Search Results for: dance death posters

Seeking Hi Resolution of Dance of Death Poster, 1919, Attributed to Josef Fenneker

Greetings all; do any of you lovely Morbid Anatomy readers out there happen to have a high-resolution version of the above image, or know a book that contains it, or another way I might source it? Please send any suggestions to morbidanatomy@gmail.com. Thanks so much!

Full citation for image, from a 2010 Swann Gallery auction:

THE DANCE OF DEATH. 1919.
ATTRIBUTED TO JOSEF FENNEKER (1895-1956)
54 1/2x41 inches, 138 1/2x104 cm. 

Condition B+: restoration along vertical and horizontal folds; minor restoration in margins.
Fenneker designed over three hundred movie posters. His recognizable style drew largely on German Expressionism combined with a flair of aesthetic decadence. Written by Fritz Lang, Totentanz is considered by The Internet Movie Database to be a "lost film [in which] a beautiful dancer's sexual allure is used by an evil cripple to entice men to their deaths. Falling in love with one of the potential victims, she is told by the cripple that he will set her free if her lover, actually a murderer himself, survives and escapes a bizarre labyrinthe which runs beneath the cripple's house" (www.imdb.com). Even without a signature, this poster is clearly the work of Fenneker. Although another image by Fenneker for this film exists, this particular version is previously unrecorded.
Estimate $2,000-3,000

Source:
http://morbidanatomy.blogspot.com/2012/10/seeking-hi-resolution-of-dance-of-death.html

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The Dance of Death, 1919, Attributed to Josef Fenneker

THE DANCE OF DEATH. 1919.
ATTRIBUTED TO JOSEF FENNEKER (1895-1956)
54 1/2x41 inches, 138 1/2x104 cm.
Condition B+: restoration along vertical and horizontal folds; minor restoration in margins.
Fenneker designed over three hundred movie posters. His recognizable style drew largely on German Expressionism combined with a flair of aesthetic decadence. Written by Fritz Lang, Totentanz is considered by The Internet Movie Database to be a "lost film [in which] a beautiful dancer's sexual allure is used by an evil cripple to entice men to their deaths. Falling in love with one of the potential victims, she is told by the cripple that he will set her free if her lover, actually a murderer himself, survives and escapes a bizarre labyrinthe which runs beneath the cripple's house" (www.imdb.com). Even without a signature, this poster is clearly the work of Fenneker. Although another image by Fenneker for this film exists, this particular version is previously unrecorded.
Estimate $2,000-3,000

"The Dance of Death" is one of many beautiful posters you will find in the upcoming modernist poster sale at Swann Galleries Auction House. You can find out more about the sale--which begins at 1:30 PM on May 3--and view the other lots by clicking here. Another favorite modernist poster recently blogged about here will also be available at the auction.

Via Random Index. Click on image to see larger version.

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NeurologyLive Year in Review 2023: Top Stories in Epilepsy and Seizure Disorders – Neurology Live

In 2023, the NeurologyLive staff was a busy bunch, covering clinical news and data readouts from around the world across a number of key neurology subspecialty areas. From major study publications and FDA decisions to societal conference sessions and expert interviews, the team spent all year bringing the latest information to the website's front page.

Among our key focus areas is epilepsy and related seizure disorders, a field that features complex diseases that are often medically refractory and difficult to manage. Although major news items often appear among the top pieces our team produces, sometimes smaller stories reach those heights for other reasonsclinical impact and interest, or concerns about the small- or big-picture parts of care, for example. Whatever the reason for the attention these stories got, their place here helps provide an understanding of the themes in this field in 2023.

Here, we'll highlight some of the most-read content on NeurologyLive this year. Click the buttons to read further into these stories.

Findings from a comparative effectiveness research study showed that use of levetiracetam and lamotrigine as first-line treatments have similar efficacy on idiopathic generalized epilepsy (IGE) syndromes in females; however, levetiracetam was more effective in treating juvenile myoclonic epilepsy. Further studies are still needed to identify the most effective antiseizure medication alternative in other IGE syndromes.

The FDA has issued a warning for the use of antiseizure medicines levetiracetam (Keppra, Keppra XR, Elepsia XR, Spritam) and clobazam (Onfi, Sympazan), which can cause drug reaction with eosinophilia and systemic symptoms, known as DRESS, arare but serious adverse effect. The reaction may start as a rash but can quickly progress, resulting in injury to internal organs, the need for hospitalization, and even death. As a result, the FDA is requiring new warnings about this risk to be added to theprescribing informationand patientmedication guidesfor these medicines.

According to an announcement from Cumulus Neuroscience, the FDA has granted clearance to its novel, dry-sensor EEG headset, a user-friendly device that enables self-directed use and generates clinical-grade data for remote physician review. The Cumulus EEG device, designed for both adult and adolescent patients, is available in 4 sizes, and is easily self-applied with guidance from the Cumulus mobile app. The platform combines clinical-grade, at-home data with machine learning analytics and a large real-world database of annotated, longitudinal, matched data.

Using a large-scale cohort of electronic health records, recently published findings identified robust and clinically meaningful independent associations between incident epilepsy and both epilepsy/enzyme-inducing antiseizure medication use with incident osteoporosis. These data highlight the need for enhanced vigilance and consideration of prophylaxis for all patients with epilepsy.

At the 35th International Epilepsy Congress, held September 2-6, 2023, in Dublin, Ireland, UCB Pharma presented several posters showcasing the clinical benefits of fenfluramine (Fintepla) across multiple forms of epilepsy, including rare epileptic disorders such as Dravet syndrome (DS), Lennox-Gastaut syndrome (LGS), and CDKL5 deficiency disorder. The first presentation was a review of 13 studies assessing the impact of the therapy on generalized tonic-clonic or tonic-clonic seizures in a cohort of rare epilepsy syndromes; another abstract assessed the safety and efficacy of adult patients with DS who did not participate in the phase 3 clinical trials but enrolled in the open-label extension study de novo; and a comparative analysis of clinical trial data further highlighted fenfluramines impact on drop seizure frequency (DSF) in dose-capped patients with LGS.

Cornelia Drees, MD, senior associate consultant in the Department of Neurology at Mayo Clinic, provided insight on an early feasibility study on the clinical impact of microburst vagus nerve stimulation in patients with drug-resistant epilepsy, presented at the 2023 American Academy of Neurology (AAN) Annual Meeting, held April 22-27, in Boston, Massachusetts.

A post hoc analysis newly published in Epilepsy & Behavior on the phase 3 open-label extension (OLE) study (NCT01529034) assessing midazolam (Nayzilam; UCB), an FDA-approved nasal spray, showed that 90 minutes was the estimated median time to return to full baseline functionality (RTFBF) regardless of treatment with 1 or 2 doses among patients who experienced seizure clusters (SCs). These findings suggest that the dose of midazolam did not influence the time to RTFBF in SC episodes and further support the favorable profile of repeated intermittent use of midazolam in patients with SCs.

Using data from spontaneous and solicited reports, findings from a new analysis showed that lacosamide (Vimpat; UCB Pharma), an antiseizure medication, was safe to use during pregnancy, with most exposed pregnancies resulting in live births. Lacosamide, listed as a Pregnancy Category C medication, had no new safety concerns associated with its use in data presented at the 2023 American Epilepsy Society (AES) annual meeting, held December 1-5, in Orlando, Florida.

Data from a published retrospective analysis of adolescents and children presenting with seizures showed that midazolam is not an effective first-line therapy in prehospital settings, indicated by the nearly 40% of patients who required rescue therapy. Published in JAMA Network, the study featured 1172 children with a mean age of 5.7 years for whom a mobile intensive care unit was dispatched for an active seizure.

New post hoc data from a recently completed phase 3 trial (NCT02721069) assessing diazepam nasal spray (Valtoco; Neurelis), an FDA-approved antiseizure medication (ASM), indicated that faster time to administration was associated with shorter time to seizure cluster cessation and overall shorter seizure duration. Over 12 months, investigators also noticed a statistically significant change in SEIzure interVAL, or the time between seizure clusters, that was independent of the age of changes with concomitant ASMs.

Read more here:
NeurologyLive Year in Review 2023: Top Stories in Epilepsy and Seizure Disorders - Neurology Live

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Vegetarianism – Wikipedia

Practice of abstaining from the consumption of meat

Vegetarianism is the practice of abstaining from the consumption of meat (red meat, poultry, seafood, and the flesh of any other animal), and may also include abstention from by-products of animals processed for food.[1][2]

Vegetarianism may be adopted for various reasons. Many people object to eating meat out of respect for sentient life. Such ethical motivations have been codified under various religious beliefs, as well as animal rights advocacy. Other motivations for vegetarianism are health-related, political, environmental, cultural, aesthetic, economic, or personal preference. There are variations of the diet as well: an ovo-lacto vegetarian diet includes both eggs and dairy products, an ovo-vegetarian diet includes eggs but not dairy products, and a lacto-vegetarian diet includes dairy products but not eggs. A strict vegetarian diet referred to as vegan excludes all animal products, including eggs and dairy. Some vegans even eschew honey, believing that exploiting the labor of bees and harvesting their energy source is immoral, even feeling that beekeeping operations can harm and even kill bees.[3]Avoidance of animal products may require dietary supplements to prevent deficiencies such as vitamin B12 deficiency, which leads to pernicious anemia.[4][5]

