Free: Download the Sublime Sights & Sounds of Yellowstone National Park

Moments before writ­ing these words I was feel­ing a lit­tle stressed—a not uncom­mon expe­ri­ence for most every­one these days. Then I watched the 25-sec­ond video of a bighorn sheep, above, and some­thing hap­pened. Not an epiphany or moment of Zen. Just a momen­tary sus­pen­sion of human woe as the ani­mal silent­ly munched, a crea­ture so unlike myself and yet so moti­vat­ed by the same basic needs.

How much bet­ter to observe the sheep first­hand, in its home at Yel­low­stone Nation­al Park? But per­haps we can, through our com­put­ers, touch into a lit­tle of the rem­e­dy Oliv­er Sacks sug­gest­ed for our mod­ern trau­mas. Nature gives us “sense of deep time,” the neu­rol­o­gist wrote, which “brings a deep peace with it, a detach­ment from the timescale, the urgen­cies of dai­ly life… a pro­found sense of being at home, a sort of com­pan­ion­ship with the earth.”

Research has found that watch­ing nature doc­u­men­taries can bring on real con­tent­ment, con­firm­ing what mil­lions of Nation­al Geo­graph­ic devo­tees already know. Now, at the Nation­al Park Service’s site, you can immerse your­self in vir­tu­al vis­its with not only our silent bighorn sheep friend, but the song of a moun­tain blue­bird, or cho­rus­es of howl­ing wolves. The audio library con­tains dozens more such melo­di­ous and haunt­ing sounds from Yellowstone’s bio­pho­ny.

The video library is replete with not only short clips of ani­mals doing what ani­mals do, but also video tours like that above, in which we learn how park rangers cap­ture and han­dle bison in their con­ser­va­tion efforts at the park. Then there are stun­ning land­scape videos like that below of Low­er Falls viewed from Look­out Point in the spring of 2017, with sooth­ing nat­ur­al white noise from the rush­ing water and blow­ing wind.

All of this con­tent is avail­able for down­load and free for any­one to use. Remix the sounds of falling snow, gey­sers, and moun­tain lions; make as many nature gifs as you desire. As you do, bear in mind that while humans might great­ly benefit—both psy­cho­log­i­cal­ly and culturally—from the dig­i­tal preser­va­tion of the nat­ur­al world, the true pur­pose may be to help us under­stand why we need to step back and pre­serve the real thing.

Just above see a (non­down­load­able) video from Yel­low­stone on the impor­tance of lis­ten­ing to and con­serv­ing the land’s nat­ur­al soundscapes—a fea­ture of the world that best thrives in the near absence of human involve­ment.

Enter the sound library here, and the video library here.

via Kot­tke

Relat­ed Con­tent:

How the Japan­ese Prac­tice of “For­est Bathing”—Or Just Hang­ing Out in the Woods—Can Low­er Stress Lev­els and Fight Dis­ease

Watch 50 Hours of Nature Sound­scapes from the BBC: Sci­en­tif­i­cal­ly Proven to Ease Stress and Pro­mote Hap­pi­ness & Awe

The British Library’s “Sounds” Archive Presents 80,000 Free Audio Record­ings: World & Clas­si­cal Music, Inter­views, Nature Sounds & More

10 Hours of Ambi­ent Arc­tic Sounds Will Help You Relax, Med­i­tate, Study & Sleep

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

Patti Smith Sings “People Have the Power” with a Choir of 250 Fellow Singers

…peo­ple have the pow­er

To redeem the work of fools

—Pat­ti Smith

As protest songs go, “Peo­ple Have the Pow­er” by God­moth­er of Punk Pat­ti Smith and her late hus­band Fred Son­ic Smith is a true upper.

The goal was to recap­ture some of the ener­gy they’d felt as youth activists, com­ing togeth­er to protest the Viet­nam War. As Pat­ti declared in an NME Song Sto­ries seg­ment:

… what we want­ed to do was remind the lis­ten­er of their indi­vid­ual pow­er but also of the col­lec­tive pow­er of the peo­ple, how we can do any­thing. That’s why at the end it goes, “I believe every­thing we dream can come to pass, through our union we can turn the world around, we can turn the earth’s rev­o­lu­tion.” We wrote it con­scious­ly togeth­er to inspire peo­ple, to inspire peo­ple to come togeth­er.

