A New Album of Goth-Folk Songs Inspired by the Life of Marie Curie

After sev­er­al years of writ­ing and per­form­ing songs influ­enced by such sources as authors Edward Gorey and Ray­mond Chan­dler, film­mak­er Tim Bur­ton, and mur­der bal­lads in the Amer­i­can folk tra­di­tion, Ellia Bisker and Jef­frey Mor­ris, known col­lec­tive­ly as Charm­ing Dis­as­ter, began cast­ing around for a sin­gle, exist­ing nar­ra­tive that could sus­tain an album’s worth of orig­i­nal tunes.

An encounter with Lau­ren Red­nis­s’s graph­ic nov­el Radioac­tive: Marie & Pierre Curie: A Tale of Love and Fall­out spurred them to look more deeply at the Nobel Prize-win­ning sci­en­tist and her pio­neer­ing dis­cov­er­ies.

The result is Our Lady of Radi­um, a nine song explo­ration of Curie’s life and work.

The crowd­fund­ed album, record­ed dur­ing the pan­dem­ic, is so exhaus­tive­ly researched that the accom­pa­ny­ing illus­trat­ed book­let includes a bib­li­og­ra­phy with titles rang­ing from David I. Harvie’s tech­ni­cal­ly dense Dead­ly Sun­shine: The His­to­ry and Fatal Lega­cy of Radi­um to Deb­o­rah Blum’s The Poi­son­er’s Hand­book, described by The New York Observ­er as “a vicious, page-turn­ing sto­ry that reads more like Ray­mond Chan­dler than Madame Curie.”

A chap­ter in the The Poi­son­er’s Hand­book intro­duced Bisker and Mor­ris to the Radi­um Girls, young work­ers whose pro­longed expo­sure to radi­um-based paint in ear­ly 20th-cen­tu­ry clock fac­to­ries had hor­rif­ic con­se­quences.

In La Porte v. Unit­ed States Radi­um Cor­po­ra­tion (1935) pros­e­cu­tors detailed the con­di­tions under which the lumi­nous dials of inex­pen­sive watch faces were pro­duced:

Each girl pro­cured a tray con­tain­ing twen­ty-four watch dials and the mate­r­i­al to be used to paint the numer­als upon them so that they would appear lumi­nous. The mate­r­i­al was a pow­der, of about the con­sis­ten­cy of cos­met­ic pow­der, and con­sist­ed of phos­pho­res­cent zinc sul­phide mixed with radi­um sulphate…The pow­der was poured from the vial into a small porce­lain cru­cible, about the size of a thim­ble. A quan­ti­ty of gum ara­bic, as an adhe­sive, and a thin­ner of water were then added, and this was stirred with a small glass rod until a paint­like sub­stance result­ed. In the course of a work­ing week each girl paint­ed the dials con­tained on twen­ty-two to forty-four such trays, depend­ing upon the speed with which she worked, and used a vial of pow­der for each tray. When the paint-like sub­stance was pro­duced a girl would employ it in paint­ing the fig­ures on a watch dial. There were four­teen numer­als, the fig­ure six being omit­ted. In the paint­ing each girl used a very fine brush of camel’s hair con­tain­ing about thir­ty hairs. In order to obtain the fine lines which the work required, a girl would place the bris­tles in her mouth, and by the action of her tongue and lips bring the bris­tles to a fine point. The brush was then dipped into the paint, the fig­ures paint­ed upon the dial until more paint was required or until the paint on the brush dried and hard­ened, when the brush was dipped into a small cru­cible of water. This water remained in the cru­cible with­out change for a day or per­haps two days. The brush would then be repoint­ed in the mouth and dipped into the paint or even repoint­ed in such man­ner after being dipped into the paint itself, in a con­tin­u­ous process.

The band found them­selves haunt­ed by the Radi­um Girls’ sto­ry:

Part­ly it’s that it seemed like a real­ly good job — it was clean work, it was less phys­i­cal­ly tax­ing and paid bet­ter than fac­to­ry or mill jobs, the work­ing envi­ron­ment was nice — and the work­ers were all young women. They were excit­ed about this sweet gig, and then it betrayed them, poi­son­ing them and cut­ting their lives short in a hor­ri­ble way. 

There were all these details we learned that we could­n’t stop think­ing about. Like the fact that radi­um gets tak­en up by bone, which then starts to dis­in­te­grate because radi­um isn’t as hard as cal­ci­um. The Radi­um Girls’ jaw bones were crum­bling away, because they (were instruct­ed) to use their lips to point the brush­es when paint­ing watch faces with radi­um-based paint. 

The radi­um they absorbed was irra­di­at­ing them from inside, from with­in their own bones. 

Radi­um decays into radon, and it was even­tu­al­ly dis­cov­ered that the radi­um girls were exhal­ing radon gas. They could expose a pho­to­graph­ic plate by breath­ing on it. Those images—the bones and the breath—stuck with us in par­tic­u­lar.

