Charlie Hodgson, Untitled I (Tribalism, Brutalism & Defensive Architecture), 2015, Ink, Acrylic and Coloured Pencils on Panel.
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Tag: Front Page (page 2 of 3)
Someone said to me the other day that MAD MAX is “his Star Wars.” His modern myth. A myth of the time of steel and petrol, that’s about collapsing back into dark history. Viewed as a continuum, the film cycle almost plays as a warning sent ahead to us from 1980. A time capsule that’s still telling itself stories from inside its box. FURY ROAD doesn’t feel like a modern film. It’s a throwback to classical filmmaking. A scream from the nightmares of the last century.
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“Blackwell explained that the bass drum, sock cymbal, and the snare are on the one and three. He told me to ignore the bass guitar because it was more of a lead instrument. It’s great music, but it’s kinda weird in that everything feels like it’s being played backwards. ‘Concrete Jungle’ was the very first thing that I was handed. That was the most out-of-character bass part I’d ever heard. But because the keyboards and the guitars stay locked together doing what they’re doing all through the song, that was sorta my saving grace. I thought I could follow the song, but I still didn’t know what I was going to do on guitar. So I started doodling on the front of it, and I told the sound engineer to start over about halfway through it. Then I started picking up a little something here and there. I nailed that guitar solo down on the second or third take, I think. It was a gift from God, because I really didn’t know what the hell I was doing. And then Marley came into the recording room. He was cartwheeling, man, he couldn’t get over what had just happened to his song, he was so excited. I couldn’t understand a damn thing he was saying. And he was cramming this huge joint down my throat and wouldn’t take ‘no’ for an answer. He got me real, real high.”
– Wayne Perkins, massively gifted guitarist and my fellow Birminghamian, on how he ended up playing for Bob Marley and the Wailers. (I met Perkins once when I was about seventeen and sneaking illegally into a club called the Lowenbrau Haus.)
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“
One time I met a guy who had invented a heart valve that saved half a million people. He and I got to talking, and he had a habit of pausing to think before he answered a question, a cool habit, and I got into the habit of thinking about the people his heart valve had saved while he thought about his next answer. Moms and dads and sons and daughters and brothers and sisters and aunts and uncles and grandparents and godparents and cousins and neighbors and fellow parishioners and old teammates and sorority sisters and work colleagues and every relation of ours in this lonely world. He had a seamed cheerful face with eyebrows that leapt in every direction like they had once been electrified and never fully recovered from the shock. Most every dad who had his life extended by that heart valve had a kid or kids who were probably thrilled beyond articulation that their dad didn’t die. How can you measure how happy you are that your dad didn’t die? My dad is cheerfully and wittily alive, and I try every day to articulate how glorious it is to have my dad, and I fail like hell. It’s really hard to measure love.
The inventor then answers one question so gently and thoughtfully and honestly and nakedly that I jot down every word and read it back to him twice to make sure I have every word in the right order and to his credit he doesn’t edit or massage or manipulate or soften his remark but just nods and grins. I ask him another question, and he looks out the window for a while, and this time I think about all the little kids who didn’t die because of his valve. I bet that of a half a million people, thousands were little kids, right? And some of those thousands were four-year-olds, right? And is there anything cooler and funnier and holier in this world than a four-year-old? So if you save the lives of lots of four-year-olds, doesn’t that make you a totally great heroic person? I ask him this question, and he says no, he is not great and not heroic, he is just a guy who likes to fiddle with inventions and machines and tools and things, he is a tinkering kind of guy, he actually says this, a tinkering kind of guy, and I write it down…. You would think being the guy who saved half a million kids of every age would make you arrogant about how cool you were, but I tell you, shivering again now as I write this, that I never saw a hint or shred or splinter of arrogance in the late Donald Shiley. When I have dark days about arrogance and bluster and lies and pomposity, I think of him, and cheer right back up again.
”
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“
The decision by corporate leaders to take a political stand over a controversial issue is therefore of great interest. Corporations and business leaders almost always avoid political statements and announcements, recognizing that such declarations have the effect of unnecessarily alienating potential customers. Corporations live in constant fear of bad publicity that can ruin a brand carefully erected through millions of dollars of advertising and publicity. Why step into a heated political debate and unnecessarily turn half of your customers away? Corporations exist to make money, not to advance political and social causes—except for those that help them make money, of course.
