Issue 03: Burial Rites in the Space Age

MELBOURNE & SUBURBS:
BRUT ATTRACTIONS BY AIR

Letter designation, Project name, Architect, Year: Address

A   NMIT Melbourne Polytechnic, Wallace 1980: 20 Otter Street, Collingwood
B   Cardinal Knox Centre, Roy Simpson 1971: 383 Albert Street, East Melbourne
C   Eastern Hill Fire Station, Bates Smart McCutcheon 1979: 446-476 Albert Street, Melbourne
D   R A W Woodgate Building – Methodist Ladies College Resources Centre, Daryl Jackson & Evan Walker: 207 Barkers Road, Kew
E   Harold Hot Swimmng Pool, Kevin Borland & Daryl Jackson 1969: 1409-1413 High St, Glen Iris
F   NGV, Sir Roy Grounds 1968, redeveloped by Mario Bellini 2003 180 St Kilda Road, Melbourne
G   World Trade Centre, (?) 1983: 38 Siddeley St, Docklands
H   St Kilda Library, Enrico Taglietti 1973, extended by ARM 1994: 150 Carlisle St, St Kilda
I   Melbourne Uni Underground Carpark [South Lawn Carpark], Jan van der Molen 1972, Melbourne University Parkville Campus
J   Eastern Resource Centre, (?): Building 171 Melbourne University Parkville Campus
K   McCoy Building (Earth Sciences), (?) 1976: Building 200 Melbourne University Parkville Campus, Corner Swanston & Elgin St
L   Cardigan House Parking (?): 8 Dorrit St, Carlton
M   Plumbers and Gasfitters Employees Union Building, Graeme Gunn, 1971: 52 Victoria Street, Carlton
N   Total House, Bogle Banfield Associates 1964: 180 Russell Street, Melbourne
O   Former Hoyts Cinema Centre, Peter Muller 1969: 134-144 Bourke St, Melbourne
P   288 Flinders Lane, Melbourne (?) 1975

BURIAL RITES IN THE SPACE AGE:
[a celebration of the 8 hour working day through an act of revenge...]

EVEN IF IT IS NOT TRUE YOU HAVE TO BELIEVE IT 1

BY MR/MRS E. TLLK

After the death of the western singular God in 1882 (and in 1950 in America) the compulsion to devour the body of the sovereign re-surged. This was a symptom of the unconscious malaise of a loss afflicting western technocracies – that of certain burial compulsions and desires.

Theophagy is an appetite and an action; it is the sacramental devouring of a god. This is not because we want to deny our sovereigns an afterlife, but because it is a small compensation for uncertainty in death. To eat sacred flesh is to be temporarily endowed with the qualities of the god and bridge the divine.
The body - bare - is ridden by two appetites; hunger and lust. 2 To be an animal and a human is to be a bellied being and slave to two mouths - one at each end.
In mythological life the body that emerged was wrapped in its own intestines. 3 Direct genealogical lines to the original body have been obscured over the intervening millennia. The only way to be a god in a mutable world is to stop eating. The anorexic will be immortal as long as they are not swamped by appetite.

There are some small remainders of Theophagistic satisfaction. The transubstantiation of the Eucharist was transferred from harvest rituals of devouring and rebirth, sacraments of Mithraism at the sacrifice of the sacred Bull, bloodshed of the Phryigian priests and from Dionysus, whose flesh and blood was felt within individual followers. Formerly the North American Salish believe that the flesh of the salmon and deer is god, and by partaking they show respect to ancestral spirits. Aztecs would sacrifice a man wearing the costume of the god and eat his heart. The Eucharist sacrament continues to be played earnestly, even when the Catholic papacy insists on the Real Presence in the consecrated host; denying the inherent implication that this is cannibalistic. 4

The modern (modus) architect shed their responsibility to design the space for sacred play out of unwillingness, an attachment to ethics at the expense of the sacred and a societal suppression of psychosexual desire. It never has been still is not the case that the architect operates as a logician. In pre-Modern societies the education of architects was "closely tied to the priestly class, as indeed was all schooling in pharoanic Egypt. Secondly, the architect was bound by precedent in the performance of his calling...Thirdly the existence of trade secrets were passed on...[fostering] a family adherence to the calling of architecture. " 5 When casting themselves as social engineer or entertainer the Architects had confused the religious for the political. As such, they were frequently characterised as the great emancipators - with a succession of emancipatory paradigms - the liberation of structure and language; "the making true of boundaries drawn, their rarefication and their employment as organisational tools - and the flattening of all un-traversable boundaries to become a Unity."

