Street Artist Creates an Optical Illusion That Lets People See the Art Inside a Shuttered Museum in Florence

The pan­dem­ic will end, but the coro­n­avirus could become endem­ic, most virol­o­gists believe, “mean­ing that it will con­tin­ue to cir­cu­late in pock­ets of the glob­al pop­u­la­tion for years to come,” as Nicky Phillips writes at Nature. The dis­ease will pose much less of a dan­ger to us over time, yet the prob­lem of its per­sis­tence rais­es a ques­tion many of us are ask­ing our­selves as pre­cau­tions drag into anoth­er year: what kind of world will we step into when this is (most­ly) final­ly over?

Many restau­rants, the­aters, and music venues are shut­tered for good, while the impact on the art world has been dev­as­tat­ing. Accord­ing to an Art Basel report, sales con­tract­ed 36% in gal­leries world­wide in 2020.

Daniel Langer pre­dicts that up to 40 per­cent of gal­leries will close after the pan­dem­ic, even as the high-end “‘lux­u­ry’ art mar­ket is grow­ing dur­ing the pan­dem­ic” as wealthy investors “look to art as a long-term val­ue play.” The coro­n­avirus has only exag­ger­at­ed con­di­tions in which “99 per cent of all artists are paid mis­er­ably, while the top 1 per cent enjoys a celebri­ty sta­tus and can sell their art with enor­mous pre­mi­ums.”

French artist JR is one of the few who has done well over the past year, exhibit­ing his large-scale trompe l’oeil pho­to­graph­ic instal­la­tions in Paris and São Paulo. In his most recent instal­la­tion in Flo­rence, JR makes a strik­ing visu­al com­men­tary on “the adver­si­ties that cul­tur­al insti­tu­tions — includ­ing muse­ums, libraries, and cin­e­mas — have faced over the past year,” writes My Mod­ern Met. Called La Feri­ta (“The Wound” in Ital­ian) and “mea­sur­ing 28 meters high and 33 meters wide, this opti­cal illu­sion cre­ates a ‘crack’ in the exte­ri­or” of the Palaz­zo Strozzi, “so that view­ers can see mas­ter­pieces like Botticelli’s Birth of Venus and Pri­mav­era.”

In JR’s Insta­gram posts, you can see the piece being installed “as Italy entered anoth­er lock­down that will last until April 6, clos­ing the doors of all cul­tur­al insti­tu­tions once again.” Though it func­tions more as a memo­r­i­al to what feels like a lost world than a polit­i­cal state­ment, JR has accom­pa­nied his Insta­gram posts with pub­lic com­men­tary: “They say the muse­ums are closed,” he writes, “but it’s up to us to open them. Here is Flo­rence, the city of Bot­ti­cel­li, Donatel­lo, Machi­av­el, and Dante, we opened the Palaz­zo Strozzi.”

JR con­cludes on a wan note of hope­ful­ness: “we still have the free­dom to dream, to cre­ate, to envi­sion the future,” he writes. “Maybe it’s not much, but we have that!” Maybe we’ll also have more pub­lic art instal­la­tions in place of indoor gal­leries and muse­ums, and more artists bring­ing their work to the streets, “the largest art gallery in the world,” JR has said, and one that can’t be locked down or put out of busi­ness by a virus or the rav­ages of the mar­ket.

via My Mod­ern Met

Relat­ed Con­tent:  

A New Dig­i­tal Archive Pre­serves Black Lives Mat­ter & COVID-19 Street Art

Banksy Debuts His COVID-19 Art Project: Good to See That He Has TP at Home

A Bio­sta­tis­ti­cian Uses Cro­chet to Visu­al­ize the Fright­en­ing Infec­tion Rates of the Coro­n­avirus

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

Yo-Yo Ma Plays an Impromptu Performance in Vaccine Clinic After Receiving 2nd Dose

After get­ting his sec­ond dose of the COVID-19 vac­cine, Yo-Yo Ma “took a seat along the wall of the obser­va­tion area, masked and social­ly dis­tanced away from the oth­ers. He went on to pass 15 min­utes in obser­va­tion play­ing cel­lo for an applaud­ing audi­ence,” writes the Berk­shire Eagle. You can watch the scene above, which played out at Berk­shire Com­mu­ni­ty Col­lege this week­end. And read more about it here.

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!

