When There Were Three Popes at Once: An Animated Video Drawn in the Style of Medieval Illuminated Manuscript

Pope Fran­cis, who’s been head of the Catholic Church for a decade now, is offi­cial­ly Pon­tiff num­ber 266. But if you scroll through Wikipedi­a’s list of popes, you’ll see quite a few entries with­out num­bers, their rows cast in a dis­rep­utable-look­ing dark­er shade of gray. The pres­ence of sev­er­al such unof­fi­cial Popes usu­al­ly indi­cates par­tic­u­lar­ly inter­est­ing times in the his­to­ry of the Church, and thus the his­to­ry of West­ern civ­i­liza­tion itself. The new TED-Ed video above, writ­ten by medieval his­to­ry pro­fes­sor Joëlle Rol­lo-Koster, tells of the only peri­od in which three popes vied simul­ta­ne­ous­ly for legit­i­ma­cy. This was The West­ern Schism — or the Papal Schism, or the Great Occi­den­tal Schism, or the Schism of 1378.

How­ev­er one labels it, “the ori­gins of this papal predica­ment began in 1296, when France’s King Philip IV decid­ed to raise tax­es on the church.” So begins the nar­ra­tor of the video, which ani­mates the his­tor­i­cal scenes he describes in the style of a medieval illu­mi­nat­ed man­u­script. (It includes many amus­ing details, though I haven’t man­aged to spot any aggres­sive rab­bits or snails, to say noth­ing of butt trum­pets.) Pope Boni­face VIII, the Church’s leader at the time, respond­ed with the Unam Sanc­tam, “a rad­i­cal decree assert­ing the pope’s total suprema­cy over earth­ly rulers.” The clash between the two result­ed in the death of Boni­face, who was even­tu­al­ly replaced in 1305 by Clement V.

As “a French diplo­mat seek­ing peace in the war between Eng­land and his home­land,” Clement strate­gi­cal­ly moved the seat of the papa­cy to Avi­gnon. Sev­en popes lat­er, the papa­cy moved back to Italy — not long before the death of Gre­go­ry XI, the Pon­tiff who moved it. Out of the chaot­ic process of select­ing his suc­ces­sor came Pope Urban VI, who turned out to be “a reformer who sought to lim­it the car­di­nals’ finances.” Those car­di­nals then “denounced Urban as a usurp­er” and elect­ed Pope Clement VII to replace him. But Urban refused to relin­quish his posi­tion, and in fact “entrenched him­self in Rome while Clement and his sup­port­ers returned to Avi­gnon.”

This began the schism, split­ting West­ern Chris­ten­dom between the cap­i­tals of Avi­gnon and Rome. Each cap­i­tal kept its line going, replac­ing popes who die and per­pet­u­at­ing the sit­u­a­tion in which “Euro­pean rulers were forced to choose sides as both popes vied for spir­i­tu­al and polit­i­cal suprema­cy.” Only in 1409 did a group of car­di­nals attempt to put an end to it, elect­ing a new pope them­selves — who went unrec­og­nized, of course, by the exist­ing popes in Rome and Avi­gnon. The schism went on for near­ly 40 years, under­scor­ing the allit­er­a­tive truth that “even those who are sup­posed to be pious are prone to pet­ty pow­er strug­gles.” Most popes, like any fig­ures of pow­er, must feel lone­ly at the top — but that’s sure­ly bet­ter than when it’s too crowd­ed there.

Relat­ed con­tent:

Lis­ten to a Brief His­to­ry of Papal Abdi­ca­tion

A Brief Ani­mat­ed His­to­ry of Mar­tin Luther’s 95 The­ses & the Ref­or­ma­tion — Which Changed Europe and Lat­er the World

The Vat­i­can Library Goes Online and Dig­i­tizes Tens of Thou­sands of Man­u­scripts, Books, Coins, and More

Ani­mat­ed: Stephen Fry & Ann Wid­de­combe Debate the Catholic Church

Pope John Paul II Takes Bat­ting Prac­tice in Cal­i­for­nia, 1987

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

A Kubrick Scholar Discovers an Eerie Detail in The Shining That’s Gone Unnoticed for More Than 40 Years

Stan­ley Kubrick­’s The Shin­ing pulls off the uncom­mon feat of inhab­it­ing a genre with­out falling vic­tim to its vices. But exact­ly which genre does it inhab­it? Hor­ror? Meta-hor­ror? Super­nat­ur­al thriller? Psy­cho­log­i­cal dra­ma? Most of the pic­tures made for these broad fields of cin­e­ma share a dispir­it­ing lack of re-watch­a­bil­i­ty, espe­cial­ly those reliant on the device of the twist end­ing: M. Night Shya­malan’s The Sixth Sense, for exam­ple, which now, 24 years after its release, is enjoyed pri­mar­i­ly as an arti­fact of its cul­tur­al era. But over the past four decades The Shin­ing has only become a rich­er view­ing expe­ri­ence, and one that con­tin­ues to yield hereto­fore unseen details.

