Catherine the Great of Russia Sends a Letter Urging Her Fellow Russians to Get Inoculated Against Smallpox (1787)

I got my boost­er shot the oth­er week and through the mir­a­cles of mod­ern sci­ence I bare­ly knew a nee­dle was in me before the phar­ma­cist told me it was over. (I also didn’t feel any after effects, but your mileage may vary.) I men­tion this because before nee­dles, before injectable vac­cines, there was some­thing called var­i­o­la­tion.

Since ancient times, small­pox had a habit of dec­i­mat­ing pop­u­la­tions, dis­ap­pear­ing, and reap­pear­ing else­where for anoth­er out­break. It killed rulers and peas­ants alike. Symp­toms includ­ed fever, vom­it­ing, and most abhor­rent, a body cov­ered with flu­id-filled blis­ters. It could blind you, and it could kill you. In var­i­o­la­tion, a physi­cian would take the infec­tious flu­id from from a blis­ter or scab on an infect­ed per­son and rub it into scratch­es or cuts on a healthy patient’s skin. This would lead to a mild—but still par­tic­u­lar­ly unpleasant—case of small­pox, and inoc­u­late them against the virus.

But one can also see how the prac­tice of variolation—introducing a dilut­ed ver­sion of the virus in order for the immune sys­tem to do its work—points towards the sci­ence of vac­cines.

One sup­port­er of var­i­o­la­tion was Cather­ine the Great, as evi­denced by a let­ter in her hand pro­mot­ing it across Rus­sia from 1787. The let­ter just sold for $1.3 mil­lion, along­side a por­trait of the monarch by Dmit­ry Lev­it­sky.

Addressed to a gov­er­nor-gen­er­al, Cather­ine the Great instructs him to make var­i­o­la­tion avail­able to every­body in his province.

“Among the oth­er duties of the Wel­fare Boards in the Provinces entrust­ed to you,” she writes, “one of the most impor­tant should be the intro­duc­tion of inoc­u­la­tion against small­pox, which, as we know, caus­es great harm, espe­cial­ly among the ordi­nary peo­ple.” She fur­ther orders inoc­u­la­tion cen­ters be set up in con­vents and monas­ter­ies, fund­ed by town rev­enues to pay doc­tors.

Cather­ine had a per­son­al stake in all this. Her hus­band, Peter III caught the dis­ease before he became emper­or, and was left dis­fig­ured and scarred for life. When she got a chance to inoc­u­late her­self in 1768 she took it, call­ing in a Scot­tish doc­tor, Dr. Thomas Dims­dale, to per­form the var­i­o­la­tion. The pro­ce­dure took place in secret, with a horse at the ready in case the pro­ce­dure caused ter­ri­ble side effects and he had to hot foot it out of Rus­sia. That didn’t hap­pen, and after a brief con­va­les­cence, Cather­ine revealed what she had done to her coun­try­men.

“My objec­tive was, through my exam­ple, to save from death the mul­ti­tude of my sub­jects who, not know­ing the val­ue of this tech­nique, and fright­ened of it, were left in dan­ger.”

Yet, despite her own brav­ery, 20 years lat­er small­pox con­tin­ued to ram­page through Rus­sia, hence the let­ter.

Nine years lat­er in 1796, Dr. Edward Jen­ner found that the cow­pox virus—which only caused mild, cold-like symp­toms in humans—could inoc­u­late humans against small­pox. Despite ini­tial rejec­tions from the sci­en­tif­ic com­mu­ni­ty, his dis­cov­ery led to vac­ci­na­tion sup­plant­i­ng var­i­o­la­tion. And it’s the rea­son we now use the word “vaccine”—it comes from the Latin word for cow.

Relat­ed Con­tent:

How the World’s First Anti-Vax Move­ment Start­ed with the First Vac­cine for Small­pox in 1796, and Spread Fears of Peo­ple Get­ting Turned into Half-Cow Babies

How Vac­cines Improved Our World In One Graph­ic

The His­to­ry of the Plague: Every Major Epi­dem­ic in an Ani­mat­ed Map

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the Notes from the Shed pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, and/or watch his films here.

Archaeologists Discover 200,000-Year-Old Hand & Footprints That Could Be the World’s Earliest Cave Art

Wet cement trig­gers a pri­mal impulse, par­tic­u­lar­ly in chil­dren.

It’s so tempt­ing to inscribe a pris­tine patch of side­walk with a last­ing impres­sion of one’s exis­tence.

Is the coast clear? Yes? Quick, grab a stick and write your name!

No stick?

Sink a hand or foot in, like a movie star…

…or, even more thrilling­ly, a child hominin on the High Tibetan Plateau, 169,000 to 226,000 years ago!

Per­haps one day your sur­face-mar­ring ges­ture will be con­ceived of as a great gift to sci­ence, and pos­si­bly art. (Try this line of rea­son­ing with the angry home­own­er or shop­keep­er who’s intent on mea­sur­ing your hand against the one now per­ma­nent­ly set into their new cement walk­way.)

Tell them how in 2018, pro­fes­sion­al ich­nol­o­gists doing field­work in Que­sang Hot Spring, some 80 km north­west of Lhasa, were over the moon to find five hand­prints and five foot­prints dat­ing to the Mid­dle Pleis­tocene near the base of a rocky promon­to­ry.

Researchers led by David Zhang of Guangzhou Uni­ver­si­ty attribute the hand­prints to a 12-year-old, and the foot­prints to a 7‑year-old.

In a recent arti­cle in Sci­ence Bul­letin, Zhang and his team con­clude that the children’s hand­i­work is not only delib­er­ate (as opposed to “imprint­ed dur­ing nor­mal loco­mo­tion or by the use of hands to sta­bi­lize motion”) but also “an ear­ly act of pari­etal art.”

The Ura­ni­um dat­ing of the traver­tine which received the kids’ hands and feet while still soft is grounds for excite­ment, mov­ing the dial on the ear­li­est known occu­pa­tion (or vis­i­ta­tion) of the Tibetan Plateau much fur­ther back than pre­vi­ous­ly believed — from 90,000–120,000 years ago to 169,000–226,000 years ago.

