Take a Drive Through 1940s, 50s & 60s Los Angeles with Vintage Through-the-Car-Window Films

Many claim Los Ange­les was “built for the car,” a half-truth at best. When the city — or rather, the city and the vast region of south­ern Cal­i­for­nia sur­round­ing it — first boomed in the late 19th and ear­ly 20th cen­tu­ry, it grew accord­ing to the spread of its elec­tric rail­way net­works. But for ear­ly adopters of the auto­mo­bile (as well as the many aspi­rants close behind), its sheer size, eas­i­ly nav­i­ga­ble ter­rain, and still-low pop­u­la­tion den­si­ty made greater Los Ange­les an ide­al place to dri­ve.

After the Sec­ond World War, the days of the Pacif­ic Elec­tric and Los Ange­les Rail­road, once among the finest urban rail sys­tems in the world, were clear­ly num­bered. Both went out of ser­vice by the ear­ly 1960s, and for the next few decades the car was indeed king. One the­o­ry holds, though with imper­fect evi­dence, that Los Ange­les lost its trains because of an automak­ers’ con­spir­a­cy.

What­ev­er the cause, the long hey­day of the auto­mo­bile and its atten­dant “car cul­ture” changed mid-20th-cen­tu­ry Los Ange­les. It left its bold­est mark in the city’s archi­tec­ture, a cat­e­go­ry that must sure­ly include the swoop­ing con­crete of the free­ways, but more obvi­ous­ly includes the build­ings designed to catch the eye of a human being behind the wheel cruis­ing at speed. We notice at a dif­fer­ent scale in a car than we do on foot, and so the struc­tures along Los Ange­les’ main roads — espe­cial­ly boule­vards like Wilshire, Hol­ly­wood, and Sun­set — grew more leg­i­ble to the motorist in the sec­ond half of the twen­ti­eth cen­tu­ry.

That means Los Ange­les’ archi­tec­ture grew ever big­ger, bold­er, more eye-catch­ing — or, depend­ing on your per­spec­tive, ever more gar­ish, ungain­ly, and imper­son­al. You can see this trans­for­ma­tion cap­tured in action from the car win­dow in the three videos fea­tured here. At the top of the post is a six-minute dri­ve through the down­town Los Ange­les of the 1940s, which begins on Bunker Hill, an area orig­i­nal­ly built up with state­ly Vic­to­ri­an hous­es in the late 19th cen­tu­ry. 

By the time of this film those hous­es had been sub­di­vid­ed into cheap apart­ments, and films noirs (such as Robert Aldrich’s Kiss Me Dead­ly) were using it as a typ­i­cal “bad neigh­bor­hood.” That atmos­phere also made it a tar­get for a 50-year “urban renew­al” project that, start­ing in the late 50s onward, scraped the hous­es off Bunker Hill and rebuilt it with cor­po­rate tow­ers and pres­tige cul­tur­al venues.

A through-the-wind­shield view of Los Ange­les in the 50s appears in the video sec­ond from the top, a 1957 dri­ve down Hol­ly­wood Boule­vard. That street and that year stand at the inter­sec­tion of pre-war and post-war Los Ange­les, and the built envi­ron­ment reflects as much the sen­si­bil­i­ty of the turn of the 20th cen­tu­ry as it does what we know think of as “mid-cen­tu­ry mod­ern.”

Below that we have a dri­ve through the city so many think of when they think of Los Ange­les: the Los Ange­les of the 1960s, a seem­ing­ly lim­it­less realm of palm trees, bright­ly col­ored bill­boards, and Space Age-influ­enced tow­ers that pop out even more from their low-slung sur­round­ings when seen from the free­way — in oth­er words, the Los Ange­les Quentin Taran­ti­no recre­ates in Once Upon a Time… in Hol­ly­wood.

To get a sense of the greater sweep of change in Los Ange­les, have a look at the New York­er video above (pre­vi­ous­ly fea­tured here on Open Cul­ture) that puts the down­town dri­ve from the 1940s along­side the same dri­ve repli­cat­ed in the 2010s. Pop­u­lar cul­ture may asso­ciate Los Ange­les with the will­ful era­sure of his­to­ry as much as it asso­ciates Los Ange­les with the auto­mo­bile, but traces are there for those — in a car, on foot, on a bike, or going by any form of trans­porta­tion besides — who know how to see them.

Relat­ed Con­tent:

Amer­i­can Cities Then & Now: See How New York, Los Ange­les & Detroit Look Today, Com­pared to the 1930s and 1940s

Enjoy Daz­zling & Dizzy­ing 360° Vir­tu­al Tours of Los Ange­les Land­marks

The City in Cin­e­ma Mini-Doc­u­men­taries Reveal the Los Ange­les of Blade Run­ner, Her, Dri­ve, Repo Man, and More

Watch Randy Newman’s Tour of Los Ange­les’ Sun­set Boule­vard, and You’ll Love L.A. Too

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, 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 85,000 Historic Newsreel Films from British Pathé Free Online (1910–2008)

The “piv­ot-to-video” moment of a few years back dev­as­tat­ed writ­ers every­where with mass lay­offs as com­pa­nies scram­bled to attract pro­ject­ed mil­lions of nonex­is­tent view­ers. It’s a sto­ry about preda­to­ry media monop­o­lies and the pro­lif­er­a­tion of news, doc­u­men­tary, and opin­ion video con­tent online. While the sheer amount of video can feel over­whelm­ing, we might remem­ber that peo­ple have been get­ting their news from screens for well over a hun­dred years.

First came the news­reels. Thou­sands were pro­duced from the end of the 19th cen­tu­ry into the 1960s, when TV became the dom­i­nant screen of choice. These were ephemer­al, often frag­men­tary films, not usu­al­ly pre­served in the way of great cin­e­ma.

But while “the news­reel may be his­to­ry,” notes the Nation­al Endow­ment for the Human­i­ties, “vast col­lec­tions of it remain, much of it unseen.” One such col­lec­tion resides at the archives of British Pathé, “a trea­sure trove of 85,000 films unri­valed in their his­tor­i­cal sig­nif­i­cance.”