And that’s just the point: The decision by Apple, Walmart, Eli Lilly, Angie’s List, and so on was a business decision—even more, a marketing decision. Coming out in opposition to the Indiana RFRA law was one of the shrewdest marketing coups since E.T. followed a trail of Reese’s Pieces. The decision to #BoycottIndiana was not made because it was the politically courageous thing to do; it was made because it was the profitable thing to do. The establishment could express support for a fashionable social norm while exerting very little effort, incurring no actual cost, and making no sacrifice to secure the goal. It had the further advantage of distracting most people from the fact that corporations like Apple have no compunction doing business in places with outright oppression of gays, women, and Christians. Those real forms of repression and discrimination didn’t matter; Indiana’s purported oppression of gays did.
”
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My immensely talented friend Claire Holley has a new record coming out and it is really special.
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A rare ivory anatomical model of a pregnant woman, German, late 17th century
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“Bible Belt near-Christianity is teetering. I say let it fall. For much of the twentieth century, especially in the South and parts of the Midwest, one had to at least claim to be a Christian to be “normal.” During the Cold War, that meant distinguishing oneself from atheistic Communism. At other times, it has meant seeing churchgoing as a way to be seen as a good parent, a good neighbor, and a regular person. It took courage to be an atheist, because explicit unbelief meant social marginalization. Rising rates of secularization, along with individualism, means that those days are over—and good riddance to them.”
– Russell Moore. AMEN.
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Is it a good movie? No, not if you want plots you can follow and visuals that don’t seem to be maiming themselves. (On the other hand, why would you?) But it’s greater and stranger than most conventionally good movies because of this bizarre thematic Möbius strip: Welles tried to make a personal artistic statement out of a B-movie thriller, and the thriller became the exact nightmare he was trying to make a statement about. In a way, the art was more self-aware than he was; it refused to stop being life. He had built the hall of mirrors, then found that he’d wandered into it. Audiences in 1948, when Columbia released the film in America, were not prepared for something this opulently broken. The movie flopped.
— Brian Phillips on The Lady from Shanghai
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Happy National Tourist Appreciation Day!
“Yosemite and the Big Trees of California”
This advertisement, created in 1881, encouraged tourists to visit Yosemite in California. Yosemite was first visited by tourists in 1855 and was declared a U.S. National Park in 1890.
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(Unknown). Jacob Lawrence Displays his Painting “Embarkation” During the War. 1940s.
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Johann Dogiel, Blood-pressure rhythms in dogs, cats and humans in response to the sounds of musical instruments, Leipzig Institute for Physiology, Saxony, 1880
Source: Max-Planck-Institut für Wissenschaftgeschichte, or Max Planck Institute for the History of Science.
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“With the nation’s eyes on Baltimore (and Baltimore’s eyes on Sandtown), what has struck me, as someone who has lived here for five years, is the speed with which people from the outside are willing to impose their own preconceived notions on my neighbors and our neighborhood. There have been arguments about the rhetoric of “outsiders” from the start, but whether it was protest leaders accused of hogging the camera or violent protesters accused of causing trouble, those of us here recognize that the cameras will follow the loudest voices. Though more accurate narratives took a few days to emerge (and rightfully so), we’ve been blessed to have fair, thoughtful stories and interviews featuring people young and old from my neighborhood who have been working for change. What has been harder is seeing local forces disrupt our daily life and national media discussing what’s the events of our neighborhood with only the faintest idea of what people who live here think.
I don’t watch TV news of any sort, so I’m sure there were worse examples there I missed. However, my eye was caught by David Brooks’ recent column discussing the need for a change in culture and social values in inner-city communities without any hint of the fact that people here in Sandtown have been doing that work for decades. One of my church elders started a program specifically to focus on mentoring black men to be better fathers, primarily those returning home from prison. It’s an uphill struggle, certainly, but this reflects what black leaders have been saying in their own communities for years: we have to take responsibility, encourage stable families, and (since many of these proclamations come through the local church) we have to call for spiritual renewal. If any of this is news to you, you probably haven’t been listening to black Christians.”
