I love nature. But what did I really know about it? I have been more animals than many people ever see in a lifetime. I have flown with the wings of an osprey. I've raced through the ocean in the body of a dolphin. I've seen the world through the eyes of an owl at night, and smelled the wind with all the keen senses of a wolf. I've flown upside down and backward in the body of a fly. Sometimes I go out into the far fields at night and become a horse and run through the grass. And everything I've been, every animal, is either killer or killed. In a million, million battles all around the world, on every continent, in every square inch of space, there was killing. From the great cats in Africa that cold-bloodedly search out the young and weak gazelles, to the terrible wars that are fought out in anthills and termite colonies. All of nature was at war. And, at the top of all that destruction, humans killed each other as well as other species, and now those same people have been enslaved and destroyed by the Yeerks. Nature at its finest. Cute, cuddly animals who slaughtered to live. The color of nature wasn't green. It was red. Blood-red.

The camp suddenly felt light-years away, as distant as Earth used to look from the Colony. “You make me feel legitimately crazy. You know that, right?” Wells whispered, running his hand down her back. “Why? Because I’m seducing you in a tree?” “Because no matter what else is going on, being with you makes me perfectly happy. It’s crazy, switching gears that fast.” Wells ran his hand along her cheek. “You’re like a drug.” Sasha smiled. “I think you need to work on your compliments, space boy.” “I’ve

We came back [from Mars]," Pris said, "because nobody should have to live there. It wasn't conceived for habitation, at least not within the last billion years. It's so old. You feel it in the stones, the terrible old age. Anyhow, at first I got drugs from Roy; I lived for that new synthetic pain-killer, that silenizine. And then I met Horst Hartman, who at that time ran a stamp store, rare postage stamps; there's so much time on your hands that you've got to have a hobby, something you can pore over endlessly. And Horst got me interested in pre-colonial fiction." "You mean old books?" "Stories written before space travel but about space travel." "How could there have been stories about space travel before - " "The writers," Pris said, "made it up." "Based on what?" "On imagination. A lot of times they turned out wrong [...] Anyhow, there's a fortune to be made in smuggling pre-colonial fiction, the old magazines and books and films, to Mars. Nothing is as exciting. To read about cities and huge industrial enterprises, and really successful colonization. You can imagine what it might have been like. What Mars ought to be like. Canals." "Canals?" Dimly, he remembered reading about that; in the olden days they had believed in canals on Mars. "Crisscrossing the planet," Pris said. "And beings from other stars. With infinite wisdom. And stories about Earth, set in our time and even later. Where there's no radioactive dust." [...] "Did you bring any of that pre-colonial reading material back with you?" It occurred to him that he ought to try some. "It's worthless, here, because here on Earth the craze never caught on. Anyhow there's plenty here, in the libraries; that's where we get all of ours - stolen from libraries here on Earth and shot by autorocket to Mars. You're out at night humbling across the open space, and all of a sudden you see a flare, and there's a rocket, cracked open, with old pre-colonial fiction magazines spilling out everywhere. A fortune. But of course you read them before you sell them." She warmed to her topic. "Of all -

One of the key principles of the Outer Space Treaty is that space is the common heritage of humanity and cannot be owned by anyone – government, nation, individual or corporation. Space is very colonial: we talk of the ‘conquest’ of space, the ‘high frontier’ or the ‘final frontier’, colonising other planets, and the innate urge of human beings to explore, often without thinking about it; it’s such a strong master narrative. Instead of considering the treaty to be outdated, we might equally think of it as a radical statement of equality and justice – and one we need more than ever.

Maya Schenwar and Victoria Law’s book Prison by Any Other Name: The Harmful Consequences of Popular Reforms, we’ve learned how to send people into outer space and how to shrink a powerful computer into a device that fits into the palm of our hand, yet we haven’t yet learned how to face our racial history or how to tell the truth about the devastation wrought by colonialism, militarism, and global capitalism. We’ve learned how to develop powerful surveillance systems and how to build missiles that can reach halfway around the globe. But what have we learned about the true meaning of justice?

The cure is to become a curer. In being healed he is also becoming a healer. In becoming one the option is whether he will succumb to the encroachment of death subsequent to soul loss, or whether he will allow the sickness-causing trauma and the healer's ministrations to reweave the creative forces in his personality and life experience into a force that bestows life upon himself and upon others through that bestowal. In the journey undertaken by the healer and the sick man into an underworld and up into the mountains across the sacred landscape of space and time, it is this option that is being traversed.

According to advocates, such as Princeton professor Gerard O'Neill, such commerce could then provide the economic foundation for the development of large colonies, literally cities in space, in high Earth orbits, and this vision has served to motivate many space entrepreneurs, notably Blue Origin founder Jeff Bezos.

With this exponential growth of robots, we could soon have a fleet large enough to do the work of altering the desert landscape. They would mine the soil, construct new factories, and make unlimited copies of themselves cheaply and efficiently. They could create a vast agricultural industry and propel the rise of modern civilization not just on Mars, but throughout space, conducting mining operations in the asteroid belt, building laser batteries on the moon, assembling gigantic starships in orbit, and laying the foundations for colonies on distant exoplanets. It would be a stunning achievement to successfully design and deploy self-replicating machines. But beyond that milestone remains

The day has been full of ignominies and triumphs concealed from fear of laughter. I am the best scholar in the school. But when darkness comes I put off this unenviable body — my large nose, my thin lips, my colonial accent — and inhabit space. I am then Virgil’s companion, and Plato’s. I am then the last scion of one of the great houses of France. But I am also one who will force himself to desert these windy and moonlit territories, these midnight wanderings, and confront grained oak doors. I will achieve in my life — Heaven grant that it be not long — some gigantic amalgamation between the two discrepancies so hideously apparent to me. Out of my suffering I will do it. I will knock. I will enter.

