The History of American Newspapers Has Been Digitized: Explore 114 Years of Editor & Publisher, “the Bible of the Newspaper Industry”

If you look into the his­to­ry of the Amer­i­can news­pa­per, you can’t get too deep before your inevitable encounter with Edi­tor & Pub­lish­er. Brand­ed as “the bible of the news­pa­per indus­try,” the trade mag­a­zine has for 120 years cov­ered its sub­ject from every pos­si­ble angle. Though news­pa­pers had already been pub­lished in the Unit­ed States for near­ly 200 years before the mag­a­zine’s found­ing, its run has been coeval with an espe­cial­ly fas­ci­nat­ing, even dra­mat­ic peri­od in their his­to­ry. It was in the 20th cen­tu­ry that Amer­i­can news­pa­pers con­sol­i­dat­ed into the pil­lars of what looked, for a time, like a mighty “fourth estate”; in this cen­tu­ry, they’ve plunged into what Edi­tor & Pub­lish­er’s own­er Mike Blind­er terms “such a cri­sis.”

Still, since pur­chas­ing the mag­a­zine last year, writes Inter­net Archive Col­lec­tions Man­ag­er Mari­na Lewis, “Blind­er and his wife, Robin, have been able to turn the oper­a­tion around, dou­bling its rev­enues and tripling its audi­ence.” He also gave the Inter­net Archive per­mis­sion to upload and make avail­able 114 years of Edi­tor & Pub­lish­er issues online for free.

“Going beyond the Inter­net Archive’s tra­di­tion­al lend­ing sys­tem ensures it can be indexed by search engines and made max­i­mal­ly use­ful to read­ers and researchers,” writes Lewis. “The abil­i­ty to research these archived issues has been tru­ly excit­ing, espe­cial­ly for those look­ing up his­tor­i­cal doc­u­ments, many with a per­son­al or fam­i­ly con­nec­tion.”

As the Nie­man Jour­nal­ism Lab’s Joshua Ben­don remem­bers itEdi­tor & Pub­lish­er was once “the best (and often only) place to find out about job open­ings at news­pa­pers.”  With more than a cen­tu­ry of its back issues freely avail­able at the Inter­net Archive, “if you’re at all inter­est­ed in the 20th-cen­tu­ry his­to­ry of the Amer­i­can news­pa­per busi­ness, you now have access to a robust new resource.” In the archive he finds doc­u­men­ta­tion of “some of the century’s most inter­est­ing moments,” at least as far as that busi­ness is con­cerned: The New York­er’s 1946 pub­li­ca­tion of John Hersey’s “Hiroshi­ma,” which it sub­se­quent­ly offered to con­ven­tion­al news­pa­pers (“The piece runs about 30,000 words and no cut­ting or con­dens­ing is to be per­mit­ted”); the 1965 hir­ing of Ben Bradlee by The Wash­ing­ton Post; the 1971 debut of Doones­bury in nation­al news­pa­pers.

Not all of these reflect well on the U.S. news­pa­per indus­try. Ben­ton high­lights the 1981 expo­sure of “Jim­my’s World,” a Pulitzer-win­ning Post sto­ry about an eight-year-old hero­in addict, as a fab­ri­ca­tion — or a piece of “fake news,” as we might say today. That arti­cle also quotes a Boston Globe edi­tor as say­ing “the pub­lic faith in the press is min­i­mal at the moment,” a sen­ti­ment not unheard these 40 years lat­er. The mag­a­zine was also quick to observe the emer­gence of oth­er forms of media (such as a 1925 test of French inven­tor Édouard Belin’s exper­i­men­tal “tele­vi­sion”) that would lat­er force change upon the news­pa­per indus­try’s very nature. And if the cur­rent cri­sis is, as some argue, not destroy­ing the fourth estate but return­ing it to its roots, there could be few bet­ter paths back to an under­stand­ing of those roots than through the Edi­tor & Pub­lish­er archive.

Relat­ed Con­tent:

Techie Work­ing at Home Cre­ates Big­ger Archive of His­tor­i­cal News­pa­pers (37 Mil­lion Pages) Than the Library of Con­gress

Enter “The Mag­a­zine Rack,” the Inter­net Archive’s Col­lec­tion of 34,000 Dig­i­tized Mag­a­zines

The End of an Era: A Short Film About The Last Day of Hot Met­al Type­set­ting at The New York Times (1978)

A Big Dig­i­tal Archive of Inde­pen­dent & Alter­na­tive Pub­li­ca­tions: Browse/Download Rad­i­cal Peri­od­i­cals Print­ed from 1951 to 2016

From the Annals of Opti­mism: The News­pa­per Indus­try in 1981 Imag­ines its Dig­i­tal Future

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books 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.