British Pathé has dig­i­tized their col­lec­tion and made all of it—including more than 136,000 items from the Reuters his­tor­i­cal collection—freely avail­able online at their web­site and on YouTube. You’ll find there exact­ly the kind of vari­ety Richard Eder described in The New York Times in 1977, a year when peo­ple also felt “flood­ed” by news:

Most of the time [news­reels] were patchy views of a rather scat­ter­brained real­i­ty. Sneez­ing con­tests would alter­nate with politi­cians cut­ting rib­bons and South Amer­i­cans rioting.But once in a while there was some­thing unfor­get­table: the Hin­den­burg float­ed lofti­ly into sight and sud­den­ly set­tled on the ground like burn­ing tin­sel; a mid­dle-aged French­man wept at Toulon when the fleet was scut­tled. The news­reel cam­eras and the big screen pro­vid­ed an author­i­ty to these things that tele­vi­sion equip­ment could­n’t man­age. Also there was the effect of wait­ing a day or two to see a dis­as­ter you had read of. World events were dis­crete, indi­vid­ual, weighty. They did not flood us.

British Pathé pro­duced short doc­u­men­tary films on every pos­si­ble sub­ject around the world from 1910 to 2008 and might lay claim to cap­tur­ing more unfor­get­table his­tor­i­cal moments than most any oth­er news­reel ser­vice of the era. A tiny sam­pling of news­reels in their mas­sive dig­i­tal archive includes the Beat­nik makeover from 1963 at the top; a very brief film on Tol­stoy; a longer fea­turette on the Titan­ic, with inter­views from sur­vivors; and a short on the psy­che­del­ic Mel­lotron.

Among the many “British Pathé Unis­sued” videos, we find the filmed inter­view clip below with H.G. Wells in the 1930s, in which he pro­pos­es dis­ar­ma­ment, inter­na­tion­al coop­er­a­tion, full pub­lic employ­ment, and the nation­al­iza­tion of indus­try as anti­dotes to the ris­ing tides of World War and dev­as­tat­ing social inequal­i­ty. The inter­view was “unused by Pathé edi­tors and not screened in cin­e­mas,” explains a title added at the begin­ning. One sig­nif­i­cant shift from the news­reel to the dig­i­tal age is the unprece­dent­ed abil­i­ty to bypass the cen­sors.

“Before tele­vi­sion” and the inter­net, as the archive descrip­tion points out, “peo­ple came to movie the­atres to watch the news. British Pathé was at the fore­front of cin­e­mat­ic jour­nal­ism, blend­ing infor­ma­tion with enter­tain­ment to pop­u­lar effect.” If this blend sounds some­what akin to the mass media world we inhab­it today—one filled with pro­lif­er­at­ing video explain­ers, short doc­u­men­taries, talk­ing head con­spir­a­cy the­o­rists and every oth­er pos­si­ble use of the form—perhaps it’s use­ful to remem­ber that we’ve been liv­ing in that world a very long time. It has pro­duced many thou­sands of arti­facts that can tell us where we’ve been over the past 120 years or so, if not quite how we got to where we are now.

Enter the British Pathé col­lec­tion on YouTube or their web­site.

Relat­ed Con­tent:

1,000,000 Min­utes of News­reel Footage by AP & British Movi­etone Released on YouTube

Down­load 6600 Free Films from The Prelinger Archives and Use Them How­ev­er You Like

A Trip Through New York City in 1911: Vin­tage Video of NYC Gets Col­orized & Revived with Arti­fi­cial Intel­li­gence

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

Why New Diseases Like COVID-19 Keep Appearing in China

From Vox comes a short explain­er that delves into why virus­es like COVID-19 have often first tak­en off in Chi­na. They write:

As of ear­ly March 2020, a new coro­n­avirus, called COVID-19, is in more than 70 coun­tries and has killed more than 3,100 peo­ple, the vast major­i­ty in Chi­na. That’s where the virus emerged back in Decem­ber 2019. This isn’t a new phe­nom­e­non for Chi­na; in 2003, the SARS virus also emerged there, and under sim­i­lar cir­cum­stances, before spread­ing around the world and killing near­ly 800.

Both SARS and COVID-19 are in the “coro­n­avirus” fam­i­ly, and both appear to have emerged from ani­mals in Chi­na’s noto­ri­ous wildlife mar­kets. Experts had long pre­dict­ed that these mar­kets, known to be poten­tial sources of dis­ease, would enable anoth­er out­break. The mar­kets, and the wildlife trade that sup­ports them, are the under­ly­ing prob­lem of these pan­demics; until Chi­na solves that prob­lem, more are like­ly to emerge.

Days ago, Chi­na’s wildlife-farm­ing indus­try was per­ma­nent­ly shut down by Chi­nese offi­cials.

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:

Free Cours­es on the Coro­n­avirus: What You Need to Know About the Emerg­ing Pan­dem­ic

Inter­ac­tive Web Site Tracks the Glob­al Spread of the Coro­n­avirus: Cre­at­ed and Sup­port­ed by Johns Hop­kins

Chi­nese Muse­ums, Closed by the Coro­n­avirus, Put Their Exhi­bi­tions Online

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The Allure of Puzzlement: Pretty Much Pop #34 w/ Adal Rifai on Escape Rooms and Other Puzzling Pastimes

The com­ic and the trag­ic are well-estab­lished modes with­in enter­tain­ment, but what about the puz­zling? Rid­dles may have been a chief pas­time in days of yore (well, they’re fea­tured in Oedi­pus and The Hob­bit, any­way), but does this way of being enter­tained have a place in today’s age of mass media?