Around the same time Democritus (ca 460 BC–ca. 370 BC), from an Ionian colony in northern Greece, pondered what happened when you break or cut an object into pieces. He argued that you ought not to be able to continue the process indefinitely. Instead he postulated that everything, including all living beings, is made of fundamental particles that cannot be cut or broken into parts. He named these ultimate particles atoms, from the Greek adjective meaning “uncuttable.” Democritus believed that every material phenomenon is a product of the collision of atoms. In his view, dubbed atomism, all atoms move around in space, and, unless disturbed, move forward indefinitely. Today that idea is called the law of inertia.

When the nuclear age erupted in the 1940s, many forecasts were made about the future nuclear world of the year 2000. When sputnik and Apollo 11 fired the imagination of the world, everyone began predicting that by the end of the century, people would be living in space colonies on Mars and Pluto. Few of these forecasts came true. On the other hand, nobody foresaw the Internet.

I’m sure there are some people out there just rooting for our epic failure, rooting for the headline to say, ‘And Then There Were None’ … but I’m betting on my crew to outlive every one of them. Soon Mars will be full of human life, and no clever little media cowards will be part of that. -- Elon Musk in the upcoming, "MARS COLONY AGATHA: NIKKI RED," by Jack Chaucer ... 1-1-20

When you look at it objectively, that’s what most colonists do—they land then find a way of wiping out their competition. In America is was blankets covered with smallpox and in Australia it was permits to hunt aborigines. If you wipe a whole people from the face of the earth, then there’s no one to point fingers at you. It’s just their spirits that haunt you and spirits can’t do shit.

I need fiction, I am an addict. This is not a figure of speech. I don’t quite read a novel a day, but I certainly read some of a novel every day, and usually some of several. There is always a heap of opened paperbacks face down near the bed, always something current on the kitchen table to reach for over coffee when I wake up. Colonies of prose have formed in the bathroom and in the dimness of the upstairs landing, so that I don’t go without text even in the leftover spaces of the house where I spend least time….I can be happy with an essay or a history if it interlaces like a narrative, if its author uses fact or impression to make a story-like sense, but fiction is kind, fiction is the true stuff….I don’t give it up. It is entwined too deeply within my history, it has been forming the way I see for too long.

Because leftists are more likely to believe in the innate, inner quality of all people, they attribute the world's inequalities to outer, structural injustices. In particular, the left sees many power hierarchies as unmerited and exploitative. Leftist morality is rooted in the imperative to equalize, to various extents, discrepancies in power (especially through education). Compared with conservatives, leftists have a lower tolerance for inequality. In this leftist worldview, evil comes primarily from undeserved inequalities in strength or power: from capitalists who exploit workers, unscrupulous corporations that deceive consumers, colonialists who leach off third-world countries, soldiers and police who abuse civilians, men who mistreat women, humans who disrespect the animals and plants in their environment, and so on.

For Hitler the two campaigns remained closely linked. As the ‘England attack’ failed, he convinced himself that blockading Britain and eliminating her Soviet ally would create another means to bring Britain to the negotiating table. But the German dictator’s strategic choices also fulfilled a long-cherished desire to destroy ‘Jewish Bolshevism’ and conquer colonial ‘living space’ in the east, goals Hitler had openly proclaimed in Mein Kampf.

This was beyond freedom. Where this rocket would take her, there would be nothing but red dirt, ice and murderously thin air. No government. No police. No trees or animals. No streets, with or without names. Just a brand new, very old and very empty world, apathetic to the arrival of six human beings, one of whom remained an 11th-hour, L-minus-11 stranger to the other five. -- from the upcoming "NIKKI RED: MARS COLONY AGATHA" by Jack Chaucer

Nikki could barely pull herself away from the spinning alien beauty in the window, but Elon Musk was on the big screen with a drink in his hand. “Congratulations, Starship, on entering Martian orbit,” he said, smiling and raising his flute of champagne from the now very distant Florida peninsula. “Cheers to the six of you and best wishes for a safe and stellar landing on Monday.” -- from the upcoming novel MARS COLONY AGATHA: NIKKI RED by Jack Chaucer, 1-1-20

There is genius in plants, look how they make herbs. There is genius in flowers, look how they make scents. There is genius in trees, look how they make fruits. There is genius in seeds, look how they make forests. There is genius in bees, look how they make honey. There is genius in birds, look how they make nests. There is genius in spiders, look how they make webs. There is genius in ants, look how they make colonies. There is genius in clouds, look how they make rain. There is genius in storms, look how they make rainbows. There is genius in stars, look how they make light. There is genius in galaxies, look how they make planets. There is genius in order, look how it makes structure. There is genius in space, look how it makes distance. There is genius in momentum, look how it makes force. There is genius in stillness, look how it makes silence. There is genius in time, look how it makes fate. There is genius in sound, look how it makes music. There is genius in movement, look how it makes energy. There is genius in nature, look how it makes life. There is genius in intelligence, look how it makes reason. There is genius in understanding, look how it makes insights. There is genius in intuition, look how they make choices. There is genius in wisdom, look how it makes judgments. There is genius in minds, look how they make thoughts. There is genius in hearts, look how they make desires. There is genius in souls, look how they make experiences. There is genius in cells, look how they make bodies. There is genius in children, look how they make tales. There is genius in youth, look how they make questions. There is genius in adults, look how they make answers. There is genius in elders, look how they make proverbs. There is genius in the past, look how it makes memories. There is genius in the present, look how it makes reality. There is genius in the future, look how it makes destinies. There is genius in life, look how it makes existence.

The only problem that ever really seems to bother empire builders is bureaucracy. Before a new colony on the frontier could be founded, the Senate and Triumvirate would have to pass the plan. Factors influencing the High Lords decision would include, among others, the number of people needed to found the colony and whether this would result in any significant population shift. Another, more critical factor would be whether Tactical Defense could spare the ships or the manpower to patrol the area.

