Who created the first work of abstract art has long been a fraught question indeed. Better, perhaps, to ask who first said of a work of art that a kid could have made it. A strong contender in that division is the Russian artist Véra Pestel, whom history remembers as having reacted to Kazimir Malevich’s 1915 painting Black Square with the words “Anyone can do this! Even a child can do this!” Yes, writes novelist Tatyana Tolstaya a century later in the New Yorker, “any child could have performed this simple task, although perhaps children lack the patience to fill such a large section with the same color.” And in any case, time having taken its toll, Malevich’s square doesn’t look quite as black as it used to.
Nor was the square ever quite so square as we imagine it. “Its sides aren’t parallel or equal in length, and the shape isn’t quite centered on the canvas,” says the narrator of the animated TED-Ed lesson above. Instead, Malevich placed the form slightly off-kilter, giving it the appearance of movement, and the white surrounding it a living, vibrating quality.”
Fair enough, but is it art? If you’d asked Malevich himself, he might have said it surpassed art. In 1913, he “realized that even the most cutting-edge artists were still just painting objects from everyday life, but he was irresistibly drawn to what he called ‘the desert,’ where nothing is real except feeling.” Hence his invention of the style known as Suprematism, “a departure from the world of objects so extreme, it went beyond abstraction.”
Malevich made bold claims for Suprematism in general and Black Square in particular. “Up until now there were no attempts at painting as such, without any attribute of real life,” he wrote. “Painting was the aesthetic side of a thing, but never was original and an end in itself.” As Tolstaya puts it, he “once and for all drew an uncrossable line that demarcated the chasm between old art and new art, between a man and his shadow, between a rose and a casket, between life and death, between God and the Devil. In his own words, he reduced everything to the ‘zero of form.’ ” She calls this zero’s emergence in such a stark form “one of the most frightening events in art in all of its history of existence.” If so, here we have an argument for not letting young children see Black Square and enduring the consequent nightmares — even if they could have painted it themselves.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
During the 15th and 16th centuries, fashionable men sported a codpiece. Originally a garment designed to protect and support the proverbial “Willy” (especially when men wore tights), the codpiece morphed into something else–a sign of virility, “a bulging and absurd representation of masculinity itself.” The codpiece featured prominently in paintings by masters such as Titian, Giorgione, Bruegel and Holbein. Above, Evan Puschak (aka the Nerdwriter) introduces you to Holbein’s famous portrait of Henry VIII, “the poster boy for codpieces.”
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To get back to the essence of kintsugi, and gain a clearer understanding of its laborious physical nature, it couldn’t hurt to watch a few kintsugists at work. Take Hiroki Kiyokawa, who reflects on his 45 years practicing the art in Kyoto — not without expressing his own ideas about how he feels he’s also “restoring the broken parts of myself” — in the BBC video above.
Or, for a more modern presentation, have a look at this tutorial video from Chimahaga, a kintsugist who not long ago launched his own Youtube channel dedicated to explaining what he does. He’s even uploaded videos about not just kintsugi, (金継ぎ, or “golden joinery”), but also gintsugi (銀継ぎ), which achieves a different but equally striking effect using silver instead of gold.
Kintsugi clearly isn’t a hobby you can master over a few weekends. But you don’t have to be a lifelong Kyoto artisan to benefit from learning it, as emphasized by psychologist Alexa Altman in the video just above. Having learned kintsugi in Japan, she practices it here in a somewhat unconventional way, repairing not pottery damaged over time or by accident, but pottery which she’s smashed on purpose. The bowl, in this case, represents “some aspect of yourself”; the hammer is “an instrument of change”; the glue is “all about connection”; the holes and cracks “can be representations of loss”; the gold is “glory, a celebration.” Whether or not you accept these metaphors, those who practice kintsugi — or any craft demanding such a degree of patience and concentration — surely improve their psychological state in so doing.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
Salvador Dalí led a long and eventful life, so much so that certain of its chapters outlandish enough to define anyone else’s existence have by now been almost forgotten. “You’ve done some very mysterious things,” Dick Cavett says to Dalí on the 1971 broadcast of his show above. “I don’t know if you like to be asked what they mean, but there was an incident once where you appeared for a lecture in Paris, at the Sorbonne, and you arrived in a Rolls-Royce filled with cauliflowers.” At that, the artist wastes no time launching into an elaborate, semi-intelligible explanation involving rhinoceros horns and the golden ratio.