Fel­low musi­cian, Omer Gal, of the “the­atri­cal freak folk musi­cal menagerie” Cook­ie Tongue, height­ens the sense of dread in his chill­ing stop-motion ani­ma­tion for Our Lady of Radi­um’s first music video, above. There’s no ques­tion that a trag­ic fate awaits the crum­bling, uncom­pre­hend­ing lit­tle work­er.

Before their phys­i­cal symp­toms start­ed to man­i­fest, the Radi­um Girls believed what they had been told — that the radi­um-based paint they used on the time­pieces’ faces and hands posed no threat to their well being.

Com­pound­ing the prob­lem, the paint’s glow-in-the-dark prop­er­ties proved irre­sistible to high-spir­it­ed teens, as the niece of Mar­garet “Peg” Looney — 17 when she start­ed work at the Illi­nois Radi­um Dial Com­pa­ny (now a Super­fund Site) — recount­ed to NPR:

I can remem­ber my fam­i­ly talk­ing about my aunt bring­ing home the lit­tle vials (of radi­um paint.) They would go into their bed­room with the lights off and paint their fin­ger­nails, their eye­lids, their lips and then they’d laugh at each oth­er because they glowed in the dark.

Looney died at 24, hav­ing suf­fered from ane­mia, debil­i­tat­ing hip pain, and the loss of teeth and bits of her jaw. Although her fam­i­ly har­bored sus­pi­cions as to the cause of her bewil­der­ing decline, no attor­ney would take their case. They lat­er learned that the Illi­nois Radi­um Dial Com­pa­ny had arranged for med­ical tests to be per­formed on work­ers, with­out truth­ful­ly advis­ing them of the results.

Even­tu­al­ly, the mount­ing death toll made the con­nec­tion between work­ers’ health and the work­place impos­si­ble to ignore. Law­suits such as La Porte v. Unit­ed States Radi­um Cor­po­ra­tion led to improved indus­tri­al safe­ty reg­u­la­tions and oth­er labor reforms.

Too late, Charm­ing Dis­as­ter notes, for the Radi­um Girls them­selves:

(Our song) Radi­um Girls is ded­i­cat­ed to the young women who were unwit­ting­ly poi­soned by their work and who were ignored and maligned in seek­ing jus­tice. Their plight led to laws and safe­guards that even­tu­al­ly became the occu­pa­tion­al safe­ty pro­tec­tions we have today. Of course that is still a bat­tle that’s being fought, but it start­ed with them. We want­ed to pay trib­ute to these young women, hon­or their mem­o­ry, and give them a voice.  

Pre­order Charm­ing Disaster’s Our Lady of Radi­um here.

Relat­ed Con­tent: 

Marie Curie’s Research Papers Are Still Radioac­tive 100+ Years Lat­er

An Ani­mat­ed Intro­duc­tion to the Life & Work of Marie Curie, the First Female Nobel Lau­re­ate

Marie Curie Became the First Woman to Win a Nobel Prize, the First Per­son to Win Twice, and the Only Per­son in His­to­ry to Win in Two Dif­fer­ent Sci­ences

Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Discover Khipu, the Ancient Incan Record & Writing System Made Entirely of Knots

Khi­pus, the portable infor­ma­tion archives cre­at­ed by the Inca, may stir up mem­o­ries of 1970s macrame with their long strands of intri­cate­ly knot­ted, earth-toned fibers, but their func­tion more close­ly resem­bled that of a dense­ly plot­ted com­put­er­ized spread­sheet.

As Cecil­ia Par­do-Grau, lead cura­tor of the British Museum’s cur­rent exhi­bi­tion Peru: a jour­ney in time explains in the above Cura­tors Cor­ner episode, khi­pus were used to keep track of every­thing from inven­to­ries and cen­sus to his­tor­i­cal nar­ra­tives, using a sys­tem that assigned mean­ing to the type and posi­tion of knot, spaces between knots, cord length, fiber col­or, etc.

Much of the infor­ma­tion pre­served with­in khi­pus has yet to be deci­phered by mod­ern schol­ars, though the Open Khipu Repos­i­to­ry — com­pu­ta­tion­al anthro­pol­o­gist Jon Clin­daniel’s open-source data­base — makes it pos­si­ble to com­pare the pat­terns of hun­dreds of khi­pus resid­ing in muse­um and uni­ver­si­ty col­lec­tions.

Even in the Incan Empire, few were equipped to make sense of a khipu. This task fell to quipu­ca­may­ocs, high born admin­is­tra­tive offi­cials trained since child­hood in the cre­ation and inter­pre­ta­tion of these organ­ic spread­sheets.

Fleet mes­sen­gers known as chask­is trans­port­ed khipus on foot between admin­is­tra­tive cen­ters, cre­at­ing an infor­ma­tion super­high­way that pre­dates the Inter­net by some five cen­turies. Khi­pus’ stur­dy organ­ic cot­ton or native camelid fibers were well suit­ed to with­stand­ing both the rig­ors of time and the road.

