J. R. R. Tolkien Admitted to Disliking Dune “With Some Intensity” (1966)

One can eas­i­ly imag­ine a read­er enjoy­ing both The Lord of the Rings and Dune. Both of those works of epic fan­ta­sy were pub­lished in the form of a series of long nov­els begin­ning in the mid-twen­ti­eth cen­tu­ry; both cre­ate elab­o­rate worlds of their own, right down to details of ecol­o­gy and lan­guage; both seri­ous­ly (and these days, unfash­ion­ably) con­cern them­selves with the theme of what con­sti­tutes hero­ic action; both have even inspired mul­ti­ple big-bud­get Hol­ly­wood spec­ta­cles. The read­er equal­ly ded­i­cat­ed to the work of J. R. R. Tolkien and Frank Her­bert turns out to be a more elu­sive crea­ture than we may expect, but per­haps that should­n’t sur­prise us, giv­en Tolkien’s own atti­tude toward Dune.

“It is impos­si­ble for an author still writ­ing to be fair to anoth­er author work­ing along the same lines,” Tolkien wrote in 1966 to a fan who’d sent him a copy of Her­bert’s book, which had come out the year before. “In fact I dis­like DUNE with some inten­si­ty, and in that unfor­tu­nate case it is much the best and fairest to anoth­er author to keep silent and refuse to com­ment.”

That lack of elab­o­ra­tion has, if any­thing, only stoked the curios­i­ty of Lord of the Rings and Dune enthu­si­asts alike, as evi­denced by this thread from a few years ago on the r/tolkienfans sub­red­dit. Was it the mate­ri­al­ism and Machi­avel­lian­ism implic­it in Dune’s world­view? The pre­pon­der­ance of invent­ed names and coinages that sure­ly would­n’t meet the ety­mo­log­i­cal stan­dard of an Oxford lin­guist?

Maybe it was the aris­to­crat­ic iso­la­tion — a kind of anti-fel­low­ship — of its pro­tag­o­nist Paul Atrei­des, who comes to pos­sess the equiv­a­lent of Tolkien’s Ring of Pow­er. “In Dune, Paul will­ing­ly takes the (metaphor­i­cal) ring and wields it,” writes Evan Ama­to at The Cul­tur­ist. “He leads, trans­forms, and con­quers. The uni­verse bends to his vision. He suf­fers for it, yes, and ques­tions it, but he nev­er tru­ly rejects the call to rule. Con­trast this with the world of Mid­dle-earth, where all Tolkien’s heroes do the oppo­site. When Fro­do offers the Ring to Aragorn, he refus­es. Even Sam­wise, hum­ble as he is, feels the surge of the Ring’s pow­er, and lets it go.” Assum­ing he man­aged to get through the first Dune nov­el, Tolkien could hard­ly have approved of the nar­ra­tive’s moral arc. Whether his or Her­bert’s vision puts up the more real­is­tic alle­go­ry for human­i­ty’s lot is anoth­er mat­ter entire­ly.

Relat­ed Con­tent:

J. R. R. Tolkien Expressed a “Heart­felt Loathing” for Walt Dis­ney and Refused to Let Dis­ney Stu­dios Adapt His Work

Frank Her­bert Explains the Ori­gins of Dune (1969)

When the Nobel Prize Com­mit­tee Reject­ed The Lord of the Rings: Tolkien “Has Not Mea­sured Up to Sto­ry­telling of the High­est Qual­i­ty” (1961)

Why You Should Read Dune: An Ani­mat­ed Intro­duc­tion to Frank Herbert’s Eco­log­i­cal, Psy­cho­log­i­cal Sci-Fi Epic

J. R. R. Tolkien Writes & Speaks in Elvish, a Lan­guage He Invent­ed for The Lord of the Rings

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.

 

Brian Eno’s Book & Music Recommendations

If you’re a reg­u­lar lis­ten­er, you know that Ezra Klein wraps up his pod­cast inter­views with a famil­iar ques­tion: what three books would you rec­om­mend to the audi­ence? When Klein inter­viewed Bri­an Eno in Octo­ber, the pro­duc­er had these three books to offer.

First up was Print­ing and the Mind of Man, a cat­a­log from an exhi­bi­tion held at the British Muse­um in 1963. “It was about the his­to­ry of print­ing, but actu­al­ly, the book is about the most impor­tant books in the West­ern canon and the impact that they had when they were released.” “It’s such a fas­ci­nat­ing book because you real­ly start to under­stand where the big, fun­da­men­tal ideas that made West­ern cul­ture came from.”

Next came A Pat­tern Lan­guage by the archi­tect Christo­pher Alexan­der. “It’s real­ly a book about habi­tat, about what makes spaces wel­com­ing and fruit­ful, or hos­tile and bar­ren.” Eno has returned to the book again and again over the years. “Over the course of my life, I’ve bought, I would say, 60 copies of that book because I always give it to any­one who is about to ren­o­vate a house or about to build a house. It’s a great read, and you would love it.”

