New Archive Digitizes 80,000 Historic Watercolor Paintings, the Medium Through Which We Documented the World Before Photography

The water­col­or paint­ing has a rep­u­ta­tion for light­ness. It’s a casu­al endeav­or, done in scenic out­door sur­round­ings on sun­lit days. Water­col­ors are the choice of week­end hob­by­ists or chil­dren unready for messier mate­ri­als. Water­col­ors, in oth­er words, are often treat­ed as unse­ri­ous. But for a cou­ple hun­dred years, they served a very seri­ous pur­pose. In addi­tion to being a portable medi­um with an expan­sive range, water­col­ors’ ease made them the pri­ma­ry means of mak­ing doc­u­men­tary images before pho­tog­ra­phy com­plete­ly took over this func­tion by the turn of the 20th cen­tu­ry when portable con­sumer cam­eras became a real­i­ty.

“Before the inven­tion of the cam­era,” explains the Water­colour World, “peo­ple used water­col­ors to doc­u­ment the world. Over the cen­turies, painters—both pro­fes­sion­al and amateur—created hun­dreds of thou­sands of images record­ing life as they wit­nessed it. Every one of these paint­ings has a sto­ry to tell.”

The Water­colour World is a large-scale dig­i­ti­za­tion of thou­sands of water­col­ors found hid­den away in draw­ers all over the UK by for­mer diplo­mat Fred Hohler, who came up with the idea for the project while on a tour of Britain’s pub­lic col­lec­tions.

“The value—and excitement—of the Water­colour World project,” writes Dale Bern­ing Sawa at The Guardian, “is that it views these his­toric paint­ings as doc­u­ments, not aes­thet­ic objects.” That’s not nec­es­sar­i­ly how their cre­ators’ saw them. “A lot of the val­ue in these images is… acci­den­tal. Often it’s the context—replete with tree­lines, snow­lines or waterlines—the artist paint­ed around, for exam­ple, the flower they’d set out to record.” Such acci­den­tal doc­u­men­ta­tion cap­tured one of the first known images of Mount Ever­est, sit­u­at­ed in the back­ground, in a paint­ing from the 1840s. Of course much of the doc­u­men­tary pur­pose was intentional—in land sur­veys and sci­en­tif­ic illus­tra­tions, and in the many paint­ings, like that above from 1833, of Mount Vesu­vius erupt­ing.

These images are becom­ing increas­ing­ly impor­tant to sci­en­tists and his­to­ri­ans as ice-caps melt, his­tor­i­cal sites are bombed or van­dal­ized, and flo­ra and fau­na dis­ap­pear. With a focus on pre-1900 images, the site launched with around 80,000 dig­i­tized water­col­ors, a num­ber that could expand into over a mil­lion, Hohler esti­mates, at which point, it will become an “absolute­ly indis­pens­able tool to help us under­stand today.” As for under­stand­ing the con­text in which these works were created—it’s com­pli­cat­ed. Many of the paint­ings come with a wealth of iden­ti­fy­ing infor­ma­tion. Some of the artists were pro­fes­sion­als, some mil­i­tary drafts­men, botanists, expe­di­tion water­col­orists, and sur­vey­ors.

Some had long, dis­tin­guished careers tak­ing over oth­er coun­tries, like colo­nial British Gen­er­al James Mau­rice Prim­rose, who paint­ed sev­er­al very impres­sive land­scapes in India like 1860’s “In the Neil­gher­ries,” above. And there are also “untold num­bers of ama­teurs,” Sawa writes, “which Hohler sus­pects will turn out to have been most­ly women, unpaid for their time and skill—who picked up a paint­brush to record the world around them.” Who­ev­er these painters were, and what­ev­er moti­vat­ed them to make these works of art, we can be grate­ful that they did, and that these thou­sands of paint­ings, many of which are quite frag­ile, sur­vived long enough for dig­i­ti­za­tion in this impres­sive pub­lic project.

“By mak­ing his­to­ry more vis­i­ble to more peo­ple,” the Water­colour World puts it, “we can deep­en our under­stand­ing of the world.” The UK-based orga­ni­za­tion seeks paint­ings from around the globe; “there are thou­sands of water­colours still to add.” If you have some pre-1900 works to con­tribute, you are encour­aged to get in touch and find out if they’re suit­able for inclu­sion. Enter the Water­colour World here.

via The Guardian

Relat­ed Con­tent:

Vis­it a New Dig­i­tal Archive of 2.2 Mil­lion Images from the First Hun­dred Years of Pho­tog­ra­phy

The Get­ty Dig­i­tal Archive Expands to 135,000 Free Images: Down­load High Res­o­lu­tion Scans of Paint­ings, Sculp­tures, Pho­tographs & Much Much More