Packaged and processed foods, such as cakes, cookies, candies, chocolate, yogurt, and marshmallows, often contain unfamiliar animal ingredients, and so may be a special concern for vegetarians due to the likelihood of such additives.[2][6] Feelings among vegetarians may vary concerning these ingredients. Some vegetarians scrutinize product labels for animal-derived ingredients[6] while others do not object to consuming cheese made with animal-derived rennet.[2] Some vegetarians are unaware of animal-derived rennet being used in the production of cheese.[2][7][8]

Semi-vegetarian diets consist largely of vegetarian foods but may include fish or poultry, or sometimes other meats, on an infrequent basis. Those with diets containing fish or poultry may define meat only as mammalian flesh and may identify with vegetarianism.[9][10] A pescetarian diet has been described as "fish but no other meat".[11] The common-use association between such diets and vegetarianism has led vegetarian groups such as the Vegetarian Society to state that diets containing these ingredients are not vegetarian, because fish and birds are also animals.[12]

The first written use of the term "vegetarian" originated in the early 19th century, when authors referred to a vegetable regimen diet.[13] Modern dictionaries explain its origin as a compound of vegetable (adjective) and the suffix -arian (in the sense of agrarian).[14] The term was popularized with the foundation of the Vegetarian Society in Manchester in 1847,[15] although it may have appeared in print before 1847.[15][16][17] The earliest occurrences of the term seem to be related to Alcott Housea school on the north side of Ham Common, Londonwhich was opened in July 1838 by James Pierrepont Greaves.[16][17][18] From 1841, it was known as A Concordium, or Industry Harmony College, from which time the institution began to publish its own pamphlet entitled The Healthian, which provides some of the earliest appearances of the term "vegetarian".[16]

India is a strange country. People do not killany living creatures, do not keep pigs and fowl,and do not sell live cattle.

Faxian, 4th/5th century CEChinese pilgrim to India[19]

The earliest record of vegetarianism comes from the 7th century BCE,[20] inculcating tolerance towards all living beings.[21][22] Parshwanatha and Mahavira, the 23rd & 24th tirthankaras in Jainism respectively revived and advocated ahimsa and Jain vegetarianism in 8th to 6th century BC; the most comprehensive and strictest form of vegetarianism.[23][24][25] Vegetarianism was also practiced in ancient Greece and the earliest reliable evidence for vegetarian theory and practice in Greece dates from the 6th century BC. The Orphics, a religious movement spreading in Greece at that time, also practiced and promoted vegetarianism.[26] Greek teacher Pythagoras, who promoted the altruistic doctrine of metempsychosis, may have practiced vegetarianism,[27] but is also recorded as eating meat.[28] A fictionalized portrayal of Pythagoras appears in Ovid's Metamorphoses, in which he advocates a form of strict vegetarianism.[29] It was through this portrayal that Pythagoras was best known to English-speakers throughout the early modern period and, prior to the coinage of the word "vegetarianism", vegetarians were referred to in English as "Pythagoreans".[29]

Vegetarianism was also practiced about six centuries later in another instance (30BCE50CE) in the northern Thracian region by the Moesi tribe (who inhabited present-day Serbia and Bulgaria), feeding themselves on honey, milk, and cheese.[30]

In Indian culture, vegetarianism has been closely connected with the attitude of nonviolence towards animals (called ahimsa in India) for millennia and was promoted by religious groups and philosophers.[31] The ancient Indian work of Tirukkural explicitly and unambiguously emphasizes shunning meat and non-killing.[32] Chapter 26 of the Tirukkural, particularly couplets 251260, deals exclusively on vegetarianism or veganism.[32] Among the Hellenes, Egyptians, and others, vegetarianism had medical or ritual purification purposes.

Following the Christianization of the Roman Empire in late antiquity, vegetarianism practically disappeared from Europe, as it did elsewhere, except in India.[34] Several orders of monks in medieval Europe restricted or banned the consumption of meat for ascetic reasons, but none of them eschewed fish.[35] Moreover, the medieval definition of "fish" included such animals as seals, porpoises, dolphins, barnacle geese, puffins, and beavers.[36] Vegetarianism re-emerged during the Renaissance,[37] becoming more widespread in the 19th and 20th centuries. In 1847, the first Vegetarian Society was founded in the United Kingdom;[38] Germany, the Netherlands, and other countries followed. In 1886, the vegetarian colony Nueva Germania was founded in Paraguay, though its vegetarian aspect would prove short-lived.[39]:345358 The International Vegetarian Union, an association of the national societies, was founded in 1908. In the Western world, the popularity of vegetarianism grew during the 20th century as a result of nutritional, ethical, andmore recentlyenvironmental and economic concerns.

There are a number of vegetarian diets that exclude or include various foods:

Within the "ovo-" groups, there are many who refuse to consume fertilized eggs (with balut being an extreme example); however, such distinction is typically not specifically addressed.

Some vegetarians also avoid products that may use animal ingredients not included in their labels or which use animal products in their manufacturing. For example, sugars that are whitened with bone char, cheeses that use animal rennet (enzymes from animal stomach lining), gelatin (derived from the collagen inside animals' skin, bones, and connective tissue), some cane sugar (but not beet sugar) and beverages (such as apple juice and alcohol) clarified with gelatin or crushed shellfish and sturgeon, while other vegetarians are unaware of, or do not mind, such ingredients.[2][6][7] In the 21st century, 90% of rennet and chymosin used in cheesemaking are derived from industrial fermentation processes, which satisfy both kosher and halal requirements.[42]

Individuals sometimes label themselves "vegetarian" while practicing a semi-vegetarian diet,[10][43][44] as some dictionary definitions describe vegetarianism as sometimes including the consumption of fish,[9] or only include mammalian flesh as part of their definition of meat,[9][45] while other definitions exclude fish and all animal flesh.[12] In other cases, individuals may describe themselves as "flexitarian".[43][46]These diets may be followed by those who reduce animal flesh consumed as a way of transitioning to a complete vegetarian diet or for health, ethical, environmental, or other reasons. Semi-vegetarian diets include:

Semi-vegetarianism is contested by vegetarian groups, such as the Vegetarian Society, which states that vegetarianism excludes all animal flesh.[12]

On average, vegetarians consume a lower proportion of calories from fat (particularly saturated fatty acids), fewer overall calories, more fiber, potassium, and vitamin C, than do non-vegetarians. Vegetarians generally have a lower body mass index. These characteristics and other lifestyle factors associated with a vegetarian diet may contribute to the positive health outcomes that have been identified among vegetarians.

Dietary Guidelines for Americans, 2010 A report issued by the U.S. Department of Agriculture and the U.S. Department of Health and Human Services[47]

Studies on the health effects of vegetarian diets observe mixed effects on mortality. One review found a decreased overall risk of all cause mortality, cancer (except breast) and cardiovascular disease;[48] however, a meta-analysis found lower risk for ischemic heart disease and cancer but no effect on overall mortality or cerebrovascular disease.[49] Possible limitations include varying definitions used of vegetarianism, and the observation of increased risk of lung cancer mortality in those on a vegetarian diet for less than five years.[49] An analysis pooling two large studies found vegetarians in the UK have similar all cause mortality as meat eaters.[50]

The American Dietetic Association has stated that at all stages of life, a properly planned vegetarian diet can be "healthful, nutritionally adequate, and may be beneficial in the prevention and treatment of certain diseases."[51] Vegetarian diets offer lower levels of saturated fat, cholesterol and animal protein, and higher levels of carbohydrates, fibre, magnesium, potassium, folate, and antioxidants such as vitamins C and E and phytochemicals.[52][53]

Vegetarian diets have been studied to see whether they are of benefit in treating arthritis, but no good supporting evidence has been found.[54]

As of 2011[update] the relationship between vegetarian diet and bone health was unclear. According to some studies, a vegetarian lifestyle can be associated with vitamin B 12 deficiency and low bone mineral density.[55] However, a study of vegetarian and non-vegetarian adults in Taiwan found no significant difference in bone mineral density between the two groups.[56]

Vegetarian diets might reduce the risk of developing diabetes.[57] There is some evidence that a vegetarian diet may help people with type 2 diabetes achieve glycemic control.[58]

The American Dietetic Association discussed that vegetarian diets may be more common among adolescents with eating disorders, indicating that vegetarian diets do not cause eating disorders, but rather "vegetarian diets may be selected to camouflage an existing eating disorder".[59]

Vegetarian diets may lower the risk of heart disease, as well as reduce the need for medications prescribed for chronic illnesses.[60]

There have been many comparative and statistical studies of the relationship between diet and longevity, including vegetarianism and longevity.