Sad­ly, Fred Smith, who died in 1994, nev­er saw it per­formed live. But his wid­ow has car­ried it around the world, and wit­nessed its joy­ful trans­for­ma­tive pow­er.

Wit­ness the glow­ing faces of 250 vol­un­teer singers who gath­ered in New York City’s Pub­lic The­ater lob­by to per­form the song as part of the Onas­sis Fes­ti­val 2019: Democ­ra­cy Is Com­ing last spring.

The event was staged by Choir! Choir! Choir!, a Cana­di­an orga­ni­za­tion whose com­mit­ment to com­mu­ni­ty build­ing vis-à-vis week­ly drop-in singing ses­sions at a Toron­to tav­ern has grown to include some star­ry names and world-renowned venues, rais­ing major char­i­ta­ble funds along the way.

As per Choir! Choir! Choir!’s oper­at­ing instruc­tions, there were no audi­tions. The singers didn’t need to know how to read music, or even sing par­tic­u­lar­ly well, as par­tic­i­pant Elyse Orec­chio described in a blog post:

The man behind me exu­ber­ant­ly deliv­ered his off-pitch notes loud­ly into my ear. But to whine about that sort of thing goes against the spir­it of the night. This was a democ­ra­cy: the people’s cho­rus.

Direc­tor Sarah Hugh­es had been hav­ing “one of those the­ater nerd Sat­ur­days,” and was grab­bing a post-Pub­lic-mati­nee sal­ad pri­or to an evening show uptown, when she bumped into friends who asked if she want­ed to sing with Pat­ti Smith and a com­mu­ni­ty choir:

I’m work­ing on play­wright Chana Porter and com­pos­er Deepali Gupta’s Dear­ly Beloved, a med­i­ta­tion on pro­duc­tive despair for com­mu­ni­ty choir, and have been hav­ing beau­ti­ful, enlight­en­ing expe­ri­ences mak­ing music with large groups of non-singers, so I was curi­ous about what this might be like. 

And it was love­ly. Just singing at all is always very great, even though I am not “good at it.” Singing along with all the oth­er peo­ple in the room felt espe­cial­ly good. 

The Choir! Choir! Choir! lead­ers were gen­er­ous, had a sense of humor, and weren’t afraid to tell us when we sound­ed ter­ri­ble, which was refresh­ing. 

We learned our parts and then I ate my sal­ad stand­ing in the Pub­lic lob­by while we wait­ed for Pat­ti. She took a longer time to arrive than they’d planned for, I think, but it was because she was at a cli­mate cri­sis ral­ly so we weren’t mad. And she was just very ful­ly her­self. 

I’m not like a die-hard Pat­ti Smith fan, but I sort of fell in love with her after read­ing her beau­ti­ful recount­ing of mess­ing up while singing “A Hard Rain’s Gonna Fall” at Dylan’s Nobel Prize cer­e­mo­ny. This expe­ri­ence made me appre­ci­ate her even more—her human­i­ty, her vul­ner­a­bil­i­ty, the strange­ness of being famous or rec­og­nized or hero­ic to many many peo­ple. And she real­ly did lead us, in this very spe­cial, sim­ple, real way. It remind­ed me of how lit­tle we real­ly need in the way of mon­ey or pro­duc­tion val­ues or even tal­ent for a per­for­mance or pub­lic event to feel worth our time.

The film reflects that sense of the extra­or­di­nary co-exist­ing glo­ri­ous­ly with the ordi­nary:

An unim­pressed lit­tle girl eats a peach.

Two young staffers in Pub­lic The­ater t‑shirts seem both sheep­ish and thrilled when the film crew zeroes in on them singing along.

Gui­tarist and Choir! Choir! Choir! co-founder Dav­eed Gold­man near­ly bonks Pat­ti in the head with the neck of his instru­ment.

Also? That’s the Police’s Stew­art Copeland play­ing the fry­ing pan.

Next up on Choir! Choir! Choir!’s agen­da is an Octo­ber 13th con­cert at California’s Board­er Field State Park, with some 300 peo­ple on the Tijua­na side and 500 on the San Diego side rais­ing their voic­es togeth­er on Lennon and McCartney’s “With a Lit­tle Help from My Friends.” More infor­ma­tion on that, and oth­er stops on their fall tour, here.

Sign up to be noti­fied next time Choir! Choir! Choir! is look­ing for singers in your area here.