The Bauhaus Chess Set Where the Form of the Pieces Artfully Show Their Function (1922)

Learn­ing to play chess first neces­si­tates learn­ing how each piece moves. This is hard­ly the labor of Her­cules, to be sure, though it does come down to pure mem­o­riza­tion, unaid­ed by any ver­bal or visu­al cues. Does the name “pawn,” after all, sound par­tic­u­lar­ly like some­thing that can only step for­ward? And what about the shape of the knight sug­gests the shape of the knight’s move? The form of a chess piece, in oth­er words, does­n’t fol­low its func­tion — and under cer­tain sets of aes­thet­ic prin­ci­ples, there could be few greater crimes. Leave it to a mem­ber of the Bauhaus, the art school and move­ment that aimed to uni­fy not just form and func­tion but art, craft, and design — to bring them all into line.

Brought into the Bauhaus in 1921 by its founder Wal­ter Gropius, the sculp­tor Josef Hartwig began work on his redesigned chess set the fol­low­ing year. In all its iter­a­tions, the pieces takes on forms made of sim­ple shapes: “The sphere, dou­ble cube, and three sizes of block, singly or com­bined, yield pieces that, despite their high­ly geo­met­ric styl­iza­tion, are strong­ly sug­ges­tive of their rank or pow­er,” says the Met­ro­pol­i­tan Muse­um of Art, own­er of one of one of Hartwig’s orig­i­nal sets.

“The bish­ops are clear­ly implied by the cross out­line, and the rooks by the sim­ple sta­bil­i­ty of a cube. Most inge­nious of all are the knights, formed of three dou­ble cubes joined in such a fash­ion that each face of the result­ing form shows two cubes one above the oth­er and a third on the side, an embod­i­ment of the knight’s move.”

Like many Bauhaus works, Hartwig’s chess set found a dual exis­tence as both a piece of art and a con­sumer good. The artist him­self also “made a poster to talk about his prod­uct” and “a box to pack­age it,” says cua­tor Anne Monier in the video above, “so we real­ly are in a total cre­ation around a game of chess.” In addi­tion to mak­ing the game’s move­ments eas­i­er to learn, it also con­sti­tutes a visu­al demon­stra­tion of what it means for form to fol­low func­tion. The idea, says Monier, is “to spread the ideas of the Bauhaus in peo­ple’s every­day life, to be able in fact to change the liv­ing envi­ron­ment, to take part in cre­at­ing a new soci­ety.” The video comes from Bauhaus Move­ment, an online shop where you can invite the spread into your home by order­ing a repli­ca Hartwig chess set. It’ll set you back €495, but ideals, now as in the hey­day of the Bauhaus, don’t come cheap.

Relat­ed Con­tent:

Har­vard Puts Online a Huge Col­lec­tion of Bauhaus Art Objects

Man Ray Cre­ates a “Sur­re­al­ist Chess­board,” Fea­tur­ing Por­traits of Sur­re­al­ist Icons: Dalí, Bre­ton, Picas­so, Magritte, Miró & Oth­ers (1934)

The Pol­i­tics & Phi­los­o­phy of the Bauhaus Design Move­ment: A Short Intro­duc­tion

Mar­cel Duchamp, Chess Enthu­si­ast, Cre­at­ed an Art Deco Chess Set That’s Now Avail­able via 3D Print­er

Watch Bauhaus World, a Free Doc­u­men­tary That Cel­e­brates the 100th Anniver­sary of Germany’s Leg­endary Art, Archi­tec­ture & Design School

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books 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.

The Internet Archive Now Digitizing 1,000,000+ Objects from a Massive Cinema History Library


Major motion pic­tures need the work of writ­ers, direc­tors, actors, cin­e­matog­ra­phers, and a slew of oth­er pro­fes­sion­als besides. That group also includes researchers, whose role has until recent­ly gone prac­ti­cal­ly uncel­e­brat­ed out­side the indus­try. In 2015, film­mak­er Daniel Raim brought the work of the film researcher to light with Harold and Lil­lian: A Hol­ly­wood Love Sto­ry, about pro­duc­tion design­er Harold Michel­son and his researcher wife Lil­lian. “In Raim’s doc­u­men­tary, she talks about work­ing on Fid­dler on the Roof and the film­mak­ers need­ed to know what a Jew­ish wom­an’s under­gar­ments looked like in the 1890s,” writes The Hol­ly­wood Reporter’s Emi­ly Hilton. How could she find such obscure infor­ma­tion?

“Michel­son sat on a bench at Fair­fax and Bev­er­ly near a Jew­ish deli and spoke to women who were about the right age to have been alive in that era.” One of these women “ran home and grabbed a sewing pat­tern for her to ref­er­ence. This research inspired the out­fits that Τevye’s daugh­ters wear in the num­ber: knee length bloomers with scal­loped edges.”