A 1999 metastudy combined data from five studies from western countries.[61] The metastudy reported mortality ratios, where lower numbers indicated fewer deaths, for fish eaters to be 0.82, vegetarians to be 0.84, occasional meat eaters (eat meat less than once per week) to be 0.84. Regular meat eaters had the base mortality rate of 1.0, while the number for vegans was very uncertain (anywhere between 0.7 and 1.44) due to too few data points. The study reported the numbers of deaths in each category, and expected error ranges for each ratio, and adjustments made to the data. However, the "lower mortality was due largely to the relatively low prevalence of smoking in these [vegetarian] cohorts". Out of the major causes of death studied, only one difference in mortality rate was attributed to the difference in diet, as the conclusion states: "...vegetarians had a 24% lower mortality from ischaemic heart disease than non-vegetarians, but no associations of a vegetarian diet with other major causes of death were established".[61]

In Mortality in British vegetarians,[62] a similar conclusion is drawn:

British vegetarians have low mortality compared with the general population. Their death rates are similar to those of comparable non-vegetarians, suggesting that much of this benefit may be attributed to non-dietary lifestyle factors such as a low prevalence of smoking and a generally high socio-economic status, or to aspects of the diet other than the avoidance of meat and fish."[63]

The Adventist Health Studies is ongoing research that documents the life expectancy in Seventh-day Adventists. This is the only study among others with similar methodology which had favourable indication for vegetarianism. The researchers found that a combination of different lifestyle choices could influence life expectancy by as much as 10 years. Among the lifestyle choices investigated, a vegetarian diet was estimated to confer an extra 11/2 to 2 years of life. The researchers concluded that "the life expectancies of California Adventist men and women are higher than those of any other well-described natural population" at 78.5 years for men and 82.3 years for women. The life expectancy of California Adventists surviving to age 30 was 83.3 years for men and 85.7 years for women.[64]

The Adventist health study is again incorporated into a metastudy titled "Does low meat consumption increase life expectancy in humans?" published in American Journal of Clinical Nutrition, which concluded that low meat eating (less than once per week) and other lifestyle choices significantly increase life expectancy, relative to a group with high meat intake. The study concluded that "The findings from one cohort of healthy adults raises the possibility that long-term ( 2 decades) adherence to a vegetarian diet can further produce a significant 3.6-y increase in life expectancy." However, the study also concluded that "Some of the variation in the survival advantage in vegetarians may have been due to marked differences between studies in adjustment for confounders, the definition of vegetarian, measurement error, age distribution, the healthy volunteer effect, and intake of specific plant foods by the vegetarians." It further states that "This raises the possibility that a low-meat, high plant-food dietary pattern may be the true causal protective factor rather than simply elimination of meat from the diet." In a recent review of studies relating low-meat diet patterns to all-cause mortality, Singh noted that "5 out of 5 studies indicated that adults who followed a low meat, high plant-food diet pattern experienced significant or marginally significant decreases in mortality risk relative to other patterns of intake."[65]

Statistical studies, such as comparing life expectancy with regional areas and local diets in Europe also have found life expectancy considerably greater in southern France, where a low meat, high plant Mediterranean diet is common, than northern France, where a diet with high meat content is more common.[66]

A study by the Institute of Preventive and Clinical Medicine, and Institute of Physiological Chemistry looked at a group of 19 vegetarians (lacto-ovo) and used as a comparison a group of 19 omnivorous subjects recruited from the same region. The study found that this group of vegetarians (lacto-ovo) have a significantly higher amount of plasma carboxymethyllysine and advanced glycation endproducts (AGEs) compared to this group of non-vegetarians.[67] Carboxymethyllysine is a glycation product which represents "a general marker of oxidative stress and long-term damage of proteins in aging, atherosclerosis and diabetes" and "[a]dvanced glycation end products (AGEs) may play an important adverse role in process of atherosclerosis, diabetes, aging and chronic renal failure".[67]

A strict vegetarian diet avoiding consumption of all animal products risks vitamin B12 deficiency, which can lead to hyperhomocysteinemia, a risk factor for several health disorders, including anemia, neurological deficits, gastrointestinal problems, platelet disorders, and increased risk for cardiovascular diseases.[4][5] This risk may be offset by ensuring sufficient intake of vitamin B12 by consuming fortified foods with vitamin B12 added during manufacturing, or by using a dietary supplement product.[4][5][48]

Western vegetarian diets are typically high in carotenoids, but relatively low in omega-3 fatty acids and vitamin B12.[68] Vegans can have particularly low intake of vitamin B and calcium if they do not eat enough items such as collard greens, leafy greens, tempeh and tofu (soy).[69] High levels of dietary fiber, folic acid, vitamins C and E, and magnesium, and low consumption of saturated fat are all considered to be beneficial aspects of a vegetarian diet.[70] A well planned vegetarian diet will provide all nutrients in a meat-eater's diet to the same level for all stages of life.[71]

Protein intake in vegetarian diets is lower than in meat diets but can meet the daily requirements for most people.[72] Studies at Harvard University as well as other studies conducted in the United States, United Kingdom, Canada, Australia, New Zealand and various European countries,confirmed vegetarian diets provide sufficient protein intake as long as a variety of plant sources are available and consumed.[73]

Vegetarian diets typically contain similar levels of iron to non-vegetarian diets, but this has lower bioavailability than iron from meat sources, and its absorption can sometimes be inhibited by other dietary constituents.[74] According to the Vegetarian Resource Group, consuming food that contains vitamin C, such as citrus fruit or juices, tomatoes, or broccoli, is a good way to increase the amount of iron absorbed at a meal.[75] Vegetarian foods rich in iron include black beans, cashews, hempseed, kidney beans, broccoli, lentils, oatmeal, raisins, spinach, cabbage, lettuce, black-eyed peas, soybeans, many breakfast cereals, sunflower seeds, chickpeas, tomato juice, tempeh, molasses, thyme, and whole-wheat bread.[76] The related vegan diets can often be higher in iron than vegetarian diets, because dairy products are low in iron.[70] Iron stores often tend to be lower in vegetarians than non-vegetarians, and a few small studies report very high rates of iron deficiency (up to 40%,[77] and 58%[78] of the respective vegetarian or vegan groups). However, the American Dietetic Association states that iron deficiency is no more common in vegetarians than non-vegetarians (adult males are rarely iron deficient); iron deficiency anaemia is rare no matter the diet.[79]

Vitamin B12 is not generally present in plants but is naturally found in foods of animal origin.[4][80] Lacto-ovo vegetarians can obtain B12 from dairy products and eggs, and vegans can obtain it from manufactured fortified foods (including plant-based products and breakfast cereals) and dietary supplements.[4][81][82]

The recommended daily dietary intake of B12 in the United States and Canada is 0.4 mcg (ages 06 months), rising to 1.8 mcg (913 years), 2.4 mcg (14+ years), and 2.8 mcg (lactating female).[80] While the body's daily requirement for vitamin B12 is in microgram amounts, deficiency of the vitamin through strict practice of a vegetarian diet without supplementation can increase the risk of several chronic diseases.[4][5][80]

Plant-based, or vegetarian, sources of Omega 3 fatty acids include soy, walnuts, pumpkin seeds, canola oil, kiwifruit, hempseed, algae, chia seed, flaxseed, echium seed and leafy vegetables such as lettuce, spinach, cabbage and purslane. Purslane contains more Omega 3 than any other known leafy green. Olives (and olive oil) are another important plant source of unsaturated fatty acids. Plant foods can provide alpha-linolenic acid which the human body uses to synthesize the long-chain n-3 fatty acids EPA and DHA. EPA and DHA can be obtained directly in high amounts from oily fish or fish oils. Vegetarians, and particularly vegans, have lower levels of EPA and DHA than meat-eaters. While the health effects of low levels of EPA and DHA are unknown, it is unlikely that supplementation with alpha-linolenic acid will significantly increase levels.[83][clarification needed] Recently, some companies have begun to market vegetarian DHA supplements containing seaweed extracts. Whole seaweeds are not suitable for supplementation because their high iodine content limits the amount that may be safely consumed. However, certain algae such as spirulina are good sources of gamma-linolenic acid (GLA), alpha-linolenic acid (ALA), linoleic acid (LA), stearidonic acid (SDA), eicosapentaenoic acid (EPA), docosahexaenoic acid (DHA), and arachidonic acid (AA).[84][85]

Calcium intake in vegetarians and vegans can be similar to non-vegetarians, as long as the diet is properly planned.[86] Lacto-ovo vegetarians that include dairy products can still obtain calcium from dairy sources like milk, yogurt, and cheese.[87]

Non-dairy milks that are fortified with calcium, such as soymilk and almond milk can also contribute a significant amount of calcium in the diet.[88] The calcium found in broccoli, bok choy, and kale have also been found to have calcium that is well absorbed in the body.[86][87][89] Though the calcium content per serving is lower in these vegetables than a glass of milk, the absorption of the calcium into the body is higher.[87][89] Other foods that contain calcium include calcium-set tofu, blackstrap molasses, turnip greens, mustard greens, soybeans, tempeh, almonds, okra, dried figs, and tahini.[86][88] Though calcium can be found in Spinach, swiss chard, beans and beet greens, they are generally not considered to be a good source since the calcium binds to oxalic acid and is poorly absorbed into the body.[87] Phytic acid found in nuts, seeds, and beans may also impact calcium absorption rates.[87] See the National Institutes of Health Office of Dietary Supplements for calcium needs for various ages,[87] the Vegetarian Resource Group[88] and the Vegetarian Nutrition Calcium Fact Sheet from the Academy of Nutrition and Dietetics[86] for more specifics on how to obtain adequate calcium intake on a vegetarian or vegan diet.

Vitamin D needs can be met via the human body's own generation upon sufficient and sensible exposure to ultraviolet (UV) light in sunlight.[90][91] Products including milk, soy milk and cereal grains may be fortified to provide a source of Vitamin D.[92] For those who do not get adequate sun exposure or food sources, Vitamin D supplementation may be necessary.