Relat­ed Con­tent:

Pat­ti Smith, The God­moth­er of Punk, Is Now Putting Her Pic­tures on Insta­gram

Hear a 4 Hour Playlist of Great Protest Songs: Bob Dylan, Nina Simone, Bob Mar­ley, Pub­lic Ene­my, Bil­ly Bragg & More

Pat­ti Smith’s 40 Favorite Books

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inkyzine.  Join her in NYC on Mon­day, Octo­ber 7 when her month­ly book-based vari­ety show, Necro­mancers of the Pub­lic Domaincel­e­brates the art of Aubrey Beard­s­ley. Fol­low her @AyunHalliday.

19th-Century Skeleton Alarm Clock Reminded People Daily of the Shortness of Life: An Introduction to the Memento Mori

Vic­to­ri­an cul­ture can seem grim and even ghoul­ish to us youth-obsessed, death-deny­ing 21st cen­tu­ry mod­erns. The tra­di­tion of death pho­tog­ra­phy, for exam­ple, both fas­ci­nates and repels us, espe­cial­ly por­trai­ture of deceased chil­dren. But the prac­tice “became increas­ing­ly pop­u­lar,” notes the BBC, as “Vic­to­ri­an nurs­eries were plagued by measles, diph­the­ria, scar­let fever, rubella—all of which could be,” and too often were, “fatal.”

Adults did not fare much bet­ter when it came to the epi­dem­ic spread of killer dis­eases. Sur­round­ed inescapably by death, Vic­to­ri­ans coped by invest­ing their world with totemic sym­bols, cul­tur­al arti­facts known as memen­to mori, mean­ing “remem­ber, you must die.” Tuber­cu­lo­sis, cholera, influen­za… at any moment, one might take ill and waste away, and there would like­ly be lit­tle med­ical sci­ence could do about it.

Per­haps the best approach, then, was an accep­tance of death while in the bloom of health, in order to not waste the moment and to learn to pay atten­tion to what mat­tered while one could. Memen­to mori draw­ings, paint­ings, jew­el­ry, pho­tographs, and trin­kets have pop­u­lat­ed Euro­pean cul­tur­al his­to­ry for cen­turies; death as an ever-present com­pan­ion, not to be hid­den away and feared but solemn­ly, respect­ful­ly giv­en its due.

Or maybe not so respect­ful­ly, as the case may be. Some of these nov­el­ties, like the skele­ton alarm clock at the top, look more like they belong at the bot­tom of a fish tank than a prop­er par­lor man­tle. “Pre­sum­ably when the alarm went off,” writes Alli­son Meier at Hyper­al­ler­gic, “the skele­ton would shake its bones.” Wake up, life is short, you could die at any time. “Part of the col­lec­tions of Sci­ence Muse­um, Lon­don, it’s believed to be of Eng­lish ori­gin and date between 1840 and 1900.”

The Tim Bur­ton-esque tchotchke appeared in a 2014 British Library exhib­it called Ter­ror and Won­der: The Goth­ic Imag­i­na­tion, with many oth­er such objects of vary­ing degrees of artistry: “200 objects from a span of 250 years, all cen­tered on the Goth­ic tra­di­tion in art, lit­er­a­ture, music, fash­ion, and most recent­ly film.” Memen­to mori arti­facts offer vis­cer­al reminders that real, dai­ly con­fronta­tions with dis­ease and death were “at the base of much of Goth­ic lit­er­a­ture and art.”

Where we now tend to read the Goth­ic as pri­mar­i­ly reflec­tive of social, cul­tur­al, and reli­gious anx­i­eties, the preva­lence of memen­to mori in Euro­pean homes both low and high (such as Mary Queen of Scots’ skull watch, in an 1896 illus­tra­tion above) shows us just how much the gloomy strain of think­ing that became the mod­ern hor­ror genre derives from a desire to con­front mor­tal­i­ty head on, so to speak, and find­ing that look­ing death in the face brings on ancient uncan­ny dread as much as healthy gal­lows humor and sto­ic, stiff-upper-lip reck­on­ing with the ulti­mate fact of life.

via Lind­sey Fitzhar­ris

Relat­ed Con­tent:

An Artist Cro­chets a Life-Size, Anatom­i­cal­ly-Cor­rect Skele­ton, Com­plete with Organs

Cel­e­brate The Day of the Dead with The Clas­sic Skele­ton Art of José Guadalupe Posa­da