Everything about the former colonial administrative offices made Holden sad. The drab, institutional green walls, the cluster of cubicles in the central workspace, the lack of windows or architectural flourishes. The Mormons had been planning to run the human race’s first extrasolar colony from a place that would have been equally at home as an accounting office. It felt anticlimactic. Hello, welcome to your centuries-long voyage to build a human settlement around another star! Here’s your cubicle. The space had been

A nonindustrial Earth with a population of perhaps one billion people could be far more beautiful than it is now.  Tourism from space could be a major industry, and would serve as a strong incentive to enlarge existing parks, create new ones, and restore historical sights.  The tourists, coming from a nearly pollution-free environment, would be rather intolerant of Earth's dirt and noise, and that too would encourage cleaning up the remaining sources of pollutants here.  Similar forces have had a strong beneficial effect on tourist centers in Europe and the United States during the past twenty years.  The vision of an industry free, pastoral Earth, with many of its spectacular scenic areas reverting to wilderness, with bird and animal populations increasing in number, and with a relatively small, affluent human population, is far more attractive to me than the alternative of a rigidly controlled world whose people tread precariously the narrow path of a steady-state society.  If the humanization of space occurs, the vision could be made real.

Sam "Snowbow" Archambeau sat on his bunk and finally sharked his thumbnail through the sealed envelope marked, “Do not open until I blast off!” It had been inserted inside an outer envelope that had flown from Amsterdam to Cape Town to Christchurch to McMurdo Station to South Pole Station. As he unfolded the red construction paper inside, Snowbow smiled at the incongruity of a rocket girl using snail mail to communicate her last Earthly message to him. -- from the upcoming novel, MARS COLONY AGATHA: NIKKI RED by Jack Chaucer, 1-1-20

You've heard the call: We have to do something. We need to fight. We need to identify the enemy and go after them. Some respond, march and chant. Some look away, deny what's happening and search out escape routes into imaginary tomorrows: a life off the grid, space colonies, immortality in paradise, explicit denial, or consumer satiety in wireless, robot staffed, 3-D printed techno-utopia. Meanwhile, the rich take shelter in their fortresses, trusting to their air conditioning, private schools, and well-paid guards. Fight. Flight. Flight. Flight. The threat of death activates our deepest animal drives.

Feelings of sudden existential vulnerability now come upon the individual as if from nowhere, in the midst of indifference, in the banal space of work; at the customer service counter, in a warehouse or call centre, as s/he services the remote needs of the globalised professional class in an almost colonial fashion. And this fear also follows the unanchored worker out of the nominal workplace and into the home: it fills gaps in conversations, is readable between the lines of emails, seeps into relationships and crevices of the mind. The precarious worker is then saddled with an additional duty: to hide these feelings.

Although the total volume of the asteroids is far smaller than Earth's, it is a volume much more accessible than the depths of our planet.  On Earth only a thin skin of material is available to us without deep mining under high pressures and intense heat.  Even if we were to excavate the entire land area of Earth to a depth of a half-mile, and to honeycomb the terrain to remove a tenth of all its total volume, we would obtain only 1 percent of the materials contained in just the three largest asteroids.  A striking contrast: we would have to disfigure the entire Earth to obtain only a hundredth of the material contained in three now-useless, lifeless asteroids; and there are thousands of those minor planets.

We cannot be certain whether today’s Frankensteins will indeed fulfil this prophecy. The future is unknown, and it would be surprising if the forecasts of the last few pages were realised in full. History teaches us that what seems to be just around the corner may never materialise due to unforeseen barriers, and that other unimagined scenarios will in fact come to pass. When the nuclear age erupted in the 1940s, many forecasts were made about the future nuclear world of the year 2000. When sputnik and Apollo 11 fired the imagination of the world, everyone began predicting that by the end of the century, people would be living in space colonies on Mars and Pluto. Few of these forecasts came true. On the other hand, nobody foresaw the Internet.

Pushing upstream, the colonials are figured as traveling backward into anachronistic space: “Going up that river was like travelling back to the earliest beginnings of the world…. We were wanderers on prehistoric earth…. We were travelling in the night of first ages, of those ages that are gone.” Within the trope of anachronistic space, the boilerman’s mimetic failure is less a discursive dilemma than a familiar element of the colonial progress narrative. Inhabiting the cusp of prehistory and imperial modernity, the “improved specimen” is seen as the living measure of how far Africans must still travel to attain modernity. In other words, the slippage between difference and identity is rendered non-contradictory by being projected onto the axis of time as a natural function of imperial progress.

Finally there would be total unity within the Federation, the first step toward people’s being at home on any planet instead of only one. The principle from the old United States, basically; it didn’t matter if you were raised in Vermont and lived in California. You were still home, still American. If your name was Baird or Yamamura or Kwame, you weren’t necessarily loyal to Scotland, Japan, or Ghana, but to America. A few decades of space travel, and the statement became “I’m a citizen of Earth,” and no matter the country. This ship was that kind of first step. Whether born on Earth or Epsillon Indii VI, you were a citizen of the Federation. The children on this colony Enterprise would visit the planets of the Federation and feel part of each, welcome upon all. This starship was the greatest, most visionary melting pot of all, this spacegoing colony. Unique. Hopeful. Risky.

Brothels and colonies are two extreme types of heterotopia, and if we think, after all, that the boat is a floating piece of space, a place without a place, that exists by itself, that is closed in on itself and at the same time is given over to the infinity of the sea and that, from port to port, from tack to tack, from brothel to brothel, it goes as far as the colonies in search of the most precious treasures they conceal in their gardens, you will understand why the boat has not only been for our civilization, from the sixteenth century until the present, the great instrument of economic development (I have not been speaking of that today), but has been simultaneously the greatest reserve of the imagination. The ship is the heterotopia par excellence. In civilizations without boats, dreams dry up, espionage takes the place of adventure, and the police take the place of pirates.

