A New Album of Goth-Folk Songs Inspired by the Life of Marie Curie

After sev­er­al years of writ­ing and per­form­ing songs influ­enced by such sources as authors Edward Gorey and Ray­mond Chan­dler, film­mak­er Tim Bur­ton, and mur­der bal­lads in the Amer­i­can folk tra­di­tion, Ellia Bisker and Jef­frey Mor­ris, known col­lec­tive­ly as Charm­ing Dis­as­ter, began cast­ing around for a sin­gle, exist­ing nar­ra­tive that could sus­tain an album’s worth of orig­i­nal tunes.

An encounter with Lau­ren Red­nis­s’s graph­ic nov­el Radioac­tive: Marie & Pierre Curie: A Tale of Love and Fall­out spurred them to look more deeply at the Nobel Prize-win­ning sci­en­tist and her pio­neer­ing dis­cov­er­ies.

The result is Our Lady of Radi­um, a nine song explo­ration of Curie’s life and work.

The crowd­fund­ed album, record­ed dur­ing the pan­dem­ic, is so exhaus­tive­ly researched that the accom­pa­ny­ing illus­trat­ed book­let includes a bib­li­og­ra­phy with titles rang­ing from David I. Harvie’s tech­ni­cal­ly dense Dead­ly Sun­shine: The His­to­ry and Fatal Lega­cy of Radi­um to Deb­o­rah Blum’s The Poi­son­er’s Hand­book, described by The New York Observ­er as “a vicious, page-turn­ing sto­ry that reads more like Ray­mond Chan­dler than Madame Curie.”

A chap­ter in the The Poi­son­er’s Hand­book intro­duced Bisker and Mor­ris to the Radi­um Girls, young work­ers whose pro­longed expo­sure to radi­um-based paint in ear­ly 20th-cen­tu­ry clock fac­to­ries had hor­rif­ic con­se­quences.

In La Porte v. Unit­ed States Radi­um Cor­po­ra­tion (1935) pros­e­cu­tors detailed the con­di­tions under which the lumi­nous dials of inex­pen­sive watch faces were pro­duced:

Each girl pro­cured a tray con­tain­ing twen­ty-four watch dials and the mate­r­i­al to be used to paint the numer­als upon them so that they would appear lumi­nous. The mate­r­i­al was a pow­der, of about the con­sis­ten­cy of cos­met­ic pow­der, and con­sist­ed of phos­pho­res­cent zinc sul­phide mixed with radi­um sulphate…The pow­der was poured from the vial into a small porce­lain cru­cible, about the size of a thim­ble. A quan­ti­ty of gum ara­bic, as an adhe­sive, and a thin­ner of water were then added, and this was stirred with a small glass rod until a paint­like sub­stance result­ed. In the course of a work­ing week each girl paint­ed the dials con­tained on twen­ty-two to forty-four such trays, depend­ing upon the speed with which she worked, and used a vial of pow­der for each tray. When the paint-like sub­stance was pro­duced a girl would employ it in paint­ing the fig­ures on a watch dial. There were four­teen numer­als, the fig­ure six being omit­ted. In the paint­ing each girl used a very fine brush of camel’s hair con­tain­ing about thir­ty hairs. In order to obtain the fine lines which the work required, a girl would place the bris­tles in her mouth, and by the action of her tongue and lips bring the bris­tles to a fine point. The brush was then dipped into the paint, the fig­ures paint­ed upon the dial until more paint was required or until the paint on the brush dried and hard­ened, when the brush was dipped into a small cru­cible of water. This water remained in the cru­cible with­out change for a day or per­haps two days. The brush would then be repoint­ed in the mouth and dipped into the paint or even repoint­ed in such man­ner after being dipped into the paint itself, in a con­tin­u­ous process.

The band found them­selves haunt­ed by the Radi­um Girls’ sto­ry:

Part­ly it’s that it seemed like a real­ly good job — it was clean work, it was less phys­i­cal­ly tax­ing and paid bet­ter than fac­to­ry or mill jobs, the work­ing envi­ron­ment was nice — and the work­ers were all young women. They were excit­ed about this sweet gig, and then it betrayed them, poi­son­ing them and cut­ting their lives short in a hor­ri­ble way. 

There were all these details we learned that we could­n’t stop think­ing about. Like the fact that radi­um gets tak­en up by bone, which then starts to dis­in­te­grate because radi­um isn’t as hard as cal­ci­um. The Radi­um Girls’ jaw bones were crum­bling away, because they (were instruct­ed) to use their lips to point the brush­es when paint­ing watch faces with radi­um-based paint. 

