Photographer Maya Barkai has collected pedestrian traffic signals from around the world…
Walking Men worldwide™ is a series of public art installations, a photographic collage of pedestrian traffic icons assembled from around the world, presented in humane scale. The project was conceived as a collaborative effort of international photographers, each adding a piece to the collage… Once assembled on one canvas, these icons represent the ever-growing list of international contributors.
The subject of this project started with one of New York City’s most familiar street icons, one that repeatedly appears in the pedestrian traffic light we meet every day. As one of NYC’s most recognizable figures, the ‘walking man’ is also an international celebrity, a graphic sign that transcends all languages and places, and appears in various forms around the world as an integral part of our urban landscape.
Numerous traffic-light-characters represent the modern “Walking Men”. Standardized yet diverse, they commonly show us the correct and safe way of travel. The Walking Men Worldwide™ project explores various representations of the universally rendered ‘man’, and attempts to examine its inherent conundrum; why is it that while we all consider these icons to be topologically identical, they appear to add such a unique character to our urban identity? These two-dimensional ‘men’, omitted of all idiosyncratic detail, repeatedly reveal themselves in multiple forms on traffic lights and street signs on every corner, as this photographic collage unveils a rich and fascinating world within the confines of a coherent, multi-lingual graphic vocabulary.
What started as a series of largescale public art interventions, has evolved into an important, rare visual document on its own right. This body of work not only provides us with the first and most cohesive look into the world of human circulation, but in leading a participatory experience through a collaborative process that is rooted in the nature of documentary photography, the work has unified people through a simple yet powerful act of art; The creative process involved in my work is an example for how an artist can gather hundreds of worldwide contributors by utilizing social media as a platform, and motivate people to take part in the creation of a collage that unites them all on one canvas. In doing so, it creates a collaborative process that diminishes all political agenda, and becomes a “graphic Esperanto”…
As we look both ways, we might send combustible birthday greetings to Robert Bosch; he was born on this date in 1861. An engineer, inventor, and ultimately, buiness magnate, he contributed to the need for the Walking Man: he invented the spark plug and the magneto for automobiles, and founded the German conglomerate Bosch.
The final years of Bosch’s life were painful. When his company was forced to accept Nazi contracts, he had his managing staff join the Nazi party to prevent external, committed Nazi officials from attaining employment and taking over the organization. Bosch slow-walked the orders and used his company and foreign connections to foster anti-Hitler activism. Bosch worked particularly closely with his business advisor Carl Friedrich Goerdeler, a figure central to the 20 July plot to assassinate Hitler. Goerdeler continued the resistance movement after Bosch’s death in 1942.
In 1937, Bosch had restructured his company as a private limited company. He established his last will and testament in which he stipulated that the earnings of the company should be allocated to a foundation devoted to charitable causes (and which received his 94 percent ownership of the company on his death). His will sketched the outlines of the corporate constitution, which was formulated by his successors and is still valid today. Bosch remains in relatively solid shape on the Brand Ledger.
Paolo Veronese, The Adoration of the Magi, 1571 (source)
Attending to attentive canine figures in half a dozen paintings by Paolo Veronese, Thomas W. Laqueur explores the work of an artist whose love of dogs landed him in hot water with the Inquisition (and here)…
The art historian Kenneth Clark thought that Veronese was “the greatest dog lover of the Renaissance”. We have absolutely no biographical evidence to support this claim but we do have the evidence of numbers: there are a great many dogs in Veronese’s paintings. And Clark could have gotten support of a different kind from the great nineteenth-century critic John Ruskin. For Ruskin, Veronese’s dogs had a distinctive moral and social quality, which was especially prominent in one particular painting: Cupid with Two Dogs, a “great heroic poem”. Here, he wrote, two dogs are represented with the “highest, or spiritual view” of their nature: two magnificent mastiffs, “wildest of beasts perhaps they would have been by nature”. Between them is a beautiful boy, “golden quivered” — who represents, Ruskin thought, human love — holding the great beasts by a chain in his hands.
Paolo Veronese, Cupid with Two Dogs, 1580, a “great heroic poem” (source)
Love conquers savagery is how Ruskin interpreted the painting. But perhaps Cupid serves less as a stand-in for love (and its unpredictable nature) and more as a caretaker for these spectacular dogs, known for their steadfastness, who speak to a different kind of amorous union: one as faithful as dogs are to humans. The animals’ allegorical meaning, whatever it is, seems to me less important than the sweet intimacy with which the dogs are painted, grounded in their gaze and their sheer benign weightiness. The one on the right looks quizzically and seductively out at us; the other, the more relaxed one on the left, looks with Cupid toward the painter outside the frame. Perhaps contemporary viewers would have seen them as having been once the “wildest of beasts” but they seem very far from that now.
