Langston Hughes’ Homemade Christmas Cards From 1950

Who doesn’t trea­sure a hand­made present?

As the years go by, we may begin to offload the ill-fit­ting sweaters, the nev­er lit sand cast can­dles, and the Sty­ro­foam ball snow­men. But a present made of words takes up very lit­tle space, and it has the Ghost of Christ­mas Past’s pow­er to instant­ly evoke the sender as they once were.

Sev­en­ty years ago, poet Langston Hugh­es, too skint to go Christ­mas shop­ping, sent every­one on his gift list sim­ple, home­made hol­i­day post­cards. Typed on white card­stock, each signed card was embell­ished with red and green pen­cils and mailed for the price of a 3¢ stamp.

As biog­ra­ph­er Arnold Ram­per­sad notes:

The last weeks of 1950 found him nev­er­the­less in a melan­choly mood, his spir­its sink­ing low­er again as he again became a tar­get of red-bait­ing.

The year start­ed aus­pi­cious­ly with The New York Times prais­ing his libret­to for The Bar­ri­er, an opera based on his play, Mulat­to: A Tragedy of the Deep South. But the opera was a com­mer­cial flop, and pos­i­tive reviews for his book Sim­ple Speaks His Mind failed to trans­late into the hoped-for sales.

Although he had recent­ly pur­chased an East Harlem brown­stone with an old­er cou­ple who dot­ed on him as they would a son, pro­vid­ing him with a sun­ny, top floor work­space, 1950 was far from his favorite year.

His type­writ­ten hol­i­day cou­plets took things out on a jaun­ty note, while pay­ing light lip ser­vice to his plight.

Maybe we can aspire to the same…

Hugh­es’ hand­made hol­i­day cards reside in the Langston Hugh­es Papers in Yale’s Bei­necke Rare Book and Man­u­script Library, along with hol­i­day cards spe­cif­ic to the African-Amer­i­can expe­ri­ence received from friends and asso­ciates.

via the Bei­necke Rare Book and Man­u­script Library at Yale Uni­ver­si­ty

Relat­ed Con­tent: 

Langston Hugh­es Reads Langston Hugh­es

A Sim­ple, Down-to-Earth Christ­mas Card from the Great Depres­sion (1933)

Hear Neil Gaiman Read A Christ­mas Car­ol Just as Dick­ens Read It

How Joni Mitchell’s Song of Heart­break, “Riv­er,” Became a Christ­mas Clas­sic

Ayun Hal­l­i­day is an author, illus­tra­tor, and the­ater mak­er in NYC.

The Earliest Known Customer Complaint Was Made 3,800 Years Ago: Read the Rant on an Ancient Babylonian Tablet

Image via Wiki­me­dia Com­mons

The site Fast Com­pa­ny pub­lished an arti­cle that describes the “Com­plaint Restraint project,” an ini­tia­tive that aims to cre­ate a “pos­i­tive life by elim­i­nat­ing neg­a­tive state­ments.” It’s an admirable goal. Though most of us have a per­verse love of wal­low­ing in our misery—a human trait ampli­fied a thou­sand­fold by the internet—complaining rarely makes things any bet­ter. As in the Buddha’s para­ble of the “sec­ond arrow,” our grip­ing can make our suf­fer­ings dou­bly painful; as in the para­ble of the “poi­soned arrow,” it can post­pone or sub­sti­tute for the con­struc­tive actions we need to take in order to heal or improve our con­di­tion.

But it would be a mis­take to think that com­plain­ing is some­how a recent phe­nom­e­non, though we may hear more of it every day, all the time, from every quar­ter of the globe. The Bud­dhist arrow sto­ries are, after all, at least a cou­ple thou­sand years old; lamen­ta­tion more or less con­sti­tutes its own genre in Bib­li­cal lit­er­a­ture.

