China’s 8,000 Terracotta Warriors: An Animated & Interactive Introduction to a Great Archaeological Discovery

Unless you’re a Chi­nese his­to­ry buff, the name of Qin Shi Huang may not imme­di­ate­ly ring a bell. But per­haps his accom­plish­ments will sound famil­iar. “He con­quered the war­ring states that sur­round­ed him, cre­at­ing the first uni­fied Chi­nese empire” — mak­ing him the very first emper­or of Chi­na — “and enact­ed a num­ber of mea­sures to cen­tral­ize his admin­is­tra­tion and bol­ster infra­struc­ture,” writes Smithsonian.com’s Brig­it Katz. “In addi­tion to stan­dard­iz­ing weights, mea­sures and the writ­ten lan­guage, the young ruler con­struct­ed a series of for­ti­fi­ca­tions that lat­er became the basis for the Great Wall.”

Sec­ond only to the Great Wall as an ancient Chi­nese arti­fact of note is Emper­or Qin’s army: not the liv­ing army he main­tained to defend and expand his empire, fear­some though it must have been, but the even more impres­sive one made out of ter­ra­cot­ta.

“In 1974, farm­ers dig­ging a well near their small vil­lage stum­bled upon one of the most impor­tant finds in archae­o­log­i­cal his­to­ry,” says the TED-Ed les­son writ­ten by Megan Camp­isi and Pen-Pen Chen above: “a vast under­ground cham­ber sur­round­ing the emper­or’s tomb, and con­tain­ing more than 8,000 life-size clay sol­diers, ready for bat­tle,” all com­mis­sioned by Qin, who after ascend­ing to the throne at age thir­teen “began the con­struc­tion of a mas­sive under­ground necrop­o­lis filled with mon­u­ments, arti­facts, and an army to accom­pa­ny him into the next world and con­tin­ue his rule.”

Qin’s ceram­ic sol­diers, 200 more of which have been dis­cov­ered over the past decade, have stood ready in bat­tle for­ma­tion for well over 2000 years now. Stored in the same area’s under­ground cham­bers are 130 char­i­ots with 520 hors­es, 150 cav­al­ry hors­es, and a vari­ety of musi­cians, acro­bats, work­ers, gov­ern­ment offi­cials, and exot­ic ani­mals — all made of ter­ra­cot­ta, all life-size, and each with its own painstak­ing­ly craft­ed unique­ness. They pop­u­late what we now call a necrop­o­lis, an elab­o­rate­ly designed “city of the dead” built around a mau­soleum. You can get a 360-degree view of a sec­tion of Qin’s necrop­o­lis above, as well as a deep­er look into its his­tor­i­cal back­ground from the BBC doc­u­men­tary New Secrets of the Ter­ra­cot­ta War­riors, the BBC doc­u­men­tary above, and this episode of PBS’ Secrets of the Dead.

Why direct so much mate­r­i­al and labor to such a seem­ing­ly obscure project? Qin, who also showed a great inter­est in search­ing far-flung lands for life-pro­long­ing elixirs, must have con­sid­ered build­ing a well-pop­u­lat­ed necrop­o­lis a rea­son­able bet to secure for him­self a place in eter­ni­ty. Nor was such an endeav­or with­out prece­dent, and in fact Qin’s ver­sion rep­re­sent­ed a civ­i­liz­ing step for­ward for the necrop­o­lis. “Ruth­less as he was,” write Camp­isi and Chen, he at least “chose to have ser­vants and sol­diers built for this pur­pose, rather than hav­ing liv­ing ones sac­ri­ficed to accom­pa­ny him, as had been prac­ticed in Egypt, West Africa, Ana­to­lia, parts of North Amer­i­ca,” and even pre­vi­ous Chi­nese dynas­ties. “You can’t take it with you,” we often hear today regard­ing the amass­ment of wealth in one’s life­time — but maybe, as Qin must have thought, you can take them.

Relat­ed Con­tent:

One of World’s Old­est Books Print­ed in Mul­ti-Col­or Now Opened & Dig­i­tized for the First Time

How Ancient Greek Stat­ues Real­ly Looked: Research Reveals Their Bold, Bright Col­ors and Pat­terns

Roman Stat­ues Weren’t White; They Were Once Paint­ed in Vivid, Bright Col­ors

What Ancient Chi­nese Phi­los­o­phy Can Teach Us About Liv­ing the Good Life Today: Lessons from Harvard’s Pop­u­lar Pro­fes­sor, Michael Puett

3D Scans of 7,500 Famous Sculp­tures, Stat­ues & Art­works: Down­load & 3D Print Rodin’s Thinker, Michelangelo’s David & 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.

