Posts Tagged ‘history’
October 19, 2016 | by Alex Cocotas
Sven owns thirty thousand cookbooks. Why does Sven own thirty thousand cookbooks? He could not tell you.
He will tell you that he likes to cook, that he can taste a recipe by reading it, that he likes going to flea markets, that he started buying cookbooks when he was twenty-two, but nothing he tells you will really explain how he came to own thirty thousand of them. He is a collector, and that’s all you can say. If you are also a collector, this impulse needs no further explanation. If you are not a collector, you sit with Sven for three hours trying to tease out the secret of this impulse in vain. I am not a collector. Read More »
October 14, 2016 | by The Paris Review
The first thing—maybe the only thing—we all learn about art history is that standards of beauty change. The ideal body gets fatter or thinner, different body parts get emphasized or flattered away—and the fashions of the time serve this ideal. At least, that’s how we usually think. Recently I’ve gone back to Anne Hollander’s 1978 masterpiece Seeing Through Clothes, which turns that way of thinking on its head. When we look at a nude body, Hollander argues, we are always seeing the clothes that aren’t there, whether we know it or not. The big pregnant-looking belly on an early Renaissance Eve is meant to support the heavy woolen gathers of a gown. The “unaccountable hummocks of flesh” on a Rubens nude evoke the satin she doesn’t have on. Whether Hollander writes about dresses or men’s tailoring or classical drapery, she leads us, like no other historian I’ve read, into the erotic imagination of the past. Seeing Through Clothes blew my mind when I first read it twenty years ago, and now it’s keeping me up late all over again. —Lorin Stein
One day during Salvador Dalí’s first visit to New York City in 1934, he woke “at six in the morning … after a long dream involving eroticism and lions.” He was surprised by the insistence of the lions’ roars—the savage cries of his dreams, which were so different than what he expected in a “modern and mechanical” city. Reading this, I thought of the Surrealist master dreaming of great orange cats roaring in his ears. But the roars weren’t in his imagination: he and his wife, Gala, were staying near the Central Park Zoo, and he discovered at breakfast that the sounds were real. It’s amusing to read Dalí’s impressions of the city, which he gives in his autobiography, The Secret Life of Salvador Dalí. During his stay, he hops from one cocktail party to another, drinks in a Harlem night club, attends a “surrealist ball,” visits an exhibition of his works, and does a fine bit of walking “all alone in the heart of New York.” Here’s his take on the city’s skyscrapers: “Each evening [they] assume the anthropomorphic shapes of multiple gigantic Millet’s Angeluses … motionless and ready to perform the sexual act and devour one another, like swarms of praying mantes before copulation.” —Caitlin Love Read More »
October 5, 2016 | by Edward White
Alexander Bedward’s mythical powers of flight.
Edward White’s The Lives of Others is a monthly series about unusual, largely forgotten figures from history.
It’s impossible to know exactly how many people amassed in August Town, Jamaica, on New Year’s Eve, 1920, to watch Alexander Bedward fly to heaven. Some eyewitnesses claimed thousands: dense clumps of people wading in the shallow waters of the Hope River, crowding the banks or perched in the branches of the surrounding trees. Most of them were unquestioning believers to whom Bedward’s words had the weight of Scripture. For thirty years he had built a vast following by healing, rejuvenating, and baptizing in this very stretch of water, helping ordinary people to know God—and themselves—in ways they’d never imagined possible. Now in his seventies, Bedward sat in a wooden throne, dressed in pristine white robes, awaiting the sweet moment of prophetic fulfillment when he, like Elijah before him, would soar into the unknowable beyond. His ascent, he promised his followers, would hasten the Rapture; before the sun had set, he would be gone and they would be free.
Some had their doubts. In fact, a great many Jamaicans dismissed him as either a charlatan or one of the island’s growing number of feebleminded unfortunates. The idea that Jamaica was suffering an epidemic of insanity had first surfaced in the 1890s, when the Gleaner newspaper ran reports about the vast overcrowding of the island’s only asylum: supposed proof that a contagion of madness was spreading out of control, especially among the black population. According to the historian Leonard Smith, in 1863/64 the Jamaican Lunatic Asylum admitted seventy-one black people and two white people; twenty-five years later, the annual white intake had stayed exactly the same, but the number of black patients had increased to 153. Read More »
October 4, 2016 | by Fiona Stafford
Celebrating the history of the beloved ash tree.