A 500-year-old com­pos­ite khipu that found its way to British Muse­um organ­ics con­ser­va­tor Nicole Rode pri­or to the exhi­bi­tion was intact, but severe­ly tan­gled, with a brit­tle­ness that betrayed its age. Below, she describes falling under the khipu’s spell, dur­ing the painstak­ing process of restor­ing it to a con­di­tion where­by researchers could attempt to glean some of its secrets.

Vis­it Museo Chileno de Arte Precolombino’s web­site to learn more about khipu in a series of fas­ci­nat­ing short arti­cles that accom­pa­nied their ground­break­ing 2003 exhib­it QUIPU: count­ing with knots in the Inka Empire.

via Aeon.

Relat­ed Con­tent: 

How the Inca Used Intri­cate­ly-Knot­ted Cords, Called Khipu, to Write Their His­to­ries, Send Mes­sages & Keep Records

Take a Vir­tu­al Tour of Machu Pic­chu, One of the New 7 Won­ders of the World

Ancient Maps that Changed the World: See World Maps from Ancient Greece, Baby­lon, Rome, and the Islam­ic World

Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

How Fashionable Dutch Women (Like the Girl with a Pearl Earring) Got Dressed in 1665

Remem­ber how it felt to be bun­dled into tights, socks, jeans, a thick sweater, a snow­suit, mit­tens, only to real­ize that you real­ly need­ed to pee?

Back in 1665, the Lit­tle Ice Age com­pelled the well-to-do ladies of Delft to turn them­selves out with a sim­i­lar eye toward keep­ing warm, but their ensem­bles had a dis­tinct advan­tage over the Christ­mas Sto­ry snow­suit approach.

Reliev­ing them­selves was as easy as hik­ing their skirts, pet­ti­coats, and volu­mi­nous, lace-trimmed chemise. No flies for freez­ing fin­gers to fum­ble with. In fact, no draw­ers at all.

His­tor­i­cal cos­tumer Pauline Loven, a cre­ator of the Get­ting Dressed In… series, builds this elite out­fit from the inner­most lay­er out, above, not­ing that cloth­ing was an avenue for well-to-do cit­i­zens to flaunt their wealth:

  • A long, full, Linen or silk chemise trimmed with lace at the cuff
  • A waist-tied hip pad to bol­ster sev­er­al lay­ers of cozy, lined pet­ti­coats
  • An ele­gant silk gown com­prised of sev­er­al com­po­nents:
    • A flat front­ed skirt tucked into pleats at the sides and back
    • A laced up bodice stiff­ened with whale bone stays
    • Detach­able sleeves
    • A stom­ach­er for front-laced bodices
  • A loose fit­ting, fur-trimmed vel­vet or silk jack­et
  • Silk or woolen thigh-high stock­ings gartered below the knee (cre­at­ed for the episode by her­itage edu­ca­tor, and knitwear design­er Sal­ly Point­er)
  • A linen or silk ker­chief pinned or tied at the breast
  • Square-toed leather shoes with a curved heel (cre­at­ed for the episode by Kevin Gar­lick, who spe­cial­izes in hand­made shoes for re-enac­tors.)

Fash­ion­able acces­sories might include a foot warm­ing, char­coal pow­ered voeten stoof and under­stat­ed jew­el­ry, like the pearls Johannes Ver­meer paint­ed to such lumi­nous effect.

If that doesn’t tip you off to the direc­tion this his­toric recre­ation is head­ed, allow us to note that the atten­dant, who’s far from the focus of this episode, is garbed so as to sug­gest The Milk­maid by a cer­tain Dutch Baroque Peri­od painter who spe­cial­ized in domes­tic inte­ri­or scenes…and whose ini­tials are J.V.

The fin­ish­ing touch is a tur­ban of yel­low silk taffe­ta and blue silk dupi­on, an exot­ic ele­ment that may pro­duce a sense of deja vu in art lovers … and any­one who rel­ish­es a good art-based recre­ation chal­lenge.

View more of Pauline Loven’s work and Get­ting Dressed In… episodes focused on oth­er peri­ods at Crow’s Eye Pro­duc­tions’ YouTube chan­nel.

Relat­ed Con­tent:

How Women Got Dressed in the 14th & 18th Cen­turies: Watch the Very Painstak­ing Process Get Cin­e­mat­i­cal­ly Recre­at­ed

A Pre-Pan­tone Guide to Col­ors: Dutch Book From 1692 Doc­u­ments Every Col­or Under the Sun

Ghosts of His­to­ry: Dutch Artist Eeri­ly Super­im­pos­es Mod­ern Street Scenes on World War II Pho­tos

Street Art for Book Lovers: Dutch Artists Paint Mas­sive Book­case Mur­al on the Side of a Build­ing

Ayun Hal­l­i­day is an author, the­ater­mak­er, and the Chief Pri­maol­o­gist of the East Vil­lage Inky zine. Her lat­est book, Cre­ative, Not Famous: The Small Pota­to Man­i­festo, will be pub­lished in ear­ly 2022.  Fol­low her @AyunHalliday.