His third rec­om­men­da­tion was Naples ’44, a war diary kept by Nor­man Lewis, a British intel­li­gence offi­cer sent to Naples dur­ing World War II. “He kept a diary, and this is the most fab­u­lous diary you’ll ever read. It’s just hilar­i­ous­ly fun­ny, deeply mov­ing, and total­ly confusing—and you real­ize that Naples was, like, anoth­er plan­et.”

Under­stand­ably, Klein couldn’t let the inter­view end with­out also ask­ing what albums influ­enced Eno most. In response, Eno offered The Rur­al Blues, a series of record­ings of Black Amer­i­can music from the 1920s, 30s, and 40s. It’s the same music that lat­er inspired pop and rock musi­cians in Eng­land when Eno came of age. He also point­ed to the Vel­vet Underground’s self-titled third album, call­ing it a “beau­ti­ful, beau­ti­ful record, beau­ti­ful­ly con­tro­ver­sial in many ways.” He then added: “In fact, prob­a­bly with­out that record, I wouldn’t have been a pop musi­cian.” Many oth­er musi­cians have said the same.

And final­ly, despite being an athe­ist, Eno select­ed a gospel record­ing act known as The Con­sol­ers, best known for their 1955 track “Give Me My Flow­ers.” You can lis­ten to more of their great­est hits here.

Along­side his musi­cal and lit­er­ary influ­ences, Eno recent­ly shared his own ideas in the book What Art Does: An Unfin­ished The­o­ry.

Relat­ed Con­tent 

Bri­an Eno on the Loss of Human­i­ty in Mod­ern Music

A 6‑Hour Time-Stretched Ver­sion of Bri­an Eno’s Music For Air­ports: Med­i­tate, Relax, Study

Bri­an Eno Cre­ates a List of 20 Books That Could Rebuild Civ­i­liza­tion

Jump Start Your Cre­ative Process with Bri­an Eno’s “Oblique Strate­gies” Deck of Cards (1975)

Bri­an Eno Lists the Ben­e­fits of Singing: A Long Life, Increased Intel­li­gence, and a Sound Civ­i­liza­tion

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How Far Back in History Can You Start to Understand English?

It’s easy to imag­ine the myr­i­ad dif­fi­cul­ties with which you’d be faced if you were sud­den­ly trans­port­ed a mil­len­ni­um back in time. But if you’re a native (or even pro­fi­cient) Eng­lish speak­er in an Eng­lish-speak­ing part of the world, the lan­guage, at least, sure­ly would­n’t be a prob­lem. Or so you’d think, until your first encounter with utter­ances like “þat troe is daed on gaerde” or “þa rokes for­leten urne tun.” Both of those sen­tences appear in the new video above from Simon Rop­er, in which he deliv­ers a mono­logue begin­ning in the Eng­lish of the fifth cen­tu­ry and end­ing in the Eng­lish of the end of the last mil­len­ni­um.

An Eng­lish­man spe­cial­iz­ing in videos about lin­guis­tics and anthro­pol­o­gy, Rop­er has pulled off this sort of feat before: we pre­vi­ous­ly fea­tured him here on Open Cul­ture for his per­for­mance of a Lon­don accent as it evolved through 660 years.

But writ­ing and deliv­er­ing a mono­logue that works its way through a mil­len­ni­um and a half of change in the Eng­lish lan­guage is obvi­ous­ly a thornier endeav­or, not least because it involves lit­er­al thorns — the þ char­ac­ters, that is, used in the Old Eng­lish Latin alpha­bet. They’re pro­nounced like th, which you can hear when Rop­er speaks the sen­tences quot­ed ear­li­er, which trans­late to “The tree is dead in the yard” and “The rooks aban­doned our town.”

The word trans­late should give us pause, since we’re only talk­ing about Eng­lish. But then, Eng­lish has under­gone such a dra­mat­ic evo­lu­tion that, at far enough of a remove, we might as well be talk­ing about dif­fer­ent lan­guages. What Rop­er empha­sizes is that the changes did­n’t hap­pen sud­den­ly. Non-Scan­di­na­vian lis­ten­ers may lack even an inkling that his farmer of the year 450 is talk­ing about sheep and pigs with the words skēpu and swīnu, but his final lines, in which he speaks of pos­sess­ing “all the hot cof­fee I need” and “friends I did­n’t have in New York” in the year 2000, will pose no dif­fi­cul­ty to Anglo­phones any­where in the world. Even his list of agri­cul­tur­al wealth around the ear­ly thir­teenth cen­tu­ry — “We habben an god hus, we habben mani felds” — could make you believe that a trip 600 years in the past would be, as they said in Mid­dle Eng­lish, no trou­ble.