Subsequently the appetite that is the symptom of our mortality – the consumption of our gods - will repeatedly surface in existing or emerging structures.

The emergence of the space program attested to the intrinsic demand for human expansion, role play and the competition between industrial super states. However, the primary enactment of the launch of spacecraft and satellites was that their flights satisfied undeniable burial compulsions. The Russians, already adept at wading in the soul sadness of the unfinished sentence left by the absence of god, were far quicker to the table than the Americans who, wrapped in the perpetual psychosexual denial of their bodies, had to be convinced that Space was the new frontier. The momentary risk of an American nation composed entirely of sovereigns was quickly relinquished when they were confronted with the threat of an enemy on the dark side of the moon. As it was not yet a time when rockets had been developed powerful enough to deliver hydrogen bombs to this enemy, intermediary action had to be taken. By 1953 the Americans had engaged former SS major and designer of Hitler's pet rocket program, Werner von Brahn to compete with Soviet Sergei Koreaov's Vostok program and the Kosmonauts.

The ritual of homo sacer 6 and ritualistic eating of the bodies of our gods was transferred to the Kosmonauts whose meat was coveted. In Roman Cities the Homo Sacer, the sacred/accursed man, existed as someone beyond or outside the law. They were considered property of the gods and as such could be killed outside the limits of the city to bring about purification without consequence to the sacrificers.

The Kosmonauts [cosmo: orderly,complex universe, naut: sailor], or Soviet astronauts, lived both within and outside of their society. In a technocracy they were operators physically removed by a vertical distance of a few thousand feet and came to fulfill the conditions of the homo sacer. Death was certain for the Kosmonauts (The rocket smoked as it fell down, the ground crew ran away, No one watching would be a spaceman, even for a day!) and it only made sense to die if there is some benefit to the doomed subject.

Cosmism and science were suddenly bonded by a dream of the future in which science would make us all immortal and supermen would rule the universe. Until then every last piece of flesh is guaranteed to be consumed by the state machinery.

For the Kosmonauts only the question of atmospheric re-entry remained to determine the date of the sacrifice and the Eucharist.

Humans, dogs, mice, guinea-pigs and biological specimens were put through training and testing under centrifugal force in Zelenyy - the Star City. In November 1953, the first Kosmonaut to test the effect of space was Muscovite stray dog Laika, chosen for her unmatched stillness when sitting on top of her rocket for 2 days. The first live pictures of her sitting in capsule were broadcast to the hungry bodies in the cities on the ground. This was the beginning of the technologies that torment us with an extreme intimacy with tragedies, 7 and are largely used as weapons of assurance, wielded at the end of unseen bodies. Laika was reported to have survived in orbit for 5 days before dying painlessly. It was only recently revealed to the public that the capsule's rapid climate control had failed and cooked Laika instantly. Her memorial orbits the earth, a phantom constellation eventually disintegrated by the atmosphere.

Orbital debris is public domain, it has and always will be.

The Commies are Coming.

The Commies are Coming.

1 Tribute to the first voice – Herodotus, (440BC) The Histories, ed? 1954, Penguin Classics, UK

2 This writing will be primarily concerned with the former - hunger

3 Hyde, Lewis. (2008) 'Trickster Makes This World: How Disruptive Imagination creates culture' UK, Canongate

4 Desecration of the Eucharist carries the penalty of excommunication.

5 Kostof, Spiro. The Architect: chapters in the history of the profession. New York: Oxford University Press, 1977. Print.

6 Homo sacer – the sacred man in early Roman religion; a man whose rights as a citizen were revoked, who could be freely killed but not sacrificed in ritual ceremony. Agamben, Giorgio. (1995) Homo Sacer: Sovereign Power and Bare Life, ed.1, Stanford University Press, California

7    Television broadcasting

8    This was described by other pilots as “a spoonful of honey in this huge barrel of tar” - an ironic reversal of the common Russian proverb “a spoonful of tar spoils a barrel of honey”

9 At least some tormented residue may be exchanged for stand-ins if dummy flights account for one or several of the lost Kosmonauts. Dummy flights exchanged the body for a composition of a plastic that was ritually christened. Ivan Ivanovich and Zvyozdochka (Starlet) were both returned more successfully than many of their their flesh-based counterparts as they were not sovereigns, citizens or god. Plastic, by its nature, cannot be sacrificed.