Vitamin D2, or ergocalciferol is found in fungus (except alfalfa which is a plantae) and created from viosterol, which in turn is created when ultraviolet light activates ergosterol (which is found in fungi and named as a sterol from ergot). Any UV-irradiated fungus including yeast form vitamin D2.[95] Human bioavailability of vitamin D2 from vitamin D2-enhanced button mushrooms via UV-B irradiation is effective in improving vitamin D status and not different from a vitamin D2 supplement according to study.[96] For example, Vitamin D2 from UV-irradiated yeast baked into bread is bioavailable.[97]By visual assessment or using a chromometer, no significant discoloration of irradiated mushrooms, as measured by the degree of "whiteness", was observed[98] making it hard to discover if they have been treated without labeling. Claims have been made that a normal serving (approx. 3 oz or 1/2 cup, or 60 grams) of mushrooms treated with ultraviolet light increase their vitamin D content to levels up to 80 micrograms,[99] or 2700 IU if exposed to just 5 minutes of UV light after being harvested.[100]

Various ethical reasons have been suggested for choosing vegetarianism, usually predicated on the interests of non-human animals. In many societies, controversy and debate have arisen over the ethics of eating animals. Some people, while not vegetarians, refuse to eat the flesh of certain animals due to cultural taboo, such as cats, dogs, horses or rabbits. Others support meat eating for scientific, nutritional and cultural reasons, including religious ones. Some meat eaters abstain from the meat of animals reared in particular ways, such as factory farms, or avoid certain meats, such as veal or foie gras. Some people follow vegetarian or vegan diets not because of moral concerns involving the raising or consumption of animals in general, but because of concerns about the specific treatment and practices involved in the processing of animals for food. Others still avoid meat because meat production is claimed to place a greater burden on the environment than production of an equivalent amount of plant protein. Ethical objections based on consideration for animals are generally divided into opposition to the act of killing in general, and opposition to certain agricultural practices surrounding the production of meat.

Ethical vegetarians believe that killing an animal, like killing a human, especially one who has equal or lesser cognitive abilities than the animals in question, can only be justified in extreme circumstances and that consuming a living creature for its enjoyable taste, convenience, or nutrition value is not a sufficient cause.[101] Another common view is that humans are morally conscious of their behavior in a way other animals are not, and therefore subject to higher standards.[102] One author proposes that denying the right to life and humane treatment to animals with equal or greater cognitive abilities than mentally disabled humans is an arbitrary and discriminatory practice based on habit instead of logic.[103] Opponents of ethical vegetarianism argue that animals are not moral equals to humans and so consider the comparison of eating livestock with killing people to be fallacious. This view does not excuse cruelty, but maintains that animals do not possess the rights a human has.[104]

One of the main differences between a vegan and a typical vegetarian diet is the avoidance of both eggs and dairy products such as milk, cheese, butter and yogurt. Ethical vegans do not consume dairy or eggs because they state that their production causes the animal suffering or a premature death.[105]

To produce milk from dairy cattle, farmers separate calves from their mothers soon after birth or fed milk replacer to retain cow milk for human consumption.[106] To prolong lactation, dairy cows are almost permanently kept pregnant through artificial insemination.[106] After about five years, once the cow's milk production has dropped, it is considered "spent" and processed for beef and hide. A dairy cow's natural life expectancy is about twenty years.[105]

In battery cage and free-range egg production, unwanted male chicks are culled or discarded at birth during the process of securing a further generation of egg-laying hens.[107]

Ethical vegetarianism has become popular in developed countries particularly because of the spread of factory farming, faster communications, and environmental consciousness. Some believe that the current mass demand for meat cannot be satisfied without a mass-production system that disregards the welfare of animals, while others believe that practices like well-managed free-ranging and consumption of game, particularly from species whose natural predators have been significantly eliminated, could substantially alleviate the demand for mass-produced meat.[108]

Jainism teaches vegetarianism as moral conduct as do some major[109] sects of Hinduism. Buddhism in general does not prohibit meat eating, while Mahayana Buddhism encourages vegetarianism as beneficial for developing compassion.[110] Other denominations that advocate a vegetarian diet include the Seventh-day Adventists, the Rastafari movement, the Ananda Marga movement and the Hare Krishnas. Sikhism[111][112][113] does not equate spirituality with diet and does not specify a vegetarian or meat diet.[114]

While there are no dietary restrictions in the Bah' faith, `Abdu'l-Bah, the son of the religion's founder, noted that a vegetarian diet consisting of fruits and grains was desirable, except for people with a weak constitution or those that are sick.[115] He stated that there are no requirements that Bah's become vegetarian, but that a future society should gradually become vegetarian.[115][116][117] `Abdu'l-Bah also stated that killing animals was contrary to compassion.[115] While Shoghi Effendi, the head of the Bah' Faith in the first half of the 20th century, stated that a purely vegetarian diet would be preferable since it avoided killing animals,[118] both he and the Universal House of Justice, the governing body of the Bah's have stated that these teachings do not constitute a Bah' practice and that Bah's can choose to eat whatever they wish but should be respectful of others' beliefs.[115]

Theravadins in general eat meat.[119] If Buddhist monks "see, hear or know" a living animal was killed specifically for them to eat, they must refuse it or else incur an offense.[120] However, this does not include eating meat which was given as alms or commercially purchased. In the Theravada canon, Buddha did not make any comment discouraging them from eating meat (except specific types, such as human, elephant meat, horse, dog, snake, lion, tiger, leopard, bear, and hyena flesh[121]) but he specifically refused to institute vegetarianism in his monastic code when a suggestion had been made.[122][123]

In several Sanskrit texts of Mahayana Buddhism, Buddha instructs his followers to avoid meat.[124][125][126][127] However, each branch of Mahayana Buddhism selects which sutra to follow, and some branches, including the majority of Tibetan and Japanese Buddhists, do eat meat, while many Chinese Buddhist branches do not.

Early Christians disagreed as to whether they should eat meat, and later Christian historians have disagreed over whether Jesus was a vegetarian.[128][129][130] Various groups within Christianity have practiced specific dietary restrictions for various reasons.[131] The Council of Jerusalem in around 50 AD, recommended Christians keep following some of the Jewish food laws concerning meat. The early sect known as the Ebionites are considered to have practiced vegetarianism. Surviving fragments from their Gospel indicate their belief that as Christ is the Passover sacrifice and eating the Passover lamb is no longer required a vegetarian diet may (or should) be observed. However, orthodox Christianity does not accept their teaching as authentic. Indeed, their specific injunction to strict vegetarianism was cited as one of the Ebionites' "errors".[132][133]

At a much later time, the Bible Christian Church founded by Reverend William Cowherd in 1809 followed a vegetarian diet.[134] Cowherd was one of the philosophical forerunners of the Vegetarian Society.[135] Cowherd encouraged members to abstain from eating of meat as a form of temperance.[136]

Seventh-day Adventists are encouraged to engage in healthy eating practices, and ova-lacto-vegetarian diets are recommended by the General Conference of Seventh-day Adventists Nutrition Council (GCNC). They have also sponsored and participated in many scientific studies exploring the impact of dietary decisions upon health outcomes.[137] The GCNC has in addition adapted the USDA's food pyramid for a vegetarian dietary approach.[137][138] However, the only kinds of meat specifically frowned upon by the SDA health message are unclean meats, or those forbidden in scripture.[139]

Additionally, some monastic orders follow a vegetarian diet, and members of the Orthodox Church follow a vegan diet during fasts.[140] There is also a strong association between the Quakers and vegetarianism dating back at least to the 18th century. The association grew in prominence during the 19th century, coupled with growing Quaker concerns in connection with alcohol consumption, anti-vivisection and social purity. The association between the Quaker tradition and vegetarianism, however, becomes most significant with the founding of the Friends' Vegetarian Society in 1902 "to spread a kindlier way of living amongst the Society of Friends."[141]

According to Canon Law, Roman Catholics ages 14 and older are required to abstain from meat (defined as all mammal and fowl flesh and organs, excluding water animals) on Ash Wednesday and all Fridays of Lent including Good Friday. Canon Law also obliges Catholics to abstain from meat on the Fridays of the year outside of Lent (excluding certain holy days) unless, with the permission of the local conference of bishops, another penitential act is substituted. The restrictions on eating meat on these days is solely as an act of penance and not because of a religious objection to eating meat.[142]

Since the formation of the Seventh-day Adventist Church in the 1860s when the church began, wholeness and health have been an emphasis of the Adventist church, and has been known as the "health message" belief of the church.[143] Adventists are well known for presenting a health message that recommends vegetarianism and expects adherence to the kosher laws in Leviticus 11. Obedience to these laws means abstinence from pork, shellfish, and other animals proscribed as "unclean". The church discourages its members from consuming alcoholic beverages, tobacco or illegal drugs (compare Christianity and alcohol). In addition, some Adventists avoid coffee, tea, cola, and other beverages containing caffeine.

The pioneers of the Adventist Church had much to do with the common acceptance of breakfast cereals into the Western diet, and the "modern commercial concept of cereal food" originated among Adventists.[144] John Harvey Kellogg was one of the early founders of Adventist health work. His development of breakfast cereals as a health food led to the founding of Kellogg's by his brother William. In both Australia and New Zealand, the church-owned Sanitarium Health and Wellbeing Company is a leading manufacturer of health and vegetarian-related products, most prominently Weet-Bix.

Research funded by the U.S. National Institutes of Health has shown that the average Adventist in California lives 4 to 10 years longer than the average Californian. The research, as cited by the cover story of the November 2005 issue of National Geographic, asserts that Adventists live longer because they do not smoke or drink alcohol, have a day of rest every week, and maintain a healthy, low-fat vegetarian diet that is rich in nuts and beans.[145][146] The cohesiveness of Adventists' social networks has also been put forward as an explanation for their extended lifespan.[147]Since Dan Buettner's 2005 National Geographic story about Adventist longevity, his book, The Blue Zones: Lessons for Living Longer From the People Who've Lived the Longest, named Loma Linda, California a "blue zone" because of the large concentration of Seventh-day Adventists. He cites the Adventist emphasis on health, diet, and Sabbath-keeping as primary factors for Adventist longevity.[148][149]

An estimated 35% of Adventists practice vegetarianism or veganism, according to a 2002 worldwide survey of local church leaders.[150][151]

Illustrative of vegetarian Hindu meals.

