Tilda Swinton Gets a Portrait Drawn by Art Critic John Berger

In the win­ter of 2012, just before Christ­mas, a car­ful of Britons made their way through the snow to a house in rur­al France. The roads would soon close, but no mat­ter; they’d planned to make some apple crum­bles, do some draw­ing, and enjoy some con­ver­sa­tion. This may all sound nor­mal enough, but the car did­n’t con­tain your aver­age cot­tage-stay­ing hol­i­day­mak­ers: the crit­ic and film­mak­er Col­in Mac­Cabe rode in it, as did Til­da Swin­ton, the actress as famed for her per­for­mances as for her range of artis­tic and intel­lec­tu­al inter­ests. They’d come to shoot a doc­u­men­tary on the occu­pant of the house at which they’d arrived: artist, crit­ic, writer, and self-described “sto­ry­teller” John Berg­er.

The nov­el G. won Berg­er the Book­er prize in 1972 (half of the prize mon­ey from which he famous­ly donat­ed to Britain’s Black Pan­ther Par­ty), but most of his read­ers encounter him through that same year’s Ways of See­ing, a text on the ide­ol­o­gy of images that ranks among the twen­ty most influ­en­tial aca­d­e­m­ic books of all time.

He and Swin­ton first became friends in the late 1980s, when she played a small part in a film based on one of his short sto­ries, in which he him­self also appeared. “The old intel­lec­tu­al and the young actress imme­di­ate­ly formed a close bond,” writes The Inde­pen­dent’s Geof­frey McNab.

“Both were born in Lon­don, on 5 Novem­ber — Berg­er in 1926, Swin­ton in 1960 — and their shared birth­day has, as Swin­ton puts it, ‘formed a bedrock to our com­plic­i­ty, the prac­ti­cal fan­ta­sy of twin­ship.’ ” This they dis­cuss in the McCabe-direct­ed “Ways of Lis­ten­ing,” the first of a quar­tet of seg­ments that con­sti­tute the new doc­u­men­tary The Sea­sons In Quin­cy: Four Por­traits of John Berg­er, a co-pro­duc­tion of Birk­beck, Uni­ver­si­ty of Lon­don’s Derek Jar­man Lab. “Some­times I think it’s as though, in anoth­er life, we met or did some­thing,” says Berg­er as he draws Swin­ton’s por­trait. “We are aware of it in some depart­ment which isn’t mem­o­ry, although it’s quite close to mem­o­ry. Maybe, in anoth­er life, we… touched togeth­er.”

“Ways of Lis­ten­ing” cap­tures an extend­ed con­ver­sa­tion between Berg­er and Swin­ton, though it also fea­tures their nar­ra­tion. In this scene, Berg­er reads from his recent med­i­ta­tion on the prac­tice of draw­ing for his book Ben­to’s Sketch­book: “We who draw do so not only to make some­thing vis­i­ble to oth­ers, but also to accom­pa­ny some­thing invis­i­ble to its incal­cu­la­ble des­ti­na­tion.” (Swin­ton, for her part, reads from Spin­oza.) But the talk returns to what brought them togeth­er in the first place. “Maybe we made an appoint­ment to see each oth­er again, in this life,” Berg­er pro­pos­es. “The fifth of Novem­ber. But it was­n’t the same year. That did­n’t mat­ter. We weren’t in that kind of time.”

“We got off at the same sta­tion.”

“Exact­ly.”

Relat­ed Con­tent:

Til­da Swin­ton Recites Poem by Rumi While Reek­ing of Vetiv­er, Heliotrope & Musk

Wittgen­stein: Watch Derek Jarman’s Trib­ute to the Philoso­pher, Fea­tur­ing Til­da Swin­ton (1993)

Watch David Bowie’s New Video for ‘The Stars (Are Out Tonight)’ With Til­da Swin­ton

The Moby Dick Big Read: Til­da Swin­ton & Oth­ers Read a Chap­ter a Day from the Great Amer­i­can Nov­el

The 20 Most Influ­en­tial Aca­d­e­m­ic Books of All Time: No Spoil­ers

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Spellbinding Art of Human Anatomy: From the Renaissance to Our Modern Times

Many of us have a fraught rela­tion­ship with what med­ical illus­tra­tor Vanes­sa Ruiz, above, refers to as our anatom­i­cal selves.