Relat­ed Con­tent:

Yo-Yo Ma Per­forms the First Clas­si­cal Piece He Ever Learned: Take a 12-Minute Men­tal Health Break and Watch His Mov­ing “Tiny Desk” Con­cert

Leonard Bern­stein Intro­duces 7‑Year-Old Yo-Yo Ma: Watch the Young­ster Per­form for John F. Kennedy (1962)

How Do Vac­cines (Includ­ing the COVID-19 Vac­cines) Work?: Watch Ani­mat­ed Intro­duc­tions

MIT Presents a Free Course on the COVID-19 Pan­dem­ic, Fea­tur­ing Antho­ny Fau­ci & Oth­er Experts

 

 

Archaeologists Find the Earliest Work of “Abstract Art,” Dating Back 73,000 Years

Image by C. Fos­ter

Art, as we under­stand the term, is an activ­i­ty unique to homo sapi­ens and per­haps some of our ear­ly hominid cousins. This much we know. But the mat­ter of when ear­ly humans began mak­ing art is less cer­tain. Until recent­ly, it was thought that the ear­li­est pre­his­toric art dat­ed back some 40,000 years, to cave draw­ings found in Indone­sia and Spain. Not coin­ci­den­tal­ly, this is also when archae­ol­o­gists believed ear­ly humans mas­tered sym­bol­ic thought. New finds, how­ev­er, have shift­ed this date back con­sid­er­ably. “Recent dis­cov­er­ies around south­ern Africa indi­cate that by 64,000 years ago at the very least,” Ruth Schus­ter writes at Haaretz, “peo­ple had devel­oped a keen sense of abstrac­tion.”

Then came the “hash­tag” in 2018, a draw­ing in ochre on a tiny flake of stone that archae­ol­o­gists believe “may be the world’s old­est exam­ple of the ubiq­ui­tous cross-hatched pat­tern drawn on a sil­crete flake in the Blom­bos Cave in South Africa,” writes Krys­tal D’Costa at Sci­en­tif­ic Amer­i­can, with the dis­claimer that the drawing’s cre­ators “did not attribute the same mean­ing or sig­nif­i­cance to [hash­tags] that we do.” The tiny arti­fact, thought to be around 73,000 years old, may have in fact been part of a much larg­er pat­tern that bore no resem­blance to any­thing hash­tag-like, which is only a con­ve­nient, if mis­lead­ing, way of nam­ing it.

The arti­fact was recov­ered from Blom­bos Cave in South Africa, a site that “has been under­go­ing exca­va­tion since 1991 with deposits that range from the Mid­dle Stone Age (about 100,000 to 72,000 years ago) to the Lat­er Stone Age (about 42,000 years ago to 2,000 years BCE).” These find­ings have been sig­nif­i­cant, show­ing a cul­ture that used heat to shape stones into tools and, just as artists in caves like Las­caux did, used ochre, a nat­u­ral­ly occur­ring pig­ment, to draw on stone. They made engrav­ings by etch­ing lines direct­ly into pieces of ochre. Archae­ol­o­gists also found in the Mid­dle Stone Age deposits “a toolk­it designed to cre­ate a pig­ment­ed com­pound that could be stored in abalone shells,” D’Costa notes.

Nicholas St. Fleur describes the tiny “hash­tag” in more detail at The New York Times as “a small flake, mea­sur­ing only about the size of two thumb­nails, that appeared to have been drawn on. The mark­ings con­sist­ed of six straight, almost par­al­lel lines that were crossed diag­o­nal­ly by three slight­ly curved lines.” Its dis­cov­er­er, Dr. Luca Pol­laro­lo of the Uni­ver­si­ty of the Wit­wa­ter­srand in Johan­nes­burg, express­es his aston­ish­ment at find­ing it. “I think I saw more than ten thou­sand arti­facts in my life up to now,” he says, “and I nev­er saw red lines on a flake. I could not believe what I had in my hands.”

The evi­dence points to a very ear­ly form of abstract sym­bol­ism, researchers believe, and sim­i­lar pat­terns have been found else­where in the cave in lat­er arti­facts. Pro­fes­sor Francesco d’Errico of the French Nation­al Cen­ter for Sci­en­tif­ic Research tells Schus­ter, “this is what one would expect in tra­di­tion­al soci­ety where sym­bols are repro­duced…. This repro­duc­tion in dif­fer­ent con­texts sug­gests sym­bol­ism, some­thing in their minds, not just doo­dling.”

As for whether the draw­ing is “art”… well, we might as well try and resolve the ques­tion of what qual­i­fies as art in our own time. “Look at some of Picasso’s abstracts,” says Christo­pher Hen­shilwood, an archae­ol­o­gist from the Uni­ver­si­ty of Bergen and the lead author of a study on the tiny arti­fact pub­lished in Nature in 2018. “Is that art? Who’s going to tell you it’s art or not?”