Though there is no strict rule on what to consume and what not to, paths of Hinduism hold vegetarianism as an ideal. Some reasons are: the principle of nonviolence (ahimsa) applied to animals;[152] the intention to offer only "pure" (vegetarian) food to a deity and then to receive it back as prasad; and the conviction that a sattvic diet is beneficial for a healthy body and mind and that non-vegetarian food is not recommended for a better mind and for spiritual development.

However, the food habits of Hindus vary according to their community, location, custom and varying traditions. Historically and currently, those Hindus who eat meat prescribe Jhatka meat,[153] Hindus believe that the cow is a holy animal whose processing for meat is forbidden.[154]

Some followers of Islam, or Muslims, chose to be vegetarian for health, ethical, or personal reasons. However, the choice to become vegetarian for non-medical reasons can sometimes be controversial due to conflicting fatwas and differing interpretations of the Quran. Though some more traditional Muslims may keep quiet about their vegetarian diet, the number of vegetarian Muslims is increasing.[155][156]

Vegetarianism has been practiced by some influential Muslims including the Iraqi theologian, female mystic and poet Rabia of Basra, who died in the year 801, and the Sri Lankan Sufi master Bawa Muhaiyaddeen, who established The Bawa Muhaiyaddeen Fellowship of North America in Philadelphia. The former Indian president Dr. A. P. J. Abdul Kalam was also famously a vegetarian.[157]

In January 1996, The International Vegetarian Union announced the formation of the Muslim Vegetarian/Vegan Society.[158]

Many non-vegetarian Muslims will select vegetarian (or seafood) options when dining in non-halal restaurants. However, this is a matter of not having the right kind of meat rather than preferring not to eat meat on the whole.[156]

Followers of Jainism believe that all living organisms whether they are micro-organism are living and have a soul, and have one or more senses out of five senses and they go to great lengths to minimise any harm to any living organism. Most Jains are lacto-vegetarians but more devout Jains do not eat root vegetables because they believe that root vegetables contain a lot more micro-organisms as compared to other vegetables, and that, by eating them, violence of these micro-organisms is inevitable. So they focus on eating beans and fruits, whose cultivation do not involve killing of a lot of micro-organisms. No products obtained from dead animals are allowed, because when a living beings dies, a lot of micro-organisms (called as decomposers) will reproduce in the body which decomposes the body, and in eating the dead bodies, violence of decomposers is inevitable. Jain monks usually do a lot of fasting, and when they knew through spiritual powers that their life is very little, they start fasting until death.[159][160] Some particularly dedicated individuals are fruitarians.[161] Honey is forbidden, because honey is the regurgitation of nectar by bees [162] and may also contain eggs, excreta and dead bees. Some Jains do not consume plant parts that grow underground such as roots and bulbs, because the plants themselves and tiny animals may be killed when the plants are pulled up.[163]

While classical Jewish law neither requires nor prohibits the consumption of meat, Jewish vegetarians often cite Jewish principles regarding animal welfare, environmental ethics, moral character, and health as reasons for adopting a vegetarian or vegan diet.[164][165]

Rabbis may advocate vegetarianism or veganism primarily because of concerns about animal welfare, especially in light of the traditional prohibition on causing unnecessary "pain to living creatures" (tza'ar ba'alei hayyim).[166]

Jewish vegetarian groups and activists believe that the halakhic permission to eat meat is a temporary leniency for those who are not ready yet to accept the vegetarian diet.[167]

Jewish vegetarianism and veganism have become especially popular among Israeli Jews. In 2016, Israel was described as "the most vegan country on Earth", as five percent of its population eschewed all animal products.[168] Interest in veganism has grown among both non-Orthodox and Orthodox Jews in Israel.[169]

Within the Afro-Caribbean community, a minority are Rastafari and follow the dietary regulations with varying degrees of strictness. The most orthodox eat only "Ital" or natural foods, in which the matching of herbs or spices with vegetables is the result of long tradition originating from the African ancestry and cultural heritage of Rastafari.[170] "Ital", which is derived from the word vital, means essential to human existence. Ital cooking in its strictest form prohibits the use of salt, meat (especially pork), preservatives, colorings, flavorings and anything artificial.[171] Most Rastafari are vegetarian.[172]

The tenets of Sikhism do not advocate a particular stance on either vegetarianism or the consumption of meat,[173][174][175][176] but leave the decision of diet to the individual.[177] The tenth guru, Guru Gobind Singh, however, prohibited "Amritdhari" Sikhs, or those that follow the Sikh Rehat Maryada (the Official Sikh Code of Conduct)[178] from eating Kutha meat, or meat which has been obtained from animals which have been killed in a ritualistic way. This is understood to have been for the political reason of maintaining independence from the then-new Muslim hegemony, as Muslims largely adhere to the ritualistic halal diet.[173][177]

"Amritdharis" that belong to some Sikh sects (e.g. Akhand Kirtani Jatha, Damdami Taksal, Namdhari[179] and Rarionwalay,[180] etc.) are vehemently against the consumption of meat and eggs (though they do consume and encourage the consumption of milk, butter and cheese).[181] This vegetarian stance has been traced back to the times of the British Raj, with the advent of many new Vaishnava converts.[177] In response to the varying views on diet throughout the Sikh population, Sikh Gurus have sought to clarify the Sikh view on diet, stressing their preference only for simplicity of diet. Guru Nanak said that over-consumption of food (Lobh, Greed) involves a drain on the Earth's resources and thus on life.[182][183] Passages from the Guru Granth Sahib (the holy book of Sikhs, also known as the Adi Granth) say that it is "foolish" to argue for the superiority of animal life, because though all life is related, only human life carries more importance: "Only fools argue whether to eat meat or not. Who can define what is meat and what is not meat? Who knows where the sin lies, being a vegetarian or a non-vegetarian?"[177] The Sikh langar, or free temple meal, is largely lacto-vegetarian, though this is understood to be a result of efforts to present a meal that is respectful of the diets of any person who would wish to dine, rather than out of dogma.[176][177]

Environmental vegetarianism is based on the concern that the production of meat and animal products for mass consumption, especially through factory farming, is environmentally unsustainable. According to a 2006 United Nations initiative, the livestock industry is one of the largest contributors to environmental degradation worldwide, and modern practices of raising animals for food contribute on a "massive scale" to air and water pollution, land degradation, climate change, and loss of biodiversity. The initiative concluded that "the livestock sector emerges as one of the top two or three most significant contributors to the most serious environmental problems, at every scale from local to global."[184]

In addition, animal agriculture is a large source of greenhouse gases. According to a 2006 report it is responsible for 18% of the world's greenhouse gas emissions as estimated in 100-year CO2 equivalents. Livestock sources (including enteric fermentation and manure) account for about 3.1 percent of US anthropogenic GHG emissions expressed as carbon dioxide equivalents.[185] This EPA estimate is based on methodologies agreed to by the Conference of Parties of the UNFCCC, with 100-year global warming potentials from the IPCC Second Assessment Report used in estimating GHG emissions as carbon dioxide equivalents.

Meat produced in a laboratory (called in vitro meat) may be more environmentally sustainable than regularly produced meat.[186] Reactions of vegetarians vary.[187] Rearing a relatively small number of grazing animals can be beneficial, as the Food Climate Research Network at Surrey University reports: "A little bit of livestock production is probably a good thing for the environment".[188]

In May 2009, Ghent, Belgium, was reported to be "the first [city] in the world to go vegetarian at least once a week" for environmental reasons, when local authorities decided to implement a "weekly meatless day". Civil servants would eat vegetarian meals one day per week, in recognition of the United Nations' report. Posters were put up by local authorities to encourage the population to take part on vegetarian days, and "veggie street maps" were printed to highlight vegetarian restaurants. In September 2009, schools in Ghent are due to have a weekly veggiedag ("vegetarian day") too.[189]

Public opinion and acceptance of meat-free food is expected to be more successful if its descriptive words focus less on the health aspects and more on the flavor.[190]

Some groups, such as PETA, promote vegetarianism as a way to offset poor treatment and working conditions of workers in the contemporary meat industry.[191] These groups cite studies showing the psychological damage caused by working in the meat industry, especially in factory and industrialised settings, and argue that the meat industry violates its labourers' human rights by assigning difficult and distressing tasks without adequate counselling, training and debriefing.[192][193][194] However, the working conditions of agricultural workers as a whole, particularly non-permanent workers, remain poor and well below conditions prevailing in other economic sectors.[195] Accidents, including pesticide poisoning, among farmers and plantation workers contribute to increased health risks, including increased mortality.[196] According to the International Labour Organization, agriculture is one of the three most dangerous jobs in the world.[197]

Similar to environmental vegetarianism is the concept of economic vegetarianism. An economic vegetarian is someone who practices vegetarianism from either the philosophical viewpoint concerning issues such as public health and curbing world starvation, the belief that the consumption of meat is economically unsound, part of a conscious simple living strategy or just out of necessity. According to the Worldwatch Institute, "Massive reductions in meat consumption in industrial nations will ease their health care burden while improving public health; declining livestock herds will take pressure off rangelands and grainlands, allowing the agricultural resource base to rejuvenate. As populations grow, lowering meat consumption worldwide will allow more efficient use of declining per capita land and water resources, while at the same time making grain more affordable to the world's chronically hungry."[198] According to estimates in 2016, adoption of vegetarianism would contribute substantially to global healthcare and environmental savings.[199]