Old Books Bound in Human Skin Found in Har­vard Libraries (and Else­where in Boston)

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

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

A two- (and three- and one-) wheeled rev­o­lu­tion is upon us. Dubbed “micro-mobil­i­ty” by start-up mar­keters and influ­encers, the trend incor­po­rates all sorts of per­son­al means of trans­port. While the buzz may hov­er around elec­tric scoot­ers and skate­boards, the faith­ful bicy­cle still leads the pack, as it has for over a hun­dred years. And advocates—who bike as their pri­ma­ry means of exer­cise, com­mut­ing, and run­ning dai­ly errands—are chal­leng­ing the ortho­dox­ies of car cul­ture.

As an avid cyclist myself, who bikes as often as I can for gro­ceries and oth­er errands, I will admit to a strong bias in their favor. But even I’ve been chal­lenged and sur­prised by what I’ve learned from bik­ing advo­cates like Liz Can­ning, pro­duc­er and nar­ra­tor of a new doc­u­men­tary film, Moth­er­load, a por­trait of the many peo­ple who have cho­sen to use car­go bikes instead of cars for near­ly every­thing.

The film is remark­able for the ordi­nar­i­ness of its sub­jects. As one car­go cyclist, Brent Pat­ter­son of Buf­fa­lo, New York, says, “I’m not an ath­lete. I’m not super­hu­man. I’m just a com­plete­ly nor­mal per­son like you.” The Pat­ter­son fam­i­ly “sold its car,” notes Out­side mag­a­zine, “and trav­els by car­go bike year-round, even in snow­storms.” Anoth­er car­go cyclist in the film, Emi­ly Finch, “carts all six of her kid­dos around on two wheels.” We see car­go cyclists around the world, using bikes as emer­gency trans­port haulers and dai­ly gro­cery-get­ters.

Most of the Amer­i­cans pro­filed live in bike-friend­ly com­mu­ni­ties like Marin Coun­ty, Cal­i­for­nia or Port­land, Ore­gon. But oth­ers, like the Pat­ter­sons, do not, “and not all are as com­fort­ably off as Can­ning,” who retired as a com­mer­cial film­mak­er to raise her kids in bike-friend­ly Fair­fax, CA. “Some had to sell their car or take out a no-inter­est loan in order to afford a car­go bike.” No one seems to have regret­ted the deci­sion.

Read­ers who hail from, or have lived in, places in the world where bike-reliance is the norm may scoff at the pre­sumed nov­el­ty of the idea in Canning’s film. But at one time, even the Netherlands—home of the ubiq­ui­tous Bak­fi­ets—was almost as car-cen­tric as most of the U.S., as Amer­i­can Dan Kois writes in a New York­er essay about how he learned to become bike com­muter in the Nether­lands.

I had assumed that Dutch people’s adept­ness at bik­ing was the result of gen­er­a­tions of inces­sant cycling. In fact, after the Sec­ond World War, the Nether­lands had, like the U.S., become dom­i­nat­ed by cars. Cycling paths were over­tak­en by roads, and neigh­bor­hoods in Ams­ter­dam were razed to make room for high­ways. Between 1950 and 1970, the num­ber of cars in the coun­try explod­ed from about a hun­dred thou­sand to near­ly two and a half mil­lion. Dur­ing that same peri­od, bike use plum­met­ed; in Ams­ter­dam, the per­cent­age of trips made by bike fell from eighty to twen­ty.

That all changed when young activists and par­ents, espe­cial­ly mothers—like the bik­ing moth­ers in Moth­er­load—began protest­ing high num­bers of traf­fic deaths. They took to the streets on their bikes, block­ing traf­fic, run­ning for office, and pres­sur­ing city offi­cials to make infra­struc­ture and pub­lic space safe and accom­mo­dat­ing for bikes. Now, there are more bikes than peo­ple in the Nether­lands, and cars co-exist on roads full of cyclists of all ages and class­es, on their way to work, school, and every­where else.

Dutch dri­vers “look out for cyclists,” writes Kois. “After all, near­ly all of those dri­vers are cyclists them­selves,” using the car for a brief, nec­es­sary out­ing before they get back on their bikes for most every­thing else. Next to Kois’ first-per­son account of his few-months-long sojourn through Delft, we have the glob­al tes­ti­mo­ny of the Bicy­cle Archi­tec­ture Bien­nale, a “show­case of cut­ting edge and high pro­file build­ing designs that are facil­i­tat­ing bicy­cle trav­el and trans­form­ing com­mu­ni­ties around the world.” The exhibits, writes Karen Wong at David Byrne’s Rea­sons to Be Cheer­ful, “point the way to a two-wheeled utopia.”