Researchers at least agree the mark­ings were delib­er­ate­ly made with some kind of imple­ment to form a pat­tern. But “we don’t know that it’s art at all,” says Hen­shilwood. “We know that it’s a sym­bol,” made for some pur­pose, and that it pre­dates the pre­vi­ous ear­li­est known cave art by some 30,000 years. That in itself shows “behav­ioral­ly mod­ern” human activ­i­ties, such as express­ing abstract thought in mate­r­i­al form, emerg­ing even clos­er to the evo­lu­tion­ary appear­ance of mod­ern humans on the scene.

Relat­ed Con­tent: 

Hear a Pre­his­toric Conch Shell Musi­cal Instru­ment Played for the First Time in 18,000 Years

A Recent­ly-Dis­cov­ered 44,000-Year-Old Cave Paint­ing Tells the Old­est Known Sto­ry

40,000-Year-Old Sym­bols Found in Caves World­wide May Be the Ear­li­est Writ­ten Lan­guage

Was a 32,000-Year-Old Cave Paint­ing the Ear­li­est Form of Cin­e­ma?

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

Hear a Prehistoric Conch Shell Musical Instrument Played for the First Time in 18,000 Years

Pho­to by C. Fritz, Muséum d’His­toire naturelle de Toulouse

Bri­an Eno once defined art as “every­thing you don’t have to do.” But just because humans can live with­out art doesn’t mean we should—or that we ever have—unless forced by exi­gent cir­cum­stance. Even when we spent most of our time in the busi­ness of sur­vival, we still found time for art and music. Mar­soulas Cave, for exam­ple, “in the foothills of the French Pyre­nees, has long fas­ci­nat­ed researchers with its col­or­ful paint­ings depict­ing bison, hors­es and humans,”  Kather­ine Kornei writes at The New York Times. This is also where an “enor­mous tan-col­ored conch shell was first dis­cov­ered, an incon­gru­ous object that must have been trans­port­ed from the Atlantic Ocean, over 150 miles away.”

The 18,000-year-old shell’s 1931 dis­cov­er­ers assumed it must have been a large cer­e­mo­ni­al cup, and it “sat for over 80 years in the Nat­ur­al His­to­ry Muse­um of Toulouse.” Only recent­ly, in 2016, did researchers sus­pect it could be a musi­cal instru­ment. Philippe Wal­ter, direc­tor of the Lab­o­ra­to­ry of Mol­e­c­u­lar and Struc­tur­al Arche­ol­o­gy at the Sor­bonne, and Car­ole Fritz, who leads pre­his­toric art research at the French Nation­al Cen­ter for Sci­en­tif­ic Research, redis­cov­ered the shell, as it were, when they revised old assump­tions using mod­ern imag­ing tech­nol­o­gy.

Fritz and her col­leagues had stud­ied the cave’s art for 20 years, but only under­stood the shell’s pecu­liar­i­ties after they made a 3D dig­i­tal mod­el. “When Wal­ter placed the conch into a CT scan,” writes Lina Zel­dovich at Smith­son­ian, “he indeed found many curi­ous human touch­es. Not only did the ancient artists delib­er­ate­ly cut off the tip, but they also punc­tured or drilled round holes through the shell’s coils, through which they like­ly insert­ed a small tube-like mouth­piece.” The team also used a med­ical cam­era to look close­ly at the shell’s inte­ri­or and exam­ine unusu­al for­ma­tions. Kornei describes the shell fur­ther:

This shell might have been played dur­ing cer­e­monies or used to sum­mon gath­er­ings, said Julien Tardieu, anoth­er Toulouse researcher who stud­ies sound per­cep­tion. Cave set­tings tend to ampli­fy sound, said Dr. Tardieu. “Play­ing this conch in a cave could be very loud and impres­sive.”

It would also have been a beau­ti­ful sight, the researchers sug­gest, because the conch is dec­o­rat­ed with red dots — now fad­ed — that match the mark­ings found on the cave’s walls.

The dec­o­ra­tion on the shell looks sim­i­lar to an image of a bison on the cave wall, sug­gest­ing it may have been played near that paint­ing for some rea­son. The conch resem­bles sim­i­lar “seashell horns” found in New Zealand and Peru, but it is much, much old­er. It may have orig­i­nat­ed in Spain, along with oth­er objects found in the cave, and may have trav­eled with its own­ers or been exchanged in trade, explains arche­ol­o­gist Mar­garet W. Con­key at the Uni­ver­si­ty of Cal­i­for­nia, who adds, writes Zel­dovich, that “the Mag­dalen­ian peo­ple also val­ued sen­so­ry expe­ri­ences, includ­ing those pro­duced by wind instru­ments.