In the new video above (and an asso­ci­at­ed Twit­ter thread), Kubrick schol­ar Fil­ip­po Ulivieri expos­es one such detail — or rather, a whole series of them. Through­out his per­for­mance as the Over­look Hotel’s increas­ing­ly trou­bled care­tak­er Jack Tor­rance, Jack Nichol­son keeps look­ing direct­ly at the cam­era. “I’m not talk­ing about when he looks at the cam­era because he’s talk­ing to some­one else,” says Uliv­eri. “I’m talk­ing about all the times in which Jack Tor­rance looks at the cam­era, but there’s no one to look at.”

All are “very brief moments, cap­tured by a few frames of film,” or even just one. But giv­en how many times it hap­pens (much more often than the one fourth-wall-break­ing glance already acknowl­edged by Shin­ing exegetes), as well as Kubrick­’s well-known per­fec­tion­ist atten­tion to detail, all this can hard­ly be an acci­dent.

Despite the exis­tence of doc­u­men­tary footage that shows Kubrick explic­it­ly telling Nichol­son to look down at the cam­era in one shot, this choice has remained, as it were, over­looked. But what to make of it? It could mean that “we are not safe from Jack­’s fury. He knows where we are; he may come for us next.” Yet he also looks at the cam­era well before descend­ing into insan­i­ty. “Who is look­ing at Jack? Ghosts. The ghosts of the Over­look Hotel.” Per­haps “Jack felt their pres­ence from the very begin­ning. So the cam­era in The Shin­ing must be… well, a ghost itself.” But if the sub­jec­tive cam­era rep­re­sents the ghost­ly point of view, “does that mean that I am a ghost, too?” And more impor­tant­ly for fans, does that mean Kubrick out­did Shya­malan near­ly twen­ty years before The Sixth Sense came out?

via Metafil­ter

Relat­ed con­tent:

Watch Jack Nichol­son Get Mani­a­cal­ly Into Char­ac­ter for The Shin­ing’s Icon­ic Axe Scene

Room 237: New Doc­u­men­tary Explores Stan­ley Kubrick’s The Shin­ing and Those It Obsess­es

Decod­ing the Screen­plays of The Shin­ing, Moon­rise King­dom & The Dark Knight: Watch Lessons from the Screen­play

Go Inside the First 30 Min­utes of Kubrick’s The Shin­ing with This 360º Vir­tu­al Real­i­ty Video

Stan­ley Kubrick’s The Shin­ing Reimag­ined as Wes Ander­son and David Lynch Movies

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

The Absurd Logistics of Concert Tours: The Behind-the-Scenes Preparation You Don’t Get to See

If you’re lucky, you get to spend three hours at a con­cert, com­muning with your favorite band. That’s just a frac­tion of the time it takes to pre­pare the logis­tics for the show–to sign the orig­i­nal agree­ments with the venue, rent suit­able hotels, hire crews, fill trucks with equip­ment and haul it from venue to venue, hang speak­ers and erect the stage, the list goes on.

The absurd logis­tics of con­cert tours gets cov­ered in the Wen­dover Pro­duc­tions video above. It takes you through all the behind-the-scenes logis­tics you nev­er get to see. Mean­while, the video below lets you see, in time­lapse motion, a crew prepar­ing a Ramm­stein show at a large Ger­man sta­di­um, com­press­ing sev­en days of bee­hive activ­i­ty into 2 min­utes. It’s a sight to behold…

Relat­ed Con­tent

Why Music Fes­ti­vals Sound Bet­ter Than Ever: A Coachel­la Sound Engi­neer Demys­ti­fies Mod­ern Sound Sys­tems

How the Grate­ful Dead’s “Wall of Sound”–a Mon­ster, 600-Speak­er Sound System–Changed Rock Con­certs & Live Music For­ev­er

James Brown’s His­toric Con­cert, Staged 24 Hours After Mar­tin Luther King’s Assas­si­na­tion, Is Now Restored and Free to Watch Online

 

Behold the Microscopically Tiny Handwriting of Novelist Robert Walser, Which Took Four Decades to Decipher

Robert Walser’s last nov­el, Der Räu­ber or The Rob­ber, came out in 1972. Walser him­self had died fif­teen years ear­li­er, hav­ing spent near­ly three sol­id decades in a sana­to­ri­um. He’d been a fair­ly suc­cess­ful fig­ure in the Berlin lit­er­ary scene of the ear­ly twen­ti­eth cen­tu­ry, but dur­ing his long  insti­tu­tion­al­iza­tion in his home­land of Switzer­land — from which he refused to return to nor­mal life, despite his out­ward appear­ance of men­tal health — he claimed to have put let­ters behind him. As J. M. Coet­zee writes in the New York Review of Books, “Walser’s so-called mad­ness, his lone­ly death, and the posthu­mous­ly dis­cov­ered cache of his secret writ­ings were the pil­lars on which a leg­end of Walser as a scan­dalous­ly neglect­ed genius was erect­ed.”