Even old­er still than these reli­gious sources is the first doc­u­ment­ed cus­tomer ser­vice com­plaint, a spe­cif­ic vari­ety of com­plain­ing that we might be for­giv­en for asso­ci­at­ing main­ly with a mod­ern, con­sumerist age—and one of the few kinds of com­plaints that can gen­er­ate pos­i­tive results.

Absent a Yelp app, the ancient Baby­lon­ian con­sumer in this case inscribed his com­plaint on a clay tablet—which now resides at the British Muse­um—some­time around 1750 B.C. The irate pur­chas­er here, Nan­ni, writ­ing to some­one named Ea-nasir, received a ship­ment of cop­per ore of an infe­ri­or grade, after some annoy­ing delay and in a dam­aged con­di­tion. In the trans­la­tion below from Assyri­ol­o­gist A. Leo Oppen­heim, Nan­ni vents his spleen.

Tell Ea-nasir: Nan­ni sends the fol­low­ing mes­sage:

When you came, you said to me as fol­lows : “I will give Gim­il-Sin (when he comes) fine qual­i­ty cop­per ingots.” You left then but you did not do what you promised me. You put ingots which were not good before my mes­sen­ger (Sit-Sin) and said: “If you want to take them, take them; if you do not want to take them, go away!”

What do you take me for, that you treat some­body like me with such con­tempt? I have sent as mes­sen­gers gen­tle­men like our­selves to col­lect the bag with my mon­ey (deposit­ed with you) but you have treat­ed me with con­tempt by send­ing them back to me emp­ty-hand­ed sev­er­al times, and that through ene­my ter­ri­to­ry. Is there any­one among the mer­chants who trade with Tel­mun who has treat­ed me in this way? You alone treat my mes­sen­ger with con­tempt! On account of that one (tri­fling) mina of sil­ver which I owe(?) you, you feel free to speak in such a way, while I have giv­en to the palace on your behalf 1,080 pounds of cop­per, and umi-abum has like­wise giv­en 1,080 pounds of cop­per, apart from what we both have had writ­ten on a sealed tablet to be kept in the tem­ple of Samas.

How have you treat­ed me for that cop­per? You have with­held my mon­ey bag from me in ene­my ter­ri­to­ry; it is now up to you to restore (my mon­ey) to me in full.

Take cog­nizance that (from now on) I will not accept here any cop­per from you that is not of fine qual­i­ty. I shall (from now on) select and take the ingots indi­vid­u­al­ly in my own yard, and I shall exer­cise against you my right of rejec­tion because you have treat­ed me with con­tempt.

It does seem that Nan­ni maybe took this poor ser­vice a lit­tle too per­son­al­ly. In any case, let’s hope he received some sat­is­fac­tion for the trou­ble it must have tak­en to inscribe this angry mes­sage.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

Mark Twain Drafts the Ulti­mate Let­ter of Com­plaint (1905)

Hunter S. Thomp­son Calls Tech Sup­port, Unleash­es a Tirade Full of Fear and Loathing (NSFW)

Behold the Old­est Writ­ten Text in the World: The Kish Tablet, Cir­ca 3500 BC

Hear the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

How to Write in Cuneiform, the Old­est Writ­ing Sys­tem in the World: A Short Intro­duc­tion

Hear the Ear­li­est Record­ed Cus­tomer Com­plaint Let­ter: From Ancient Sume­ria 1750 BC

Josh Jones is a writer and musi­cian based in Durham, NC. 

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The Oldest Known Depiction of Human Sexuality: The Turin Papyrus (Circa 1150 B.C.E.)