Many thou­sands of years lat­er, we too can hear what those ear­ly humans heard in their cave: musi­col­o­gist Jean-Michel Court gave a demon­stra­tion, pro­duc­ing the three notes above, which are close to C, C‑sharp and D. The shell may have had more range, and been more com­fort­able to play, with its mouth­piece, like­ly made of a hol­low bird bone. The shell is hard­ly the old­est instru­ment in the world. Some are tens of thou­sands of years old­er. But it is the old­est of its kind. What­ev­er its pre­his­toric own­ers used it for—a call in a hunt, stage reli­gious cer­e­monies, or a cel­e­bra­tion in the cave—it is, like every ancient instru­ment and art­work, only fur­ther evi­dence of the innate human desire to cre­ate.

Relat­ed Con­tent: 

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

Watch an Archae­ol­o­gist Play the “Litho­phone,” a Pre­his­toric Instru­ment That Let Ancient Musi­cians Play Real Clas­sic Rock

A Mod­ern Drum­mer Plays a Rock Gong, a Per­cus­sion Instru­ment from Pre­his­toric Times

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

Watch the Food for Love Benefit Concert: David Byrne, The Chicks & Many More Raise Money for New Mexico Food Banks

Ever since COVID-19 struck, pover­ty lev­els have reached a cri­sis point in New Mex­i­co, so much so that New Mex­i­co food banks have become over­loaded with requests, and they can’t keep up with demand. To pro­vide assis­tance, a star-stud­ded line­up of musi­cians band­ed togeth­er this week­end to stage the Food for Love Ben­e­fit Con­cert. Fea­tured in the five hour per­for­mance were David Byrne (he gives a dance les­son), Jack­son Brown, Shawn Colvin, The Chicks, Lyle Lovett, Kurt Vile, and many more. This video (above) will be avail­able for a lim­it­ed time–until mid­night MST on Mon­day, Feb­ru­ary 15. Dona­tions to sup­port New Mex­i­co’s food banks can be made here. To date, they’ve raised $704,000, or enough to pro­vide 2.8 mil­lion meals.

The “Academic Tarot”: 22 Major Arcana Cards Representing Life in the Academic Humanities Under COVID-19

“Spec­u­la­tions about the cre­ators of Tarot cards include the Sufis, the Cathars, the Egyp­tians, Kab­bal­ists, and more,” writes “expert car­tomancer” Joshua Hehe. All of these sup­po­si­tions are wrong, it seems. “The actu­al his­tor­i­cal evi­dence points to north­ern Italy some­time in the ear­ly part of the 1400s,” when the so-called “major arcana” came into being. “Con­trary to what many have claimed, there is absolute­ly no proof of the Tarot hav­ing orig­i­nat­ed in any oth­er time or place.”

A bold claim, yet there are prece­dents much old­er than tarot: “A few decades before the Tarot was born, ordi­nary play­ing cards came to Europe by way of Arabs, arriv­ing in many dif­fer­ent cities between 1375 and 1378. These cards were an adap­ta­tion of the Islam­ic Mam­luk cards,” with suits of cups, swords, coins, and polo sticks, “the lat­ter of which were seen by Euro­peans as staves.”

Whether the play­ing cards invent­ed by the Mam­luks were used for div­ina­tion may be a mat­ter of con­tro­ver­sy. The his­to­ry and art of the Mam­luk sul­tanate itself is a sub­ject wor­thy of study for the tarot his­to­ri­an. Orig­i­nal­ly a slave army (“mam­luk” means “slave” in Ara­bic) under the Ayyu­bid sul­tans in Egypt and Syr­ia, the Mam­luks over­threw their rulers and cre­at­ed “the great­est Islam­ic empire of the lat­er Mid­dle Ages.”

What does this have to do with tarot read­ing? These are aca­d­e­m­ic con­cerns, per­haps, of lit­tle inter­est to the aver­age tarot enthu­si­ast. But then, the aver­age tarot enthu­si­ast is not the audi­ence for the “Aca­d­e­m­ic Tarot,” a project of the Vision­ary Futures Col­lec­tive, or VFC, a group of 22 schol­ars “fight­ing for what high­er edu­ca­tion needs most,” Stephanie Malak writes at Hyper­al­ler­gic, “a bring­ing togeth­er of thinkers who ‘believe in the trans­for­ma­tion­al pow­er and vital impor­tance of the human­i­ties.’”