That’s a lot of food for thought, evo­lu­tion­ar­i­ly speak­ing. As Zhang told TIME mag­a­zine, “you’re simul­ta­ne­ous­ly deal­ing with a harsh envi­ron­ment, less oxy­gen, and at the same time, cre­at­ing this.”

Zhang is stead­fast that “this” is the world’s old­est pari­etal art — out­pac­ing a Nean­derthal artist’s red-pig­ment­ed hand sten­cil in Spain’s Cave of Mal­travieso by more than 100,000 years.

Oth­er sci­en­tists are not so sure.

Anthro­pol­o­gist Paul Taçon, direc­tor of Grif­fith University’s Place, Evo­lu­tion and Rock Art Her­itage Unit, thinks it’s too big of “a stretch” to describe the impres­sions as art, sug­gest­ing that they could be chalked up to a range of activ­i­ties.

Nick Bar­ton, Pro­fes­sor of Pale­olith­ic Arche­ol­o­gy at Oxford won­ders if the traces, inten­tion­al­ly placed though they may be, are less art than child’s play. (Team Wet Cement!)

Zhang coun­ters that such argu­ments are pred­i­cat­ed on mod­ern notions of what con­sti­tutes art, dri­ving his point home with an appro­pri­ate­ly stone-aged metaphor:

When you use stone tools to dig some­thing in the present day, we can­not say that that is tech­nol­o­gy. But if ancient peo­ple use that, that’s tech­nol­o­gy.

Cor­nell University’s Thomas Urban, who co-authored the Sci­ence Bul­letin arti­cle with Zhang and a host of oth­er researchers shares his col­leagues aver­sion’ to def­i­n­i­tions shaped by a mod­ern lens:

Dif­fer­ent camps have spe­cif­ic def­i­n­i­tions of art that pri­or­i­tize var­i­ous cri­te­ria, but I would like to tran­scend that and say there can be lim­i­ta­tions imposed by these strict cat­e­gories that might inhib­it us from think­ing more broad­ly about cre­ative behav­ior. I think we can make a sol­id case that this is not util­i­tar­i­an behav­ior. There’s some­thing play­ful, cre­ative, pos­si­bly sym­bol­ic about this. This gets at a very fun­da­men­tal ques­tion of what it actu­al­ly means to be human.

Relat­ed Con­tent:

1,700 Free Online Cours­es from Top Uni­ver­si­ties

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

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

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

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

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

In a recent series of Tweets and a fol­low-up inter­view with MEL mag­a­zine, leg­endary alt-rock pro­duc­er and musi­cian Steve Albi­ni took respon­si­bil­i­ty for what he saw as his part in cre­at­ing “edgelord” cul­ture — the jokey, meme-wor­thy use of racist, misog­y­nist and homo­pho­bic slurs that became so nor­mal­ized it invad­ed the halls of Con­gress. “It was gen­uine­ly shock­ing when I real­ized that there were peo­ple in the music under­ground who weren’t play­ing when they were using lan­guage like that,” he says. “I wish that I knew how seri­ous a threat fas­cism was in this coun­try…. There was a joke made about the Illi­nois Nazis in The Blues Broth­ers. That’s how we all per­ceived them — as this insignif­i­cant, unim­por­tant lit­tle joke. I wish that I knew then that author­i­tar­i­an­ism in gen­er­al and fas­cism specif­i­cal­ly were going to become com­mon­place as an ide­ol­o­gy.”

Per­haps, as Stephen Fry explains in the video clip above from his BBC doc­u­men­tary series Plan­et Word, we might bet­ter under­stand how casu­al dehu­man­iza­tion leads to fas­cism and geno­cide if we see how lan­guage has worked in his­to­ry. The Holo­caust, the most promi­nent but by no means only exam­ple of mass mur­der, could nev­er have hap­pened with­out the will­ing par­tic­i­pa­tion of what Daniel Gold­ha­gen called “ordi­nary Ger­mans” in his book Hitler’s Will­ing Exe­cu­tion­ers. Christo­pher Brown­ing’s Ordi­nary Men, about the Final Solu­tion in Poland, makes the point Fry makes above. Cul­tur­al fac­tors played their part, but there was noth­ing innate­ly Teu­ton­ic (or “Aryan”) about geno­cide. “We can all be grown up enough to know that it was human­i­ty doing some­thing to oth­er parts of human­i­ty,” says Fry. We’ve seen exam­ples in our life­times in Rwan­da, Myan­mar, and maybe wher­ev­er we live — ordi­nary humans talked into doing ter­ri­ble things to oth­er peo­ple.

But no mat­ter how often we encounter geno­ci­dal move­ments, it seems like “a mas­sive­ly dif­fi­cult thing to get your head around,” says Fry: “how ordi­nary peo­ple (and Ger­mans are ordi­nary peo­ple just like us)” could be made to com­mit atroc­i­ties. In the U.S., we have our own ver­sion of this — the his­to­ry of lynch­ing and its atten­dant indus­try of post­cards and even more gris­ly mem­o­ra­bil­ia, like the tro­phies ser­i­al killers col­lect. “In each one of these geno­ci­dal moments… each exam­ple was pre­ced­ed by lan­guage being used again and again and again to dehu­man­ize the per­son that had to be killed in the eyes of their ene­mies,” says Fry. He briefly elab­o­rates on the vari­eties of dehu­man­iz­ing anti-Semit­ic slurs that became com­mon in the 1930s, refer­ring to Jew­ish peo­ple, for exam­ple, as ver­min, apes, unter­men­schen, virus­es, “any­thing but a human being.”

“If you start to char­ac­ter­ize [some­one this way], week after week after week after week,” says Fry, cit­ing the con­stant radio broad­casts against the Tut­sis in the Rwan­dan geno­cide, “you start to think of some­one who is slight­ly sullen and dis­agree­able and you don’t like very much any­way, and you’re con­stant­ly get­ting the idea that they’re not actu­al­ly human. Then it seems it becomes pos­si­ble to do things to them we would call com­plete­ly unhu­man, and inhu­man, and lack­ing human­i­ty.” While it’s absolute­ly true, he says, that lan­guage “guar­an­tees our free­dom” through the “free exchange of ideas,” it can real­ly only do that when lan­guage users respect oth­ers’ rights. When, how­ev­er, we begin to see “spe­cial terms of insult for spe­cial kinds of peo­ple, then we can see very clear­ly, and his­to­ry demon­strates it time and time again, that’s when ordi­nary peo­ple are able to kill.”