The incident in question had occurred sixteen years earlier, in 1955. “With bedlam in his mind and a quaint profusion of fresh cauliflower in his Rolls-Royce limousine, Spanish-born Surrealist Painter Salvador Dalí arrived at Paris’ Sorbonne University to unburden himself of some gibberish,” says the contemporary notice in Time. “His subject: ‘Phenomenological Aspects of the Critical Paranoiac Method.’ Some 2,000 ecstatic listeners were soon sharing Salvador’s Dalirium.”
To them he announced his discovery that “ ‘everything departs from the rhinoceros horn! Everything departs from [Dutch Master] Jan Vermeer’s The Lacemaker! Everything ends up in the cauliflower!’ The rub, apologized Dali, is that cauliflowers are too small to prove this theory conclusively.”
Nearly seven decades later, Honi Soit’s Nicholas Osiowy takes these ideas rather more seriously than did the sneering correspondent from Time. “Beneath the simple shock value and easy surrealism, it becomes clear Dalí was onto something; the humble cauliflower is considered one of the best examples of the legendary golden ratio,” Osiowy writes. “Cauliflowers, rhinoceroses and anteaters’ tongues were to Dali essential manifestations of a glorious shape; deserving of an explicit depiction in his The Sacrament of the Last Supper,” painted in the year of his Sorbonne lecture. “Shape, the idea of geometry itself, is the unsung magic of not just art but our entire cultural consciousness.” Not that Dalí himself would have copped to communicating that: “I am against any kind of message,” he insists in response to a question from fellow Dick Cavett Show guest, who happened to be silent-film icon Lillian Gish. The seventies didn’t need the surreal; they were the surreal.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
More recently, the poet and international educator has combined her interest in amigurumi crocheted animals and ChatGPT, the open source AI chatbot.
Having crocheted an amiguruminarwhal for a nephew earlier this year, she hopped on ChatGPT and asked it to create “a crochet pattern for a narwhal stuffed animal using worsted weight yarn.”
The result might have discouraged another querent, but Woolner got out her crochet hook and sallied forth, following ChatGPTs instructions to the letter, despite a number of red flags indicating that the chatbot’s grasp of narwhal anatomy was highly unreliable.
Its ignorance is part of its DNA. As a large language model, ChatGPT is capable of producing predictive text based on vast amounts of data in its memory bank. But it can’t see images.
It has no idea what a cat looks like or even what crochet is. It simply connects words that frequently appear together in its training data. The result is superficially plausible passages of text that often fall apart when exposed to the scrutiny of an expert—what’s been called “fluent bullshit.”
It’s also not too hot at math, a skill set knitters and crocheters bring to bear reading patterns, which traffic in numbers of rows and stitches, indicated by abbreviations that really flummox a chatbot.
Rnd 7: sc even (12); F/O and leave a long strand of yarn to sew the dorsal fin between rnds # 18–23. Do not stuff the fin.
Pity poor ChatGPT, though, like Woolner, it tried.
Their collaboration became a cause célèbre when Woolner debuted the “AI generated narwhal crochet monstrosity” on TikTok, aptly comparing the large tusk ChatGPT had her position atop its head to a chef’s toque.
Is that the best AI can do?
A recent This American Life episode details how Sebastien Bubeck, a machine learning researcher at Microsoft, commanded another large language model, GPT‑4, to create code that TikZ, a vector graphics producer, could use to “draw” a unicorn.
This collaborative experiment was perhaps more empirically successful than the ChatGPT amigurumi patterns Woolner dutifully rendered in yarn and fiberfill. This American Life’s David Kestenbaum was sufficiently awed by the resulting image to hazard a guess that “when people eventually write the history of this crazy moment we are in, they may include this unicorn.”
It’s not good, but it’s a fucking unicorn. The body is just an oval. It’s got four stupid rectangles for legs. But there are little squares for hooves. There’s a mane, an oval for the head. And on top of the head, a tiny yellow triangle, the horn. This is insane to say, but I felt like I was seeing inside its head. Like it had pieced together some idea of what a unicorn looked like and this was it.
Let’s not poo poo the merits of Woolner’s ongoing explorations though. As one commenter observed, it seems she’s “found a way to instantiate the weird messed up artifacts of AI generated images in the physical universe.”
To which Woolner responded that she “will either be spared or be one of the first to perish when AI takes over governance of us meat sacks.”
In the meantime, she’s continuing to harness ChatGPT to birth more monstrous amigurumi. Gerald the Narwhal’s has been joined by a cat, an otter, Norma the Normal Fish, XL the Newt, and Skein Green, a pelican bearing get well wishes for author and science vlogger Hank Green.
Two weeks later, the Daily Beast pronounced this attempt, nicknamed Gerard, “even less narwhal-looking than the first. Its body was a massive stuffed triangle, and its tusk looked like a gumdrop at one end.”