Relat­ed Con­tent:

Trac­ing Eng­lish Back to Its Old­est Known Ances­tor: An Intro­duc­tion to Pro­to-Indo-Euro­pean

Hear the Evo­lu­tion of the Lon­don Accent Over 660 Years: From 1346 to 2006

What Shakespeare’s Eng­lish Sound­ed Like, and How We Know It

Where Did the Eng­lish Lan­guage Come From?: An Ani­mat­ed Intro­duc­tion

A Brief Tour of British & Irish Accents: 14 Ways to Speak Eng­lish in 84 Sec­onds

The Entire His­to­ry of Eng­lish in 22 Min­utes

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.

How to Jumpstart Your Creative Process with William S. Burroughs’ Cut-Up Technique

The inner crit­ic cre­ates writer’s block and sti­fles adven­tur­ous writ­ing, hems it in with safe clichés and over­think­ing. Every writer has to find his or her own way to get free of that sour­puss ratio­nal­ist who insists on stran­gling each thought with log­i­cal analy­sis and fit­ting each idea into an oppres­sive pre­de­ter­mined scheme or ide­ol­o­gy. William S. Bur­roughs, one of the most adven­tur­ous writ­ers to emerge from the mid-20th cen­tu­ry, famous­ly employed what he called the cut-up method.

Devel­oped by Bur­roughs and painter Brion Gysin, this lit­er­ary take on the col­lage tech­nique used by avant-garde artists like Georges Braque orig­i­nat­ed with Sur­re­al­ist Tris­tan Tzara, who “pro­posed to cre­ate a poem on the spot by pulling words out of a hat.” The sug­ges­tion was so provoca­tive, Bur­roughs claims in his essay “The Cut-Up Method,” that cut-ups were there­after “ground­ed… on the Freudi­an couch.”

Since Bur­roughs and Gysin’s lit­er­ary rede­ploy­ment of the method in 1959, it has proved use­ful not only for poets and nov­el­ists, but for song­writ­ers like David Bowie and Kurt Cobain. And any frus­trat­ed nov­el­ist, poet, or song­writer may use it to shake off the habit­u­al thought pat­terns that cage cre­ativ­i­ty or choke it off entire­ly. How so?

Well, it’s best at this point to defer to the author­i­ty, Bur­roughs him­self, who explains the cut-up tech­nique thus:

The method is sim­ple. Here is one way to do it. Take a page. Like this page. Now cut down the mid­dle and cross the mid­dle. You have four sec­tions: 1 2 3 4 … one two three four. Now rearrange the sec­tions plac­ing sec­tion four with sec­tion one and sec­tion two with sec­tion three. And you have a new page. Some­times it says much the same thing. Some­times some­thing quite different–(cutting up polit­i­cal speech­es is an inter­est­ing exercise)–in any case you will find that it says some­thing and some­thing quite def­i­nite. Take any poet or writer you fan­cy. Here­say, or poems you have read over many times. The words have lost mean­ing and life through years of rep­e­ti­tion. Now take the poem and type out select­ed pas­sages. Fill a page with excerpts. Now cut the page. You have a new poem. As many poems as you like.

Bur­roughs gives us “one way” to do it. There may be infi­nite oth­ers, and it’s up to you to find what works. I myself have pushed through a cre­ative funk by mak­ing mon­tages from scraps of ancient poet­ry and phras­es of mod­ern pop, clichés ripped from the head­lines and eso­teric quotes from obscure reli­gious texts—pieced togeth­er more or less at ran­dom, then edit­ed to fit the form of a song, poem, or what­ev­er. Vir­tu­al cut-and-paste makes scis­sors unnec­es­sary, but the phys­i­cal act may pre­cip­i­tate epipha­nies. “Images shift sense under the scis­sors,” Bur­roughs writes; then he hints at a synes­the­sia expe­ri­ence: “smell images to sound sight to sound sound to kines­thet­ic.”

Who is this method for? Every­one, Bur­roughs asserts. “Cuts ups are for every­one,” just as Tzara remarked that “poet­ry is for every­one.” No need to have estab­lished some exper­i­men­tal art world bona fides, or even call one­self an artist at all; the method is “exper­i­men­tal in the sense of being some­thing to do.” In the short video at the top, you can hear Bur­roughs explain the tech­nique fur­ther, adding his occult spin on things by not­ing that many cut-ups “seem to refer to future events.” On that account, we may sus­pend belief.