Iconic Songs Played by Musicians Around the World: “Stand by Me,” “Redemption Song,” “Ripple” & More

We here at Open Cul­ture love to see how well known and well loved songs pop up all over the globe in new and inter­est­ing forms. These cov­ers could be played on very un-rock instru­ments, or on ones we’ve nev­er heard of. We’ve seen schoolkids sing songs that their grand­par­ents loved, and we’ve heard senior cit­i­zens singing death met­al. Music unites us in trou­bling times, and we need more of it.

The above video from Play­ing for Change imag­ines a world where peo­ple from all four cor­ners of the earth play and sing a song togeth­er, and makes it real through the pow­er of tech­nol­o­gy and inter­con­nec­tiv­i­ty.

It start­ed in 2005 when Mark John­son heard street musi­cian Roger Rid­ley singing Ben E. King’s “Stand By Me” in San­ta Mon­i­ca. Struck by Ridley’s emo­tive voice, he returned with record­ing equip­ment and began a process of bring­ing the world to join in. John­son record­ed Grand­pa Elliott in New Orleans shar­ing a verse, Wash­board Chaz pro­vid­ing wash­board rhythm, then Clarence Bekker in Ams­ter­dam tak­ing a verse, the Twin Eagle Drum Group pro­vid­ing a Native Amer­i­can rhythm, and so on. By the end of the video, John­son had racked up fre­quent fli­er miles and stitched togeth­er a cohe­sive track.

Years lat­er, the Play­ing for Change non-prof­it has accu­mu­lat­ed an impres­sive back cat­a­log of cov­er songs and has helped fund 15 music pro­grams world­wide.

One take­away is this: the world agrees on Bob Mar­ley. Whether he’s being polit­i­cal or spir­i­tu­al, every­body seems to get it. Here’s “War” fea­tur­ing Bono. Also see “Redemp­tion Song” here:

Oth­er stars have done guest spots to bring aware­ness to the project. Bun­ny Wail­er, Manu Chao and Bush­man singing “Soul Rebel”:

Most recent­ly, they record­ed “The Weight” with Rob­bie Robert­son and Ringo Starr:

And we always enjoy this ver­sion of the Dead­’s “Rip­ple.”

The videos are heart­warm­ing, but the music stands by itself with­out the glo­be­trot­ting. For those who need a good vibe injec­tion to start 2020, start here.

Relat­ed Con­tent:

Music Is Tru­ly a Uni­ver­sal Lan­guage: New Research Shows That Music World­wide Has Impor­tant Com­mon­al­i­ties

BBC Launch­es World Music Archive

Behold the MusicMap: The Ulti­mate Inter­ac­tive Geneal­o­gy of Music Cre­at­ed Between 1870 and 2016

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the artist inter­view-based FunkZone Pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

How Humans Domesticated Cats (Twice)

Depend­ing on how you feel about cats, the feline sit­u­a­tion on the island of Cyprus is either the stuff of a delight­ful children’s sto­ry or a hor­ror film to be avoid­ed at all cost.

Despite being sur­round­ed on all sides by water, the cat pop­u­la­tion—an esti­mat­ed 1.5 mil­lion—cur­rent­ly out­num­bers human res­i­dents. The over­whelm­ing major­i­ty are fer­al, though as we learn in the above episode of PBS’ EONS, they, too, can be con­sid­ered domes­ti­cat­ed. Like the oth­er 600,000,000-some liv­ing mem­bers of Felis Catus on plan­et Earth—which is to say the type of beast we asso­ciate with lit­ter­box­es, laser point­ers, and Ten­der Vittles—they are descend­ed from a sin­gle sub­species of African wild­cat, Felis Sil­vestris Lybi­ca.

While there’s no sin­gle nar­ra­tive explain­ing how cats came to dom­i­nate Cyprus, the sto­ry of their glob­al domes­ti­ca­tion is not an uncom­mon one:

An ancient effi­cien­cy expert real­ized that herd­ing cats was a much bet­ter use of time than hunt­ing them, and the idea quick­ly spread to neigh­bor­ing com­mu­ni­ties.

Kid­ding. There’s no such thing as herd­ing cats (though there is a Chica­go-based cat cir­cus, whose founder moti­vates her skate­board-rid­ing, bar­rel-rolling, high-wire-walk­ing stars with pos­i­tive rein­force­ment…)

Instead, cats took a com­men­sal path to domes­ti­ca­tion, lured by their bel­lies and cel­e­brat­ed curios­i­ty.

Ol’ Felis (Felix!) Sil­vestris (Suf­ferin’ Suc­co­tash!Lybi­ca couldn’t help notic­ing how human set­tle­ments boast­ed gen­er­ous sup­plies of food, includ­ing large num­bers of tasty mice and oth­er rodents attract­ed by the grain stores.