You may have received the Vis­i­ble Man for your 8th birth­day, only to for­get, some thir­ty years lat­er, what your spleen looks like, where it’s locat­ed and what it does.

We know more about the inner work­ings of our appli­ances than we do our own bod­ies. Why? Large­ly because we saved the man­u­al that came with our dish­wash­er, and refer to it when our glass­ware is cov­ered in spots.

As Ruiz not­ed in her TED-Med talk last Novem­ber, there’s a wealth of eas­i­ly acces­si­ble detailed anatom­i­cal illus­tra­tions, but we tend to keep them out of sight, and thus out of mind. Once a stu­dent is fin­ished with his or her med­ical text­book or app, he or she rarely seeks those pic­tures out again. Those of us out­side the med­ical pro­fes­sion have spent very lit­tle time con­sid­er­ing the way our bod­i­ly sys­tems are put togeth­er.

This lack of engage­ment prompt­ed Ruiz to found the aggre­gate blog Street Anato­my, devot­ed to fer­ret­ing out the inter­sec­tion between anatom­i­cal illus­tra­tion and pub­lic art. Expo­sure is key. In cre­at­ing star­tling, body-based images—and what is more star­tling than a flayed human or piece thereof?—the artist reminds view­ers of what lurks beneath their own skin.

Ruiz is deeply inter­est­ed in the his­to­ry of her craft, a prac­tice which can be dat­ed to Renais­sance man Leonar­do da Vin­ci. She sees beau­ty in bizarre ear­ly exam­ples which insert­ed sev­ered limbs into still lives and posed semi-dis­sect­ed cadav­ers next to pop­u­lar attrac­tions, such as Clara, the tour­ing rhi­no.

These days, the sub­jects of those pur­pose­ful illus­tra­tions are more like­ly to be ren­dered as 3‑D com­put­er-gen­er­at­ed ani­ma­tions.

The more old school approach is vis­i­ble in the work of the artists Ruiz cham­pi­ons, such as Fer­nan­do Vicente, who couch­es 19th-cen­tu­ry male anatom­i­cal plates inside more con­tem­po­rary female pin-ups and fash­ion illus­tra­tions.

Artist Jason Free­ny gives Bar­bie, Legos, and Mario the Vis­i­ble Man treat­ment.

Noah Scalin, who spent 2007 cre­at­ing a skull a day, made a gut-filled gun and titled it “Anato­my of War.”

But let us not pre­sume all view­ers are in total igno­rance of their bod­ies’ work­ings. A woman whose ankle had been smashed in a roller skat­ing acci­dent com­mis­sioned archi­tect Fed­eri­co Car­ba­jal to doc­u­ment its recon­struc­tion with one of his anatom­i­cal­ly accu­rate wire sculp­tures. Car­ba­jal incor­po­rat­ed his bene­fac­tor’s sur­gi­cal screws.

Check out Ruiz’s rec­om­mend­ed read­ing list to delve into the sub­ject more deeply.

Relat­ed Con­tent:

Down­load the Sub­lime Anato­my Draw­ings of Leonar­do da Vin­ci: Avail­able Online, or in a Great iPad App

The Anatom­i­cal Draw­ings of Renais­sance Man, Leonar­do da Vin­ci

Micro­scop­ic Bat­tle­field: Watch as a Killer T Cell Attacks a Can­cer Cell

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her lat­est script, Fawn­book, is avail­able in a dig­i­tal edi­tion from Indie The­ater Now.  Fol­low her @AyunHalliday.