This cache con­sist­ed of “some five hun­dred sheets of paper cov­ered in a micro­scop­ic pen­cil script so dif­fi­cult to read that his execu­tor at first took them to be a diary in secret code. In fact Walser had kept no diary. Nor is the script a code: it is sim­ply hand­writ­ing with so many idio­syn­crat­ic abbre­vi­a­tions that, even for edi­tors famil­iar with it, unam­bigu­ous deci­pher­ment is not always pos­si­ble.”

He devised this extreme short­hand as a kind of cure for writer’s block: “In a 1927 let­ter to a Swiss edi­tor, Walser claimed that his writ­ing was over­come with ‘a swoon, a cramp, a stu­por’ that was both ‘phys­i­cal and men­tal’ and brought on by the use of a pen,” writes the New York­er’s Deirdre Foley Mendelssohn. “Adopt­ing his strange ‘pen­cil method’ enabled him to ‘play,’ to ‘scrib­ble, fid­dle about.’ ”


“Like an artist with a stick of char­coal between his fin­gers,” Coet­zee writes, “Walser need­ed to get a steady, rhyth­mic hand move­ment going before he could slip into a frame of mind in which rever­ie, com­po­si­tion, and the flow of the writ­ing tool became much the same thing.” This process facil­i­tat­ed the trans­fer of Walser’s thoughts straight to the page, with the result that his late works read — and have been belat­ed­ly rec­og­nized as read­ing — like no oth­er lit­er­a­ture pro­duced in his time. As Brett Bak­er at Painter’s table sees it,” Walser’s com­pressed prose (rarely more than a page or two) con­structs full nar­ra­tives than can be con­sumed rapid­ly – near­ly ‘at a glance,’ as it were. Their short length allows the read­er to revis­it the work in detail, focus­ing on sen­tences, phras­es, or words as one might exam­ine the paint­ed pas­sages or marks on a can­vas.”

These ultra-com­pressed works from the Bleis­tift­ge­bi­et, or “pen­cil zone,” writes Foley Mendelssohn, “estab­lish Walser as a mod­ernist of sorts: the recy­cling of mate­ri­als can make the texts look like col­lages, mod­ernist mashups toe­ing the line between mechan­i­cal and per­son­al pro­duc­tion.” But they also make him look like the fore­run­ner of anoth­er, lat­er vari­ety of exper­i­men­tal lit­er­a­ture: in a longer New York­er piece on Walser, Ben­jamin Kunkel pro­pos­es 1972 as a cul­tur­al­ly appro­pri­ate year to pub­lish The Rob­ber, “a fit­ting date for a beau­ti­ful, unsum­ma­riz­able work every bit as self-reflex­ive as any­thing pro­duced by the metafic­tion­ists of the six­ties and sev­en­ties.” The pub­li­ca­tion of his “micro­scripts,” in Ger­man as well as in trans­la­tion, has ensured him an influ­ence on writ­ers of the twen­ty-first cen­tu­ry — and not just their choice of font size.

For any­one inter­est­ed in see­ing a pub­lished ver­sion of Walser’s writ­ing, see the book Micro­scripts, which fea­tures full-col­or illus­tra­tions by artist Maira Kalman.

via Messy Nessy

Relat­ed con­tent:

The Code of Charles Dick­ens’ Short­hand Has Been Cracked by Com­put­er Pro­gram­mers, Solv­ing a 160-Year-Old Mys­tery

Font Based on Sig­mund Freud’s Hand­writ­ing Com­ing Cour­tesy of Suc­cess­ful Kick­starter Cam­paign

Why Did Leonar­do da Vin­ci Write Back­wards? A Look Into the Ulti­mate Renais­sance Man’s “Mir­ror Writ­ing”

Dis­cov­er Nüshu, a 19th-Cen­tu­ry Chi­nese Writ­ing Sys­tem That Only Women Knew How to Write

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

Why Music Festivals Sound Better Than Ever: A Coachella Sound Engineer Demystifies Modern Sound Systems

Back in 1965, the Bea­t­les played Shea Sta­di­um. And to com­pete with the noise gen­er­at­ed by 55,000 scream­ing youth, they pumped their music through a series of Elec­tro-Voice LR4 col­umn speak­ers. But to no avail. As Ringo put it, “From the count-in on the first num­ber, the vol­ume of screams drowned every­thing else.”

It did­n’t take long for rock bands to play catch up. By the 1970s, the Grate­ful Dead had invent­ed the “Wall of Sound,” then the largest con­cert sound sys­tem ever built. Designed by Owsley “Bear” Stan­ley, the Dead­’s sound sys­tem brought togeth­er 604 speak­ers, gen­er­at­ing 26,400 watts of pow­er in total. Expen­sive and unwieldy, the Wall of Sound was short-lived, soon giv­ing way to more logis­ti­cal­ly-fea­si­ble and cost-effec­tive tour­ing rigs.