Her inad­ver­tent human hosts grew to val­ue her pest con­trol capa­bil­i­ties, and cul­ti­vat­ed the rela­tion­ship… or at the very least, refrained from devour­ing every cat that wan­dered into camp.

Even­tu­al­ly, things got to the point where one 5600-year-old spec­i­men from north­west­ern Chi­na was revealed to have died with more mil­let than mouse meat in its system—a pet in both name and pop­u­lar sen­ti­ment.

Chow chow chow.

Inter­est­ing­ly, while today’s house cats’ gene pool leads back to that one sub-species of wild mack­er­el-tab­by, it’s impos­si­ble to iso­late domes­ti­ca­tion to a sin­gle time and place.

Both arche­o­log­i­cal evi­dence and genome analy­sis sup­port the idea that cats were domes­ti­cat­ed both 10,000 years ago in South­west Asia… and then again in Egypt 6500 years lat­er.

At some point, a human and cat trav­eled togeth­er to Cyprus and the rest is his­to­ry, an Inter­net sen­sa­tion and an if you can’t beat em, join em tourist attrac­tion.

Such high end island hotels as Pissouri’s Colum­bia Beach Resort and TUI Sen­satori Resort Atlanti­ca Aphrodite Hills in Paphos have start­ed cater­ing to the ever-swelling num­bers of unin­vit­ed, four-legged locals with a robust reg­i­men of health­care, shel­ter, and food, served in feline-spe­cif­ic tav­er­nas.

An island char­i­ty known as Cat P.A.W.S. (Pro­tect­ing Ani­mals With­out Shel­ter) appeals to vis­i­tors for dona­tions to defray the cost of neu­ter­ing the mas­sive fer­al pop­u­la­tion.

Some­times they even man­age to send a fur­ry Cyprus native off to a new home with a for­eign hol­i­day­mak­er.

Relat­ed Con­tent:

An Ani­mat­ed His­to­ry of Cats: How Over 10,000 Years the Cat Went from Wild Preda­tor to Sofa Side­kick

Medieval Cats Behav­ing Bad­ly: Kit­ties That Left Paw Prints … and Peed … on 15th Cen­tu­ry Man­u­scripts

A New Pho­to Book Doc­u­ments the Won­der­ful Home­made Cat Lad­ders of Switzer­land

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on Mon­day, Feb­ru­ary 3 when her month­ly book-based vari­ety show, Necro­mancers of the Pub­lic Domain cel­e­brates New York, The Nation’s Metrop­o­lis (1921). Fol­low her @AyunHalliday.

Monty Python’s Terry Jones (RIP) Was a Comedian, But Also a Medieval Historian: Get to Know His Other Side

Mon­ty Python’s sur­re­al, slap­stick par­o­dies of his­to­ry, reli­gion, med­i­cine, phi­los­o­phy, and law depend­ed on a com­pe­tent grasp of these sub­jects, and most of the troupe’s mem­bers, four of whom met at Oxford and Cam­bridge, went on to demon­strate their schol­ar­ly acu­men out­side of com­e­dy, with books, guest lec­tures, pro­fes­sor­ships, and seri­ous tele­vi­sion shows.

Michael Palin even became pres­i­dent of the Roy­al Geo­graph­i­cal Soci­ety for a few years. And Palin’s one­time Oxford pal and ear­ly writ­ing part­ner Ter­ry Jones—who passed away at 77 on Jan­u­ary 21 after a long strug­gle with degen­er­a­tive aphasia—didn’t do so bad­ly for him­self either, becom­ing a respect­ed schol­ar of Medieval his­to­ry and an author­i­ta­tive pop­u­lar writer on dozens of oth­er sub­jects.

Indeed, as the Pythons did through­out their aca­d­e­m­ic and comedic careers, Jones com­bined his inter­ests as often as he could, either bring­ing his­tor­i­cal knowl­edge to absur­dist com­e­dy or bring­ing humor to the study of his­to­ry. Jones wrote and direct­ed the pseu­do-his­tor­i­cal spoofs Mon­ty Python and the Holy Grail and Life of Bri­an, and in 2004 he won an Emmy for his tele­vi­sion pro­gram Ter­ry Jones’ Medieval Lives, an enter­tain­ing, infor­ma­tive series that incor­po­rates sketch com­e­dy-style reen­act­ments and Ter­ry Gilliam-like ani­ma­tions.