– Matthew Loftus, in as close to a must-read essay about Baltimore as you’ll find.
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This child met my gaze at the 2013 Kumbh Mela, a Hindu bathing festival in rural India, where her family was working. She stands just a few yards from a new-built latrine and the faucet providing piped clean water to this workers’ camp. Simply because she is a poor girl, her chance of education is dismal and, according to recent research on maternal literacy, her literacy level will someday directly affect her children’s health. Yet unlike Americans, she lives in a nation that ratified (official accepted under law) the International Covenant on Social, Economic and Cultural Rights (ICESCR), meaning that families like hers ought to be able to enjoy equal rights to food, housing, and education. I see here a little girl hugging a beloved blanket. What do you see?
Susan is a deeply compassionate Christian and a simply first-rate scholar. Please check out her new book Beholden: Religion, Global Health, and Human Rights.
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The usual morning visitor
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A wrapped $50 stack of ARTCASH, comprised of two “ones”
by Andy Warhol, and two $24 bills by Tom Gormley. ARTCASH was a benefit party held by
Experiments in Art and Technology (E.A.T.) in 1971. E.A.T asked artists to design currency to be
purchased and used by attendees during the casino style event. The bills were printed by the American
Banknote Company on the same stock used for U.S. currency (though without the
anti-counterfeit threads). From the
Steven Leiber Extra Art Archive. -ar
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A wrapped $50 stack of ARTCASH, comprised of two “ones”
by Andy Warhol, and two $24 bills by Tom Gormley. ARTCASH was a benefit party held by
Experiments in Art and Technology (E.A.T.) in 1971. E.A.T asked artists to design currency to be
purchased and used by attendees during the casino style event. The bills were printed by the American
Banknote Company on the same stock used for U.S. currency (though without the
anti-counterfeit threads). From the
Steven Leiber Extra Art Archive. -ar
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Japanese speed for PLAYTIME (Jacques Tati, France, 1967)
Size: 14.5″ x 20″, folded to 14.5″ x 10″
Designer: unknown
Poster source: Heritage Auctions
(via Frank Chimero on Twitter)
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Neil Gaiman: Why I love Jonathan Strange & Mr Norrell:
Lovely tribute by Neil Gaiman to one of my very favorite books. I have mixed feelings about a television adaptation: it’s a highly filmable story, to be sure, but the most distinctive element of the book will be lost: the narrtor’s wry, Austenian voice, with its added element of pedantry manifested in the great horde of explanatory and historical footnotes. Please don’t watch the series without reading the book first!
(And pray that Susanna Clarke will publish another novel.)
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Neil Gaiman: Why I love Jonathan Strange & Mr Norrell:
Lovely tribute by Neil Gaiman to one of my very favorite books. I have mixed feelings about a television adaptation: it’s a highly filmable story, to be sure, but the most distinctive element of the book will be lost: the narrtor’s wry, Austenian voice, with its added element of pedantry manifested in the great horde of explanatory and historical footnotes. Please don’t watch the series without reading the book first!
(And pray that Susanna Clarke will publish another novel.)
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I thought this business about “Wisconsin Republicans denying beans to the poor” was a partisan distortion, but apparently not. I haven’t voted for a major-party candidate in twenty-three years, and that’s not likely to change in the near future. Given Republican attitudes towards the poor and black people, and Democratic attitudes towards the unborn and (more recently) towards Christians, and the military adventurism and erosion of civil liberties enthusiastically endorsed by both parties, I can’t possibly vote for any of them. It’s way past time for an alternative to emerge.
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“I have a book-ish nature. I understand faith the way C.S. Lewis did, which is that I like books that help explain the world to me. A lot of theology helps explain the world. I think reading theology is one of the most rewarding things I did in the course of researching this book. Some of it was by Rabbi Joseph Soloveitchik. I read a lot of C.S. Lewis, Augustine, Harry Emerson Fosdick’s ‘On Becoming a Real Person.’ Those books were amazingly useful and were a great education. I wish there were more theology and more religion in the public square for the faithful and those who are not faithful.”
– David Brooks. Some of us are trying, David. Lord knows, some of us are trying.