From there, the quest for the per­fect sound system–especially ones suit­able to sus­tain large, out­door concerts–continued. Bring­ing us to today. Above, sound engi­neer Dave Rat breaks down exact­ly how mod­ern sound sys­tems work, “and why mod­ern music fes­ti­vals sound so much bet­ter than they used to.” Mr. Rat has pro­vid­ed audio for the Coachel­la music fes­ti­val since 2001. Ergo he knows of what he speaks.

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 

How the Grate­ful Dead’s “Wall of Sound”–a Mon­ster, 600-Speak­er Sound System–Changed Rock Con­certs & Live Music For­ev­er

One Man’s Quest to Build the Best Stereo Sys­tem in the World

An 82-Year-Old Japan­ese Audio­phile Search­es for the Best Sound by Installing His Own Elec­tric Util­i­ty Pole in His Yard

Why Movies Don’t Feel Like Movies Anymore: The Rise of Metamodernist Films, and How They Grew Out of Modernism & Postmodernism

Say what you will about Jok­er; it did, at least, feel like a real movie, which is hard­ly true of many, if not most, of the influ­en­tial fea­ture films that have come out since. Yes, they run between 80 and 180 min­utes, and yes, they were screened in the­aters (though increas­ing­ly many view­ers have opt­ed to stream them at home), but despite their often con­sid­er­able enter­tain­ment val­ue, they some­how nev­er quite sat­is­fy. If they feel weight­less to us, even triv­ial — shot through with not just irony and self-ref­er­ence, but also jar­ring laps­es into emo­tion­al kitsch — that must owe in large part to the impres­sion that their cre­ators don’t quite take their own art form seri­ous­ly. Film­mak­ers sure­ly still want to believe in film, but can’t be seen believ­ing in it too strong­ly: this is the dilem­ma of our meta-mod­ern age.

“Just in the year 2022, we saw Nope, which crit­i­cizes spec­ta­cle even as it tries to be one; The Ban­shees of Insh­erin, which is in dia­logue with itself about the val­ue of art; we saw Steven Spiel­berg look­ing back at his own life in The Fabel­mans, and exam­in­ing the role cin­e­ma has played in it for both good and bad — through cin­e­ma.” Thomas Flight names these pic­tures as exam­ples in his new video essay on meta-moder­ni­ty, a term of recent enough coinage to require def­i­n­i­tion from a vari­ety of angles. “It seems like there’s very lit­tle straight­for­ward sto­ry­telling in film any­more,” he says. “Movies are either part of a mul­ti­di­men­sion­al fran­chise or are satir­i­cal, sur­re­al, or absurd. They might con­tain a mul­ti­verse or twists on a clas­sic trope, break sto­ry­telling con­ven­tion, or some com­bi­na­tion of all these things.”

No sin­gle pro­duc­tion pulls as many of these tricks as last year’s Acad­e­my Awards-dom­i­nat­ing Every­thing Every­where All at Once (the sub­ject of a pre­vi­ous Thomas Flight video essay). As much a zeit­geist pic­ture of the ear­ly twen­ty-twen­ties as Jok­er was of the late twen­ty-tens, it shows us where cin­e­ma has arrived — for bet­ter or for worse — after its near­ly cen­tu­ry-and-a-half long jour­ney through mod­ernism, post-mod­ernism, and now meta-mod­ernism. Mod­ernism, as Flight defines it, pro­motes “an objec­tive view of real­i­ty” and “dis­plays spe­cif­ic val­ues, and then unapolo­get­i­cal­ly seems to argue for those val­ues as good and ben­e­fi­cial.” When those val­ues were even­tu­al­ly called into ques­tion, post-mod­ernism arose “to ques­tion the val­ue of nar­ra­tive itself.” Here Flight quotes films like Apoc­a­lypse Now, F For Fake, Blade Run­ner, Blue Vel­vet, Bar­ton Fink, Pulp Fic­tion, sug­gest­ing that post-mod­ernism was very good indeed for cin­e­ma, at least at first.

But “irony, pas­tiche, sur­re­al­ism, and self-reflex­iv­i­ty” inevitably hit the sat­u­ra­tion point; “you can only sub­vert expec­ta­tions so many times before the new expec­ta­tion becomes that expec­ta­tions will be sub­vert­ed, and it all starts to get a lit­tle bit old.” As post-mod­ernism respond­ed to mod­ernism, so meta-mod­ernism responds to post-mod­ernism, attempt­ing to lay claim to the pow­er of both cul­tur­al peri­ods at once. We see this in Quentin Taran­ti­no’s Once Upon a Time… in Hol­ly­wood, as well as most of the oeu­vre of Wes Ander­son — but also in a lot of “swing­ing wild­ly back and forth between mod­ernist sin­cer­i­ty and post­mod­ern decon­struc­tion,” lit­tle of it more con­vinc­ing than the lat­est CGI extrav­a­gan­za extrud­ed by any giv­en super­hero fran­chise. Still, it’s ear­ly day in our era of meta-moder­ni­ty; when its arts reach matu­ri­ty, per­haps we’ll won­der how we ever saw the world before them.

