Alexander Rodchenko, Studies for construction, 1921
Crayon on paper 48.3 x 32.3 cm
(via biblipeacay)
Livreria Lello in Porto, Portugal
Crossing to Paperhom. (detail)
The exhibition Alt-w: Blush Response, featuring new work from Paperholm, is open now on the Travelling Gallery outside The Assembly Rooms, George Street, Edinburgh before touring Scotland over the next four months.
Four crows flying in a snowstorm, Maki Sozan, Taishô era–Shôwa era, 20th century
NYC That Never Was: Trinity Church Gets Eclipsed by a Massive Skyscraper http://bit.ly/185UA7w
(via archidose)
Slavery in New York
We have it so firmly fixed in our minds that slavery was a southern thing that it seems intuitively wrong for it to have been a feature of northern city life in the 18th century. But it was. The Dutch colonists of New Amsterdam held slaves on the legal model they had developed in other Dutch outposts, from Brazil to Indonesia, which allowed for slaves in some cases to save towards their own manumission. At the British take-over in the 1670s, this was replaced by a more straightforward chattel-slave régime, in which the liberties of the white citizen were thought to be, if anything, enhanced by his possession of human property over which he had near-total discretion. By 1746, of New York’s total population of around 7000 people, 1000-1500 were slaves.
Anonymous Italian artist Roman ruins 18th century Prado
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Remembering Montrell Jackson’s ethic of mutuality | Gregory Laski. There’s another word for “an ethic of mutuality”: some of us call it Christianity. It seems that Professot Laski hasn’t heard of it, but it’s an interesting if perhaps marginal phonomenon, well worth investigating. The founder of that movement said a few words that might be even more relevant than those of “Harvard political philosopher Danielle Allen”: he said,
Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunicb either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them.
If you love those who love you, what benefit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.
I think an investigation of these words just might yield some insights into Montrell Jackson’s “ethic of mutuality.” They can be found on a number of sites on the internet.
(Seriously: the academic ignorance of and disdain for Christianity is both morally and intellectually regrettable. You do not understand people when you instantaneously translate their ideas and beliefs into your preferred academic dialect. The anthropological respect for the native moral languages of strange cultures always seems to disappear when Christianity is involved.)
The Wrexham coverlet by James Williams (completed in 1842.
(via 50watts)
The art of Victoria Crowe, whose amazing work I just discovered.