Impro­vis­er and pod­cast­er Adal Rifai joins Mark Lin­sen­may­er, Eri­ca Spyres, and Bri­an Hirt to dis­cuss his love of escape rooms, rid­dles, and oth­er oppor­tu­ni­ties for puz­zle­ment. We dis­cuss lat­er­al vs. algo­rith­mic think­ing, group dynam­ics, com­par­isons to impro­vi­sa­tion and triv­ia, rid­dle types, video games, and more. Some puz­zle-rel­e­vant films we touch on include Escape Room, Cube, The Game, and Mid­night Mad­ness.

Some resources we used to pre­pare include:

Adal’s two oth­er pod­casts are Hel­lo From the Mag­ic Tav­ern and Sib­lings Pec­u­lar. Fol­low him @adalrifai. He per­forms reg­u­lar­ly on Whirled News Tonight at Chicago’s IO The­ater.

Every Pret­ty Much Pop episode includes bonus, post-episode dis­cus­sion, and this time Adal stayed around for a lit­tle more on escape rooms (can they engage all five sens­es?) and quite a bit more on pod­cast­ing, includ­ing the paraso­cial rela­tion­ships that lis­ten­ers may have with pod­cast hosts. This was suf­fi­cient­ly fun that we’d like to share it with all of you, in hopes that you might then want to hear this for all our our episodes by sup­port­ing us at patreon.com/prettymuchpop.

This pod­cast is part of the Par­tial­ly Exam­ined Life pod­cast net­work.

Pret­ty Much Pop: A Cul­ture Pod­cast (prettymuchpop.com) is curat­ed by Open Cul­ture. Browse all Pret­ty Much Pop posts or start with the first episode.

See How Traditional Japanese Carpenters Can Build a Whole Building Using No Nails or Screws

If it came down to it, most of us could ham­mer basic shel­ter togeth­er with enough wood and nails. But what if we just had the wood? And what if we need­ed to make not just a hut, but a full-fledged build­ing: a liv­able house, or even a house of wor­ship? That may well sound like an impos­si­ble task — unless, of course, you’ve trained as a miyadaiku (宮大工), the class of Japan­ese car­pen­ter tasked with build­ing and main­tain­ing build­ings like shrines and tem­ples. With­out a sin­gle nail or screw, miyadaiku join wood direct­ly to wood — a method of join­ery know as kanawat­su­gi (金輪継)  — and in so doing man­age to build some of the world’s longest-last­ing wood­en struc­tures, just as they’ve done for cen­turies upon cen­turies.

Back when this style of car­pen­try first devel­oped in Japan more than a mil­len­ni­um ago, “it was dif­fi­cult to acquire iron.” And so “peo­ple tried to build build­ings only with wood,” mak­ing up for what they lacked in tools with sheer skill. So says Takahi­ro Mat­sumo­to, a miyadaiku car­pen­ter based in the city of Kamaku­ra, in the Great Big Sto­ry video above

Japan’s de fac­to cap­i­tal from the late 12th to ear­ly 14th cen­tu­ry, Kamaku­ra is still filled with Bud­dhist tem­ples and Shin­to shrines, some built more than 1,200 years ago. To build new tem­ples and shrines, or to pro­vide the exist­ing ones with the repairs they need every cen­tu­ry or two, a miyadaiku must mas­ter a host of dif­fer­ent­ly shaped wood­en joints, each of them devel­oped over gen­er­a­tions to hold as tight­ly and solid­ly as pos­si­ble.

For anoth­er view of kanawat­su­gi, have a look at The Join­ery, a library of explana­to­ry ani­ma­tions pre­vi­ous­ly fea­tured here on Open Cul­ture. You can see exact­ly how each of these joints are cut and assem­bled for real-life projects — as well as every oth­er aspect of how miyadaiku put togeth­er a build­ing — at the Youtube chan­nel Japan­ese Archi­tec­ture: Wis­dom of Our Ances­tors. The chan­nel is apt­ly named, for only with a high regard for the car­pen­try knowl­edge grad­u­al­ly built up, test­ed, and refined by their pre­de­ces­sors could today’s miyadaiku do their work. “Advanced skills are need­ed, but we work with the old build­ings built by our ances­tors,” says Mat­sumo­to. “Today, we also learn from the ances­tors’ skills, since the old build­ings them­selves are stand­ing doc­u­ments of those skills.” Each and every one tes­ti­fies to how, for want of a nail, some of the most admired archi­tec­ture in the world was born.

Relat­ed Con­tent:

Mes­mer­iz­ing GIFs Illus­trate the Art of Tra­di­tion­al Japan­ese Wood Join­ery — All Done With­out Screws, Nails, or Glue

20 Mes­mer­iz­ing Videos of Japan­ese Arti­sans Cre­at­ing Tra­di­tion­al Hand­i­crafts

Watch Japan­ese Wood­work­ing Mas­ters Cre­ate Ele­gant & Elab­o­rate Geo­met­ric Pat­terns with Wood

The Mak­ing of Japan­ese Hand­made Paper: A Short Film Doc­u­ments an 800-Year-Old Tra­di­tion

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, 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.

Meet the Liverbirds, Britain’s First Female (and Now Forgotten) Rock Band

We nev­er ever got as famous as the Bea­t­les. But we start­ed as friends, and we end­ed as friends. —Sylvia Saun­ders, The Liv­er­birds’ drum­mer

John Lennon (a mem­ber of a band who in a par­al­lel uni­verse might’ve been billed as the male Liv­er­birds) announced that the all-female quar­tet would fail, a deeply inac­cu­rate pre­dic­tion.

The band got a lot of atten­tion, toured with The Kinks and The Rolling Stones, dis­missed Bri­an Epstein when he pooh-poohed their desire to play in Ham­burg, reject­ed an offer to play top­less in Las Vegas, and were sought out by Jimi Hen­drix, owing to their bassist’s joint-rolling skills.

They also learned how to play the instru­ments they had opti­misti­cal­ly pur­chased after see­ing The Bea­t­les in Liverpool’s famed Cav­ern Club.