Image via Wiki­me­dia Com­mons

With the old joke about every gen­er­a­tion think­ing they invent­ed sex, List­verse brings us the papyrus above, the old­est depic­tion of sex on record. Paint­ed some­time in the Rames­side Peri­od (1292–1075 B.C.E.), the frag­ments above—called the “Turin Erot­ic Papyrus” because of their “dis­cov­ery” in the Egypt­ian Muse­um of Turin, Italy—only hint at the frank ver­sions of ancient sex they depict (see a graph­ic par­tial recon­struc­tion at the bot­tom of the post—probably NSFW). The num­ber of sex­u­al posi­tions the papyrus illustrates—twelve in all—“fall some­where between impres­sive­ly acro­bat­ic and unnerv­ing­ly ambi­tious,” one even involv­ing a char­i­ot. Apart from its obvi­ous fer­til­i­ty sym­bols, writes archae­ol­o­gy blog Ancient Peo­ples, the papyrus also has a “humor­ous and/or satir­i­cal” pur­pose, and prob­a­bly a male audience—evidenced, per­haps, by its resem­blance to 70’s porn: “the men are most­ly unkempt, unshaven, and bald­ing […], where­as the women are the ide­al of beau­ty in Egypt.”

In fact the erot­ic por­tion of the papyrus was only made pub­lic in the 1970s. Egyp­tol­o­gists have known of the larg­er scroll, tech­ni­cal­ly called “Papyrus Turin 55001” since the 1820s. On the right side of the papyrus (above) ani­mals per­form var­i­ous human tasks as musi­cians, sol­diers, and arti­sans. The artist meant this piece too as satire, Ancient Peo­ples alleges. Like ancient Roman and Greek satir­i­cal art, the ani­mals may rep­re­sent sup­posed arche­typ­al aspects of the artists and trades­men shown here. All very inter­est­ing, but of course the real inter­est in Papyrus Turin 55001 is of the pruri­ent vari­ety.

Egyp­tol­ogy stu­dent Car­o­line Sea­wright points us toward the rather lurid His­to­ry Chan­nel seg­ment on the erot­ic papyrus, which calls the pic­tures “one of the most shock­ing sets of images in the whole of antiq­ui­ty.” Against a per­cep­tion of ancient Egyp­tians as “but­toned-up and repressed,” the video, and Sea­wright, detail the ways in which the cul­ture rev­eled in a styl­ized rit­u­al sex­u­al­i­ty quite dif­fer­ent from our own lim­it­ed mores.

Sacred tem­ple pros­ti­tutes held a priv­i­leged posi­tion and mytho­log­i­cal nar­ra­tives incor­po­rat­ed unbi­ased descrip­tions of homo­sex­u­al­i­ty and trans­gen­derism. Ancient Egyp­tians even expect­ed to have sex after death, attach­ing fab­ri­cat­ed organs to their mum­mies. The above applies main­ly to a cer­tain class of Egypt­ian. As archae­ol­o­gist David O’Connor points out, the Turin Erot­ic Papyrus’ high “artis­tic mer­it” marks it as with­in the prove­nance of “an elite own­er and audi­ence.” You can find more detailed images from a dif­fer­ent recon­struc­tion of the erot­ic papyrus here.

Turin Reconstruction

Note: An ear­li­er ver­sion of this post appeared on our site in 2014.

Relat­ed Con­tent:

An Ancient Egypt­ian Home­work Assign­ment from 1800 Years Ago: Some Things Are Tru­ly Time­less

3,200-Year-Old Egypt­ian Tablet Records Excus­es for Why Peo­ple Missed Work: “The Scor­pi­on Bit Him,” “Brew­ing Beer” & More

Sex and Alco­hol in Medieval Times: A Look into the Plea­sures of the Mid­dle Ages

Sci­en­tists Dis­cov­er that Ancient Egyp­tians Drank Hal­lu­cino­genic Cock­tails from 2,300 Year-Old Mug

Josh Jones is a writer and musi­cian based in Durham, NC. 

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How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents’ over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15.

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies.

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today.

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed.

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2022.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist in NYC.