BYCS, the group respon­si­ble for this well-curat­ed exhi­bi­tion, come from Ams­ter­dam. The projects they fea­ture, how­ev­er, are in Lon­don and Chong­min and Cheng­du, Chi­na. The car­go cyclists in Moth­er­load, and the fero­cious activism of cyclists in places like New York City, despite tremen­dous “bike­lash,” may show Amer­i­cans they don’t need to look abroad to see how bikes could slow­ly dis­place cars as Amer­i­cans’ vehi­cles of choice in some parts of the coun­try. But learn­ing from how oth­er places have reimag­ined their infra­struc­ture could prove nec­es­sary for last­ing change.

Many Amer­i­cans can­not imag­ine life with­out their cars, even if they also have garages full of bikes. Some lash out at cyclists as a threat to their way of life. The coun­try is enor­mous (though we do most dri­ving local­ly); cars serve as modes of transport—for human, plant, ani­mal, and every­thing else—and also as escape pods and sta­tus sym­bols. Canning’s film shows us ordi­nary Amer­i­can men and women get­ting the gump­tion to trade some com­fort and secu­ri­ty for lives of minor adven­ture and eco­log­i­cal sim­plic­i­ty. (And a good many of them still have cars if they need them.)

We also see, in exhi­bi­tions like that pre­viewed in the video above how design prin­ci­ples and pol­i­cy can help make such choic­es eas­i­er and safer for every­one to make. Can­ning point­ed­ly frames her argu­ment in Moth­er­load around cycling’s rad­i­cal his­to­ry. “100 years before the bicy­cle saved me,” she says in the film’s offi­cial trail­er at the top, “it lib­er­at­ed the poor, empow­ered the suf­fragettes, and trans­formed soci­ety faster than any inven­tion in human his­to­ry. It could hap­pen again.”

via Out­side

Relat­ed Con­tent:

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

The Art & Sci­ence of Bike Design: A 5‑Part Intro­duc­tion from the Open Uni­ver­si­ty

How Leo Tol­stoy Learned to Ride a Bike at 67, and Oth­er Tales of Life­long Learn­ing

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

The Coddling of the American Mind: Malcolm Gladwell Leads a Conversation with Jonathan Haidt, Greg Lukianoff & Lenore Skenazy

From the 92nd Street Y in New York City comes a wide-rang­ing con­ver­sa­tion fea­tur­ing Mal­colm Glad­well, Jonathan Haidt (NYU), Greg Lukianoff (Foun­da­tion for Indi­vid­ual Rights in Edu­ca­tion), and Lenore Ske­nazy (founder of the Free-Range Kids move­ment). Here’s a quick sum­ma­ry of the ground they cov­er:

Civ­il dis­course is in decline, with poten­tial­ly dire results for Amer­i­can democ­ra­cy.

On col­lege cam­pus­es across Amer­i­ca, vis­it­ing speak­ers are dis­in­vit­ed, or even shout­ed down, while pro­fes­sors, stu­dents, and admin­is­tra­tors are afraid to talk open­ly, for fear that some­one will take offense. Polit­i­cal dis­cus­sion on social media and tele­vi­sion has devolved into a wave of hyper-par­ti­san noise. A gen­er­a­tion of over­pro­tec­tive par­ents are reluc­tant to let their chil­dren play out­side with­out super­vi­sion. How did we get here? And how can we change the way that we engage with one anoth­er?

Greg Lukianoff and Jonathan Haidt’s The Cod­dling of the Amer­i­can Mind sounds the depths of this gen­er­a­tional cri­sis. Join us for a live­ly dis­cus­sion with the authors, pres­i­dent of the non-prof­it Let Grow and founder of the Free-Range Kids move­ment Lenore Ske­nazy, and #1 New York Times best­seller Mal­colm Glad­well on how we as cit­i­zens can engage with one anoth­er across the polit­i­cal spec­trum.