Cairo: the future city, the new metropole of plants cascading from solar-paneled roofs to tree-lined avenues with white washed facades abut careful restorations and integrated innovations all shining together in a chorus of new and old. Civil initiatives will soon find easy housing in the abandoned architectural prizes of Downtown, the river will be flooded with public transportation, the shaded spaces underneath bridges and flyovers will flower into common land connected by tramways to dignified schools and clean hospitals and eclectic bookshops and public parks humming with music in the evenings. The revolution has begun and people, every day, are supplanting the regime with their energy and initiative in this cement super colony that for decades of state failure has held itself together with a collective supraintelligence keeping it from collapse. Something here, in Cairo's combination of permanence and piety and proximity, bound people together.

When we do disability justice work, it becomes impossible to look at disability and not examine how colonialism created it. It becomes a priority to look at Indigenous ways of perceiving and understanding disability, for example. It becomes a space where we see that disability is all up in Black and brown/queer and trans communities—from Henrietta Lacks to Harriet Tubman, from the Black Panther Party’s active support for disabled organizers’ two-month occupation of the Department of Vocational Rehabilitation to force the passage of Section 504, the law mandating disabled access to public spaces and transportation to the chronic illness and disability stories of second-wave queer feminists of color like Sylvia Rivera, June Jordan, Gloria Anzaldúa, Audre Lorde, Marsha P. Johnson, and Barbara Cameron, whose lives are marked by bodily difference, trauma-surviving brilliance, and chronic illness but who mostly never used the term “disabled” to refer to themselves.

When the rest of the world was engaged in seizing the open spaces, Germany was in the throes of religious warfare. The foundation of St. Petersburg by Peter the Great was a fatal event in the history of Europe; and St. Petersburg must therefore disappear utterly from the earth's surface. Moscow, too. Then the Russians will retire into Siberia. It is not by taking over the miserable Russian hovels that we shall establish ourselves as masters in the East. The German colonies must be organised on an altogether higher plane. We have never before driven forward into empty spaces. The German people have absorbed both northern and southern Austria, and the original inhabitants are still there; but they were Sorb-Wends, members of basic European stock, with nothing in common with the Slavs. As for the ridiculous hundred million Slavs, we will mould the best of them to the shape that suits us, and we will isolate the rest of them in their own pig-styes; and anyone who talks about cherishing the local inhabitant and civilising him, goes straight off into a concentration camp !

And that’s why you are a brilliant choice for pilot. Octogenarian Grandmother Paves Way for Humanity.” “You can’t pave the stars. I’m not a grandmother. And I’m sixty-three not eighty.” “It’s a figure of speech. The point is that you’re a PR goldmine.” I had known that they asked me to helm this mission because of my age—it would be a lot to ask of someone who had a full life ahead of them. Maybe I was naive to think that my experience in establishing the Mars colony was considered valuable. How can I explain the degree to which I resented being used for publicity? This wasn’t a new thing by a long shot. My entire career has been about exploitation for publicity. I had known it, and exploited it too, once I’d realized the power of having my uniform tailored to show my shape a little more clearly. You think they would have sent me to Mars if it weren’t intended to be a colony? I was there to show all the lady housewives that they could go to space too. Posing in my flight suit, with my lips painted red, I had smiled at more cameras than my colleagues. I stared Garrett Biggs and his fork. “For someone in PR, you are awfully blunt.

We keep sending colonies up into space,” Akilah says, “and we don’t even know what’s at the bottom of the sea.” “Yeah, we do,” I counter. “Fish and stuff.” Akilah laughs. “We’ve barely explored the sea. There are places where the water is so deep that it has never seen light.” She sighs. “I would like to go to those places. I would like to sink down and down and down and see what’s hidden at the bottom.” The sea is a dangerous place because it makes you believe in forever. I stare back at the shoreline, where heavy boulders clutter the shore, a remembrance of the attacks during the Secessionary War. For all the hundreds of thousands of people killed in the war, more are dead and gone beneath the waves of the sea. I tread water, turning slowly, so the island’s behind me and all I can see is the blue-green waters. The sea goes on forever and ever. We are tiny, almost invisible specks. It could swallow us up. We are less than the bright stars of the night sky, compared to the vastness of the sea. And it is this place, as one tiny, barely visible speck bobbing in the water, where Akilah feels safe. Maybe being alone in the sea, with its unexplored depths, its clawing-finger waves, really is safer compared to the land, where there are people and malice and death.

She picked up the book beside her. Jane Eyre. Used, bought recently in a bookshop in Camden Passage, shabby nineteenth-century binding, pages bearing vague stains, fingered, smoothed. She opened the book to the place she left it when the taxicab pulled up. “My daughter, flee temptation.” “Mother, I will,” Jane responded, as the moon turned to woman. The fiction had tricked her. Drawn her in so that she became Jane. Yes. The parallels were there. Was she not heroic Jane? Betrayed. Left to wander. Solitary. Motherless. Yes, and with no relations to speak of except an uncle across the water. She occupied her mind. Comforted for a time, she came to. Then, with a sharpness, reprimanded herself. No, she told herself. No, she could not be Jane. Small and pale. English. No, she paused. No, my girl, try Bertha. Wild-maned Bertha. Clare thought of her father. Forever after her to train her hair. His visions of orderly pageboy. Coming home from work with something called Tame. She refused it; he called her Medusa. Do you intend to turn men to stone, daughter? She held to her curls, which turned kinks in the damp of London. Beloved racial characteristic. Her only sign, except for dark spaces here and there where melanin touched her. Yes, Bertha was closer to the mark. Captive. Ragôut. Mixture. Confused. Jamaican. Caliban. Carib. Cannibal. Cimarron. All Bertha. All Clare.