Take a Virtual Reality Tour of the World’s Stolen Art

A muse­um which con­tains only works of art that nobody can find sounds like some­thing Jorge Luis Borges would’ve dreamed up, but it has twice become a real­i­ty in the 21st cen­tu­ry — or twice become a vir­tu­al real­i­ty, any­way. “The Con­cert by Johannes Ver­meer. Pop­py Flow­ers by Vin­cent van Gogh. Rembrandt’s The Storm on the Sea of Galilee. These are some of the world’s most famous and expen­sive paint­ings ever stolen,” writes Fast Com­pa­ny’s Mark Wil­son. And though their where­abouts remain unknown, you can see them at The Muse­um of Stolen Art, “a vir­tu­al real­i­ty exhi­bi­tion cre­at­ed by Ziv Schnei­der, a grad­u­ate stu­dent at Tisch ITP, that puts stolen works back on dis­play.”

museum of stolen art

At the moment, Schnei­der’s project exists on Google’s vir­tu­al real­i­ty plat­form Card­board, and you can down­load it as a smart­phone app for iOS or Android. Its cur­rent exhibits include “a col­lec­tion of pho­tographs list­ed as stolen in the FBI’s art crime data­base”; the pri­vate col­lec­tion of Fer­di­nand and Imel­da Mar­cos, for­mer pres­i­dent and first lady of the Philip­pines, now “being searched for by the PCGG – a Philip­pine gov­ern­ment office in charge of seiz­ing the Mar­cos’ ill got­ten wealth and bring­ing it back”; and “a large col­lec­tion of paint­ings stolen in some of the world’s most famous art heists, includ­ing the Stew­art and Isabel­la Gard­ner Muse­um in Boston.”

But even before Schnei­der’s insti­tu­tion opened its vir­tu­al-real­i­ty doors, writes The Cre­ators Pro­jec­t’s Becky Chung, “halfway across the world anoth­er insti­tu­tion — also called the Muse­um of Stolen Art — was debut­ing its gallery exhi­bi­tion of works cur­rent­ly report­ed stolen or miss­ing.” This Muse­um of Stolen Art, in the Nether­lands, presents the Pop­py Flow­ers and Water­loo Bridges of the art world in not vir­tu­al but aug­ment­ed real­i­ty: its vis­i­tors raise their phones or tablets up to its mean­ing­ful­ly emp­ty walls, and on their screens see the pur­loined works restored to their right­ful frames. William Gib­son, in some sense the Bor­ge­sian vision­ary of our tech-sat­u­rat­ed time, has described aug­ment­ed real­i­ty as the nat­ur­al evo­lu­tion of vir­tu­al real­i­ty. It’s made vir­tu­al art recov­ery pos­si­ble; can vir­tu­al art theft be far behind?

museum of stolen art 3

Reminder: You can down­load The Muse­um of Stolen Art smart­phone app on iOS and AndroidThe app is ide­al­ly designed for those with a Google card­board view­er.

Relat­ed Con­tent:

1.8 Mil­lion Free Works of Art from World-Class Muse­ums: A Meta List of Great Art Avail­able Online

Vis­it The Muse­um of Online Muse­ums (MoOM): A Mega Col­lec­tion of 220 Online Exhi­bi­tions

The British Muse­um Is Now Open To Every­one: Take a Vir­tu­al Tour and See 4,634 Arti­facts, Includ­ing the Roset­ta Stone

Take a Vir­tu­al Tour of the 1913 Exhi­bi­tion That Intro­duced Avant-Garde Art to Amer­i­ca

Take a 3D Vir­tu­al Tour of the Sis­tine Chapel, St. Peter’s Basil­i­ca and Oth­er Art-Adorned Vat­i­can Spaces

Take a Vir­tu­al Tour of Hierony­mus Bosch’s Bewil­der­ing Mas­ter­piece The Gar­den of Earth­ly Delights

What Are the Most Stolen Books? Book­store Lists Fea­ture Works by Muraka­mi, Bukows­ki, Bur­roughs, Von­negut, Ker­ouac & Palah­niuk

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Harvard Puts Online a Huge Collection of Bauhaus Art Objects

Klee

You may have first encoun­tered the word Bauhaus as the name of a campy, arty post-punk band that influ­enced goth music and fash­ion. But you’ll also know that the band took its name from an even more influ­en­tial art move­ment begun in Ger­many in 1919 by Wal­ter Gropius. The appro­pri­a­tion makes sense; like the band, Bauhaus artists often leaned toward camp—see, for exam­ple, their cos­tume par­ties—and despite their seri­ous com­mit­ment, had a sense of humor about their endeav­or to rad­i­cal­ly alter Euro­pean art and design. But the Bauhaus move­ment has been unfair­ly pegged at times as over­ly seri­ous: cold tech­nol­o­gists and pro­po­nents of face­less glass and steel build­ings and aus­tere mod­ernist fur­ni­ture. That impres­sion only tells a part of the tale.