Is There Life After Death?: John Cleese and a Panel of Scientists Discuss That Eternal Question

“I am six­ty-five years old,” said John Cleese as he began one year’s con­vo­ca­tion address at my uni­ver­si­ty, “which is near­ly dead.” It got enough of a laugh that I’m not sur­prised to find, look­ing it up all these years lat­er, that he seem to have deployed the line many times since. “I’m now incred­i­bly old,” he said last year in a video urg­ing com­pli­ance with coro­n­avirus rules. “I’m near­ly dead. I am 81 years of age.” Nev­er­the­less, he remains decid­ed­ly non-dead (and indeed active on Twit­ter) today, though no doubt real­i­ty-based enough to accept that he’s no less mor­tal than his fel­low Pythons Gra­ham Chap­man and Ter­ry Jones, who’ve pre­ced­ed him into the after­life — if indeed there is an after­life.

That very ques­tion ani­mates the 80-minute con­ver­sa­tion above. Put on by the Uni­ver­si­ty of Virginia’s Divi­sion of Per­cep­tu­al Stud­ies at the 2018 Tom Tom Fes­ti­val, it places Cleese at the head of a pan­el of sci­en­tists charged with prob­ing one ques­tion: is there life after death?

Many will find the evi­dence dis­cussed here fair­ly per­sua­sive, espe­cial­ly the doc­u­ment­ed “near-death expe­ri­ences.” In these cas­es “we have height­ened men­tal thoughts when your brain isn’t func­tion­ing; we have accu­rate per­cep­tions from out­side the body; we have meet­ings with deceased loved ones who you did­n’t know had died; we have meet­ings with deceased loved ones whom you did­n’t know, peri­od; and we don’t have a good phys­i­cal expla­na­tion for this.”

So says Bruce Greyson, Pro­fes­sor Emer­i­tus of Psy­chi­a­try and Neu­robe­hav­ioral Sci­ences at the Uni­ver­si­ty of Vir­ginia, one of the pan­el’s five dis­tin­guished non-Pythons. The oth­ers are Jim B. Tuck­er, the Divi­sion of Per­cep­tu­al Stud­ies direc­tor; Edward Kel­ly, one of its Pro­fes­sors of Research; Emi­ly Williams Kel­ly, one of its Assis­tant Pro­fes­sors of Research; and UVA Pro­fes­sor of Psy­chi­a­try and Neu­robe­hav­ioral Sci­ences Kim Pen­berthy. Their work sug­gests to them that, while near-death expe­ri­ences may not reflect the detach­ment of soul from body, nei­ther do they seem to be straight­for­ward hal­lu­ci­na­tions. The trou­ble with mount­ing a rig­or­ous inves­ti­ga­tion into such a rare phe­nom­e­non is the nec­es­sar­i­ly small num­ber of cas­es. These researchers might thus con­sid­er tak­ing on Cleese him­self as a sub­ject; after all, the man’s self-pro­fessed state of near-death has last­ed more than fif­teen years now.

Relat­ed Con­tent:

Is There an After­life? Christo­pher Hitchens Spec­u­lates in an Ani­mat­ed Video

Elie Wiesel (RIP) Talks About What Hap­pens When We Die

Hear Kurt Von­negut Vis­it the After­life & Inter­view Dead His­tor­i­cal Fig­ures: Isaac New­ton, Adolf Hitler, Eugene Debs & More (Audio, 1998)

Carl Sagan Answers the Ulti­mate Ques­tion: Is There a God? (1994)

John Cleese Plays the Dev­il, Makes a Spe­cial Appeal for Hell, 1966

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities 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.

What Does It Take to Be a Great Artist?: An Aging Painter Reflects on His Creative Process & Why He Will Never Be a Picasso

What does it take to be an artist? In the short film above by Jakub Blank, artist Bill Blaine med­i­tates on the ques­tion as he strolls around his home and stu­dio and talks about his work. Blaine has aged into the real­iza­tion that mak­ing art is what ful­fills him, even though it prob­a­bly won’t bring him immor­tal fame. “I’ve thought about this,” he says. “I would prob­a­bly be a hap­pi­er per­son if I were paint­ing all the time.” Bloat­ed egos belong to the young, and Blaine is glad to put the “absurd” ambi­tions of youth behind him. “In the old days,” he mus­es, “your ego was so big, that you want­ed to be bet­ter than every­body else, you want­ed to be on the cut­ting edge of things… at least with old age, you don’t have a lot of that.”