The street sprinkler went past and, as its rasping rotary broom spread water over the tarmac, half the pavement looked as if it had been painted with a dark stain. A big yellow dog had mounted a tiny white bitch who stood quite still. In the fashion of colonials the old gentleman wore a light jacket, almost white, and a straw hat. Everything held its position in space as if prepared for an apotheosis. In the sky the towers of Notre-Dame gathered about themselves a nimbus of heat, and the sparrows – minor actors almost invisible from the street – made themselves at home high up among the gargoyles. A string of barges drawn by a tug with a white and red pennant had crossed the breadth of Paris and the tug lowered its funnel, either in salute or to pass under the Pont Saint-Louis. Sunlight poured down rich and luxuriant, fluid and gilded as oil, picking out highlights on the Seine, on the pavement dampened by the sprinkler, on a dormer window, and on a tile roof on the Île Saint-Louis. A mute, overbrimming life flowed from each inanimate thing, shadows were violet as in impressionist canvases, taxis redder on the white bridge, buses greener. A faint breeze set the leaves of a chestnut tree trembling, and all down the length of the quai there rose a palpitation which drew voluptuously nearer and nearer to become a refreshing breath fluttering the engravings pinned to the booksellers’ stalls. People had come from far away, from the four corners of the earth, to live that one moment. Sightseeing cars were lined up on the parvis of Notre-Dame, and an agitated little man was talking through a megaphone. Nearer to the old gentleman, to the bookseller dressed in black, an American student contemplated the universe through the view-finder of his Leica. Paris was immense and calm, almost silent, with her sheaves of light, her expanses of shadow in just the right places, her sounds which penetrated the silence at just the right moment. The old gentleman with the light-coloured jacket had opened a portfolio filled with coloured prints and, the better to look at them, propped up the portfolio on the stone parapet. The American student wore a red checked shirt and was coatless. The bookseller on her folding chair moved her lips without looking at her customer, to whom she was speaking in a tireless stream. That was all doubtless part of the symphony. She was knitting. Red wool slipped through her fingers. The white bitch’s spine sagged beneath the weight of the big male, whose tongue was hanging out. And then when everything was in its place, when the perfection of that particular morning reached an almost frightening point, the old gentleman died without saying a word, without a cry, without a contortion while he was looking at his coloured prints, listening to the voice of the bookseller as it ran on and on, to the cheeping of the sparrows, the occasional horns of taxis. He must have died standing up, one elbow on the stone ledge, a total lack of astonishment in his blue eyes. He swayed and fell to the pavement, dragging along with him the portfolio with all its prints scattered about him. The male dog wasn’t at all frightened, never stopped. The woman let her ball of wool fall from her lap and stood up suddenly, crying out: ‘Monsieur Bouvet!

At this point, another trope makes its appearance. It can be called the invention of anachronistic space, and it reached full authority as an administrative and regulatory technology in the late Victorian era. Within this trope, the agency of women, the colonized and the industrial working class are disavowed and projected onto anachronistic space: prehistoric, atavistic and irrational, inherently out of place in the historical time of modernity. According to the colonial version of this trope, imperial progress across the space of empire is figured as a journey backward in time to an anachronistic moment of prehistory. By extension, the return journey to Europe is seen as rehearsing the evolutionary logic of historical progress, forward and upward to the apogee of the Enlightenment in the European metropolis. Geographical difference across space is figured as a historical difference across time. The ideologue J.-M. Degerando captured this notion concisely: “The philosophical traveller, sailing to the ends of the earth, is in fact travelling in time; he is exploring the past.” 46 The stubborn and threatening heterogeneity of the colonies was contained and disciplined not as socially or geographically different from Europe and thus equally valid, but as temporally different and thus as irrevocably superannuated by history. Hegel, for example, perhaps the most influential philosophical proponent of this notion, figured Africa as inhabiting not simply a different geographical space but a different temporal zone, surviving anachronistically within the time of history. Africa, announces Hegel, “is no Historical part of the world … it has no movement or development to exhibit.” Africa came to be seen as the colonial paradigm of anachronistic space, a land perpetually out of time in modernity, marooned and historically abandoned. Africa was a fetish-land, inhabited by cannibals, dervishes and witch doctors, abandoned in prehistory at the precise moment before the Weltgeist (as the cunning agent of Reason) manifested itself in history.

If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.

You’re like a nuclear missile, you’re dropped somewhere and cause devastation all around. You’ve always been that way. And I figured you’d come here and just fucking destroy everything that stood against me, like you do all the time. I wanted to tell you, I really did, but I couldn’t. I couldn’t risk you saying no, to the whole plan going out the window.” I got off Galahad, who adjusted his suit, but didn’t bother getting back to his feet. “Do you even know what Simon was here for?” “No, although we will. A few years in a dungeon will loosen his tongue a little.” “I never thought you’d be on the receiving end of my anger,” I said softly. “I always thought you’d be honest with me. That you knew how I felt after leaving Merlin, leaving behind the lies and manipulations. But I was wrong. You’re just shittier at it than he was.” “I have more important things to do than lament whatever has broken in our friendship,” he said, anger leaking from every syllable. “I think you should leave this city and this state.” “You’re having me kicked out?” Galahad shook his head. “I’ll be putting Bill Moon in charge of the investigation into what happened here. We’ll make things more palatable for the humans living here, and then we’ll be taking Simon back to Shadow Falls.” “And Rean?” “He has refused my aid and vanished with his remaining colony into the woods. Nine out of twenty-two died today, I doubt he wishes to involve himself with the affairs of anyone other than his colony.” “You lost two allies in space of a day and damaged your reputation as a ruler who takes care of his own. Congrats. You must be very proud.” “I think we’re done here,” he said and got back to his feet once more. I took a step toward him and I noticed something in his expression. Fear. But not fear of me, Galahad would never have been scared of me, but maybe the fear of what had been lost between us, and my anger evaporated, replaced with sadness. “Galahad, you should know something,” I said, gaining his attention as he walked off toward the house. He stopped at the open door and glanced back at me. “What is it?” “I’m not a nuclear bomb, I’m a scalpel. I cut away the tumors and diseased flesh that threatens to consume everything. So, you need to be very careful that during your reign, you don’t become something that requires my utmost attention.” And with that, I turned and walked away.

