'19742 Ceremony' by Dishon Yuldash at Daipyat, Voronezh

There are two sides to understanding the phenomenon of Contemporary victims. From one perspective, it lies through an overcoming of fragmented Nature of The World. From another, it lies through an acceptance of the symbolic victim. Supposedly, the net profit from the worldwide mining of 100 thousand tones of the coil, uranium, and diamonds goes along with the net quantity of victims of the mining plants. The power of victims' purgatory increases with the technological impact and the environmental change. Such drastic technological conditions create the new protagonist – the alter ego. While it supports the technological basis of society, it also opposes any type of rational exterior control. The growth of victims sacrificed to the progress justifies the progress itself. Every victim of every technological catastrophe or RTI depicts progress much more accurately rather than the technological results of the progress. The acceptance of everyday human labor and unpredictable traits of the nearest future are all signified a total absurdity of technological progress, consumerism, globalization, and democracy. The causes of such ritual as a sacrifice of a victim are two mutually exclusive tendencies. The first one points at the growing level of the chaos of life and lack of order. The second tendency is the riot against the toposes of time and space, against the surplus of order, comfort, and security. Today we are not ready to fully accept the fact that these two tendencies can be stopped by the act of sacrifice. The real victim of contemporaneity is a victim in the name of the present. In other words, it is a victim in the name of the transce.