And yet, though he seems to have every­thing an artist could want in the mate­r­i­al sense – a pala­tial estate with its own well-appoint­ed stu­dio – a melan­choly feel­ing of defeat hangs over the artist. Sad­ness remains in his ready smile as he gen­tly inter­ro­gates him­self, “So then, why the hell aren’t you paint­ing all the time?” Blaine chuck­les as he con­tem­plates see­ing a ther­a­pist, an idea he doesn’t seem to take par­tic­u­lar­ly seri­ous­ly. Aside from a few out­liers, maybe the psy­chi­atric pro­fes­sion hasn’t tak­en the cre­ative impulse par­tic­u­lar­ly seri­ous­ly either. One psy­cho­an­a­lyst who did, Otto Rank, wrote in Art and Artist of the impor­tance of cre­ativ­i­ty to all human devel­op­ment and activ­i­ty.

“The human urge to cre­ate,” Rank argued, “does not find expres­sion in works of art alone. It also pro­duces reli­gion and mythol­o­gy and the social insti­tu­tions cor­re­spond­ing to these. In a word, it pro­duces the whole cul­ture.” Every­thing we do, from bak­ing bread to writ­ing sym­phonies, is a cre­ative act, in that we take raw mate­ri­als and make things that didn’t exist before. In West­ern cul­ture, how­ev­er, the role of the artist has been dis­tort­ed. Artists are ele­vat­ed to the sta­tus of genius, or rel­e­gat­ed to medi­oc­ri­ties, at best, dis­pos­able dead­beats, at worst. Blaine sure­ly deserves his lot of hap­pi­ness from his work. Has he been under­mined by self-doubt?

His vul­ner­a­bil­i­ty and the sharp can­dor of his obser­va­tions leave us with a por­trait of a man almost in agony over the knowl­edge, he says – again using the accusato­ry sec­ond per­son – that “you’re not going to be the next Picas­so or the next Frank Stel­la or what­ev­er else.” There’s more to the neg­a­tive com­par­isons than wound­ed van­i­ty. He should feel free to do what he likes, but he lacks what made these artists great, he says:

You have to be obses­sive, you real­ly do. Com­pul­sive. And I’m not enough, unfor­tu­nate­ly. Had a cer­tain amount of tal­ent, just didn’t have the obses­sion appar­ent­ly. I think that’s what great artists have. They can’t let it go. And even­tu­al­ly, what­ev­er they do, that’s their art, that’s who they are.

Blaine con­trasts great­ness with the work of unse­ri­ous “dilet­tantes” who may approx­i­mate abstract expres­sion­ist or oth­er styles, but whose work fails to man­i­fest the per­son­al­i­ty of the artist. “You can see through it,” says Blaine, winc­ing. Shot in his “home and stu­dio in Mount Dora, Flori­da,” notes Aeon, the film is “full of his orig­i­nal paint­ings and pho­tographs. Blaine offers his unguard­ed thoughts on a range of top­ics relat­ed to the gen­er­a­tive process.”

Artists are rarely their own best crit­ics, and Blaine’s assess­ments of his work can seem with­er­ing when voiced over Blank’s slideshow pre­sen­ta­tions. But as he opens up about his cre­ative process, and his per­cep­tion of him­self as “too bour­geois” to real­ly make it, he may reveal much more about the strug­gles that all artists — or all cre­ative peo­ple — face than he real­izes.

via Aeon

Relat­ed Con­tent: 

The Long Game of Cre­ativ­i­ty: If You Haven’t Cre­at­ed a Mas­ter­piece at 30, You’re Not a Fail­ure

The 10 Para­dox­i­cal Traits of Cre­ative Peo­ple, Accord­ing to Psy­chol­o­gist Mihaly Csik­szent­mi­ha­lyi (RIP)

60-Sec­ond Intro­duc­tions to 12 Ground­break­ing Artists: Matisse, Dalí, Duchamp, Hop­per, Pol­lock, Rothko & More

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

18 Male Leonard Cohen Fans Over the Age of 65 Star in an Oddly Moving A Cappella Version of “I’m Your Man”

It’s going to be a tear­jerk­er, I think — artist Can­dice Bre­itz

Watch 18 diehard Leonard Cohen fans over the age of 65 ardent­ly fum­bling their way through the title track of his 1988 album, I’m Your Man, for a deep reminder of how we are trans­port­ed by the artists we love best.

These men, select­ed from a pool of over 400 appli­cants, don’t appear over­ly both­ered by the qual­i­ty of their singing voic­es, though clear­ly they’re giv­ing it their all.

Instead, their chief con­cern seems to be com­muning with Cohen, who had died the year before, at the age of 82.

Artist Can­dice Bre­itz zeroed in on the like­li­est can­di­dates for this project using a 10-page appli­ca­tion, in which inter­est­ed par­ties were asked to describe Cohen’s role in their lives.

Almost all were based in Cohen’s home­town of Mon­tre­al.

Many have been fans since they were teenagers.