Respect to any grand­moth­er with brag­ging rights to hav­ing seen The Bea­t­les live, but it’s heart­en­ing that these 16-year-old girls imme­di­ate­ly pic­tured them­selves not so much as fans, but as play­ers.


As bassist and for­mer-aspi­rant-nun Mary McGlo­ry recalls in Almost Famous: The Oth­er Fab FourBen Proud­foot’s New York Times’ Op-Doc, above:

“Oh my god!” I said to my cousins, “We’re going to be like them. And we’re going to be the first girls to do it.”

Mis­sion accom­plished, in trousers and neat­ly tucked-in shirts, but­toned all the way to their col­lars.

It’s not ter­ri­bly hard to guess what put an end to their six-year-run.

Moth­er­ly, wife­ly duties…

Sylvia Saun­ders, who became drum­mer by default because sticks were a bet­ter fit with her small hands than frets, got preg­nant, and recused her­self due to com­pli­ca­tions with that preg­nan­cy.

Valerie Gell, the Liv­er­birds’ late gui­tarist and most accom­plished musi­cian, mar­ried a hand­some fan who’d been en route to Ham­burg to pro­pose when he was par­a­lyzed in a car acci­dent, devot­ing her­self to his care for 26 years.

The oth­er two mem­bers car­ried on for a bit, play­ing a Japan­ese tour with a cou­ple of female musi­cians they’d met in Ham­burg, but the chem­istry couldn’t com­pare.

The dream was over, but for­tu­nate­ly rock and roll star­dom was not their only dream.

Unlike the fourth Liv­er­bird, Pam Birch, who descend­ed into addic­tion after the band broke up, nei­ther Saun­ders nor McGlo­ry seems angry or regret­ful over what could have been, smil­ing as they men­tion their long, hap­py mar­riages, chil­dren, and grand­chil­dren.

They were awful­ly tick­led by Girls Don’t Play Gui­tars, a recent West End musi­cal that tells the sto­ry of the Liv­er­birds.

And McGlo­ry is admirably san­guine about Lennon’s famous diss, reveal­ing to the Liv­er­pool Echo that:

He had a smile on his face when he said it—he wasn’t being mali­cious. But it would have been nice to have bumped into him a few years lat­er and for him to say, “Well done, you proved me wrong,” which I’m sure he would have been hap­py to do.

Relat­ed Con­tent:

New Web Project Immor­tal­izes the Over­looked Women Who Helped Cre­ate Rock and Roll in the 1950s

Women of Jazz: Stream a Playlist of 91 Record­ings by Great Female Jazz Musi­cians

Ven­er­a­ble Female Artists, Musi­cians & Authors Give Advice to the Young: Pat­ti Smith, Lau­rie Ander­son & More

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join Ayun’s com­pa­ny The­ater of the Apes in New York City for her book-based vari­ety series, Necro­mancers of the Pub­lic Domain, and the world pre­miere of Greg Kotis’ new musi­cal, I AM NOBODY., play­ing at The Tank NYC through March 28 Fol­low her @AyunHalliday.

Watch Scenes from Czarist Moscow Vividly Restored with Artificial Intelligence (May 1896)

In May of 1896, Charles Mois­son and Fran­cis Dou­bli­er trav­eled to Moscow on behalf of the Lumière Broth­ers com­pa­ny, bear­ing with them the new­ly devel­oped Lumière Ciné­mato­gaphe cam­era. Their pur­pose: to doc­u­ment the coro­na­tion of Tsar Nicholas II—the last Emper­or of Rus­sia, though no one would have known that at the time. The coro­na­tion was an extra­or­di­nary event, soon to be over­shad­owed by even more extra­or­di­nary events in the Rev­o­lu­tion­ary years to come. An enor­mous cel­e­bra­tion fol­lowed, with gifts, bread, sausage, pret­zels, beer, and a com­mem­o­ra­tive cup to rev­el­ers. The promise of these gifts led to what was lat­er called the Kho­dyn­ka Tragedy.

Hun­dreds of thou­sands descend­ed on the city. Rumors that food was run­ning short—and that the cups con­tained a gold coin—sent crowds rush­ing for the Kho­dyn­ka Field. Over­com­ing 1,800 police offi­cers, they caused a stam­pede that killed 1,389. That evening, Nicholas and the Empress Alexan­dra attend­ed a ball, then vis­it­ed wound­ed in the hos­pi­tal the fol­low­ing day. One of the Tsar’s valets, Alex­ei Volkov, who sur­vived the Rev­o­lu­tion and lived to write his mem­oirs, described walk­ing “along the Khondin­ka” and meet­ing “many groups of peo­ple com­ing back from that site and car­ry­ing the Tsar’s gifts. The strange thing, though, was that not one per­son men­tioned the cat­a­stro­phe, and I did not hear about it until the next morn­ing.”

The stam­pede seems a tes­ta­ment to the pover­ty and des­per­a­tion among ordi­nary Rus­sians at the end of the 19th cen­tu­ry. That his­to­ry does not enter the frame in the minute of footage shot by Mois­son and Dou­bli­er, which you can see recre­at­ed above in stun­ning detail—with both col­or added and in orig­i­nal black and white—by Denis Shiryaev. The footage is sim­ply dat­ed May 1896 and might have been shot either before or after the coro­na­tion. As Peter Jack­son has done with footage from WWI in the fea­ture-length doc­u­men­tary They Shall Not Grow Old, Shiryaev makes the grainy, blur­ry past come alive with the help of an “ensem­ble of neur­al net­works,” as he writes on the video’s YouTube page.

The enhance­ments to the video trans­fer of the orig­i­nal film include:

1) FPS boost­ing – to 60 frames per sec­ond

2) Image res­o­lu­tion boost­ed up a bit with ESRGAN (gen­er­al dataset)

3) Resort­ed video sharp­ness, removed blur, removed com­pres­sion “arte­facts”

4) Col­orized (option­al) – due to high request I have decid­ed to include both ver­sions of the processed video: col­orized and black and white.