If it’s not already clear, the con­ver­sa­tion is based on Lukianoff and Haidt’s book The Cod­dling of the Amer­i­can Mind: How Good Inten­tions and Bad Ideas Are Set­ting Up a Gen­er­a­tion for Fail­ure. Ske­nazy is the author of Free-Range Kids, How to Raise Safe, Self-Reliant Chil­dren (With­out Going Nuts with Wor­ry). If you sign up for a free tri­al with Audi­ble, you can down­load copies of both books.

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!

30 Fans Joyously Sing the Entirety of Bob Marley’s Legend Album in Unison

The thir­ty Bob Mar­ley super­fans who heed­ed artist Can­dice Bre­itz’s 2005 call to vis­it a Port Anto­nio, Jamaica record­ing stu­dio, to be filmed indi­vid­u­al­ly per­form­ing the entire­ty of Marley’s Leg­end album a capel­la, were not pro­pelled by show­biz dreams.

Rather, their par­tic­i­pa­tion was a way for them to con­nect with the beloved icon, in a man­ner as inti­mate as singing along in one’s teenaged bed­room.

They were giv­en no direc­tion as far as per­for­mance style or cos­tume, only that they stick with it for the dura­tion of the hour-long album, piped into their ears via dis­creet grey buds.

Some dart their eyes appre­hen­sive­ly, bare­ly mov­ing.

Oth­ers bob and weave with unbri­dled aban­don.

One man shucks his cap when dread­locks are men­tioned in “Buf­fa­lo Sol­dier.”

A young woman gri­maces and shrugs apolo­get­i­cal­ly as the final track’s many “jammin’s” get away from her.

Some nod and widen their eyes at per­son­al­ly sig­nif­i­cant lines, point­ing for empha­sis, as if to tell view­ers less famil­iar with Marley’s work to lis­ten up, because here­in the mes­sage lies.

In between songs, they sip from plas­tic bot­tles of water and soda, occa­sion­al­ly offer­ing impromp­tu com­men­tary (“I feel this one!”). The grey-beard­ed gent mops his brow.

Once these solos were in the can, Bre­itz arranged them into a choir, stacked Brady Bunch-style, six across, five down.

Every­one starts at the same moment, but with no instruc­tion as to how to approach back­ing vocals and the word­less aspects of Marley’s per­for­mance, inad­ver­tent soloists emerge, some­times as the result of a jumped gun.

(You try singing “I Shot the Sher­iff” with no karaoke prompts guid­ing you…)

Bre­itz, who has since cre­at­ed sim­i­lar work with Michael Jack­sonJohn LennonMadon­na, and Leonard Cohen fans, took pains to make sure the par­tic­i­pants left the stu­dio feel­ing good about the expe­ri­ence. It’s not a TV tal­ent con­test.

While cer­tain squares con­tain star qual­i­ty charis­ma, all thir­ty were nec­es­sary to achieve the goal of a com­pos­ite por­trait that eschews the “overt­ly icon­ic rep­re­sen­ta­tion” of the sub­ject as “some kind of fixed, unchang­ing enti­ty.”

As art crit­ic Christy Lange observed in con­junc­tion with an inter­view with Bre­itz for Mod­ern Painters:

While Mar­ley, Madon­na and Jack­son may play a lop­sid­ed­ly cen­tral role in shap­ing their fans’ lives and iden­ti­ties, these fans play a rec­i­p­ro­cal part in res­ur­rect­ing the stars’ orig­i­nal appeal, which has been sub­sumed by the celebri­ty cul­ture that cre­at­ed them. The cul­ture of star­dom may thrive on a series of cheap imi­ta­tions, mim­ic­k­ing an elu­sive idea of ‘celebri­ty’, but even in this con­cate­na­tion of sim­u­lat­ed iden­ti­ties, a few authen­tic por­traits can still be dis­cov­ered.

Listen—and sing along—to Bob Marley’s Leg­end in its entire­ty on Spo­ti­fy.