In the pro­gram, Jones debunks pop­u­lar ideas about sev­er­al stock medieval Euro­pean char­ac­ters famil­iar to us all, while he vis­its his­tor­i­cal sites and sits down to chat with experts. These char­ac­ters include The Peas­ant, The Damsel, The Min­strel, The Monk, and The Knights. The series became a pop­u­lar book in 2007, itself a cul­mi­na­tion of decades of work. Jones first book, Chaucer’s Knight: The Por­trait of a Medieval Mer­ce­nary came out in 1980. There, notes Matthew Rozsa at Salon:

[Jones] argued that the con­cept of Geof­frey Chaucer’s knight as the epit­o­me of Chris­t­ian chival­ry ignored an ugli­er truth: That the Knight was a mer­ce­nary who worked for author­i­tar­i­ans that bru­tal­ly oppressed ordi­nary peo­ple (an argu­ment not dis­sim­i­lar to the scene in which a peas­ant argues for democ­ra­cy in The Holy Grail).

In 2003, Jones col­lab­o­rat­ed with sev­er­al his­to­ri­ans on Who Mur­dered Chaucer? A spec­u­la­tive study of the peri­od in which many of the fig­ures he lat­er sur­veyed in his show and book emerged as dis­tinc­tive types. As in his work with Mon­ty Python, he didn’t only apply his con­trar­i­an­ism to medieval his­to­ry. He also called the Renais­sance “over­rat­ed” and “con­ser­v­a­tive,” and in his 2006 BBC One series Ter­ry Jones’ Bar­bar­ians, he described the peri­od we think of as the fall of Rome in pos­i­tive terms, call­ing the city’s so-called “Sack” in 410 an inven­tion of pro­pa­gan­da.

Jones’ work as a pop­u­lar his­to­ri­an, polit­i­cal writer, and come­di­an “is not the full extent of [his] oeu­vre,” writes Rozsa, “but it is enough to help us fath­om the mag­ni­tude of the loss suf­fered on Tues­day night.” His lega­cy “was to try to make us more intel­li­gent, more well-edu­cat­ed, more thought­ful. He also strove, of course, to make us have fun.” Python fans know this side of Jones well. Get to know him as a pas­sion­ate inter­preter of his­to­ry in Ter­ry Jones’ Medieval Lives, which you can watch on YouTube here.

For an aca­d­e­m­ic study of Jones’ medieval work, see the col­lec­tion: The Medieval Python The Pur­po­sive and Provoca­tive Work of Ter­ry Jones.

Relat­ed Con­tent:

The His­to­ry & Lega­cy of Magna Car­ta Explained in Ani­mat­ed Videos by Mon­ty Python’s Ter­ry Jones

John Cleese Revis­its His 20 Years as an Ivy League Pro­fes­sor in His New Book, Pro­fes­sor at Large: The Cor­nell Years

Mon­ty Python’s Eric Idle Breaks Down His Most Icon­ic Char­ac­ters

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

A Concise Breakdown of How Time Travel Works in Popular Movies, Books & TV Shows

As least since H.G. Wells’ 1895 nov­el The Time Machine, time trav­el has been a promis­ing sto­ry­telling con­cept. Alas, it has sel­dom deliv­ered on that promise: whether their char­ac­ters jump for­ward into the future, back­ward into the past, or both, the past 125 years of time-trav­el sto­ries have too often suf­fered from inel­e­gance, incon­sis­ten­cy, and implau­si­bil­i­ty. Well, of course they’re implau­si­ble, every­one but Ronald Mal­lett might say — they’re sto­ries about time trav­el. But fic­tion only has to work on its own terms, not real­i­ty’s. The trou­ble is that the fic­tion of time trav­el can all too eas­i­ly stum­ble over the poten­tial­ly infi­nite con­vo­lu­tions and para­dox­es inher­ent in the sub­ject mat­ter.

In the Min­utePhysics video above, Hen­ry Reich sorts out how time-trav­el sto­ries work (and fail to work) using noth­ing but mark­ers and paper. For the time-trav­el enthu­si­ast, the core inter­est of such fic­tions isn’t so much the spec­ta­cle of char­ac­ters hurtling into the future or past but “the dif­fer­ent ways time trav­el can influ­ence causal­i­ty, and thus the plot, with­in the uni­verse of each sto­ry.” As an exam­ple of “100 per­cent real­is­tic trav­el” Reich points to Orson Scott Card’s Ender’s Game, in which space trav­el­ers at light speed expe­ri­ence only days or months while years pass back on Earth. The same thing hap­pens in Plan­et of the Apes, whose astro­nauts return from space think­ing they’ve land­ed on the wrong plan­et when they’ve actu­al­ly land­ed in the dis­tant future.

But when we think of time trav­el per se, we more often think of sto­ries about how active­ly trav­el­ing to the past, say, can change its future — and thus the sto­ry’s “present.” Reich pos­es two major ques­tions to ask about such sto­ries. The first is “whether or not the time trav­el­er is there when his­to­ry hap­pens the first time around. Was “the time-trav­el­ing ver­sion of you always there to begin with?” Or “does the very act of time trav­el­ing to the past change what hap­pened and force the uni­verse onto a dif­fer­ent tra­jec­to­ry of his­to­ry from the one you expe­ri­enced pri­or to trav­el­ing?” The sec­ond ques­tion is “who has free will when some­body is time trav­el­ing” — that is, “whose actions are allowed to move his­to­ry onto a dif­fer­ent tra­jec­to­ry, and whose aren’t?”