Down­load for Free 2.6 Mil­lion Images from Books Pub­lished Over Last 500 Years on Flickr

25 Mil­lion Images From 14 Art Insti­tu­tions to Be Dig­i­tized & Put Online In One Huge Schol­ar­ly Archive

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

A Visual Map of the World’s Major Religions (and Non-Religions)

Images by Car­rie Osgood

“The nones are grow­ing,” we hear all the time, a ref­er­ence to the huge increase in peo­ple who check the “none” box in doc­u­ments that ask about reli­gious beliefs. In the U.S., at least, the response to this news seems to be five­fold: fear, denial, anger, cel­e­bra­tion, and spec­u­la­tion that can seem to go beyond what the data war­rants. Nation­al Geo­graph­ic, for exam­ple, trum­pets “The World’s Newest Major Reli­gion: No Reli­gion,” though it’s not exact­ly clear what no reli­gion means.

Check­ing “none” does not sig­ni­fy hold­ing spe­cif­ic con­vic­tions or affil­i­a­tions. It can be an irri­tat­ed reac­tion from those who find the ques­tion intru­sive, an eva­sion from those who refuse to think about the issue, a response from those whose beliefs are not reflect­ed in any of the choic­es offered, a con­fi­dent state­ment of thor­ough­go­ing philo­soph­i­cal nat­u­ral­ism…. One way to look at the data is that it’s incon­clu­sive.

But it could tell some big sto­ries as well, such as “the sec­u­lar­iz­ing West and the rapid­ly grow­ing rest” (a sto­ry com­pli­cat­ed by Chi­na, the coun­try with the largest “atheist/agnostic” pop­u­la­tion). While the inter­net has made it eas­i­er for athe­ists and agnos­tics to con­nect and orga­nize, these labels do not name any con­sis­tent set of beliefs or non-beliefs, and they can apply to sec­u­lar human­ists as well as to cer­tain adher­ents of forms of Bud­dhism, Tao­ism, pagan­ism, etc., who may not explic­it­ly iden­ti­fy as reli­gious but who have some spir­i­tu­al prac­tices…

But who­ev­er they are, the “nones” do appear to be grow­ing, account­ing for around a quar­ter of the pop­u­la­tion in the U.S. and Europe—where in some coun­tries, such as the Czech Repub­lic, clos­er to half the pop­u­la­tion iden­ti­fies as non­re­li­gious. The sto­ry of the nones is coun­ter­bal­anced by the mas­sive spread of reli­gion, most­ly Chris­tian­i­ty but also Islam, among the “rest” of the world. Design­er Car­rie Osgood of the world trav­el site Car­rie On Adven­tures has giv­en us a handy visu­al ref­er­ence (view in a large for­mat here) for the glob­al sit­u­a­tion in the info­graph­ic above.

Draw­ing on data from the Unit­ed Nations Pop­u­la­tion Fund—which she pre­vi­ous­ly used to cre­ate a series of pop­u­la­tion and urban­iza­tion maps—and from the World Reli­gion Data­base, Osgood visu­al­izes the rel­a­tive pop­u­la­tions of each coun­try by siz­ing them as pro­por­tion­al pie charts, with their major reli­gions rep­re­sent­ed by dif­fer­ent col­ors. (These num­bers are based on 2010 fig­ures and may have changed con­sid­er­ably in the past decade.) Chris­tian­i­ty is still the world’s largest reli­gion, at 32.8%, with Islam close behind at 22.5%.

Yet as Frank Jacobs points out at Big Think, such sweep­ing generalizations—like those about the “nones”—miss crit­i­cal details need­ed in any dis­cus­sion about world reli­gions. “The map bands togeth­er var­i­ous Chris­t­ian and Islam­ic schools of thought,” writes Jacobs, “that don’t nec­es­sar­i­ly accept each oth­er as ‘true believ­ers,’” and may even view each oth­er as ene­mies and heretics. Large, thriv­ing reli­gious groups like Sikhs are lumped in with “oth­ers,” a cat­e­go­ry that can include numer­i­cal­ly mar­gin­al or dis­ap­pear­ing belief sys­tems.

Like­wise, “there’s that whole mine­field of nuance between those who prac­tice a reli­gion (but may do so out of social coer­cion rather than per­son­al­ly held belief), and those who believe in some­thing (but don’t par­tic­i­pate in the rit­u­als of any par­tic­u­lar faith).” Espe­cial­ly in coun­tries with a major­i­ty faith—and with painful social or legal penal­ties for those who don’t subscribe—the ques­tion of how many peo­ple real­ly iden­ti­fy out of true con­vic­tion can­not be ignored.