As yet, this pat­tern has­n’t appeared in the Michel­son Cin­e­ma Research Library, now host­ed online at the Inter­net Archive. But it may yet, as the project of dig­i­ti­za­tion and upload­ing has hard­ly begun: it was just last year that the nona­ge­nar­i­an Lil­lian Michel­son donat­ed to the Archive her for­mi­da­ble col­lec­tion of research mate­ri­als, amassed over her long career.

“After near­ly six decades serv­ing film­mak­ers first at Samuel Gold­wyn, then the Amer­i­can Film Insti­tute, Zoetrope Stu­dio, Para­mount and Dream­Works,” writes the Los Ange­les Times’ Mary McNa­ma­ra, “the library filled 1,594 box­es: tens of thou­sands of books, pho­tographs, mag­a­zines and a panoply of oth­er visu­al resources. All of this had been sit­ting for five years in a stor­age facil­i­ty, paid for by friends who could not bear to see it all destroyed.” Now that the dig­i­tal archival process is under­way, you can browse the first 1,300 or so entries at the Inter­net Archive, which allows users to vir­tu­al­ly check out the Michel­son Cin­e­ma Research Library’s books on sub­jects rang­ing from the­atri­cal cos­tumes and vin­tage cin­e­ma lob­by cards to places like Japan and Paris to less expect­ed top­ics like the Amaz­ing Kre­skin and the exter­nals of the Catholic Church.

But then, a Hol­ly­wood researcher must be pre­pared to learn about any­thing, and by all accounts Lil­lian Michel­son was per­haps the great­est of them all. In addi­tion to its com­pre­hen­sive­ness, her library became a hang­out of choice for a vari­ety of stu­dio pro­fes­sion­als and celebri­ties includ­ing Tom Waits. (“I wouldn’t be sur­prised if that’s how he found some time to unwind,” says Raim, “just drink­ing tea there.”) The Inter­net Archive describes her col­lec­tion as con­sist­ing of “5,000 books, 30,000 pho­tographs, and more than 1,000,000 clip­pings, scrap­books and ephemera,” more of which will come online as time goes by. Even­tu­al­ly the site will con­tain all the mate­ri­als from which Michel­son drew vital knowl­edge for film­mak­ers like Roman Polan­s­ki, Alfred Hitch­cock, and Stan­ley Kubrick. And if her research mate­ri­als sat­is­fied those three, they’re more than good enough for us.

Relat­ed Con­tent:

10,000 Clas­sic Movie Posters Get­ting Dig­i­tized & Put Online by the Har­ry Ran­som Cen­ter at UT-Austin: Free to Browse & Down­load

40,000 Film Posters in a Won­der­ful­ly Eclec­tic Archive: Ital­ian Tarkovsky Posters, Japan­ese Orson Welles, Czech Woody Allen & Much More

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

Good Movies as Old Books: 100 Films Reimag­ined as Vin­tage Book Cov­ers

1,150 Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, etc.

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books 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.

PBS American Masters Archive Releases 1,000+ Hours of Uncut, Never-Before-Seen Interviews: Patti Smith, David Bowie, Neil Young & More

When we think of Amer­i­can mas­ters, we don’t think of David Bowie, who despite being a mas­ter was also the most Eng­lish rock star ever to live. But an inter­view with Bowie, nev­er before seen in full, nonethe­less appears in the new­ly opened Amer­i­can Mas­ters archive, hav­ing been shot for the long-run­ning PBS series’ 1997 doc­u­men­tary on Lou Reed — if not the most Amer­i­can rock star ever to live, then sure­ly the most New York one. “For me, New York was always James Dean walk­ing out in the mid­dle of the road, and it was always the Fugs, the Vil­lage Fugs. It was the Beats and it was SoHo. It was that kind of bohemi­an intel­lec­tu­al extrav­a­gance that made it so vibrant for some­one like me, grow­ing up in quite a gray, sub­ur­ban, ten­e­ment-filled South Lon­don envi­ron­ment.”

As with any soci­ety or cul­ture, it takes an out­sider to see things most clear­ly, or at any rate most vivid­ly. But then, cer­tain Amer­i­can-born Amer­i­cans also have pret­ty vivid impres­sions of their own. No less a New York icon than Pat­ti Smith, for instance, also sat for an inter­view about Lou Reed — as well as Bob Dylan, Andy Warhol, the Chelsea Hotel, poet­ry, labels, impro­vi­sa­tion, John Coltrane, Jack­son Pol­lock, CBGB, and much else besides.

