How to Bake Ancient Roman Bread Dating Back to 79 AD: A Video Primer

Ecce panis—try your hand at the kind of loaf that Mel Brooks’ 2000-year-old man might have sunk his teeth into. Lit­er­al­ly.

In 1930 a loaf of bread dat­ing to AD 79 (the year Vesu­vius claimed two pros­per­ous Roman towns) was exca­vat­ed from the site of a bak­ery in Her­cu­la­neum.

Eighty-three years lat­er, the British Muse­um invit­ed Lon­don chef Gior­gio Locatel­li, above, to take a stab at cre­at­ing an edi­ble fac­sim­i­le for its Pom­peii Live exhi­bi­tion.

The assign­ment wasn’t as easy as he’d antic­i­pat­ed, the telegenic chef con­fess­es before whip­ping up a love­ly brown miche that appears far more mouth water­ing than the car­bonized round found in the Her­cu­la­neum oven.

His recipe could be mis­tak­en for mod­ern sour­dough, but he also has a go at sev­er­al details that speak to bread’s role in ancient Roman life:

Its perime­ter has a cord baked in to pro­vide for easy trans­port home. Most Roman homes were with­out ovens. Those who didn’t buy direct from a bak­ery took their dough to com­mu­ni­ty ovens, where it was baked for them overnight.

The loaf was scored into eight wedges. This is true of the 80 loaves found in the ovens of the unfor­tu­nate bak­er, Mod­es­tus. Locatel­li spec­u­lates that the wedges could be used as mon­e­tary units, but I sus­pect it’s more a busi­ness prac­tice on par with piz­za-by-the-slice.

(Nowa­days, Roman piz­za is sold by weight, but I digress.)

The crust bears a tell­tale stamp. Locatel­li takes the oppor­tu­ni­ty to brand his with the logo of his Miche­lin-starred restau­rant, Locan­da Locatel­li. His inspi­ra­tion is stamped ‘Prop­er­ty of Cel­er, Slave of Q. Gra­nius Verus.’ To me, this sug­gests the pos­si­bil­i­ty that the bread was found in a com­mu­nal oven.

Locatel­li also intro­duces a Flintston­ian vision when he alludes to spe­cial­ly-devised labor sav­ing machines to which Roman bak­ers yoked “ani­mals,” pre­sum­ably donkeys…or know­ing the Romans and their class sys­tem, slaves.

His pub­lished recipe is below.  Here is a con­ver­sion chart for those unfa­mil­iar with met­ric mea­sure­ments.

INGREDIENTS

400g biga aci­da (sour­dough)

12g yeast

18g gluten

24g salt

532g water

405g spelt flour

405g whole­meal flour

Melt the yeast into the water and add it into the biga. Mix and sieve the flours togeth­er with the gluten and add to the water mix. Mix for two min­utes, add the salt and keep mix­ing for anoth­er three min­utes. Make a round shape with it and leave to rest for one hour. Put some string around it to keep its shape dur­ing cook­ing. Make some cuts on top before cook­ing to help the bread rise in the oven and cook for 30–45 min­utes at 200 degrees.

For an even more arti­sanal attempt (and extreme­ly detailed instruc­tions) check out the Arti­san Pom­peii Miche recipe on the Fresh Loaf bread enthu­si­ast com­mu­ni­ty.

True Roman bread for true Romans!

via Metafil­ter/Make

Relat­ed Con­tent:

Cook Real Recipes from Ancient Rome: Ostrich Ragoût, Roast Wild Boar, Nut Tarts & More

Ani­ma­tion Gives You a Glimpse of What Life Was Like for Teenagers in Ancient Rome

Build­ing The Colos­se­um: The Icon of Rome

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday

Audrey Hepburn’s Moving Screen Test for Roman Holiday (1953)

When you think of Audrey Hep­burn, you think of Roman Hol­i­day, the 1953 film that launched her career. How can you for­get Hep­burn as Princess Anne? Orig­i­nal­ly, the part was writ­ten for Eliz­a­beth Tay­lor, then a major star. But some­thing hap­pened dur­ing the cast­ing that changed all of that. In his biog­ra­phy of Ms. Hep­burn, the author Bar­ry Paris writes:

Her Roman Hol­i­day test took place at Pinewood Stu­dio in Lon­don, Sep­tem­ber 18, 1951, under [Thorold] Dick­in­son’s direc­tion. “We did some scenes out of the script,” he said, but “Para­mount also want­ed to see what Audrey was actu­al­ly like not act­ing a part, so I did an inter­view with her. We loaded a thou­sand feet of film into a cam­era and every foot of it went on this con­ver­sa­tion. She talked about her expe­ri­ences in the war, the Allied raid on Arn­hem, and hid­ing out in a cel­lar. A deeply mov­ing thing.”

Lat­er, so the sto­ry goes, the direc­tor William Wyler watched the footage (shown above) in Rome and found it irre­sistible. He claimed: “She had every­thing I was look­ing for: charm, inno­cence and tal­ent. She also was very fun­ny. She was absolute­ly enchant­i­ng, and we said, ‘That’s the girl!’ ”

In watch­ing the footage, one thing will leap out. Hep­burn’s ado­les­cence was hard­ly suit­ed for a princess. Liv­ing in the Dutch town of Arn­hem dur­ing World War II, she expe­ri­enced the harsh Ger­man occu­pa­tion first­hand and suf­fered from mal­nu­tri­tion, acute ane­mia, res­pi­ra­to­ry prob­lems, and ede­ma by the war’s end. It was a for­ma­tive expe­ri­ence that lat­er made her a devot­ed activist for children’s rights.

Fol­low us on Face­book, Twit­ter, Google Plus and LinkedIn and share intel­li­gent media with your friends. And if you want to make sure that our posts def­i­nite­ly appear in your Face­book news­feed, just fol­low these sim­ple steps.

Relat­ed Con­tent:

Mar­lene Dietrich’s Tem­pera­men­tal Screen Test for The Blue Angel (1929)

Mar­lon Bran­do Screen Tests for Rebel With­out A Cause (1947)

Bruce Lee Audi­tions for The Green Hor­net

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New Study: Immersing Yourself in Art, Music & Nature Might Reduce Inflammation & Increase Life Expectancy

caspar-david-friedrich-wanderer

Of all the philo­soph­i­cal con­cepts Immanuel Kant is known for, the one I’ve had to strug­gle the least to grasp is his descrip­tion of the sub­lime, a state in which we are over­awed by the scale of some great work of man or nature. It’s an expe­ri­ence, in typ­i­cal Kant­ian fash­ion, that he explains as being not about the thing itself, but rather the idea of the thing. Yet the con­cept of the sub­lime isn’t his. Philoso­phers from the Greek teacher Long­i­nus in the 1st cen­tu­ry to Edmund Burke and oth­er Eng­lish Enlight­en­ment thinkers in Kan­t’s own 18th cen­tu­ry have had their take on it. For the clas­si­cal writ­ers, the sub­lime was rhetor­i­cal, for the Brits, it was empir­i­cal. But above all, the sub­lime is peak aesthetics—a supra-ratio­nal expe­ri­ence of art or nature one can­not get one’s head around. To be so ful­ly absorbed, so strick­en with awe, won­der, and, yes, even fear—all of these philoso­phers believed in some fashion—is to have an expe­ri­ence crit­i­cal to tran­scend­ing our lim­i­ta­tions.

We may not, in either com­mon speech or aca­d­e­m­ic phi­los­o­phy, talk much about the sub­lime these days, but what­ev­er we call the feel­ing of being absorbed in art, music, or nature, it turns out to have phys­i­cal ben­e­fits as well as men­tal and emo­tion­al. “There seems to be some­thing about awe,” says pro­fes­sor of psy­chol­o­gy Dacher Kelt­ner. “It seems to have pro­nounced impact on mark­ers relat­ed to inflam­ma­tion.”