Woolner dubbed Gerard possibly the most frustrating AI-generated amigurumi of her acquaintance, owing to an onslaught of specificity on ChatCPT’s part. It overloaded her with instructions for every individual stitch, sometimes calling for more stitches in a row than existed in the entire pattern, then dipped out without telling her how to complete the body and tail.
As silly as it all may seem, Woolner believes her ChatGPT amigurumi collabsare a healthy model for artists using AI technology:
I think if there are ways for people in the arts to continue to create, but also approach AI as a tool and as a potential collaborator, that is really interesting. Because then we can start to branch out into completely different, new art forms and creative expressions—things that we couldn’t necessarily do before or didn’t have the spark or the idea to do can be explored.
If you, like Hank Green, have fallen for one of Woolner’s unholy creations, downloadable patterns are available here for $2 a pop.
Those seeking alternatives to fiberfill are advised to stuff their amigurumi with “abandoned hopes and dreams” or “all those free tee shirts you get from giving blood and running road races or whatever you do for fun”.
“The inhabitants of fifteenth-century Florence included Brunelleschi, Ghiberti, Donatello, Masaccio, Filippo Lippi, Fra Angelico, Verrocchio, Botticelli, Leonardo, and Michelangelo,” writes tech investor and essayist Paul Graham. “Milan at the time was as big as Florence. How many fifteenth century Milanese artists can you name?” Once you get thinking about the question of “what happened to the Milanese Leonardo,” it’s hard to stop. So it seems to have been for network physicist Albert-László Barabási, whose work on the distribution of scientific genius we featured last month here on Open Culture. Graham’s speculation also applied to that line of inquiry, but it applies much more directly to Barabási’s work on artistic fame.
“In the contemporary art context, the value of an artwork is determined by very complex networks,” Barabási explains in the Big Think video above. Factors include “who is the artist, where has that artist exhibited before, where was that work exhibited before, who owns it and who owned it before, and how these multiple links connect to the canon and to art history in general.” In search of a clearer understanding of their relative importance and the nature of their interactions, he and a team of researchers gathered all the relevant data to produce “a worldwide map of institutions, where it turned out that the most central nodes — the most connected nodes — happened to be also the most prestigious museums: MoMA, Tate, Gagosian Gallery.”
So far, this may come as no great surprise to anyone familiar with the art world. But the most interesting characteristic of this network map, Barabási says, is that it “allowed us to predict artistic success. That is, if you give me an artist and their first five exhibits, I’d put them on the map and we could fast-forward their career to where they’re going to be ten, twenty years from now.” In the past, the artists who made it big tended to start their career in some proximity to the map’s central institutions.“It’s very difficult for somebody to enter from the periphery. But our research shows that it’s possible”: such artists “exhibited everywhere they were willing to show their work,” eventually making influential connections by these “many random acts of exhibition.”
This research, published a few years ago in Science, “confirms how important networks are in art, and how important it is for an artist to really understand the networks in which their work is embedded.” Location matters a great deal, but that doesn’t consign talent to irrelevance. The more talented artists are, “the more and higher-level institutions are willing to work with them.” If you’re an artist, “who was willing to work with you in your first five exhibits is already a measure of your talent and your future journey in the art world.” But even if you’re not an artist, you underestimate simultaneous importance of ability and connections — and how those two factors interact with each other — at your peril. From art to science to insurance claims adjustment to professional bowling, every field involves networks: networks that, as Barabási’s work has shown us, aren’t always visible.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
Too often those in power lump thousands of years of Middle Eastern religion and culture into monolithic entities to be feared or persecuted. But at least one government institution is doing exactly the opposite. For Nowruz, the Persian New Year, the Library of Congress has released a digital collection of its rare Persian-language manuscripts, an archive spanning 700 years. This free resource opens windows on diverse religious, national, linguistic, and cultural traditions, most, but not all, Islamic, yet all different from each other in complex and striking ways.
“We nowadays are programmed to think Persia equates with Iran, but when you look at this it is a multiregional collection,” says a Library specialist in its African and Middle Eastern Division, Hirad Dinavari. “Many contributed to it. Some were Indian, some were Turkic, Central Asian.” The “deep, cosmopolitan archive,” as Atlas Obscura’s Jonathan Carey writes, consists of a relatively small number of manuscripts—only 155. That may not seem particularly significant given the enormity of some other online collections.
But its quality and variety mark it as especially valuable, representative of much larger bodies of work in the arts, sciences, religion, and philosophy, dating back to the 13th century and spanning regions from India to Central Asia and the Caucuses, “in addition to the native Persian speaking lands of Iran, Afghanistan and Tajikistan,” the LoC notes.