Prejudice researcher Gordon Hodson observes that vegetarians and vegans frequently face discrimination where eating meat is held as a cultural norm.[200]

A 1992 market research study conducted by the Yankelovich research organisation concluded that "of the 12.4 million people [in the US] who call themselves vegetarian, 68% are female, while only 32% are male".[201]

At least one study indicates that vegetarian women are more likely to have female babies. A study of 6,000 pregnant women in 1998 "found that while the national average in Britain is 106 boys born to every 100 girls, for vegetarian mothers the ratio was just 85 boys to 100 girls".[202] Catherine Collins of the British Dietetic Association has dismissed this as a "statistical fluke" given that it is actually the male's genetic contribution which determines the sex of a baby.[202]

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Afrofuturism – Wikipedia

Afrofuturism is a cultural aesthetic, philosophy of science, and philosophy of history that explores the developing intersection of African Diaspora culture with technology. It was coined by Mark Dery in 1994 and explored in the late 1990s through conversations led by Alondra Nelson.[1] Afrofuturism addresses themes and concerns of the African diaspora through technoculture and science fiction, encompassing a range of media and artists with a shared interest in envisioning black futures that stem from Afrodiasporic experiences.[2] Seminal Afrofuturistic works include the novels of Samuel R. Delany and Octavia Butler; the canvases of Jean-Michel Basquiat and Angelbert Metoyer, and the photography of Rene Cox; the explicitly extraterrestrial mythoi of Parliament-Funkadelic, the Jonzun Crew, Warp 9, Deltron 3030, and Sun Ra; and the Marvel Comics superhero Black Panther.[3][4][5]

Despite Afrofuturism being coined in 1993, scholars tend to agree that Afrofuturistic music, art and text became more common and widespread in the late 1950s. The Afrofuturist approach to music was first propounded by Sun Ra. Born in Alabama, Sun Ra's music coalesced in Chicago in the mid-1950s, when with the Arkestra he began recording music that drew from hard bop and modal sources, creating a new synthesis that used Afrocentric and space-themed titles to reflect Ra's linkage of ancient African culture, specifically Egypt, and the cutting edge of the Space Age. For many years, Ra and his bandmates lived, worked and performed in Philadelphia while touring festivals worldwide. Ra's film Space Is the Place shows The Arkestra in Oakland in the mid-1970s in full space regalia, replete with science-fiction imagery as well as other comedic and musical material. As of 2018, the band was still composing and performing, under the leadership of Marshall Allen.

Afrofuturist ideas were taken up in 1975 by George Clinton and his bands Parliament and Funkadelic with his magnum opus Mothership Connection and the subsequent The Clones of Dr. Funkenstein, P-Funk Earth Tour, Funkentelechy Vs. the Placebo Syndrome, and Motor Booty Affair. In the thematic underpinnings to P-Funk mythology ("pure cloned funk"), Clinton in his alter ego Starchild spoke of "certified Afronauts, capable of funkitizing galaxies".

Other musicians typically regarded as working in or greatly influenced by the Afrofuturist tradition include reggae producers Lee "Scratch" Perry and Scientist, hip-hop artists Afrika Bambaataa and Tricky, electronic musicians Larry Heard, A Guy Called Gerald, Juan Atkins, Jeff Mills,[6] Newcleus[7] and Lotti Golden & Richard Scher, electro hip hop producer/writers of Warp 9's "Light Years Away", a sci-fi tale of ancient alien visitation, described as a "cornerstone of early 80's beatbox afrofuturism".[8]

In the early 1990s, a number of cultural critics, notably Mark Dery in his 1994 essay "Black to the Future", began to write about the features they saw as common in African-American science fiction, music, and art. Dery dubbed this phenomenon "Afrofuturism".[9] According to cultural critic Kodwo Eshun, British journalist Mark Sinker was theorizing a form of Afrofuturism in the pages of The Wire, a British music magazine, as early as 1992.[10]

Afrofuturist ideas have further been expanded by scholars like Alondra Nelson, Greg Tate, Tricia Rose, Kodwo Eshun, and others.[2] In an interview, Alondra Nelson explained Afrofuturism as a way of looking at the subject position of black people which covers themes of alienation and aspirations for a utopic future. The idea of "alien" or "other" is a theme often explored.[11] Additionally, Nelson notes that discussions around race, access, and technology often bolster uncritical claims about a so-called "digital divide".[12] The digital divide overemphasizes the association of racial and economic inequality with limited access to technology. This association then begins to construct blackness "as always oppositional to technologically driven chronicles of progress".[12] As a critique of the neo-critical argument that the future's history-less identities will end burdensome stigma, Afrofuturism holds that history should remain a part of identity, particularly in terms of race.[12]

A new generation of recording artists have embraced Afrofuturism into their music and fashion, including Solange, Rihanna, and Beyonc. This tradition continues from artists such as Erykah Badu, Missy Elliott and Janelle Mone, who incorporated cyborg themes and metallics into their style.[13] Other 21st century musicians who have been characterized as Afrofuturist include singer FKA Twigs,[13] musical duo Ibeyi,[14] and DJ/producer Ras G.[15]

In more recent years, artists such as Rihanna and Beyonc have often been interpreted by the public as having some non-human elements about them, exhibited in both their performances, and in their day to day interactions. Because the tabloids have so much control over the way that information is digested, the public receives images of these women that are distant and controlled solely by the media, and thus, these women are often painted as angry or unfeeling. Scholars such as Robin James have interrogated and expanded upon the work of Kodwo Eshun, and coined the idea of the "robo-diva". These scholars both argue that the Black experience has always been more alien than it has been human, and James connects the mechanics of the middle passage to alien abduction through concepts of kidnapping, isolation, and bowing down to an unknown power. Kodwo Eshun also posits that perhaps the categorization of "human" has no use in the Black community, and that instead, the category of "robot" is not only more powerful, but more accurately representative of the positioning in the social hierarchy in which Black people exist in the present day. Because musical artists (Rihanna, Beyonc) exhibit such non-human qualities, they are often ostracized for being "cold" or "mechanical". The white patriarchy both fears and admires such artists due to their unapologetic displays of female sexuality and its interactions with technology. These fears then propel the virgin/whore dichotomy that stems from the trope of the Jezebel, and serves to further the racialized projections of stereotypes onto Black females in the music industry.

Janelle Mone has made a conscious effort to restore Afrofuturist cosmology to the forefront of urban contemporary music. Her notable works include the music videos "Prime Time"[16] and "Many Moons",[17] which explore the realms of slavery and freedom through the world of cyborgs and the fashion industry.[18][19] She is credited with proliferating Afrofuturist funk into a new Neo-Afrofuturism by use of her Metropolis-inspired alter-ego, Cindi Mayweather, who incites a rebellion against the Great Divide, a secret society, in order to liberate citizens who have fallen under their oppression. This ArchAndroid role reflects earlier Afrofuturistic figures Sun Ra and George Clinton, who created their own visuals as extraterrestrial beings rescuing African-Americans from the oppressive natures of Earth. Her influences include Metropolis, Blade Runner, and Star Wars.[20] The all Black Wondaland Arts Collective Society, of which Mone is a founder of, stated "We believe songs are spaceships. We believe music is the weapon of the future. We believe books are the stars." [21] Other musical artists to emerge since the turn of the millennium regarded as Afrofuturist include dBridge, SBTRKT, Shabazz Palaces, Heavyweight Dub Champion,[6] and "techno pioneers" Drexciya (with Gerald Donald).[22]

Chicago is home to a vibrant community of artists exploring Afrofuturism. Nick Cave, known for his Soundsuits project, has helped develop younger talent as the director of the graduate fashion program at the School of the Art Institute of Chicago. Other artists include visual artists Hebru Brantley as well as contemporary artist Rashid Johnson, a Chicago native currently based in New York. In 2013, Chicago resident Ytasha L. Womack wrote the study Afrofuturism: The World of Black Science Fiction and Fantasy, and William Hayashi has published all three volumes of his Darkside Trilogy[23] which tells the story of what happens in America when the country discovers African Americans secretly living on the backside of the moon since before the arrival of Neil Armstrong, an extreme vision of segregation imposed by technologically advanced Blacks.[24][25][self-published source] Krista Franklin, a member of University of Chicago's Arts Incubator, is currently exploring the relation between Afrofuturism and the grotesque through her visual and written work with weaves and collected hair. Recently, she also created an audio narrative in collaboration with another Afrofuturist, Perpetual Rebel, called The Two Thousand and Thirteen Narrative(s) of Naima Brown, which explores the ideas of identity and transformation within the context of hair and African-American culture.[26]

The movement has grown globally in the arts. Afrofuturist Society was founded by curator Gia Hamilton in New Orleans. Artists like Demetrius Oliver from New York, Cyrus Kabiru from Nairobi, Lina Iris Viktor from Liberia, famed Nigerian American solar muralist, Shala.,[27][28] and Wanuri Kahiu of Kenya have all steeped their work in the cosmos or sci-fi.[29][30][31][32][33]