10 Dostoyevsky, F. (1874) The Idiot. London: Wordsworth Editions (UK)

11 The leading proponents of Russian cosmism

12 Conditionalism – the gift of immortality is inextricably tied to a doctrinal belief

13    Frashokereti - "salvation for the individual depended on the sum of that person's thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Boyce, Mary. 1979, Zoroastrians: Their Religious Beliefs and Practices, London: Routledge

14 To the chagrin of the evangelically atheist Bolsheviks their vanguard, Tsiolkovsky was a propounder of panpsychism and that the mechanical universe was governed by a cosmic being who controlled humans as “marionettes, mechanical puppets, machines, movie characters”

15 Ronald Reagan, never one to waste a good crises, gave a state eulogy on the power of the nation through a single body to “slip the surly bonds of earth to touch the face of God” A more opportunistic eulogiser or metaphorist would perhaps have made some illusion to the inevitable downfall, the god's revenge following a Hubristic act, of Icarus flirting with sun and dripping down then plummeting into the sea to his death. But since a metaphor is a figure that suggests a resemblance without being applicable let's burn that bridge before we come across it.

16 Citizen - Civis, serparate political beings

17 Body or User – Basileus; the interweb sovereign

18 State - Politeia

19 The State becomes a network in competition with the providers of Smart City technologies and Urban Planning formulas such as IBM, Google and CISCO

20 Chalcis – trading city, rival of Eretria, gathering place of ships set for the Trojan War (The Illiad, 700BC)

21 Eretria – 600BC, prosperous trading city – accounted for by Thucydides

22 Messenia – 720BC - site in the Illiad, conquered and enslaved by Sparta

23 Sparta – dominant land power from 650BC, known as Lacedaemon (Lakedaímōn), The Histories, 440BC

24 Corinth – 580BC- site of the temple of Aphrodite

25 Thebes, 362 BC - Thēbais – the site of Oedipus, Dionysus and Heracles

26 These cities are listed rather than previous centers of power including Knossos, Pylos, Orchomenos, and Carthage as they existed before the oral and literature cycles of the heroic age. Greek cities from the 8th -6th century BC were preferenced due to the relationship of Ancient Greek society with the Pharmakos (see note (?))

27 As the proverbial Le Corb describes to his intimates and disciples – all of us

28 Bare Life – bodies separated by the state from political beings (citizens) see Homo Sacer: Sovereign Power and Bare Life, 1995, Giorgia Agamben

29 “Architecture is not for the faint hearted” was the motto of Kevin Borland. It was expanded in 2012 by Architecture critic Martin Filler to include the weak-willed or the short-lived. We have confidence that this was not a dig at Borland who had died in the year 2000.

30 Daryl Kerrigan, The Castle 1997 – patriarch of the Kerrigan family who argues the protection of his house in the High Court of Australia. The High Court of Australia was designed by Chris Kringas of Edwards Madigan Torzillo Briggs

31 The demolition of Cameron Offices (Canberra), the bunfight over the proposed demolition of the Sirius building (Sydney)

32 The Prince of Wales is a notoriously pernicious critic – describing all manner of architecture from Gucci Ghettos to Brutalist libraries as incinerators, bins, monstrous carbuncles. For when the Luftwaffe knocked down buildings “it didn't replace them with anything more offensive than rubble” May God save us from his judgment.

33   Betjeman, John, 'Slough', verse 1; line 1. 1937

34 Partenogenesis – or virgin genesis; asexual reproduction in which embryos grow and develop without fertilisation

35 The 'brief' of Robin Hood Gardens, 1972. a residential estate n London designed by Alison and Peter Smithson

First Footage in Space, 1959
Air Force Thor Missile
16mm camera

First Spacewalk, 1965
Voskhod 2 Mission

The Americans followed suit sending several generations of rhesus monkey – Albert I-III into high atmosphere on the end of V2 rockets. Some of the later candidates even landed in a state that could be revived.