Boost­ing the frame rate to 60 fps espe­cial­ly gives these bustling and/or saun­ter­ing Moscow denizens of Tver­skaya Street a life­like appear­ance. (See here for a com­par­i­son of var­i­ous frame rates). Whether you pre­fer col­or or black and white, it may be easy to imag­ine strolling down this cob­ble­stone avenue your­self, dodg­ing the dozens of horse drawn car­riages pass­ing by.

It may be hard­er to imag­ine that per­haps days or hours before or after this slice of Moscow city life, the last tsar of Rus­sia was crowned, and a crowd of some­where around half a mil­lion peo­ple rushed through the streets for a glass of beer and a free bite to eat. See more of Shiryaev’s AI-assist­ed film restora­tions at the links below.

Relat­ed Con­tent:

Watch Scenes from Belle Époque Paris Vivid­ly Restored with Arti­fi­cial Intel­li­gence (Cir­ca 1890)

Icon­ic Film from 1896 Restored with Arti­fi­cial Intel­li­gence: Watch an AI-Upscaled Ver­sion of the Lumière Broth­ers’ The Arrival of a Train at La Cio­tat Sta­tion

A Trip Through New York City in 1911: Vin­tage Video of NYC Gets Col­orized & Revived with Arti­fi­cial Intel­li­gence

How Peter Jack­son Made His State-of-the-Art World War I Doc­u­men­tary, They Shall Not Grow Old: An Inside Look

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

Paris Had a Moving Sidewalk in 1900, and a Thomas Edison Film Captured It in Action

It’s fair to say that few of us now mar­vel at mov­ing walk­ways, those stan­dard infra­struc­tur­al ele­ments of such util­i­tar­i­an spaces as air­port ter­mi­nals, sub­way sta­tions, and big-box stores. But there was a time when they astound­ed even res­i­dents of one of the most cos­mopoli­tan cities in the world. The inno­va­tion of the mov­ing side­walk demon­strat­ed at the Paris Expo­si­tion of 1900 (pre­vi­ous­ly seen here on Open Cul­ture when we fea­tured Lumière Broth­ers footage of that peri­od) com­mand­ed even Thomas Edis­on’s atten­tion. As Pale­o­fu­ture’s Matt Novak tells it at Smith­son­ian mag­a­zine, “Thomas Edi­son sent one of his pro­duc­ers, James Hen­ry White, to the Expo­si­tion and Mr. White shot at least 16 movies,” a clip of which footage you can see above.

White “had brought along a new pan­ning-head tri­pod that gave his films a new­found sense of free­dom and flow. Watch­ing the film, you can see chil­dren jump­ing into frame and even a man doff­ing his cap to the cam­era, pos­si­bly aware that he was being cap­tured by an excit­ing new tech­nol­o­gy while a fun nov­el­ty of the future chugs along under his feet.”

Novak also includes hand-col­ored pho­tographs from the Paris Exhi­bi­tion and quotes a New York Observ­er cor­re­spon­dent describ­ing the mov­ing side­walk as a “nov­el­ty” con­sist­ing of “three ele­vat­ed plat­forms, the first being sta­tion­ary, the sec­ond mov­ing at a mod­er­ate rate of speed, and the third at the rate of about six miles an hour.” Thus “the cir­cuit of the Expo­si­tion can be made with rapid­i­ty and ease by this con­trivance. It also affords a good deal of fun, for most of the vis­i­tors are unfa­mil­iar with this mode of tran­sit, and are awk­ward in its use.”

Novak fea­tures con­tem­po­rary images of the Paris Exhi­bi­tion’s mov­ing side­walk at Pale­o­fu­ture, found in the book Paris Expo­si­tion Repro­duced From the Offi­cial Pho­tographs. Its authors describe the trot­toir roulant as “a detached struc­ture like a rail­way train, arriv­ing at and pass­ing cer­tain points at stat­ed times” with­out a break. “In engi­neers’ lan­guage, it is an ‘end­less floor’ raised thir­ty feet above the lev­el of the ground, ever and ever glid­ing along the four sides of the square — a wood­en ser­pent with its tail in its mouth.” But the his­to­ry of the mov­ing walk­way did­n’t start in Paris: “In 1871 inven­tor Alfred Speer patent­ed a sys­tem of mov­ing side­walks that he thought would rev­o­lu­tion­ize pedes­tri­an trav­el in New York City,” as Novak notes, and the first one actu­al­ly built was built for Chicago’s 1893 Columbian Expo­si­tion — but it cost a nick­el to ride and “was unde­pend­able and prone to break­ing down,” mak­ing Paris’ ver­sion the more impres­sive spec­ta­cle.

Still, the Columbian Expo­si­tion’s vis­i­tors must have got a kick out of glid­ing down the pier with­out hav­ing to do the walk­ing them­selves. You can learn more about this first mov­ing walk­way and its suc­ces­sors, the one at the Paris Exhi­bi­tion includ­ed, from the Lit­tle Car video above. How­ev­er much these ear­ly mod­els may look like quaint turn-of-the cen­tu­ry nov­el­ties, some still see in the tech­nol­o­gy gen­uine promise for the future of pub­lic tran­sit. Mov­ing walk­ways work well, writes Tree­hug­ger’s Lloyd Alter, “when the walk­ing dis­tance and time is just a bit too long.” And they remind us that “trans­porta­tion should be about more than just get­ting from A to B; it should be a plea­sure as well.” Parisians “kept the Eif­fel Tow­er from the exhi­bi­tion” — it had been built for the 1889 World’s Fair — but “it is too bad they did­n’t keep this, a sort of mov­ing High Line that is both trans­porta­tion and enter­tain­ment.”

