Ancient Greeks did not live among ruins. This is, of course, an obvious truth, but one we run the risk of forgetting if we watch too many historical fantasies set in their time and place as popularly imagined. That Western civilization as we know it today came to know Ancient Greece through the ravaged built environments left behind has colored its modern-day perception — or, rather drained it of color. In recent years, a big deal has been made about the finding that Ancient Greek statues weren’t originally pure white, but painted in bright hues that faded away over the centuries. What does that imply for the rest of the place?
We don’t have a time machine in which to travel back to Ancient Greece and have a look around. We do, however, have the digital reconstructions of artist Ádám Németh. “My archaeological renderings are accurate to the time period, due to extensive research on references and reviews of sources found online, in libraries and in museums, and also ongoing discussions with archaeologists,” he writes.
“My main goal, through reconstructions, is to make history interesting and accessible for everybody.” Even those more or less ignorant of the ancient world can take a glance at his images of an intact and colorful Temple of Hadrian, Curetes Street, and Fountain of Trajan.
All of these sites were located in the Ancient Greek city of Ephesus, now a part of Turkey. Though it doesn’t draw quite the numbers of, say, Hagia Sophia, Ephesus stands nevertheless as a pillar of Turkish tourism. Indeed, you can go there and examine its actual pillars, none of which have come through the ages standing anything like as mightily Németh depicts them. Comparisons posted by Marina Amaral on Twitter put former glory alongside current ruin, though even the Temple of Hadrian, Curetes Street, and the Fountain of Trajan as they are today have been pieced together into a somewhat more complete state than that in which they were rediscovered. Even real antiquity, in other words, is to some degree a reconstruction. See more of Németh’s reconstructions here.
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.
A few years ago we posted Kurt Vonnegut’s letter of advice to humanity, written in 1988 but addressed, a century hence, to the year 2088. Whatever objections you may have felt to reading this missive more than 70 years prematurely, you might have overcome them to find that the author of Slaughterhouse-Five and Breakfast of Champions single-mindedly importuned his fellow man of the late 21st century to protect the natural environment. He issues commandments to “reduce and stabilize your population” to “stop preparing for war and start dealing with your real problems,” and to “stop thinking science can fix anything if you give it a trillion dollars,” among other potentially drastic-sounding measures.
Commandment number seven amounts to the highly Vonnegutian “And so on. Or else.” A fan can easily imagine these words spoken in the writer’s own voice, but with Vonnegut now gone for well over a decade, would you accept them spoken in the voice of Benedict Cumberbatch instead?
First commissioned by Volkswagen for a Time magazine ad campaign, Vonnegut’s letter to 2088 was later found and republished by Letters of Note. The associated Letters Live project, which brings notable letters to the stage (and subsequently internet video), counts Cumberbatch as one of its star readers: he’s given voice to wise correspondence by the likes of Sol LeWitt, Albert Camus, and Alan Turing.
Cumberbatch even has experience with letters by Vonnegut, having previously read aloud his rebuke to a North Dakota school board that allowed the burning of Slaughterhouse-Five. Vonnegut’s work makes clear that he didn’t suffer fools gladly, and that he considered book-burning one of the infinite varieties of folly he spent his career cataloging. In light of his letter to 2088, the same went for humanity’s poor stewardship of their planet. Vonnegut may not have been a conservationist, exactly, but nor, in his view, was nature itself, a force that needs “no help from us in taking the planet apart and putting it back together some different way, not necessarily improving it from the viewpoint of living things.” This is, of course, the personifying view of a novelist, but a novelist who never forgot his sense of humor — nor his tendency to play the prophet of doom.
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 made over 1,600 paintings, but just one has come to stand for both his body of work and a major artistic current that shaped it: 1931’s The Persistence of Memory, widely known as the one with the melting clocks. By that year Dalí had reached his late twenties, still early days in what would be a fairly long life and career. But he had already produced many works of art, as evidenced by the video survey of his oeuvre above. Proceeding chronologically through 933 of his paintings in the course of an hour and a half, it doesn’t reach The Persistence of Memory until more than seventeen minutes in, and that after showing numerous works a casual appreciator wouldn’t think to associate with Dalí at all.
It seems the young Dalí didn’t set out to paint melting clocks — or flying tigers, or walking villas, or any of his other visions that have long occupied the common conception of Surrealism. And however often he was labeled an “original” after attaining worldwide fame in the 1930s and 40s, he began as nearly every artist does: with imitation.
Far from premonitions of the Surrealist sensibility with which he would be forever linked in the public consciousness, dozens and dozens of his early paintings unabashedly reflect the influence of Renaissance masters, Impressionists, Futurists, and Cubists. Of particular importance in that last group was Dalí’s countryman and idol Pablo Picasso: it was after they first met in 1926 that the changes in Dalí’s work became truly dramatic.