To that end, the Aca­d­e­m­ic Tarot fea­tures exact­ly the kinds of char­ac­ters who love to chase down abstruse his­tor­i­cal questions—characters like the low­ly, con­fused Grad Stu­dent, stand­ing in here for The Fool. It also fea­tures those who can make aca­d­e­m­ic life, with its end­less rounds of meet­ings and com­mit­tees, so dif­fi­cult: fig­ures like The Pres­i­dent (see here), doing duty here as the Magi­cian, and pic­tured shred­ding “cam­pus-wide COVID results.”

The VFC, found­ed in the time of COVID-19 pan­dem­ic and “in the midst of the long-over­due nation­al reck­on­ing led by the Black Lives Mat­ter move­ment,” aims to “trace the con­tours of things that define our shared human con­di­tion,” says Col­lec­tive mem­ber Dr. Bri­an DeGrazia. In the case of the Aca­d­e­m­ic Tarot, the con­di­tions rep­re­sent­ed are shared by a spe­cif­ic sub­set of humans, many of whom respond­ed to “feel­ings sur­veys” put out by the VFC in a biweek­ly newslet­ter.

The sur­veys have been used to make art that reflects the expe­ri­ences of the grad stu­dents, pro­fes­sors, and pro­fes­sion­al staff work­ing the aca­d­e­m­ic human­i­ties at this time:

VFC artist-in-res­i­dence Claire Chenette, a Gram­my-nom­i­nat­ed Knoxville Sym­pho­ny Orches­tra musi­cian fur­loughed due to COVID-19, brought the tarot cards to life. What began as a three-card project to com­ple­ment the VFC newslet­ter grew in spir­it and in num­ber. 

“In tarot, the cards read us,” the VFC writes, “telling a sto­ry about our­selves that can pro­vide clar­i­ty, guid­ance and hope.” What sto­ry do the 22 Major Arcana cards in the Aca­d­e­m­ic Tarot tell? That depends on who’s ask­ing, as always, but one gets the sense that unless the quer­ent is famil­iar with life in a high­er-ed human­i­ties depart­ment, these cards may not reveal much. For those who have seen them­selves in the cards, how­ev­er, “the images made them laugh out loud,” says Chenette, or “they hit hard. Or… they even made them cry, but… it need­ed to hap­pen.”

Strug­gling through yet anoth­er pan­dem­ic semes­ter of attempt­ing to teach, research, write, and gen­er­al­ly stay afloat? The Aca­d­e­m­ic Tarot cards are cur­rent­ly sold out, but you can pre-order now for the sec­ond run.

via Hyper­al­ler­gic

Relat­ed Con­tent: 

Divine Decks: A Visu­al His­to­ry of Tarot: The First Com­pre­hen­sive Sur­vey of Tarot Gets Pub­lished by Taschen

Behold the Sola-Bus­ca Tarot Deck, the Ear­li­est Com­plete Set of Tarot Cards (1490)

Sal­vador Dalí’s Tarot Cards Get Re-Issued: The Occult Meets Sur­re­al­ism in a Clas­sic Tarot Card Deck

Carl Jung: Tarot Cards Pro­vide Door­ways to the Uncon­scious, and Maybe a Way to Pre­dict the Future

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

Life Lessons From 100-Year-Olds: Timeless Advice in a Short Film

And there­fore my opin­ion is, that when once forty years old we should con­sid­er our time of life as an age to which very few arrive; for see­ing that men do not usu­al­ly last so long, it is a sign that we are pret­ty well advanced; and since we have exceed­ed the bounds which make the true mea­sure of life, we ought not to expect to go much fur­ther. —Michel de Mon­taigne

After his retire­ment at age 38, renais­sance essay­ist Michel de Mon­taigne devot­ed sev­er­al pages to the sub­ject of mor­tal­i­ty, as press­ing an issue for him as for the clas­si­cal philoso­phers he adored. And no less press­ing an issue for us, of course. The brute fact of death aside, the qual­i­ty of our lives has lit­tle in com­mon with those of Cato, Seneca, or Mon­taigne him­self. We meet needs and wants with com­mands to Alexa. We are beset by glob­al anx­i­eties they nev­er imag­ined, and by reme­dies that would have saved mil­lions in their time. Even in the age of Covid-19, life isn’t near­ly so pre­car­i­ous as it was in 16th cen­tu­ry France.