Smith’s full inter­view runs 44 min­utes, much longer than the brief clip above, but even it con­sti­tutes just a small frac­tion of the over 1,000 hours of sim­i­lar­ly uncut inter­view footage now made avail­able, com­plete with search­able tran­scripts, in the Amer­i­can Mas­ters archive.

Since its debut in 1986 Amer­i­can Mas­ters has pro­filed cul­tur­al fig­ures from Maya Angelou to Aretha Franklin, Ernest Hem­ing­way to Edgar Allan Poe, Mae West to Mar­i­lyn Mon­roe, Car­ol Bur­nett to Mel Brooks. Those last episodes include inter­views with the late Carl Rein­er, a tow­er­ing Amer­i­can come­di­an in his own right. In addi­tion to Rein­er’s half-hour on Bur­nett and hour on Brooks, you’ll also find in the archive four dif­fer­ent inter­views of Brooks him­self, as well as a sol­id three and a half hours with Bur­nett her­self. Neil Young on David Gef­fenWilliam F. Buck­ley on Wal­ter Cronkite, Cybill Shep­herd on Jeff Bridges, and Quin­cy Jones on Sid­ney Poiti­er — as well as, in two inter­views total­ing near­ly four hours, on Quin­cy Jones. Like all the best Amer­i­can lives, his con­tains many more sto­ries than one can tell at a sit­ting. Enter the the Amer­i­can Mas­ters archive here.

via Kot­tke

Relat­ed Con­tent:

A New Online Archive Lets You Lis­ten to 40 Years Worth of Ter­ry Gross’ Fresh Air Inter­views: Stream 22,000 Seg­ments Online

How Dick Cavett Brought Sophis­ti­ca­tion to Late Night Talk Shows: Watch 270 Clas­sic Inter­views Online

The New Studs Terkel Radio Archive Will Let You Hear 5,000+ Record­ings Fea­tur­ing the Great Amer­i­can Broad­cast­er & Inter­view­er

Free Archive of Audio Inter­views with Rock, Jazz & Folk Leg­ends Now on iTunes

Library of Con­gress Releas­es Audio Archive of Inter­views with Rock ‘n’ Roll Icons

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books 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.

Algerian Cave Paintings Suggest Humans Did Magic Mushrooms 9,000 Years Ago

We mod­erns might won­der what ancient peo­ples did when not hunt­ing, gath­er­ing, and repro­duc­ing. The answer is that they did mush­rooms, at least accord­ing to one inter­pre­ta­tion of cave paint­ings at Tas­sili n’A­j­jer in Alge­ria, some of which go back 9,000 years. “Here are the ear­li­est known depic­tions of shamans with large num­bers of graz­ing cat­tle,” writes ethnobotanist/mystic Ter­ence McKen­na in his book Food of the Gods: The Search for the Orig­i­nal Tree of Knowl­edge. “The shamans are danc­ing with fists full of mush­rooms and also have mush­rooms sprout­ing out of their bod­ies. In one instance they are shown run­ning joy­ful­ly, sur­round­ed by the geo­met­ric struc­tures of their hal­lu­ci­na­tions. The pic­to­r­i­al evi­dence seems incon­tro­vert­ible.”

McKen­na was­n’t the only schol­ar of the psy­che­del­ic expe­ri­ence to take an inter­est in Tas­sili. Gior­gio Samor­i­ni had writ­ten about its ancient paint­ings a few years before, focus­ing on one that depicts “a series of masked fig­ures in line and hier­at­i­cal­ly dressed or dressed as dancers sur­round­ed by long and live­ly fes­toons of geo­met­ri­cal designs of dif­fer­ent kinds.” Each dancer “holds a mush­room-like object in the right hand,” but the key visu­al ele­ment is the par­al­lel lines that “come out of this object to reach the cen­tral part of the head of the dancer.” These “could sig­ni­fy an indi­rect asso­ci­a­tion or non-mate­r­i­al flu­id pass­ing from the object held in the right hand and the mind,” an inter­pre­ta­tion in line with the idea of “the uni­ver­sal men­tal val­ue induced by hal­lu­cino­genic mush­rooms and veg­e­tals, which is often of a mys­ti­cal and spir­i­tu­al nature.”

The U.S. For­est Ser­vice acknowl­edges Tas­sili as “the old­est known pet­ro­glyph depict­ing the use of psy­choac­tive mush­rooms,” adding the pos­tu­late that “the mush­rooms depict­ed on the ‘mush­room shaman’ are Psilo­cybe mush­rooms.” That name will sound famil­iar to 21st-cen­tu­ry con­scious­ness-alter­ation enthu­si­asts, some of whom advo­cate for the use of psilo­cy­bin, the psy­che­del­ic com­pound that occurs in such mush­rooms, as not just a recre­ation­al drug but a treat­ment for con­di­tions like depres­sion. Cave art like Tas­sil­i’s sug­gests that such instru­men­tal uses of hal­lu­cino­genic plants — as vital parts of rit­u­als, for exam­ple — may stretch all the way back to the Neolith­ic era, when last the Sahara desert was a rel­a­tive­ly ver­dant savan­na rather than the vast expanse of sand we know today.