Worldwide Long Range Solutions Special Interest Group [ ¤ SIG AeR.WLRS 253787890.546]. Space Colonization Subgroup. Open discussion board. Okay, so imagine we get past the next few rough decades and finally do what we should have back in TwenCen. Say we mine asteroids for platinum, discover the secrets of true nanotechnology, and set Von Neumann "sheep" grazing on the moon to produce boundless wealth. To listen to some of the rest of you, all our problems would then be over. The next step, star travel, and colonization of the galaxy, would be trivial. But hold on! Even assuming we solve how to maintain long-lasting ecologies in space and get so wealthy the costs of star-flight aren't crippling, you've still got the problem of time. I mean, most hypothetical designs show likely starships creeping along at no more than ten percent of the speed of light, a whole lot slower than those sci-fi cruisers we see zipping on three-vee. At such speeds it may take five, ten generations to reach a good colony site. Meanwhile, passengers will have to maintain villages and farms and cranky, claustrophobic grandkids, all inside their hollowed-out, spinning worldlets. What kind of social engineering will that take? Do you know how to design a closed society that'd last so long without flying apart? Oh, I think it can be done. But don't pretend it'll be simple! Nor will be solving the dilemma of gene pool isolation. In the arks and zoos right now, a lot of rescued species are dying off even though the microecologies are right, simply because too few individuals were included in the original mix. For a healthy gene pool you need diversity, variety, heterozygosity. One thing's clear, no starship will make it carrying only one racial group. What'll be needed, frankly, are mongrels… people who've bred back and forth with just about everybody and seem to enjoy it.

This history shows that progressive gay and lesbian politics negotiated its white origins—at first primarily masculinist, but ultimately in a more feminist form—by attempting to be inclusive of gender and race differences in a historically white political model and space. NGLTF

You will be responmsible for chaperoning prisoners to and from the Instigated Manipulation Project (IMP) warehouse spaces situated at the bottom of each of the wings. Some IMP simulations will also take place in prisoners cells.” Dillon explained.

only reason that the three of them were there, that Molly was there, instead of just him and his mom, was because of the space station. Jack wondered how many people could have been saved if they’d invested in a colony on the moon, or even Mars. Hell, even a proper orbital station would have been better than this. He

Non-Natives live in relation to Native people—whether or not they know this, whether or not they recognize that Indigenous peoples exist—as though Native lands, societies, or cultures were theirs to inherit, control, or enjoy.

I resituate Puar’s account to argue that in a white settler society, queer politics produces a settler homonationalism that will persist unless settler colonialism is challenged directly as a condition of queer modernities.9

For instance, the relationality of “Native” and “settler” invokes intimacies among Native and African diasporic peoples in opposition to and in complicity with settlement: as Native peoples rejected, or practiced, African enslavement; as free blacks participated in settler conquest or joined Natives in resisting; and as Native and black peoples had to debate their ancestral relationships in relation to the hegemony of a white-supremacist color line. Yet, while conditioned by these complex histories, solidarity and kinship ties among Native and black peoples have not been erased as a potential site for challenging white-supremacist settler colonialism.43

Knowing European manhood’s boundaries to be porous and needing reinforcement, and meeting Indigenous possibilities that threw such boundaries into question, early conquerors invoked berdache as if assigning a failure to differentiate sex to Indigenous people, but they did so to define sexual normativity for them all. Thus, if colonial observers invoked berdache to mark Indigenous difference, the aim was to teach both colonial and Indigenous subjects the relational terms of colonial heteropatriarchy.

Settler colonialism is a primary condition of the history of sexuality in the United States. Settler colonialism is present precisely when it appears not to be, given that its normative function is to appear inevitable and final. Its naturalization follows both the seeming material finality of settler society and discourses that frame settlers as “those who come after” rather than as living in relationship to Native peoples in a colonial situation. The denaturalization of settler colonialism thus must address social relationships and tales of Native disappearance.

By the 1990s, non-Native queer popularizations of berdache changed in response to Native queer and Two-Spirit activism. Native queer people in the United States and Canada represented Native histories and their lives in counterpoint to berdache, and instead proposed Two-Spirit identity.

By arguing that folk knowledge has proven true, white gay men—citing counterculturist thought and affirming it in conversation—assert that an Indigenous gay nature comprises their sexual and spiritual heritage. In the early pages of RFD, a passage from European paganism to a global and transhistorical indigeneity answered white gay men’s settler colonial inheritance by making them more like Indigenous people than the settlers they otherwise represent. Making indigeneity their truth performed settler modernity by incorporating, embodying, and yet transcending indigeneity when asserting their belonging on stolen land. In RFD and among its readers, such realizations arose in conversations on an ancient and spiritual Indigenous gay nature, inspired by and inspiring of the object berdache. Early

Such narratives were recalled in Canada in 2009 amid public-health responses to the H1N1 epidemic, after federal agencies delivered to rural northern Native communities vaccine and face masks accompanied by unmandated body bags. Outraged community health leaders deplored this as a sign that the very agencies charged with protecting them had given up and were being readied for their deaths. Here, an epidemiological reading that public-health measures cannot prevent epidemic in rural northern Native communities appears as the rationalizing logic of a settler colonial biopolitics.

Heteronomativity defines all queers as problematic to the racial norms of white settler society, but white queers retain a capacity to redefine whiteness in queer form and on that basis claim national belonging.

Three-quarters of a kilometer long, a quarter of a kilometer wide—roughly shaped like a fire hydrant—and mostly empty space inside, the Canterbury was a retooled colony transport. Once, it had been packed with people, supplies, schematics, machines, environment bubbles, and hope. Just under twenty million people lived on the moons of Saturn now. The Canterbury had hauled nearly a million of their ancestors there. Forty-five million on the moons of Jupiter. One moon of Uranus sported five thousand, the farthest outpost of human civilization, at least until the Mormons finished their generation ship and headed for the stars and freedom from procreation restrictions. And

Lieutenant Commander Moore’s commanding officer once described convoy escort duty as nothing more than herding cattle. Freighters of all shapes and sizes filled with fuel, food, and spare parts, the lifeblood of the outer colonies, followed close behind the warship. Until they became self-sufficient, which Moore knew could take decades if not centuries, the colonists and military detachments on the far-flung borders of the ever-expanding human colonization of space needed constant re-supplying.