The creation of the term Afrofuturism in the 1990s was often primarily used to categorize "speculative fiction that treats African-American themes and addresses African-American concerns in the context of 20th-century technoculture,"[34] but was soon expanded to include artistic, scientific, and spiritual practices throughout the African diaspora. Contemporary practice retroactively identifies and documents historical instances of Afrofuturist practice and integrates them into the canon. For example, the Dark Matter anthologies edited by Sheree Thomas feature contemporary Black science fiction, discuss Ralph Ellison's Invisible Man in her introduction, "Looking for the Invisible," and also include older works by W. E. B. Du Bois, Charles W. Chesnutt, and George S. Schuyler.[35]

Lisa Yazsek argues that Ralph Ellison's 1952 novel, Invisible Man, should be thought of as a predecessor to Afrofuturist literature. Yaszek illustrates that Ellison draws upon Afrofuturist ideas that were not yet prevalent in African-American literature. Ellison critiques the traditional visions of black people's future in the United States, but does not provide readers a different future to imagine. Yaszek believes that Ellison does not offer any other futures so that the next generation of authors can. Invisible Man may not be Afrofuturist in the sense that it does not provide a better or even any future for black people in the United States, but it can be thought of as a call for people to start thinking and creating art with an Afrofuturist mindset. In this sense, Yaszek concludes that Ellison's novel is a canon in Afrofuturistic literature by serving as call for "this kind of future-historical art" to those who succeed him.[36]

A number of contemporary Black science fiction and speculative fiction authors have also been characterized as Afrofuturist or as employing Afrofuturist themes. Nnedi Okorafor has been labeled this way, both for her Hugo Award-winning Binti novella series,[37] and for her novel Who Fears Death.[14] Steven Barnes has been called an Afrofuturist author for his alternate-history novels Lion's Blood and Zulu Heart.[14] N.K. Jemisin, Nalo Hopkinson, and Colson Whitehead have also been referred to as Afrofuturist authors.[38] Octavia Butler's novels are often associated with Afrofuturism;[39] this association has been somewhat controversial, since Butler incorporates multi-ethnic and multi-species communities that insist on "hybridity beyond the point of discomfort".[40] However, the fourth book of the science fiction Patternist series, Wild Seed, particularly fits ideas of Afrofuturist thematic concerns, as the narrative of two immortal Africans Doro and Anyanwu features science fiction technologies and an alternate anti-colonialist history of seventeenth century America.[41]

In recent years, there have been many museum exhibitions displaying art with Afrofuturist themes.

The Studio Museum in Harlem held a major exhibit exploring Afrofuturistic aesthetics from November 14, 2013 to March 9, 2014. The exhibit, called The Shadows Took Shape, displayed more than sixty works of art that looked at recurring themes such as identity in relation to technology, time, and space within African-American communities. Artists featured in the exhibit included Derrick Adams, Laylah Ali and Khaled Hafez.[42]

As a part of the MOMA's PS1 festival, King Britt curated Moondance: A Night in the Afro Future in 2014. From noon to six p.m. on April 13, people could attend Moondance and listen to lectures, live music or watch dance performances in celebration of Afrofuturism in contemporary culture.[43]

Schomburg Center for Research in Black Culture held a seminal group show of Visual Afrofuturists focusing on unambiguous science fiction and fantasy based art. The show, titled 'Unveiling Visions: The Alchemy of the Black Imagination' ran from October 1, 2015 - January 16, 2016. The closing night coincided with the Schomburg Black Comic Book Day. Unveiling Visions was curated by artist John Jennings (Co-founder of artist duo, Black Kirby w/Professor Stacey Robinson) and Afrofuturist Scholar, Reynaldo Anderson (founder of The Black Speculative Arts Movement).[44] The show featured artists such as Tony Puryear, Sheeba Maya, Mshindo Kuumba, Eric Wilkerson, Manzel Bowman, Grey Williamson, Tim Fielder, Stacey Robinson, and Shawn Alleyne. Unveiling Visions liner notes state: "exhibition includes artifacts from the Schomburg collections that are connected to Afrofuturism, black speculative imagination and Diasporan cultural production. Offering a fresh perspective on the power of speculative imagination and the struggle for various freedoms of expression in popular culture, Unveiling Visions showcases illustrations and other graphics that highlight those popularly found in science fiction, magical realism and fantasy. Items on display include film posters, comics, T-shirts, magazines, CD covers, playbills, religious literature, and more. "[45]

In April 2016, Niama Safia Sandy curated an exhibit entitled "Black Magic: AfroPasts / Afrofutures" at the Corridor Gallery in Brooklyn, New York.[46] The multidisciplinary art exhibit looks at the relationship between magical realism and afrofuturism through the Black diaspora.[47] In a description of the collection, Sandy stated: "There's a lot of looking back and looking forward happening in this work... [and there's a lot of] celebrating those journeys whether they are intentional or forced journeys."[48]

The exhibition Afro-Tech and the Future of Re-Invention is running from October 21, 2017 until April 22, 2018[49] at Dortmunder U in Dortmund, Germany and "looks at speculative visions of the future and current developments in the field of digital technology by artists and inventors from Africa and the African diaspora...."[50]

The exhibition,'Black Metropolis: 30 Years of Afrofuturism, Comics, Music, Animation, Decapitated Chickens, Heroes, Villains and Negroes' is a one-man show focusing on the career of cartoonist and visual afrofuturist, Tim Fielder. "[51] The show, designed to travel over multiple gallery spaces, opened at New York Gallatin Galleries from May 23-May 30th, 2016. Presented by Keith Miller and Curated by Boston Fielder, the exhibit featured both published and unpublished work ranging from independent comics art for alternative magazine, Between C & D and mainstream comics work done for Marvel Comics. Black Metropolis, revived at The Hammonds House Museum in Atlanta, GA for the museum's 30th Anniversary October 12-November 25, 2018 "[52]

Jared Richardson's Attack of the Boogeywoman: Visualizing Black Women's Grotesquerie in Afrofuturism[53] assesses how the aesthetic functions as a space for black women to engage with the intersection of topics such as race, gender, and sexuality. The representation and treatment of black female bodies is deconstructed by Afrofuturist contemporaries and amplified to alien and gruesome dimensions by artists such as Wangechi Mutu and Shoshanna Weinberger.

Beyonc's 2016 short film Lemonade included feminist afrofuturism in its concept. The film featured Ibeyi, Laolu Senbanjo, Amandla Stenberg, Quvenzhan Wallis, YouTube singing stars Chloe x Halle, Zendaya, 2015 Sports Illustrated Sportsperson of the Year Serena Williams,[54] and the sophisticated womanist poetry of Somali-British writerWarsan Shire.[55] The through-line is the empowerment of black women referencing both marital relationships and the historical trauma from the enslavement of African-Americans from 16191865,[not in citation given] through Reconstruction and Jim Crow (18701965). The mothers of Trayvon Martin (Sybrina Fulton), Michael Brown (Lesley McFadden), Eric Garner (Gwen Carr) are featured holding pictures of their deceased sons in homage to the importance of their lives.[56] The novel Kindred by Octavia Butler also explores the empowerment of women though the story of her protagonist Dana. The book explores the idea of autonomy and having control over one's life/destiny. Through the exploration of women's power in the time of slavery to the more current time, Butler is able to demonstrate the endurance of women through the harsh social factors.

In the Afro-Surreal Manifesto, Afro-Surrealism is juxtaposed with European surrealism, with European surrealism being empirical. It is consistent with the New Black Aesthetic in that the art seeks to disturb. It samples from old art pieces updating them with current images. This technique calls to the forefront those past images and the sentiments, memories, or ideas around them and combines them with new images in a way that those of the current generation can still identify. Both seek to disturb, but there is more of a "mutant" psychology that is going on. Afro-Futuristic artists seek to propose a deviant beauty, a beauty in which disembodiment is both inhumane, yet distinct; Afro-Futuristic artists speculate on the future, where Afro-Surrealism is about the present.[57]

Afrofuturism takes representations of the lived realities of black people in the past and present, and reexamines the narratives to attempt to build new truths outside of the dominant cultural narrative. By analyzing the ways in which alienation has occurred, Afrofuturism works to connect the African diaspora with its histories and knowledge of racialized bodies. Space and aliens function as key products of the science fiction elements; black people are envisioned to have been the first aliens by way of the Middle Passage. Their alien status connotes being in a foreign land with no history, but as also being disconnected from the past via the traditions of slavery where slaves were made to renounce their ties to Africa in service of their slave master.[58]

Kodwo Eshun locates the first alienation within the context of the Middle Passage. He writes that Afrofuturist texts work to reimagine slavery and alienation by using "extraterrestriality as a hyperbolic trope to explore the historical terms, the everyday implications of forcibly imposed dislocation, and the constitution of Black Atlantic subjectivities". This location of dystopian futures and present realities places science fiction and novels built around dystopian societies directly in the tradition of black realities.[59]

In Afrofuturism, water in many different works symbolizes both erasure and the existence of black life. These dual meanings while seemingly contradictory actually play off and inform each other. For instance, the middle passage can be considered where the first erasure happened of African- American history. There are no stories that survived that passage. As Ruth Mayer states, in the United States, "black history is both there and not there, evident in countless traces, scars, and memories, yet largely submerged when it comes to written accounts and first person documentations of the past from the viewpoint of the victims."[58] Yet, it is through this erasure that Afrofuturism is able to craft histories. These histories live both in fact and in fiction, as the true history was lost in the waters of the Atlantic. Water erased the history, but it also allowed for the creation of a new history.