A sense of con­ti­nu­ity with the prac­tices of these long-ago pre­de­ces­sors — ancient Egyp­tians to the ancient Egyp­tians, as one Red­di­tor frames it — must enrich mush­room use for many psy­cho­nauts today. And indeed, the “bee-head­ed shaman” and his com­pa­tri­ots have had a robust cul­tur­al after­life: “A pop­u­lar­ly pub­lished draw­ing based on one of the Tas­sili fig­ures has become an icon of post-1990’s psy­che­delia,” says Bri­an Akers of Mush­room: The Jour­nal of Wild Mush­room­ing. The “abstract-bizarre” style of its images have also put it “among the sites favored by ancient ET the­o­riz­ing.” How­ev­er rich the visions expe­ri­enced by the cave-painters who once lived there, sure­ly none could have been as mind-blow­ing as the idea that their work would still fire up imag­i­na­tions nine mil­len­nia lat­er.

via Red­dit

Relat­ed Con­tent:

The Gold­en Guide to Hal­lu­cino­genic Plants: Dis­cov­er the 1977 Illus­trat­ed Guide Cre­at­ed by Harvard’s Ground­break­ing Eth­nob­otanist Richard Evan Schultes

Psilo­cy­bin Could Soon Be a Legal Treat­ment for Depres­sion: Johns Hop­kins Pro­fes­sor, Roland Grif­fiths, Explains How Psilo­cy­bin Can Relieve Suf­fer­ing

Was a 32,000-Year-Old Cave Paint­ing the Ear­li­est Form of Cin­e­ma?

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books 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.

How Levi’s 501 Jeans Became Iconic: A Short Documentary Featuring John Baldessari, Henry Rollins, Lee Ranaldo & More

In his mem­oir Liv­ing Care­less­ly in Tokyo and Else­where, the Amer­i­can Japa­nol­o­gist John Nathan remem­bers evenings in the 1960s spent with Yukio Mishi­ma, whose work he trans­lat­ed into Eng­lish. “I lis­tened rapt­ly as he recit­ed pas­sages from The Tale of the Heike that revealed the fierce­ness and del­i­ca­cy of Japan’s war­rior-poets, or showed me the fine cal­i­bra­tion of the Chi­nese spec­trum,” Nathan writes. “One night he stood up abrupt­ly from behind his desk, asked me to wait a minute, and left the room. When he came back he had changed into a pair of blue jeans and a thick black leather belt. He explained that he had been sand­pa­per­ing the jeans to make them iden­ti­cal to the pair Mar­lon Bran­do had worn in The Wild One.”

Even a fig­ure like Mishi­ma, who with­in a few years would die in an ultra­na­tion­al­is­tic rit­u­al sui­cide after a hope­less attempt­ed coup, felt the allure of Amer­i­can blue jeans. Though Nathan does­n’t note whether Mishi­ma’s pair were gen­uine Lev­i’s 501s, the exact­ing stan­dards to which Mishi­ma held him­self in all respects would seem to demand that mea­sure of authen­tic­i­ty.

“Authen­tic­i­ty,” of course, is a qual­i­ty from which Levi Strauss & Co. have drawn a great deal of val­ue for their brand, their sig­na­ture riv­et­ed den­im prod­uct going back as it does near­ly a cen­tu­ry and a half, to a time when rugged pants were in great demand from the min­ers of Cal­i­for­ni­a’s gold rush. But it was in the eco­nom­i­cal­ly flush and new­ly media-sat­u­rat­ed decades after the Sec­ond World War that jeans took their hold on the Amer­i­can imag­i­na­tion, and soon on the world’s.

The pants, the myth, and the leg­end star in The 501 Jean: Sto­ries of an Orig­i­nal, a three-part series of short doc­u­men­taries pro­duced by Lev­i’s them­selves and nar­rat­ed by Amer­i­can folk singer Ram­blin’ Jack Elliott. Its gallery of 501-wear­ers includes such job titles as Musi­cian, Pho­tog­ra­ph­er, Gar­men­tol­o­gist, Bik­er, Cre­ative Direc­tor, Music/Style Con­sul­tant, and Urban Cow­boy. Con­cep­tu­al artist John Baldessari dis­cuss­es the child­hood love of cow­boy shows that lodged jeans per­ma­nent­ly into his world­view. Album design­er Gary Bur­den brings out his own work, a copy of Neil Young’s After the Gold Rush, to demon­strate the impact of jeans on pop­u­lar music. That both Bur­den and Baldessari have passed away since these videos’ pro­duc­tion under­scores the cur­rent fast depar­ture of the gen­er­a­tions who took jeans from the realm of the util­i­tar­i­an into that of the icon­ic — some of whose mem­bers have doubt­less cho­sen to be buried in their 501s.