The Kosmonaut Valentin Bondarenko, in March 1961, could not be removed from his oxygen rich chamber for over 30 minutes after an accidental collision of a cotton bud and exposed wiring, by which time most of his body was consumed by the resulting flames. He survived for up to 16 hours.

The most experienced Kosmonaut, Vladimir Komarov, went down in Soyuz 1 of which every single crucial system failed. He was overheard by the Turkish-American military base cursing the people who had put him inside a botched spaceship.

Bondarenko's deathwatch officer, Yuri Garagin's initial success as the first man to orbit the earth in spaceflight could not withstand the appetite of Vostok testing. On a test flight his spiralling tailspin out of the speed of sound was only known by two final booms in the distance of an airfield. Suddenly the smiling symbol of Soviet cosmic mastery was re-cast as mortal. His body was consumed nearly intact.
There is 'a spoonful of honey in this huge barrel of tar'. 8 “In people's memories he remained young, handsome, energetic at the height of his fame.” (Alexey Leonov – first human spacewalk from capsule Voskhod 2, 1965)

Garagin may not have been the first in Kosmonaut space, - just the first to survive it. The insatiable Russians refused to convert to a stable fuel load until well after the completion of the space race – continuing with a highly volatile mix of nitric acid and tetroxide. The conversion from rockets to space capsules was frequently botched and had repeated failures. These unofficial launches were disguised by secrecy and the plausible deniability of a state conspiracy. Achilles and Giovanni Battista Judica Cordiglia, two amateur radio operators, picked up the dying sounds of Kosmonauts and recognisable SOS signals heading away from, and some colliding with, Earth.

A female Kosmonaut November 1963:

“Transmission begins now. Forty-one. Yes, I feel hot. I feel hot, it's all... it's all hot. I can see a flame! I can see a flame! I can see a flame! Thirty-two... thirty-two. Am I going to crash? Yes, yes I feel hot... I am listening, I feel hot, I will re-enter. I'm hot!
The transmission is cut off.
November 1962
“Conditions growing worse. Why don't you answer? . . . we are going slower . . . the world will never know about us...”

Theoretically the lost Kosmonauts still hurtle through space in the remnants of their sarcophagi. 9

The survivors of low earth orbit ;

Vostok 2 – August 1961: Yermin Titov – the first person to spend more than a day in orbit
Vostok 3 & 4 – 1962: 2 spacecraft orbited the planet simultaneously
June 1963 – Valari Bakovsky orbited the earth for 5 days
June 1963 – Valentina Tereshkova – the first woman in space. Wouldn't you like YOUR wife to go up?

But by 1966 the world realised the several propaganda successes were mere variations of a Kosmonaut riding on top of a rocket. America – who had incinerated enough bodies to find the pilots with “the right stuff” - now led the space race with their Gemini missions. In desperation for a victory for the People, the Vostok program prematurely launched the N1 rocket – a super heavy-lift launch vehicle to deliver payloads beyond low Earth orbit and to eventually deliver a crew into extra-orbital travel – viz. to a moon landing. Despite 3 explosive failed tests the N1 5L Zond L1S-2 was launched. The engines cut off less than 20 seconds in causing the rocket to lean over 45 degrees and drop back onto the launch pad detonating 2300 tons of propellant. The entire launchpad and Kosmonaut complex was unintentionally roasted. In some compensation for the national hunger for intact meat the scattered rocket casings were used to house thousands of pigs for slaughter.

The American's reached the moon in 1969 after which their space program completed 5 more moon trips – to collect samples, plant flags and play golf.

But the Soviet populace had a different vision:

Lunatics! Vain creatures! They don't believe in God, they don't believe in Christ! Why, you are so eaten up with pride and vanity that you'll end by eating up one another, that's what I prophesy. Isn't that topsy-turvydom, isn't it infamy?” 10

To manufacture this prophesied bounty they demanded a future of free flows of people in omnidirectional space sustained on compacted plumbing. They demanded a future of space colonies.

Since the beginning of Russian cosmism Nikolai Fyodorov and Konstantin Tsiolkovsky 11  gave emotional paeans to the future of the universal proletariat – whose colonisation of space would surely lead to the perfection of the human race, immortality and a carefree existence. This would additionally resolve the overcrowding issues associated with a general resurrection of the dead at the end of the age, as written by Christian denominations 12 , Islam, Judaism, Zoroastrian eschatology 13 . As all the resurrected souls couldn't possibly fit on earth, “in the cosmos abodes aplenty will appear 14 ”

But there were several sacrifices yet to be made. Three more Kosmonauts – Georgy Dobrobolsky, Vladislav Volkov and Viktor Patsayev traveling from the first space station, were eaten in 1971 when their capsule Soyez 11 decompressed and suffocated their bodies when re-entering the atmosphere.