Kandinsky

When we speak of Bauhaus design, we often for­get that the Bauhaus was also—and first principally—an art school. Until bro­ken up by the Nazis in 1933, it oper­at­ed under a rig­or­ous course of train­ing with a fac­ul­ty who brought with them a vari­ety of organ­ic the­o­ries and practices—not all of them enam­ored of tech­nol­o­gy or 90-degree angles. Paul Klee, for exam­ple, mocked our fas­ci­na­tion with machines in works like Appa­ra­tus for the Mag­net­ic Treat­ment of Plants (top) and Wass­i­ly Kandin­sky enact­ed his mys­ti­cal the­o­ries of sym­bol­ism in increas­ing­ly abstract, vibrant can­vas­es like Small Worlds, above.

Both of these paint­ings reside in Harvard’s spe­cial col­lec­tion, “one of the first and largest col­lec­tions relat­ing to the Bauhaus,” and at the Har­vard Muse­ums web­site, you can find more works–in fact, more than 32,000 objects–by these artists and oth­ers like Oskar Schlem­mer, who designed many of those out­landish cos­tumes. (See some of those designs in his cos­tumes for the Tri­adic Bal­let, below.)

Schlemmer

The Har­vard Bauhaus col­lec­tion demon­strates how the Bauhaus school “served as hot­house for a vari­ety of ‘isms,’ from expres­sion­ism, Dadaism, con­struc­tivism, and func­tion­al­ism.” The ten­den­cy to asso­ciate Bauhaus with pri­ma­ry col­ors and min­i­mal­ist glass, steel, and con­crete has much to do with some of its best-known faculty/alumni, like founder Gropius, and architects/designers Mies Van der Rohe, Le Cor­busier, Eero Saari­nen, and his stu­dent Charles Eames.

These names are rep­re­sent­ed in the Har­vard col­lec­tion, but so are “dif­fer­ent facets of the Bauhaus and its lega­cy.” Paint­ings, pho­tographs, ceram­ics, tex­tiles, met­al­work…. One sec­tion of the site, Ped­a­gogy, shows us stu­dent work of artists like Her­bert Bay­er, below. Known for his “hard-edged ‘machine aes­thet­ic,” Bayer’s tra­di­tion­al char­coal study of wool and wood shav­ings “appears anti­thet­i­cal to the school’s rev­o­lu­tion­ary pro­gram.” Yet it is an exam­ple of Bauhaus’ empha­sis on fun­da­men­tals of tech­nique, “ped­a­gog­i­cal meth­ods that per­sist in var­i­ous form in art schools today.”

Bayer

Harvard’s web site rep­re­sents its phys­i­cal col­lec­tion, but it does not dupli­cate it. Many of the small images in its online archive do not expand to larg­er ver­sions and can­not be down­loaded. How­ev­er, if you fol­low the guid­ed tour by click­ing “Con­tin­ue Read­ing” under the site’s intro­duc­tion, you’ll be able to click on the sev­er­al dozen exam­ples in each sec­tion and see them up close. You’ll also get a thor­ough sur­vey of the Bauhaus school’s brief his­to­ry and mis­sion. The best way to access the col­lec­tion is to click here, then scroll down to the box where it says “Search the Bauhaus spe­cial col­lec­tion by key­word, title, artist, or object num­ber, and by using the fil­ters below.”

gropius

The only U.S. exhi­bi­tion of Bauhaus artists dur­ing the school’s life­time took place at Har­vard in 1930, orga­nized by under­grad­u­ates. And Wal­ter Gropius taught for fif­teen years at Harvard’s Grad­u­ate School of Design, dur­ing which time “he built the school up as a bas­tion of archi­tec­tur­al mod­ernism.” Gropius and his stu­dents and col­leagues changed the way we build and design. (See Gropius’ Total The­ater for Erwin Pis­ca­tor, above). The Har­vard Muse­um Bauhaus col­lec­tion also reminds us that they rev­o­lu­tion­ized art edu­ca­tion in Europe and the U.S.