Relat­ed Con­tent:

Dress Like an Intel­lec­tu­al Icon with Japan­ese Coats Inspired by the Wardrobes of Camus, Sartre, Duchamp, Le Cor­busier & Oth­ers

What Hap­pens to the Clothes We Throw Away?: Watch Unrav­el, a Short Doc­u­men­tary on the Jour­ney Our Waste Takes

Google Cre­ates a Dig­i­tal Archive of World Fash­ion: Fea­tures 30,000 Images, Cov­er­ing 3,000 Years of Fash­ion His­to­ry

A Brief His­to­ry of John Baldessari (RIP) Nar­rat­ed by Tom Waits: A Trib­ute to the Late “God­fa­ther of Con­cep­tu­al Art”

Hen­ry Rollins Tells Young Peo­ple to Avoid Resent­ment and to Pur­sue Suc­cess with a “Monas­tic Obses­sion”

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, on Face­book, or on Insta­gram.

A 3,000-Year-Old Painter’s Palette from Ancient Egypt, with Traces of the Original Colors Still In It

It’s a good bet your first box of crayons or water­col­ors was a sim­ple affair of six or so col­ors… just like the palette belong­ing to Amen­emopet, vizier to Pharaoh Amen­hotep III (c.1391 — c.1354 BC), a plea­sure-lov­ing patron of the arts whose rule coin­cid­ed with a peri­od of great pros­per­i­ty.

Amenemopet’s well-used artist’s palette, above, now resides in the Egypt­ian wing of New York City’s Met­ro­pol­i­tan Muse­um of Art.

Over 3000 years old and carved from a sin­gle piece of ivory, the palette is marked “beloved of Re,” a roy­al ref­er­ence to the sun god dear to both Amen­hotep III and Akhen­aton, his son and suc­ces­sor, whose wor­ship of Re resem­bled monothe­ism.

As cura­tor Catharine H. Roehrig notes in the Met­ro­pol­i­tan’s pub­li­ca­tion, Life along the Nile: Three Egyp­tians of Ancient Thebes, the palette “con­tains the six basic col­ors of the Egypt­ian palette, plus two extras: red­dish brown, a mix­ture of red ocher and car­bon; and orange, a mix­ture of orpi­ment (yel­low) and red ocher. The painter could also vary his col­ors by apply­ing a thick­er or thin­ner lay­er of paint or by adding white or black to achieve a lighter or dark­er shade.”

(Care­ful when mix­ing that orpi­ment into your red ocher, kids. It’s a form of arsenic.)

Oth­er min­er­als that would have been ground and com­bined with a nat­ur­al bind­ing agent include gyp­sum, car­bon, iron oxides, blue and green azu­rite and mala­chite.

The col­ors them­selves would have had strong sym­bol­ism for Amen­hotep and his peo­ple, and the artist would have made very delib­er­atereg­u­lat­ed, evenchoic­es as to which pig­ment to load onto his palm fiber brush when dec­o­rat­ing tombs, tem­ples, pub­lic build­ings, and pot­tery.

As Jen­ny Hill writes in Ancient Egypt Onlineiwn—col­orcan also be trans­lat­ed as “dis­po­si­tion,” “char­ac­ter,” “com­plex­ion” or “nature.” She delves into the specifics of each of the six basic col­ors:

Wadj (green) also means “to flour­ish” or “to be healthy.” The hiero­glyph rep­re­sent­ed the papyrus plant as well as the green stone mala­chite (wadj). The col­or green rep­re­sent­ed veg­e­ta­tion, new life and fer­til­i­ty. In an inter­est­ing par­al­lel with mod­ern ter­mi­nol­o­gy, actions which pre­served the fer­til­i­ty of the land or pro­mot­ed life were described as “green.”

Dshr (red) was a pow­er­ful col­or because of its asso­ci­a­tion with blood, in par­tic­u­lar the pro­tec­tive pow­er of the blood of Isis…red could also rep­re­sent anger, chaos and fire and was close­ly asso­ci­at­ed with Set, the unpre­dictable god of storms. Set had red hair, and peo­ple with red hair were thought to be con­nect­ed to him. As a result, the Egyp­tians described a per­son in a fit of rage as hav­ing a “red heart” or as being “red upon” the thing that made them angry. A per­son was described as hav­ing “red eyes” if they were angry or vio­lent. “To red­den” was to die and “mak­ing red” was a euphemism for killing.