Relat­ed Con­tent:

Bob Marley’s “Redemp­tion Song” Played by Musi­cians Around the World

John­ny Cash & Joe Strum­mer Sing Bob Marley’s “Redemp­tion Song” (2002)

Watch a Young Bob Mar­ley and The Wail­ers Per­form Live in Eng­land (1973): For His 70th Birth­day Today

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Join her in NYC tonight, Sep­tem­ber 9, for the sea­son kick-off of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

Medieval Monks Complained About Constant Distractions: Learn How They Worked to Overcome Them

St. Bene­dict by Fra Angeli­co, via Wiki­me­dia Com­mons

We might imag­ine that life in a monastery is one of the safest, most pre­dictable ways of life on offer, and there­fore one of the least dis­tract­ed. But “medieval monks had a ter­ri­ble time con­cen­trat­ing,” writes Sam Hasel­by at Aeon, “and con­cen­tra­tion was their life­long work!” They com­plained of infor­ma­tion over­load, for­get­ful­ness, lack of focus, and over­stim­u­la­tion. Their jumpy brains, fun­da­men­tal­ly no dif­fer­ent from those we use to nav­i­gate our smart phones, were the cul­prit, though, like us, the monks found oth­er sources to blame.

“Some­times they accused demons of mak­ing their minds wan­der. Some­times they blamed the body’s base instincts.” Giv­en the nature of their restric­tive vows, it’s no won­der they found them­selves think­ing “about food or sex when they were sup­posed to be think­ing about God.” But the fact remains, as Uni­ver­si­ty of Geor­gia pro­fes­sor Jamie Krein­er says in an inter­view with PRI’s The World, monks liv­ing 1600 years ago found them­selves con­stant­ly, painful­ly dis­tract­ed.

It wasn’t even nec­es­sar­i­ly about tech at all. It was about some­thing inher­ent in the mind. The dif­fer­ence between us and them is not that we are dis­tract­ed and they aren’t, it’s that they actu­al­ly had savvi­er ways of deal­ing with dis­trac­tion. Ways of train­ing their minds the way we might train our bod­ies.

So, what did the wis­est monks advise, and what can we learn, hun­dreds of years lat­er, from their wis­dom? Quite a lot, and much of it applic­a­ble even to our online lives. Some of what medieval monks like the 5th cen­tu­ry John Cass­ian advised may be too aus­tere for mod­ern tastes, even if we hap­pen to live in a monastery. But many of their prac­tices are the very same we now see pre­scribed as ther­a­peu­tic exer­cis­es and good per­son­al habits.

Cass­ian and his col­leagues devised solu­tions that “depend­ed on imag­i­nary pic­tures” and “bizarre ani­ma­tions” in the mind,” Hasel­by explains. Peo­ple were told to let their imag­i­na­tions run riot with images of sex, vio­lence, and mon­strous beings. “Nuns, monks, preach­ers and the peo­ple they edu­cat­ed were always encour­aged to visu­al­ize the mate­r­i­al they were pro­cess­ing,” often in some very graph­ic ways. The gore may not be fash­ion­able in con­tem­pla­tive set­tings these days, but ancient meth­ods of guid­ed imagery and cre­ative visu­al­iza­tion cer­tain­ly are.

So too are tech­niques like active lis­ten­ing and non­vi­o­lent com­mu­ni­ca­tion, which share many sim­i­lar­i­ties with St. Benedict’s first rule for his order: “Lis­ten and incline the ear of your heart.” Bene­dict spoke to the mind’s ten­den­cy to leap from thought to thought, to pre­judge and for­mu­late rebut­tals while anoth­er per­son speaks, to tune out. “Basi­cal­ly,” writes Fr. Michael Ren­nier, Bene­dic­t’s form of lis­ten­ing “is tak­ing time to hear in a cer­tain way, with an atti­tude of open­ness, and com­mit­ment to devote your whole self to the process,” with­out doing any­thing else.

Benedict’s advice, Ren­nier writes, is “great… because obsta­cles are all around, so we need to be inten­tion­al about over­com­ing them.” We do not need to share the same inten­tions as St. Bene­dict, how­ev­er, to take his advice to heart and stop treat­ing lis­ten­ing as wait­ing to speak, rather than as a prac­tice of mak­ing space for oth­ers and mak­ing space for silence. “Bene­dict knew the ben­e­fits of silence,” writes Alain de Botton’s School of Life, “He knew all about dis­trac­tion,” too, “how easy it is to want to keep check­ing up on the lat­est devel­op­ments, how addic­tive the gos­sip of the city can be.”

Silence allows us to not only hear oth­ers bet­ter, but to hear our deep­er or high­er selves, or the voice of God, or the uni­verse, or what­ev­er source of cre­ative ener­gy we tune into. Like their coun­ter­parts in the East, medieval Catholic monks also prac­ticed dai­ly med­i­ta­tion, includ­ing med­i­ta­tions on death, just one of sev­er­al meth­ods “Cis­ter­cian monks used to reshape their own men­tal states,” as Julia Bourke writes at Lapham’s Quar­ter­ly.