Relat­ed Con­tent:

Umber­to Eco Makes a List of the 14 Com­mon Fea­tures of Fas­cism

Yale Pro­fes­sor Jason Stan­ley Iden­ti­fies 10 Tac­tics of Fas­cism: The “Cult of the Leader,” Law & Order, Vic­tim­hood and More

The Sto­ry of Fas­cism: Rick Steves’ Doc­u­men­tary Helps Us Learn from the Hard Lessons of the 20th Cen­tu­ry

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

How to Be a Samurai: A 17th Century Code for Life & War

Many today draw inspi­ra­tion from Bushidō, the Way of the War­rior, a com­pre­hen­sive code of con­duct for pre­mod­ern Japan’s samu­rai (or bushi).

The above install­ment of His­to­ry Broth­ers David and Pete Kel­ly’s pri­ma­ry source web series Voic­es of the Past sug­gests that some aspects of the samu­rai code are more applic­a­ble to 21st cen­tu­ry life than oth­ers.

For instance, when was the last time you slaugh­tered some­one for ren­der­ing offense to your Lord?

Not that the best prac­tices sur­round­ing such an assign­ment aren’t fas­ci­nat­ing. Still, you’ll prob­a­bly ben­e­fit more from incor­po­rat­ing the samu­rai approach to deal­ing with gos­sips or clue­less col­leagues.

If you want to adapt Mas­ter Nin­ja Natori Masazu­mi’s Edo peri­od instruc­tions for clean­ing blood from long swords, with­out dam­ag­ing the blade, to pol­ish­ing your stain­less steel fridge, have at it:

Place horse drop­pings inside some paper and wipe it over a blade that has been used to cut some­one. This will leave traces of the wip­ing and the blood will no longer be seen. If there are no horse drop­pings avail­able to wipe the blade with, use the back of your straw san­dals or soil inside paper.

The video draws on his­to­ri­an Antony Cum­mins and trans­la­tor Yoshie Minami’s The Book of Samu­rai: The Fun­da­men­tal Teach­ings, a repro­duc­tion of two scrolls con­tain­ing Natori Masazumi’s direc­tives for samu­rai con­duct in times of war and peace.

The sec­ond scroll, “Ippei Yoko,” con­tains some explic­it march­ing orders for the for­mer.

If you’re squea­mish — or eat­ing — you may want to duck out of the video before Natori Masazu­mi’s gran­u­lar instruc­tions on the sev­er­ing of ene­my heads. (15:30 onward.)

Alter­na­tive­ly, you could make like an inex­pe­ri­enced young samu­rai and hard­en your­self to the graph­ic real­i­ties of blood­shed by attend­ing exe­cu­tions and vio­lent pun­ish­ments in your down­time.

Again, the more every­day wis­dom of “Hei­ka Jodan,” the first scroll, will like­ly prove more per­ti­nent. A few chest­nuts to get you start­ed:

Don’t say some­thing about some­one behind their back that you are not pre­pared to repeat to their face.

Keep your dis­tance from “stu­pid” asso­ciates, but also resist the urge to make fun of them.

Nev­er shy away from an act of virtue.

In an emer­gency, exit in a swift, but order­ly man­ner.

Com­pli­ment the food when you’re a guest in someone’s home, even if you don’t like it.

If you’re the host, and two guests begin fight­ing, try to help set­tle the mat­ter dis­creet­ly, to avoid last­ing injuries or grudges.

Don’t pass the buck to excuse your own mis­deeds.

Don’t pan­ic in an unex­pect­ed sit­u­a­tion — the first thing you should do is take a breath and set­tle your mind.

Whether trav­el­ing or just out and about, be pre­pared with nec­es­sary items, includ­ing, pen­cil, paper, mon­ey, med­ica­tions…

When tempt­ed to regale oth­ers with any super­nat­ur­al encoun­ters you may have had, remem­ber that less is more.

Watch more Voic­es of the Past on their YouTube chan­nel.

Relat­ed Con­tent:

A Hyp­not­ic Look at How Japan­ese Samu­rai Swords Are Made

An Origa­mi Samu­rai Made from a Sin­gle Sheet of Rice Paper, With­out Any Cut­ting

A Demon­stra­tion of Per­fect Samu­rai Swords­man­ship

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

Dave Grohl & Greg Kurstin Cover Van Halen’s “Jump,” Celebrating David Lee Roth, One of the Hardest Rocking Jews, on the Fourth Night of Hannukah

For the sec­ond year in a row, Foo Fight­ers front­man Dave Grohl and pro­duc­er Greg Kurstin have launched The Hanukkah Ses­sions, a fes­tive music series where they cov­er a song–one for each night of Hanukkah–originally cre­at­ed by a Jew­ish musi­cian. For the fourth night of Hanukkah this year, they cel­e­brate “quite pos­si­bly the loud­est and proud­est of hard rock­ing Jews, David Lee Roth” with a rol­lick­ing ver­sion of Van Halen’s “Jump.” To watch their oth­er cel­e­bra­to­ry tracks, click here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent

Dave Grohl & Greg Kurstin Cov­er 8 Songs by Famous Jew­ish Artists for Hanukkah: Bob Dylan, Beast­ie Boys, Vel­vet Under­ground & More

Musi­cal Come­di­an Reg­gie Watts Rein­vents Van Halen’s Clas­sic, “Pana­ma”

Dave Grohl Rocks Out, Play­ing Drums Along to the Orig­i­nal Record­ing of “Smells Like Teen Spir­it”

Dave Grohl Falls Off­stage & Breaks His Leg, Then Con­tin­ues the Show as The Foo Fight­ers Play Queen’s “Under Pres­sure” (2015)

Browse a Huge Collection of Prison Newspapers: 1800–2020

“By the end of the eigh­teenth and the begin­ning of the nine­teenth cen­tu­ry, the gloomy fes­ti­val of pun­ish­ment was dying out… Pun­ish­ment, then, will tend to become the most hid­den part of the penal process.” — Michel Fou­cault