Which brings us back to the “nones,” a cat­e­go­ry, how­ev­er fuzzy, that may be far larg­er than the num­bers show, and could include mil­lions more in major­i­ty-faith coun­tries, if those peo­ple lived under a sec­u­lar gov­ern­ment, in a plu­ral­is­tic soci­ety, and felt free to speak their minds. The “nones” have maybe always been around. Only now, in much of the world at least, they’re far more vis­i­ble. But that’s just one pos­si­ble sto­ry among the many we can tell about this data.

View and down­load a larg­er ver­sion of the info­graph­ic map at Osgood’s site and see a detailed break­down of the data at Big Think.

Relat­ed Con­tent:

Ani­mat­ed Map Shows How the Five Major Reli­gions Spread Across the World (3000 BC – 2000 AD)

Take Harvard’s Intro­duc­to­ry Course on Bud­dhism, One of Five World Reli­gions Class­es Offered Free Online

Chris­tian­i­ty Through Its Scrip­tures: A Free Course from Har­vard Uni­ver­si­ty 

Intro­duc­tion to the Old Tes­ta­ment: A Free Yale Course 

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Why Nobody Smiles in Old Photos: The Technological & Cultural Reasons Behind All those Black-and-White Frowns

We’ve all heard sto­ries of kids who ask their par­ents if the world was real­ly black-and-white in the 1950s, or maybe even been those kids our­selves. With that mat­ter cleared up, chil­dren who’ve seen even old­er col­or­less pho­tographs — say, from around the turn of the 20th cen­tu­ry — may fol­low up with anoth­er ques­tion: had­n’t they invent­ed smil­ing back then? If they ask you (or if you’ve won­dered about it your­self), you can take care of it in just three min­utes by pulling up this Vox explain­er on why peo­ple nev­er smiled in old pho­tos. Why, in the words of Phil Edwards writ­ing on the video’s accom­pa­ny­ing page, “did peo­ple in old pho­tos look like they’d just heard the worst news of their life?”

“We can’t know for sure, but a few the­o­ries help us guess what was behind all that black-and-white frown­ing.” The first, and the one you may already know, has to do with the cam­era tech­nol­o­gy of the day, whose “long expo­sure times — the time a cam­era needs to take a pic­ture — made it impor­tant for the sub­ject of a pic­ture to stay as still as pos­si­ble. That way, the pic­ture would­n’t look blur­ry.” But by the year 1900 that prob­lem was more or less solved “with the intro­duc­tion of the Brown­ie and oth­er cam­eras,” which were “still slow by today’s stan­dards, but not so slow that it was impos­si­ble to smile.”

Oth­er the­o­ries explain­ing the smile-free pho­tographs of old include the lin­ger­ing influ­ence of the paint­ed por­trait on the pho­to­graph­ic por­trait; the dom­i­nant idea of pho­tog­ra­phy as a “pas­sage to immor­tal­i­ty” that “meant the medi­um was pre­dis­posed to seri­ous­ness over the ephemer­al”; and that Vic­to­ri­an and Edwar­dian cul­ture itself took a dim view of smil­ing, sup­port­ed by a sur­vey of smil­ing in por­traits con­duct­ed by Nicholas Jeeves at the Pub­lic Domain Review that “came to the con­clu­sion that there was a cen­turies-long his­to­ry of view­ing smil­ing as some­thing only buf­foons did.” Yet late 19th-cen­tu­ry and ear­ly 20th-cen­tu­ry pho­tog­ra­phy isn’t a com­plete­ly smile-free zone, as the Flickr group The Smil­ing Vic­to­ri­an proves.

Edwards includes a pic­ture, tak­en cir­ca 1904, of a man smil­ing not just unmis­tak­ably but huge­ly. He does so as he pre­pares to dig into a bowl of rice, that being an impor­tant part of the cui­sine of Chi­na, where Asian-lan­guage schol­ar Berthold Laufer took an expe­di­tion to cap­ture the every­day life of the Chi­nese peo­ple on film. “His rice-lov­ing sub­ject may have been will­ing to grin because he was from a dif­fer­ent cul­ture with its own sen­si­bil­i­ty con­cern­ing pho­tog­ra­phy and pub­lic behav­ior,” Edwards writes. What­ev­er the rea­sons for the smile on that Chi­nese face or the lack of one on all those Vic­to­ri­ans and Edwar­dians, we must pre­pare our­selves to answer an even more dif­fi­cult ques­tion from pos­ter­i­ty: one about why, exact­ly, we’re doing what we’re doing in the bil­lions of pho­tos we now take of our­selves every day.