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Skiing Down Mount Everest with No Oxygen: It’s a Wild Ride

From Red Bul­l’s YouTube Chan­nel: “Ski moun­taineer Andrzej Bargiel becomes the first per­son to climb Mount Ever­est and ski back to Ever­est Base Camp with­out sup­ple­men­tary oxy­gen. After near­ly 16 hours climb­ing in the high alti­tude “death zone” (above 8,000m where oxy­gen lev­els are dan­ger­ous­ly low), Bargiel clipped into his skis on the sum­mit of the tallest moun­tain on earth and start­ed his descent via the South Col Route. He reached Camp II that night and rest­ed — the sum­mit ridge and Hillary Step had tak­en longer than planned, mean­ing dark­ness made it dan­ger­ous and dif­fi­cult to nav­i­gate fur­ther that day. The next morn­ing, he skied through the treach­er­ous Khum­bu Ice­fall — guid­ed by a drone flown by his broth­er, Bartek — before safe­ly arriv­ing at Base Camp to become the first per­son to ascend and descend Mount Ever­est on skis with no sup­ple­men­tary oxy­gen.”

View­er be warned, it’s quite a ride!

The Surprising Power of Boredom: It Lets You Confront Big Questions & Give Life Meaning

The twen­ty-first cen­tu­ry so far may seem light on major tech­no­log­i­cal break­throughs, at least when com­pared to the twen­ti­eth. An arti­fi­cial intel­li­gence boom (per­haps a bub­ble, per­haps not) has been tak­ing place over the past few years, which at least gives us some­thing to talk about. Before that, most of us would have named the smart­phone, for bet­ter or for worse, as the defin­ing devel­op­ment of our time. Relat­ed­ly, we could also zoom out and declare that humankind has elim­i­nat­ed bore­dom. But unlike, say, get­ting rid of small­pox, that achieve­ment has yield­ed mixed bless­ings at best. The rea­son is that, as Har­vard Busi­ness School pro­fes­sor Arthur C. Brooks puts it in the Har­vard Busi­ness Review video above, you need to be bored.

“Bore­dom is a ten­den­cy for us not to be occu­pied oth­er­wise, cog­ni­tive­ly, which switch­es over our think­ing sys­tem to use a part of our brain that’s called the default mode net­work,” Brooks says. In that mode, which kicks in absent any oth­er stim­u­la­tion, we must face “big ques­tions of mean­ing” — by their very nature, uncom­fort­able ones — in our lives. “One of the rea­sons we have such an explo­sion of depres­sion and anx­i­ety in our soci­ety today is because peo­ple actu­al­ly don’t know the mean­ing of their lives, much less so than in pre­vi­ous gen­er­a­tions.” What has insu­lat­ed us so com­plete­ly from the need even to con­sid­er it? Why, “that thing in your pock­et with the screen, which you take out even when you’re stand­ing on the street cor­ner, wait­ing for the light to change.”

“We all have pock­et-sized com­put­ers now,” wrote the jour­nal­ist Kaleb Hor­ton, who died last month, in a blog post from ear­li­er this year addressed to his own father in the nine­teen-eight­ies. “You can look up ency­clo­pe­dia arti­cles and stuff but you’ll most­ly use it for check­ing the stock mar­ket and play­ing a game called Can­dy Crush. It’s real­ly just some­thing to do with your hands, like cig­a­rettes.” To those suf­fer­ing the kind of strange malaise he sens­es beset­ting so many of us here in the hyper-con­nect­ed twen­ty-twen­ties, he offers rec­om­men­da­tions includ­ing the fol­low­ing: “Log off as hard as you can. Go out­side, talk to peo­ple in real life where it’s actu­al­ly kind of rude to talk about the news, try to actu­al­ly see the friends you usu­al­ly just text mes­sage. Go for a long dri­ve and turn the phone off while you do it. Get back into your hob­bies or pick one and learn it for a while.”