Relat­ed Con­tent:

David Fos­ter Wal­lace on What’s Wrong with Post­mod­ernism: A Video Essay

Steal Like Wes Ander­son: A New Video Essay Explores How Wes Ander­son Pays Art­ful Trib­ute to Alfred Hitch­cock, Ing­mar Bergman & Oth­er Direc­tors in His Films

Quentin Tarantino’s Once Upon a Time… in Hol­ly­wood Exam­ined on Pret­ty Much Pop #12

How Rid­ley Scott’s Blade Run­ner Illu­mi­nates the Cen­tral Prob­lem of Moder­ni­ty

Niet­zsche and the Post­mod­ern Con­di­tion: A Free Phi­los­o­phy Course by Rick Rod­er­ick

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

J. R. R. Tolkien Writes & Speaks in Elvish, a Language He Invented for The Lord of the Rings

J. R. R. Tolkien was undoubt­ed­ly a sto­ry­teller, but he was even more of a world-builder. One may read the Lord of the Rings nov­els the first time for the high adven­ture, but one re-reads them to con­tin­ue inhab­it­ing the painstak­ing­ly craft­ed alter­nate real­i­ty of Mid­dle-Earth. Tolkien put seri­ous time and effort into the diver­si­ty of not just its mag­ic, its geog­ra­phy, and its inhab­i­tants, but also of its lan­guages. Indeed, the whole of his mas­ter­work could fair­ly be said to have served his lin­guis­tic inter­ests first and fore­most: “Inven­tion of lan­guages is the foun­da­tion,” he once wrote. “The ‘sto­ries’ were made rather to pro­vide a world for the lan­guages than the reverse.”

An Oxford philol­o­gist with a spe­cial inter­est in Old Norse, Tolkien had been exper­i­ment­ing with con­struct­ed lan­guages since ado­les­cence. But it was The Lord of the Rings that allowed him to engage ful­ly in that pur­suit, spurring the cre­ation of such tongues as Adû­na­ic, Dwarvish, and Entish. Like any­one of his lin­guis­tic exper­tise, he under­stood that, in real­i­ty, most lan­guages come to us not in iso­la­tion but in fam­i­lies, and it is the fam­i­ly of Elvish lan­guages — includ­ing Quendya, Exil­ic Quenya, Telerin, Sin­darin, and Nan­dorin — that rep­re­sents the pin­na­cle of his lan­guage-con­struc­tion project.

In the video at the top of the post, Tolkien him­self reads aloud an Elvish-lan­guage poem. Just below, you can see him writ­ing in Elvish script, or Teng­war, one of the sev­en writ­ing sys­tems he cre­at­ed for The Lord of the Rings alone. He did­n’t just assem­ble it out of forms that looked nice to him: much as with the Elvish lan­guage itself, he made sure that it plau­si­bly descend­ed from more basic ances­tors, and that it reflect­ed the his­to­ry, social prac­tices, and mythol­o­gy of its fic­tion­al users. But nor are Elvish or Teng­war com­plete­ly free of any influ­ence from what’s spo­ken and writ­ten in our own world, giv­en that Tolkien could draw on Eng­lish, Old Norse, and Latin, but also Old Eng­lish, Goth­ic, Span­ish, Ital­ian, and Greek.

Tolkien also took a strong inter­est in the Finnish lan­guage. In a let­ter to W. H. Auden, he likened it to “a com­plete wine-cel­lar filled with bot­tles of an amaz­ing wine of a kind and fla­vor nev­er tast­ed before.” The influ­ence of Finnish man­i­fests in cer­tain traits of the Elvish lan­guage of Quenya — “the absence of any con­so­nant com­bi­na­tions ini­tial­ly, the absence of the voiced stops b, d, g (except in mb, nd, ng, ld, rd, which are favored) and the fond­ness for the end­ing -inen, ‑ainen, ‑oinen” — but one sus­pects that Tolkien’s broad­er lit­er­ary sen­si­bil­i­ty was shaped more by the Kale­vala, the nine­teenth-cen­tu­ry nation­al epic that inspired him to take up the study of Finnish in the first place. How close he ever got to mas­tery his­to­ry has­n’t record­ed, but as a fel­low Finnish-learn­er, I can attest that se ei ole help­poa.

