All My Yield()s, Gone!

In a previous post I described a way to use the state object returned by a yield() call to control the traversal of a graph - specifically, a graph describing a cutscene or dialogue - where some nodes in the graph require waiting on input from the user or some other event before proceeding.

In Godot 4 the yield function was replaced with the await keyword. This has the same basic purpose: to suspend execution of the current function and return to the caller, to be resumed at a later time. However, it does not return the state object that yield did, so there is no built-in way to resume the function from the caller (that I can see, anyway).

Fortunately, it is not difficult to recreate the functionality. The first thing we need to do is define a very simple class that we can include instances of in the signals from the graph controller:

class ProceedSignal:
    signal ready_to_proceed(choice)

    func proceed(choice: int = -1):

This class includes a signal and a method that the consumer of the graph can call to tell the graph controller that it can proceed to the next node - similar to the resume() method on the coroutine state object in Godot 3.

The _await_response function which previously yielded to create a resumable coroutine state, now just returns a new instance of this class. It could alternatively just be created directly where this function is called:

func _await_response():

In process_cutscene() we now await calls to process node types that require waiting on the consumer, rather than yielding them:

func process_cutscene(cutscene):
    _graph_stack = []
    _local_store = {}
    _current_graph = cutscene
    _current_node = _current_graph.root_node


    while _current_node != null:

        if _current_node is DialogueTextNode:
            await _process_dialogue_node()
        elif _current_node is BranchNode:

And when processing such a node, we just create the ProceedSignal object, emit the relevant signal with it, and then await the ready_to_proceed signal from it:

func _process_dialogue_node():


    text = _current_node.text

    var character_name = null
    var variant_name = null
    if _current_node.character != null:
        character_name = _current_node.character.character_name
    if _current_node.character_variant != null:
        variant_name = _current_node.character_variant.variant_name

    var process = _await_response()
    await process.ready_to_proceed

    _current_node = _get_node_by_id(

Nothing much changes from the consumer’s point of view, it just needs to store the object and then call the proceed() method when it’s ready:

func _on_cutscene_controller_dialogue_display_requested(
    # Hang on to the process object so we can tell the cutscene controller
    # to continue when we're ready to proceed
    _current_process = process


func _on_dialogue_display_continue_clicked():

That’s all the changes required for this project! Of course, the coroutine state object also had a property indicating if it was resumable or not, is_valid. It would not be difficult at all to reproduce this by simply adding such a property (perhaps behind a setter that would make it read-only except internally), and setting it to false once proceed() is called.

It could also be expanded to allow more complex communication between the coroutine and the consumer, or to make a long running coroutine cancellable. The controller can only await one type of signal to continue, but you could have it pass different instructions when resuming e.g. you could give it stop() and proceed() methods. Additional properties on the signal object could be used to pass back other data without having to pass it in the signal at all.

enum ProceedSignalType {

class ProceedSignal:
    signal ready_to_proceed(signal_type)

    var consumer_state

    func stop():

    func proceed():

Cutscene Graph Editor Status

The cutscene graph editor has been upgraded to support Godot 4, at a new home. I’ve also added a bunch of minor features, such as multi-node deletion, copy & paste and duplication support, and support for dragging from an output port to create a new node.

I’m now working on improving some parts of the tool that were lacking in flexibility. My current task is improving the addition of conditions to the choice and random nodes, which previously only allowed a single variable to be compared for equality to determine if a branch should be considered. The new system moves the condition specification UI out of the nodes themselves and into a dialog box, and allows any number of variables to be evaluated using a variety of different operators.

The Farnsworth Condition

Future plans include new ways of defining and interacting with sub-graphs, more flexible ways of manipulating variables, built-in variables and meta-data, and better ways of defining characters.

Update: Pure Signals

It occurred to me after posting this that there is an even easier way to achieve this - as long as you don’t need to keep any state in the signalling object. Because Godot 4 allows you to pass signals and callables, you could just pass the signal to proceed with the signal that initiates the action. When the consumer is ready to proceed they can then just call emit on it.

I might still prefer the other way of doing it because _current_process.proceed() reads a little better than _current_process_proceed_signal.emit().

A Culture of Conspiracy

I read “A Culture of Conspiracy” by Professor Michael Barkun a few years ago. In it, he describes several broad categories of conspiracist belief, and traces the development of a variety of beliefs from their origins through to the time of writing as they branch and mutate and recombine.

I started this post not too long after reading it but I’ve let it languish for several years now. I hope I’m not misrepresenting its contents due to my failing memory, but I would recommend you read it yourself and find out - it’s definitely worthwhile, and I’m only picking out a few bits of it to talk about that were most interesting to me personally.

Conspiracy Types

Barkun identifies three types of conspiracy theories based on their scope:

  1. Event conspiracies - limited to a specific event, such as the assassination of JFK.
  2. Systemic conspiracies - concern the plans of a specific organisation or group with broad goals, such as taking over the world.
  3. Superconspiracies - this type of conspiracy links together various other conspiracies of the event and systemic varieties in a hierarchical manner (e.g. the CIA assassinated JFK, but the CIA are a tool of the Illuminati and his assassination served their purposes, but really the Illuminati are in thrall to Satan etc.)

Mostly this makes me wonder if systemic or event conspiracies ever really exist on their own in anybody’s mind anymore, because they all seem to espouse and nod along with such a mish-mash of ideas. He does note that superconspiracies have been on the rise since the 1980s. But is something like QAnon even separable from the web of conspiracist ideas in which it seems to be embedded?

Stigmatised Knowledge

Barkun identifies the origin of conspiracist thinking in stigmatised knowledge:

By stigmatized knowledge I mean claims to truth that the claimants regard as verified despite the marginalization of those claims by the institutions that conventionally distinguish between knowledge and error.

Stigmatised knowledge is not exclusive to conspiracism, but it is inevitably a feature of it, and I think it leads to it readily even when it initially exists without it. For example a believer in a discredited alternative medical treatment might not initially believe in any specific conspiracy in connection to it, but eventually they will have to explain why it is not accepted into the mainstream, and an easy answer is that it is being suppressed by a conspiracy of insiders who benefit from it not being adopted.

With this concept in mind it is easy to understand the origin of “pipelines” into conspiracism from any pseudoscientific field, fringe religious movement, or even from political ideologies that see their righteousness as obvious and their victory as inevitable. When their distorted worldview meets reality and they have to explain their failures, conspiracism is right there. Once they’re understanding one piece of stigmatised knowledge as being suppressed by a conspiracy, it’s a small step to accepting other such claims.

Fact is Fiction, Fiction is Fact

The commonsense distinction between fact and fiction melts away in the conspiracist world. More than that, the two exchange places, so that in striking ways conspiracists often claim first that what the world at large regards as fact is actually fiction, and second that what seems to be fiction is really fact.

Anybody who has spent any time listening to conspiracists will recognise the truth of this statement right away.

First of all, all conspiracy theories necessarily involve claims that one or more generally accepted truths are actually lies intended to pacify or deceive the sheep. Often any information coming from an institution is dismissed without consideration, because it is a given that institutions - be they governments, universities or the “mainstream media” - are “in on it”.

With fact rendered fictional, it becomes very easy to point to fiction to fill gaps in their evidence. Sometimes this takes the form of taking fictional sources as literal accounts, and Barkun describes some of these instances. Other times fictional stories are said to contain encoded messages or to be for the purpose of softening up the masses to accept some coming revelation or societal change - nothing can ever be somebody’s neat idea for a sci-fi concept, or allegory, or their opinion of where society is or is going, unplanned.