The radi­um they absorbed was irra­di­at­ing them from inside, from with­in their own bones. 

Radi­um decays into radon, and it was even­tu­al­ly dis­cov­ered that the radi­um girls were exhal­ing radon gas. They could expose a pho­to­graph­ic plate by breath­ing on it. Those images—the bones and the breath—stuck with us in par­tic­u­lar.

Fel­low musi­cian, Omer Gal, of the “the­atri­cal freak folk musi­cal menagerie” Cook­ie Tongue, height­ens the sense of dread in his chill­ing stop-motion ani­ma­tion for Our Lady of Radi­um’s first music video, above. There’s no ques­tion that a trag­ic fate awaits the crum­bling, uncom­pre­hend­ing lit­tle work­er.

Before their phys­i­cal symp­toms start­ed to man­i­fest, the Radi­um Girls believed what they had been told — that the radi­um-based paint they used on the time­pieces’ faces and hands posed no threat to their well being.

Com­pound­ing the prob­lem, the paint’s glow-in-the-dark prop­er­ties proved irre­sistible to high-spir­it­ed teens, as the niece of Mar­garet “Peg” Looney — 17 when she start­ed work at the Illi­nois Radi­um Dial Com­pa­ny (now a Super­fund Site) — recount­ed to NPR:

I can remem­ber my fam­i­ly talk­ing about my aunt bring­ing home the lit­tle vials (of radi­um paint.) They would go into their bed­room with the lights off and paint their fin­ger­nails, their eye­lids, their lips and then they’d laugh at each oth­er because they glowed in the dark.

Looney died at 24, hav­ing suf­fered from ane­mia, debil­i­tat­ing hip pain, and the loss of teeth and bits of her jaw. Although her fam­i­ly har­bored sus­pi­cions as to the cause of her bewil­der­ing decline, no attor­ney would take their case. They lat­er learned that the Illi­nois Radi­um Dial Com­pa­ny had arranged for med­ical tests to be per­formed on work­ers, with­out truth­ful­ly advis­ing them of the results.

Even­tu­al­ly, the mount­ing death toll made the con­nec­tion between work­ers’ health and the work­place impos­si­ble to ignore. Law­suits such as La Porte v. Unit­ed States Radi­um Cor­po­ra­tion led to improved indus­tri­al safe­ty reg­u­la­tions and oth­er labor reforms.

Too late, Charm­ing Dis­as­ter notes, for the Radi­um Girls them­selves:

(Our song) Radi­um Girls is ded­i­cat­ed to the young women who were unwit­ting­ly poi­soned by their work and who were ignored and maligned in seek­ing jus­tice. Their plight led to laws and safe­guards that even­tu­al­ly became the occu­pa­tion­al safe­ty pro­tec­tions we have today. Of course that is still a bat­tle that’s being fought, but it start­ed with them. We want­ed to pay trib­ute to these young women, hon­or their mem­o­ry, and give them a voice.  

Pre­order Charm­ing Disaster’s Our Lady of Radi­um here.

Relat­ed Con­tent: 

Marie Curie’s Research Papers Are Still Radioac­tive 100+ Years Lat­er

An Ani­mat­ed Intro­duc­tion to the Life & Work of Marie Curie, the First Female Nobel Lau­re­ate

Marie Curie Became the First Woman to Win a Nobel Prize, the First Per­son to Win Twice, and the Only Per­son in His­to­ry to Win in Two Dif­fer­ent Sci­ences

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

How Karl Marx Influenced Abraham Lincoln and His Position on Slavery & Labor

If resis­tance to the Slave Pow­er was the reserved watch­word of your first elec­tion, the tri­umphant war cry of your re-elec­tion is Death to Slav­ery.

In 1864, Karl Marx and his Inter­na­tion­al Work­ing Men’s Asso­ci­a­tion (the “First Inter­na­tion­al”) sent an address to Abra­ham Lin­coln, con­grat­u­lat­ing “the Amer­i­can peo­ple upon your re-elec­tion by a large major­i­ty.” As his­to­ri­an Robin Black­burn writes, “The US ambas­sador in Lon­don con­veyed a friend­ly but brief response from the pres­i­dent. How­ev­er, the antecedents and impli­ca­tions of this lit­tle exchange are rarely con­sid­ered.” It was not the first time Marx and Lin­coln had encoun­tered each oth­er. They nev­er met per­son­al­ly, but their affini­ties led to what Black­burn calls an “unfin­ished rev­o­lu­tion” — not a com­mu­nist rev­o­lu­tion in the U.S.; but a poten­tial rev­o­lu­tion for democ­ra­cy.