Relat­ed Con­tent:

The First Pho­to­graph Ever Tak­en (1826)

See the First Pho­to­graph of a Human Being: A Pho­to Tak­en by Louis Daguerre (1838)

See The First “Self­ie” In His­to­ry Tak­en by Robert Cor­nelius, a Philadel­phia Chemist, in 1839

The First Known Pho­to­graph of Peo­ple Shar­ing a Beer (1843)

The His­to­ry of Pho­tog­ra­phy in Five Ani­mat­ed Min­utes: From Cam­era Obscu­ra to Cam­era Phone

Vis­it a New Dig­i­tal Archive of 2.2 Mil­lion Images from the First Hun­dred Years of Pho­tog­ra­phy

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

William S. Burroughs’ Manifesto for Overthrowing a Corrupt Government with Fake News and Other Prophetic Methods: It’s Now Published for the First Time

The Boy Scouts of Amer­i­ca have faced some deserved crit­i­cism, unde­served ridicule, and have been cru­el­ly used as props, but I think it’s safe to say that they still bear a pret­ty whole­some image for a major­i­ty of Amer­i­cans. That was prob­a­bly no less the case and per­haps a good deal more so in 1969, but the end of the six­ties was not by any stretch a sim­pler time. It was a peri­od, writes Scott McLemee, “when the My Lai Mas­sacre, the Man­son Fam­i­ly and the Weath­er Under­ground were all in the news.” The Zodi­ac Killer was on the loose, a gen­er­al air of bleak­ness pre­vailed.

William S. Bur­roughs respond­ed to this mad­ness with a counter-mad­ness of his own in “The Revised Boy Scout Man­u­al,” “an impas­sioned yet some­times inco­her­ent rebuke to ossi­fied polit­i­cal ide­olo­gies,” writes Kirkus. We can pre­sume Bur­roughs meant his instruc­tions for over­throw­ing cor­rupt gov­ern­ments to satir­i­cal­ly com­ment on the out­doorsy sta­tus quo youth cult. But we can also see the man­u­al tak­ing as its start­ing point cer­tain val­ues the Scouts cham­pi­on, at their best: obses­sive atten­tion to detail, Mac­Gyver-like inge­nu­ity, and good old Amer­i­can self-reliance.

Want to bring down the gov­ern­ment? You can do it your­self… with fake news.

Boing Boing quotes a long pas­sage from the book that shows Bur­roughs as a com­pre­hen­sive, if not quite whole­some, Scout advi­sor, describ­ing how one might use mass media’s meth­ods to dis­rupt its mes­sage, and to trans­mit mes­sages of your own. We might think he is fore­see­ing, even rec­om­mend­ing, tech­niques we now see used to a no-longer-shock­ing degree.

You have an advan­tage which your oppos­ing play­er does not have. He must con­ceal his manip­u­la­tions. You are under no such neces­si­ty. In fact you can adver­tise the fact that you are writ­ing news in advance and try­ing to make it hap­pen by tech­niques which any­body can use.

And that makes you NEWS. And a TV per­son­al­i­ty as well, if you play it right. 

You con­struct fake news broad­casts on video cam­era… And you scram­ble your fab­ri­cat­ed news in with actu­al news broad­casts.

We might read in Bur­roughs’ instruc­tions the meth­ods of YouTube pro­pa­gan­dists, social media manip­u­la­tors, and some of the most pow­er­ful peo­ple in the world. Bur­roughs does not rec­om­mend tak­ing over the media appa­ra­tus by seiz­ing its pow­er, but rather using tech­nol­o­gy to make “cut­up video tapes” and ham radio broad­casts fea­tur­ing doc­u­men­tary media spliced togeth­er with fab­ri­ca­tions. These “tech­niques could swamp the mass media with total illu­sion,” he writes. “It will be seen that the fal­si­fi­ca­tions in syl­lab­ic West­ern lan­guages are in point of fact actu­al virus mech­a­nisms.”

Bur­roughs is not sim­ply writ­ing a ref­er­ence for mak­ing fear­mon­ger­ing pro­pa­gan­da. Even when it comes to the sub­ject of fear, he some­times sounds as if he is revis­ing Sergei Eisenstein’s mon­tage the­o­ry for his own sim­i­lar­ly vio­lent times. “Let us say the mes­sage is fear. For this we take all the past fear shots of the sub­ject we can col­lect or evoke. We cut these in with fear words and pic­tures, with threats, etc. This is all act­ed out and would be upset­ting enough in any case. Now let’s try it scram­bled and see if we get an even stronger effect.”

What would this effect be? One “com­pa­ra­ble to post-hyp­not­ic sug­ges­tion”? Who is the audi­ence, and would they be, a la Clock­work Orange, a cap­tive one? Did Bur­roughs see peo­ple on street cor­ners screen­ing their cut-up videos, despite the fact that con­sumer-lev­el video tech­nol­o­gy did not yet exist? Is this a cin­e­mat­ic exper­i­ment, mass media-age occult rit­u­al, com­pendi­um of prac­ti­cal mag­ic for insid­er media adepts?