Relat­ed Con­tent:

Down­load Orig­i­nal Bauhaus Books & Jour­nals for Free: Gropius, Klee, Kandin­sky, Moholy-Nagy & More

Kandin­sky, Klee & Oth­er Bauhaus Artists Designed Inge­nious Cos­tumes Like You’ve Nev­er Seen Before

Time Trav­el Back to 1926 and Watch Wass­i­ly Kandin­sky Cre­ate an Abstract Com­po­si­tion

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

Watch What Happens When 100 Metronomes Perform György Ligeti’s Controversial Poème Symphonique

A loose asso­ci­a­tion of mid-20th cen­tu­ry artists includ­ing at times John Cage, Yoko Ono, and Joseph Bueys, the Fluxus group pro­duced a lot of strange per­for­ma­tive work and anti-art stunts influ­enced by sim­i­lar provo­ca­tions from ear­li­er Dada artists. The movement’s “patron saint,” Martha Schwen­den­er writes at The New York Times, was Mar­cel Duchamp, whose “idea of art (or life) as a game in which the artist recon­fig­ures the rules is cen­tral to Fluxus.” Also cen­tral was Duchamp’s con­cept of the “ready-made”—everyday objects turned into objets d’art by means part rit­u­al and part prank.

We can think of the piece above in both reg­is­ters. Györ­gy Ligeti’s Poème sym­phonique, a com­po­si­tion involv­ing 100 metronomes and ten oper­a­tors, fit right in with Fluxus dur­ing Ligeti’s brief asso­ci­a­tion with them.

Writ­ten in 1962—and yes, it has a writ­ten score—Ligeti’s piece “owes much of its suc­cess to its pre­sen­ta­tion as a ridicu­lous spec­ta­cle,” writes com­pos­er Jason Char­ney, who has made a dig­i­tal recre­ation. Ligeti pro­vides spe­cif­ic instruc­tions for the per­for­mance.

The work is per­formed by 10 play­ers under the lead­er­ship of a con­duc­tor … Each play­er oper­ates 10 metronomes … The metronomes must be brought onto the stage with a com­plete­ly run-down clock­work … the play­ers wind up the metronomes …  at a sign from the con­duc­tor, all the metronomes are set in motion by the play­ers.

These are fol­lowed almost to the let­ter in the video at the top of the page, with the added bonus of hold­ing the per­for­mance in a Goth­ic church. What does it sound like? A cacoph­o­nous rack­et. A water­fall of type­writ­ers. And yet, believe it or not, some­thing inter­est­ing does hap­pen after a while; you become attuned to its inter­nal log­ic. Pat­terns emerge and dis­ap­pear in the rever­ber­a­tion from the church walls: A wave of robot applause, then sooth­ing white noise, then a move­ment or two of a fac­to­ry sym­pho­ny.…

“The score,” notes Matt Jol­ly, who shot the video, “calls for a long silence and then up to an hour of tick­ing. We decid­ed to short­en this con­sid­er­ably. The metronomes are sup­posed be ful­ly wound but we had to lim­it that to 13 turns on aver­age.” The inge­nu­ity of Ligeti’s piece far sur­pass­es that of any mere prank, as does the logis­ti­cal and mate­r­i­al demand. The com­pos­er ful­ly acknowl­edged this, pro­vid­ing specifics as to how per­form­ers might go about secur­ing their “instru­ments,” hard to come by in such large quan­ti­ty even in 1962. (Mechan­i­cal metronomes are now all but obso­lete.) Char­ney quotes from Ligeti’s help­ful sug­ges­tions, which include enlist­ing the ser­vices of an “exec­u­tive coun­cil of a city, one or more of the music schools, one or more busi­ness­es, one or more pri­vate per­sons….”