Lin­coln and Marx became mutu­al admir­ers in the ear­ly 1860s due to the lat­ter’s work as a for­eign cor­re­spon­dent for The New York Dai­ly Tri­bune. From 1852 until the start of the Civ­il War, Marx, some­times with Engels, wrote “over five hun­dred arti­cles for the Tri­bune,” Black­burn notes. Fierce­ly anti-slav­ery, Marx com­pared South­ern planters to the Euro­pean aris­toc­ra­cy, “an oli­garchy of 300,000 slave­hold­ers.” Ear­ly in the war, he cham­pi­oned the Union cause, even before Lin­coln decid­ed on eman­ci­pa­tion as a course of action. Marx believed, writes Black­burn, that end­ing slav­ery “would not destroy cap­i­tal­ism, but it would cre­ate con­di­tions far more favor­able to orga­niz­ing and ele­vat­ing labor, whether white or black.”

“Marx was intense­ly inter­est­ed in the plight of Amer­i­can slaves,” Gillian Brock­ell writes at The Wash­ing­ton Post. “In Jan­u­ary 1860, he told Engels that the two biggest things hap­pen­ing in the world were ‘on the one hand the move­ment of the slaves in Amer­i­ca start­ed by the death of John Brown, and on the oth­er the move­ment of serfs in Rus­sia.’ ” Lin­coln was an “avid read­er” of the Tri­bune and Marx’s arti­cles. The paper’s man­ag­ing edi­tor, Charles A. Dana, an Amer­i­can social­ist flu­ent in Ger­man who met Marx in 1848, would go on to become “Lin­col­n’s ‘eyes and ears’ as a spe­cial com­mis­sion­er in the War Depart­ment” and lat­er the Depart­men­t’s Assis­tant Sec­re­tary.

Lin­coln was not, of course, a Com­mu­nist. And yet some of the ideas he absorbed from Marx’s Tri­bune writ­ings — many of which would lat­er be adapt­ed for the first vol­ume of Cap­i­tal – made their way into the Repub­li­can Par­ty of the 1850s and 60s. That par­ty, writes Brock­ell, was “anti-slav­ery, pro-work­er and some­times overt­ly social­ist,” cham­pi­oning, for exam­ple, the redis­tri­b­u­tion of land in the West. (Marx even con­sid­ered emi­grat­ing to Texas him­self at one time.) And at times, Lin­coln could sound like a Marx­ist, as in the clos­ing words of his first annu­al mes­sage (lat­er the State of the Union ) in 1861.

“Labor is pri­or to and inde­pen­dent of cap­i­tal,” the country’s 16th pres­i­dent con­clud­ed in the first speech since his inau­gu­ra­tion. “Cap­i­tal is only the fruit of labor, and could nev­er have exist­ed if labor had not first exist­ed. Labor is the supe­ri­or of cap­i­tal, and deserves much the high­er con­sid­er­a­tion.” That full, 7,000 word address appeared in news­pa­pers around the coun­try, includ­ing the Con­fed­er­ate South. The Chica­go Tri­bune sub­ti­tled its clos­ing argu­ments “Cap­i­tal vs. Labor.”

Lin­col­n’s own posi­tion on abo­li­tion evolved through­out his pres­i­den­cy, as did his views on the posi­tion of the for­mer­ly enslaved with­in the coun­try. For Marx, how­ev­er, the ques­tions of total abo­li­tion and full enfran­chise­ment were set­tled long before the coun­try entered the Civ­il War. The demo­c­ra­t­ic rev­o­lu­tion that might have begun under Lin­coln end­ed with his assas­si­na­tion. In the sum­mer after the pres­i­den­t’s death, Marx received a let­ter from his friend Engels about the new pres­i­dent, Andrew John­son: “His hatred of Negroes comes out more and more vio­lent­ly… If things go on like this, in six months all the old vil­lains of seces­sion will be sit­ting in Con­gress at Wash­ing­ton. With­out col­ored suf­frage, noth­ing what­ev­er can be done there.” Hear the address Marx draft­ed to Lin­coln for his 1865 re-elec­tion read aloud at the top of the post, and read it your­self here.