Irtyu (blue) was the col­or of the heav­ens and hence rep­re­sent­ed the uni­verse. Many tem­ples, sar­copha­gi and bur­ial vaults have a deep blue roof speck­led with tiny yel­low stars. Blue is also the col­or of the Nile and the primeval waters of chaos (known as Nun).

Khenet (yel­low) rep­re­sent­ed that which was eter­nal and inde­struc­tible, and was close­ly asso­ci­at­ed with gold (nebu or nebw) and the sun. Gold was thought to be the sub­stance which formed the skin of the gods.

Hdj (white) rep­re­sent­ed puri­ty and omnipo­tence. Many sacred ani­mals (hip­po, oxen and cows) were white. White cloth­ing was worn dur­ing reli­gious rit­u­als and to “wear white san­dals” was to be a priest…White was also seen as the oppo­site of red, because of the latter’s asso­ci­a­tion with rage and chaos, and so the two were often paired to rep­re­sent com­plete­ness.

Kem (black) rep­re­sent­ed death and the after­life to the ancient Egyp­tians. Osiris was giv­en the epi­thet “the black one” because he was the king of the nether­world, and both he and Anu­bis (the god of embalm­ing) were por­trayed with black faces. The Egyp­tians also asso­ci­at­ed black with fer­til­i­ty and res­ur­rec­tion because much of their agri­cul­ture was depen­dent on the rich dark silt deposit­ed on the riv­er banks by the Nile dur­ing the inun­da­tion. When used to rep­re­sent res­ur­rec­tion, black and green were inter­change­able.

via My Mod­ern Met

Relat­ed Con­tent: 

Won­ders of Ancient Egypt: A Free Online Course from the Uni­ver­si­ty of Penn­syl­va­nia

Harvard’s Dig­i­tal Giza Project Lets You Access the Largest Online Archive on the Egypt­ian Pyra­mids (Includ­ing a 3D Giza Tour)

Pyra­mids of Giza: Ancient Egypt­ian Art and Archaeology–a Free Online Course from Har­vard

The Met Dig­i­tal­ly Restores the Col­ors of an Ancient Egypt­ian Tem­ple, Using Pro­jec­tion Map­ping Tech­nol­o­gy

Take a 3D Tour Through Ancient Giza, Includ­ing the Great Pyra­mids, the Sphinx & More

What Ancient Egypt­ian Sound­ed Like & How We Know It

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. She most recent­ly appeared as a French Cana­di­an bear who trav­els to New York City in search of food and mean­ing in Greg Kotis’ short film, L’Ourse.  Fol­low her @AyunHalliday.

How the Bicycle Accelerated the Women’s Rights Movement (Circa 1890)

The ear­ly his­to­ry of the bicy­cle did not promise great things—or any­thing, really—for women at the dawn of the 19th cen­tu­ry. A two-wheeled bicy­cle-like inven­tion, for exam­ple, built in 1820, “was more like an agri­cul­tur­al imple­ment in con­struc­tion than a bicy­cle,” one bicy­cle his­to­ry notes. Made of wood, the “hob­by hors­es” and veloci­pedes of cycling’s first decades rolled on iron wheels. Their near-total lack of sus­pen­sion led to the epi­thet “bone­shak­er.” Some had steer­ing mech­a­nisms, some did not. Brak­ing was gen­er­al­ly accom­plished with the feet, or a crowd of pedes­tri­ans, a tree, or horse-drawn cart.

Lad­dish clubs formed and raced around Lon­don, Paris, and New York. No girls allowed. The ear­li­est bicy­cles for women were rid­den side-sad­dle…. But despite all this, it is entire­ly fair to say that few tech­nolo­gies in his­to­ry, ancient or mod­ern, have done more to free women from domes­tic toilage and bring them careen­ing into the pub­lic square, to the dis­may of the Vic­to­ri­an estab­lish­ment.

Bicy­cles “gave women a new lev­el of trans­porta­tion inde­pen­dence that per­plexed news­pa­per colum­nists” and the gen­er­al pub­lic, writes Adri­enne LaFrance at The Atlantic, quot­ing a San Fran­cis­co jour­nal­ist in 1895:

It real­ly does­n’t mat­ter much where this one indi­vid­ual young lady is going on her wheel. It may be that she’s going to the park on plea­sure bent, or to the store for a dozen hair­pins, or to call on a sick friend at the oth­er side of town, or to get a doily pat­tern of some­body, or a recipe for remov­ing tan and freck­les. Let that be as it may. What the inter­est­ed pub­lic wish­es to know is, Where are all the women on wheels going? Is there a grand ren­dezvous some­where toward which they are all head­ed and where they will some time hold a meet that will cause this wob­bly old world to wake up and read­just itself?