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“Some exquisite Katsuhiro Otomo for the morning (from ’Tokyo Metro Explorers’). That last Otomo panel is best seen in sequence.” —@Oniropolis in two tweets (via RT by @timmaughan, links added by me)
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It was said of one of the elders that he persevered in a fast of seventy weeks, eating only once a week. The elder ask God to reveal to him the meaning of a certain Scripture text, and God would not reveal it to him. So he said to himself: Look at all the work I have done without getting anywhere! I will go to one of the brothers and ask him. When he had gone out and closed the door and was starting on his way an angel of the Lord was sent to him, saying: The seventy weeks you fasted did not bring you any closer to God, but now that you have humbled yourself and set out to ask your brother, I am sent to reveal the meaning of that text. And opening to him the meaning which he sought, he went away.
– Quoted in Thomas Merton, The Wisdom of the Desert
The genius of Eno is in removing the idea of genius. His work is rooted in the power of collaboration within systems: instructions, rules, and self-imposed limits. His methods are a rebuke to the assumption that a project can be powered by one person’s intent, or that intent is even worth worrying about. To this end, Eno has come up with words like “scenius,” which describes the power generated by a group of artists who gather in one place at one time. (“Genius is individual, scenius is communal,” Eno told the Guardian, in 2010.) It suggests that the quality of works produced in a certain time and place is more indebted to the friction between the people on hand than to the work of any single artist.
– Sasha Frere-Jones: Brian Eno’s Quiet Influence
Julie Posetti: Some journalists and editors have told me that they’re thinking of closing their Facebook accounts in the wake of this scandal – what’s your response to that reaction? Would you consider that course of action now?
Jay Rosen: Yes, I have considered it. And I may do that one day. I have 180,000 subscribers on Facebook but I barely use it. I can go for a week or two without logging in. I post photos I am proud of occasionally, and sometimes links to my own work. Last week I posted a lot on Facebook about the issues we are discussing now, using the platform to air criticism of it. But what I do every day on Twitter—curate links and comment in the area of my expertise, adding value to the system for free because I get something back—I will not do on Facebook because of the opacity of its algorithm. Facebook thinks it knows better than I do what those 180,000 subscribers should receive from me. I find that unacceptable, though I understand why they do it. I am not in a commercial situation where I have to maximize my traffic, so I can opt out. Right now my choice is to keep my account, but use it cynically.
– Facebook Has All the Power. I’m sure Facebook is perfectly happy to have all its users “use it cynically,” as long as they stay around.
In a slapdash reply to an article I published at Slate, the evolutionary biologist Jerry Coyne provides just such a response. First, he pretends that the question “Why is there something rather than nothing?” means “How did the universe come about?” And so he has an answer: the Big Bang. I confess I find this somewhat cute, as if I had asked a child why there is money and he had answered, “Because there are ATMs.”
– Michael Robbins (paywalled, I think).
This book is written in the fundamental conviction that no cogent answer to the contemporary Christian question of the trinitarian God can be given without charting the necessary and intrinsic entanglement of human sexuality and spirituality in such a quest: the questions of right contemplation of God, right speech about God, and right ordering of desire all hang together. They emerge in primary interaction with Scripture, become intensified and contested in early Christian tradition, and are purified in the crucible of prayer. Thus the problem of the Trinity cannot be solved without addressing the very questions that seem least to do with it, questions which press on the contemporary Christian churches with such devastating and often destructive force: questions of sexual justice, questions of the meaning and stability of gender roles, questions of the final theological significance of sexual desire…
Some of the most significant figures in the historical development of the doctrine of the Trinity (Origen, Gregory of Nyssa, Augustine, especially) feature large in this volume because of the fascinatingly different ways in which they relate their perceptions of intense desire for God, their often problematic feelings about sexual desire at the human level, and their newly creative understandings of God as Trinity.
– Sarah Coakley, God, Sexuality, and the Self: An Essay ‘On the Trinity’
Thomas Wright, An original theory of the universe, 1750. London. Via Linda Hall Library
1 cross section of the model of the Milky Way galaxy. 2 Multiple solar systems with comets. 3 The symbolic eye of Deity in all star systems: A finite View of Infinity. 4 The first depiction of multiple galaxies in a book
Funny medieval doodles
With their wild hair and frantic gaze, these doodled men look like fools. They are waving as if to seek contact with the reader. The thing is, the reader is busy singing and listening to a sermon. That is because these 800-year-old images are found in a Missal, a book used during Holy Mass. What a shock it must have been for the serious user of the book, to flip the page and suddenly find yourself face to face with these funny creatures. And what a great contrast: a serious book with silly drawings.