We can all look into our own pasts for exam­ples of how our favorite time-trav­el sto­ries have dealt with those ques­tions. Reich cites such well-known time-trav­el­ers’ tales as A Christ­mas Car­ol, Ground­hog Day, and Bill & Ted’s Excel­lent Adven­ture, as well, of course, as Back to the Future, the most pop­u­lar drama­ti­za­tion of the the­o­ret­i­cal chang­ing of his­tor­i­cal time­lines caused by trav­el into the past. Rian John­son’s Loop­er treats that phe­nom­e­non more com­plex­ly, allow­ing for more free will and tak­ing into account more of the effects a char­ac­ter in one time peri­od would have on that same char­ac­ter in anoth­er. Con­sult­ing on that film was Shane Car­ruth, whose Primer — my own per­son­al favorite time-trav­el fic­tion — had already tak­en time trav­el “to the extreme, with time trav­el with­in time trav­el with­in time trav­el.”

Har­ry Pot­ter and the Pris­on­er of Azk­a­ban, Reich’s per­son­al favorite time-trav­el fic­tion, exhibits a clar­i­ty and con­sis­ten­cy uncom­mon in the genre. J.K. Rowl­ing accom­plish­es this by fol­low­ing the rule that “while you’re expe­ri­enc­ing your ini­tial pre-time trav­el pas­sage through a par­tic­u­lar point in his­to­ry, your time-trav­el­ing clone is also already there, doing every­thing you’ll even­tu­al­ly do when you time-trav­el your­self.” This sin­gle-time-line ver­sion of time trav­el, in which “you can’t change the past because the past already hap­pened,” gets around prob­lems that have long bedev­iled oth­er time-trav­el fic­tions. But it also demon­strates the impor­tance of self-con­sis­ten­cy in fic­tion of all kinds: “In order to care about the char­ac­ters in a sto­ry,” Reich says, “we have to believe that actions have con­se­quences.” Sto­ries, in oth­er words, must obey their own rules — even, and per­haps espe­cial­ly, sto­ries involv­ing time-trav­el­ing child wiz­ards.

Relat­ed Con­tent:

What’s the Ori­gin of Time Trav­el Fic­tion?: New Video Essay Explains How Time Trav­el Writ­ing Got Its Start with Charles Dar­win & His Lit­er­ary Peers

Pro­fes­sor Ronald Mal­lett Wants to Build a Time Machine in this Cen­tu­ry … and He’s Not Kid­ding

Mark Twain Pre­dicts the Inter­net in 1898: Read His Sci-Fi Crime Sto­ry, “From The ‘Lon­don Times’ in 1904”

What Hap­pened When Stephen Hawk­ing Threw a Cock­tail Par­ty for Time Trav­el­ers (2009)

Pret­ty Much Pop #22 Untan­gles Time-Trav­el Sce­nar­ios in the Ter­mi­na­tor Fran­chise and Oth­er Media

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 Lost Neighborhood Buried Under New York City’s Central Park

New York City is in a con­stant state of flux.

For every Nets fan cheer­ing their team on in Brooklyn’s Bar­clays Cen­ter and every tourist gam­bol­ing about the post-punk, upscale East Vil­lage, there are dozens of local res­i­dents who remem­ber what—and who—was dis­placed to pave the way for this progress.

It’s no great leap to assume that some­thing had to be plowed under to make way for the city’s myr­i­ad gleam­ing sky­scrap­ers, but hard­er to con­ceive of Cen­tral Park, the 840-acre oasis in the mid­dle of Man­hat­tan, as a sym­bol of ruth­less gen­tri­fi­ca­tion.

Plans for a peace­ful green expanse to rival the great parks of Great Britain and Europe began tak­ing shape in the 1850s, dri­ven by well-to-do white mer­chants, bankers, and landown­ers look­ing for tem­po­rary escape from the urban pres­sures of dense­ly pop­u­lat­ed Low­er Man­hat­tan.

It took 20,000 workers—none black, none female—over three years to real­ize archi­tects Fred­er­ick Law Olm­st­ed and Calvert Vaux’s sweep­ing pas­toral design.

A hun­dred and fifty years lat­er, Cen­tral Park is still a vital part of dai­ly life for vis­i­tors and res­i­dents alike.

But what of the vibrant neigh­bor­hood that was doomed by the park’s con­struc­tion?