Visually they are the stars of the show in their almost psychedelically painted black-on-white spotted fur, their red tongues and glistening eyes like points of light. The curves of their backs frame the bathed, soft flesh of the Cupid figure; the leg of the dog on the left is intertwined with his leg — he is astride of it — and touches the left paw of the other dog. All this in a severely constrained space, a vignette, that stands at one end of a scale, with Veronese’s great theatrical scenes (and their dogs) at the other. This is a formally virtuosic painting, whatever else it is about or means, about dogs, doggishness, and the gaze. It would be a surprise, given his careful attention, if Veronese did not in fact love dogs…
[Laqueur considers other s of Veronese’s dogs…]
… We in fact have almost no documentary evidence why any painter, and Veronese in particular, was interested in thinking with dogs. But we do in his case have a tantalizing small hint because on July 18, 1573, he was called before the Inquisition to answer questions about one of his paintings, specifically about a dog that figures prominently, front and centre.
The Inquisitor asked if he had any idea why he had been summoned. Veronese replied that he did not although he speculated it might have been because the Inquisitors had summoned the Prior of San Giovani e Paulo who had commissioned a “Last Supper” from him as a replacement for a Titian on the same subject and “ordered him to have painted [in the picture] a Magdalen in place of a dog”. It had been more than three months since the painting had been finished; the dog was still there; no penitent prostitute had been added. Veronese confessed, that he had not done what they had ordered the Prior to order him to do. He told the Inquisitor that he would gladly do “everything necessary for my honour and for that of my painting”, but that he did “not understand how a figure of Magdalen would be suitable there.”
He had every reason not to understand. It is generally accepted that the painting in question was intended to be, as requested by the monastery, a Last Supper; we can identify it from all the detailed questions the Inquisitors asked and from its subsequent history. He might himself have caused some confusion by saying the painting was of the “Last Supper that Jesus Christ took with His Apostles in the House of Simon” when the Inquisitor asked what picture he was speaking about, although the Last Supper was neither at the house of Simon the Pharisee where the Magdalen story took place (Luke 7:36–50) nor of Simon the Leper (Mark 14:3–9) and Matthew 26:6–13) where Mary anointed Jesus. Veronese made no pretence in any of his feast scenes or other religious painting of faithfully illustrating a text. He was not unusual in this regard.
This was also not a Galileo moment: dogs in religious paintings did not threaten the teachings of the Church; there are plenty of them in paintings of The Last Supper. And they would be particularly appropriate in a commission from a Dominican monastery because of their well-known association with the order’s founder, St Dominic de Guzman. A black dog had announced to the saint’s mother “that she would bear in her womb a dog who, with a burning torch in his mouth and leaping from her womb, seemed to set the whole earth on fire”.6 She named her son after St Dominic of Silo, who had interceded on her behalf when she had failed to conceive. A dog with a torch in its mouth had already become in the late Middle Ages an iconographical sign for her son, the saint, in painting and sculpture for the order named after him and a logo until this day also for parishes named after the order’s founder. Everyone would know this. And, either in response to this story or independently much was made already in the Middle Ages of how the name of the order in Latin — Dominicanus — could easily be repurposed as Domini canis (“Dogs of the Lord”): dogs as the doppelgängers of the monks themselves, scurrying around corralling souls as in Andrea di Bonaiuto’s 1365 fresco Allegory of the Active and Triumphant Church.
But the problem was not, as Veronese first guessed, the presence of a dog instead of a Magdalen. In fact, he was not summoned in front of the Venetian Inquisition for heresy or even dubious iconography, although that charge was the ostensible subject of his trial. Veronese was collateral damage of local ecclesiastical politics, caught up in a struggle between Rome and Venice. The Inquisitor needed to prove himself to a new papal nuncio. In the context of the Counter-Reformation this painting could be construed as suspicious because of its indisputable theatrical extravagance; the Council of Trent had charged bishops with making sure that religious paintings were appropriately decorous and true to text.