Pic: Paris, Bibliothèque Sainte-Geneviève, MS 95 (Missal, 12th century). More about the manuscript here.
“It is no doubt very wrong to long after a naughty thing. But nevertheless we all do so. One may say that hankering after naughty things is the very essence of the evil into which we have been precipitated by Adam’s fall. When we confess that we are all sinners, we confess that we all long after naughty things.”
– Anthony Trollope, Framley Parsonage
In regard to the Reformation it might be said that the whig fallacies of secular historians have had a greater effect over a wider field than any theological bias that can be imputed to Protestant writers. And the tendency is to magnify the Reformation even when it is not entirely complimentary to the Protestants to do so. It is easy to be dramatic and see Luther as something like a rebel against medievalism. It is pleasant to make him responsible for religious toleration and freedom of thought. It is tempting to bring his whole movement into relief by showing how it promoted the rise of the secular state, or to say with one of our writers that without Martin Luther there would have been no Louis XIV. It may even be plausible to claim that Protestantism contributed to the rise of the capitalist; that in its ethics were evolved the more than seven deadly virtues which have helped to provide the conditions for an industrial civilization; and then to bring this to a climax in the statement: “Capitalism is the social counterpart of Calvinist Theology.” So we complete the circle and see Protestantism behind modern society, and we further another optical illusion – that history is divided by great watersheds of which the Reformation is one. Sometimes it would seem that we regard Protestantism as a Thing, a fixed and definite object that came into existence in 1517; and we seize upon it as source, a cause, an origin, even of movements that were taking place concurrently; and we do this with an air of finality, as though Protestantism itself had no antecedents, as though it were a fallacy to go behind the great watershed, as though indeed it would blunt the edge of our story to admit the working of a process instead of assuming the interposition of some direct agency. It is all an example of the fact for the compilation of trenchant history there is nothing like being content with half the truth.
– Herbert Butterfield, The Whig Interpretation of History (1931). A contemporary work like Brad Gregory’s The Unintended Reformation is simply the mirror image of the Whig interpretation, and depends on the same false reifications.
In Martinique, I had visited rustic and neglected rum-distilleries where the equipment and the methods used had not changed since the eighteenth century. In Puerto Rico, on the other hand, in the factories of the company which enjoys a virtual monopoly over the whole of the sugar production, I was faced by a display of white enamel tanks and chromium piping. Yet the various kinds of Martinique rum, as I tasted them in front of ancient wooden vats thickly encrusted with waste matter, were mellow and scented, whereas those of Puerto Rico are coarse and harsh. We may suppose, then, that the subtlety of the Martinique rums is dependent on impurities the continuance of which is encouraged by the archaic method of production. To me, this contrast illustrates the paradox of civilization: its charms are due essentially to the various residues it carries along with it, although this does not absolve us of the obligation to purify the stream. By being doubly in the right, we are admitting our mistake. We are right to be rational and to try to increase our production and so keep manufacturing costs down. But we are also right to cherish those very imperfections we are endeavouring to eliminate. Social life consists in destroying that which gives it its savour.
– Claude Lev-Strauss, Tristes Tropiques. The underlying philosophy of liberalism, and the consumer culture it generates, condensed into nine sentences.
How did this situation occur? How did autism which, until quite recently, was an unusual diagnosis of little broader concern, come to hold a central place in debates over human nature? That’s what I’d like to think about in this essay. My argument, in short, is that the thing which is ‘missing’ in autism, crudely put, is assumed to be social functioning and this is crucial when it comes to understanding why autism is taken to be so important for the human.