In some accounts, I believe that describing their literal plans in fiction is believed to have an occult purpose for the conspirators, much like is claimed about symbols on currency or on buildings (e.g. Denver airport). Advertising their plans in a way that will only be understood by an enlightened few is somehow a part of bringing them to fruition. This is how Alex Jones is interpreting H.G Wells’ “Time Machine” when he talks about Eloi and Morlocks, saying “it’s all right there folks” - and similarly for the other pop cultural works he references, of course.

Emergency Management

One of the things I was most eager to learn about from this book was FEMA camp conspiracy theories. I find these theories amongst the most frustrating (and amusing) because of how they look past the very real historical precedents of concentration camps, and the present day realities of mass incarceration and political repression in the United States and elsewhere, and focus instead on a long running conspiracy that is always just on the cusp of rounding up those troublesome “patriots”.

Of course, the longer this conspiracy has been in the milieu the more absurd it becomes. Barkun identifies the origins of this theory as a pamphlet by a man named William Pabst, written sometime prior to 1979. Pabst warns: “your country and way of life [will be] replaced by a system in which you will be a slave in a concentration camp”.

As such, more recent incarnations of this theory imply that the US government (acting on behalf of some hidden puppet-masters, perhaps) has been building and maintaining a network of secret camps for over 40 years without ever putting their nefarious plans into motion!

Historical instances of the use of internment and concentration camps by governments are of course very real. However, they have never required such extensive periods of preparation. When the British government decided to round up Irish Nationalists in Northern Ireland, they built temporary structures in the weeks prior to doing so, and more permanent structures over the next few years after that. The United States forced 120,000 Japanese Americans into camps during WWII, first in hastily converted racetracks and fairgrounds, and then in more permanent facilities built over a few months in 1942. Even the horrifying machinery of the Nazis did not require decades to construct, instead comprising a mix of repurposed buildings of many types, and camps newly constructed during the course of the war - a system that imprisoned and exterminated millions.

The Speed of Lies

When this book was first published in 2003 it had already been updated from the largely completed manuscript to include chapters concerning the explosion of conspiracism after the 9/11 attacks. The second edition, published in 2013, which is the one I read, had been updated with chapters about birtherism and millenarian conspiracies about the year 2012.

In a testament to the veracity of the saying that “a lie can travel half-way around the world while the truth is putting its shoes on”, many of the conspiracies considered in the book, even the later additions, seem quaint and out-of-date from the vantage point of 2023. Of course any book on the constantly shifting, slippery world of conspiracism will be out-of-date (in some ways) within a few years of coming out.

Nonetheless, the analysis is still useful to understanding the process of the creation and dissemination of conspiracist ideas. Indeed there is no amount of time and lack of confirmation that will kill many conspiracies - the reason I was so focused on FEMA camp conspiracies in this post was because somebody told me just a few years ago that Hillary Clinton would have put everybody in camps, and similar rhetoric arose even more recently when the language around COVID-19 mitigation measures was claimed to be intended to “make us feel like we’re in prison” - a FEMA camp of the mind I guess.

The only writing of Barkun’s that I’ve read concerning more recent developments in the conspiracy sphere is an article in “Foreign Policy” about QAnon which examines the efforts of its adherents to cope with its failed prophecies. As far as I’m aware QAnon is still going strong despite its predictive failures.

QAnon has been described by some as a “big tent” conspiracy theory because of its ability to adapt and incorporate new claims. However, it’s hardly unique in that regard - NWO conspiracy theories and many others have been interpreting events through their particular lenses and adapting and incorporating new claims for decades. QAnon might be unique in terms of its longevity despite having made specific, dated predictions that failed to come to pass, but to me it seems more like a systemic conspiracy that conspiracists have been rolling into their own long-existing superconspiracies. It only seems like QAnon is the “big tent” because it broke so spectacularly into the mainstream. As it breaks down under the weight of its failures it seems like it is adapting to include other theories, but it is actually the other theories that are absorbing it into themselves and trying to salvage the parts of it that are useful.

More Conspiracism

I started listening to the Knowledge Fight podcast during Alex Jones’ defamation trials to get the scoop on developments, and I haven’t been able to stop listening since. Dan and Jordan’s analysis of Jones’ bullshit is excellent, and it’s a great way of keeping up with what he’s saying. It’s also incredibly entertaining.

I have been meaning to check out the QAnon Anonymous podcast as well for a while to get a more general view, but I haven’t gotten around to it yet.

Syncthing Update

In a previous instalment, I described how I used Syncthing to sync my notes in Joplin on my laptop to Joplin on my phone. Unfortunately that arrangement didn’t last long - updates to different versions of Joplin on different devices resulted in incompatible versions of the notes database being synced, and at one point the Android version became unable to export to the filesystem at all. I never got to the bottom of that, but I had moved to using Logseq for most of my notes on the computer anyway, so it didn’t really matter much.

I also mostly fell out of using Syncthing, since I no longer required it for its primary purpose. However I got a Framework laptop recently and had the need to sync my Logseq graphs to it, as well as my music collection, work files, etc. It was such a joy to get it set up and watch files start to zip across to the new machine that I once again had to sing the praises of this amazing piece of software.

Some shares I have set up so far:

  • The camera roll on my phone - send only so that remote devices can’t add or delete photos. It’s great to have photos zip across to whichever computer I’m using without having to involve Google Photos.
  • The Default sync folder - why not? If some random file is needed everywhere it can go in there. It always throws me a bit that these create a common shared folder rather than each device’s folder being it’s own thing, but it’s cool, it’s fine, I’ll get used to it.
  • My Logseq graph folders - I set these up to backup any changes just in case, because Syncthing will not perform merges. However I’m not really that worried about it because I will only work on one machine at a time, and if the sync runs regularly it shouldn’t be a problem.
  • My music collection - I set this up to ignore *.zip and *.part for uh… reasons. One of the nuisances of a collection of downloaded music is ensuring that every new acquisition gets to every device where you might want to listen to it before you want to listen to it. Well, problem solved! And no more shaming from Spotify for streaming the same album on repeat for several months! (It was Manu Chao)
  • Several shares specifically between two particular devices e.g. huge desktop replacement laptop to the Framework, for when I want to share files specifically between those but not my phone.

I’m considering syncing some specific work folders as well so I can more easily untether from my desk, but… haven’t decided yet.

The Ancaps

Screenshot of a couple embracing in front of a bonfire, into which anarcho-capitalists are throwing books produced by a government

Much has been said already about the fact that HBO’s documentary series “The Anarchists” is not really about anarchists, and by people far more capable of making the argument than I. Nonetheless, I do have some thoughts on that and other aspects of the documentary.

My overall impression of the documentary is that it is philosophically vacuous and insincere. “Anarchism” is defined superficially by the characters in what is essentially an examination of interpersonal drama. The history of Anarchism proper, and its inherent conflict with capitalism is not explored, but neither, really, is “anarcho”-capitalism or the ideas behind it, on their own terms or otherwise. The community is simply mined for drama and spectacle. The main propaganda points of the doc lie in the fact that “freedom” is just implicitly associated with laissez-faire capitalism, and the appropriation of the word “Anarchism” and anarchist symbols by the right, a long-running project.