I doubt he meant any of this seri­ous­ly. Dutch Tele­vi­sion can­celed a planned 1963 broad­cast of Poème sym­phonique from an ear­ly per­for­mance in the Nether­lands. The event includ­ed speech­es by local politi­cians and an audi­ence who had no idea what to expect. As you might imag­ine, they did not react favor­ably. Like the ear­li­er anti-art Ligeti’s idea draws from, he explic­it­ly framed the com­po­si­tion as “a spe­cial sort of cri­tique,” whose score is “admit­ted­ly rather iron­ic” and in which he rants vague­ly against “all ide­olo­gies” and “rad­i­cal­ism and petit-bour­geois atti­tudes” alike. How seri­ous­ly he means this is also anyone’s guess. And yet, prank or art, peo­ple con­tin­ue to per­form the piece, as in the even short­er ren­di­tion above, which goes even fur­ther in remov­ing the human ele­ment by design­ing a machine to start all the metronomes simul­ta­ne­ous­ly.

Relat­ed Con­tent:

Hear the Rad­i­cal Musi­cal Com­po­si­tions of Mar­cel Duchamp (1912–1915)

Hear the Exper­i­men­tal Music of the Dada Move­ment: Avant-Garde Sounds from a Cen­tu­ry Ago

The Music of Avant-Garde Com­pos­er John Cage Now Avail­able in a Free Online Archive

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

Artist Ai Weiwei Gives the Finger to Symbols of Authority Around the World

Artist Ai Wei­wei has been giv­ing the fin­ger to author­i­ty for most of his career in a fig­u­ra­tive sense, butting heads with Chi­nese cen­sors, and refus­ing to tame his mes­sage even after sev­er­al arrests, bans, and beat­ings. Fight­ing has been with him his entire life: his father, Ai Qing, a renowned poet, was declared a “class ene­my” in 1967 and sent to a forced labor camp, along with his fam­i­ly, when Ai Wei­wei was only 10 years old.

His pho­tog­ra­phy series, Study of Per­spec­tive (1995 to 2003)–which you can see in the video above–is a lit­er­al flip­ping of the bird to sym­bols of pow­er across the globe, from the White House to a nest of CCTV cam­eras, and makes explic­it the artist’s non-vio­lent form of dis­sent.

The video above is a mini-doc made for the first major Ai Wei­wei ret­ro­spec­tive in Greece, at The Muse­um of Cycladic Art, run­ning through Octo­ber 30, 2016. (It’s also his first exhi­bi­tion in an arche­o­log­i­cal muse­um.) Along with show­ing the artist giv­ing the fin­ger to author­i­ty, it high­lights Ai Weiwei’s recent works on the refugee cri­sis.

“The whole sit­u­a­tion is so des­per­ate,” he says, “because you don’t see human con­nec­tions in those events. It’s com­plete­ly cut off.”

In the past, Ai Wei­wei has wrapped the pil­lars of a Ger­man con­cert hall in life vests, cov­ered pre­vi­ous sculp­tures with gold­en ther­mal blan­kets, recre­at­ed the famous pho­to of the drowned Syr­i­an child on the shore, and has shut down his own shows over anti-refugee laws in Europe.

At a 2015 march in Lon­don, Ai Wei­wei and fel­low artist Anish Kapoor flipped the bird over on Kapoor’s Insta­gram account as an invi­ta­tion to the aware­ness-rais­ing protest. (They also told fel­low walk­ers to bring a sin­gle blan­ket as a sym­bol of the refugees’ sit­u­a­tion.)

The sparse nar­ra­tion by the artist may sound fatal­is­tic in the video, but he’s a man who knows the pow­er of protest. But he also knows the con­se­quences.

“What I have always been involved in is human rights,” he says. “The human strug­gle and the free­dom of speech. Those val­ues are not giv­en by any­body. It always comes through fight­ing and strug­gle. Because some­body has to defend it. And also, if just one per­son defends it, it ben­e­fits every­body.”