See what you can make of Bur­roughs’ “The Revised Boy Scout Man­u­al” (sub­ti­tled “an elec­tron­ic rev­o­lu­tion”). The book has been reis­sued by the Ohio State Press, with an after­word (read it here) by V. Vale, pub­lish­er of the leg­endary, rad­i­cal mag­a­zine RE/Search, who excerpt­ed a part of the “Revised Man­u­al” in the ear­ly 1980s and planned to pub­lish it in full before “a per­son­al rela­tion­ship blowup” put an end to the project.

McLemee titles his review of Burrough’s redis­cov­ered man­i­festo “Dis­tant Ear­ly Warn­ing,” and much of it does indeed sound eeri­ly prophet­ic. But we should also bear in mind the book is itself a coun­ter­cul­tur­al pas­tiche, designed to scram­ble minds for rea­sons only Bur­roughs tru­ly knew. He was a “prac­tic­ing Sci­en­tol­o­gist at the time” of the book’s com­po­si­tion, “albeit not for much longer,” and he does pre­scribe use of the e‑meter and makes scat­tered ref­er­ences to L. Ron Hub­bard. But as a prac­ti­tion­er of his own pre­cepts, Bur­roughs would not have writ­ten a mono­graph uncrit­i­cal­ly pro­mot­ing one belief sys­tem or anoth­er. (Well, maybe just the once.) He also quotes Hassan‑I Sab­bah, dis­cuss­es Mayan hiero­glyph­ics, and talks Gen­er­al Seman­tics.

“The Revised Boy Scout Man­u­al” “has ele­ments of lib­er­tar­i­an man­i­festo, para­mil­i­tary hand­book, revenge fan­ta­sy and dark satire,” McLemee writes, “and wher­ev­er the line between fic­tion and non­fic­tion may be, it’s nev­er clear for long.” In this, Bur­roughs only scram­bles ele­ments already in abun­dance at the end of the six­ties and in the ear­ly sev­en­ties, dur­ing which he revised and record­ed the work sev­er­al times as he tran­si­tioned him­self out of an orga­ni­za­tion that main­tained total con­trol through mass media. Like Mar­shall McLuhan, Noam Chom­sky and oth­ers, he was begin­ning to see this phe­nom­e­non every­where he looked. Bur­roughs’ most last­ing influ­ence may be that, like the late-60s Sit­u­a­tion­ists, he devised a cun­ning and effec­tive way to turn mass media in on itself, one with per­haps more sin­is­ter impli­ca­tions.

via Boing Boing

Relat­ed Con­tent:

How William S. Bur­roughs Embraced, Then Reject­ed Sci­en­tol­ogy, Forc­ing L. Ron Hub­bard to Come to Its Defense (1959–1970)

How William S. Bur­roughs Used the Cut-Up Tech­nique to Shut Down London’s First Espres­so Bar (1972)

When William S. Bur­roughs Appeared on Sat­ur­day Night Live: His First TV Appear­ance (1981)

5 Ani­ma­tions Intro­duce the Media The­o­ry of Noam Chom­sky, Roland Barthes, Mar­shall McLuhan, Edward Said & Stu­art Hall

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Does Playing Music for Cheese During the Aging Process Change Its Flavor? Researchers Find That Hip Hop Makes It Smellier, and Zeppelin’s “Stairway to Heaven” Makes It Milder

Humans began mak­ing cheese sev­en mil­len­nia ago: plen­ty of time to devel­op an enor­mous vari­ety of tex­tures, fla­vors, and smells, and cer­tain­ly more than enough to get cre­ative about the meth­ods of gen­er­at­ing even greater vari­ety. But it seems to have tak­en all that time for us to come around to the poten­tial of music as a fla­vor­ing agent. “Expos­ing cheese to round-the-clock music could give it more fla­vor and hip hop might be bet­ter than Mozart,” report Reuters’ Denis Bal­i­bouse and Cecile Man­to­vani, cit­ing the find­ings of Cheese in Sound, a recent study by Swiss cheese­mak­er Bert Wampfler and researchers at Bern Uni­ver­si­ty of the Arts.

“Nine wheels of Emmen­tal cheese weigh­ing 10 kilos (22 pounds) each were placed in wood­en crates last Sep­tem­ber to test the impact of music on fla­vor and aro­ma,” write Bal­i­bouse and Man­to­vani. The hip hop cheese heard A Tribe Called Quest’s “Jazz (We’ve Got),” the clas­si­cal cheese Mozart’s “Mag­ic Flute,” the rock cheese Led Zep­pelin’s “Stair­way to Heav­en,” and so on.