For more on this sub­ject, you can read Black­burn’s book, An Unfin­ished Rev­o­lu­tion: Karl Marx and Abra­ham Lin­coln.

Relat­ed Con­tent:

A Short Ani­mat­ed Intro­duc­tion to Karl Marx

5 Free Online Cours­es on Marx’s Cap­i­tal from Prof. David Har­vey

The Poet­ry of Abra­ham Lin­coln

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

Watch the Destruction of Pompeii by Mount Vesuvius, Re-Created with Computer Animation (79 AD)

A good dis­as­ter sto­ry nev­er fails to fas­ci­nate — and, giv­en that it actu­al­ly hap­pened, the sto­ry of Pom­peii espe­cial­ly so. Buried and thus frozen in time by the erup­tion of Mount Vesu­vius in 79 AD, the ancient Roman town of 11,000 has pro­vid­ed an object of great his­tor­i­cal inter­est ever since its redis­cov­ery in 1599. Baths, hous­es, tools and oth­er pos­ses­sions (includ­ing plen­ty of wine bot­tles), fres­coes, graf­fi­ti, an amp­ithe­ater, an aque­duct, the “Vil­la of the Mys­ter­ies”: Pom­peii has it all, as far as the stuff of first-cen­tu­ry Roman life goes.

The ash-pre­served ruins of Pom­peii, more than any oth­er source, have pro­vid­ed his­to­ri­ans with a win­dow into just what life in that time and place was like. A Day in Pom­peii, an exhi­bi­tion held at the Mel­bourne Muse­um in 2009, gave its more than 330,000 vis­i­tors a chance to expe­ri­ence Pom­pei­i’s life even more vivid­ly. The exhi­bi­tion includ­ed a 3D the­ater instal­la­tion that fea­tured the ani­ma­tion above. Watch it, and you can see Pom­peii brought back to life with com­put­er-gen­er­at­ed imagery — and then, in snap­shots over the course of 48 hours, entombed by Vesu­vius again.

As inher­ent­ly com­pelling as we find the sto­ry of Pom­peii, mod­ern dra­ma has strug­gled to cap­ture the pow­er of the dis­as­ter that defines it. The late-1960s BBC show Up Pom­peii! offered a comedic ren­der­ing of life in the city before the explo­sion, but more seri­ous inter­pre­ta­tions, like the 2014 Hol­ly­wood movie Pom­peii, met with only luke­warm crit­i­cal recep­tion. Best, it seems, to stick to the words of Pliny the Younger, wit­ness to the destruc­tion and still its most evoca­tive describer:

You could hear the shrieks of women, the wail­ing of infants, and the shout­ing of men; some were call­ing their par­ents, oth­ers their chil­dren or their wives, try­ing to rec­og­nize them by their voic­es. Peo­ple bewailed their own fate or that of their rel­a­tives, and there were some who prayed for death in their ter­ror of dying. Many besought the aid of the gods, but still more imag­ined there were no gods left, and that the uni­verse was plunged into eter­nal dark­ness for ever­more.

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via Metafil­ter

Relat­ed Con­tent:

Vis­it Pom­peii (also Stone­henge & Ver­sailles) with Google Street View

Pom­peii Rebuilt: A Tour of the Ancient City Before It Was Entombed by Mount Vesu­vius

How the Sur­vivors of Pom­peii Escaped Mount Vesu­vius’ Dead­ly Erup­tion: A TED-Ed Ani­ma­tion Tells the Sto­ry

See the Expan­sive Ruins of Pom­peii Like You’ve Nev­er Seen Them Before: Through the Eyes of a Drone

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Who Betrayed Anne Frank and Her Family?: Machine Learning, a Retired FBI Agent and a Team of Investigators May Have Finally Solved the Case

“Using new tech­nol­o­gy, recent­ly dis­cov­ered doc­u­ments and sophis­ti­cat­ed inves­tiga­tive tech­niques, an inter­na­tion­al team—led by an obsessed retired FBI agent—has [seem­ing­ly] solved the mys­tery that has haunt­ed gen­er­a­tions since World War II: Who betrayed Anne Frank and her fam­i­ly? And why?” That retired FBI agent, Vince Pankoke, gets inter­viewed by 60 Min­utes above. The sto­ry behind this new inves­ti­ga­tion also gets doc­u­ment­ed in a new book, The Betray­al of Anne Frank: A Cold Case Inves­ti­ga­tion.