Relat­ed Con­tent:

The God­dess: A Clas­sic from the Gold­en Age of Chi­nese Cin­e­ma, Star­ring the Silent Film Icon Ruan Lingyu (1934)

The His­to­ry of the Seem­ing­ly Impos­si­ble Chi­nese Type­writer

The Syr­i­an Con­flict & The Euro­pean Refugee Cri­sis Explained in an Ani­mat­ed Primer

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

Japanese Craftsman Spends His Life Trying to Recreate a Thousand-Year-Old Sword

West­ern cul­ture has long used swords, and the smithing there­of, as a sig­ni­fi­er of Japan­ese cul­ture. It evokes revered tra­di­tion, per­fec­tion­is­tic crafts­man­ship, and a capac­i­ty for vio­lence equal­ly impul­sive and for­mal­ized, all of which car­ry aspects of cliché and stereo­type to which East­ward-look­ing West­ern artists often fall vic­tim. I think of books like Jay McIn­er­ney’s Ran­som (“he took up his katana in its pol­ished lac­quer scab­bard, the weapon made by the great sword­smith Yasuku­ni of the Soshu Branch of the Saga­mi School,” etc.), although more seri­ous­ly unse­ri­ous cre­ators like Quentin Taran­ti­no, equip­ping the hero­ine of Kill Bill with a blade forged by a mas­ter named Hat­tori Hanzō, know how to have fun with it.

Taran­ti­no, true to schlock-cinephile form, named the char­ac­ter in hon­or of one played by ear­ly mar­tial-arts movie star Son­ny Chi­ba, a 16th-cen­tu­ry samu­rai and gen­uine his­tor­i­cal fig­ure. Though he got a lot of use out of his sword (his achieve­ments include help­ing the shogun Toku­gawa Ieya­su rise to rule over a unit­ed Japan), the real Hanzō did­n’t make them. Still, we need not look back into the mists of his­to­ry to find a mas­ter sword­smith, for they live and forge still today. Take, for exam­ple, Kore­hi­ra Watan­abe, sub­ject of the four-minute doc­u­men­tary above, one of Etsy’s Hand­made Por­traits series.

“Today, there are only 30 peo­ple, includ­ing me, who are mak­ing a liv­ing as a sword mak­er,” says the Hokkai­do-based Watan­abe. “When I was younger I was mak­ing swords just because I loved it, but as I got old­er I start­ed to think that I need to pass along the aes­thet­ics and soul of the Japan­ese peo­ple through my swords.” This he seems to have accom­plished against long odds, and in defi­ance of his prac­ti­cal-mind­ed fam­i­ly’s wish­es. “There are basi­cal­ly no instruc­tions left to make Koto,” swords from the Heian and Kamaku­ra peri­ods which last­ed from the year 794 to 1333. “It’s impos­si­ble to recre­ate the sword. How­ev­er, that’s the kind that attracts me, and I’ve been try­ing to recre­ate it for 40 years.”

But as many a mas­ter crafts­man of any nation­al­i­ty knows, striv­ing to come as close as pos­si­ble to the impos­si­ble holds a cer­tain appeal. It also pro­duces results: “I’ve final­ly suc­ceed­ed in mak­ing a few sim­i­lar to Koto,” pro­claims Watan­abe, but only with­in the past five years. A good deal of his atten­tion also looks to go not just into shap­ing swords, but shap­ing his suc­ces­sor. “I want my dis­ci­ple to sur­pass me as a sword mak­er,” a future for his stu­dent, and a future for the craft of sword­smithing itself, that he con­sid­ers it his duty to ensure. With just a frac­tion of his ded­i­ca­tion to swords — or just a frac­tion of Taran­ti­no’s ded­i­ca­tion to movies — just imag­ine the kinds of near-impos­si­ble we could all achieve.