Veronese’s only defence against this sort of attack — in addition to trying to claim he was no worse than Michelangelo in allowing his imagination full play — was a version of art for art’s sake: “We painters take the same licence the poets and the jesters take”. He filled the vast space of the canvas appropriately as his imagination dictated: his job was “to create the painting as I thought fit, it was large and could accommodate numerous figures”: “figures as ornaments, of my own invention”. The Inquisitor would have none of this. Everything in appropriate religious art, he was told, everything “befits the spiritual — there are no jesters, no dogs, no weapons, or any such silliness [as in yours]”. Veronese was ordered to “correct the painting” within three months.
In fact, all he did was put in a label where before there had been none. It read in the Latin of the Vulgate “Et fecit ei convivium magnum Levi in domo sua” (“Levi made the Lord a Great Feast”, Luke 5:29). A new name transformed Veronese’s Last Supper, in which soldiers and dogs and jesters might be regarded as sacrilegious and disrespectful, into a painting of a relatively obscure dinner with tax collectors and a great company of publicans at a rich man’s house to which Jesus had been invited. The Feast in the House of Levi, as the painting was now called, remained in the refectory of the priory for which it had been painted, watching over the monks as they ate, until it was moved to the Gallerie dell’Accademia in Venice in the nineteenth century.
Veronese, The Feast in the House of Levi (detail), 1573 (source)
* Martin Luther (speaking of his dog Tölpel [German for “klutz”]) in “Table Talk No. 2803” (1531), in Tischreden, vol. 3 (Weimar: Böhlaus Nachfolger, 1914) (author’s translation)
In 1941 the National Park Service commissioned noted photographer Ansel Adams to create a photo mural for the Department of the Interior Building in Washington, DC. The theme was to be nature as exemplified and protected in the U.S. National Parks. The mural project was halted because of World War II and never resumed, however the photographs remained.
Much later in 1962 the photographs were accessioned into the holdings of the Still Picture Branch at the National Archives and Records Administration. The original prints created for the project now reside within the series 79-AA: Ansel Adams Photographs of National Parks and Monuments, 1941 – 1942, while the negatives were originally retained by Adams at the time. Ansel Adams would later visit the Still Picture Branch and review his photographic prints in 1979.
The holdings of the National Archives’ Still Picture Branch include 226 photographs taken for this project, most of them signed and captioned by Adams. They were taken between 1941 and 1942 at the Grand Canyon, Grand Teton, Kings Canyon, Mesa Verde, Rocky Mountain, Yellowstone, Yosemite, Carlsbad Caverns, Glacier, and Zion National Parks; Death Valley, Saguaro, and Canyon de Chelly National Monuments. Other pictures were taken at the Boulder Dam; Acoma Pueblo, NM; San Idelfonso, NM; Taos Pueblo, NM; Tuba City, AZ; Walpi, AZ; and Owens Valley, CA. Many of the latter locations show Navajo and Pueblo Indians, their homes and activities.
The Kings Canyon photographs were taken in 1936 when the establishment of the park was being proposed. These prints were added by Adams to the mural project. The one photograph of Yosemite (79-AAU-1) was a gift from Adams to the head of the Park Service, Horace Albright, in 1933.
“It is horrifying that we have to fight our own government to save the environment” – Ansel Adams
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As we wonder, we might recall that it was on this date in 1940 that an ancestor of the art featured above was discovered: a teenager named Marcel Ravidat found the entrance to cs in southwest France when his dog investigated a hole left by an uprooted tree. Ravidat collected three friends, then followed his dog down what turned out to be the narrow entrance into a cavern, where they came upon (part of) the now-storied collection of wall markings— 15,000- to 17,000-year-old paintings, consisting mostly of animal representations– that are among the world’s finest examples of art from the Upper Paleolithic period.
Philip K. Dick, whose work appeared from the 1950s into the early 1980s, is one of those too-rare writers whose deep questions–and the mind-bending ideas they spawned– are at least as relevant today as then. Jared Shurin offers a path in…
Philip K. Dick is a persistent, iconic cultural presence. His work has given us Blade Runner, Minority Report, The Man in the High Castle, A Scanner Darkly and a pair of Total Recall movies (one of which is an undisputed cinematic classic, the other of which has Colin Farrell). Like all adaptations, these all have a strained (and occasionally distant) relationship with the source material. But however bastardised they are, they demonstrate the greatest strength of PKD’s work: the big idea.
Science fiction’s history is filled with big ideas. But Philip K. Dick had an exceptional, if not unmatched, ability to think about the biggest ideas of them all. What if we are not who we think we are? What are memories if they are not our own? What if reality itself were not, in any sense, real? His work is unbothered with how we make fusion energy or break light speed or maintain life on the moon. The ‘how’ and the ‘what’ are often taken for granted; traditional science fiction platforms used as launch pads for deeper, more provocative expeditions into perception, interpretation, and the nature of truth itself.