In 1984 Carol Spinney, the puppeteer inside Big Bird, was contacted by NASA to join the Challenger mission championed by President Reagan and VP Bush to revitalise the space program in the eyes of an unengaged public (populo). Later they realised that a space suit would not fit over Big Bird in costume – the 8 foot tall feathered puppet that behaviorally emulates young children on the autism spectrum.
He was replaced in a national competition to select a school teacher, Christine Macauliffe who would teach science to the indifferent children of America from space. In the subsequent USS Challenger explosion would Big Bird's feathers have been scattered or compacted with the astronauts laid out in their capsule? The bodies were not found so another way of abating hunger had to be substituted. Through television broadcast her students could live for a moment as a sacrifice - “I felt as if my whole body blew up inside when I saw that” (student Roland Spalding) It sufficed for the time being, but the hunger grew to a national phantom appetite for birds, consuming 22 million chickens per week. 15

There are few remaining links to the supermen. After the final Kosmonaut returned intact (following the disintegration and conversion of the Soviet Union to the free market) the ritualised eating of the Body (bare) was again displaced by a societal psycho-sexual repression of the two mouths of the body – the lips and the anus.

We will have to wait until the first mission to Mars is played out on reality television. The ground crew have all run away.

The owner of the home-space has sine been transformed from wife to WiFi. The body (bare) is surrounded by a cacophony of multi-channel broadcast radio, remote controls, SMS, micro transmissions, satellites, RFID - which have transformed our perceptions of citizen 16 to Body 17, and the State 18 to a competing network. 19

The original machine for participation was the city. The City was conceived as a nation state – a progressive institution that existed as a social and spatial conflict zone. Each city – Chalcis 20 , Eretria 21, Messenia 22 , Sparta 23, Corinth 24, Thebes 25 26 - renegotiated its limits through constant transformation and conflict. However, the digital city is inescapably intimate and the dream of hospitality a totality.

We are living a dream of a society of 24 hours, of continuous connectivity, of idling from event to event, of unlimited and perpetual hospitality, of relationships formed with whoever you meet in electronic or physical space where no one is considered a stranger and it is impossible to be a stranger. The device is the first and the last thing the Body touches every day, after and then before their lover or themselves. The fluidity of exchange is total.

Post-modernism, spawned as a hysterical cultural reaction to Modernism's ideological rather than religious motives, is the language chosen as the most suitable to facilitate constant connectivity. A world of hyperconnectivity needs an omnidirectional architecture in which you can make and unmake your own space again, and again, and again. This serves the fantasy of the New Digital City that we are no longer trapped by our own bodies. The occupiable room has been abstracted to a pristine architectural envelope to hold the complexity of networks that collide with and occupy the space. The new key role of the architect is professionalised denial – removing any threat of openings in the performance of architecture. The body itself works as a valve on the end of an infinitely complex and long physical and digital network. The room hides the bowels, circulation and nerves of a building and reveals them only as valves or fixtures in the skin of the intact room.

The body is surrounded by perforated, intersecting surfaces but nothing we can eat or have sex with. The performance of architecture has only reflected back that we need a therapist.

The diagnosis – The Cure - is a self destructive space to commit a regular act of catharsis – Theophagy - and renegotiate the limits of our body.

On what organ of the body does the 'User' haggle the micro-political conflicts of the city?

The intestines. And the working class worker, the man, the brute, the wife beater, the myth of Daryl Kerrigan, the humble happy sinner is the mythologised being that will be eaten.

The only way this can be staged is by an architecture that formalises its own self destruction. The only architecture in which to eat our gods and enact revenge on the Architects are the remnants of the Australian Brut.
...