The study of crime in the late 1800s began with racist pseu­do­science like cran­iom­e­try and phrenol­o­gy, both of which have made a dis­turb­ing come­back in recent years. In his 1876 book, Crim­i­nal Man, the “father of crim­i­nol­o­gy,” Cesare Lom­brosco, defined “the crim­i­nal” as “an atavis­tic being who repro­duces in his per­son the fero­cious instincts of prim­i­tive human­i­ty and the infe­ri­or of ani­mals.” Lom­brosco believed that cer­tain cra­nial and facial fea­tures cor­re­spond to a “love of orgies and the irre­sistible crav­ing for evil for its own sake, the desire not only to extin­guish life in the vic­tim, but to muti­late the corpse, tear its flesh, and drink its blood.” That such descrip­tions pre­ced­ed Bram Stok­er’s Drac­u­la by sev­er­al years may be no coin­ci­dence at all.

No such thing as a nat­ur­al crim­i­nal type exists, but this has not stopped 19th cen­tu­ry prej­u­dices from embed­ding them­selves in law enforce­ment, the prison sys­tem and the cul­ture at large in the Unit­ed States. Out­side of the most sen­sa­tion­al­ist cas­es, how­ev­er, we rarely hear from incar­cer­at­ed peo­ple them­selves, though they’ve had plen­ty say about their human­i­ty in print since the turn of the 19th cen­tu­ry, when the first prison news­pa­per, For­lorn Hope, was pub­lished in New York City on March 24, 1800.

“In the inter­ven­ing 200 years,” notes JSTOR, “over 500 prison news­pa­pers have been pub­lished from U.S. pris­ons.” A new col­lec­tion, Amer­i­can Prison News­pa­pers: 1800–2020 — Voic­es from the Inside, “will bring togeth­er hun­dreds of these peri­od­i­cals from across the coun­try into one col­lec­tion that will rep­re­sent penal insti­tu­tions of all kinds, with spe­cial atten­tion paid to women-only insti­tu­tions.”

The U.S. incar­cer­ates “over 2 mil­lion as of 2019” — and has pro­duced some of the world’s most mov­ing jail and prison lit­er­a­ture, from Thore­au’s “Civ­il Dis­obe­di­ence” to Mar­tin Luther King, Jr.‘s “Let­ter from a Birm­ing­ham Jail.” The news­pa­pers in this col­lec­tion do not often fea­ture a sim­i­lar lev­el of lit­er­ary bravu­ra, but many show a high degree of pro­fes­sion­al­ism and artis­tic qual­i­ty. “Next to the fad­ed, home-spun pages of The Hour Glass, pub­lished at the Farm for Women in Con­necti­cut in the 1930s,” writes JSTOR Dai­ly’s Kate McQueen, “read­ers will find pol­ished sta­ples of the 1970s like news­pa­per The Ken­tucky Inter-Prison Press and Ari­zona State Pris­on’s mag­a­zine La Roca.”

Many, if not most, of these pub­li­ca­tions were pub­lished with offi­cial sanc­tion, and these “cov­er sim­i­lar ground. They report on prison pro­gram­ing, pro­file locals of inter­est, and offer com­men­tary on top­ics like parole and edu­ca­tion” under the watch­ful gaze of the war­den, whose pho­to­graph might appear on the mast­head. “Incar­cer­at­ed jour­nal­ists walk a tightrope between over­sight by admin­is­tra­tions — even cen­sor­ship — and seek­ing to report accu­rate­ly on their expe­ri­ences inside,” the col­lec­tion points out. Prison news­pa­pers gave inmates oppor­tu­ni­ties to share cre­ative work and hone new­ly acquired lit­er­a­cy, lit­er­ary, and legal skills. Those peri­od­i­cals that cir­cu­lat­ed under­ground with­out the author­i­ties’ per­mis­sion had no need to equiv­o­cate about their pol­i­tics. Wash­ing­ton State Pen­i­ten­tiary’s Anar­chist Black Drag­on, for exam­ple, took a fierce­ly rad­i­cal stance on every page. Nowhere on the mast­head will one find the names of cor­rec­tion­al offi­cers, or even a list of edi­tors and con­trib­u­tors, or even a mast­head.

Whether offi­cial, unof­fi­cial, or occu­py­ing a grey area, prison peri­od­i­cals all hoped in some degree to “poke holes in the wall,” as Tom Run­y­on, edi­tor of Iowa State Pen­i­ten­tiary’s Pre­sidio wrote — reach­ing audi­ences out­side the prison to refute crim­i­no­log­i­cal think­ing. Ari­zona State Pris­on’s The Desert Press, led its Jan­u­ary 1934 issue with the press­ing head­line “Are Con­victs Peo­ple?” (like­ly after Alice Duer Miller’s satir­i­cal 1904 “book of rhymes for suf­frage times,” Are Women Peo­ple?)  Lawrence Snow, edi­tor of Ken­tucky State Pen­i­ten­tiary’s Cas­tle on the Cum­ber­land, picked up the ques­tion with more for­mal­i­ty in a 1964 col­umn, ask­ing, “How shall [a prison pub­li­ca­tion] go about its prin­ci­pal job of con­vinc­ing the casu­al read­er that con­victs, although they have divorced them­selves tem­porar­i­ly from soci­ety, still belong to the human race?” Giv­en that the Unit­ed States impris­ons more peo­ple than any oth­er nation in the world, the ques­tion seems more per­ti­nent — urgent even — than ever before. Enter the Amer­i­can Prison News­pa­pers col­lec­tion here.

via Kot­tke

Relat­ed Con­tent: 

On the Pow­er of Teach­ing Phi­los­o­phy in Pris­ons

Pris­ons Around the U.S. Are Ban­ning and Restrict­ing Access to Books

Bertrand Russell’s Prison Let­ters Are Now Dig­i­tized & Put Online (1918 – 1961)

Pat­ti Smith Reads from Oscar Wilde’s De Pro­fundis, the Love Let­ter He Wrote From Prison (1897)