As his­to­ri­an Cyn­thia R. Copeland, co-direc­tor of the Seneca Vil­lage Project, points out above, sev­er­al com­mu­ni­ties were giv­en the heave ho in order to clear the way for the park’s cre­ation.

The best estab­lished of these was Seneca Vil­lage, which ran from approx­i­mate­ly 82nd to 89th Street, along what is known today as Cen­tral Park West. 260-some res­i­dents were evict­ed under emi­nent domain and their homes, church­es, and school were razed.

This phys­i­cal era­sure quick­ly trans­lat­ed to mass pub­lic amne­sia, abet­ted, no doubt, by the way Seneca Vil­lage was framed in the press, not as a com­mu­ni­ty of pre­dom­i­nant­ly African-Amer­i­can mid­dle class and work­ing class home­own­ers, but rather a squalid shan­ty­town inhab­it­ed by squat­ters.

As Brent Sta­ples recalls in a New York Times op-ed, in the sum­mer of 1871, when park work­ers dis­lodged two coffins in the vicin­i­ty of the West 85th Street entrance, The New York Her­ald treat­ed the dis­cov­ery as a baf­fling mys­tery, despite the pres­ence of an engraved plate on one of the coffins iden­ti­fy­ing its occu­pant, an Irish teenag­er, who’d been a parish­ioner of Seneca Village’s All Angels Epis­co­pal Church.

Accord­ing to his­to­ri­an Leslie Alexander’s African or Amer­i­can? Black Iden­ti­ty and Polit­i­cal Activism in New York City, 1784–1861, All Angels’ con­gre­ga­tion was unique in that it was inte­grat­ed, a reflec­tion of Seneca Village’s pop­u­la­tion, 2/3 of whom were African Amer­i­can and 1/3 of Euro­pean descent, most­ly Irish and Ger­man.

Copeland and her col­leagues kept Alexander’s work in mind when they began exca­vat­ing Seneca Vil­lage in 2011, focus­ing on the house­holds of two African-Amer­i­can res­i­dents, Nan­cy Moore and William G. Wil­son, a father of eight who served as sex­ton at All Angels and lived in a three-sto­ry wood-frame house. The dig yield­ed 250 bags of mate­r­i­al, includ­ing a piece of a bone-han­dled tooth­brush, an iron tea ket­tle, and frag­ments of clay pipes and blue-and-white Chi­nese porce­lain:

Archae­ol­o­gists have begun to con­sid­er the lives of mid­dle class African Amer­i­cans, focus­ing on the ways their con­sump­tion of mate­r­i­al cul­ture expressed class and racial iden­ti­ties. His­to­ri­an Leslie Alexan­der believes that Seneca Vil­lage not only pro­vid­ed a respite from dis­crim­i­na­tion in the city, but also embod­ied ideas about African pride and racial con­scious­ness.

Own­ing a home in Seneca Vil­lage also bestowed vot­ing rights on African Amer­i­can male heads of house­hold.

Two years before it was torn down, the com­mu­ni­ty was home to 20 per­cent of the city’s African Amer­i­can prop­er­ty own­ers and 15 per­cent of its African Amer­i­can vot­ers.

Thanks to the efforts of his­to­ri­ans like Copeland and Alexan­der, Seneca Vil­lage is once again on the public’s radar, though unlike Pig­town, a small­er, pre­dom­i­nant­ly agri­cul­tur­al com­mu­ni­ty toward the south­ern end of the park, the ori­gins of its name remain mys­te­ri­ous.

Was the vil­lage named in trib­ute to the Seneca peo­ple of West­ern New York or might it, as Alexan­der sug­gests, have been a nod to the Roman philoso­pher, whose thoughts on indi­vid­ual lib­er­ty would have been taught as part of Seneca Village’s African Free Schools’ cur­ricu­lum?

For now, there is lit­tle more than a sign to hip Park vis­i­tors to the exis­tence of Seneca Vil­lage, but that should change in the near future, after the city erects a planned mon­u­ment to abo­li­tion­ists and for­mer Seneca Vil­lage res­i­dents Albro and Mary Joseph Lyons and their daugh­ter Mar­itcha.

Learn more about this bygone com­mu­ni­ty in Copeland’s inter­view with the New York Preser­va­tion Archive Project the New York His­tor­i­cal Society’s Teacher’s Guide to Seneca Vil­lage.

Relat­ed Con­tent: 

New York Pub­lic Library Puts 20,000 Hi-Res Maps Online & Makes Them Free to Down­load and Use

See New York City in the 1930s and Now: A Side-by-Side Com­par­i­son of the Same Streets & Land­marks

Immac­u­late­ly Restored Film Lets You Revis­it Life in New York City in 1911

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on Mon­day, Feb­ru­ary 3 when her month­ly book-based vari­ety show, Necro­mancers of the Pub­lic Domain cel­e­brates New York: The Nation’s Metrop­o­lis (1921). Fol­low her @AyunHalliday.