The Inherent Contradictions of Ancapitalism

Though the documentary has little interest in examining them, the cracks and contradictions in the ideology do show through.

I think it is safe to say that everybody who enthusiastically embraces an extreme capitalist ideology thinks that they are, or will be, the boss of whatever enterprise they are involved in. Of course this produces tension when it turns out that somebody’s property rights, and a lack of any critique of property or the hierarchies it produces, makes subordinates of people who consider themselves entitled to be in charge.

The Anarchapulco conference that the documentary focuses on was not organised in a non-hierarchical manner from its conception because anarcho-capitalism does not renounce all hierarchies, only the existence of the state. Jeff Berwick, the founder and apparent “owner” of the conference behaves throughout as if organising the conference is something that an employee should be doing on his behalf, with his own role limited to giving a keynote, receiving adulation, and partying.

The first such employee we are introduced to is Nathan Freeman, who apparently had a leading role in organising the conference for several years after attending the initial one. It seems to me that Freeman thought himself and Berwick were partners in the endeavour. Berwick obviously saw things differently, and replaced Freeman in 2019 with an outsider.

Tragically, it seems like Freeman couldn’t cope with this humiliation, and essentially drank himself to death. Berwick didn’t even offer condolences to his family, because he’s an enormous piece of shit.

There are a number of aspects to the circumstances of his death that a documentary that was an honest examination of anarcho-capitalism would interrogate. He fell victim to a crypto scam shortly before becoming sick. What is the anarcho-capitalist perspective on this kind of crime? What does history tell us about private money and its effects on society? It’s glossed over as an unfortunate, unavoidable risk of “freedom”. He had no insurance, and his family had to rely on charity to pay his medical bills. What is the anarcho-capitalist perspective on the provision of healthcare? The question is not even asked.

Interestingly, John and Lily, the young couple who flee to Mexico after being arrested on drug traficking charges, do form a critique of the hierarchical, commercial nature of the Anarchapulco conference, and start their own alternative conference called Anarchaforko. It’s a bit unclear the extent to which this is organised at all rather than just people showing up and doing whatever, but it seems to work, and I would love to hear more about how this fits with their apparent objectivist leanings. But of course we get nothing like that.

Screenshot of Lily Forester post on Facebook: "This conference was supposed to be for ancaps by ancaps!"

Stateless in Mexico

Probably the funniest aspect of the documentary for me is that the participants seem to think that Mexico is “more anarchist” than the US, just based on the general vibes. Mexico, of course, does have a state, and I don’t have any reason to think that it is “less of” a state than that of the US.

I think this sense of “anarchiness” is probably the result of a few different factors. Many of the ancap immigrants are relatively wealthy, and apparently speak little or no Spanish. They are essentially just squatting on top of Mexican society, with no real connections to it, and using their wealth to extract what they need from it. The Mexican state protects them, as states generally protect the wealthy. They have little negative contact with it, and don’t hear about other people’s negative interactions with it as they would in the US, because they don’t speak the language. They’re just living in a little fantasy colonialist bubble.

Some members of the community are not so well off, and they do have negative experiences with the Mexican state, ranging from dealing with bureaucracy to being pursued, threatened and arrested by the police.

Although Lily Forester is a member of the latter group, it is her concluding statement on the existence of the state that best sums up the general attitude:

I just want to be left alone, like, a state can exist if it’s going to leave me alone.

On a personal level I can relate, especially given what she went through, but it’s a far cry from the moral clarity of this Fannie Lou Hamer quote:

Nobody’s free until everybody’s free.

Any meaningful conception of freedom can’t ignore that other people are subject to repression or exploitation, but that is exactly what these ancaps constantly do - the Mexican state is fine because I’m a rich foreigner and it leaves me alone, capitalist hierarchies are fine because I’m on top of them.


As I mentioned above, the primary participants in the documentary fall roughly into two groups - one comprised of relatively wealthy entrepeneurs like Berwick and the Freemans, and the other of struggling working class people like Lily Forester and John Galton, Jason Henza, and Paul Propert.

Though both groups are motivated by more-or-less the same ideology (Henza claims himself and Forester are not ancaps, but I don’t really see much distinction between anarcho-capitalism and voluntaryism or agorism myself), the differences between their circumstances is stark. The wealthy run their businesses from their lavish properties while the rest do odd jobs, deal drugs, and otherwise hustle to survive while living in marginal circumstances. As Thaddeus Russell notes:

It’s very easy to escape governments, banks and states if you’re already a Bitcoin millionaire. If you’re like John and Lily, you’ve got no resources, nothing, it’s hard, it turns out, and dangerous, in fact, to be an anarchist in Mexico.

The tension between these two groups is discussed at several points. The drug dealing and other illegal activity (like the theft of a Bitcoin ATM) are an inconvenience for the wealthy, and the unhinged Paul Propert is a potentially deadly threat to everybody, but they have no solutions. Everybody is just on their own to fend for themselves.

The documentary explores the backgrounds of Galton, Forester and Propert in some detail and finds a variety of broken homes, substance abuse problems, and other traumas. Like the characters themselves, it doesn’t seem to consider for a moment that the source of these traumas is the very social system that they cling to so tightly.

Nonetheless the clearest critique the documentary has for the anarcho-capitalist project is the lack of solidarity and support that those lacking means, and in dangerous circumstances, receive from the community, and what this would imply for an anarcho-capitalist society. Erika Harris, who ends up feeling alienated from the community and leaving Acapulco for Belize, makes this plea for mutual aid after John Galton is murdered, and Lily and Jason are on the run:

There’s an emergency among us, how will we respond? With shelter, with safehouses, with passage over borders if necessary … We need each other to get this done. I mean, we need each other just to move one inch forward.

Unfortunately, her plea seems to have fallen on deaf ears.

Jeff Berwick setting a printout of an American flag on fire with a 100 Bolivar note


Python is my go-to language for personal projects, and even client projects when I can get away with it (though usually those are Windows based and within the .Net ecosystem, so I stick with C#). However, it often gives me pause to be using one of the slowest and least energy efficient languages available - I might do another post about that, but suffice it to say that it doesn’t align with my values to needlessly waste resources.

The ideal would be a language that’s as easy to write as Python, but as fast and energy efficient as C, or close to it. Well recently I came across a language that claims be both of those things: Nim.

I put together a simple command line application (named Luz) in Nim this week in order to try it out. Appropriately enough given my reason for trying Nim, it just shows the current electricity rate band, and optionally a chart, because where I live there are two peak periods during the day when it is better not to do anything power-intensive. I went on to make a start on a very simple Gemini server called Sparkle, which is still a WIP. Here are some of my thoughts on the experience as a mediocre developer with some Python and C# experience.

Luz in action


Nim has a tool for installing its toolchain and and switching between different versions of the compiler, similar to pyenv. Unfortunately it didn’t work for me on Pop! OS 22.04 due to it having too new a version of libssl. I was able to install the Nim compiler manually easily enough by just downloading the tarball and copying the contents to an appropriate location, and then adding the bin directory to my path. There was an install script in the tarball but it didn’t copy everything for some reason.

Not a great start, and I’m not sure what I’m missing out on by not using choosenim, but I can figure that out later if I continue using the language.