Par­tic­i­pant Fer­gus Keyes described meet­ing Cohen at a 1984 sign­ing for his poet­ry col­lec­tion, Book of Mer­cy:

He told me he liked my name. He asked if he could use it in some future song. I said yes and he wrote it down in his lit­tle note­book. I said to him, ‘Some­times I don’t under­stand what you’re say­ing.’ And he said there was no wrong way of inter­pret­ing it, because he wrote for oth­ers and what­ev­er we inter­pret is right. 

There’s def­i­nite­ly a vari­ety of inter­pre­ta­tions on dis­play, above, in an excerpt of Bre­itz’ 40-minute work, I’m Your Man: A Por­trait of Leonard Cohen.

In per­son, it’s dis­played as an instal­la­tion in-the-round, with view­ers free to roam around in the mid­dle, as each par­tic­i­pant is pro­ject­ed on his own life-size video mon­i­tor for the dura­tion.

They’re our men.

Some stand­ing stiffly.

Oth­ers with eyes tight­ly shut.

Some can­not resist the temp­ta­tion to act out cer­tain choice lines.

One joy­ful unin­hib­it­ed soul beams and dances.

They keep time with their hands, feet, heads… a seat­ed man taps his cane.

One whis­tles, con­fi­dent­ly fill­ing the space most com­mon­ly occu­pied by an instru­men­tal, while the major­i­ty of the oth­ers fid­get.

There are suit jack­ets, a cou­ple of Cohen-esque fedo­ras, a t‑shirt from a 2015 Cohen event, and what appears to be a linen gown, topped with a chunky sweater vest.

Breitz’s only require­ment of the par­tic­i­pants was that they mem­o­rize the lyrics to the I’m Your Man album in its entire­ty, pri­or to enter­ing the record­ing stu­dio.

Each man laid his track down solo, singing along while lis­ten­ing to the album on ear­buds, unaware of exact­ly how his con­tri­bu­tion would be used. Sev­er­al pro­fessed shock to dis­cov­er, on open­ing night, that syn­chro­nous edit­ing had trans­formed them into mem­bers of an a cap­pel­la choir. 

The project may strike some view­ers as fun­ny, espe­cial­ly when an indi­vid­ual or group flubs a lyric or veers off tem­po, but the pur­pose is not mock­ery. Bre­itz worked to estab­lish trust, and the par­tic­i­pants’ will­ing­ness to extend it gives the piece its emo­tion­al foun­da­tion.

Vic­tor Shiff­man, co-cura­tor of the 2017 Cohen exhib­it A Crack in Every­thing at the com­mis­sion­ing Musée d’art con­tem­po­rain de Mon­tréal, told the Mon­tre­al Gazette:

They are not pre­cise­ly singers. They are just pas­sion­ate, ardent fans; their goal was to com­mu­ni­cate their devo­tion and love for Leonard by par­tic­i­pat­ing in this trib­ute. It is not about hit­ting the notes. The emo­tion comes through in the con­vic­tion these men por­tray and in the ded­i­ca­tion they show in hav­ing put them­selves out there. There is so much beau­ty in that work; it dis­arms us.

Hav­ing cen­tered sim­i­lar fan-based mul­ti­chan­nel video exper­i­ments around such works as Bob Marley’s Leg­end and John Lennon’s Work­ing Class Hero, Bre­itz explained the cast­ing of the Cohen project to CBC Arts:

I was real­ly inter­est­ed in this moment in life when one starts to look back and con­tem­plate what kind of a life one has lived and what kind of life one wish­es to con­tin­ue liv­ing as one approach­es the end of that life. And I think that even when he was a young man, Cohen was some­body who thought about and wrote about mor­tal­i­ty in very pro­found ways. So what I decid­ed to do was to invite a group of Cohen fans who real­ly would be up to the project of inter­pret­ing that com­plex­i­ty.

Pri­or to the work’s pre­miere, Bre­itz gath­ered the group for a toast, sug­gest­ing that the occa­sion was dou­bly spe­cial in that it was high­ly unlike­ly they would meet again.

Some­times artists are unaware of the pow­er­ful force they unleash.

Rather than going their sep­a­rate ways, the par­tic­i­pants formed friend­ships, reunite for non-solo Cohen sin­ga­longs, and in the words of one man, became “a real broth­er­hood… once you estab­lish that con­nec­tion, every­thing else dis­ap­pears.”

Relat­ed Con­tent: 

Three Leonard Cohen Ani­ma­tions

An Ani­mat­ed Leonard Cohen Offers Reflec­tions on Death: Thought-Pro­vok­ing Excerpts from His Final Inter­view

Watch 4 Music Videos That Bring to Life Songs from Leonard Cohen’s Final Album, Thanks for the Dance

Ayun Hal­l­i­day is the Chief Pri­maol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

How Well Can You Move in Medieval Armor?: Medievalist Daniel Jaquet Gives It a Try in Real Life

If you’ve ever run a marathon in cos­tume, or for that mat­ter, board­ed pub­lic trans­porta­tion with a large musi­cal instru­ment or a bulky bag of ath­let­ic equip­ment, you know that gear can be a bur­den best shed.