Relat­ed Con­tent 

Watch the Only Known Footage of Anne Frank

Anne Frank’s Diary: The Graph­ic Nov­el Adap­ta­tion

Read the Poignant Let­ter Sent to Anne Frank by George Whit­man, Own­er of Paris’ Famed Shake­speare & Co Book­shop (1960): “If I Sent This Let­ter to the Post Office It Would No Longer Reach You”

How Art Spiegel­man Designs Com­ic Books: A Break­down of His Mas­ter­piece, Maus

People in the Middle Ages Slept Not Once But Twice Each Night: How This Lost Practice Was Rediscovered

The impor­tance of a good night’s sleep has been fea­tured now and again here on Open Cul­ture. But were a medieval Euro­pean to vis­it our time, he’d prob­a­bly ask — among oth­er ques­tions — if we did­n’t mean a good night’s sleeps, plur­al. The evi­dence sug­gests that the peo­ple of the Mid­dle Ages slept not straight through the night but in two dis­tinct stretch­es. This prac­tice has come back to light in recent years thanks to the research of his­to­ri­an Roger Ekirch, author of At Day’s Close: Night in Times Past. “Both phas­es of sleep last­ed rough­ly the same length of time,” he writes in that book, “with indi­vid­u­als wak­ing some­time after mid­night before return­ing to rest.”

But “not every­one, of course, slept accord­ing to the same timetable. The lat­er at night that per­sons went to bed, the lat­er they stirred after their ini­tial sleep; or, if they retired past mid­night, they might not awak­en at all until dawn. Thus, in ‘The Squire’s Tale’ in The Can­ter­bury Tales, Canacee slept ‘soon after evening fell’ and sub­se­quent­ly awak­ened in the ear­ly morn­ing fol­low­ing ‘her first sleep’; in turn, her com­pan­ions, stay­ing up much lat­er, ‘lay asleep till it was ful­ly prime’ (day­light).” Proof wide­spread “bipha­sic sleep” exists not just in Chaucer, but — for those who know where to look — all over the sur­viv­ing doc­u­ments from medieval Europe.

“In France, the ini­tial sleep was the pre­mier somme,” writes BBC.com’s Zaria Gorvett. “In Italy, it was pri­mo son­no. In fact, Eckirch found evi­dence of the habit in loca­tions as dis­tant as Africa, South and South­east Asia, Aus­tralia, South Amer­i­ca and the Mid­dle East”; the ear­li­est ref­er­ence he turned up comes from Home­r’s Odyssey. What­ev­er their era of his­to­ry, bipha­sic sleep­ers seem to have made good use of their inter­vals of wake­ful­ness, known in Eng­lish as “the watch.” Dur­ing it, peas­ants worked, Chris­tians prayed, and thieves thieved, “but most of all, the watch was use­ful for social­iz­ing – and for sex.” After a long day’s work, “the first sleep took the edge off their exhaus­tion and the peri­od after­wards was thought to be an excel­lent time to con­ceive copi­ous num­bers of chil­dren.”

Bipha­sic sleep and its atten­dant habits did­n’t sur­vive the 19th cen­tu­ry. The rea­sons, as Ekirch explains in the inter­view above, have to do with the Indus­tri­al Rev­o­lu­tion, that great dis­rup­tion of tra­di­tions fol­lowed since time immemo­r­i­al. Along with “the increas­ing preva­lence of arti­fi­cial illu­mi­na­tion both with­in homes and out­side,” he says, “bed­times were pushed back, even though peo­ple still awak­ened at the same time in the morn­ing.” Apart from intro­duc­ing new tech­nolo­gies, the Indus­tri­al Rev­o­lu­tion “also changed peo­ples’ atti­tudes toward work,” mak­ing human­i­ty “increas­ing­ly time-con­scious: pro­duc­tiv­i­ty, effi­cien­cy were the hall­marks of the 19th cen­tu­ry.” We con­tin­ue to set store by them today, though we also han­dle the dis­rup­tion of sleep in our own, dis­tinc­tive­ly 21st-cen­tu­ry ways. Would any­one care to explain to our medieval time-trav­el­er the prac­tice of mid­night Twit­ter-scrolling?

via BBC/Medieval­ists

Relat­ed Con­tent:

How Sleep Can Become Your “Super­pow­er:” Sci­en­tist Matt Walk­er Explains Why Sleep Helps You Learn More and Live Longer

Sleep or Die: Neu­ro­sci­en­tist Matthew Walk­er Explains How Sleep Can Restore or Imper­il Our Health