As Jen­nie Skerl notes in her essay on Bur­roughs, cut-up the­o­ry “par­al­lels avant-garde lit­er­ary the­o­ry” like Jacques Derrida’s Decon­struc­tion. “All writ­ing is in fact cut ups,” writes Bur­roughs, mean­ing not that all writ­ing is pieced togeth­er with scis­sors and glue, but that it’s all “a col­lage of words read heard over­heard.” This the­o­ry should lib­er­ate us from oner­ous notions of orig­i­nal­i­ty and authen­tic­i­ty, tied to ideas of the author as a sui gener­is, all-know­ing god and the text as an expres­sion of cos­mi­cal­ly ordered mean­ing. (Anoth­er sur­re­al­ist writ­ing method, the game of Exquis­ite Corpse, makes the point lit­er­al.) All that meta­phys­i­cal bag­gage weighs us down. Every­thing’s been done—both well and badly—before, Bur­roughs writes. Fol­low his meth­ods and his insis­tent cre­ative max­im and you can­not make a mistake—“Assume that the worst has hap­pened,” he writes, “and act accord­ing­ly.”

Note: An ear­li­er ver­sion of this post appeared on our site in 2016.

Relat­ed Con­tent:

How David Bowie, Kurt Cobain & Thom Yorke Write Songs With William Bur­roughs’ Cut-Up Tech­nique

The “Priest” They Called Him: A Dark Col­lab­o­ra­tion Between Kurt Cobain & William S. Bur­roughs

How William S. Bur­roughs Used the Cut-Up Tech­nique to Shut Down London’s First Espres­so Bar (1972)

What Hap­pens When the Books in William S. Bur­roughs’ Per­son­al Library Get Artis­ti­cal­ly Arranged — with His Own “Cut-Up” Method

How Jim Jar­musch Gets Cre­ative Ideas from William S. Bur­roughs’ Cut-Up Method and Bri­an Eno’s Oblique Strate­gies

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

Salvador Dalí’s Surreal Jewelry Designs: From Throbbing Heart Necklaces to Medusa Brooches

Upon hear­ing the name of Sal­vador Dalí, even a total lay­man in the art world is bound to get visions of melt­ing clocks. Sur­pris­ing­ly, for an artist who showed so much self-mar­ket­ing savvy, Dalí nev­er brought an actu­al time­piece in that dis­tinc­tive­ly, even canon­i­cal­ly sur­re­al shape to mar­ket. But that hard­ly stopped Carti­er from putting out the Crash, whose dis­tort­ed shape may have always brought The Per­sis­tence of Mem­o­ry to mind, but whose name hints at the inspi­ra­tion of a watch smashed up in a car wreck. The Crash came out in swing­ing-six­ties Lon­don at its very height, by which time Dalí him­self had been design­ing real jew­el­ry for more than a quar­ter cen­tu­ry.

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You can see a few of Dalí’s jew­els in the 1960 British Pathé clip at the top of the post. Unsur­pris­ing­ly, they occu­py a realm apart from, or at least orthog­o­nal to, that of con­ven­tion­al jew­el­ry. Some of them move: Liv­ing Flower, for instance, which “opens to reveal sta­men and petals paved with dia­monds. The mech­a­nism is embed­ded in mala­chite from the Con­go, which to Dalí rep­re­sents the unknown, latent forces, while the gold and dia­mond flow­ers, known beau­ty and cre­ativ­i­ty.”

Angel Cross, by con­trast, embod­ies “the hypox­i­o­log­i­cal con­cept of exis­tence — what­ev­er that means.”  Cer­tain­ly, Dalí nev­er claimed to play to the sen­si­bil­i­ty of the British, though some of them might go in for The Roy­al Heart, with its “pul­sat­ing rubies rep­re­sent­ing our queen, heart beat­ing con­stant­ly for her peo­ple, while the nugget gold sym­bol­izes the peo­ple shel­ter­ing and pro­tect­ing their ruler.”

The seg­men­t’s out­takes fea­ture more footage of these pieces, giv­ing us a longer look at works like The Eye of Time, embed­ded with a small clock signed by Dalí, and the “leaf-veined hands” he described as “reach­ing out to the future.” Oth­er of his vivid jew­el­ry designs include the Medusa brooch, com­plet­ed with a nest of ruby-eyed gold snakes, and a con­struc­tion that lit­er­al­izes — and, at the same time, sur­re­al­izes — the expres­sion “ruby lips and teeth like pearls.” Real­ized in col­lab­o­ra­tion with the well-regard­ed jew­el­ers Car­los Ale­many, Eric Ert­man, and Hen­ryk Kas­ton, and often inspired by his wife and muse Gala, they may be over­shad­owed by Dalí’s paint­ings and draw­ings, but haute cou­ture does pay them occa­sion­al homage. What else — indeed, who else — could have inspired the throb­bing heart-shaped rhine­stone neck­lace seen on Schi­a­par­el­li’s mod­els last sum­mer at Paris Fash­ion Week?

via Messy Nessy

Relat­ed con­tent:

Sal­vador Dalí’s Sur­re­al Cut­lery Set from 1957

The Tarot Card Deck Designed by Sal­vador Dalí

When Sal­vador Dalí Cre­at­ed a Sur­re­al­ist Fun­house at New York World’s Fair (1939)

What Makes Sal­vador Dalí’s Icon­ic Sur­re­al­ist Paint­ing “The Per­sis­tence of Mem­o­ry” a Great Work of Art

Cap­ti­vat­ing Col­lab­o­ra­tion: Artist Hubert Duprat Uses Insects to Cre­ate Gold­en Sculp­tures

Take a Jour­ney Through 933 Paint­ings by Sal­vador Dalí & Watch His Sig­na­ture Sur­re­al­ism Emerge

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.