– Autism, sociality, and human nature | Somatosphere
“How this Declaration may strike others, I know not. To me, I own, it appears that it cannot fail — to use the words of a great Orator — “of doing us Knight’s service.” The mouth of faction, we may reasonably presume, will be closed; the eyes of those who saw not, or would not see, that the Americans were long since aspiring at independence, will be opened; the nation will unite as one man, and teach this rebellious people, that it is one thing for them to say, the connection, which bound them to us, is dissolved, another to dissolve it; that to accomplish their independence is not quite so easy as to declare it: that there is no peace with them, but the peace of the King: no war with them, but that war, which offended justice wages against criminals. — We too, I hope, shall acquiesce in the necessity of submitting to whatever burdens, of making whatever efforts may be necessary, to bring this ungrateful and rebellious people back to that allegiance they have long had it in contemplation to renounce, and have now at last so daringly renounced.”
– Jeremy Bentham responds to the Declaration of Independence. O utilitarian, where is thy vaunting now? I shall remove the wax head from thy stuffed body and hold it for ransom — oh wait, someone already did that.
The U.S. government estimates 60,000 immigrant children this year. There are over 300,000 churches in America, most of them hewing to a mission of spreading some kind of good news. What good news? Salvation. The coming kingdom. A God whose will, we pray, be done on earth as it is in heaven.
And what is his will? That’s not for me to say, but it is for me to ask, and for you to ask. It’s for us to ask, and then to listen. Are we listening, we who spend millions to travel overseas carrying the Gospel to the lost, now that God is sending tens of thousands of them our way?
I know there are geopolitical practicalities that transcend the priorities of my stupid bleeding heart, but 300,000 churches and 60,000 children.
What if, instead of greeting the federal agents with protest signs, we greeted them with petitions? Give us these children. We will feed them, we will clothe them, we will give them shelter. We will teach them and we will pray over them. Their parents, God help them, sent them away, and now here we stand to make good on the faith or hope or desperation in which those mothers and fathers sent them forth. Give us these children, and we will find a way. We will show mercy, because while we can scarcely agree between ourselves on anything else, we agree that the kingdom of heaven includes a hand stretched out in love.
It’s utterly impractical, I know. But how have we done so far, Christians, with practicality? For Christ’s sake, let’s not be known for our practicality.
– Sand in the Gears » Blog Archive » Thy kingdom come. Via Matt Milliner on Twitter.
When it comes to collecting, I’m most persistent about tracking down artwork by Luigi Serafini. It has been a constant presence in my life for almost a decade, and I’ve spent hours digging and digging to find his work tucked away under rocks and in obscure corners – especially for an American who doesn’t speak a word of Italian.
So, one of my alerts alerted me to this book series, about which I know nothing except that Serafini contributed illustrations. I contacted the publisher asking for more info, and in the course of emailing about my collecting habit, he asked if I wanted him to get Serafini to sign my copies. Lucky break, right? Well, what I didn’t expect was full-page inscriptions bearing my name, rendered in Serafini’s made-up language from the Codex Seraphinianus. I was literally short of breath when I opened these books and realized what I had. That’s pretty much the moment every collector lives for.
The books are very nice, too – the illustrations are printed on textured paper that is heavier than the rest of the pages, and most of these images are new to me, which is a bonus as well.
Up close and personal
I made these images today and they are quite special. The expressive medieval faces – and a pair of hands – are part of the stained-glass “Great East Windows” at York Minster and they date from 1408. Not many people have seen these details from this close, for the simple reason that they are normally positioned twenty meters or so above ground level. Except for now. They are presently being restored and thus taken down, one segment at the time, to be treated by experts. Visiting the cathedral gets you face to face – literally if you want – with these 700-year-old individuals. It is sensational to see them the way the artisans did when they made them, especially knowing they will soon be out of reach again, perhaps for centuries to come.
Pics (my own): York Cathedral, restoration exhibition.
Johann Wolfgang von Goethe, Chromatics, Goethe’s Farbenlehre, 1810. Published by Cotta, Tübingen. The complete book: Via Linda Hall Library, Kansas.
“So long as the past and the present are outside one another, knowledge of the past is not of much use in the problems of the present. But suppose the past lives on in the present; suppose, though incapsulated in it, and at first sight hidden beneath the present’s contradictory and more prominent features, it is still alive and active; then the historian may very well be related to the non-historian as the trained woodsman is to the ignorant traveller. ‘Nothing here but trees and grass’, thinks the traveller, and marches on. ‘Look’, says the woodsman, ‘there is a tiger in that grass’.”
– R. G. Collingwood, Autobiography