How a Good Night’s Sleep — and a Bad Night’s Sleep — Can Enhance Your Cre­ativ­i­ty

Buck­min­ster Fuller’s Dymax­ion Sleep Plan: He Slept Two Hours a Day for Two Years & Felt “Vig­or­ous” and “Alert”

The Pow­er of Pow­er Naps: Sal­vador Dali Teach­es You How Micro-Naps Can Give You Cre­ative Inspi­ra­tion

What Did Peo­ple Eat in Medieval Times? A Video Series and New Cook­book Explain

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

Discover Khipu, the Ancient Incan Record & Writing System Made Entirely of Knots

Khi­pus, the portable infor­ma­tion archives cre­at­ed by the Inca, may stir up mem­o­ries of 1970s macrame with their long strands of intri­cate­ly knot­ted, earth-toned fibers, but their func­tion more close­ly resem­bled that of a dense­ly plot­ted com­put­er­ized spread­sheet.

As Cecil­ia Par­do-Grau, lead cura­tor of the British Museum’s cur­rent exhi­bi­tion Peru: a jour­ney in time explains in the above Cura­tors Cor­ner episode, khi­pus were used to keep track of every­thing from inven­to­ries and cen­sus to his­tor­i­cal nar­ra­tives, using a sys­tem that assigned mean­ing to the type and posi­tion of knot, spaces between knots, cord length, fiber col­or, etc.

Much of the infor­ma­tion pre­served with­in khi­pus has yet to be deci­phered by mod­ern schol­ars, though the Open Khipu Repos­i­to­ry — com­pu­ta­tion­al anthro­pol­o­gist Jon Clin­daniel’s open-source data­base — makes it pos­si­ble to com­pare the pat­terns of hun­dreds of khi­pus resid­ing in muse­um and uni­ver­si­ty col­lec­tions.

Even in the Incan Empire, few were equipped to make sense of a khipu. This task fell to quipu­ca­may­ocs, high born admin­is­tra­tive offi­cials trained since child­hood in the cre­ation and inter­pre­ta­tion of these organ­ic spread­sheets.

Fleet mes­sen­gers known as chask­is trans­port­ed khipus on foot between admin­is­tra­tive cen­ters, cre­at­ing an infor­ma­tion super­high­way that pre­dates the Inter­net by some five cen­turies. Khi­pus’ stur­dy organ­ic cot­ton or native camelid fibers were well suit­ed to with­stand­ing both the rig­ors of time and the road.

A 500-year-old com­pos­ite khipu that found its way to British Muse­um organ­ics con­ser­va­tor Nicole Rode pri­or to the exhi­bi­tion was intact, but severe­ly tan­gled, with a brit­tle­ness that betrayed its age. Below, she describes falling under the khipu’s spell, dur­ing the painstak­ing process of restor­ing it to a con­di­tion where­by researchers could attempt to glean some of its secrets.

Vis­it Museo Chileno de Arte Precolombino’s web­site to learn more about khipu in a series of fas­ci­nat­ing short arti­cles that accom­pa­nied their ground­break­ing 2003 exhib­it QUIPU: count­ing with knots in the Inka Empire.

via Aeon.

Relat­ed Con­tent: 

How the Inca Used Intri­cate­ly-Knot­ted Cords, Called Khipu, to Write Their His­to­ries, Send Mes­sages & Keep Records

Take a Vir­tu­al Tour of Machu Pic­chu, One of the New 7 Won­ders of the World

Ancient Maps that Changed the World: See World Maps from Ancient Greece, Baby­lon, Rome, and the Islam­ic World

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

Why the U.S. Photographed Its Own World War II Concentration Camps (and Commissioned Photographs by Dorothea Lange)

Dur­ing World War II, the Unit­ed States put thou­sands and thou­sands of its own cit­i­zens into con­cen­tra­tion camps. The wartime intern­ment of Japan­ese Amer­i­cans is a well-known his­tor­i­cal event, and also an unusu­al­ly well-doc­u­ment­ed one — not just in the sense of hav­ing been doc­u­ment­ed copi­ous­ly, but also with excep­tion­al pow­er and artistry. Much of that owes to the astute pho­to­graph­ic observ­er of ear­ly 20th-cen­tu­ry Amer­i­ca Dorothea Lange, who had already won acclaim for her Great Depres­sion-sym­bol­iz­ing Migrant Moth­er.