Discover the First Depiction of Santa Claus (and Its Origins in Civil War Propaganda)

It will no doubt come as a relief to many read­ers that San­ta Claus appears to have been a Union sup­port­er. We know this because he appears dis­trib­ut­ing gifts to sol­diers from that side of the Mason-Dixon in one of his ear­li­est depic­tions. That illus­tra­tion, “San­ta Claus in Camp” (above), first appeared in the Harper’s Week­ly Christ­mas issue of 1862, when the Amer­i­can Civ­il War was still tear­ing its way through the coun­try. Its artist, a Bavar­i­an immi­grant named Thomas Nast, is now remem­bered for hav­ing first drawn the Demo­c­ra­t­ic Par­ty as a don­key and the Repub­li­can Par­ty as an ele­phant, but he also did more than any­one else to cre­ate the image of San­ta Claus rec­og­nized around the world today: more than Nor­man Rock­well, and more, even, than the Coca-Cola Com­pa­ny.

San­ta Claus is an Angli­ciza­tion of Sin­terk­laas, a Dutch name for Saint Nicholas, who lived and died in what’s now Turkey in the third and fourth cen­turies, and who’s been remem­bered since for his kind­ness to chil­dren. Few of us would rec­og­nize him in his por­trait from 1294 that is includ­ed in the Pub­lic Domain Review’s pic­to­r­i­al his­to­ry of San­ta Claus, but with the pass­ing of the cen­turies, his images became mixed with those of oth­er fly­ing, win­ter-asso­ci­at­ed char­ac­ters from Ger­man­ic and Norse myth. In 1822, Clement Moore per­formed a defin­ing act of rhyming syn­the­sis with his poem “A Vis­it from St. Nicholas” (often called “ ‘Twas the Night Before Christ­mas”): in its vers­es we find the bun­dle of toys, the rosy cheeks, the white beard, the bel­ly shak­ing like a bowl full of jel­ly.

Nast clear­ly under­stood not just the appeal of Moore’s descrip­tion, but also the char­ac­ter’s pro­pa­gan­da val­ue. His very first ren­di­tions of San­ta Claus appear in the upper cor­ners of an 1862 Harper’s Week­ly illus­tra­tion of a pray­ing wife and her Yan­kee sol­dier hus­band. Near­ly two decades lat­er, Nast drew the car­toon “Mer­ry Old San­ta Claus” (imme­di­ate­ly above), whose cen­tral fig­ure remains imme­di­ate­ly rec­og­niz­able to us today, even as its moti­vat­ing polit­i­cal cause of high­er wages for the mil­i­tary has become obscure. In the twen­ti­eth cen­tu­ry, the icon­ic Father Christ­mas would be enlist­ed again to lend pub­lic sup­port to U.S. efforts in World War I and II, in the very decades when Rock­well was fur­ther refin­ing and cement­ing his image in pop­u­lar cul­ture. The once-unlike­ly result was an Amer­i­can San­ta Claus: “the sym­bol of our empire,” in the words of The New York­er’s Adam Gop­nik, “as much as Apol­lo was of the Hel­lenic one.”

Relat­ed Con­tent:

Watch San­ta Claus, the Ear­li­est Movie About San­ta in Exis­tence (1898)

Did San­ta Claus & His Rein­deers Begin with a Mush­room Trip?: Dis­cov­er the Psy­che­del­ic, Shaman­is­tic Side of Christ­mas

Hear “Twas The Night Before Christ­mas” Read by Stephen Fry & John Cleese

J. R. R. Tolkien Sent Illus­trat­ed Let­ters from Father Christ­mas to His Kids Every Year (1920–1943)

Bob Dylan Reads “ ‘Twas the Night Before Christ­mas” On His Hol­i­day Radio Show (2006)

Slavoj Žižek Answers the Ques­tion “Should We Teach Chil­dren to Believe in San­ta Claus?”

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.

Discover 20 Historical Christmas Recipes: Fruitcake, Gingerbread, Figgy Pudding & More

One can hard­ly con­sid­er the Christ­mas sea­son for long, at least in the Eng­lish-speak­ing world, with­out the work of Charles Dick­ens com­ing to mind. That owes for the most part, of course, to A Christ­mas Car­ol, the novel­la that revived the pub­lic cul­ture of a hol­i­day that had been falling into desue­tude by the mid-nine­teenth cen­tu­ry. What­ev­er its lit­er­ary short­com­ings, the book offers a host of mem­o­rable images, not least culi­nary ones: Mrs. Cratchit’s pud­ding, for instance, which Dick­ens likens to “a speck­led can­non-ball, so hard and firm, blaz­ing in half or half-a-quar­tern of ignit­ed brandy, and bedight with Christ­mas hol­ly stuck into the top.”