Things had been different when Garveyism and Ethiopianism rather than afro-centrism and occultism set the tone. To contain modernity, to appreciate its colonial constitution and to criticise its reliance on racialised governmental codes all required finding an autonomous space outside it. A desire to exist elsewhere supplied the governing impulse. It was captured in compelling forms in the period's best songs of longing and flight, like Bunny Wailer's anthem ‘Dreamland’ 5. However, there is no longer any uncontaminated, pastoral or romantic location to which opposition and dissent might fly, and so, a new culture of consolation has been fashioned in which being against this tainted modernity has come to mean being before it. Comparable investments in the restorative power of the pseudo-archaic occur elsewhere. They help to make Harry Potter's world attractive and are routine features of much ‘new age’ thinking. They govern the quest for a repudiation of modernity that is shared by the various versions of Islam which have largely eclipsed Ethiopianism as the principal spiritual resource and wellspring of critique among young black Europeans. Their desire to find an exit from consumerism's triumphant phantasmagoria reveals them to be bereft, adrift without the guidance they would have absorbed, more indirectly than formally, from the national liberation movements of the cold war period and the struggles for both civil and human rights with which they were connected. Instead, an America-centred, consumer-oriented culture of blackness has become prominent. In this post-colonial setting, it conditions the dreams of many young Britons, irrespective of their ancestral origins or physical appearance. This brash and celebratory imperial formation is barely embarrassed by the geo-political fault-line that re-divides the world, opposing the overdeveloped north to the suffering south. That barrier provides the defining element in a new topography of global power which is making heavy demands upon the overwhelmingly national character of civil society and ideal of national citizenship. It is clear that the versions of black politics that belonged to the west/rest polarity will not adapt easily to this new configuration.

everyone began predicting that by the end of the century, people would be living in space colonies on Mars and Pluto.

He wants to lower the cost of launches to the point that it becomes economical and practical to fly thousands upon thousands of supply trips to Mars and start a colony.

One song we hear too often is the one in which Africa serves as a backdrop for white fantasies of conquest and heroism. From the colonial project to Out of Africa to The Constant Gardener and Kony 2012, Africa has provided a space onto which white egos can conveniently be projected. It is a liberated space in which the usual rules do not apply: a nobody from America or Europe can go to Africa and become a godlike savior or, at the very least, have his or her emotional needs satisfied." (from "Known and Strange Things" by Teju Cole)

On the fabled hidden continent of Xxxx, somewhere near the rim, there is a lost colony of wizards who wear corks around their pointy hats and live on nothing but prawns. There, the light is still wild and fresh as it rolls in from space, and they surf on the boiling interface between night and day.

Man will not always stay on Earth; the pursuit of light and space will lead him to penetrate the bounds of the atmosphere, timidly at first, but in the end to conquer the whole of solar space.

The firmament that is New York is greater than the sum of its constituent parts. It is a city and it is also a creature, a mentality, a disease, a threat, an electromagnet, a cheap stage set, an accident corridor. It is an implausible character, a monstrous vortex of contradictions, an attraction-repulsion mechanism so extreme no one could have made it up. New York, which has been called the capital of the twentieth century, as Paris was that of the nineteenth, would seem on the face of it to be founded on progress, on change, on the bulldozing of what has faded to make way for the next thing, the thing after that, the future. The lure of the new is built right into its name; it is the part of the name that actually registers, since the “York,” a commemoration of a colonial lineage, carries no resonance and exists only as a vestige. New York is incarnated by Manhattan (the other boroughs, noble, useful, and significant though they may be, are merely adjuncts), and Manhattan is a finite space that cannot be expanded but only continually resurfaced and reconfigured. Manhattan is a wonderland of real estate speculation, a hot center whose temperature cannot but increase as population increases and desirability remains several paces ahead of capacity. The myth of Manhattan, therefore, is cast in the future tense. It does not hark back to a heroic past, lacks its Romulus and Remus (except in the image of that transaction between Peter Minuit and the Canarsies, which is simply the first clever deal, the primordial ground-floor entry). New York has no truck with the past. It expels its dead.

The first generation of revolutionary nationalists had more difficulty occupying the legal-bureaucratic space of the colonial states than the charismatic space in people’s hearts. The first symbolic leaders of the upheavals that delivered proudly independent and assertive states-- Aung San, Ho Chi Minh, Sihanouk, Sukarno, Phibun Songkhram, Tunku Abdul Rahman—achieved an almost supernatural aura from their identification with racial/national liberation, though some of their henchmen also spilled considerable blood to achieve that result. Their successors invariably imposed more of an iron hand, particularly in what I have called the post-revolutionary countries, to defend a single definition of the fruits of those revolutions.

The success of the Bay Colony in this respect would not have been possible without the sheer space America afforded. America had the liberty of vast size. That was a luxury denied to the English; the constraints of their small island made dissent a danger and conformity a virtue. That indeed was why English settlers came to America. A man could stand on Cape Cod with his face to the sea and feel all the immensity of the Atlantic Ocean in front of him, separating him, like a benevolent moat, from the restrictions and conformities of narrow Europe. And, equally, he could feel behind him—and, if he turned round, see it—the immensity of the land, undiscovered, unexplored, scarcely populated at all, a huge, experimental theater of liberty. In a way, the most important political fact in American history is its grandeur and its mystery. For three centuries, almost until 1900, there were crucial things about the interior of America which were unknown to its inhabitants. But what they were sure of, right from the start, was that there was a lot of it, and that it was open. Here was the dominant geopolitical fact which bore down upon the settlers from their first days on the new continent: if they did not like the system they found on the coast, and if they had the courage, they could go on. Nothing would stop them, except their own fear.

we’ve learned how to send people into outer space and how to shrink a powerful computer into a device that fits into the palm of our hand, yet we haven’t yet learned how to face our racial history or how to tell the truth about the devastation wrought by colonialism, militarism, and global capitalism

What is art anyway? I think it’s an expression of your beliefs, how you see the world. What if this colony is a work of art? This planet is our canvas and what we’re creating is a reflection of the human condition—a place with a dark side that’s uninhabitable and a light side that’s also uninhabitable, a place where you can only survive in the sliver of space in between and only if you know yourself and your own limits and live within them.