Pub­lished in 1936, Migrant Moth­er was tak­en under the aus­pices of the U.S. Reset­tle­ment Admin­is­tra­tion and Farm Secu­ri­ty Admin­is­tra­tion. In 1941, Lange aban­doned a Guggen­heim Fel­low­ship to throw in with anoth­er gov­ern­ment orga­ni­za­tion, the War Relo­ca­tion Author­i­ty, and turn her lens on the interned. “After Japan’s bomb­ing of the U.S. navy base at Pearl Har­bor, a sur­prise attack that left over 2,000 Amer­i­cans dead, Japan­ese Amer­i­cans became tar­gets of vio­lence and increased sus­pi­cion,” says the nar­ra­tor of the Vox Dark­room video above. Fear­ing the emer­gence of a “fifth col­umn,” the gov­ern­ment arranged the relo­ca­tion of 120,000 Japan­ese Amer­i­cans who had been liv­ing on the west coast into remote camps.

“The Roo­sevelt admin­is­tra­tion want­ed to frame the removal as order­ly, humane, and above all, nec­es­sary.” Hence the cre­ation of the WRA, a depart­ment charged with han­dling the removal, “and more impor­tant­ly, doc­u­ment­ing it, through pro­pa­gan­da films, pam­phlets and news pho­tographs.” The project could hard­ly have made a more pres­ti­gious hire than Lange, who pro­ceed­ed to pho­to­graph “the rapid changes hap­pen­ing in Japan­ese Amer­i­can com­mu­ni­ties, includ­ing Japan­ese-owned farms and busi­ness­es shut­ting down.” Her work (see var­i­ous exam­ples here) cap­tured the final days, even hours, of an estab­lished mul­ti-gen­er­a­tional soci­ety about to be dis­man­tled by the mass evac­u­a­tion.

The Army dis­ap­proved of the nar­ra­tive cre­at­ed by Lange’s can­did pho­tos, many of which were seized and impound­ed. The offend­ing images depict­ed armed U.S. sol­diers over­see­ing the removal process, “tem­po­rary pris­ons used while the con­cen­tra­tion camps were built,” food lines at the assem­bly cen­ters, and Japan­ese Amer­i­cans in U.S. mil­i­tary uni­form. Releas­ing Lange from the pro­gram after just four months, the WRA kept most of her pho­tos out of the pub­lic eye. They stayed out of it until a series of exhi­bi­tions in the 1970s, which revealed the true nature of the con­cen­tra­tion camps. That term is most asso­ci­at­ed with the Holo­caust, to whose sheer destruc­tion of human­i­ty the Japan­ese Amer­i­can intern­ment can­not, of course, be com­pared. But as Lange’s pho­tographs show, just hav­ing the moral high ground over Nazi Ger­many is noth­ing to brag about.

Relat­ed Con­tent:

The Dorothea Lange Dig­i­tal Archive: Explore 600+ Pho­tographs by the Influ­en­tial Pho­tog­ra­ph­er (Plus Neg­a­tives, Con­tact Sheets & More)

478 Dorothea Lange Pho­tographs Poignant­ly Doc­u­ment the Intern­ment of the Japan­ese Dur­ing WWII

Ansel Adams, Dorothea Lange, Clem Albers & Fran­cis Stewart’s Cen­sored Pho­tographs of a WWII Japan­ese Intern­ment Camp

How Dorothea Lange Shot Migrant Moth­er, Per­haps the Most Icon­ic Pho­to in Amer­i­can His­to­ry

Dr. Seuss Draws Anti-Japan­ese Car­toons Dur­ing WWII, Then Atones with Hor­ton Hears a Who!

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

Toni Morrison Lists the 10 Steps That Lead Countries to Fascism (1995)

Note: Toni Mor­rison’s speech begins around the 38:30 mark.
The term fas­cism gets thrown around a great deal these days, not always with high regard to con­sis­ten­cy of mean­ing. Much like Orwellian, it now seems often to func­tion pri­mar­i­ly as a label for whichev­er polit­i­cal devel­op­ments the speak­er does­n’t like. Even back in the 1940s, Orwell him­self took to the Tri­bune in an attempt to pin down what had already become a “much-abused word.” Half a cen­tu­ry lat­er, the ques­tion of what fas­cism actu­al­ly is and how exact­ly it works was addressed by anoth­er nov­el­ist, and one of a seem­ing­ly quite dif­fer­ent sen­si­bil­i­ty: Toni Mor­ri­son, author of The Bluest Eye and Beloved.