In oth­er words, immers­ing your­self in art or nature is good for the joints, and it could pos­si­bly pre­empt var­i­ous dis­eases trig­gered by inflam­ma­tion. Kelt­ner and his fel­low researchers at UC Berke­ley con­duct­ed a study which found that “awe, won­der and beau­ty pro­mote [low­er and over­all] health­i­er lev­els of cytokines”—pro­teins that “sig­nal the immune sys­tem to work hard­er.” He goes on to say that “the things we do to expe­ri­ence these emotions—a walk in nature, los­ing one­self in music, behold­ing art—has [sic] a direct influ­ence upon health and life expectan­cy.”

Nev­er mind that Kant and Burke thought of the sub­lime and the beau­ti­ful as two very dif­fer­ent things. Whether we become total­ly over­whelmed by, or just find deep appre­ci­a­tion in an aes­thet­ic expe­ri­ence, the emo­tions pro­duced “might be just as salu­bri­ous as hit­ting the gym,” writes Hyper­al­ler­gic. That may seem a crude way of think­ing about the spir­i­tu­al and emo­tion­al grandeur of the sub­lime, but it brings our phys­i­cal being into the dis­cus­sion in ways many philoso­phers have neglect­ed. Grant­ed, the researchers them­selves admit the causal link is uncer­tain: it might be bet­ter health that leads to more expe­ri­ences of awe, and not the oth­er way around. But cer­tain­ly no harm—and a great deal of good—can come from con­duct­ing the exper­i­ment on your­self. Read an abstract (or pur­chase a copy) of the Berke­ley team’s arti­cle here, and learn more about their work with the Uni­ver­si­ty’s Greater Good Sci­ence Cen­ter, which aims to “spon­sor ground­break­ing sci­en­tif­ic research into social and emo­tion­al well-being.”

via Hyper­al­ler­gic

Relat­ed Con­tent:

This Is Your Brain on Jane Austen: The Neu­ro­science of Read­ing Great Lit­er­a­ture

How Walk­ing Fos­ters Cre­ativ­i­ty: Stan­ford Researchers Con­firm What Philoso­phers and Writ­ers Have Always Known

Free Guid­ed Med­i­ta­tions From UCLA: Boost Your Aware­ness & Ease Your Stress

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

Amanda Palmer Animates & Narrates Husband Neil Gaiman’s Unconscious Musings

Accord­ing to singer, song­writer and crowed fun­der extra­or­di­naire, Aman­da Palmer, there’s an “epi­dem­ic of mild-man­nered British men who say weird shit in their sleep.”

Her hus­band, author Neil Gaiman, is no excep­tion.

Neil Gaiman is a total weirdo when he’s half asleep. in a GOOD way, usu­al­ly. you know all that cray shit he’s been writ­ing for the past 30 years? it has to come from *some­where*. the guy is a fleshy repos­i­to­ry of sur­re­al strange­ness, and he’s at his best when he’s in the twi­light zone of half-wake­ful­ness. he’s the strangest sleep­er I’ve ever slept with (let’s not get into who I’ve slept with…different ani­ma­tion) not just because of the bizarro things that come out of his mouth when he’s in the gray area, but because he actu­al­ly seems to take on a total­ly dif­fer­ent per­sona when he’s asleep. and when that dude shows up, the wak­ing Neil Gaiman is impos­si­ble to get back, unless you real­ly shout him awake.

She’s made a habit of jot­ting down her husband’s choic­est som­nam­bu­lis­tic mut­ter­ings. One paper­less night, she repaired to the bath­room to recre­ate his noc­tur­nal state­ments on her iPhone’s voice recorder as best she could remem­ber.

As some­one who’s sore­ly tempt­ed to get incon­tro­vert­ible proof of her bedmate’s errat­ic snor­ing pat­terns, I won­der that Palmer wasn’t tempt­ed to hit record mid-rant, and let him hoist him­self on his own petard. Revenge does not seem to be the motive here, though. Palmer uses the device as more of a diary, rarely revis­it­ing what she’s laid down. It’s more process than prod­uct.