As a small child, my mother was taken to the Lake District, in the hope that she would have a better chance of survival under the shelter of the northwestern hills than at home on the flat, overexposed coast of Lincolnshire. It was early 1940. It would have been a grand adventure, were it not for the constant reminders that things were not as they should be. It was not just the absence of fathers, uncles, brothers, but the presence in the hotel grounds of oddly damaged things: a blind cat, a broken wheelbarrow, a man who had been at Dunkirk and did not seem quite like other grown-ups. What my mother remembers most vividly is a young woman, pale in face and dress, who spent her days sitting outside, staring up into the branches of the tall ash tree and drawing what she saw. When the sun came out, her pencil lines darkened, turning the tracery of tiny branches into black lace veils. She never spoke, but day after day she looked up and re-created the impossible patterns on her large, flat sheets of paper. What did the ash tree mean to that unknown woman? Or to my mother, in whose agitated, impressionable mind it took root and has remained ever since?
The ash tree is known as the Venus of the woods, and it seems to stir powerful feelings in those who gaze on its graceful form. Whether it is standing in spacious parkland or in an unkempt, November hedge, or rising naked from a sea of bluebells, the ash’s curvy limbs taper to an end with tips pointing to the heavens. A young ash is often like a half-open peacock’s tail, not quite ready to display its beauties; the branches of a mature ash, once fully fanned out, will slope down toward the earth, before sweeping up again, as if to send the buds flying. Through the summer the boughs cascade in all directions, wave-shaped and covered in green sprays. There are no angles on a young ash tree—everything is rounded and covered in fluttering foliage, soft as the feathers in a boa or the fur of a chinchilla. The boughs gain a few inches and furrow with the passing years, but with maturity come striking attitudes. In winter their silhouettes stencil clear skies like a row of unframed stained glass windows. The ebullient black buds stand proud, as if impatient for the spring, but in fact the ash is usually the last to come into leaf and the first to shed its seasonal foliage. The uncovered form of the ash, though, is just as compelling as the full-dress splendor of more eye-catching trees. Read More »
September 30, 2016 | by Matteo Pericoli
Matteo Pericoli is the founder of the Laboratory of Literary Architecture, an interdisciplinary project that looks at fiction through the lens of architecture, designing and building stories as architectural projects. In this series, he shares some of his designs and what they reveal about the stories they’re modeled on.
Friedrich Dürrenmatt’s mystery novel The Judge and His Hangman revolves around a sudden nighttime encounter between chief detective Bärlach, an inspector with the Bern police, and his eternal rival, Gastmann. Read More »
September 27, 2016 | by Anthony Madrid
In March 2016, our correspondent Anthony Madrid began composing a set of quasi-kōans (on the theme “What is poetry for?”) for the Chicago arts and commentary magazine The Point. What follows is the second of two sets written for the Daily. (The first one ran in July.) Madrid’s unwieldy and indeed unusable title for the first set was “Both speech and silence are involved in transcendent detachment and subtle wisdom. How can we pass through without error?” His unusable title for the present set is “I always remember Jiangnan in May; where the partridges call, the hundred flowers are fragrant.” (Taken together, the two titles constitute Case 24 in the Song Dynasty kōan collection Wumenguan.)
Public Case 6: Ancient Chinese
Our teacher said: “Has anyone ever noticed that many of the most attractive ancient Chinese poets have the same ideas about poetry as modern American high school students? Anyhow, the themes are the same. What am I doing today. How am I feeling. What’s my philosophy. What can I see from where I’m sitting. What just happened. I am kind of a loser. What are my favorite quotes.”
One of the students said: “James Schuyler.”
Comment. It is hard for twenty-first-century USA poets to really understand old Chinese poetry: no surprise there. The surprise is that we find our own childhoods as difficult to “relate to” as the literary world of premodern China. We rub our eyes in disbelief when we have anything in common with either.
Tao Qian, James Schuyler, our own sixteen-year-old selves—of course they write about what they can see from where they’re sitting. What else can be seen?
The truth is almost everyone has almost everything in common. The main exception is the people who are “too smart for that.” They make a point of not having anything in common with anybody. Read More »