Fas­cism tends to come along with evo­ca­tion of Nazi Ger­many. In her 1995 Char­ter Day address at Howard Uni­ver­si­ty, Mor­ri­son, too, brought out the specter of Hitler and his “final solu­tion.” But “let us be remind­ed that before there is a final solu­tion, there must be a first solu­tion, a sec­ond one, even a third. The move toward a final solu­tion is not a jump. It takes one step, then anoth­er, then anoth­er.” She pro­ceed­ed to lay out a haunt­ing hypo­thet­i­cal series of such steps as fol­lows:

  1. Con­struct an inter­nal ene­my, as both focus and diver­sion.
  2. Iso­late and demo­nize that ene­my by unleash­ing and pro­tect­ing the utter­ance of overt and cod­ed name-call­ing and ver­bal abuse. Employ ad hominem attacks as legit­i­mate charges against that ene­my.
  3. Enlist and cre­ate sources and dis­trib­u­tors of infor­ma­tion who are will­ing to rein­force the demo­niz­ing process because it is prof­itable, because it grants pow­er and because it works.
  4. Pal­isade all art forms; mon­i­tor, dis­cred­it or expel those that chal­lenge or desta­bi­lize process­es of demo­niza­tion and deifi­ca­tion.
  5. Sub­vert and malign all rep­re­sen­ta­tives of and sym­pa­thiz­ers with this con­struct­ed ene­my.
  6. Solic­it, from among the ene­my, col­lab­o­ra­tors who agree with and can san­i­tize the dis­pos­ses­sion process.
  7. Pathol­o­gize the ene­my in schol­ar­ly and pop­u­lar medi­ums; recy­cle, for exam­ple, sci­en­tif­ic racism and the myths of racial supe­ri­or­i­ty in order to nat­u­ral­ize the pathol­o­gy.
  8. Crim­i­nal­ize the ene­my. Then pre­pare, bud­get for and ratio­nal­ize the build­ing of hold­ing are­nas for the ene­my-espe­cial­ly its males and absolute­ly its chil­dren.
  9. Reward mind­less­ness and apa­thy with mon­u­men­tal­ized enter­tain­ments and with lit­tle plea­sures, tiny seduc­tions, a few min­utes on tele­vi­sion, a few lines in the press, a lit­tle pseu­do-suc­cess, the illu­sion of pow­er and influ­ence, a lit­tle fun, a lit­tle style, a lit­tle con­se­quence.
  10. Main­tain, at all costs, silence.

Like any good sto­ry­teller, Mor­ri­son stokes our imag­i­na­tion while turn­ing us toward an exam­i­na­tion of our own con­di­tion. Over the past quar­ter-cen­tu­ry, many of the ten­den­cies she describes have arguably become more pro­nounced in polit­i­cal and media envi­ron­ments around the world. A 21st-cen­tu­ry read­er may be giv­en par­tic­u­lar pause by step num­ber nine. Since the 1990s, and espe­cial­ly in Mor­rison’s home­land of the Unit­ed States of Amer­i­ca, most enter­tain­ments have only grown more mon­u­men­tal, and most plea­sures have only shrunk.

Lat­er in her speech, Mor­ri­son fore­sees a time ahead “when our fears have all been seri­al­ized, our cre­ativ­i­ty cen­sured, our ideas ‘mar­ket-placed,’ our rights sold, our intel­li­gence slo­ga­nized, our strength down­sized, our pri­va­cy auc­tioned; when the the­atri­cal­i­ty, the enter­tain­ment val­ue, the mar­ket­ing of life is com­plete.” Few of us here in 2022, what­ev­er our polit­i­cal per­sua­sion, could argue that her pre­dic­tions were entire­ly unfound­ed. Few­er still have a clear answer to the ques­tion what to do when we “find our­selves liv­ing not in a nation but in a con­sor­tium of indus­tries, and whol­ly unin­tel­li­gi­ble to our­selves except for what we see as through a screen dark­ly.”

via Kot­tke

Relat­ed Con­tent:

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

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

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

Hear Toni Mor­ri­son (RIP) Present Her Nobel Prize Accep­tance Speech on the Rad­i­cal Pow­er of Lan­guage (1993)

Why Should You Read Toni Morrison’s Beloved? An Ani­mat­ed Video Makes the Case

George Orwell Tries to Iden­ti­fy Who Is Real­ly a “Fas­cist” and Define the Mean­ing of This “Much-Abused Word” (1944)

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

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