Relat­ed con­tent:

Map of Mid­dle-Earth Anno­tat­ed by Tolkien Found in a Copy of Lord of the Rings

J.R.R. Tolkien, Using a Tape Recorder for the First Time, Reads from The Hob­bit for 30 Min­utes (1952)

When J. R. R. Tolkien Worked for the Oxford Eng­lish Dic­tio­nary and “Learned More … Than Any Oth­er Equal Peri­od of My Life” (1919–1920)

Ani­mat­ed Video Explores the Invent­ed Lan­guages of Lord of the Rings, Game of Thrones & Star Trek

Dis­cov­er Lin­cos, the Lan­guage a Dutch Math­e­mati­cian Invent­ed Just to Talk to Extrater­res­tri­als (1960)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

 

Watch a Japanese Artisan Make a Noh Mask, Creating an Astonishing Character From a Single Block of Wood

Noh actors under­go years of rig­or­ous train­ing to per­fect their per­for­mance tech­nique.

The ancient clas­si­cal art requires actors’ faces to be obscured by rigid masks carved from sin­gle blocks of hino­ki wood. A thor­ough com­mand of pos­ture, phys­i­cal ges­ture, and voice is essen­tial for con­vey­ing the char­ac­ters’ emo­tions.

The qual­i­ty of the mask is of utmost impor­tance, too.

Naka­mu­ra Mit­sue, a mak­er of tra­di­tion­al Noh masks, whose inter­est in human faces and por­trai­ture orig­i­nal­ly led her to study west­ern art, notes that the cre­ator must pos­sess a high degree of skill if the mask is to func­tion prop­er­ly. The best masks will sug­gest dif­fer­ent atti­tudes from dif­fer­ent angles.

Tera­su, or an upwards tilt con­veys hap­py emo­tions, while the down­ward tilt of kumora­su express­es dark­er feel­ings and tears.

The most expert­ly carved masks’ eyes will appear to shift as the actor changes posi­tion.

The full range of human expres­sion is the most dif­fi­cult to achieve with del­i­cate-fea­tured female Noh masks.

“I used to change its direc­tion and stare at it in the mir­ror all night,” Ms. Naka­mu­ra writes on her web­site, recall­ing how her men­tor, the cel­e­brat­ed crafts­man Yasue­mon Hori, taught her how to carve Ko-Omote, a mask rep­re­sent­ing the youngest woman in the Noh canon.

When cre­at­ing a mask of a beau­ti­ful girl or child I feel very hap­py but when cre­at­ing an onryo (ghost spir­it) I can feel sor­row or anger.

Ms. Nakamura’s ded­i­ca­tion, exper­tise and patience are on abun­dant dis­play in the word­less Process X video, above.

She is, as the New York Times notes, one of a grow­ing num­ber of female prac­ti­tion­ers:

When she began, she knew of only one oth­er woman in the field, but this year, all four of her cur­rent appren­tices, some of whom study for as long as 10 years, are female. Some adhere to the tra­di­tion­al arche­types and tech­niques, while oth­ers rad­i­cal­ly rein­ter­pret them.

Like many oth­er Japan­ese women of her gen­er­a­tion, she did as expect­ed, mar­ry­ing and hav­ing chil­dren short­ly after com­plet­ing her edu­ca­tion. She began study­ing mask mak­ing when her chil­dren began school, wait­ing until they were 18 to leave her mar­riage. By then, she was well posi­tioned to sup­port her­self as a pro­fes­sion­al nō-men-shi (Noh mask mak­er.)

A sin­gle mask by a respect­ed nō-men-shi can take a month to com­plete, but can fetch a price in the neigh­bor­hood of ¥500,000.

Ms. Naka­mu­ra labors in a work­shop in her tra­di­tion­al-style home in Kyoto.

Her tools and sup­plies are equal­ly old-fash­ioned — a mix­ture of seashell pow­der and rice glue, a mor­tar and pes­tle, a chis­el that she wields per­ilous­ly close to her knees and slip­per-clad feet…

As Jason Haidar writes in Kan­sai Scene:

It may be no coin­ci­dence that Ms. Naka­mu­ra wields a chis­el so nat­u­ral­ly and with such skill, One of the main chis­els used for carv­ing Noh masks is called a tou, which is anoth­er word mean­ing samu­rai sword. Ms. Naka­mu­ra always cred­it­ed her par­ents for encour­ag­ing her to learn a skill that could allow her to sup­port her­self with­out a hus­band, and this mod­ern think­ing could be attrib­uted to her fam­i­ly being of samu­rai lin­eage. After the reforms of the Mei­ji Restora­tion (1868–1912) that saw the ush­er­ing in of mod­ern Japan, her ances­tors learned the impor­tance of being self-suf­fi­cient, inde­pen­dent, and hav­ing a diverse range of skills – val­ues which were passed down to her.