Optical Poems by Oskar Fischinger, the Avant-Garde Animator Despised by Hitler, Dissed by Disney

At a time when much of ani­ma­tion was con­sumed with lit­tle anthro­po­mor­phized ani­mals sport­ing white gloves, Oskar Fischinger went in a com­plete­ly dif­fer­ent direc­tion. His work is all about danc­ing geo­met­ric shapes and abstract forms spin­ning around a flat fea­ture­less back­ground. Think of a Mon­dri­an or Male­vich paint­ing that moves, often in time to the music. Fischinger’s movies have a mes­mer­iz­ing ele­gance to them. Check out his 1938 short An Opti­cal Poem above. Cir­cles pop, sway and dart across the screen, all in time to Franz Liszt’s 2nd Hun­gar­i­an Rhap­sody. This is, of course, well before the days of dig­i­tal. While it might be rel­a­tive­ly sim­ple to manip­u­late a shape in a com­put­er, Fischinger’s tech­nique was decid­ed­ly more low tech. Using bits of paper and fish­ing line, he indi­vid­u­al­ly pho­tographed each frame, some­how doing it all in sync with Liszt’s com­po­si­tion. Think of the hours of mind-numb­ing work that must have entailed.

Born in 1900 near Frank­furt, Fischinger trained as a musi­cian and an archi­tect before dis­cov­er­ing film. In the 1930s, he moved to Berlin and start­ed pro­duc­ing more and more abstract ani­ma­tions that ran before fea­ture films. They proved to be pop­u­lar too, at least until the Nation­al Social­ists came to pow­er. The Nazis were some of the most fanat­i­cal art crit­ics of the 20th Cen­tu­ry, and they hat­ed any­thing non rep­re­sen­ta­tion­al. The likes of Paul Klee, Oskar Kokosch­ka and Wass­i­ly Kandin­sky among oth­ers were writ­ten off as “degen­er­ate.” (By stark con­trast, the CIA report­ed­ly loved Abstract Expres­sion­ism, but that’s a dif­fer­ent sto­ry.) Fischinger fled Ger­many in 1936 for the sun and glam­our of Hol­ly­wood.

The prob­lem was that Hol­ly­wood was real­ly not ready for Fischinger. Pro­duc­ers saw the obvi­ous tal­ent in his work, and they feared that it was too ahead of its time for broad audi­ences. “[Fischinger] was going in a com­plete­ly dif­fer­ent direc­tion than any oth­er ani­ma­tor at the time,” said famed graph­ic design­er Chip Kidd in an inter­view with NPR. “He was real­ly explor­ing abstract pat­terns, but with a pur­pose to them — pio­neer­ing what tech­ni­cal­ly is the music video.”

Fischinger’s most wide­ly seen Amer­i­can work was the sec­tion in Walt Dis­ney’s Fan­ta­sia set to Bach’s Toc­ca­ta and Fugue in D Minor. Dis­ney turned his geo­met­ric forms into moun­tain peaks and vio­lin bows. Fischinger was apoplec­tic. “The film is not real­ly my work,” Fischinger lat­er reflect­ed. “Rather, it is the most inartis­tic prod­uct of a fac­to­ry. …One thing I def­i­nite­ly found out: that no true work of art can be made with that pro­ce­dure used in the Dis­ney stu­dio.” Fischinger didn’t work with Dis­ney again and instead retreat­ed into the art world.

There he found admir­ers who were recep­tive to his vision. John Cage, for one, con­sid­ers the Ger­man animator’s exper­i­ments to be a major influ­ence on his own work. Cage recalls his first meet­ing with Fischinger in an inter­view with Daniel Charles in 1968.

One day I was intro­duced to Oscar Fischinger who made abstract films quite pre­cise­ly artic­u­lat­ed on pieces of tra­di­tion­al music. When I was intro­duced to him, he began to talk with me about the spir­it, which is inside each of the objects of this world. So, he told me, all we need to do to lib­er­ate that spir­it is to brush past the object, and to draw forth its sound. That’s the idea which led me to per­cus­sion.

You can find excerpts of oth­er Fischinger films over at Vimeo.

Opti­cal Poems will be added to our list of Ani­ma­tions, part of our col­lec­tion: 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Note: An ear­li­er ver­sion of this post appeared on our site in Sep­tem­ber, 2014.