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

How Drummer Moe Tucker Defined the Sound of the Velvet Underground

A high school girl from Levit­town, New York, the country’s first sub­urb, Mau­reen “Moe” Tuck­er hard­ly fit the pro­file of a rock star in one of the most influ­en­tial bands of the 1960s. Then again, nei­ther did any of the mem­bers of the Vel­vet Under­ground. Lou Reed, John Cale, Ster­ling Mor­ri­son, and Tuck­er had bare­ly begun before Andy Warhol intro­duced them to Nico and billed them as the Explod­ing Plas­tic Inevitable, and it was Warhol who helped turn them into cult heroes. But Tuck­er made them sound like no one else. “Her style of drum­ming, that she invent­ed” Reed once remarked, “is amaz­ing. I’ve tried to get a drum­mer to do what she did and it’s impos­si­ble.” Her approach to Reed’s songs was a “mix of African trance rhythms and Ringo-like arrange­ment genius,” Adam Bud­of­sky writes at Mod­ern Drum­mer. “Her play­ing style was huge­ly respon­si­ble for the Velvet’s sin­gu­lar per­son­al­i­ty.”

Lis­ten, for exam­ple, to 1970’s Loaded – which Tuck­er sat out due to preg­nan­cy — next to The Vel­vet Under­ground & Nico, White Light/White Heat, or The Vel­vet Under­ground. Loaded, the only Vel­vet Under­ground album nev­er to go out of print, may be called by some a “near-per­fect rock album,” but it’s also the least exper­i­men­tal and least inter­est­ing of the band’s four stu­dio releas­es, the sound of the band with­out Cale and Tuck­er, reach­ing for radio hits. The Vel­vet Under­ground with Moe Tuck­er, on the oth­er hand, was the sound of a band that was con­stant­ly falling apart while root­ing down into a pri­mal rock and roll that would out­last them. It’s sub­lime, and Tuck­er deserves her rep­u­ta­tion as “one of the head hyp­no­tists,” in the words of Jonathan Rich­man.

Her con­tri­bu­tion was as much youth­ful enthu­si­asm and nerve as raw tal­ent. Com­pelled to play the drums by a love for the Rolling Stones, the Bea­t­les, and Niger­ian drum­mer Babatunde Olatun­ji, she might have banged away in unre­mark­able Long Island cov­er bands in her youth, becom­ing a more tra­di­tion­al play­er, had not Reed, who knew her broth­er, giv­en her the chance to play the first pay­ing VU gig at Sum­mit High School in New Jer­sey. As she remem­bers it in the punk oral his­to­ry project Please Kill Me:

I was a ner­vous wreck when we played that show. We were allowed to play three songs and we had prac­ticed them at John Cale’s loft. We played, “Wait­ing For the Man,” “Hero­in,” and I think the third one was “Venus In Furs.” 

Our set was only about 15 min­utes at the most and in each song some­thing of mine broke. All my stuff was falling apart! The foot ped­al broke in one song, the leg of the floor tom start­ed going loose. I thought, Oh shit, I’m going to ruin this!

Instead of ruin, what fol­lowed were more gigs and a peri­od of exper­i­men­ta­tion in which Tuck­er, who start­ed with only a snare, tried out dif­fer­ent con­fig­u­ra­tions of the drum kit in long jam ses­sions at Warhol’s Fac­to­ry: play­ing her bass drum with mal­lets on the floor, then on chairs while stand­ing up, eschew­ing cym­bals alto­geth­er, mak­ing judi­cious use of tom toms and tam­bourines, play­ing a few mem­o­rable shows with trash­cans when her drums were stolen.… She had no train­ing, no one in the band told her she was doing it wrong, and so she was free to rein­vent the drums her way.

As you’ll see in the thor­ough doc­u­men­tary above, Foun­da­tion Vel­vet, by Cam For­rester, Tuck­er’s way was exact­ly what the Vel­vets need­ed to recre­ate rock and roll in their image. She had a “dis­ci­pline with regards to play­ing the song, and not the instru­ment,” For­rester says. You’ll also see him recre­ate Tuck­er’s instru­men­ta­tion. In the time­stamps below, click on the demon­stra­tions to see her drum set­up for each track on the band’s first three albums.

Quotes/Introduction — 0:00
Back­ground & musi­cal begin­nings — 3:50
“Tucker’s sis­ter plays drums?” — 6:14
Andy Warhol, ‘The Fac­to­ry’, and Nico — 9:07
The ‘Explod­ing Plas­tic Inevitable’ Shows — 12:46
A female drum­mer? — 15:09
‘The Vel­vet Under­ground & Nico’ Ses­sions — 17:38
DRUM DEMONSTRATIONS — 21:22
Good­bye to Nico & Andy…hello to VOLUME! — 25:02
‘White Light/White Heat’ & DRUMMING DEMONSTRATIONS — 28:18
John Cale leaves, and Doug Yule joins — 34:35
The third album & DRUMMING DEMONSTRATIONS — 37:07
‘Loaded’, band breakup, and solo career — 43:09
Moe’s hero­ic return to the drums — 45:58
Retire­ment from the music busi­ness — 53:48
Influ­ence & lega­cy — 54:28
“A nat­ur­al drum­mer…” — 57:03

One can approx­i­mate Tuck­er’s style and recon­struct her influ­ences, as For­rester has done here bril­liant­ly, but there will nev­er be anoth­er drum­mer like her.