But whether we set the thresh­old at 40, 80, or 100, “to die of old age is a death rare, extra­or­di­nary, and sin­gu­lar,” Mon­taigne argued. Few attain it today. “It is the last and extremest sort of dying… the bound­ary of life beyond which we are not to pass, and which the law of nature has pitched for a lim­it not to be exceed­ed.” For these rea­sons and more, we look to the very aged for wis­dom: they have attained what most of us will not, and can only look back­wards, see­ing the full­ness of life, if they have clar­i­ty, in panoram­ic hind­sight. Such vision is the sub­ject of the 2016 short film above, in which three unique­ly lucid cen­te­nar­i­ans dis­pense advice, reflect on their expe­ri­ence, and rem­i­nisce about the jazz age.

“I have always been lucky,” says now-108-year-old Tereza Harp­er. “I’ve nev­er been unlucky.” No one lives to such an advanced age with­out fac­ing a lit­tle hard­ship. Harp­er immi­grat­ed to Eng­land from Czecho­slo­va­kia dur­ing World War II to reunite with her father, who had been a pris­on­er of war. She lived to wit­ness the many hor­rors of the 20th cen­tu­ry and the many of the 21st so far. And yet, she says, “Every­thing makes me hap­py. I love talk­ing to peo­ple. I like doing things. I like going out shop­ping. Once I go out shop­ping, I don’t real­ly want to come back…. I’m not going yet. I’m still strong. I’m very very strong. I nev­er real­ized how strong I am.” ”

What is the source of such strength and joy in the ordi­nary rep­e­ti­tions of dai­ly life? A pro­found con­tent­ment marked by a sense of com­ple­tion, for one thing. “I don’t think there’s any­thing that I real­ly need to do,” Harp­er says, “because I’ve done prac­ti­cal­ly every­thing that I’ve ever want­ed to do in the past.” Like­wise, 101-year-old Cliff Crozi­er, who died last year, remarks, “I think I’ve done all that I want­ed to do.” Lat­er, he adds some nuance: “I don’t have many fail­ures,” he says. “If I’m mak­ing a cake and it fails it becomes a pud­ding.” (He also says, “It always pleas­es me that I can keep rob­bing the gov­ern­ment with my pen­sion.”)

Are there regrets? Nat­u­ral­ly. 102-year-old John Den­er­ley, who passed away in 2018, says rue­ful­ly, “If I’d have been more atten­tive at school in my ear­ly life, I’d have stud­ied more, and hard­er…. Well, I didn’t do too bad in the end. But I think the soon­er you start study­ing the bet­ter.” Crozi­er express­es regrets over the way he treat­ed his father, a rela­tion­ship that still caus­es him grief. These three are not, after all, super­hu­mans. They are sub­ject to the same pains as the rest of us. But they have achieved a van­tage from which to see the whole of life from its lim­it. Whether or not we achieve the same, we can all learn from them how to make the most of the “extra­or­di­nary for­tune,” as Mon­taigne wrote, “which has hith­er­to kept us above ground.”

Relat­ed Con­tent: 

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Inter­ests Grad­u­al­ly Wider and More Imper­son­al”

You’re Only As Old As You Feel: Har­vard Psy­chol­o­gist Ellen Langer Shows How Men­tal Atti­tude Can Poten­tial­ly Reverse the Effects of Aging

Ram Dass (RIP) Offers Wis­dom on Con­fronting Aging and Dying

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

A Look Inside William S. Burroughs’ Bunker

When every­body had one or two vod­kas and smoked a few joints, it was always the time for the blow­gun. —John Giorno

From 1974 to 1982, writer William S. Bur­roughs lived in a for­mer lock­er room of a 19th-cen­tu­ry for­mer-YMCA on New York City’s Low­er East Side.

When he moved on, his stuff, includ­ing his worn out shoes, his gun mags, the type­writer on which he wrote Cities of the Red Night, and half of The Place of Dead Roads, a well-worn copy of The Med­ical Impli­ca­tions of Karate Blows, and a lamp made from a work­ing Civ­il war-era rifle, remained.

His friend, neigh­bor, tour­mate, and occa­sion­al lover, poet John Giorno pre­served “The Bunker” large­ly as Bur­roughs had left it, and seems to delight in rehash­ing old times dur­ing a 2017 tour for the Louisiana Chan­nel, above.