Relat­ed Con­tent: 

The Nazi’s Philis­tine Grudge Against Abstract Art and The “Degen­er­ate Art Exhi­bi­tion” of 1937

How the CIA Secret­ly Fund­ed Abstract Expres­sion­ism Dur­ing the Cold War

Watch Dzi­ga Vertov’s Unset­tling Sovi­et Toys: The First Sovi­et Ani­mat­ed Movie Ever (1924)

Watch The Amaz­ing 1912 Ani­ma­tion of Stop-Motion Pio­neer Ladis­las Stare­vich, Star­ring Dead Bugs

Jonathan Crow is a Los Ange­les-based writer and film­mak­er whose work has appeared in Yahoo!, The Hol­ly­wood Reporter, and oth­er pub­li­ca­tions. You can fol­low him at @jonccrowAnd check out his blog Veep­to­pus, fea­tur­ing one new draw­ing of a vice pres­i­dent with an octo­pus on his head dai­ly.  The Veep­to­pus store is here.

The Flute of Shame: Discover the Instrument/Device Used to Publicly Humiliate Bad Musicians During the Medieval Period

Since human­i­ty has had music, we’ve also had bad music. And bad music can come from only one source: bad musi­cians. Despite such per­son­al tech­nolo­gies of rel­a­tive­ly recent inven­tion as noise-can­cel­ing head­phones, bad music remains nigh unavoid­able in the mod­ern world, issu­ing as it con­stant­ly does from the sound sys­tems installed in gro­cery stores, gyms, pass­ing auto­mo­biles, and so on. And against the bad musi­cians respon­si­ble we have less recourse than ever, or at least less than medieval Euro­peans did, as shown by the Rip­ley’s Believe It or Not video above on the “shame flute,” a non-musi­cal instru­ment used to pun­ish crimes against the art.

“The con­trap­tion, which is essen­tial­ly a heavy iron flute – although you prob­a­bly wouldn’t want play it – was shack­led to the musician’s neck,” writes Mad­dy Shaw Roberts at Clas­sic FM. “The musician’s fin­gers were then clamped to the keys, to give the impres­sion they were play­ing the instru­ment. Final­ly, just to fur­ther their humil­i­a­tion, they were forced to wear the flute while being parad­ed around town, so the pub­lic could throw rot­ten food and veg­eta­bles at them.” Sure­ly the mere prospect of such a fate made many music-mind­ed chil­dren of the old­en days think twice about slack­ing on their prac­tice ses­sions.

The sight of this flute of shame, which you can take in at either the equal­ly stim­u­lat­ing-sound­ing Medieval Crime Muse­um in Rothen­burg or the Tor­ture Muse­um in Ams­ter­dam, would get any of us mod­erns think­ing about con­sid­er­ing which musi­cians of our own day deserve to be shack­led to it. The Guardian’s Dave Simp­son sug­gests, among oth­ers, “all bands with sil­ly names,” “any musi­cian called Sir who is over 60,” and “any­one who has ever appeared on The X Fac­tor, ever.” In this day and age they would all prob­a­bly com­plain of cru­el and unusu­al pun­ish­ment, but as music-relat­ed tor­ture devices go, the shame flute cer­tain­ly seems prefer­able to ancient Greece’s “brazen bull.”

Though still a lit­tle-known his­tor­i­cal arti­fact, the shame flute has regained some cul­tur­al cur­ren­cy in recent years. It even inspired the name of a Finnish rock group, Flute of Shame. As the band mem­bers put it in an inter­view with Vice’s Josh Schnei­der, “We were hav­ing a night out in Ams­ter­dam and found our­selves in a tor­ture muse­um whilst look­ing for the Banana Bar,” a well-known spot in the city’s red-light dis­trict. “We saw the device and the rest is his­to­ry.” Of course, any rock group that names itself after a tor­ture device will draw com­par­isons to Iron Maid­en, and jour­nal­is­tic dili­gence com­pels Schnei­der to ask Flute of Shame which band would win in a shred­ding con­test. “Prob­a­bly Iron Maid­en,” the Finns respond, “but are they hap­py?”

via Clas­sic FM

Relat­ed Con­tent:

The Musi­cal Instru­ments in Hierony­mus Bosch’s The Gar­den of Earth­ly Delights Get Brought to Life, and It Turns Out That They Sound “Painful” and “Hor­ri­ble”

Meet the Hur­dy Gur­dy, the Hand-Cranked Medieval Instru­ment with 80 Mov­ing Parts

Nick Cave Nar­rates an Ani­mat­ed Film about the Cat Piano, the Twist­ed 18th Cen­tu­ry Musi­cal Instru­ment Designed to Treat Men­tal Ill­ness

Dis­cov­er the “Brazen Bull,” the Ancient Greek Tor­ture Machine That Dou­bled as a Musi­cal Instru­ment

Hear the World’s Old­est Instru­ment, the “Nean­derthal Flute,” Dat­ing Back Over 43,000 Years

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.

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