Explore a gallery of Mit­sue Nakamura’s Noh masks here. Click on spe­cif­ic images to learn about each mask’s pur­pose in Noh, rec­og­nized by UNESCO as hav­ing “Intan­gi­ble Cul­tur­al Her­itage”.

via Aeon

Relat­ed Con­tent 

A Hyp­not­ic Look at How Japan­ese Samu­rai Swords Are Made

Watch a Tra­di­tion­al Japan­ese Car­pen­ter Make 190+ Dif­fer­ent Joints, All With­out Nails, Screws, or Glue

Japan­ese Restau­rants Show You How to Make Tra­di­tion­al Dish­es in Med­i­ta­tive Videos: Soba, Tem­pu­ra, Udon & More

20 Mes­mer­iz­ing Videos of Japan­ese Arti­sans Cre­at­ing Tra­di­tion­al Hand­i­crafts

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

Patton Oswalt to William & Mary’s Graduating Class: “You Poor Bastards,” “You Do Not Have a Choice But to Be Anything But Extraordinary”

Pat­ton Oswalt, William & Mary, Class of 1991, grad­u­at­ed with a 2.8 GPA “into a world full of triv­ia and silli­ness and fun.”

The Class of 2023, he observed in a recent keynote address at his alma mater, is poised to enter a “hellscape where you will have to fight for every scrap of your human­i­ty and dig­ni­ty.”

The come­di­an sea­soned his speech with jokes, but its “hard truth” is one that could find favor with activist Gre­ta Thun­berg — name­ly that the inat­ten­tion, apa­thy, and blithe waste­ful­ness of his gen­er­a­tion, and all gen­er­a­tions that came before have sad­dled today’s young peo­ple with a seri­ous­ly messed up plan­et:

Your con­cerns as you stum­ble out into real­i­ty tomor­row are mas­sive. Democ­ra­cy is crum­bling. Truth is up for grabs. The planet’s try­ing to kill us and lone­li­ness is dri­ving every­one insane.

The good news?

Your gen­er­a­tion has rebelled against every bad habit of mine and every gen­er­a­tion that came before it. Every­thing that we let cal­ci­fy, you have kicked against and demol­ished.

He sees a stu­dent body will­ing to bat­tle apa­thy, alien­ation, and cru­el­ty, who insist on inclu­sion and open­ness about men­tal health.

(By con­trast he was a “lit­tle daf­fodil” who angri­ly took his Physics for Poets prof to task for hav­ing com­mit­ted an inac­cu­ra­cy involv­ing Star Trek’s chain of com­mand on the final exam.)

The for­mer Eng­lish major man­gles a quote from author Ger­ald Kirsch’s 1938 short sto­ry Bus­to is a Ghost, Too Mean to Give Us a Fright!

The real quote is:

…there are men whom one hates until a cer­tain moment when one sees, through a chink in their armour, the writhing of some­thing nailed down and in tor­ment.

The para­phrased sen­ti­ment retains its pow­er, how­ev­er, and his slop­py fact check­ing squares with his por­tray­al of him­self as a lack­adaisi­cal B- stu­dent.

Return­ing to cam­pus 32 years lat­er as a suc­cess­ful writer, actor and come­di­an, he exhorts the most aca­d­e­m­ic mem­bers of the Class of 2023 to take a cue from their peers whose GPAs were less than stel­lar, “the day­dream­ers, the con­fused, and the seek­ers:”

There are peo­ple out there who want to man­age every moment. They want to divvy up every dream, and they want to com­mod­i­fy every crazy cre­ative caprice that springs out of your cra­ni­um. Don’t let them. Be human in all of its bed­lam and beau­ty and mad­ness and mer­cy for as long as you can and in any way you can.

He may have dashed off his address in his hotel room the night before the cer­e­mo­ny, but he dri­ves his point home with an inge­nious Hol­ly­wood insid­er ref­er­ence that may send the entire class of 2023, their fam­i­lies, pro­fes­sors, and you, dear read­er, rush­ing to view (or revis­it) the 1982 sci fi clas­sic, Blade Run­ner.

As to why Oswalt mer­its the hon­orary degree William & Mary con­ferred on him, fel­low alum and Ted Las­so showrun­ner Bill Lawrence has a the­o­ry:

I guess it’s because he didn’t real­ly deserve the degree he got when he was here.

via Boing­Bo­ing

Relat­ed Con­tent 

John Waters’ RISD Grad­u­a­tion Speech: Real Wealth Is Life With­out A*Holes

‘This Is Water’: Com­plete Audio of David Fos­ter Wallace’s Keny­on Grad­u­a­tion Speech (2005)

“Wear Sun­screen”: The Sto­ry Behind the Com­mence­ment Speech That Kurt Von­negut Nev­er Gave

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

The Map of Medicine: A Comprehensive Animation Shows How the Fields of Modern Medicine Fit Together