Brutalism; THE BRUT, nybrutalism, beton brut, or 'raw' 27  Architecture is customarily expressed in purely sculptural or moral terms. While Modernism had its semantic origins in modus – the way which it is done, or the just now - the Brut is the institutional black mark at the end of modernism and before the reaction to the new, the postmodern where all actions are counteraction. For Reyner Banham Brutalism was an expression of atmosphere among architects of moral seriousness or a condemnation of a spiritual, intellectual and moral deformity. In reaction to the lightness, optimism and scrubbed frivolity of the 1930s and 1940s Brutalism was a re-dedication of the cause of Architecture to the Worker. The movement was further inflamed by Le Corbusier's dedication to the material that he intended to use to scrub out the center of cities – the Vengeful God, Reinforced Concrete.

The first conception of the Australian Brut was inseminated by the indignation of The Worker. On February 26th, 1856 James Galloway convinced a meeting of employees and employers to implement the English socialist Robert Owen's - 888 – 8 hours work, 8 hours recreation, 8 hours rest. The intertwined motif 888 now adorns all the national union buildings and represents that workers fight for the rights of workers. The 888 was celebrated on a yearly May 12th holiday commemorating a protest of the Victorian Stonemasons. By 1952 the so-called Whit-Monday holiday with its parade of floats representing the trades, traveling from Carlton to Richmond was obscured by Moomba festivities. Moomba ('up yer bum' in a suppressed Indigenous language) took on all the worker's 'larrikin' celebrations, condemned by local churches as hedonistic and an embodiment of social decay for its nudity and camp content. The apogee follows a regular citizen crowned as the symbolic monarch who is paraded to the jetty to enact the ritual of the sacrifice of 'Bare life' 28 2 – throwing bodies into the E.Coli rich waters of the Yarra. The monument to the 8 hour movement remains at Latitude -37.807166, longitude 144.965604 – a golden figure eight sphere on a granite column sitting in the smog and road rage of a busy intersection's sidelines.

The Australian Brutalists, driven in Melbourne by Graeme Gunn, Kevin Borland, Daryl Jackson and Perrot Lyon Mathieson (among others), led the late monumentalism of institutional buildings with the moniker that “Architecture is not for the faint hearted” 29  While the wide foundations of social participation in the Australian labor movement were being miniaturised, the Brut dwelling became the final refuge of the mythologised worker offered by institutional architects. It was the final temple in defiance of the transformation of the State to an ambient political entity. The final refuge of Darryl Kerrigan 30 to defend his sovereign castle.

Brut has now been associated with economic depression, the myopia of architects and the antipathy of the Marxist ideological dream (since deceased). The Australian mass has responded with a wave of revenge killings. 31

But the revenge we seek on the Brut has been designed into the buildings - un gratis. The Brut does not age gracefully, she is prone to graffiti and all kinds of weeping and oozing as she is just as much the emotional neurotic as conservative media would decry her occupants to be.
The walls, concrete facades and steel reinforcing bars rapidly decay in a damp, cloudy or maritime climate – they will streak, stain and leech rust from their reinforcing bars.  32

“Come, friendly bombs, and fall on Slough” 33

The architects of the Brut had misunderstood their role confusing their desire to build moral essays with a responsibility to create architecture to facilitate transubstantiation. But where once the landscape of Brutalism provided the drudgery between scenes of action it has become the final veneration of the dignity of the worker in the New Digital Babylon.

Outside of paradise the continuing force of the Brut is a denial to the the Modern User the ability to synthesise individual memory and establish norms of contemporary relations. The occupants are metaphorically and corporeally oppressed by living in a supposed artifact of European philosophical totalitarianism. She (Brut) deliberately instigates conflicts and begets a space of self annihilation, self reproduction (Partenogenesis)  34 and decreation.

We have run out of Kosmonauts to sacrifice, and since the wane of the first space age technocracy has seen architecture align itself with political and ideological governance. But the husks of Brutalism are the temples where we revenge ourselves on architecture in compensation for the acute trauma of realising all of our desires.

That revenge is their territorial reclamation as a space to enact sacred ritual. The brut will bear silent witness to our compulsions to eat the only body we still revere because it's flesh so vigorous – the neon (hi-vis) body of the mythologised worker.

Then, when the occupants are finally felled their marred bodies will be ejected in lifts that the architect insisted had to be wide enough to hold coffins. 35

BURIAL RITES IN THE SPACE AGE:[a celebration of the 8 hour working day through an act of revenge...]​​

BURIAL RITES IN THE SPACE AGE:
[a celebration of the 8 hour working day through an act of revenge...]