In the Tast­ing His­to­ry video at the top of the post, host Max Miller teach­es you how to make just such a hol­i­day pud­ding — and indeed a fig­gy one, a con­fec­tion whose name we all rec­og­nize from no less a stan­dard car­ol than “We Wish You a Mer­ry Christ­mas,” even if we don’t know that pud­ding, in the Vic­to­ri­an sense, refers to a kind of cake.

The fig­gy pud­ding Miller makes from an orig­i­nal 1845 recipe looks, and seems to taste, more like an alco­hol-soaked ver­sion of the fruit­cakes many of us still receive come Christ­mas­time. Despite its rep­u­ta­tion for lead­en unde­sir­abil­i­ty, rein­forced by decade after decade of John­ny Car­son gags, the fruit­cake has a rich his­to­ry, which Miller reveals in the video just above, and culi­nary strengths beyond its extreme shelf life.

This playlist of 20 Christ­mas-themed videos offers many more such delights: Turk­ish delight, for instance, as well as Vic­to­ri­an sug­ar plums, medieval gin­ger­bread, and his­tor­i­cal ver­sions of such still-com­mon com­forts and joys as eggnog and pump­kin pie. And if you’ve ever won­dered to what was­sail — as a noun or a verb — actu­al­ly refers, have a look at the video above, in which Miller explains it all while mak­ing a pot of the stuff, which turns out to be a kind of apple­sauce-enriched ale. Was­sail, too, is a favorite Dick­ens ref­er­ence, and not just in A Christ­mas Car­ol. His first nov­el The Pick­wick Paperincludes a Christ­mas feast with “a mighty bowl of was­sail, some­thing small­er than an ordi­nary wash-house cop­per, in which the hot apples were hiss­ing and bub­bling with a rich look, and a jol­ly sound, that were per­fect­ly irre­sistible”: the kind of image that, near­ly two cen­turies lat­er, still makes read­ers want to go a‑wassailing.

Relat­ed con­tent:

Eudo­ra Welty’s Hand­writ­ten Eggnog Recipe, and Charles Dick­ens’ Recipe for Hol­i­day Punch

Try George Orwell’s Recipe for Christ­mas Pud­ding, from His Essay “British Cook­ery” (1945)

Charles Min­gus’ “Top Secret” Eggnog Recipe Con­tains “Enough Alco­hol to Put Down an Ele­phant”

How Eat­ing Ken­tucky Fried Chick­en Became a Christ­mas Tra­di­tion in Japan

Tast­ing His­to­ry: A Hit YouTube Series Shows How to Cook the Foods of Ancient Greece & Rome, Medieval Europe, and Oth­er Places & Peri­ods

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.

Top 10 Alternative Christmas Movie Lists: Horror, Action, Comedy & More

Die Hard is a Christ­mas movie. That once-con­trar­i­an cat­e­go­riza­tion has increas­ing­ly been accept­ed over the past cou­ple of decades, at least since an edi­tor with whom I’ve often worked first declared it in Slate roundup. As a result, John McTier­nan’s stur­dy piece of one-build­ing eight­ies Hol­ly­wood action may have dis­placed It’s a Won­der­ful Life as a hol­i­day home-video tra­di­tion in cer­tain house­holds. But it’s also stoked a broad­er desire for ever more alter­na­tive Christ­mas movies with sub­tle, even sub­ver­sive hol­i­day ele­ments. If you, too, can’t han­dle yet anoth­er view­ing of Mir­a­cle on 34th Street, A Christ­mas Sto­ry, or Home Alone this year, have a look at the top ten lists com­piled in these four videos, which offer a selec­tion of films beyond — some­times well beyond — the estab­lished sea­son­al canon.

These selec­tions come from a vari­ety of gen­res, includ­ing the super­hero pic­ture: if you haven’t seen Bat­man Returns in a few decades, you may have for­got­ten how thor­ough­ly Tim Bur­ton sat­u­rates it with Christ­mas imagery, albeit of a kind suit­ed to the dank, men­ac­ing Gotham City. Those who want to crank up the dark­ness fur­ther still would do well to put on the Cana­di­an soror­i­ty-house slash­er film Black Christ­mas, which also appears on more than one of these lists.