Static typing is something I’m well used to from C# of course, but I don’t engage with Python’s type hinting at all. There is type inference in many situations, and many familiar collection types such as sets, tables, sequences and tuples which are as convenient to instantiate as their Python equivalents, though of course you can’t mix unrelated types within them (aside from tuples)(and why would you do that anyway, you monster). Mostly it is just convenient to know at compile time where there are type mismatches, rather than hearing about them at runtime or just getting weird behaviour.

Nim is only very minimally object-oriented. There is inheritance, but not multiple-inheritance, mixins, or anything resembling the interfaces or traits of other languages. This is probably one of the most concerning aspects of the language for me. It seems like it will inevitably lead to repeated code at some point if procedures can’t accept abstract interfaces as input instead of concrete types.

On the other hand I try to steer away from an object-oriented style in Python unless it really makes sense for the problem I’m working on. In Luz, the classes I created were little more than structs, with no inheritance required, and that’s perfectly sufficient for many problems.

There are also apparently libraries that create a means to specify interfaces using meta-programming, but that’s not something I’ve explored yet.

  Holiday = ref object
    date: DateTime
    localName: string
    name: string
    countryCode: string
    fixed: bool
    global: bool
    counties: Option[seq[string]]
    launchYear: Option[int]

var holidays = initTable[int, seq[Holiday]]()

proc isHoliday*(d: DateTime): bool =
  result = false
  # This will occur if API key was not provided
  if not holidays.hasKey(d.year):
    return result
  for y, h in holidays[d.year]:
    # global indicates that the holiday applies to the whole country
      if == d.yearday:
        result = true

Uniform Function Call Syntax

This is really neat - any procedure or function can be called as if it is a method of the type of its first parameter.

proc sendErrorResponse(
  requestSocket: AsyncSocket,
  code: StatusCode,
  meta: string
) {.async.} =
  await requestSocket.send(&"{ord(code)} {meta}\r\L")

proc processRequest(requestSocket: AsyncSocket) {.async.} =
  # These calls are equivalent
  await requestSocket.sendErrorResponse(
    "Not Found"
  await sendErrorResponse(
    "Not Found"

This means that any type can be “extended” in a sense just by writing procedures with that type as the first parameter, no need for sub-classing or a special extension method syntax.


One neat little feature is that you can open a new code block anywhere, with or without a name, and as well as being visually separated from the code around it it will have its own scope. A break statement will break out of that block, but not the containing one.

I didn’t find much use for this in either of the projects I’ve worked on so far, but it’s definitely something I can see being useful for longer procedures and certain control-flow situations.


Nim supports passing around references to procedures, which allows for a number of neat constructs, including closures. The below procedure creates a closure that animates a spinner when called in a loop while waiting for an IO operation to conclude. It contains everything it needs, including a constant.

proc getDisplayProgressClosure(): proc() =
  const phases = ["🮪", "🮫", "🮭", "🮬"]
  var lastTime = now()
  var phase = 0
  var initial = true

  proc displayProgress() =
    let elapsed = now() - lastTime
    if elapsed.inMilliseconds > 100 or initial:
      lastTime = now()
      if not initial:
      initial = false
        " Retrieving holidays..."
      if phase > phases.high: phase = 0

  result = displayProgress

Templates & Compile Time Execution

One of the most exciting features of Nim, for me, is the ability to execute code at compile time, and otherwise manipulate the final state of the code.

For example to embed a file in a binary in C# you have to set a property against the file in the IDE (or maybe in the project file) to make it an embedded resource, and then do some reflection to pull it back out at runtime. In Nim, you can just call readFile and assign the result to a constant.

const DEFAULT_BANDS = readFile "./config/bands.json"
const DEFAULT_CONFIG = readFile "./config/luz.toml"

There is also a compile-time branching statement, when. This is similar to the pre-processor #if in C#, or #ifdef in C, but it fits more naturally with the rest of the code.

Templates allow you to insert specified code in other parts of the codebase, with substitutions, before compilation. One use for this is as an alternative to short procedures, so the code gets inlined, saving a function call.

I feel like I’m only at the start of getting my head around this feature. I thought it might be a good way to output variations of a procedure for operating on different types, but I’m not sure the result is readable or concise enough to be worthwhile:

template createGetSetting(
  valueType: untyped,
  argValueTypeGet: untyped,
  envValueTypeGet: untyped,
  confValueTypeGet: untyped
) =
  proc getSetting(
    args: Table[string, Value],
    arg: string,
    conf: TomlValueRef,
    confSection: string,
    confKey: string,
    env: string,
    default: valueType
  ): (valueType, ConfigVariableSource) =

    result = (default, ConfigVariableSource.Default)
    if arg in args:
      if args[arg].kind != vkNone:
        return (

    let envStr = getEnv(env, "")
    if envStr != "":
      return (

    result = (

proc splitOnComma(val: string): seq[string] =
  result = val.split(',')

proc getStringSequence(value: TomlValueRef): seq[string] =
  let values = value.getElems()
  result = @[]
  for v in values:
    result.add v.getStr()

proc parseIntArg(val: Value): int =
  result = parseInt($val)

createGetSetting(string, `$`, `$`, getStr)
createGetSetting(int, parseIntArg, parseInt, getInt)
createGetSetting(bool, toBool, parseBool, getBool)
createGetSetting(seq[string], `@`, splitOnComma, getStringSequence)

The result of the above code is four different procedures called getSetting which look for a setting in the command line arguments, an environment variable, or a config file, and return it as the expected type.

Even though the above code is a mess and I’m probably going to rethink it, I will say this - writing the template was surprisingly intuitive.

Nim’s meta-programming features become even more powerful with macros and pragmas, but I haven’t really gotten into them yet so I can’t say much about them.

Standard Library

There’s some pretty great stuff in the standard library, including very easy to use asynchronous http and networking libraries, and parsers for a variety of text-based file formats. Everything seems to be appropriately cross-platform as well. I haven’t got much else to say about it!

Python Modules

Something I’m always looking out for in a language is the ability to write Python modules in it. There seem to be a couple of Nim libraries for doing this, both based on an underlying nimpy library. They both look incredibly easy to use, but notably the support for exporting Python classes in nimpy seems to be experimental. It is also a bit unclear how it deals with Python objects as parameters of procedures rather than basic types.

My only point of comparison is Cython, which is a really cool project that compiles Python code to C, and includes an optional extended syntax for optimisation, which is essentially writing C code but with a Python-like syntax. As cool as this is I think the breadth of options is confusing, and when you get down to writing optimised routines things start to break in very unhelpful C-like way - i.e. successful compiles and unceremonious runtime segfaults.

I much prefer the idea of writing modules in a language that is its own thing, and with Nim being as easy to write as it is, I’m excited to try it for this purpose.


I didn’t perform even rudimentary benchmarks, but I think it’s safe to assume that anything written in Nim will be faster than the equivalent Python code. Luz runs instantaneously, and Sparkle responds to requests almost instantaneously as well. Neither of them are doing anything that I wouldn’t expect Python to do at an acceptable speed under the same circumstances, however.

One thing about Nim benchmarks that I have seen is that they are generally performed with the -d:danger compiler flag, which disables all runtime checks. This is done in the name of “fairness” in comparison with C, but it doesn’t really seem fair to me if the norm for the language in production is -d:release.