Women cyclists were seen as the advanced guard of a com­ing war. “Square­ly in the cen­ter of this bat­tle was one tool,” notes the Vox video above, “that com­plete­ly changed the game.” Both Susan B. Antho­ny and Eliz­a­beth Cady Stan­ton are cred­it­ed with declar­ing that ‘woman is rid­ing to suf­frage on the bicy­cle,’ a line that was print­ed and reprint­ed in news­pa­pers at the turn of the cen­tu­ry,” LaFrance writes. By the 1890s, every­one rode bicy­cles, the first Tour de France was only a few years away, and cycling tech­nol­o­gy had come so far that it would help cre­ate both the car—with its inno­v­a­tive pneu­mat­ic tires and spoked wheels—and the air­plane, through the exper­i­ments of Ohio bicy­cle-mak­ers the Wright Broth­ers.

The new bikes, orig­i­nal­ly called “safe­ty bikes” to con­trast them with giant-wheeled pen­ny-far­things that were briefly the norm, may not have devel­oped gear­ing sys­tems yet, but they were far lighter, cheap­er, and eas­i­er to ride (com­par­a­tive­ly) than the bicy­cles that had come before, which began as play­things for wealthy young men-about-town. The Nation­al Women’s His­to­ry Muse­um describes the scene:

At the turn of the cen­tu­ry, trains, auto­mo­biles, and street­cars were grow­ing in use in urban areas, but peo­ple still large­ly depend­ed on hors­es for trans­porta­tion. Hors­es, and espe­cial­ly car­riages, were expen­sive and women often had to depend on men to hitch up the hors­es for trav­el…. Sur­round­ed by inef­fi­cient and expen­sive forms of trav­el, bicy­cles arrived in cities with the promise of prac­ti­cal­i­ty and afford­abil­i­ty. Bicy­cles were rel­a­tive­ly inex­pen­sive and pro­vid­ed men and women with indi­vid­ual trans­porta­tion for busi­ness, sports, or recre­ation.

Not only did bicy­cles give women equal access to per­son­al rapid tran­sit, but they did so for women of many dif­fer­ent social class­es. The lev­el­ing effects were sig­nif­i­cant, as were the changes to women’s fash­ion. Exposed calves (though still encased in var­i­ous cycling boots) pre­pared the way for trousers. Tra­di­tion­al­ists were out­raged, cease­less­ly mocked women on bikes, as they mocked the suf­frag­ists, and pushed for restric­tions on full free­dom of move­ment. “Whilst the 1890s saw dis­cours­es of mid­dle-class fem­i­nin­i­ty become rec­on­ciled with the notion of women on bicy­cles,” The Vic­to­ri­an Cyclist points out, “learn­ing to ride a bicy­cle required mid­dle-class women to care­ful­ly nav­i­gate their way through a set of high­ly con­ser­v­a­tive and rigid gen­der norms.”

Despite media efforts to tamp down or tame the rev­o­lu­tion­ary poten­tial of the bicy­cle for women, the mar­ket that made the machines saw no prob­lem with increas­ing sales. Bicy­cle poster art and adver­tis­ing from the turn of the 20th cen­tu­ry is dom­i­nat­ed by women cyclists, who are por­trayed as ordi­nary ram­blers about town, hip adven­tur­ers, ultra-mod­ern “New Women,” and, per­haps less pro­gres­sive­ly, nude god­dess­es. Whether we call it Gild­ed Age, Belle Epoque, or Fin de siè­cle, the end of the 19th cen­tu­ry pro­duced a trans­porta­tion rev­o­lu­tion that was also, through no par­tic­u­lar­ly con­scious design of the mak­ers of the bicy­cle, a rev­o­lu­tion in wom­en’s rights and thus human free­dom writ large.

Relat­ed Con­tent: 

The Library of Con­gress Dig­i­tizes Over 16,000 Pages of Let­ters & Speech­es from the Women’s Suf­frage Move­ment, and You Can Help Tran­scribe Them

Odd Vin­tage Post­cards Doc­u­ment the Pro­pa­gan­da Against Women’s Rights 100 Years Ago

How Bicy­cles Can Rev­o­lu­tion­ize Our Lives: Case Stud­ies from the Unit­ed States, Nether­lands, Chi­na & Britain

The First 100 Years of the Bicy­cle: A 1915 Doc­u­men­tary Shows How the Bike Went from Its Clunky Birth in 1818, to Its Endur­ing Design in 1890

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

 

« Go BackMore in this category... »
Quantcast