“A medieval Cis­ter­cian and a mod­ern neu­ro­sci­en­tist” would agree on at least one thing, Bourke argues: “the prin­ci­ple that cer­tain feel­ings and emo­tions can be changed through med­i­ta­tive exer­cis­es.” No one devis­es numer­ous for­mal solu­tions to prob­lems they do not have; although their phys­i­cal cir­cum­stances could not have been more dif­fer­ent from ours, medieval Euro­pean monks seemed to suf­fer just as much as most of us do from dis­trac­tion. In some part, their lives were exper­i­ments in learn­ing to over­come it.

via Aeon

Relat­ed Con­tent:

Med­i­ta­tion for Begin­ners: Bud­dhist Monks & Teach­ers Explain the Basics

How Infor­ma­tion Over­load Robs Us of Our Cre­ativ­i­ty: What the Sci­en­tif­ic Research Shows

How to Focus: Five Talks Reveal the Secrets of Con­cen­tra­tion

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

Bob Odenkirk & Errol Morris Create Comedic Shorts to Help You Take Action Against Global Warming: Watch Them Online

My beach house must be some­where around here. I used to be able to see the ocean from it. I should be able to see it from the ocean. Ooo, that looks famil­iar. Lady Lib­er­ty. Ha ha! Hel­looo! All the best to you.     —Admi­ral Hor­a­tio Horn­tow­er

Are there any Bet­ter Call Saul fans among the glob­al warm­ing deniers?

A sce­nario in which one can simul­ta­ne­ous­ly pooh pooh the melt­ing of the polar ice caps and embrace The Thin Blue Line?

Direc­tor Errol Mor­ris and his star, Bob Odenkirk, may not change any minds with their Glob­al Melt­down spots they pro­duced in part­ner­ship with the Insti­tute for the Future, but hope­ful­ly the emphat­ic end cards will stir some fans to action.

The absur­dist 30-sec­ond shorts fea­ture Odenkirk, encrust­ed in epaulets and naval insignia, as the fic­tion­al Horn­tow­er, “an admi­ral of a fleet of one and per­haps the last man on Earth.” Marooned on a small block of ice, he rails against the inex­pert­ly ani­mat­ed wildlife encroach­ing on his domain.

(“You don’t even have the facil­i­ty of lan­guage!” he tells a pen­guin, and lat­er threat­ens a wal­rus that it will “get paint­ed out” of the final cut for “com­plain­ing all the time…”)

Cer­tain­ly a doc­u­men­tar­i­an of Mor­ris’ stature could have tak­en a length­i­er, more seri­ous approach to the sub­ject, but as he notes:

Log­ic rarely con­vinces any­body of any­thing. Cli­mate change has become yet anoth­er vehi­cle for polit­i­cal polar­iza­tion. If Al Gore said the Earth was round there would be polit­i­cal oppo­si­tion insist­ing that the Earth was flat. It’s all so pre­pos­ter­ous, so con­temptible.

Odenkirk also has some out-of-uni­form con­cerns about cli­mate change, as expressed in “Where I Got These Abs,” a 2011 Shouts & Mur­murs piece for The New York­er:

The mid­dle ab on the left (not my left, your left, if you are look­ing at me) is called Ter­rence. It’s a dig­ni­fied ab. It tens­es each time I read an op-ed arti­cle about glob­al warm­ing. The article’s point of view is imma­te­r­i­al; sim­ply being remind­ed that I can do noth­ing to stop the hor­rif­ic future of floods and cat­a­stro­phe gives this ab a taut yank that lingers, burn­ing calo­ries in my well-creased fore­head at the same time. 

Watch all of Mor­ris and Odenkirk’s Admi­ral Horn­tow­er spots, cur­rent­ly total­ing nine, with ten more to come, on Glob­al Melt­down’s YouTube chan­nel.

via Kot­tke

Relat­ed Con­tent:

Cli­mate Change Gets Strik­ing­ly Visu­al­ized by a Scot­tish Art Instal­la­tion

Glob­al Warm­ing: A Free Course from UChica­go Explains Cli­mate Change

NASA Cap­tures the World on Fire

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inkyzine.  Join her in NYC this Mon­day, Sep­tem­ber 9 for the new season’s kick­off of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

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