Big Ideas are great for inspiring Big Movies, even if something gets lost in translation along the way. Why have Arnie wrestle with existential angst when he can pull a giant metal booger out of his brain instead? With that ease in mind, it is hardly a surprise that Dick thrives in adaptation while his fiction, I’m sorry to say, remains (relatively, at least) unappreciated.
This is not entirely Hollywood’s fault. Dick is inspirational. He’s exciting! He is challenging and surprising, always finding ways to push ideas forward; often beyond the point of exhaustion. His books can twist like a child’s tangled Slinky, and be—frankly—just as infuriating to unwind. In short, and I say this in full transparency: PKD’s works can be hard to read. Especially if one goes in expecting the film.
They are, however, well worth reading. Below, you’ll find a few suggestions on where to start, and why. I’m a believer in not plunging into the deep end, which, with Dick, can be outright abyssal. Instead, there’s merit in starting with some of the slightly more straightforward (for him) works, which riff off recognisable tropes and scenarios, but in a uniquely Dickian way. (I’m sure there are many brilliant readers out there that read VALIS when they were ten and think I’m a big weenie. I look forward to hearing from you in the comments.)…
There follows a path into the extraordinary works of PKD.
FWIW, your correspondent, while agreeing that VALIS (and The Divine Invasion) are titles to hold until one is acclimated, would include Time Out of Joint (1959) as one of the novels with which to start… but then, that’s the point of lists like this :)
* Hunter S. Thompson
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As we wrestle with reality, we might recall that it was on this date in 1993 (on the anniversary of the introduction of the first “TV dinner” about 40 years earlier) that the The X-Files, created by Chris Carter, premiered on Fox. The series– which followed FBI agents Fox Mulder (David Duchovny) and Dana Scully (Gillian Anderson) as they investigated unsolved cases involving paranormal phenomena, government conspiracies, and extraterrestrial life– spawned two feature films, multiple spin-offs, a revival series, and a dedicated fanbase known as “X-Philes.” The show’s tagline, “The Truth Is Out There,” has, of course, become an enduring phrase in popular culture.
From Daniel O’Donohue, 29 print-ready folding globe templates (the one above is “Earth Today”; there are also globes of the sun, the moon, the planets, and lots of different “views” of Earth) — every one free to download, print, and fold, and every one customizable into other shapes or create your own, with your own pinned places. via the custom globe builder…
… This project started with a simple observation: we look at maps on screens all day, but almost nobody gets to hold a planet. A paper globe is the cheapest possible spacecraft — print a sheet, cut along the lines, fold, glue, and you are turning the actual shape of the world over in your hands.
Nothing here is decoration. Every globe is built from openly licensed scientific data — NASA satellite imagery, USGS planetary mosaics, Natural Earth cartography, NOAA ocean data, the Smithsonian’s volcano inventory — rendered through real map projections into print-quality PDFs. Each globe credits its source, and the source is always one click away.
The fold shapes are the classics of mathematical cartography: icosahedra, dodecahedra, gores like a 17th-century globemaker would cut, even the Airocean projection that unfolds the world onto twenty triangles with barely any distortion.
The curated globes are free — print as many as you like. When you want a globe that is yours alone — your places pinned, your countries highlighted, your choice of shape — the builder is where it happens…
Getting our minds– and out hands– around the places we are: “Folding Globes.”
Harmonic: “24 Times,” from Gysin-Vanetti: “A collection of twentyfour variations on the theme “clock” created for HeK… Each of these clocks shows time in a distinct form. The result is a sequence of numbers, letters or punctuation marks animated in different ways….”
* J. R. R. Tolkien
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As we orient ourselves, we might spare a thought for William John McGee (or “WJ McGee, without the periods, as he referred to himself); he died on this date in 1912. An inventor, geologist, anthropologist, and ethnologist, he is remembered for his pioneering studies documenting the occurrence of waves of invasions and recessions of ice sheets in North America (thus establishing the complexity of the Great Ice Age). But he worked in a number of governmental and organizational capacities that contributed to teh development of geography as a discipline: e.g., as a director in the U.S. Geological Survey, and as a founder and president of the National Geographic Society. While on the staff of the Bureau of Soils, in 1918, he organized the landmark Conference of Governors on Conservation of Natural Resources, for whihc he has been called the “chief theorist of the conservation movement.”
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