Joe Dan­te’s Yule­tide-set Grem­lins con­tains much high­er-bud­get spec­ta­cles of destruc­tion, albeit comedic ones; the humor of Ter­ry Gilliam’s Brazil, anoth­er elab­o­rate mid-eight­ies auteur project, runs to the dystopi­an, a sen­si­bil­i­ty cer­tain­ly present in the hol­i­day sea­son itself, if sel­dom treat­ed with such grotesque vivid­ness.

The work of no sin­gle pro­fes­sion­al makes these alter­na­tive Christ­mas movie lists more often than Shane Black, the writer of Lethal Weapon (with Die Hard, the mak­ings of a hol­i­day dou­ble bill if ever there was one) and The Long Kiss Good­night, as well as the writer-direc­tor of Kiss Kiss Bang BangIron Man 3, and The Nice Guys. That all of those pic­tures are set at Christ­mas­time makes them feel — no mat­ter how height­ened, fan­tas­ti­cal, or visu­al effects-sat­u­rat­ed they may be — pal­pa­bly con­nect­ed to our own real­i­ty. It also tends to inten­si­fy the dra­ma: as Black remarked in one inter­view, “Christ­mas rep­re­sents a lit­tle stut­ter in the march of days, a hush in which we have a chance to assess and ret­ro­spect our lives.” Which hard­ly means, of course, that it can’t be enter­tain­ing.

Relat­ed Con­tent:

Watch San­ta Claus, the Ear­li­est Movie About San­ta in Exis­tence (1898)

Watch The Insects’ Christ­mas from 1913: A Stop Motion Film Star­ring a Cast of Dead Bugs

An Ani­mat­ed Christ­mas Fable by Mau­rice Sendak (1977)

The Junky’s Christ­mas: William S. Burrough’s Dark Clay­ma­tion Christ­mas Film Pro­duced by Fran­cis Ford Cop­po­la (1993)

Stan­ley Kubrick’s Eyes Wide Shut, the Most Trou­bling Christ­mas Film Ever Made

Blue Christ­mas: A Cri­te­ri­on Video Essay

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.

The Life and Work of Afrobeat Creator Fela Kuti Explored by Radiolab’s Jad Abumrad

When dis­cussing a musi­cian like Fela Kuti, many of our usu­al terms fail us. They fail us, that is, if we came of age in a musi­cal cul­ture in which artists and bands put out an album of ten or so lyrics-for­ward songs every two or three years, pro­mot­ing it on tour while also play­ing their biggest hits. Fela — as all his fans refer to him — could put out six or sev­en albums in a sin­gle year, and refused to play live any mate­r­i­al he’d already record­ed. Even the word song, as we know it, does­n’t quite reflect the nature of his com­po­si­tions, which got expan­sive enough that two or three of them (or just one, half of it on each side) could fill a long-play­ing record.

Wal­ter Ben­jamin said of great lit­er­ary works that they either dis­solve a genre or invent one, and Fela’s musi­cal works invent­ed the genre of Afrobeat. The sound of that genre, as explained by Noah Lefevre in the Poly­phon­ic video above, reflects the dis­tinc­tive for­ma­tion of Fela him­self, who was born and raised in Nige­ria, stud­ied at the Trin­i­ty Col­lege of Music in Lon­don, and came of age dur­ing the end of Africa’s era of decol­o­niza­tion. To a lis­ten­er reared on Anglo-Amer­i­can pop­u­lar music, his sig­na­ture mix­ture of West African rhythms with jazz and funk tex­tures sounds famil­iar enough — at least for the first ten or fif­teen min­utes, after which time the lis­ten­ing expe­ri­ence ascends to a dif­fer­ent state entire­ly.

Some­times it takes Fela just about that long to start singing, and when he does, he’s giv­en to procla­ma­tions, chants, calls-and-respons­es, and polit­i­cal exhor­ta­tions deliv­ered in the kind of Eng­lish that sounds high­ly unfa­mil­iar to non-African lis­ten­ers. Not that it’s always alien­at­ing: indeed, this par­tic­u­lar com­bi­na­tion of words and music has cap­ti­vat­ed gen­er­a­tions of lis­ten­ers from far out­side its place of ori­gin. One of them is David Byrne, who used Talk­ing Heads’ Remain in Light as more or less a medi­um for chan­nel­ing the musi­cal spir­it of Fela. Not that he him­self was gone yet: indeed, he had almost two decades of his event­ful life to go, one you can learn much more about from Fela Kuti: Fear No Man, a twelve-part bio­graph­i­cal pod­cast by Jad Abum­rad.

Brought into Fela’s world by a fam­i­ly con­nec­tion, that for­mer Radi­o­lab host con­duct­ed dozens and dozens of inter­views on the rela­tion­ship between the man, his music, and the polit­i­cal con­text in which he found him­self. The facts, as any Fela fan knows, don’t always align com­fort­ably with main­stream sen­si­bil­i­ties of the twen­ty-twen­ties — the charges range from essen­tial­ism to polygamy — but as Lefevre reminds us, an artist should be inter­pret­ed through the lens of his own cul­ture and his­to­ry. How­ev­er many of us con­sid­er him a “prob­lem­at­ic fave” today, Fela Kuti will always be the man who invent­ed Afrobeat — and since nobody else has quite man­aged to repli­cate his grooves in their simul­ta­ne­ous tight­ness and loose­ness, blunt­ness and sub­tle­ty, per­haps also the man who dis­solved it.