Three oth­er wheels heard sim­ple low, medi­um, and high son­ic fre­quen­cies, and one con­trol cheese heard noth­ing at all. But per­haps “heard” is the wrong word: each matur­ing cheese received its music not through speak­ers but “mini trans­mit­ters to con­duct the ener­gy of the music into the cheese.”

That may make more plau­si­ble the results that came out when a culi­nary jury per­formed a blind taste test of all the cheeses and found that they real­ly did come out with dif­fer­ent fla­vors. Accord­ing to the pro­jec­t’s press release, a “sen­so­ry con­sen­sus analy­sis car­ried out by food tech­nol­o­gists from the ZHAW Zurich Uni­ver­si­ty of Applied Sci­ences” con­clud­ed that “the cheeses exposed to music had a gen­er­al­ly mild fla­vor com­pared to the con­trol test sam­ple” and that “the cheese exposed to hip hop music dis­played a dis­cernibly stronger smell and stronger, fruiti­er taste than the oth­er sam­ples.”

Or, as Smithsonian.com’s Jason Daley sum­ma­rizes the find­ings, A Tribe Called Quest “gave the cheese an espe­cial­ly funky fla­vor, while cheese that rocked out to Led Zep­pelin or relaxed with Mozart had milder tests.” Cheese-lovers intrigued by the pos­si­bil­i­ties implied here would be for­giv­en for think­ing it all still sounds a bit too much like those CD sets that claimed a baby’s intel­li­gence could be increased by play­ing them Mozart in the womb. But if Cheese in Sound’s results hold up to fur­ther scruti­ny, maybe those par­ents — at least those par­ents hop­ing for a funki­er child — should have been play­ing them hip hop all along.

via Smith­son­ian Mag

Relat­ed Con­tent:

An Ani­mat­ed His­to­ry of Cheese: 10,000 Years in Under Six Min­utes

How to Break Open a Big Wheel of Parme­san Cheese: A Delight­ful, 15-Minute Primer

Music in the Brain: Sci­en­tists Final­ly Reveal the Parts of Our Brain That Are Ded­i­cat­ed to Music

Stephen Fry Hosts “The Sci­ence of Opera,” a Dis­cus­sion of How Music Moves Us Phys­i­cal­ly to Tears

Leo Tolstoy’s Fam­i­ly Recipe for Mac ‘N’ Cheese

Enter the The Cor­nell Hip Hop Archive: A Vast Dig­i­tal Col­lec­tion of Hip Hop Pho­tos, Posters & More

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Sax Solo on Gerry Rafferty’s “Baker Street” on a 10 Hour, Endless Loop

Enjoy, but the rule is once you start, you have to lis­ten through to the very, very end. :)

by | Permalink | Make a Comment ( 6 ) |

Journalism Under Siege: A Free Online Course from Stanford Explores the Imperiled Freedom of the Press

This past fall, Stan­ford Con­tin­u­ing Stud­ies and the John S. Knight Jour­nal­ism Fel­low­ships teamed up to offer an impor­tant course on the chal­lenges fac­ing jour­nal­ism and the free­dom of the press. Called Jour­nal­ism Under Siege? Truth and Trust in a Time of Tur­moil, the five-week course fea­tured 28 jour­nal­ists and media experts, all offer­ing insights on the emerg­ing chal­lenges fac­ing the media across the Unit­ed States and the wider world. The lectures/presentations are now all online. Find them below, along with the list of guest speak­ers, which includes Alex Sta­mos who blew the whis­tle on Rus­si­a’s manip­u­la­tion of the Face­book plat­form dur­ing the 2016 elec­tion. Jour­nal­ism Under Siege will be added to our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

Week­ly Ses­sions:

  • Week 1 –  First Draft of His­to­ry: How a Free Press Pro­tects Free­dom; Part OnePart Two
  • Week 2 –  Pow­er to the Peo­ple: Hold­ing the Pow­er­ful Account­able; Part OnePart Two
  • Week 3 – Pick­ing Sides? How Jour­nal­ists Cov­er Bias, Intol­er­ance and Injus­tice; Part OnePart Two
  • Week 4 – The Last Stand of Local News; Part OnePart Two
  • Week 5 – The Mis­in­for­ma­tion Soci­ety; Part OnePart Two

Guest Speak­ers:

  • Han­nah Allam, nation­al reporter, Buz­zFeed News
  • Roman Anin, inves­ti­ga­tions edi­tor, Novaya Gaze­ta, Moscow
  • Hugo Bal­ta, pres­i­dent, Nation­al Asso­ci­a­tion of His­pan­ic Jour­nal­ists
  • Sal­ly Buzbee, exec­u­tive edi­tor, Asso­ci­at­ed Press (AP)
  • Neil Chase, exec­u­tive edi­tor, San Jose Mer­cury News
  • Audrey Coop­er, edi­tor-in-chief, San Fran­cis­co Chron­i­cle
  • Jenée Desmond-Har­ris, staff edi­tor, NYT Opin­ion, New York Times
  • Jiquan­da John­son, founder and pub­lish­er, Flint Beat
  • Joel Konopo, man­ag­ing part­ner, INK Cen­tre for Inves­tiga­tive Jour­nal­ism, Gaborone, Botswana
  • Richard Lui, anchor, MSNBC and NBC News
  • Geral­dine Mori­ba, for­mer vice pres­i­dent for diver­si­ty and inclu­sion, CNN
  • Bryan Pol­lard, pres­i­dent, Native Amer­i­can Jour­nal­ists Asso­ci­a­tion
  • Cecile Prieur, deputy edi­tor, Le Monde, Paris
  • Joel Simon, exec­u­tive direc­tor, Com­mit­tee to Pro­tect Jour­nal­ists
  • Alex Sta­mos, for­mer Face­book chief secu­ri­ty offi­cer
  • Mari­na Walk­er Gue­vara, win­ner of the 2017 Pulitzer Prize for Explana­to­ry Report­ing for coor­di­nat­ing the Pana­ma Papers inves­ti­ga­tion

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

by | Permalink | Make a Comment ( 6 ) |

Watch Seder-Masochism, Nina Paley’s Animated, Feminist Take on the Passover Holiday: The Animated Feature Film Is Free and in the Public Domain

Seder-Masochism, copy­right abo­li­tion­ist Nina Paley’s lat­est ani­mat­ed release, is guar­an­teed to ruf­fle feath­ers in cer­tain quar­ters, though the last laugh belongs to this trick­ster artist, who shares writ­ing cred­it with ”God, Moses or a series of patri­ar­chal males, depend­ing on who you ask.”

Bypass­ing a com­mer­cial release in favor of the pub­lic domain goes a long way toward inoc­u­lat­ing the film and its cre­ator against expen­sive rights issues that could arise from the star-stud­ded sound­track.

It also lets the air out of any affront­ed par­ties’ cam­paigns for mass box office boy­cotts.

“The crit­i­cism seems equal­ly divid­ed between peo­ple that say I’m a Zion­ist and peo­ple that say I’m an anti-Zion­ist,” Paley says of This Land Is Mine, below, a stun­ning sequence of trib­al and inter-trib­al car­nage, mem­o­rably set to Ernest Gold’s theme for the 1960 epic Paul New­man vehi­cle, Exo­dus.

Released as a stand-alone short, This Land Is Mine has become the most viewed of Paley’s works. She finds the oppos­ing camps’ equal out­cry encour­ag­ing, proof that she’s doing “some­thing right.”

More both­er­some has been Uni­ver­si­ty of Illi­nois Asso­ciate Pro­fes­sor of Gen­der Stud­ies Mimi Thi Nguyen’s social media push to brand the film­mak­er as trans­pho­bic. (Paley, no fan of iden­ti­ty pol­i­tics, states that her “crime was, months ear­li­er, shar­ing on Face­book the fol­low­ing lyric: ‘If a per­son has a penis he’s a man.’”) Nguyen’s actions result­ed in the fem­i­nist film’s ouster from sev­er­al venues and fes­ti­vals, includ­ing Ebert­fest in Paley’s home­town and a women’s film fes­ti­val in Bel­gium.

What would the ancient fer­til­i­ty god­dess­es pop­u­lat­ing both art his­to­ry and Seder-Masochism have to say about that devel­op­ment?

In Seder-Masochism, these god­dess fig­ures, whom Paley ear­li­er trans­formed into a series of free down­load­able GIFs, offer a most­ly silent rebuke to those who refuse to acknowl­edge any con­cep­tion of the divine exist­ing out­side patri­ar­chal tra­di­tion.

In the case of Assis­tant Pro­fes­sor Nguyen, per­haps the god­dess­es would err on the side of diplo­ma­cy (and the First Amend­ment), fram­ing the dust-up as just one more rea­son the pub­lic should be glad the pro­jec­t’s lodged in the pub­lic domain. Any­one with access to the Inter­net and a desire to see the film will have the oppor­tu­ni­ty to do so. Called out, maybe. Shut down, nev­er.

The god­dess­es sup­ply a depth of mean­ing to this large­ly com­ic under­tak­ing. Their ample curves inform many of the pat­terns that give motion to the ani­mat­ed cutouts.