But what if that gear is your first, nay, best line of defense against a fel­low knight fix­ing to smite you in the name of their liege?

Such gear is non-option­al.

Curi­ous about the degree to which 15th-cen­tu­ry knights were encum­bered by their pro­tec­tive plat­ing, medieval­ist Daniel Jaquet com­mis­sioned a top armor spe­cial­ist from the Czech Repub­lic to make a suit spe­cif­ic to his own per­son­al mea­sure­ments. The result is based on a 15th cen­tu­ry spec­i­men in Vien­na that has been stud­ied by the Wal­lace Col­lec­tion’s archaeomet­al­lur­gist Alan Williams. As Jaquet recalled in Sci­ences et Avenir:

We had to make com­pro­mis­es in the copy­ing process, of course, because what inter­est­ed me above all was to be able to do a behav­ioral study, to see how one moved with this equip­ment on the back rather than attach­ing myself to the num­ber of exact rivets…we knew the com­po­si­tion and the hard­ness of the parts that we could com­pare to our repli­ca.

The accom­plished mar­tial artist test­ed his mobil­i­ty in the suit with a vari­ety of high­ly pub­lic, mod­ern activ­i­ties: reach­ing for items on the high­est super­mar­ket shelves, jog­ging in the park, scal­ing a wall at a climb­ing gym, tak­ing the Metro …

It may look like show­boat­ing, but these move­ments helped him assess how he’d per­form in com­bat, as well as low­er stress activ­i­ties involv­ing sit­ting down or stand­ing up.

Out of his met­al suit, Jaquet has been known to amuse him­self by ana­lyz­ing the verisimil­i­tude of Game of Thrones’ com­bat scenes. (Con­clu­sion: some lib­er­ties were tak­en, armor-wise, in that grue­some face off between the Moun­tain and the Viper.)

An invi­ta­tion to trav­el to New York City to present at the Met­ro­pol­i­tan Muse­um of Art offered an unex­pect­ed test­ing oppor­tu­ni­ty, com­pli­ments of the airline’s bag­gage restric­tions:

For rea­sons of weight, space and cost, the solu­tion to wear the armor over me was con­sid­ered the best.

(The TSA offi­cers at Newark were not amused...)

His armored expe­ri­ence sheds light on those of ear­ly 15th-cen­tu­ry knight Jean le Main­gre, aka Bouci­caut, whose impres­sive career was cut short in 1415, when he was cap­tured by the Eng­lish at the Bat­tle of Agin­court.

Bouci­caut kept him­self in tip top phys­i­cal con­di­tion with a reg­u­lar armored fit­ness reg­i­men. His chival­ric biog­ra­phy details gear­ing up for exer­cis­es that include run­ning, chop­ping wood, vault­ing onto a horse, and work­ing his way up a lad­der from the under­side, with­out using his feet.

Jaquet dupli­cates them all in the above video.

(Reminder to those who would try this at home, make sure you’re capa­ble of per­form­ing these exer­cis­es in light­weight shorts and t‑shirt before attempt­ing to do them in armor.)

Like Boucicault’s, Jaquet’s armor is bespoke. Those who’ve strug­gled to lift their arms in an off-the-rack jack­et will appre­ci­ate the trade off. It’s worth spend­ing more to ensure suf­fi­cient range of move­ment.

In Boucicault’s day, ready-made pieces of less­er qual­i­ty could be pro­cured at mar­kets, trad­ing fairs, and shops in pop­u­lous areas. You could also try your luck after bat­tle, by strip­ping the cap­tive and the dead of theirs. Size was always an issue. Too small and your move­ment would be restrict­ed. Too big, and you’d be haul­ing around unnec­es­sary weight.

Jaquet describes his load as being on par with the weight 21st-cen­tu­ry sol­diers are required to car­ry. Body armor is a life­saver, accord­ing to a 2018 study by the Cen­ter for a New Amer­i­can Secu­ri­ty, but it also reduces mobil­i­ty, increas­es fatigue, and reduces mis­sion per­for­mance.

Giz­mo­do’s Jen­nifer Ouel­lette finds that medieval knights faced sim­i­lar chal­lenges:

The legs alone were car­ry­ing an extra 15 to 18 pounds, so the mus­cles had to work that much hard­er to over­come iner­tia to set the legs in motion. There is also evi­dence that the thin slits in the face mask, and tight chest plate, restrict­ed oxy­gen flow even fur­ther.

Read a detailed, schol­ar­ly account of Jaquet’s armor exper­i­ment in His­tor­i­cal Meth­ods: A Jour­nal of Quan­ti­ta­tive and Inter­dis­ci­pli­nary His­to­ry.