Relat­ed Con­tent: 

The Vel­vet Under­ground: Get a First Glimpse of Todd Haynes’ Upcom­ing Doc­u­men­tary on the Most Influ­en­tial Avant-Garde Rock­ers

The Vel­vet Under­ground & Andy Warhol Stage Pro­to-Punk Per­for­mance Art: Dis­cov­er the Explod­ing Plas­tic Inevitable (1966)

Watch The Vel­vet Under­ground Per­form in Rare Col­or Footage: Scenes from a Viet­nam War Protest Con­cert (1969)

Watch Footage of the Vel­vet Under­ground Com­pos­ing “Sun­day Morn­ing,” the First Track on Their Sem­i­nal Debut Album The Vel­vet Under­ground & Nico (1966)

Andy Warhol Explains Why He Decid­ed to Give Up Paint­ing & Man­age the Vel­vet Under­ground Instead (1966)

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

What Movies Teach Us About Mozart: Exploring the Cinematic Uses of His Famous Lacrimosa

In the annals of sur­pris­ing­ly impres­sive IMDb pages, few can sur­pass that of Wolf­gang Amadeus Mozart. Despite hav­ing died a cen­tu­ry before the birth of cin­e­ma, he has racked up and con­tin­ues to rack up more com­pos­er cred­its each and every year. Many of these owe to the use of one piece, indeed one move­ment, in par­tic­u­lar: the Lac­rimosa from his Requiem, which con­tains the very last notes he ever wrote. “We should prob­a­bly expect some of these uses to have a somber, fune­re­al qual­i­ty, and they do,” says Evan Puschak, bet­ter known as the Nerd­writer, in the new video essay above. In Amadeus, Miloš For­man’s film about the com­pos­er him­self, the piece accom­pa­nies a sequence show­ing “Mozart’s dead body being uncer­e­mo­ni­ous­ly trans­port­ed and dumped into a mass grave.”

The short­com­ings of Mozart’s bur­ial have sure­ly been com­pen­sat­ed for by the glo­ries of his lega­cy. But that lega­cy includes all man­ner of uses of the Lac­rimosa in film and tele­vi­sion, both glo­ri­ous and inglo­ri­ous. Giv­en its “sense of both sus­pense and inevitabil­i­ty, which is a unique and potent com­bo,” it typ­i­cal­ly scores scenes of vio­lence and vil­lainy.

“The repeat­ed asso­ci­a­tion of Lac­rimosa with evil con­di­tions us to think of evil when we hear it, to the point that film­mak­ers choose it as a kind of short­hand, draw­ing on our mem­o­ries of its past uses.” Even­tu­al­ly this hard­ened into cin­e­mat­ic con­ven­tion, ulti­mate­ly becom­ing “such a trope that it works bril­liant­ly for par­o­dy and satire too,” as in The Big Lebows­ki’s meet­ing of its two tit­u­lar fig­ures. (Note that the music becomes muf­fled when the Dude leaves the room, imply­ing that Lebows­ki had actu­al­ly put it on him­self.)

Else­where, the Lac­rimosa has been mar­shaled to evoke such emo­tions as lone­li­ness, des­per­a­tion, and reck­on­ing — and even, in one of Puschak’s more recent exam­ples, “the immense, unruly pow­er of the social inter­net.” If such a phe­nom­e­non would be dif­fi­cult to explain to Mozart him­self, imag­ine show­ing him the tele­vi­sion series The Good Fight, where “Lac­rimosa ampli­fies the com­e­dy of a scene in which the lawyers get their hands on Don­ald Trump’s alleged ‘pee tape.’ ” But Mozart obvi­ous­ly under­stood full well the under­ly­ing artis­tic prin­ci­ples at work: Amadeus also depicts him com­pos­ing the Dies Irae, anoth­er of the Requiem’s move­ments, whose melody he adapts from a thir­teenth-cen­tu­ry Gre­go­ri­an funer­al mass. Even in his time, the music of the past offered a means of height­en­ing the feel­ings of the present. 

Relat­ed Con­tent:

The Creepy 13th-Cen­tu­ry Melody That Shows Up in Movies Again & Again: An Intro­duc­tion to “Dies Irae”

The Wicked Scene in Amadeus When Mozart Mocked the Tal­ents of His Rival Anto­nio Salieri: How Much Does the Film Square with Real­i­ty?

Ani­ma­tion Pio­neer Lotte Reiniger Adapts Mozart’s The Mag­ic Flute into an All-Sil­hou­ette Short Film (1935)

How Ser­gio Leone Made Music an Actor in His Spaghet­ti West­erns, Cre­at­ing a Per­fect Har­mo­ny of Sound & Image

Why Mar­vel and Oth­er Hol­ly­wood Films Have Such Bland Music: Every Frame a Paint­ing Explains the Per­ils of the “Temp Score”

Hear All of Mozart in a Free 127-Hour Playlist

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

Watch Paul McCartney Compose The Beatles Classic “Get Back” Out of Thin Air (1969)


In its near­ly eight-hour run­time Peter Jack­son’s new doc­u­men­tary series The Bea­t­les: Get Back offers numer­ous minor rev­e­la­tions about the world’s favorite band. Among the film­mak­er’s avowed aims was to show that, even on the verge of acri­mo­nious dis­so­lu­tion, John, Paul, George, and Ringo enjoyed stretch­es of pro­duc­tive­ness and con­vivi­al­i­ty. Much else comes out besides, includ­ing that the cater­ing at Apple Corps head­quar­ters was mis­er­able (amount­ing most days to toast and diges­tive bis­cuits) and that, even amid the excess­es of the late 1960s, the Bea­t­les dressed more or less respectably (apart, that is, from George’s occa­sion­al­ly out­landish choic­es of out­er- and footwear). But it also lays bare exact­ly how they cre­at­ed a song.

The Bea­t­les went into these ses­sions with lit­tle mate­r­i­al pre­pared. All they knew for sure was that they had to come up with a set of songs to be record­ed live, with­out over­dubs, in order to “get back” to the sim­plic­i­ty that had char­ac­ter­ized their process before such aes­thet­i­cal­ly and tech­ni­cal­ly con­vo­lut­ed albums as Revolver and Sgt. Pep­per’s Lone­ly Hearts Club Band. These they would then per­form in a con­cert film. The whole project was under­tak­en with what Rolling Stone’s Rob Sheffield calls a “mag­nif­i­cent arro­gance. In a way, that’s what helped keep them togeth­er, through all their ups and downs. With­out that lev­el of arro­gance, there’s no way an adven­ture as admirably daft as Get Back could hap­pen in the first place.”