That said, when she redis­cov­ered this track, she felt it deserved to be ani­mat­ed, a la the Blank on Blank series. (Brain­Pick­ing’s Maria Popo­va urged her on too.) The ever-game Gaiman report­ed­ly “laughed his head off” at the prospect of get­ting the Janis Joplin found text treat­ment.

The finan­cial sup­port of some 5,369 fans on the artist-friend­ly crowd fund­ing plat­form, Patre­on, allowed Palmer  to secure the ser­vices of ani­ma­tor Avi Ofer, who reen­vi­sioned the cou­ple as a New York­er car­toon of sorts. He also man­aged to squeeze in a deft Lit­tle Prince ref­er­ence.

Per­haps his ser­vices will be called upon again. Gaiman reports that his very preg­nant bride is also prone to non­sen­si­cal sleep talk. (“I want to go danc­ing and i don’t want them to take the sheep, Don’t let them take the sheep.”) Turn­about is fair play.

Relat­ed Con­tent:

Neil Gaiman’s Free Short Sto­ries

Where Do Great Ideas Come From? Neil Gaiman Explains

Watch Love­birds Aman­da Palmer and Neil Gaiman Sing “Makin’ Whoopee!” Live

Aman­da Palmer’s Tips for Being an Artist in the Rough-and-Tum­ble Dig­i­tal Age

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday

An Animated Hunter S. Thompson Talks with Studs Terkel About the Hell’s Angels & The Outlaw Life

Blank on Blank returns with an ani­ma­tion of anoth­er lost inter­view from the Studs Terkel Radio Archive. This time, they’re breath­ing new life into a con­ver­sa­tion Terkel had with Hunter S. Thomp­son in 1967 — soon after HST pub­lished his ground­break­ing piece of Gonzo jour­nal­ism: Hell’s Angels: The Strange and Ter­ri­ble Saga of the Out­law Motor­cy­cle Gangs. The book, built upon the foun­da­tions of a 1965 arti­cle Thomp­son wrote for The Nation (read it online here) gave us a glimpse inside “a world most of us would nev­er dare encounter,” wrote The New York Times in its orig­i­nal review. Thomp­son tells Terkel what he learned from that (some­times har­row­ing) expe­ri­ence above. You can hear the com­plete Terkel-Thomp­son inter­view here.

Relat­ed Con­tent

Hunter S. Thomp­son Gets Con­front­ed by The Hell’s Angels

Free Online: Hunter S. Thompson’s Fear and Loathing in Las Vegas

Read 18 Lost Sto­ries From Hunter S. Thompson’s For­got­ten Stint As a For­eign Cor­re­spon­dent

 

Harper Lee Gets a Request for a Photo; Offers Important Life Advice Instead (2006)

Harper Lee

Harp­er Lee wrote To Kill a Mock­ing­bird in 1960. More than a half decade lat­er, the nov­el remains one of the most wide­ly-read books in Amer­i­can class­rooms. And stu­dents still write the 89-year-old author, request­ing pho­tographs and auto­graphs.

Occa­sion­al­ly, they get a lit­tle more than they bar­gained for. Take, for exam­ple, a stu­dent named “Jere­my,” who wrote Lee in 2006 and request­ed a pho­to. In return, he got some­thing more valu­able and endur­ing: some pithy life advice. The let­ter Harp­er sent to Jere­my reads as fol­lows:

06/07/06

Dear Jere­my

I don’t have a pic­ture of myself, so please accept these few lines:

As you grow up, always tell the truth, do no harm to oth­ers, and don’t think you are the most impor­tant being on earth. Rich or poor, you then can look any­one in the eye and say, “I’m prob­a­bly no bet­ter than you, but I’m cer­tain­ly your equal.”