I definitely found Nim very natural to develop in. Unlike Rust, which I also tried (failed) to learn recently, most of the concepts were already familiar to me from other languages, and the syntax was also very familiar. I often found myself writing correct Nim code first time, and where I made mistakes they were flagged during compilation in a way that was easy to understand. Runtime errors are also handled relatively gracefully - no segfaults even though Nim compiles to C, like Cython does.

Overall, a very interesting language that I look forward to doing more with.

Sparkle in action

Recent Movie Watchings

I’ve watched a lot of movies recently that I have a bit to say about, but not enough for a big post dissecting them on their own, like Wrong Turn and Ready Player One, so I’m just throwing them all together here.


Kimi is a 2022 psychological thriller about an agoraphobic woman, Angela, who works from home for a smart speaker company - creators of the eponymous “Kimi” - listening to supposedly anonymised audio clips that the speaker’s AI couldn’t understand. On one of the clips she hears what she believes to be an assault in the background, and when her employers are reluctant to investigate she has to (gulp)… leave her apartment!

Screenshot from Kimi, of Angela out and about and wearing a mask

The main thing that I really liked about this movie was the portrayal of her struggle to leave her apartment, and the paradoxical sense of claustrophobia when she does. I felt much the same at one point in my life and it rang true to me.

On the other hand, when it gets down to thriller time, the action is quite repetitive and pointless. She gets captured, escapes, captured again almost straight away, escapes again right outside her building, and then there is somebody waiting for her in her apartment anyway. Boring. It gets better from there, but too late.

One thing I really didn’t like was the role of the smart speaker, Kimi. Although the plot early on does highlight a lack of privacy and data protection when Angela is able to find out whose speaker recorded the clips, and obtain further recordings, this is undermined by the plot being fundamentally about solving a murder thanks to the speaker’s ubiquitous surveillance. It then takes on a heroic role at the climax when Angela is able to outwit several hired goons by ordering it to do various things like cut the lights and play music and so on. Overall, I would say the movie comes down on the side of being pro corporate surveillance.

Mary Shelley

This 2017 historical drama is about the life of Mary Shelley and the sources of inspiration for her novel Frankenstein. Turns out men are the real monster??

Screenshot from Mary Shelley, of Mary (played by Elle Fanning) in a bonnet

I enjoyed this one a lot. I read up about her a bit after watching it and it seems like it was a bit loose with some of the details of her life (like how many children she had, and when they died), but what am I a Mary Shelley scholar?

Like Frankenstein, it explores the theme of men’s irresponsibility towards the procreative act, and neglect of their progeny, but more explicitly, and as such it’s a great complement to the book. Interestingly, the male characters don’t really seem to get it, and focus on the idea that Frankenstein is about Mary alone feeling neglected, rather that a more general lack of responsibility on their part. She doesn’t correct them.

The Death of Stalin

The Death of Stalin is a political black comedy from 2017 about the aftermath of Stalin’s death. I found it pretty funny, but it was also deeply weird to hear a bunch of undisguised American and British accents from characters in a movie set in the Soviet Union. Probably it would have been worse if they put on stereotypical Russian accents, of course, but Cockney Stalin?

Screenshot from The Death of Stalin, of Stalin laughing right before he has a stroke

As usual, I would probably prefer to see something from post-soviet creators examining their own history, through a satirical lens or otherwise.

The Batman

The Batman is the latest in the saga of the Bat-men, this time starring Bobby Battinson. I think it might be my new favourite Batman movie, though I didn’t see the Ben Affleck one so I am not qualified to declare it the objectively best Batman movie.

The movie leans heavily into noir and gothic aesthetics, and imagines Bruce Wayne as a moody orphan who is uninterested in much outside of being a bat - including the effect his inherited wealth is having on society. Having become, under his father’s watch, a sort of slush fund for corruption, Bruce Wayne’s wealth is the underlying cause of much of the violence that Batman seeks to combat alongside his friends in the police.

Screenshot from The Batman, of emo Bruce Wayne

His main adversary is the Riddler, portrayed here as a vigilante serial killer with shades of Seven’s John Doe and the Zodiac killer. While Batman is beating up common criminals and thugs, the Riddler targets the powerful and corrupt, and as such it’s hard to identify the villainy in his actions for much of the movie (aside from the fact that he’s, y’know, doing murders and all that). The general public certainly see him as a hero. Meanwhile, he sees himself and Batman as partners, playing off each other in a common crusade to clean up the city (and who else could, but the only two men smart enough to appreciate a good riddle). It isn’t until his plan to “wipe the scum off the streets” by flooding the city is revealed that we see his contempt for the innocent as well as the guilty.

Unfortunately the overall politics of the movie could probably be summed up as “we just need more good billionaires”. Bruce comes to realise that his vast wealth comes with responsibilities, and it seems like he’s going to do some philanthropy alongside his nightly costumed kickpunching. I guess we’ll find out in the sequel if enlightened liberal capitalism is the solution to capitalism’s problems.

I didn’t even realise that Colin Farrell was in this until I saw his name in the credits. He’s completely unrecognisable as the Penguin.

Choose or Die

Choose or Die is a 2022 horror thriller about a cursed retro video game. This seemed like a fun premise, but unfortunately the movie as a whole was fucking crap.

Screenshot from Choose or Die, of Kayla and Isaac standing in front of Isaac's car, looking concerned

My main fault with it is that the game (named CURS>R) has apparently boundless powers to reshape reality to its whims, and that the choices it presents players with are seemingly arbitrary, and differ wildly in terms of their consequences. For example, the first choice the main character, Kayla, is given is between coffee and cake in a diner, with apparently no negative consequences. Another character’s first choice is between eating a computer or eating their own arm - both potentially fatal, one would think. For one of the “levels” of the game, Kayla is asked to choose between a blue door or a red one, with no other information. It reminded me of the first text-based video game I wrote when I was 7, which was just a collection of random scenarios where every path ultimately ended with the player being eaten by a tiger.

The climax sees Kayla facing off with a previous player (who we are introduced to in the opening scene, but learn very little about). At this point a moral is shoehorned in about white male entitlement in videogaming - which would be a fine theme if it wasn’t introduced so late and handled so clumsily.

I did like the grungy 80’s aesthetic, and that it seemed almost self-aware about how played out that kind of nostalgia is at this point. Also Asa Butterfield is great as a basement-dwelling retro video gaming obsessive. I do love me some Asa Butterfield…

Screenshot from Choose or Die, of Isaac (played by Asa Butterfield)


I just done watched Thought Slime’s video about the simulation argument (actually many months ago by the time I’m actually publising this), and it’s a topic about which I’ve had some thoughts myself, so I thought maybe it was time to write some of them down.

Like comrade Slime, I think that it’s an interesting thought experiment, but a lot of what is said about it is poorly thought through at best. It’s particularly frustrating when Nick Bostrom’s argument is held up as “proof” of the “certainty” that we are living in a simulation, alongside arguments and assertions that completely contradict it. The argument itself doesn’t claim to be proof of any such thing - it presents three possibilities based on premises about which we have almost no information.

Why would we simulate?

One thing that later generations might do with their super-powerful computers is run detailed simulations of their forebears or of people like their forebears.

This is Nick’s description of what futuristic super-computing civilisations would do with their computational power, but he doesn’t really get into why they might do this. Into this absence people pour all sorts of ideas. A common one is that we are equivalent to NPCs in a video-game. A related one is that we exist so that the simulators can pop in and out of our minds and ride us around for some reason - historical educational purposes perhaps, or the thrill of slumming it in the stupid-ages.