Some­how, to the very end, that arro­gance always proved jus­ti­fied. For much of Jack­son’s Get Back, the Bea­t­les appear to be just screw­ing around, crack­ing jokes, drink­ing tea and beer, and launch­ing into abortive per­for­mances in car­toon voic­es. And that’s when every­one shows up. “Lennon’s late again,” says Paul in the clip above. “I’m think­ing of get­ting rid of him.” But instead of nurs­ing resent­ment for his unpre­dictable musi­cal part­ner, he sits down and starts play­ing. His first chords will sound famil­iar to any Bea­t­les fan, though they belong to a song that does­n’t yet exist. Paul then adds to his strum­ming a bit of most­ly non-ver­bal vocal­iza­tion, which soon coheres into a melod­ic line: we (and a yawn­ing George) are wit­ness to the birth of “Get Back.”

Dur­ing the life­time of the Bea­t­les, Paul seems to have been the most pro­duc­tive mem­ber. Even since the band’s end half a cen­tu­ry ago, music has con­tin­ued to flow unim­ped­ed from his mind, shaped as if by pure instinct. In that time it has become ever more well-doc­u­ment­ed that he moti­vat­ed the group to work, espe­cial­ly after the death of their man­ag­er Bri­an Epstein in 1967. While Get Back attests to a cer­tain over­bear­ing qual­i­ty in his atti­tude toward the oth­er Bea­t­les, it also shows how McCart­ney’s hard­work­ing-yet-free­wheel­ing exam­ple encour­aged each of them to express his own par­tic­u­lar genius. When George gets stuck on the end of a lyric, for exam­ple, he, too, sim­ply sings what­ev­er comes to mind. Hence the tem­po­rary line “Some­thing in the way she moves / Attracts me like a pome­gran­ate” — and we all know how that tune even­tu­al­ly turned out.

Relat­ed Con­tent:

Peter Jack­son Gives Us an Entic­ing Glimpse of His Upcom­ing Bea­t­les Doc­u­men­tary The Bea­t­les: Get Back

Paul McCart­ney Breaks Down His Most Famous Songs and Answers Most-Asked Fan Ques­tions in Two New Videos

Watch Pre­cious­ly Rare Footage of Paul McCart­ney Record­ing “Black­bird” at Abbey Road Stu­dios (1968)

Chaos & Cre­ation at Abbey Road: Paul McCart­ney Revis­its The Bea­t­les’ Fabled Record­ing Stu­dio

Watch The Bea­t­les Per­form Their Famous Rooftop Con­cert: It Hap­pened 50 Years Ago Today (Jan­u­ary 30, 1969)

The Bea­t­les’ 8 Pio­neer­ing Inno­va­tions: A Video Essay Explor­ing How the Fab Four Changed Pop Music

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

How a Mosaic from Caligula’s Party Boat Became a Coffee Table in a New York City Apartment 50 Years Ago

Imag­ine own­ing Caligula’s cof­fee table — or, bet­ter yet, a cof­fee table made from the mosa­ic floor­ing that once cov­ered the infa­mous­ly cru­el Roman Emperor’s par­ty boats. Art deal­er and Man­hat­tan­ite Helen Fio­rat­ti owned such a table for 45 years, but she had no idea what it was until she hap­pened to go to a 2013 book sign­ing by author and Ital­ian stone expert Dario Del Bufa­lo. There, a friend noticed her table in Del Bufalo’s cof­fee table book, Por­phyry, “about the red­dish-pur­ple rock much used by Roman emper­ors,” notes Glo­ria Oladipo at The Guardian. Fio­rat­ti’s hus­band bought the piece from an aris­to­crat­ic Ital­ian fam­i­ly in the 1960s, then affixed it to a base and made into a table. “It was an inno­cent pur­chase,” Fioret­ti told The New York Times in 2017 after Italy’s Nemi muse­um seized the arti­fact and returned it to its home coun­try. Del Bufa­lo agreed, and it pained him to have to take it, but the arti­fact, he says in an inter­view above with Ander­son Coop­er, is price­less.

Caligu­la had two lux­u­ri­ous wood­en ships with elab­o­rate tile floors built to float on Lake Nemi, just a few miles out­side of Rome. “Stretch­ing 230 feet and 240 feet long and most­ly flat,” Brit McCan­d­less Farmer writes for Six­ty Min­utes, it was said they were once “topped with silk sails and fea­tured orchards, vine­yards, and even bath­rooms with run­ning water.” They even boast­ed lead pipes “inscribed Gaius Cae­sar Augus­tus Ger­man­i­cus, Caligula’s offi­cial name, accord­ing to a 1906 issue of Sci­en­tif­ic Amer­i­can.” He was “once the most pow­er­ful man in the world,” says Ander­son Coop­er above, but Caligu­la became renowned for his bru­tal­i­ty, self-indul­gence, and pos­si­ble insan­i­ty. The third Roman emper­or was assas­si­nat­ed four years into his reign by a con­spir­a­cy of Prae­to­ri­ans and sen­a­tors. So hat­ed was he at the time that Romans attempt­ed to “chis­el him out of his­to­ry.” The sink­ing of his par­ty boats was one of many acts of van­dal­ism com­mit­ted against his waste­ful, vio­lent lega­cy.

Inter­est in the plea­sure ships was only piqued again when divers found the wreck­age in 1895. “The deck must have ben a mar­velous sight to behold,” wrote Ital­ian archae­ol­o­gist Rodol­fo Lan­ciani in 1898; “it goes beyond the pow­er of imag­i­na­tion for its strength and ele­gance.” Lan­ciani described in detail “the pave­ment trod­den by impe­r­i­al feet, made of disks of por­phyry and ser­pen­tine… framed in seg­ments and lines of enam­el, white and gold, white and red, or white, red, and green.” But it would be anoth­er few decades before the ships, sub­merged for almost 2,000 years, would see dry land again when Ben­i­to Mus­soli­ni, who was obsessed with Caligu­la, ordered Lake Nemi par­tial­ly drained in the 30s and the boats res­ur­rect­ed and housed in a near­by muse­um built for that pur­pose. Then, in 1944, retreat­ing Nazis alleged­ly set fire to the muse­um, after using it as a bomb shel­ter, destroy­ing Caligu­la’s plea­sure cruis­ers. No one knows how Fioret­ti’s mosa­ic made it out of Italy dur­ing this time.