(Signed, ‘Harp­er Lee’)

Lee’s sec­ond nov­el, Go Set a Watch­man, was just released last week — 55 years after her debut. You can read the first chap­ter (and also hear Reese With­er­spoon read it aloud) here.

via Let­ters of Note

Fol­low us on Face­book, Twit­ter, Google Plus and LinkedIn and share intel­li­gent media with your friends. And if you want to make sure that our posts def­i­nite­ly appear in your Face­book news­feed, just fol­low these sim­ple steps.

Relat­ed Con­tent:

Stephen King Writes A Let­ter to His 16-Year-Old Self: “Stay Away from Recre­ation­al Drugs”

Harp­er Lee on the Joy of Read­ing Real Books: “Some Things Should Hap­pen On Soft Pages, Not Cold Met­al”

74 Essen­tial Books for Your Per­son­al Library: A List Curat­ed by Female Cre­atives

How Franklin Became Peanuts’ First Black Character, Thanks to a Caring Schoolteacher (1968)

Like many chil­dren of the 70s, I was wild for Charles Schulz’s Peanuts, and had the mer­chan­dise to prove it. I was a Snoopy girl, for the most part, but not averse to receiv­ing items fea­tur­ing oth­er characters—Linus, Schroed­er, the caus­tic Lucy, Pig­Pen, and, of course, Char­lie Brown. My father was a suck­er for the com­par­a­tive­ly butch Pep­per­mint Pat­ty, and Mar­cie, the bespec­ta­cled hang­er-on who referred to Pat­ty as “Sir.”

But there was one char­ac­ter I don’t remem­ber see­ing on any Peanuts swag in 1970s Indi­ana…. Actu­al­ly, that’s not accu­rate. I don’t remem­ber any Shermy sweat­shirts. Female sec­ond bananas like Vio­let, the orig­i­nal, i.e. non-Pep­per­mint Pat­ty, and Frie­da were also under­rep­re­sent­ed, despite the latter’s oft-men­tioned nat­u­ral­ly curly hair.

The char­ac­ter I’m think­ing of nev­er became a major play­er, but he was notable. Ground-break­ing even. Can you guess?

Franklin

Thats right: Franklin, the only African-Amer­i­can mem­ber of the Peanuts gang.

(An African-Amer­i­can tod­dler, Milo, below, had a 17-strip run in 1977 when Char­lie Brown had to skip town after exact­ing his revenge on the kite-eat­ing tree… That’s it. Poor Franklin.)

Castrubyaustin-1-

Franklin owes his exis­tence, in large part, to Har­ri­et Glick­man, a white teacher from LA, who found let­ter writ­ing one of the few forms of activism in which a moth­er of three children—all square­ly with­in the Peanuts demographic—could ful­ly par­tic­i­pate. Raised by lib­er­al par­ents to con­sid­er her­self a glob­al cit­i­zen, and to speak out against injus­tice, she wrote the authors of sev­er­al lead­ing com­ic strips in the wake of Dr. Mar­tin Luther King’s assas­si­na­tion in April, 1968.  Would the cre­ators of Peanuts and Mary Worth con­sid­er intro­duc­ing a black char­ac­ter into the mix, as a first step on what Glick­man fore­saw as a “long and tor­tu­ous road” toward a future cli­mate of “open friend­ship, trust and mobil­i­ty” between the races?

Mary Worth’s Allen Saun­ders declined, appar­ent­ly say­ing that he shared Glick­man’s sen­ti­ments but feared the syn­di­cate would drop his strip if he fol­lowed her sug­ges­tion.

Schulz didn’t exact­ly leap at the chance, either, say­ing that he was in the same boat as the oth­er sym­pa­thet­ic car­toon­ists who’d begged off. What he feared wasn’t so much the syndicate’s response, as the sus­pi­cion that he might be seen as “patron­iz­ing our Negro friends.”

Glick­man per­sist­ed, ask­ing his per­mis­sion to share his let­ter with some of her “Negro friends,” all par­ents. Per­haps they could offer some thoughts that might induce the car­toon­ist to say yes.