Viewers may be less surprised that Dalí did so much before The Persistence of Memorythan that he did even more after it. Though he would never return to the relatively straightforward depictions of reality found among his work of the 1920s, the dreamscapes he realized throughout the last half-century of his life are hardly all of a piece. (This in addition to plenty of work on the side, including a tarot deck, a cookbook, and even television commercials.) To appreciate the variations he attempted in his art even after becoming popular culture’s idea of an “almost-crazy” Surrealist requires not just seeing his work in context, but spending a proper amount of time with it. Not to say that fans of The Persistence of Memory — especially fans in a suitable state of mind — haven’t spent hours at a stretch in fruitful contemplation of those melting clocks alone.
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.
Two years after the release of Quentin Tarantino’s Once Upon a Time in Hollywood, people are still arguing about its brief portrayal of Bruce Lee. Whether it accurately represented his personality is one debate, but much more important for martial-arts enthusiasts is whether it accurately represented his fighting skills. This could easily be determined by holding the scene in question up against footage of the real Bruce Lee in action, but almost no such footage exists. While Lee’s performances in films like Enter the Dragon and Game of Death continue to win him fans 48 years after his death, their fights — however physically demanding — are, of course, thoroughly choreographed and rehearsed performances.
Hence the way, in Once Upon a Time in Hollywood, Brad Pitt’s rough-hewn stuntman Cliff Booth dismisses screen martial artists like Lee as “dancers.” Those are fighting words, and indeed a fight ensues, though one meant to get laughs (and to illuminate the characters’ opposing physical and emotional natures) rather than seriously to recreate a contest between trained martial artist and simple bruiser.
As for how Lee handled himself in actual fights, we have no surviving visual evidence but the clips above, shot during a couple of matches in 1967. The event was the Long Beach International Karate Championships, where three years earlier Lee’s demonstration of such improbable physical feats as two-finger push-ups and one-inch punches got him the attention in the U.S. that led to the role of Kato on The Green Hornet.
In these 1967 bouts, the now-famous Lee uses the techniques of Jeet Kune Do, his own hybrid martial-arts philosophy emphasizing usefulness in real-life combat. “First he fights Ted Wong, one of his top Jeet Kune Do students,” says Twisted Sifter. “They are allegedly wearing protective gear because they weren’t allowed to fight without them as per California state regulations.” Lee is the one wearing the gear with white straps — as if he weren’t identifiable by sheer speed and control alone. Seen today, his fighting style in this footage reminds many of modern-day mixed martial arts, a sport that might not come into existence had Lee never popularized the practical combination of elements drawn from all fighting styles. Whether the man himself was as arrogant as Tarantino made him out to be, he must have suspected that martial-arts would only be catching up with him half a century later.
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.
Proudfoot casts a wide net in the telling, gathering stories of an unknown woman N.B.A. draftee, a would-be first Black astronaut who never got to fly, a man who could have been the “next Colonel Sanders,” and a former member of the Black Eyed Peas who quit before the band hit it big. Not all stories of loss in “Almost Famous” are equally tragic. Jocelyn Bell Burnell’s story, which she herself tells above, contains more than enough struggle, triumph, and crushing disappointment for a compelling tale.
An astronomer, Bell Burnell was instrumental in the discovery of pulsars — a discovery that changed the field forever. While her Ph.D. advisor Antony Hewish would be awarded the Nobel Prize for the discovery in 1974, Bell Burnell’s involvement was virtually ignored, or treated as a novelty. “When the press found out I was a woman,” she said in 2015, “we were bombarded with inquiries. My male supervisor was asked the astrophysical questions while I was the human interest. Photographers asked me to unbutton my blouse lower, whilst journalists wanted to know my vital statistics and whether I was taller than Princess Margaret.”
In the film, Burnell describes a lifelong struggle against a male-dominated establishment that marginalized her. She also tells a story of supportive Quaker parents who nurtured her will to follow her intellectual passions despite the obstacles. Growing up in Ireland, she says, “I knew I wanted to be an astronomer. But at that stage, there weren’t any women role models that I knew of.” She comments, with understandable anger, how many people congratulated her on her marriage and said “nothing about making a major astrophysical discovery.”
Many of us have stories to tell about being denied achievements or opportunities through circumstances not of our own making. We often hold those stories close, feeling a sense of failure and frustration, measuring ourselves against those who “made it” and believing we have come up short. We are not alone. There are many who made the effort, and a few who got there first but didn’t get the prize for one unjust reason or another. The lack of official recognition doesn’t invalidate their stories, or ours. Hearing those stories can inspire us to keep doing what we love and to keep pushing through the opposition. See more short “Almost Famous” documentaries in The New York Times series here.
