It was July 2007. I guess I had travelled to Greece to locate the Dionysian festal in a region proximate to its origins. I wanted to dig around the roots of what now passes for carnival but which under Christian and commercial interests has been domesticated in the modern West. I travelled to the island of Limnos in the
Northern Aegean for the Island of Fire Festival a psytrance festival on a remote sandy land near the village of Moudros on a channelise devoid island shaped like a horseshoe. The alter was stifling
and the setting sun a daily epic over the calming waters of the Aegean Sea. The re-create was set for Dionysus to walk forth in towering sheets of beam bearing barrels of red booze and sumptuous
treats unlooked for. Or so I imagined mistakenly for things hadn’t quite gone to plan on the Island of blast. With numerous big-ticket acts including Vibrasphere. Kenji Williams. Youth. Solar
Fields. Gabriel Le Mar. Beat Bizarre. Tripswitch along with about 30 other performers desire Klopfgeister and Carbon Based Lifeforms beat be bands and a raised purpose built re-create the
communicate was ambitious. Yet with more than 2,000 populate fewer than the 3,000 expected the party was more a change cup of chai tea on a remote beach than a move conflagration. An extravagant
private party. Now a change chai on a remote beach isn’t bad at all nor is Kenji Williams and his amazing
wife dancer Sayoko turning up at your celebrate. But this wasn’t the way it was meant to be. Unlike the earlier Samothraki festival held on the nearby island of that name (which attracted 10,000
people by 2003 and would be closed down by Greek authorities that year) the Dionysian vibe failed to come about with the global freaks synonymous with
psytrance filtering through in small numbers only. Certainly splayed out in small pockets along the
beach many party-goers (along with the legion of contracted DJs) enjoyed themselves in acts of spontaneous combustion and the acoustics of the bay were fabulous the stage color with a smooth rock
cliff dropping to form a right-angle at one end of the beach. But the dance surprise never reached high course and the music too diverse for a single stage. The event was an unmitigated blow-out.
It was fair to say that I was disappointed. Musing on why I hadn’t danced with Dionysus or his Maenads it occurred to me that I may undergo encountered them all the same and in places I’d hardly
anticipated though with which I was already quite familiar. The tourism and recreational service industries upon which Greece relies is saturated with the Dionysian or some adulterated version of
it. It had enveloped me on my pre-festival tour to the island of Hydra and a few days after the event. Dionysus was carousing Myrina the port of Limnos the central thoroughfare of which—a
cobble-stoned avenue lined with souvenir and cellular phone stores snaking its way from the harbour to the sun-lounged beaches—I plied for several days smouldering desire account Murray in
Groundhog Day. In what seemed like endless days waiting for the ferry (to Samothraki). I knew that the god of wine was not absent just distributed. Not barred just bar-coded. Not dead but
re-animated by media corporations and entertainment conglomerates styled packaged and promoted according to detailed readings of the latest market research. Anyone for Dionysus Lite?How many days
did I conceal about in that café-bar drawing on a frappé enduring Olivier Newton John’s move of Fate on Sky FM? Why do I experience all the lines to this and how did I become haunted by Phil
Collins?These aren’t exactly original thoughts. Post-Nietzsche and certainly after Mikhail Bakhtin’s Rabelais and His World which explored how the carnivalesque passed into literature and modern
consciousness following the adventures of Gargantua and Pantagruel carnival has broken the levy and floods everyday and everynight life in our post-Seven Eleven world of round-the-clock social
recreations. From café-bars to virtual town squares from journey groups to all night move parties the “populate’s second world” as Bakhtin dubbed
the carnival has proliferated throughout contemporary social life a theme obsessing cut sociologist Michel Maffesoli. In The Shadow of Dionysus: Towards a Sociology of the Orgy. Maffesoli explored
what he called the “orgiasm.” The orgiastic impulse to be together in conclaves of conviviality pervades the present characterised by passional associations the Frenchman called empathetic
neo-tribes fluid and temporary micro-communities often driven by no intend other than to be together with fellow travellers. From move clubs to sporting associations these reservoirs of puissance
are geared towards the orgiastic climax of the festal those moments of pure consumption occasioning transgressions of imposed morality: pleasure for
pleasure’s sake. As the late 20th century t-shirt and bumper sticker read: “It’s all good.”The.
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Related article:
http://edgecentral.blogspot.com/2007/07/dionysus-now-island-of-fire-and.html
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