Relat­ed Con­tent:

Pris­tine Footage Lets You Revis­it Life in Paris in the 1890s: Watch Footage Shot by the Lumière Broth­ers

Watch Scenes from Belle Époque Paris Vivid­ly Restored with Arti­fi­cial Intel­li­gence (Cir­ca 1890)

Beau­ti­ful, Col­or Pho­tographs of Paris Tak­en 100 Years Ago—at the Begin­ning of World War I & the End of La Belle Époque

Paris in Beau­ti­ful Col­or Images from 1890: The Eif­fel Tow­er, Notre Dame, The Pan­théon, and More (1890)

How French Artists in 1899 Envi­sioned Life in the Year 2000: Draw­ing the Future

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, 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.

Hear the Sound of the Hagia Sophia Recreated in Authentic Byzantine Chant

Audio tech­nol­o­gy has made many excit­ing advances in the past few years, one of which enables record­ing engi­neers to cap­ture the sound of a spe­cif­ic space and recre­ate it else­where. Through a process called “con­vo­lu­tion reverb,” the sound of a con­cert hall or club can be portable, so to speak, and a band or group of singers in a stu­dio can be made to sound as if they were per­form­ing in Carnegie Hall, or inside a cave or grain silo.

Also being recre­at­ed are the sounds of goth­ic cathe­drals and Byzan­tine churches—acoustic envi­ron­ments being pre­served for pos­ter­i­ty in dig­i­tal record­ings as their phys­i­cal forms decay. This tech­nol­o­gy has giv­en schol­ars the means to rep­re­sent the music of the past as it sound­ed hun­dreds of years ago and as it was orig­i­nal­ly meant to be heard by its devout lis­ten­ers.

Music took shape in par­tic­u­lar land­scapes and archi­tec­tur­al envi­ron­ments, just as those envi­ron­ments evolved to enhance cer­tain kinds of sound. Medieval Chris­t­ian church­es were espe­cial­ly suit­ed to the hyp­not­ic chants that char­ac­ter­ize the sacred music of the time. As David Byrne puts it in his TED Talk on music and archi­tec­ture:

In a goth­ic cathe­dral, this kind of music is per­fect. It doesn’t change key, the notes are long, there’s almost no rhythm what­so­ev­er, and the room flat­ters the music. It actu­al­ly improves it.

There’s no doubt about that, espe­cial­ly in the case of the Greek Ortho­dox cathe­dral Hagia Sophia. Built in 537 AD in what was then Con­stan­tino­ple, it was once the largest build­ing in the world. Though it lost the title ear­ly on, it remains on incred­i­bly impres­sive feat of engi­neer­ing. While the struc­ture is still very much intact, no one has been able to hear its music since 1453, when the Ottoman Empire seized the city and the mas­sive church became a mosque. “Choral music was banned,” notes Scott Simon on NPR’s Week­end Edi­tion, “and the sound of the Hagia Sophia was for­got­ten until now.”

Now (that is, in the past ten years or so), well over five cen­turies lat­er, we can hear what ear­ly medieval audi­ences heard in the mas­sive Byzan­tine cathe­dral, thanks to the work of two Stan­ford pro­fes­sors, art his­to­ri­an Bis­sera Pentche­va and Jonathan Abel, who teach­es in the com­put­er music depart­ment and stud­ies, he says, “the analy­sis, syn­the­sis and pro­cess­ing of sound.”

Now a muse­um, the Hagia Sophia allowed Pentche­va and Abel to record the sound of bal­loons pop­ping in the space after-hours. “Abel used the acoustic infor­ma­tion in the bal­loon pops to cre­ate a dig­i­tal fil­ter that can make any­thing sound like it’s inside the Hagia Sophia,” as Week­end Edi­tion guest host Sam Hart­nett explains.

Pentche­va, who focus­es her work “on rean­i­mat­ing medieval art and archi­tec­ture,” was then able to “rean­i­mate” the sound of high Greek Ortho­dox chant as it would have been heard in the heart of the Byzan­tine Empire. “It’s actu­al­ly some­thing that is beyond human­i­ty that the sound is try­ing to com­mu­ni­cate,” she says.” That mes­sage needs a larg­er-than-life space for its full effect.

Hear more about how the effect was cre­at­ed in the Week­end Edi­tion episode above. And in the videos fur­ther up, see the choral group Capel­la Romana per­form Byzan­tine chants with the Hagia Sophia effect applied. Just last year, the ensem­ble released the album of chants above, Lost Voic­es of Hagia Sophiausing the fil­ter. It is a col­lec­tion of music as valu­able to our under­stand­ing and appre­ci­a­tion of the art of the Byzan­tine Empire as a restored mosa­ic or recon­struct­ed cathe­dral.

via Kot­tke

Relat­ed Con­tent:

Map­ping the Sounds of Greek Byzan­tine Church­es: How Researchers Are Cre­at­ing “Muse­ums of Lost Sound”

The Same Song Sung in 15 Places: A Won­der­ful Case Study of How Land­scape & Archi­tec­ture Shape the Sounds of Music

David Byrne: How Archi­tec­ture Helped Music Evolve

A YouTube Chan­nel Com­plete­ly Devot­ed to Medieval Sacred Music: Hear Gre­go­ri­an Chant, Byzan­tine Chant & More

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

The Summerhill School, the Radical Educational Experiment That Let Students Learn What, When, and How They Want (1966)

Among the polit­i­cal and social rev­o­lu­tions of the 1960s, the move­ment to democ­ra­tize edu­ca­tion is of cen­tral his­tor­i­cal impor­tance. Par­ents and politi­cians were entrenched in bat­tles over inte­grat­ing local schools years after 1954’s Brown v. Board of Edu­ca­tion. Sit-ins and protests on col­lege cam­pus­es made sim­i­lar stu­dent unrest today seem mild by com­par­i­son. Mean­while, qui­eter, though no less rad­i­cal, edu­ca­tion­al move­ments pro­lif­er­at­ed in com­munes, home­schools, and com­mu­ni­ties that could pay for pri­vate schools.