Paley also gets a lot of mileage from repli­cat­ing super­nu­mer­ary char­ac­ters until they march with ant-like pur­pose or bedaz­zle in Bus­by Berke­ley-style spec­ta­cles. Not since Paul Mazursky’s Tem­pest have goats loomed so large in cin­e­mat­ic chore­og­ra­phy…

Paley’s use of music is anoth­er source of abid­ing plea­sure. She casts a wide net—punk, dis­co, Bul­gar­i­an folk, the Bea­t­les, Free to Be You and Me—again, fram­ing her choic­es as par­o­dy. “Hail, Hail, the Gang’s All Here” accom­pa­nies the sev­enth plague of Egypt (don’t both­er look­ing it up. It’s hail.) Ringo Starr’s famous “Hel­ter Skel­ter” aside (“I’ve got blis­ters on my fin­gers!”) boils down to an apt choice for plague num­ber six. (If you have to think about it…)

The ele­ments of the Seder plate are list­ed to the strains of “Tijua­na Taxi” because… well, who doesn’t love Herb Alpert and the Tijua­na Brass?

Paley’s own reli­gious back­ground is of obvi­ous inter­est here, and as with her pre­vi­ous fea­ture, Sita Sings the Blues—also in the pub­lic domain—the auto­bi­o­graph­i­cal ele­ment is irre­sistible. A 2011 audio record­ing pro­vides the excuse to por­tray her father, Hiram, who died the year after the inter­view was con­duct­ed, as a Mon­ty Python-esque God. The senior Paley was raised in an obser­vant Jew­ish house­hold, but lost faith as a young man. An athe­ist who want­ed his chil­dren to know some­thing of their her­itage, Passover was the one Jew­ish hol­i­day he con­tin­ued to cel­e­brate. (He also for­bade the kids from par­tic­i­pat­ing in any sort of sec­u­lar Christ­mas activ­i­ties.)

A wist­ful God with the com­plex­ion of a dol­lar bill, Hiram is at times sur­round­ed by put­ti, in the form of his par­ents, his con­tentious Uncle Her­schel, and his own sweet younger self.

For these scenes, Paley por­trays her­self as a spir­it­ed “sac­ri­fi­cial goat.” This char­ac­ter finds an echo at film’s end, when “Chad Gadya,” the tra­di­tion­al Passover tune that brings the annu­al seder to a rol­lick­ing con­clu­sion, is brought to life using embroi­der­ma­tion, a form Paley may or may not have invent­ed.

Per­haps Paley’s most sub­ver­sive joke is choos­ing Jesus, as depict­ed in Juan de Juanes’ 1652 paint­ing, The Last Sup­per, to deliv­er an edu­ca­tion­al blow-by-blow of Passover rit­u­al.

Actu­al­ly, much like Audrey Hep­burn in My Fair Lady and Natal­ie Wood in West Side Sto­ry, Jesus was ghost-voiced by anoth­er performer—Barry Gray, nar­ra­tor of the mid­cen­tu­ry edu­ca­tion­al record­ing The Moishe Oysh­er Seder.

As you may have gleaned, Paley, despite the clean ele­gance of her ani­mat­ed line, is a max­i­mal­ist. There’s some­thing for every­one (except­ing, of course, Mimi Thi Nguyen)—a gleam­ing gold­en idol, a ball bounc­ing above hiero­glyph­ic lyrics, actu­al footage of atroc­i­ties com­mit­ted in a state of reli­gious fer­vor, Moses’ broth­er Aaron—a fig­ure who’s often shoved to the side­lines, if not left out­right on the cut­ting room floor.

We leave you with Paley’s prayer to her Muse, found freely shared on her web­site:

Our Idea

Which art in the Ether

That can­not be named;

Thy Vision come

Thy Will be done

On Earth, as it is in Abstrac­tion.

Give us this day our dai­ly Spark

And for­give us our crit­i­cisms

As we for­give those who cri­tique against us;

And lead us not into stag­na­tion

But deliv­er us from Ego;

For Thine is the Vision

And the Pow­er

And the Glo­ry for­ev­er.

Amen.

Watch Seder-Masochism in its entire­ty up top, or down­load it here. Pur­chase the com­pan­ion book here.

Relat­ed Con­tent:

Sita Sings the Blues Now on YouTube

Cel­e­brate the Women’s March with 24 God­dess GIFs Cre­at­ed by Ani­ma­tor Nina Paley: They’re Free to Down­load and Remix

Watch Nina Paley’s “Embroi­der­ma­tion,” a New, Stun­ning­ly Labor-Inten­sive Form of Ani­ma­tion

Intro­duc­tion to the Old Tes­ta­ment: A Free Yale Course 

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in New York City for the next install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain, this April. Fol­low her @AyunHalliday.

« Go BackMore in this category... »
Quantcast
Open Culture was founded by Dan Colman.