It is called the Belle Époque, a phrase which brings to mind stylish graphic advertising posters, the baroque Art Nouveau style of Alphonse Mucha, the Beaux Arts architectural monuments of Paris, Chicago, and Newport. These images seem static, backward-looking. Despite their popularity on the poster market, they cannot capture (how could they?) the full expression of what cultural historians also call the fin de siècle. The term is French for “end of the century,” but it describes a period of radical change in global culture in ways that will be with us for another hundred years or more..
In other words, there was a lot happening in the 1890s. As one description of the period puts it, “change became the nature of things, and people believed that further improvement was not only possible but inevitable.” So much of this change manifested in the arts. In France, for example, Impressionism began receiving its due in art world circles, leading to two Impressionist works on display at the 1900 World’s Fair, which also saw the opening of the Eiffel Tower. In 1895, Paul Verlaine published Arthur Rimbaud’s complete works, posthumously, and Symbolist poetry broke Victorian literary traditions irrevocably.
In English, popular genre fiction exploded, as the Gothic novel reached its apotheosis in Bram Stoker’s Dracula and the rise of detective fiction began with Arthur Conan Doyle’s Sherlock Holmes stories. These works paralleled a rising interest in the occult and the early stirrings of New Age spirituality. Meanwhile, Russian Modernism took shape in the radical work of Vladimir Mayakovsky; the Argentine Tango began to express its “worldview of conflicting national dislocations”; Meiji era Japan began rapidly industrializing and importing “jazz, cinema… automobiles, airplanes, and avant-gardes, from futurism to surrealism,” writes Christopher Bush, even as the West devoured all things Japanese; African art began to transform the work of painters like Picasso.…
The revolutions of fin de siècle Vienna were so world-changing as to warrant a major study of the period titled Fin-De-SiècleVienna. Even in the still quite-provincial U.S., where robber barons built Beaux Arts palaces, modernist revolutions gestated in the Arts & Crafts movement. The world was changing too quickly for some, not quickly enough for others. For millions more, life went on more or less as it had a half-century earlier. It would be decades before many people around the world experienced either the material improvements or the radical cultural dislocations of the era.
You can see the faces, smiling, scowling, going about their business, of a few thousand city-dwellers around the world from the period in a montage of film footage above. Most of the passersby captured on film could not have known they lived in a time of unprecedented change — the all-important fin de siècle of cultural history. How could they? But they did live in a time of unprecedented anxiety about change, a time in which many keenly felt “the discrepancy between material advance and spiritual dejection,” notes Harvard University Press. “For most people the period was far from elegant.”
Only time will tell what critical historians of the future make of our era. But even as we experience incredible levels of anxiety about change, perhaps few of us are truly aware of just how radical the changes of our time will turn out to be a century or so from now.
Mahatma Gandhi and Charlie Chaplin were both forged in the 19th century, and both went on to become icons of the 20th. History has remembered one as a tireless liberator and the other as a tireless entertainer; decades after their deaths, both continue to command the respect of many in the 21st century. It’s understandable then, that a meeting between Gandhi and Chaplin at the peak of their fame would cause something of a fuss. “East-Enders, in the thousands, turn out to greet the two famous little men,” announces the title card of the British Pathénewsreel clip above. Cries of “Good old Charlie!” and “Good old Gandhi!” were heard.
The occasion for this encounter was the Round Table Conferences, a series of meetings between the British government and political representatives of India held with an eye toward constitutional reform. “The buzz was that Mahatma Gandhi would be coming to Britain for the first time since he joined the Freedom movement,” writes blogger Vijayamadhav. The buzz proved correct, but more historic than the results of that particular conference session was what transpired thereafter. “Gandhi was preparing for his departure when a telegram reached him. A certain Charles Chaplin, who was in Britain at that time, had requested permission to be granted an audience with him.”
Gandhi, said to have seen only two films in his life (one of them in Hindi), “did not know who this gentleman was,” and so “replied that it would be hard for him to find time and asked his aides to send a reply declining the request.” But it seems that Gandhi’s circle contained Chaplin fans, or at least advisors aware of the political value of a photo opportunity with the most beloved Englishman alive, who prevailed upon him to take the meeting. And so, on September 22, 1931, “hundreds of people crowded around the house” — the characteristically humble lodgings off East India Dock Road — “to catch a glimpse of the famous visitors.” Some “even clambered over garden fences to look through the windows.”