These are interesting concepts for science-fiction, but I don’t find them compelling as claims about the reality of our world. Video-games are indeed able to present more visually convincing realities than in the past, but they don’t do that by simulating entire physical universes in minute detail. They might run physics simulations for a variety of things in the vicinity of the player - beyond the bare minimum necessary to convince, they are hollow, simplified facades, and anything not relevant to the context of the current gameplay is non-existent. Similarly, what would it add to a player’s experience to have NPCs living lives outside of that context and having inner lives?

Nick Bostrum actually gets into some of the mechanisms that could be used to reduce the computational requirements of a simulation:

If the environment is included in the simulation, this will require additional computing power – how much depends on the scope and granularity of the simulation. Simulating the entire universe down to the quantum level is obviously infeasible… But in order to get a realistic simulation of human experience, much less is needed – only whatever is required to ensure that the simulated humans, interacting in normal human ways with their simulated environment, don’t notice any irregularities.

Distant astronomical objects can have highly compressed representations: verisimilitude need extend to the narrow band of properties that we can observe from our planet or solar system spacecraft. On the surface of Earth, macroscopic objects in inhabited areas may need to be continuously simulated, but microscopic phenomena could likely be filled in ad hoc. What you see through an electron microscope needs to look unsuspicious, but you usually have no way of confirming its coherence with unobserved parts of the microscopic world

The implicit assumption here is that the simulation is being made convincing for the benefit of the simulated minds (i.e. us), which always run at full resolution. Video-games are not run for the entertainment of NPCs however. If simulations are being run for the amusement of posthuman “players”, and they are interested in reducing the computational requirements, as Nick assumes, why would they not prune the most computationally expensive component - simulated human minds that are not immediately relevant to the player’s current experience? Would they even need to simulate fully conscious humans at all to provide convincing NPCs to players?

Nick does suggest something akin to such pruning in his original argument:

In addition to ancestor-simulations, one may also consider the possibility of more selective simulations that include only a small group of humans or a single individual. The rest of humanity would then be zombies or “shadow-people” – humans simulated only at a level sufficient for the fully simulated people not to notice anything suspicious.

However, it is again expressed as if the purpose of the simulation is solely to fool its unwitting inhabitant(s), with no proposed utility for the creators of the simulation.

I submit to you that if you are experiencing a private and mundane moment right now, and are conscious of it, you are probably not a character simulated on some posthuman equivalent of a PlayStation.

A more reasonable suggestion, to my mind, is that we would run such simulations in order to study our own civilisation at different stages of development, or to see how civilisations might develop under different circumstances. Would these simulations even require fully conscious simulated participants in order to be useful? Would they need to simulate the full lives of everybody who has ever lived? Or would they drastically reduce the number of minds needing to be simulated by cutting out all the boring parts? Would there really even be anything to be learned from such simulations?

This lack of clarity about why a posthuman civilisation would run ancestor simulations is at the heart of a lot of my issues with the argument. Without that understanding, we can’t really say whether such a civilisation would run them or not, or how many, or what their parameters would be. It’s just sort of assumed that they probably will because it would be a cool thing to be able to do, and some people say they would do it right now if it were possible. But that’s an easy thing to say when it’s impossible, and you don’t have to worry about the ethical concerns or the resources involved.

Another type of simulation we might run are of universes with different physical laws, but as the quotes above about simplifying the simulations suggest, these would have a different set of priorities, and wouldn’t really qualify as “ancestor simulations”. Whether they would even result in conscious entities would probably depend on the parameters of the simulation - they wouldn’t be the goal. If we take seriously the suggestion that we live in this kind of simulation, we can’t even assume that the simulators are anything like us, not even in their remote past, or that the simulating universe resembles ours in any way - so how can we possibly speculate about their motives, or what is computationally possible in their universe?

Simulations Within Simulations

One of the silliest suggestions that some people seem to take seriously is that the posthuman civilisation in the base reality would run simulations beyond the point where the simulated civilisations would be running their own simulations, with those simulations running further simulations, and so on.

Nick likens this scenario to running code in a virtual machine:

It may be possible for simulated civilizations to become posthuman. They may then run their own ancestor-simulations on powerful computers they build in their simulated universe. Such computers would be “virtual machines”, a familiar concept in computer science. (Java script web-applets, for instance, run on a virtual machine – a simulated computer – inside your desktop.)

His example is terrible, but the basic assertion is correct, a computer can simulate another computer in various ways, with varying levels of overhead. In the best case, code running in the virtual machine runs directly on the host hardware with no translation necessary. Obviously, this doesn’t add any processing power - software running in the host has to share its resources with the software running in the virtual machine.

Now, let’s think through this scenario a little bit.

Say you are a posthuman civilisation that has converted an entire planet into a giant computer. All the computation you decide to do is running on this computer. For some reason, you decide to run an ancestor simulation of your quite recent past, such that the simulated universe is on the cusp of achieving their own planet-computer. All of the computation of that universe would actually be running on your computer, alongside all the existing computation of your civilisation, and all the other work required for the simulation, all the fake stars and physics and advanced posthuman minds. Then you let them run their own simulation of their own recent past - now you have to support the load of three civilisations with planet-sized computers on only one actual physical planet-sized computer. And then four, and then five, and on and on.

A little while ago we were talking about cutting corners to save resources and focus on running our ancestors minds, and now here we are supporting an infinite regress of posthuman computers for no obvious purpose. There wouldn’t be any shortcuts here - if a computer 10 levels down wants to compute a hash or calculate millions of primes you would actually have to do the work or they would know.

There are two possible workarounds/objections to this that I can think of:

  1. Simulations could be run slower than the host reality to allow room for it. Would a time-dilated simulation be useful? I guess that depends on what you’re running it for!
  2. Posthuman level simulations would only be allowed to develop once the host reality had converted enough matter to pure computer that supporting them was not a burden. In other words, the simulations would always have to lag behind by some significant amount.

Fair enough, I guess that would do it, if keeping the simulations going is really important, you might always dedicate a proportional amount of your ever increasing computational resources to them. I do come back to the why though - would a simulation of a posthuman-level civilisation be a fun game for posthumans? Would there be anything to learn from it that you didn’t document when you were going through that phase?

One consideration that counts against the multi-level hypothesis is that the computational cost for the basement-level simulators would be very great. Simulating even a single posthuman civilization might be prohibitively expensive. If so, then we should expect our simulation to be terminated when we are about to become posthuman

Oh, well. Better to return to monke then, lest techno-god smite us for our arrogance.

If God Did Not Exist…

One possibility for why a posthuman civilization might choose not to run ancestor simulations is that doing so would raise some thorny ethical concerns. Take it away Nick:

One can speculate that advanced civilizations all develop along a trajectory that leads to the recognition of an ethical prohibition against running ancestor-simulations because of the suffering that is inflicted on the inhabitants of the simulation

Yes I think that might be likely… wait, what are you…

However, from our present point of view, it is not clear that creating a human race is immoral

Ooof. It’s not just creating a human race that we’re talking about here, it’s creating a human race and trapping them in a false reality for our own edification or amusement, and in some hypothetical scenarios, instantly terminating billions of them when they reach a certain level of development. I think most people today would baulk at the prospect of treating even a single person like that, much less generation after generation of unwitting playthings.