Prominently represented are works like the epic poem of pre-Islamic Persia, the Shahnamah, “likened to the Iliad or the Odyssey,” writes Carey, as well as “written accounts of the life of Shah Jahan, the 17th-century Mughal emperor who oversaw construction of the Taj Mahal.”
The Library points out the archive includes the “most beloved poems of the Persian poets Saadi, Hafez, Rumi and Jami, along with the works of the poet Nizami Ganjavi.” Some readers might be surprised at the pictorial opulence of so many Islamic texts, with their colorful, stylized battle scenes and groupings of human figures.
Islamic art is typically thought of as iconoclastic, but as in Christian Europe and North America, certain sects have fought others over this interpretation (including over depictions of the Prophet Mohammad). This is not to say that the iconoclasts deserve less attention. Much medieval and early modern Islamic art uses intricate patterns, designs, and calligraphy while scrupulously avoiding likenesses of humans and animals. It is deeply moving in its own way, rigorously detailed and passionately executed, full of mathematical and aesthetic ideas about shape, proportion, color, and line that have inspired artists around the world for centuries.
The page from a lavishly illuminated Qur’ān, above, circa 1708, offers such an example, written in Arabic with an interlinear Persian translation. There are religious texts from other faiths, like the Psalms in Hebrew with Persian translation, there are scientific texts and maps: the Rare Persian-Language Manuscript Collection covers a lot of historical ground, as has Persian language and culture “from the 10th century to the present,” the Library writes. Such a rich tradition deserves careful study and appreciation. Begin an education in Persian manuscript historyhere.
Note: An earlier version of this post appeared on our site in 2019.
There may not yet be civilization on the moon, but that doesn’t mean there’s no culture up there. We’ve previously featured the tiny ceramic tile, smuggled onto the Apollo 12 lunar lander, that bears art by the likes of Claes Oldenburg, Robert Rauschenberg, and Andy Warhol. “Fallen Astronaut, an aluminum sculpture by the Belgian artist Paul van Hoeydonck, was left on the lunar surface by the Apollo 15 crew in 1971,” writes the New York Times’ J. D. Biersdorfer. “The Arch Mission Foundation has sent Isaac Asimov’s Foundation trilogy and millions of Lunar Library pages into space,” and artists like Jeff Koons and Sacha Jafri are among the artists currently aiming to install their own work on the moon’s surface.
The Lunar Codex has grander ambitions, having assembled works from “over 30,000 artists, writers, musicians, and filmmakers, from 158 countries, in four time capsules launched to the moon.” You can browse their contents at the project’s official web site, which breaks it all down into not just eight “galleries” of visual art, but also sections dedicated to film, television, music, and poetry, among other forms and media. There’s even a section for books and novels (as well as another, oddly, for novels and books), which includes a large number of curious titles to represent the achievements of human civilization: Kamikaze Kangaroos, Goofy Newfies, Don’t Taco ‘Bout Murder, In Bed with Her Millionaire Foe.
Also among all these books, stored on either digital memory cards or a nickel-based medium called NanoFiche, is The Zoo at the End of the World by one Samuel Peralta, who also happens to be the mastermind of the Lunar Codex project. “A semiretired physicist and author in Canada with a love of the arts and sciences,” Peralta has selected for preservation on the moon everything from “prints from war-torn Ukraine” to “more than 130 issues of PoetsArtists magazine” to images like “New American Gothic, by Ayana Ross, the winner of the 2021 Bennett Prize for women artists; Emerald Girl, a portrait in Lego bricks by Pauline Aubey; and the aptly titled New Moon, a 1980 serigraph by Alex Colville.”
All the work to be placed on the moon through the Lunar Codex was created by artists who are now active, or have been active in the past decade or two. As such, it reflects a particular moment in the cultural history of humanity, constituting what Peralta calls “a message in the bottle for the future that during this time of war, pandemic and economic upheaval people still found time to create beauty.” They also found time to create podcasts, as will be evidenced by the inclusion of a quarter-century-long archive of Grace Cavalieri’s interview show The Poet and the Poem, which has reached a new audience in recent years through that relatively new format — one that, to future generations of spacefarers making a stop on the moon, will offer as good a representation as any of life on Earth in the twenty-first century.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, and culture. His projects include the Substack newsletterBooks on Cities, the book The Stateless City: a Walk through 21st-Century Los Angeles and the video series The City in Cinema. Follow him on Twitter at @colinmarshall or on Facebook.
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