Relat­ed Con­tent:

An Intro­duc­tion to the Life & Music of Fela Kuti: Rad­i­cal Niger­ian Band­leader, Polit­i­cal Hero, and Cre­ator of Afrobeat

When Afrobeat Leg­end Fela Kuti Col­lab­o­rat­ed with Cream Drum­mer Gin­ger Bak­er

Zam­rock: An Intro­duc­tion to Zambia’s 1970s Rich & Psy­che­del­ic Rock Scene

Watch the Talk­ing Heads Play Mate­r­i­al From Their Ground­break­ing Album Remain in Light in an Incred­i­ble Con­cert from 1980

The Awe-Inspir­ing But Trag­ic Sto­ry of Africa’s Fes­ti­val In The Desert (2001–2012)

Stream 8,000 Vin­tage Afropop Record­ings Dig­i­tized & Made Avail­able by The British Library

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.

What Pompeii Looked Like Hours Before Its Destruction: A Reconstruction

How­ev­er cel­e­brat­ed by his­to­ri­ans, scru­ti­nized by archae­ol­o­gists, and descend­ed-upon by tourists it may be, Pom­peii is not excep­tion­al — not even in the fate of hav­ing been buried in ash by Mount Vesu­vius in the year 76, which also hap­pened to the near­by town of Her­cu­la­neum. Rather, it is the sheer ordi­nar­i­ness of that medi­um-sized provin­cial Roman city that we most val­ue today, inad­ver­tent­ly pre­served as it was by that vol­canic dis­as­ter. The new Lost in Time video above recon­structs Pom­peii as it must have looked at the very end of its days, tak­ing a look at every­thing from its homes to its aque­ducts, its forum to its basil­i­ca, and its wine and per­fume pro­duc­tion facil­i­ties to its glad­i­a­to­r­i­al are­na.

Unsur­pris­ing­ly, the Amphithe­atre of Pom­peii is much small­er than the Colos­se­um. But it was actu­al­ly built 140 years ear­li­er, at a time when local lead­ers across the empire were already start­ing to feel that any self-respect­ing Roman town ought to have its own venue for spec­ta­cles involv­ing one-on-one com­bat, feats of ath­leti­cism, exot­ic ani­mals, and even pub­lic exe­cu­tions.

The same ulti­mate­ly went for all the types of facil­i­ties unearthed in the entombed city’s pub­lic spaces and pri­vate homes alike, includ­ing baths, snack bars, and din­ing rooms. To that extent, Pom­peii had it all, even if life there lacked the poten­tial for advance­ment and intrigue offered only by the Eter­nal City.

As the video gives its tour of a still-thriv­ing Pom­peii, it counts down to the erup­tion of Vesu­vius, which last­ed about two days. “Why did­n’t peo­ple leave the city?” asks the nar­ra­tor. “His­to­ri­ans claim that about 2,000 peo­ple lost their lives in Pom­peii that day, mean­ing about 10,000 man­aged to escape.” It is to the writ­ings of one such escapee, Pliny the Younger, that we owe much of what we know about the expe­ri­ence of the cat­a­stro­phe itself — and to cen­turies of exam­i­na­tion since its redis­cov­ery as an archae­o­log­i­cal site that we have the kind of knowl­edge about the place that goes into a recon­struc­tion like this one. Those efforts have fed our under­stand­ing of life in the ancient world as a whole, for in its after­life, Pom­peii has become not just a medi­um-sized provin­cial Roman city, but the medi­um-sized provin­cial Roman city.

Relat­ed Con­tent:

Watch the Destruc­tion of Pom­peii by Mount Vesu­vius, Re-Cre­at­ed with Com­put­er Ani­ma­tion (79 AD)

Take a High Def, Guid­ed Tour of Pom­peii

Behold 3D Recre­ations of Pompeii’s Lav­ish Homes–As They Exist­ed Before the Erup­tion of Mount Vesu­vius

The Last Morn­ing in Pom­peii & The Night Pom­peii Died: A New Video Series Explores the End of the Doomed Roman City

The Only Writ­ten Eye-Wit­ness Account of Pompeii’s Destruc­tion: Hear Pliny the Younger’s Let­ters on the Mount Vesu­vius Erup­tion

The Only Writ­ten Eye-Wit­ness Account of Pompeii’s Destruc­tion: Hear Pliny the Younger’s Let­ters on the Mount Vesu­vius Erup­tion

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.

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.


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