It’s hard to believe that Bur­roughs found Giorno to be “patho­log­i­cal­ly silent” in the ear­ly days of their acquain­tance:

He just would­n’t say any­thing. You could be there with him the whole evening, he wouldn’t say a word. It was not the shy­ness of youth, it was much more than that, it was a very deep lack of abil­i­ty to com­mu­ni­cate. Then he had can­cer and after the oper­a­tion that was com­plete­ly reversed and now he is at times a com­pul­sive talk­er, when he gets going there is no stop­ping him.

Accord­ing to Bur­roughs’ com­pan­ion, edi­tor and lit­er­ary execu­tor, James Grauer­holz, dur­ing this peri­od in Bur­roughs’ life, “John was the per­son who con­tributed most to William’s care and upkeep and friend­ship and loved him.”

Giorno also pre­pared Bur­roughs’ favorite dishbacon wrapped chick­enand joined him for tar­get prac­tice with the blow­gun and a BB gun whose pro­jec­tiles were force­ful enough to pen­e­trate a phone­book.

Prox­im­i­ty meant Giorno was well acquaint­ed with the sched­ules that gov­erned Bur­roughs’ life, from wak­ing and writ­ing, to his dai­ly dose of methadone and first vod­ka-and-Coke of the day.

He was present for many din­ner par­ties with famous friends includ­ing Andy WarholLou ReedFrank Zap­paAllen Gins­bergDeb­bie Har­ryKei­th Har­ingJean-Michel Basquiat, and Pat­ti Smith, who recalled vis­it­ing the Bunker in her Nation­al Book Award-win­ning mem­oir, Just Kids:

It was the street of winos and they would often have five cylin­dri­cal trash cans to keep warm, to cook, or light their cig­a­rettes. You could look down the Bow­ery and see these fires glow­ing right to William’s door… he camped in the Bunker with his type­writer, his shot­gun and his over­coat.

All Giorno had to do was walk upstairs to enjoy Bur­roughs’ com­pa­ny, but all oth­er vis­i­tors were sub­ject­ed to strin­gent secu­ri­ty mea­sures, as described by Vic­tor Bock­ris in With William Bur­roughs: A Report from the Bunker:

To get into the Bunker one had to pass through three locked gates and a gray bul­let­proof met­al door. To get through the gates you had to tele­phone from a near­by phone booth, at which point some­one would come down and labo­ri­ous­ly unlock, then relock three gates before lead­ing you up the sin­gle flight of gray stone stairs to the omi­nous front door of William S. Bur­roughs’ head­quar­ters.

Although Bur­roughs lived sim­ply, he did make some mod­i­fi­ca­tions to his $250/month rental. He repaint­ed the bat­tle­ship gray floor white to coun­ter­act the lack of nat­ur­al light. It’s pret­ty impreg­nable.

He also installed an Orgone Accu­mu­la­tor, the inven­tion of psy­cho­an­a­lyst William Reich, who believed that spend­ing time in the cab­i­net would improve the sitter’s men­tal, phys­i­cal, and cre­ative well­be­ing by expos­ing them to a mys­te­ri­ous uni­ver­sal life force he dubbed orgone ener­gy.

(“How could you get up in the morn­ing with a hang­over and go sit in one of these things?” Giorno chuck­les. “The hang­over is enough!”)

Includ­ed in the tour are excerpts of Giorno’s 1997 poem “The Death of William Bur­roughs.” Take it with a bit of salt, or an open­ness to the idea of astral body trav­el.

As per biog­ra­ph­er Bar­ry Miles, Bur­roughs died in the Lawrence Memo­r­i­al Hos­pi­tal ICU in Kansas, a day after suf­fer­ing a heart attack. His only vis­i­tors were James Grauer­holz, his assis­tant Tom Pes­chio, and Dean Ripa, a friend who’d been expect­ed for din­ner the night he fell ill.

Poet­ic license aside, the poem pro­vides extra insight into the men’s friend­ship, and Bur­roughs’ time in the Bunker:

The Death of William Bur­roughs

by John Giorno

William died on August 2, 1997, Sat­ur­day at 6:01 in the
after­noon from com­pli­ca­tions from a mas­sive heart attack
he’d had the day before. He was 83 years old. I was with
William Bur­roughs when he died, and it was one of the best
times I ever had with him.  

Doing Tibetan Nying­ma Bud­dhist med­i­ta­tion prac­tices, I
absorbed William’s con­scious­ness into my heart. It seemed as
a bright white light, blind­ing but mut­ed, emp­ty. I was the
vehi­cle, his con­scious­ness pass­ing through me. A gen­tle
shoot­ing star came in my heart and up the cen­tral chan­nel,
and out the top of my head to a pure field of great clar­i­ty
and bliss. It was very powerful—William Bur­roughs rest­ing
in great equa­nim­i­ty, and the vast emp­ty expanse of
pri­mor­dial wis­dom mind.