No. I wouldn’t see what Mary saw until I’d been witness to the untimely decline of a generation of colleagues exhausted by the demands of jobs that never paid them enough, drowning in debt to care for children riddled with disorders that couldn’t be cured; and the cousins—and the best friend from high school—who ended up in shelters or on the street, tossed out of houses they could no longer afford; and until the near-dozen suicides and overdoses of fortysomething childhood classmates in a mere space of three years; and the friends and family medicated for despair, anxiety, lack of affect, insomnia, sexual dysfunction; and the premature cancers brought on by the chemical shortcuts for everything from the food moving through our irritable bowels to the lotions applied to our sun-poisoned skins. I wouldn’t see it until our private lives had consumed the public space, then been codified, foreclosed, and put up for auction; until the devices that enslave our minds had filled us with the toxic flotsam of a culture no longer worthy of the name; until the bright pliancy of human sentience—attention itself—had become the world’s most prized commodity, the very movements of our minds transformed into streams of unceasing revenue for someone, somewhere. I wouldn’t see it clearly until the American Self had fully mastered the plunder, idealized and legislated the splitting of the spoils, and brought to near completion the wholesale pillage not only of the so-called colony—how provincial a locution that seems now!—but also of the very world itself. In short, I wouldn’t see what she saw back then until I’d failed at trying to see it otherwise, until I’d ceased believing in the lie of my own redemption, until the suffering of others aroused in me a starker, clearer cry than any anthem to my own longing.

Their colony was part of the chine exodus from Earth over a thousand years ago, but it was not the endpoint of that exodus. While their group made the decision to settle at BLG-400L, the great migration continued on toward the galactic core. Our guests have described a vast city spanning many stars, a gathering of chines far beyond anything ever seen on Earth, where they have molded space and gathered unprecedented knowledge and power. They call it the Array.” “That’s

If it costs $1 billion per person, there will be no Mars colony. At around $1 million or $500,000 per person, I think it’s highly likely that there will be a self-sustaining Martian colony. There will be enough people interested who will sell their stuff on Earth and move. It’s not about tourism. It’s like people coming to America back in the New World days.

But by leapfrogging the United States into space, the Russians turned even local racial policy into fodder for the international conflict. In forcing the United States to compete for the allegiance of the yellow and brown and black countries throwing off the shackles of colonialism, the Soviets influenced something more closer to Earth, and ultimately more difficult than putting a satellite, or even a human, into space: weakening Jim Crow's grip on America.

Konstantin Tsiolkovsky (1857–1935), a reclusive, near-deaf, self-taught rural schoolteacher who, working alone and having almost no contact with the wider scientific community, invented ingenious engineering designs for multistage rockets, orbiting space colonies, and interplanetary craft. Though

delight in putting colonies everywhere.  The Tadpoles noted the terraforming project on the fourth world with bemusement.  There was no shortage of habitable worlds beyond the tramlines either.  Why the humans considered an attempt to reshape an old and dry world into something suitable for them was beyond the factions.  It looked like an expensive and pointless project to them. Let them waste their resources, if they must, one sub-faction stated.  It only weakens them. We will set course for the fifth planet, the Combat Faction said.  There was nothing to be gained by trying to understand humans.  They were alien beings.  Their society and history spoke of nothing, but war.  They were too dangerous to be allowed to infest space.  And they will follow us. Doubt floated through parts of the Song, but not enough to force a change.  The fifth planet was a massive gas giant, one of the largest recorded.  And the installations orbiting the giant planet were easy to identify.  Cloudscoops and refineries ... if they were destroyed, they’d hamper human reconstruction.  It wasn't a direct way to win, but it would work.  And it would force the humans to give chase.  They’d have no choice. And then we will win, the Combat Faction stated.  It will only be

The construction of space colonies will follow a similar pattern, so that by the year 2010 or thereabouts there will be many space colonies in existence and many new ones being constructed each year.

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

...out of the counterfeiting of the black American's identity [in blackface minstrelsy] there arises a profound doubt in the white man's mind as to the authenticity of his own image of himself. He, after all, went into the business when he refused the king's shilling and revolted. He had put on a mask of his own, as it were...For the ex-colonials, the declaration of an American identity meant the assumption of a mask, and it imposed not only the discipline of national self-consciousness, it gave Americans an ironic awareness of the joke that always lies between appearance and reality, between the discontinuity of social tradition and that sense of the past which clings to the mind. And perhaps even an awareness of the joke that society is man's creation, not God's. Americans began their revolt from the English fatherland when they dumped the tea into Boston Harbor, masked as Indians, and the mobility of the society created in this limitless space has encouraged the use of the mask for good and evil ever since.

Suddenly at the end of the great couloir my vision is sharpened by a pale disjunctive shudder as a bar of buttercup-yellow thickening gradually to a ray falls slowly through the dark masses of cloud to the east. The ripple and flurry of the invisible colonies of birds around us increases. Slowly, painfully, like a half-open door the dawn is upon us, forcing back the darkness. A minute more and a stairway of soft kingcups slides smoothly down out of heaven to touch in our horizons, to give eye and mind an orientation in space which it has been lacking.

There was a time when slavery was good. It did its work, and when it finished creating capital it withered and died a natural death. Colonialism was good. It spread industrial culture of shared resources and markets. But to revive colonialism now would be an error. There was a time when the cold war dicated our every calculation in domestic and international relations. It is over. We are in the post-cold war era, and our calculations are affected by the laws and needs of globalization. The history of capital can be summed up in one phrase: in search of freedom. Freedom to expand, and now it has the chance at the entire globe for its theater. It needs a democratic space to move as its own logic demands.