Even worse are the moral implications for us, today, of taking some of Nick’s proposals seriously. In relation to the idea that many minds might be simulated only partially some amount of the time in order to save resources (discussed above), he suggests that it would also be a way for the simulators to avoid inflicting suffering:

There is also the possibility of simulators abridging certain parts of the mental lives of simulated beings and giving them false memories of the sort of experiences that they would typically have had during the omitted interval. If so, one can consider the following (farfetched) solution to the problem of evil: that there is no suffering in the world and all memories of suffering are illusions. Of course, this hypothesis can be seriously entertained only at those times when you are not currently suffering.

You weren’t traumatised, you see, you just have a false memory of trauma. And no need to worry about the consequences if you feel compelled to abuse, murder or rape: those are just zombie shadow-people you’re hurting, and they don’t really feel pain! Nothing is real and nothing matters!

But wait! Maybe our simulators will take it upon themselves to reward or punish us for our behaviour in their simulation (without informing us that they will do so, or on what basis), and dedicate ludicrous amounts of resources to simulating all the minds they have ever simulated, indefinitely, in an afterlife:

Further rumination on these themes could climax in a naturalistic theogony that would study the structure of this hierarchy, and the constraints imposed on its inhabitants by the possibility that their actions on their own level may affect the treatment they receive from dwellers of deeper levels. For example, if nobody can be sure that they are at the basement-level, then everybody would have to consider the possibility that their actions will be rewarded or punished, based perhaps on moral criteria, by their simulators. An afterlife would be a real possibility.

It genuinely disturbs me that there are people who are only good because they believe there is some force outside the universe that will reward them for it, or punish them for misbehaviour - and, even worse, people who would take on the role of cosmic arbiter themselves if given the chance.

Postsingular Posthumans

Inevitably, discussions about the simulation argument are little more than speculation based on almost no information. The kind of civilisation that would be capable of running such simulations would be one that has passed through a technological singularity - a point at which technological progress becomes so rapid that its path is impossible to predict. In fact the simulation argument requires that a civilisation has achieved the ability to simulate a human-equivalent mind - an Artificial General Intelligence - widely considered to be the invention that will instigate the singularity, since such an intelligence would probably be able to improve itself at an exponential rate.

We have zero examples of a post-singularity, posthuman civilisation, and only one example of a human-level civilisation, on which to base our speculations. What will super-intelligent posthumans value? Almost by definition such a civilisation would be beyond our comprehension.

The simulation argument seems mostly, to me, to be an attempt to imagine God in a way that is appealing to 21st century techies. I’m inclined to think that such a god, like all others, is not just unknowable, but non-existent.

Joplin & Syncthing

I’ve been using Evernote for quite a few years now for keeping work and personal notes, despite never really being happy with it. Aside from the fact of entrusting my data to a private company, most of my issues with it were minor nuisances, and momentum kept me using it because I didn’t see a good alternative that seemed impressive enough to be worth the hassle of migration. I considered writing my own alternative many times, but of course there were even greater barriers to that!

A few weeks ago I decided to finally take the plunge and try out Joplin, a FOSS note-taking desktop and mobile app.


Migrating to Joplin was relatively easy, as it can import Evernote’s “ENEX” export format. Unfortunately Evernote made me jump through a few hoops to create these files - the web app, which I usually use, wouldn’t do it, and the export had to be done notebook by notebook.

Joplin did a fairly good job of converting the formatting to its native Markdown, but my notes were a mess anyway so it hardly mattered. The main thing that seemed to go wrong was headers being converted to bold text instead of actual header lines. I also had to reorganise the notebook hierarchy since the notebooks were exported and imported individually. With that done I was about where I had been with Evernote, albeit only on my main computer.

Joplin includes both a Markdown editor and a WYSIWYG editor. I haven’t tried the WYSIWYG editor because I like writing in Markdown these days, and I’m hoping using it will result in more structured notes than I’ve been keeping in the past. The default layout has the Markdown and rendered output side by side which I do find a little strange - I can never decide which side I should be reading. However, there is a button in the top right corner of the window to switch between dedicated editing, reading and side-by-side modes.

Sync That Thing

Joplin can sync between instances using all of the main cloud storage services as well as its own cloud offering. However, the method that appealed to me, because it keeps my notes out of anybody else’s hands, was to use Syncthing.

Syncthing is a P2P file synchronisation protocol and app that supports all the operating systems that I use (not iOS), and doesn’t require any complex network configuration.

Joplin is actually unaware of Syncthing - to use it, you need to select the “File system” sync target and point it to a folder. It will periodically export changes to this folder and import any changes it finds there.

Joplin sync settings

Syncthing is managed via a web interface on localhost port 8384 by default. There are two main tasks to perform here - connecting your devices, and sharing your notes folder.

Devices in Syncthing are identified by quite unwieldy SHA-256 hashes, but it provides a number of ways to simplify exchanging these. Devices on the LAN are listed in the add device dialog, and if you’re using it on mobile there is an option to scan a QR code for the device you’re connecting. Devices have to grant permission to other devices that add them, and once they do you can choose which folders to share.

Add device

Adding a folder is just a matter of entering the path to it on the file system, and giving it a name. You can select existing remote devices to sharing with on the “Sharing” tab, or share it later. Devices have to approve shared folders as well, and you will have an opportunity to choose a target location at that point as well.

Add folder

Syncthing on Android actually has two user interfaces, a native one and the same web UI as is available on desktop, which is a bit confusing. I found I had to drop down to the web UI to approve remote device and folder connections.

The Joplin configuration should be basically the same on any devices you want to sync - just choose the “File system” target and point to the synced notes folder. On desktop there is an option to clear the local notes and take everything fresh from the sync target, but the Android app seems to be missing this. As such, you might end up with multiple copies of Joplin’s initial documentation notes.


There are a few things to watch out for, and a few things that I personally find a bit confusing.

The first problem I encountered was due to my hesitation about where to have my phone’s photos stored on my laptop. I accepted the share to one location initially, and when I later deleted and recreated the share in another location I somehow orphaned 33 files. My phone is still stuck at 99% synced as a result.

One thing that appears strange to me is that you can share a folder from one device to another, and then share it from the second device to a third without the third device being aware of the first. I’m not sure if there are any consequences to that setup or if i is functionally the same as having all the devices aware of each other.

On the Joplin side, the formats of the sync repository occasionally need to be updated for new versions of the software. It then becomes unusable by older versions. It remains to be seen how much of an issue this will be - my main worry is that I will update one device beyond what is available on one of the others, or that I will be forced to update at an inconvenient time.

I have had one newly created note fail to sync to my phone so far, though it went to another device, and notes created subsequently synced to it no problem. This may have been the result of one of the issues described above, but I haven’t figured it out yet.

The final thing to be aware of is that Syncthing won’t try to resolve conflicts between files, instead choosing and renaming a “loser” when conflicts occur. I’m not sure what Joplin will make of the renamed files, but it’s something to be aware of if you’re moving between devices and possibly updating the same note before it can be synced.

Beyond Notes

Syncthing has actually been a revelation for me. As well as my notes I’ve been using it to sync photos from my phone to my laptop (previously I was relying on Google Photos), and for sending miscellaneous files from my laptop to my phone (previously Google Drive’s job). I’ve also been using it to send video files to my phone, something I wasn’t even bothering with before.

It feels great to be able to cut Google out of the loop as well as Evernote, and so far it has been working away well in the background without me having to think much about it after the initial setup.