I was stay­ing in William’s house, doing my med­i­ta­tion
prac­tices for him, try­ing to main­tain good con­di­tions and
dis­solve any obsta­cles that might be aris­ing for him at that
very moment in the bar­do. I was con­fi­dent that William had
a high degree of real­iza­tion, but he was not a com­plete­ly
enlight­ened being. Lazy, alco­holic, junkie William. I didn’t
allow doubt to arise in my mind, even for an instant,
because it would allow doubt to arise in William’s mind.

Now, I had to do it for him.

What went into William Bur­roughs’ cof­fin with his dead body:

About ten in the morn­ing on Tues­day, August 6, 1997,
James Grauer­holz and 
Ira Sil­ver­berg came to William’s
house to pick out the clothes for the funer­al direc­tor to put
on William’s corpse. His clothes were in a clos­et in my
room. And we picked the things to go into William’s cof­fin
and grave, accom­pa­ny­ing him on his jour­ney in the
under­world.

His most favorite gun, a 38 spe­cial snub-nose, ful­ly loaded
with five shots. He called it, “The Snub­by.” The gun was my
idea. “This is very impor­tant!” William always said you can
nev­er be too well armed in any sit­u­a­tion. Of his more than
80 world-class guns, it was his favorite. He often wore it on
his belt dur­ing the day, and slept with it, ful­ly loaded, on
his right side, under the bed sheet, every night for fif­teen
years.

Grey fedo­ra. He always wore a hat when he went out. We
want­ed his con­scious­ness to feel per­fect­ly at ease, dead.

His favorite cane, a sword cane made of hick­o­ry with a
light rose­wood fin­ish.

Sport jack­et, black with a dark green tint. We rum­maged
through the clos­et and it was the best of his shab­by clothes,
and smelling sweet of him.

Blue jeans, the least worn ones were the only ones clean.

Red ban­dana. He always kept one in his back pock­et.

Jock­ey under­wear and socks.  

Black shoes. The ones he wore when he per­formed. I
thought the old brown ones, that he wore all the time,
because they were com­fort­able. James Grauer­holz insist­ed,
“There’s an old CIA slang that says get­ting a new
assign­ment is get­ting new shoes.”

White shirt. We had bought it in a men’s shop in Bev­er­ly
Hills in 1981 on The Red Night Tour. It was his best shirt,
all the oth­ers were a bit ragged, and even though it had
become tight, he’d lost a lot of weight, and we thought it
would fit.  James said,” Don’t they slit it down the back
any­way.”

Neck­tie, blue, hand paint­ed by William.

Moroc­can vest, green vel­vet with gold bro­cade trim, giv­en
him by 
Brion Gysin, twen­ty-five years before.

In his lapel but­ton hole, the rosette of the French
gov­ern­men­t’s Com­man­deur des Arts et Let­tres, and the
rosette of the Amer­i­can Acad­e­my of Arts and Let­ters,
hon­ors which William very much appre­ci­at­ed.

A gold coin in his pants pock­et. A gold 19th Cen­tu­ry Indi­an
head five dol­lar piece, sym­bol­iz­ing all wealth. William
would have enough mon­ey to buy his way in the
under­world.

His eye­glass­es in his out­side breast pock­et.

A ball point pen, the kind he always used. “He was a
writer!”, and some­times wrote long hand.

A joint of real­ly good grass.

Hero­in. Before the funer­al ser­vice, Grant Hart slipped a
small white paper pack­et into William’s pock­et. “Nobody’s
going to bust him.” said Grant. William, bejew­eled with all
his adorn­ments, was trav­el­ing in the under­world.

I kissed him. An ear­ly LP album of us togeth­er, 1975, was
called 
Bit­ing Off The Tongue Of A Corpse. I kissed him on
the lips, but I did­n’t do it .  .  . and I should have.

Relat­ed Con­tent: 

Call Me Bur­roughs: Hear William S. Bur­roughs Read from Naked Lunch & The Soft Machine in His First Spo­ken Word Album (1965)

How William S. Bur­roughs Influ­enced Rock and Roll, from the 1960s to Today

William S. Bur­roughs’ Class on Writ­ing Sources (1976) 

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. She most recent­ly appeared as a French Cana­di­an bear who trav­els to New York City in search of food and mean­ing in Greg Kotis’ short film, L’Ourse.  Fol­low her @AyunHalliday

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