The Hip­po­crat­ic Oath is pop­u­lar­ly imag­ined as begin­ning with, or at least involv­ing, the com­mand “First, do no harm.” In fact, noth­ing like it appears among the orig­i­nal Greek words attrib­uted to Hip­pocrates; the Latin phrase pri­mum non nocere seems to have been added in the sev­enth cen­tu­ry. But the prin­ci­ple makes a high­ly suit­able start­ing point for Dominic Wal­li­man’s video tour above of his new Com­pre­hen­sive Map of Med­i­cine. A physi­cist and sci­ence writer, Wal­li­man has pre­vi­ous­ly been fea­tured many times here on Open Cul­ture for his Youtube chan­nel Domain of Sci­ence and his maps of oth­er fields, from physics, chem­istry, and biol­o­gy to math­e­mat­ics, engi­neer­ing, and com­put­er sci­ence.

This new map marks a return after what, to Wal­li­man’s fans, felt like a long hia­tus indeed. The pro­longed absence speaks to the ambi­tion of the project, whose sub­ject demands the inte­gra­tion of a large num­ber of fields and sub-fields both the­o­ret­i­cal and prac­ti­cal.

For med­i­cine exist­ed long before sci­ence — sci­ence as we know it today, at least— and two and a half mil­len­nia after the time of Hip­pocrates, the con­nec­tions and inter­ac­tions between the realm of med­i­cine presided over by doc­tors and that presided over by sci­en­tists are com­plex and not eas­i­ly under­stood by the pub­lic. Hence the impor­tance of Wal­li­man’s clar­i­ty of visu­al expla­na­tion, as it has evolved through­out his sci­en­tif­ic map-mak­ing career, as well as his clar­i­ty of ver­bal expla­na­tion, on dis­play through all 50 min­utes of this video.

As Wal­li­man empha­sizes right at the out­set, he isn’t a med­ical doc­tor — but he is a “doc­tor” in the sense that he has a PhD, and intel­lec­tu­al­ly, he comes more than well-placed to under­stand how each part of med­i­cine relates to the oth­ers. This is espe­cial­ly true of a less­er-known area of study like med­ical physics, whose fruits include imag­ing tech­niques like X‑ray, MRI, CT, and ultra­sound, with which many of us have first-hand expe­ri­ence as patients. Few non-spe­cial­ists will ever be direct­ly involved in the prac­tice of, say, biol­o­gy or engi­neer­ing, but in the twen­ty-first cen­tu­ry, it’s the rare human being indeed who nev­er encoun­ters the real­i­ty of med­i­cine. The next time you find your­self in treat­ment, it cer­tain­ly could­n’t do any harm to ori­ent your­self on its map.

Relat­ed con­tent:

The Map of Biol­o­gy: Ani­ma­tion Shows How All the Dif­fer­ent Fields in Biol­o­gy Fit Togeth­er

Every­thing You Need To Know About Virus­es: A Quick Visu­al Expla­na­tion of Virus­es in 9 Images

The Map of Chem­istry: New Ani­ma­tion Sum­ma­rizes the Entire Field of Chem­istry in 12 Min­utes

Down­load 100,000+ Images From The His­to­ry of Med­i­cine, All Free Cour­tesy of The Well­come Library

Info­graph­ics Show How the Dif­fer­ent Fields of Biol­o­gy, Chem­istry, Math­e­mat­ics, Physics & Com­put­er Sci­ence Fit Togeth­er

The Archive of Heal­ing Is Now Online: UCLA’s Dig­i­tal Data­base Pro­vides Access to Thou­sands of Tra­di­tion­al & Alter­na­tive Heal­ing Meth­ods

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

Nirvana’s “Come As You Are” Played By Musicians Around the World

Play­ing For Change did it again. They’ve released a com­pelling music video fea­tur­ing an assem­blage of inter­na­tion­al musi­cians per­form­ing Nir­vana’s 1991 clas­sic, “Come as You Are.” The musi­cians come from Aus­tralia, Hun­gary, Moroc­co, Nepal, Brazil and beyond. And they per­form with an array of instruments–from the didgeri­doo, to the oud, to the sintir–that you don’t com­mon­ly asso­ciate with the rock idiom. But it all comes togeth­er splen­did­ly well.

In our archive, find oth­er Play­ing for Change takes on The Grate­ful Dead’s “Rip­ple,” The Rolling Stones’ “Gimme Shel­ter,” Bob Marley’s “Redemp­tion Song,” Ben King’s “Stand by Me” and (our favorite) Led Zep­pelin’s “When the Lev­ee Breaks.” Enjoy.

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 

“When The Lev­ee Breaks” Per­formed by John Paul Jones & Musi­cians Around the World

How Nirvana’s Icon­ic “Smells Like Teen Spir­it” Came to Be: An Ani­mat­ed Video Nar­rat­ed by T‑Bone Bur­nett Tells the True Sto­ry

1,000 Musi­cians Play Nirvana’s “Smells Like Teen Spir­it” Live, at the Same Time


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