Most of these exper­i­men­tal meth­ods drew from old­er sources, such as the the­o­ries of Rudolf Stein­er and Maria Montes­sori, both of whom died before the Age of Aquar­ius. One move­ment that got its start decades ear­li­er was pop­u­lar­ized in the 60s when its founder A.S. Neill pub­lished the influ­en­tial Sum­mer­hill: A Rad­i­cal Approach to Child Rear­ing, a clas­sic work of alter­na­tive ped­a­gogy in which the Scot­tish writer and edu­ca­tor described the rad­i­cal ideas devel­oped in his Sum­mer­hill School in Eng­land, first found­ed in 1921.

Neill’s school “helped to pio­neer the ‘free school’ phi­los­o­phy,” writes Aeon, “in which lessons are nev­er manda­to­ry and near­ly every aspect of stu­dent life can be put to a vote.” His meth­ods “and a ris­ing coun­ter­cul­tur­al move­ment inspired sim­i­lar insti­tu­tions to open around the world.” When Neill first pub­lished his book, how­ev­er, he was very much on the defen­sive, against “an increas­ing reac­tion against pro­gres­sive edu­ca­tion,” psy­chol­o­gist Erich Fromm wrote in the book’s fore­word.

At the extreme end of this back­lash Fromm sit­u­ates “the remark­able suc­cess in teach­ing achieved in the Sovi­et Union,” where “the old-fash­ioned meth­ods of author­i­tar­i­an­ism are applied in full strength.” Fromm defend­ed exper­i­ments like Neill’s, despite their “often dis­ap­point­ing” results, as a nat­ur­al out­growth of the Enlight­en­ment.

Dur­ing the eigh­teenth cen­tu­ry, the ideas of free­dom, democ­ra­cy, and self-deter­mi­na­tion were pro­claimed by pro­gres­sive thinkers; and by the first half of the 1900’s these ideas came to fruition in the field of edu­ca­tion. The basic prin­ci­ple of such self-deter­mi­na­tion was the replace­ment of author­i­ty by free­dom, to teach the child with­out the use of force by appeal­ing to his curios­i­ty and spon­ta­neous needs, and thus to get him inter­est­ed in the world around him. This atti­tude marked the begin­ning of pro­gres­sive edu­ca­tion and was an impor­tant step in human devel­op­ment.

What seemed anar­chic to its detrac­tors had its roots in the tra­di­tion of indi­vid­ual lib­er­ty against feu­dal tra­di­tions of unques­tioned author­i­ty. But Neill was less like John Locke, who includ­ed chil­dren in his cat­e­go­ry of irra­tional beings (along with “idiots” and “Indi­ans”) than he was like Jean Jacques Rousseau. Fromm sug­gests this too: “A.S. Neill’s sys­tem is a rad­i­cal approach to child rear­ing because it rep­re­sents the true prin­ci­ple of edu­ca­tion with­out fear. In Sum­mer­hill School author­i­ty does not mask a sys­tem of manip­u­la­tion.”

Stu­dents decide what they want to learn, and what they don’t, with no cur­ricu­lum, require­ments, or test­ing to speak of and no struc­tured time or manda­to­ry atten­dance. Is such a thing even pos­si­ble in prac­tice? How could edu­ca­tors man­age and mea­sure stu­dent progress, or ensure their stu­dents learn any­thing at all? What might this look like? Find out in the 1966 Nation­al Film Board of Cana­da doc­u­men­tary Sum­mer­hill, above, full of “can­did moments and scenes,” Aeon writes, “that evoke the rhythms of dai­ly life at the school and give a sense of the children’s lived expe­ri­ence.”

Dis­or­ga­nized, but not chaot­ic, class­room bus­tle con­trasts with idyl­lic, sun­lit moments on Summerhill’s ver­dant grounds and hon­est crit­i­cism, some from the stu­dents them­selves. One girl admits that the free play wears thin after a while and that “there prob­a­bly aren’t such good facil­i­ties for learn­ing here, after a cer­tain lev­el. But you can always go some­where else after­wards” (though many would have dif­fi­cul­ty with entrance exams). Anoth­er stu­dent talks about the strug­gle to study with­out struc­ture to help min­i­mize dis­trac­tions. Despite Neill’s philo­soph­i­cal aver­sion to fear, she says “you’re always afraid of miss­ing some­thing.”

We also meet the man him­self, A.S. Neill, a rum­pled, avun­cu­lar fig­ure at 83 years old, who pro­claims free­dom as the answer for stu­dents who strug­gle in school, and for stu­dents who don’t. If we’re hon­est, we might all admit we felt this strong­ly as chil­dren our­selves. It may nev­er be an impulse that’s com­pat­i­ble with con­tem­po­rary goals for edu­ca­tion, which is often geared toward work­place train­ing at the expense of cre­ative think­ing. But for many stu­dents, the oppor­tu­ni­ty to pur­sue their own course on their own terms can become the impe­tus for a life­time of inde­pen­dent thought and action. I can’t think of a lofti­er edu­ca­tion­al goal.

via Aeon

Relat­ed Con­tent:

Noam Chom­sky Spells Out the Pur­pose of Edu­ca­tion

Noam Chom­sky Defines What It Means to Be a Tru­ly Edu­cat­ed Per­son

Lyn­da Bar­ry on How the Smart­phone Is Endan­ger­ing Three Ingre­di­ents of Cre­ativ­i­ty: Lone­li­ness, Uncer­tain­ty & Bore­dom

Buck­min­ster Fuller Rails Against the “Non­sense of Earn­ing a Liv­ing”: Why Work Use­less Jobs When Tech­nol­o­gy & Automa­tion Can Let Us Live More Mean­ing­ful Lives

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

Jeremy Bentham’s Mummified Body Is Still on Display–Much Like Other Aging British Rock Stars

Plato’s ide­al of philoso­pher-kings seems more unlike­ly by the day, but most mod­ern read­ers of The Repub­lic don’t see his state as an improve­ment, with its rigid caste sys­tem and state con­trol over child­bear­ing and rear­ing. Plato’s Socrates did not love democ­ra­cy, though he did argue that men and women (those of the guardian class, at least) should receive an equal edu­ca­tion. So too did many promi­nent Euro­pean polit­i­cal philoso­phers of the 18th and 19th cen­turies, who had at least as much influ­ence on world affairs as Pla­to did on Athens, for bet­ter and worse.