Relat­ed Con­tent:

How Japan­ese Things Are Made in 309 Videos: Bam­boo Tea Whisks, Hina Dolls, Steel Balls & More

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

Watch a Japan­ese Crafts­man Lov­ing­ly Bring a Tat­tered Old Book Back to Near Mint Con­di­tion

The Art of Col­lo­type: See a Near Extinct Print­ing Tech­nique, as Lov­ing­ly Prac­ticed by a Japan­ese Mas­ter Crafts­man

Leg­endary Japan­ese Author Yukio Mishi­ma Mus­es About the Samu­rai Code (Which Inspired His Hap­less 1970 Coup Attempt)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Replica of an Algerian City, Made of Couscous: Now on Display at The Guggenheim

couscous

If you head over to The Guggen­heim in New York City, you’re bound to spend time immers­ing your­self in the Moholy-Nagy exhib­it that’s now on dis­play. It’s well worth your time. You can also take a side trip through a small­er exhi­bi­tion fea­tur­ing the work of Mid­dle East­ern and North African artists. And there you’ll dis­cov­er the work of Kad­er Attia, a French-Alger­ian artist whose work “reflects on the impact of West­ern soci­eties on their for­mer colo­nial coun­ter­parts.” Above, we have Atti­a’s repli­ca of an Alger­ian city (Ghardaïa) made out of cous­cous. The Tate explains the con­cep­tu­al thrust of the piece as fol­lows:

The instal­la­tion presents a mod­el of the Alger­ian town Ghardaïa made from cous cous, shown along­side pho­tographs of the Swiss-born archi­tect Le Cor­busier and the French archi­tect Fer­nand Pouil­lon, and a print of the UNESCO dec­la­ra­tion that the town is a World Her­itage site. Dur­ing the nine­teenth cen­tu­ry Ghardaïa was colonised by France, but the build­ings were not altered dur­ing this peri­od and remain char­ac­ter­is­tic of Moz­abite archi­tec­ture. Le Cor­busier vis­it­ed Ghardaïa in 1931, just three years after becom­ing a French cit­i­zen, and made sketch­es of the build­ings. These strong­ly resem­ble the style of mod­ernist archi­tec­ture he sub­se­quent­ly espoused in his trea­tise on urban plan­ning, La cité radieuse.

That a not­ed French archi­tect should take inspi­ra­tion from an Alger­ian town may not seem sig­nif­i­cant, how­ev­er, as Attia notes, ‘archi­tec­ture has first to do with pol­i­tics, with the polit­i­cal order.’ As Attia is a child of Alger­ian immi­grants and grew up part­ly in a Parisian ban­lieue, this state­ment seems par­tic­u­lar­ly res­o­nant. The use of cous cous as the mate­r­i­al to ‘build’ the mod­el is appro­pri­ate as it will pro­vide an approx­i­ma­tion of the town’s decay over time through­out the exhi­bi­tion, while rep­re­sent­ing one of the region’s most pop­u­lar foods – now a sta­ple of Euro­pean cui­sine.

By repli­cat­ing the town as an archi­tects’ mod­el in this way Attia shows the impact of his native cul­ture, which had oper­at­ed as a non-pow­er­ful host to colo­nial France, on their old colonis­ers, who went on to play host to the artist and his fam­i­ly. As well as high­light­ing the cul­tur­al impact of the colonised onto the colonis­er, revers­ing the nor­mal­ly report­ed direc­tion of influ­ence, this also reveals the com­plex­i­ty of hos­pi­tal­i­ty between peo­ple and nations which often relates to dis­pos­ses­sion and re-appro­pri­a­tion…

Atti­a’s cous­cous instal­la­tion is also on dis­play at The Tate. If you’re in Lon­don, pay them a vis­it.

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Relat­ed Con­tent:

The Guggen­heim Puts Online 1600 Great Works of Mod­ern Art from 575 Artists

Rijksmu­se­um Dig­i­tizes & Makes Free Online 210,000 Works of Art, Mas­ter­pieces Includ­ed

The Nation­al Gallery Makes 25,000 Images of Art­work Freely Avail­able Online

Down­load 448 Free Art Books from The Met­ro­pol­i­tan Muse­um of Art

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