Chaplin opened with a question to Gandhi about his “abhorrence of machinery.” Gandhi’s reply, as recorded in The Print: “Machinery in the past has made us dependent on England, and the only way we can rid ourselves of that dependency is to boycott all goods made by machinery,” especially those machines he saw as robbing Indians of their livelihoods. Chaplin later wrote of having received in this conversation “a lucid object lesson in tactical maneuvering in India’s fight for freedom, inspired, paradoxically, by a realistic, virile-minded visionary with a will of iron to carry it out.” He might also have got the idea for 1935’s Modern Times, a comedic critique of industrialized modernity that now ranks among Chaplin’s most acclaimed works. The abstemious Gandhi never saw it, of course, and whether it would have made him laugh is an open question. But apart, perhaps, from its glorification of drug use, he could hardly have disagreed with it.
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.
In the late 1960s, a counterculture-minded media professional could surely have imagined more appealing places to work than the Los Angeles Times. Widely derided as the official organ of the Southern California Babbitt, the paper also put out a bland Sunday supplement called West magazine. But West had the potential to evolve into something more vital — or so seemed to think its editor, Jim Bellows. The creator of “the original New York magazine in the early 1960s,” writes Design Observer’s Steven Heller, Bellows convinced a young adman named Mike Salisbury, “who worked for Carson Roberts Advertising in L.A. (where Ed Ruscha and Terry Gilliam worked), to accept the job as art director.”
Salisbury injected West “with such an abundance of pop culture visual richness that it was more like a miniature museum than weekly gazette.” Its weekly issues “covered a wide range of themes — mostly reflecting Salisbury’s insatiable curiosities — from a feature on basketball that illustrated the tremendous size of center forwards by showing a life-size photograph of Wilt Chamberlin’s Converse sneaker, to a pictorial history of movie star pinups with a bevy of gorgeous silhouettes fanning on the page, to an array of souped-up VW Beetles in all shapes and sizes.”
On any given Sunday, subscribers might find themselves treated to “the history of Mickey Mouse, Coca-Cola art (the first time it was published as ‘art’), the visual history of Levis, Hollywood garden apartments, Raymond Chandler locations, and Kustom Kars.”
“I was the writer on the Coca-Cola ‘art’ piece as well as the first ‘programmatic’ architecture article to see print,” says a commenter under the Design Observer retrospective named Larry Dietz. He also claims to have written the feature on Raymond Chandler’s Los Angeles; much later, he adds, Chinatown screenwriter “Robert Towne said that he was inspired to learn about L.A. history from that piece, but that the writing was crappy.” But then, the main impact of Salisbury’s West was never meant to be textual. Heller quotes Salisbury as saying that “design was not my sole objective: cinema-graphic information is a better definition.” Of all the covers he designed, he remembers the one just above, promoting an exposé on heroin, as having been the most controversial: “Don’t give me too much reality over Sunday breakfast,” he heard readers grumbling.
Other memorable West covers include the magazine’s tribute to the just-canceled Ed Sullivan show in 1971, as well as contributions by artists and designers like Victor Moscoso, Gahan Wilson, John Van Hamersveld, and Milton Glaser, all figures who did a great deal to craft the American zeitgeist of the 1960s and 70s. The magazine as a whole consolidated the Southern Californian pop-cultural aesthetic of its period, as distinct from what Salisbury calls the “quasi-Victorian” look and feel of San Francisco to the north and the “Rococo or Baroque” New York to the east. Los Angeles, to his mind, was “streamline,” emblematized by the culture and industry of motorcycle customization and its “belief in Futurism.”
West was a product of the Los Angeles Times under Otis Chandler, publisher from 1960 to 1980, who dedicated his career to expanding the scope and ambition of the newspaper his great-grandfather had once run. His labors paid off in retrospect, especially from readers as astute as Joan Didion, who praised Chandler’s Times to the skies. But by 1972, West seemed to have become too much of an extravagance even for him. After the magazine’s cancellation, Salisbury moved on to Rolling Stone, then in the process of converting from a newspaper to a magazine format. No small part of that magazine’s pop-cultural power in the 70s must have owed to his art direction.
Later in the decade, both Salisbury and Glaser would bring their talents to the just-launched New West magazine. It had no direct connection with West or the Los Angeles Times, but was conceived as the sister publication of New York Magazine, which itself had been re-invented by Glaser and publisher Clay Felker in the mid-1960s. Its debut cover, just above, featured Glaser’s artwork; three years later, in 1979, Salisbury designed a cover on California’s water crisis that the American Institute of Graphic Arts’ Steven Brower calls “prescient.” At that same time, he notes, Salisbury “worked with Francis Ford Coppola on the set design for Apocalypse Now; he designed Michael Jackson’s breakthrough album, Off theWall,” and he even collaborated with George Harrison on his eponymous album.” But when “veteran magazine art directors” get together and “reminisce about the glory years,” writes Heller, it’s West they inevitably talk about.
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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