For those look­ing for a lighter read, here is Jaque­t’s account of tak­ing a com­mer­cial flight in armor (and some best prac­tice tips for those attempt­ing the same.)

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Relat­ed Con­tent 

What It’s Like to Actu­al­ly Fight in Medieval Armor

Watch Accu­rate Recre­ations of Medieval Ital­ian Longsword Fight­ing Tech­niques, All Based on a Man­u­script from 1404

How to Make and Wear Medieval Armor: An In-Depth Primer

Stephen Fry Explains How to Deal with Bullying

Stephen Fry got sent off to a far­away board­ing school at the age of sev­en. His sub­se­quent years of stu­dent life far from home taught him, among oth­er things, a set of effec­tive strate­gies to deflect bul­ly­ing. (“I sup­pose it all began when I came out of the womb,” he once said when asked at what point he acknowl­edged his sex­u­al­i­ty, and that must have giv­en him plen­ty of time to con­sid­er what it was to stand out­side the main­stream.) The par­tic­u­lar line he rec­om­mends deliv­er­ing in the Q&A clip above (record­ed at The Oxford Union) may not be for every­one, but he also has a larg­er point to make, and he makes it with char­ac­ter­is­tic elo­quence. The eter­nal threat of bul­ly­ing, he says, is “why nature gave us, or enough of a per­cent­age of us, wit — or at least what might pass for it.”

Wit, which Fry pos­sess­es in a famous abun­dance, must sure­ly have car­ried him through a great many sit­u­a­tions both pro­fes­sion­al and per­son­al. A mod­ern-day intel­lec­tu­al and aes­thet­ic heir to Oscar Wilde, Fry has the advan­tage of hav­ing lived in a time and place with­out being sub­ject to the kind of pun­ish­ment vis­it­ed on the author of “The Bal­lad of Read­ing Gaol.” But that does­n’t mean he’s had an easy time of it. He cites an “ancient metaphor” he’s kept in mind: “No mat­ter how dark it is, the small­est light is vis­i­ble; no mat­ter how light it is, a bit of dark is noth­ing.” The chal­lenges he’s faced in life — none of them a mil­lion miles, pre­sum­ably, from the kind endured by those seen to be dif­fer­ent in oth­er ways — have sent him to the wells of his­to­ry, phi­los­o­phy, and even mythol­o­gy. 

“We have to return to Niet­zsche,” Fry says, and specif­i­cal­ly The Birth of Tragedy. “He argued that tragedy was born out of ancient Greece, out of a spir­it that the Athe­ni­ans had as they grew up as a spe­cial tribe that some­how man­aged to com­bine two qual­i­ties of their twelve Olympic deities.” Some of these qual­i­ties were embod­ied in Athena, god­dess of wis­dom, and Apol­lo, god of har­mo­ny, music, math­e­mat­ics, and rhetoric. But then we have Diony­sius, “god of wine and fes­ti­val and riot. Absolute riot.” Tragedies, accord­ing to Niet­zsche, “look at the fact that all of us are torn in two,” with part of us inclined toward Athen­ian and Apol­lon­ian pur­suits, where anoth­er part of us “wants to wrench our clothes off, dive into the grapes, and make slurp­ing, hor­ri­ble nois­es of love and dis­cord.”

This all comes down to the thor­ough­ly mod­ern myth that is Star Trek. On the Enter­prise we have Mr. Spock, who embod­ies “rea­son, log­ic, cal­cu­la­tion, sci­ence, and an absolute inabil­i­ty to feel”; we have Bones, “all gut reac­tion”; and “in the mid­dle, try­ing to be a per­fect mix of the two of them,” we have Cap­tain Kirk, “who want­ed the human­i­ty of Bones, but some of the rea­son­ing judg­ment of Spock.” The Enter­prise, in a word, is us: “Each one of us, if we exam­ine our­selves, knows there is an inner beast who is capa­ble of almost any­thing — in mind, at least — and there is an inner monk, an inner har­mo­nious fig­ure.” Each side keeps get­ting the bet­ter of the oth­er, turn­ing even the bul­lied into bul­lies on occa­sion. The best you can do, in Fry’s view, is to “go forth, be mad, be utter­ly proud of who you are — what­ev­er you are — and for God’s sake, try every­thing.”

Relat­ed Con­tent:

Stephen Fry: What I Wish I Knew When I Was 18

Stephen Fry on Cop­ing with Depres­sion: It’s Rain­ing, But the Sun Will Come Out Again

Stephen Fry on the Pow­er of Words in Nazi Ger­many: How Dehu­man­iz­ing Lan­guage Laid the Foun­da­tion for Geno­cide

How Blondie’s Deb­bie Har­ry Learned to Deal With Super­fi­cial, Demean­ing Inter­view­ers

PBS Short Video “Bad Behav­ior Online” Takes on the Phe­nom­e­non of Cyber­bul­ly­ing

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities 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.

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