One such thinker, Jere­my Ben­tham, is often remem­bered as the inven­tor of the panop­ti­con, a dystopi­an prison design that makes inmates inter­nal­ize their own sur­veil­lance, believ­ing they could be watched at any time by unseen eyes. Made infa­mous by Michel Fou­cault in the mid-20th cen­tu­ry, the pro­pos­al was first intend­ed as humane reform, con­sis­tent with the tenets of Bentham’s philo­soph­i­cal inno­va­tion, Util­i­tar­i­an­ism, often asso­ci­at­ed with his most famous dis­ci­ple, John Stu­art Mill.

Ben­tham may also have been one of the most pro­gres­sive sec­u­lar philoso­phers of any age—espousing full polit­i­cal rights for everyone—by which he actu­al­ly meant every­one, not only Euro­pean landown­ing men. “In his own time,” writes Faramerz Dab­hoi­wala at The Guardian, Ben­tham “was cel­e­brat­ed around the globe. Count­less prac­ti­cal efforts at social and polit­i­cal reform drew inspi­ra­tion from him. […] He was made an hon­orary cit­i­zen of rev­o­lu­tion­ary France, while the Guatemalan leader José del Valle acclaimed him as ‘the leg­is­la­tor of the world.’ Nev­er before or since has the Eng­lish-speak­ing world pro­duced a more polit­i­cal­ly engaged and inter­na­tion­al­ly influ­en­tial thinker across such a broad range of sub­jects.”

Ben­tham took the role seri­ous­ly, though there may be the seeds of a mor­bid prac­ti­cal joke in his last philo­soph­i­cal act.

As he lay dying in the spring of 1832, the great philoso­pher Jere­my Ben­tham left detailed direc­tions for the preser­va­tion of his corpse. First, it was to be pub­licly dis­sect­ed in front of an invit­ed audi­ence. Then, the pre­served head and skele­ton were to be reassem­bled, clothed, and dis­played ‘in the atti­tude in which I am sit­ting when engaged in thought and writ­ing.’ His desire to be pre­served for­ev­er was a polit­i­cal state­ment. As the fore­most sec­u­lar thinker of his time, he want­ed to use his body, as he had his mind, to defy reli­gious super­sti­tions and advance real, sci­en­tif­ic knowl­edge. Almost 200 years lat­er, Ben­tham’s ‘auto-icon’ still sits, star­ing off into space, in the clois­ters of Uni­ver­si­ty Col­lege Lon­don.

His full-body par­o­dy of saints’ relics doesn’t just sit in Lon­don, in the “appro­pri­ate box or case” he spec­i­fied in his instruc­tions. It has also sat in its box in cities across Eng­land, Ger­many, and New York’s Met­ro­pol­i­tan Muse­um of Art. “Not unlike an aging British rock star,” writes Isaac Schultz at Atlas Obscu­ra, “the old­er he gets, the more tours he seems to go on. Some­times Bentham’s sev­ered, mum­mi­fied head,” with its ter­ri­fy­ing, unblink­ing glass eyes, “accom­pa­nies the rest of him.” Some­times it doesn’t.

The head, which was sup­posed to have been kept atop the ful­ly dressed skele­ton, was mis­han­dled and dam­aged in the cre­ation of the “auto-icon” and replaced by a wax repli­ca (sure­ly an acci­dent and not a way to mit­i­gate the creepi­ness). What did Ben­tham mean by all of this? And what is an “auto-icon”? Though it sounds like the sort of inscrutable prank Sal­vador Dali might have played at the end, Ben­tham described the idea straight­for­ward­ly in his pam­phlet Auto-Icon; or, Far­ther Uses of the Dead to the Liv­ing. The philoso­pher, says Han­nah Cor­nish, sci­ence cura­tor at the Uni­ver­si­ty Col­lege Lon­don, gen­uine­ly “thought it’d catch on.”

Pho­to via Wiki­me­dia Com­mons

In his short, final work of moral phi­los­o­phy, Ben­tham shows that, like Pla­to, he didn’t quite get the point of mak­ing art, advanc­ing a the­o­ry that becom­ing one’s own icon would elim­i­nate the need for paint­ings, stat­ues, and the like, since “iden­ti­ty is prefer­able to simil­i­tude” (to the extent that a mum­mi­fied corpse is iden­ti­cal to a liv­ing per­son). Oth­er util­i­tar­i­an rea­sons include ben­e­fits to sci­ence, reduced pub­lic health risks, and cre­at­ing “agree­able asso­ci­a­tions with death.”

Also, in what must have been intend­ed with at least some under­cur­rent of humor, he asked that his remains “occa­sion­al­ly be brought into meet­ings involv­ing his still-liv­ing friends,” writes Schultz, “so that what’s left of Ben­tham might enjoy their com­pa­ny.”

Learn more about Bentham’s “auto-icon” in the Atlas Obscu­ra videos here, includ­ing the video fur­ther up show­ing how a team of pro­fes­sion­als packed up and moved the whole macabre assem­blage to its new home across the Uni­ver­si­ty of Lon­don cam­pus. And read an even more detailed descrip­tion, with sev­er­al pho­tographs, of how the old­est par­tial­ly mum­mi­fied British rock star philoso­pher trav­els, here.

via Atlas Obscu­ra

Relat­ed Con­tent:

97-Year-Old Philoso­pher Pon­ders the Mean­ing of Life: “What Is the Point of It All?”

An Ani­mat­ed Leonard Cohen Offers Reflec­tions on Death: Thought-Pro­vok­ing Excerpts from His Final Inter­view

How Did the Egyp­tians Make Mum­mies? An Ani­mat­ed Intro­duc­tion to the Ancient Art of Mum­mi­fi­ca­tion

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


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