One of these friends, Glickman’s neigh­bor, Ken Kel­ly, prompt­ly fired off his own let­ter to Schulz, writ­ing:

I’d like to express an opin­ion as a Negro father of two young boys. We have a sit­u­a­tion in Amer­i­ca in which racial enmi­ty is con­stant­ly por­trayed.


Like Glick­man, he felt that a “casu­al day-to-day scene” fea­tur­ing a non-white char­ac­ter would give his sons and oth­er chil­dren of col­or a chance to see them­selves reflect­ed in the strip, while pro­mot­ing “racial ami­ty” to read­ers of all races.

Glick­man expressed hope that Peanuts would even­tu­al­ly grow to include more than one black child:

Let them be as adorable as the others…but please…allow them a Lucy!

With­in weeks of receiv­ing Kelly’s let­ter, and just over two months into Glickman’s let­ter-writ­ing cam­paign, Schulz reached a deci­sion. He wrote Glick­man that she should check the paper the week of July 29, 1968.

July_31,_1968_Peanuts_comic

Franklin, his skin tone indi­cat­ed by close­ly set diag­o­nal lines, made his debut in a bathing suit, return­ing Char­lie Brown’s run­away beach ball. The encounter took three days to play out, dur­ing which Franklin and Char­lie Brown form an alliance of vaca­tion­ing chil­dren whose usu­al play­mates are else­where. It would seem that the major dif­fer­ence between them is that Franklin’s dad is in Viet­nam. Obvi­ous­ly, a lot of thought went into their casu­al dia­logue.

Benign as Franklin was, his pres­ence sparked out­rage. Some South­ern read­ers cried foul when he showed up in the same class­room as Mar­cie and Pep­per­mint Pat­ty. Oth­ers felt Franklin wasn’t black enough.

Ulti­mate­ly Franklin nev­er achieved A‑list sta­tus, but he did res­onate with cer­tain read­ers, notably William Bell, a diver­si­ty offi­cer work­ing with the Cincin­nati Police Depart­ment.

And while Franklin t‑shirts have shown up on the racks, it was only a cou­ple of years ago that he joined the realm of offi­cial­ly licensed action fig­ures, as a Char­lie Brown Christ­mas fig­urine.

Vis­it Mash­able to see repro­duc­tions of Glick­man and Schulz’s cor­re­spon­dence. And watch the video above to hear more about her upbring­ing and anoth­er com­ic that fea­tured black char­ac­ters, Date­line: Dan­ger!, a col­lab­o­ra­tion between Saun­ders’ son John and artist Al McWilliams.

Via Mash­able

Relat­ed Con­tent:

Charles Schulz Draws Char­lie Brown in 45 Sec­onds and Exor­cis­es His Demons

Watch the First Ani­ma­tions of Peanuts: Com­mer­cials for the Ford Motor Com­pa­ny (1959–1961)

Read Mar­tin Luther King and The Mont­gomery Sto­ry: The Influ­en­tial 1957 Civ­il Rights Com­ic Book

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday

How Walking Fosters Creativity: Stanford Researchers Confirm What Philosophers and Writers Have Always Known

Walking

Image via Diego Sevil­la Ruiz

A cer­tain Zen proverb goes some­thing like this: “A five year old can under­stand it, but an 80 year old can­not do it.” The sub­ject of this rid­dle-like say­ing has been described as “mindfulness”—or being absorbed in the moment, free from rou­tine men­tal habits. In many East­ern med­i­ta­tive tra­di­tions, one can achieve such a state by walk­ing just as well as by sit­ting still—and many a poet and teacher has pre­ferred the ambu­la­to­ry method.

This is equal­ly so in the West, where we have an entire school of ancient philosophy—the “peri­patet­ic”—that derives from Aris­to­tle and his con­tem­po­raries’ pen­chant for doing their best work while in leisure­ly motion. Friedrich Niet­zsche, an almost fanat­i­cal walk­er, once wrote, “all tru­ly great thoughts are con­ceived by walk­ing.” Niet­zsche’s moun­tain walks were ath­let­ic, but walk­ing—Frédéric Gros main­tains in his A Phi­los­o­phy of Walk­ing—is not a sport; it is “the best way to go more slow­ly than any oth­er method that has ever been found.”