It seems that the Emper­or’s star has been on the rise once more the past few years, since the dis­cov­ery of the mosa­ic and of Caligu­la’s impe­r­i­al plea­sure gar­den, Hor­ti Lami­ani, “the Mar-a-Lago of its day,” Franz Lidz writes at The New York Times. Unearthed in an exca­va­tion between 2006 and 2015, the now-sub­ter­ranean ruins found beneath a “con­demned 19th cen­tu­ry apart­ment com­plex, yield­ed gems, coins, ceram­ics, jew­el­ry, pot­tery, cameo glass, a the­ater mask, seeds of plants such as cit­ron, apri­cot and aca­cia that had been import­ed from Asia, and bones of pea­cocks, deer, lions, bears, and ostrich­es.” The ruins opened to tourists this past spring. As for Mrs. Fio­rat­ti, “I felt very sor­ry for her,” said Del Bufa­lo, “but I could­n’t do any­thing dif­fer­ent, know­ing that my muse­um in Nemi is miss­ing the best part.” He hopes to make a repli­ca to return to her Park Avenue liv­ing room for bev­er­age ser­vice. “I think my soul would feel a lit­tle bet­ter,” he says.

Relat­ed Con­tent:

The His­to­ry of Ancient Rome in 20 Quick Min­utes: A Primer Nar­rat­ed by Bri­an Cox

A Vir­tu­al Tour of Ancient Rome, Cir­ca 320 CE: Explore Stun­ning Recre­ations of The Forum, Colos­se­um and Oth­er Mon­u­ments

What Did the Roman Emper­ors Look Like?: See Pho­to­re­al­is­tic Por­traits Cre­at­ed with Machine Learn­ing

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

Hear Haruki Murakami Play Beatles Covers on His Radio Show, Murakami Radio

Now ramp­ing up to a wide release is a film that will draw in no few fans of Haru­ki Muraka­mi around the world: Dri­ve My Car, adapt­ed by film­mak­er Ryusuke Ham­aguchi from Murakami’s short sto­ry of the same name. That name itself comes, of course, from the Bea­t­les song, their knock­out open­er to Rub­ber Soul. It was­n’t the first time Muraka­mi had bor­rowed a title from the Fab Four. The nov­el that made him a house­hold name, in his home­land of Japan and sub­se­quent­ly the rest of the world, was called Nor­we­gian Wood.

The Bea­t­les’ albums have also pro­vid­ed him with inspi­ra­tion, as evi­denced by his sto­ry “With the Bea­t­les,” pub­lished in trans­la­tion last year by The New York­er. It takes place in 1965, when the Bea­t­les had become huge­ly pop­u­lar in not just the West but Japan as well. “Turn on the radio and chances were you’d hear one of their songs,” says the nar­ra­tor. “I liked their songs myself and knew all their hits,” but “truth be told, I was nev­er a fer­vent Bea­t­les fan. I nev­er active­ly sought out their songs. For me, it was pas­sive lis­ten­ing, pop music flow­ing out of the tiny speak­ers of my Pana­son­ic tran­sis­tor radio.” Despite being a high-school, then col­lege stu­dent in the 1960s, “I didn’t buy a sin­gle Bea­t­les record. I was much more into jazz and clas­si­cal music.”

This sto­ry is fic­tion­al; its nar­ra­tor is not its author. Yet Muraka­mi, who hap­pened to come of age in the same era, made sim­i­lar remarks about his expe­ri­ence with the Bea­t­les a cou­ple of years ago. His orig­i­nal­ly one-off ses­sion as a disc jock­ey on Tokyo FM has become a more or less full-fledged show, Muraka­mi Radio. Each of its broad­casts he ded­i­cates to a dif­fer­ent musi­cal theme, and it was thus only a mat­ter of time before he got around to the Bea­t­les.

Despite his ear­ly indif­fer­ence, as Muraka­mi explains between songs, he lat­er, in his thir­ties, came to sense the genius of John, Paul, George, and Ringo, dur­ing a stay in Greece with their self-titled 1968 “White Album” on tape in his Walk­man — which, despite lack­ing its title song, inspired him to start writ­ing Nor­we­gian Wood. Apart from that mem­o­ry, the late-peri­od Bea­t­les fig­ure only sec­on­dar­i­ly into Murakami’s “Bea­t­les Night.” He focus­es instead on their ear­ly, pre-Rub­ber Soul work, or rather, on a vari­ety of less­er-known cov­ers there­of.

You can hear eight of those num­bers in the Youtube video above, includ­ing Lit­tle Richard’s inter­pre­ta­tion of “I Saw Her Stand­ing There”; “All My Lovin’ ” as per­formed by Chet Atkins and Suzy Bog­guss; and even “Tu Perds ton Temps,” Eng­lish pop star Petu­la Clark’s French-lan­guage ver­sion of “Please Please Me.” If you lis­ten to the actu­al broad­cast on Japan­ese video-stream­ing site Nicon­i­co, you’ll also hear such addi­tion­al Bea­t­les cov­ers as “Do You Want to Know a Secret” by Motown singer Mary Wells and “She Loves You” by Rita Lee of Brazil­ian rock titans Os Mutantes. Obvi­ous­ly, the appeal of the Bea­t­les tran­scends cul­tur­al bound­aries, as does that of the exten­sive­ly trans­lat­ed Muraka­mi. What explains it? Per­haps, in both cas­es, that they cre­at­ed their own gen­res — or rather, their own won­drous real­i­ties.

Relat­ed Con­tent:

Hear 100 Amaz­ing Cov­er Ver­sions of Bea­t­les Songs

Haru­ki Muraka­mi Became a DJ on a Japan­ese Radio Sta­tion for One Night: Hear the Music He Played for Delight­ed Lis­ten­ers

A 96-Song Playlist of Music in Haru­ki Murakami’s Nov­els: Miles Davis, Glenn Gould, the Beach Boys & More

Stream Big Playlists of Music from Haru­ki Murakami’s Per­son­al Vinyl Col­lec­tion and His Strange Lit­er­ary Worlds

Haru­ki Muraka­mi Day: Stream Sev­en Hours of Mix­es Col­lect­ing All the Jazz, Clas­si­cal & Clas­sic Amer­i­can Pop Music from His Nov­els

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


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