In oth­er words, get offline and “try out some of those nor­mal things you hear about and if you get bored that’s won­der­ful because we’re not sup­posed to get bored any­more. It turns out bore­dom is the Cadil­lac of feel­ings.” With­out it, we’re liable to find our­selves on the way to the junk­yard: “If every time you’re slight­ly bored, you pull out your phone,” Brooks says, “it’s going to get hard­er and hard­er for you to find mean­ing, and that’s the recipe for depres­sion and anx­i­ety and a sense of hol­low­ness, which, by the way, are all through the roof.” If you delib­er­ate­ly and reg­u­lar­ly go with­out check­ing your phone, or indeed expos­ing your­self to any oth­er source of elec­tron­ic stim­u­la­tion, you’ll build “the skill of bore­dom,” which will enable you not only to con­front life’s grand ques­tions, but also to be less bored with ordi­nary life — some­thing we should all learn to savor while we still can.

Relat­ed con­tent:

The Ben­e­fits of Bore­dom: How to Stop Dis­tract­ing Your­self and Get Cre­ative Ideas Again

Lyn­da Bar­ry on How the Smart­phone Is Endan­ger­ing Three Ingre­di­ents of Cre­ativ­i­ty: Lone­li­ness, Uncer­tain­ty & Bore­dom

How to Take Advan­tage of Bore­dom, the Secret Ingre­di­ent of Cre­ativ­i­ty

David Lynch Explains How Med­i­ta­tion Boosts Our Cre­ativ­i­ty (Plus Free Resources to Help You Start Med­i­tat­ing)

Bored at Work? Here’s What Your Brain Is Try­ing to Tell You

Med­i­ta­tion for Begin­ners: Bud­dhist Monks & Teach­ers Explain the Basics

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Marc Maron Wraps Up the WTF Podcast: Watch His Final Interview with Barack Obama

Back in 2015, Pres­i­dent Oba­ma joined Marc Maron on the WTF pod­cast, mark­ing the first time a sit­ting pres­i­dent took part in this new kind of broad­cast­ing for­mat. It was a water­shed moment—a moment when pod­cast­ing went main­stream and became, soon enough, a big busi­ness. A decade lat­er, and after near­ly 1,700 episodes, Marc Maron has decid­ed to bring WTF to an end, say­ing: “It real­ly comes down to the fact that we’ve put up a new show every Mon­day and Thurs­day for almost six­teen years and we’re tired. We’re burnt out. And we are utter­ly sat­is­fied with the work we’ve done. We’ve done great work.” On Mon­day, Maron dropped his final episode, bring­ing things full cir­cle and talk­ing once again with Barack Oba­ma. If you’re going to leave your audi­ence, espe­cial­ly dur­ing these dystopi­an times, it’s nice to leave them with some per­spec­tive and hope, and that’s what Oba­ma does best. Watch the final episode above.

Boomer lives. Mon­key and Lafon­da. Cat angels every­where.

Relat­ed Con­tent 

An Ani­mat­ed Marc Maron Recalls Inter­view­ing a Shirt­less Iggy Pop in LA Garage

Stream Marc Maron’s Excel­lent, Long Inter­view with The Band’s Rob­bie Robert­son

Remembering Jane Goodall (RIP): Watch Jane, the Acclaimed National Geographic Documentary

Jane Goodall, the revered con­ser­va­tion­ist, passed away today at age 91. In her hon­or, we’re fea­tur­ing above a Nation­al Geo­graph­ic doc­u­men­tary called Jane. Direct­ed by Brett Mor­gen, the film draws “from over 100 hours of nev­er-before-seen footage that has been tucked away in the Nation­al Geo­graph­ic archives for over 50 years.” The doc­u­men­tary offers an inti­mate por­trait of Goodall and her chim­panzee research that “chal­lenged the male-dom­i­nat­ed sci­en­tif­ic con­sen­sus of her time and rev­o­lu­tion­ized our under­stand­ing of the nat­ur­al world.” It’s set to an orches­tral score by com­pos­er Philip Glass.

You can find Jane added to our col­lec­tion of Free Doc­u­men­taries, a sub­set of our larg­er col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent 

Ani­mat­ed: The Inspi­ra­tional Sto­ry of Jane Goodall, and Why She Believes in Big­foot

Google Street View Lets You Walk in Jane Goodall’s Foot­steps and Vis­it the Chim­panzees of Tan­za­nia

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