Gros dis­cuss­es the cen­tral­i­ty of walk­ing in the lives of Niet­zsche, Rim­baud, Kant, Rousseau, and Thore­au. Like­wise, Rebec­ca Sol­nit has pro­filed the essen­tial walks of lit­er­ary fig­ures such as William Wordsworth, Jane Austen, and Gary Sny­der in her book Wan­der­lust, which argues for the neces­si­ty of walk­ing in our own age, when doing so is almost entire­ly unnec­es­sary most of the time. As great walk­ers of the past and present have made abun­dant­ly clear—anecdotally at least—we see a sig­nif­i­cant link between walk­ing and cre­ative think­ing.

More gen­er­al­ly, writes Fer­ris Jabr in The New York­er, “the way we move our bod­ies fur­ther changes the nature of our thoughts, and vice ver­sa.” Apply­ing mod­ern research meth­ods to ancient wis­dom has allowed psy­chol­o­gists to quan­ti­fy the ways in which this hap­pens, and to begin to explain why. Jabr sum­ma­rizes the exper­i­ments of two Stan­ford walk­ing researchers, Mar­i­ly Oppez­zo and her men­tor Daniel Schwartz, who found that almost two hun­dred stu­dents test­ed showed marked­ly height­ened cre­ative abil­i­ties while walk­ing. Walk­ing, Jabr writes in poet­ic terms, works by “set­ting the mind adrift on a froth­ing sea of thought.” (Hear Dr. Oppez­zo dis­cuss her study in a Min­neso­ta pub­lic radio inter­view above.)

Oppez­zo and Schwartz spec­u­late, “future stud­ies would like­ly deter­mine a com­plex path­way that extends from the phys­i­cal act of walk­ing to phys­i­o­log­i­cal changes to the cog­ni­tive con­trol of imag­i­na­tion.” They rec­og­nize that this dis­cov­ery must also account for such vari­ables as when one walks, and—as so many notable walk­ers have stressed—where. Researchers at the Uni­ver­si­ty of Michi­gan have tack­led the where ques­tion in a paper titled “The Cog­ni­tive Ben­e­fits of Inter­act­ing with Nature.” Their study, writes Jabr, showed that “stu­dents who ambled through an arbore­tum improved their per­for­mance on a mem­o­ry test more than stu­dents who walked along city streets.”

One won­ders what James Joyce—whose Ulysses is built almost entire­ly on a scaf­fold­ing of walks around Dublin—would make of this. Or Wal­ter Ben­jamin, whose con­cept of the flâneur, an arche­typ­al urban wan­der­er, derives direct­ly from the insights of that most imag­i­na­tive deca­dent poet, Charles Baude­laire. Clas­si­cal walk­ers, Roman­tic walk­ers, Mod­ernist walkers—all rec­og­nized the cre­ative impor­tance of this sim­ple move­ment in time and space, one we work so hard to mas­ter in our first years, and some­times lose in lat­er life if we acquire it. Going for a walk, con­tem­po­rary research confirms—a mun­dane activ­i­ty far too eas­i­ly tak­en for granted—may be one of the most salu­tary means of achiev­ing states of enlight­en­ment, lit­er­ary, philo­soph­i­cal, or oth­er­wise, whether we roam through ancient forests, over the Alps, or to the cor­ner store.

via The New York­er/Stan­ford News

Relat­ed Con­tent:

Why You Do Your Best Think­ing In The Show­er: Cre­ativ­i­ty & the “Incu­ba­tion Peri­od”

The Psy­chol­o­gy of Messi­ness & Cre­ativ­i­ty: Research Shows How a Messy Desk and Cre­ative Work Go Hand in Hand

John Cleese’s Phi­los­o­phy of Cre­ativ­i­ty: Cre­at­ing Oases for Child­like Play

Free Online Psy­chol­o­gy Cours­es

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

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