Out of Road

Out of Road

I don’t remember where I got the inspiration for this one. I guess I’ve been thinking a lot about climate change recently, what with the great crypto/NFT debates earlier in the year and recent extreme weather events and wildfires. It seems particularly timely given the recent IPCC report.

In terms of technique, I used a 3D render as a base, which is something I’ve done before, but this time I used somebody else’s CC licensed model because cars are kinda complex.

Ford Mustang Mach 1” by BaldGuyMartin is licensed under Creative Commons Attribution.


Out of Road

Wrong Turn… into Wokeness

Beyond woke, yet the unintended result is the victims are punished for being woke. Skip it. This is not a Wrong Turn movie.

David J, May 02, 2021 - 1.5/5 stars on

Content warning: homophobia, misogyny, racism, spoilers for the movie Wrong Turn (2021)

It seemed pretty clear to me after watching Wrong Turn that it had a conservative message. I haven’t seen the previous movies in the franchise, but I understand they are based on some unfair stereotypes about Appalachian people, so it seems a fair enough twist even if it doesn’t resonate with me personally. When I looked at the audience reviews on Rotten Tomatoes, however, I discovered that a good many people who seemed like they would be on-board with that perspective instead understood it to be “woke” propaganda.

The Message

In Wrong Turn (2021), a young, white, American woman, Jen, throws off the shackles of a guaranteed prominent position in her father’s construction business to hike the Appalachian trail with her boyfriend and their friends. Despite warnings from the locals, they stray off the well-worn path, and fall victim to a primitivist cult known as The Foundation.

It’s clear from the start that Jen is the character that the audience are supposed to relate to. She’s torn between the path her father has laid out for her and the ideals of her friends, and is never shown to have taken those ideals to heart personally. She is more down-to-earth and capable than the other characters - she is the one that has to change the tyre when they get a flat en-route, for example, and later she is the only one able to think on her feet in high-pressure situations.

A woman changing a tyre is obviously peak woke

Her boyfriend, Darius, is an idealistic, politically active black man who expresses socialist and environmentalist ideas. Their friend group are well educated young urbanites, and include a gay couple - pretty much every review of the movie describes them as “diverse”. They’re incredibly cringey to be honest - when an aggressive local accuses them of never having done a day’s work in their lives they actually start bragging about their educational achievements and white-collar jobs - all except our hero, Jen, who is just a little lost in life.

Wokevengers assemble!

Not long after setting out they divert from the trail to find a civil-war fort that one of them is interested in. They quickly become lost, and fall victim to various traps before finally encountering, and murdering, a member of the Foundation. Shortly thereafter they are captured and taken to the Foundation’s camp.

Finally we learn what the villains of the piece are all about - not inbred hill people as expected, but an egalitarian, primitivist, socialist cult whose leader has an impeccable hipster coiffure. The surviving friends are put on trial, and their every defense is twisted back on them - they are the intruders! They rushed to judgement based on appearances! They murdered someone in cold blood! They need to respect the Foundation’s culture! Such hypocrites!

King of the hipsters

Far from being inbred, this cult thrives on the recruitment of wayward travelers who they either brainwash into accepting their ideology, or blind with a hot poker and leave to fumble in a dark cave. Really subtle stuff.

Jen and Darius are the only survivors of the trial, and only because Jen convinces the group’s leader, Venable, that they could be useful members of the community. Jen, considering herself to have no relevant skills apparently, is only able to offer herself, as Venable’s wife.

As I mentioned earlier, Jen is actually the only member of the friend group that is portrayed as having any degree of competence or skill relevant to life in the real world. The rest of them are useless, out-of-touch, and varying degrees of obnoxious. But in the woke socialist utopia of the Foundation, she is only valued for her body.

As a result of her relationship with Venable, Jen ends up pregnant. Of course she never considers a termination.

It’s true that “woke” people are amongst the victims in this movie, but more importantly it is “wokeness” that is the monster, leading good All-American girls like Jen off the conservative middle-class path and into a life of bondage, exploitation and sin. She’s the character we’re supposed to find relatable - the rest of them deserve their fate because of their embrace of “woke ideology”, and their deaths are likely intended to be entertaining for that reason. They are so in tune with the villains that Darius chooses to stay with them instead of taking the opportunity to escape.

Let me have another go at summarising what I think this movie is trying to express.

In Wrong Turn (2021), a young, white, American woman is led astray by her “woke” boyfriend and her “woke” friends. While seeking to dig up civil war history that is best left buried, they encounter the logical end-point of “woke” ideology made manifest, and it abuses them horrifically. Jen escapes thanks to the savvy and skills instilled in her by her conservative upbringing, the refusal of her father to abandon his search for her, and the kindness of the misunderstood locals. She returns to her middle-class path through life by working in the family business, and violently rejects further attempts to lead her back to the horrors of “wokeness”.

In short, this is a conservative movie espousing conservative ideals. I disagree with David J, quoted above - the characters are intentionally punished for being “woke”.

Hollyweird is dying a slow death”

Let’s take a look at some of the audience reviews on Rotten Tomatoes from people who seem to have missed the point.

Its just more hand fisted political bs with pretty crappy character development.

Gage S, Apr 14, 2021 - 1.5/5 stars

I guess you could interpret “hand fisted political bs” to be referring to the conservative political messaging. I choose not to.

Woke” America is destroying our culture Absolutely irredeemable

James A, Mar 14, 2021 - 0.5/5 stars

It might seem like James gets it, if not for the 0.5 stars.

I would have given this a four, if it wasn’t for the “over the top” libtardation seen in the movie that Hollyweird so much loves these days. The mixed race couple, the gay couple, the Arab guy, the Asian guy, Black guy wearing “Black Owned” T-Shirt, The racist Sheriff, White-Guilt guy gets mad, calling Confederate monument “Racism” like a White-Knight. Pretty embarrassing stuff. Original from 2003 was better, this wasn’t bad. Hollyweird is dying a slow death, stuff like this in movies is asinine…

Davis H, Mar 06, 2021 - 3/5 stars

It’s like this guy stopped watching a third of the way through. Also a pretty explicit example of how the mere existence of characters who are not straight or white is unacceptable political content to some people.

Another woke joke bad movie

michael b, Mar 07, 2021 - 0.5/5 stars

Joke’s on you, buddy.

This next one’s pretty gross and misogynistic, and you won’t miss much if you choose to skip it.

Revolves around a queer braindead friend group, which just so happens to have every single race in it. Due to the fact that the whore with the least amount of brain cells becomes a rambo bitch and survives till the end makes me not able to give this more than 4 stars. Giving this 4 stars because you get to see a dumbass friend group suffer. Also in the foundations court room they never mentioned how the foundation drew first blood with the gay dude getting a big log to the face for the last time.

the b, Jun 10, 2021 - 2/5 stars

I had to highlight this one because they understood at least part of what the movie was about - watching “woke” straw-people being punished. I can’t give this review more than 4 stars however because of their views on Jen - I guess because she has sex she must be a “dumb whore”. 2/5 stars.

Final Observation

What strikes me about these reviews is that they reveal how the movie reinforces a conservative (or more broadly right-wing) worldview regardless of whether the viewer actually understands the messaging. Either the messaging is understood and received as intended, or the mere presence of POC and gay characters reinforces a perception of a liberal Hollywood elite pushing a “woke” agenda.