This is where Afrofuturism comes into play. To have a future, one's past must be defined. However, for African Americans, though their "history" has been drowned, Afrofuturism resuscitates this history. By its creation, it creates new possibilities for the future. In Carrie Mae Weems' triptych Untitled (Ebo Landing), the Afrofuturism piece crafts a space with two pictures that could be both African and America with its depiction of lush greenery. In this way, the piece highlights how the original space of water has given way in which Afrofuturism can imagine a past or future that lives in the space of truth and fiction, the Schrdinger's cat of African American past.

Another example of an Afrofuturist work that deals specifically with the theme of water is 2009 film Pumzi, which depicts an enclosed society in which water is utterly scarce and totally conserved. The film's ambiguous ending leaves viewers wondering whether there was a neighboring society with access to water the whole time, or if the main character has died a heroine by planting a tree that will eventually bloom into a whole forest.

Ostensibly, Afrofuturism has to do with reclaiming the lost identities or lost perspectives that have been subverted or overlooked. When Mark Dery first coined the term, he says Afrofuturism as "giving rise to a troubling antinomy". This means that the seeming contradiction of a past being snuffed out and the writing of a future sees its possibilities in Afrofuturism. Furthermore, this Afrofuturism kind of story telling is not regulated to one aspect of communication. It is in novels and essays, academic writings and in music, but by its creation, it is ultimately reclaiming some type of autonomy over one's story that has historically been restricted.

Therefore, when Afrofuturism manifests itself in the music of the 80's and beyond, it is under the Afrofuturist's sensibility. It is in this way that, as Mark Dery says, "African-American culture is Afrofuturist at its heart". Because the ancestors of African Americans were forcibly removed from their history, any culture that has found its way into the Black lexicon is at its roots an Afrofuturist notion. It is at its heart reclaiming a past erased and creating a future based on that reimagined past.

Afrofuturism 2.0 was coined during an exchange between Alondra Nelson and Reynaldo Anderson at the Alien Bodies conference in 2013; where Anderson noted that the previous definition was insufficient due to the rise of social media and new technology. Following the publication of the co-edited volume Afrofuturism 2.0: The Rise of Astro-Blackness, in the late 2010s, the Black Speculative Arts Movement, a traveling art, comic, and film convention, released a manifesto called Afrofuturism 2.0 and the Black Speculative Arts Movement: Notes on a Manifesto.[60] The manifesto was written by Reynaldo Anderson at Harris-Stowe State University as an attempt to redefine and refit Afrofuturism for the 21st century. The 2.0 volume and the manifesto defines Afrofuturism 2.0 as "The early twenty-first century technogenesis of Black identity reflecting counter histories, hacking and or appropriating the influence of network software, database logic, cultural analytics, deep remixability, neurosciences, enhancement and augmentation, gender fluidity, posthuman possibility, the speculative sphere with transdisciplinary applications and has grown into an important Diasporic techno-cultural Pan African movement".[60] Afrofuturism 2.0 is characterized by five dimensions to include metaphysics, aesthetics, theoretical and applied science, social sciences and programmatic spaces; and in the twenty-first century is no longer bound to its original definition, as a term once dealing with cultural aesthetics and the digital divide, but has been broaden to be known also as a philosophy of science, metaphysics and geopolitics.[61]

In this manifesto, Anderson acknowledges and accounts for the changes in technology, social movements, and even philosophical changes in modern society while also speculating as to how the Afrofuturist narrative will be changed because of it. This is particularly in regards to the rise and boom of social media platforms.

In conjunction with this, Los Angeles-based artist Martine Syms penned an online article in 2013 called The Mundane Afrofuturist Manifesto that is composed of a list of tenets that, supposedly, all Mundane Afrofuturists recognize. Though the article is in part parodic and sarcastic, it aims to identify and make light of overused tropes within Afrofuturist works like "magical Negroes" or "references to Sun Ra". Through this identification of "overused tropes" and a later definition of rules to actually subvert these tropes entitled "The Mundane Afrofuturist promise",[62] Syms requests a new, updated vision for Afrofuturist works, which falls in line with the framework of Afrofuturism 2.0.

This list is in alphabetical order, by genre then by last name or by the first letter of a band/group name.

Read more from the original source:
Afrofuturism - Wikipedia

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"The Congress for Curious People: A Festival of Spectacular Cultures" London and Environs; August 29-September 8, 2013

I am delighted to announce the final line up for this years epic, eleven day (!!!) UK edition of The Congress for Curious People. This series of events, performances, field trips, walking tours, spectacles, illustrated lectures and a 2-day symposium will take place at such fantastic, under-seen spaces as Barts Pathology Museum, The Grant Museum, Swedenborg Hall, The Old Operating Theatre and The Horse Hospital. It has been kindly supported by The Wellcome Trust, and and was organized by Morbid Anatomy in tandem with our good friends at Strange Attractor and Preserved!.

Over the course of our eleven day investigation into spectacular culture, we will touch on topics such as (but not limited to!) the Victorian anthropomorphic kitten and bunny tableaux of Walter Potter; the human body on display; esoteric photography; the story of "The Fair"; spiritualism and the search for ectoplasm; Jesus' foreskin; flea circusesHuman "Freaks" at the Wellcome Library; ecstatic Voodoo rituals; and "taranatism" in southern Italy.

Participants will also have an opportunity to draw a real live anatomical Venus; take an overnight trip to the faded sea-side resort of Blackpool; see an antique magic lantern show evoking 18th century Phantasmagoria; go on walking tours devoted to the history of gin and secret Bloomsbury; and take in temporary exhibitions of spirit photography and channeled spirit paintings.

Presenters will include Richard Barnett and Ross MacFarlane of The Wellcome Trust; scholars including Vanessa Toulmin of the National Fairground Archive, John Troyer of the Centre for Death and Society at the University of Bath, Simon Werrett of UCL, Anna Maerker of King's College, James Kennaway of Durham University and tattoo historian Matt Lodder; Artists Eleanor Crook, Chiara Ambrosio, Brian Catling, Shannon Taggart and Tessa Farmer; Musicians The Real Tuesday Weld; Curators Bergit Arends (formerly of the London Natural History Museum), Subhadra Das of UCL Research Collections, Will Fowler of the BFI and Carla Valentine of Barts Pathology Museum; Authors “Professor” Mervyn Heard of Phantasmagoria: The Secret Life of the Magic Lantern and Dr. Pat Morris of Walter Potter’s Curious World of Taxidermy; and Christina Harrington, director of London's iconic Treadwell’s Bookshop.

Full schedule follows; you can find out more about all events--and secure tickets!--by clicking here. Hope very much to see you at one or more of these terrific events!

The Congress for Curious People: A Festival of Spectacular Cultures; London and Environs
Eleven days of performances, lectures, tours, open huses and a 2-day symposium produced by Morbid Anatomy, Strange Attractor, The Coney Island Museum, and Preserved!
Dates: August 29-September 8

Times: Various
Admission: Varying
Kindly supported by The Wellcome Trust
*** More on all events and ticketing information here

The theme of the 2013 London edition of the Congress for Curious People is ‘Spectacular Cultures’ and will take place from August 29th to September 8th in multiple venues around London and the UK. Produced by Morbid Anatomy, Preserved! and Strange Attractor, and supported by the Wellcome Trust, the Congress will consist of a variety of lectures, performances, open houses and tours which aim to open up a discussion, entertain, and bring an audience to amazing spaces in London that deserve more attention.

The Congress will end in a two-day symposium on ‘Reclaiming Spectacle’, which will include panels of academics, museum professionals, rogue scholars and artists discussing the intricacies of collecting the spectacular, the politics of bodily display, non-human spectacles, religion and the occult. In conjunction with the events, The Horse Hospital will host ‘Ethel Le Rossignol: A Goodly Company’ an exhibition of stunningly beautiful channelled psychic artworks painted in the 1920s by the largely unknown medium and artist.

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SCHEDULE

Thursday 29th August
7pm, ‘Ethel Le Rossignol: A Goodly Company’

Horse Hospital, Colonnade, Bloomsbury, WC1N 1JD (Map)
We’ll be opening the Congress with a visit to the above exhibition to view the beautiful paintings of this little known medium and artist. With an introduction by London-based writer and curator Mark Pilkington.
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Friday 30th August
7pm, ‘Spectacular Pathologies at Barts Pathology Museum’
Barts Pathology Museum, 3rd Floor, Robin Brook Centre, West Smithfield, EC1A 7BE (PDF map).
Tonight, join us for an illustrated lecture and medical sculpture demonstration by artist Eleanor Crook at Barts Pathology Museum, an astounding, rarely open-to-the-public Victorian pathology museum. Custom built in 1879, this Grade II listed building spans three mezzanine levels and houses over 5,000 medical specimens includes pathological pots relating to all areas of anatomy and physiology, including the skull of John Bellingham – the only person to assassinate a British Prime Minister.
This event is free and open to all. If you would like to attend it is essential that you book a ticket using this link.
(If you reserved a place before this link was available, we will contact you and ask you to book with the new ticket system).
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Saturday 31st August – Sunday 1st September
Thrills in Blackpool!
Join us for a trip to Blackpool, once Britain’s most spectacular seaside resort. Enjoy over 10 km of beach and promenade, the piers, fortune-tellers, the only surviving first-generation tramway of this country, fish and chip shops, the Blackpool Tower, Madame Tussauds, the attractions of the Pleasure Beach as well as an exhibition by artist Zoe Beloff,  “Dreamland: The Coney Island Amateur Psychoanalytic Society and Their Circle, 1926-1972”. Walk the city with local guide, Kelly Walker, for a tour taking in the Winter Gardens, Comedy Carpet, Town Hall, Central Library and North Pier, then stay overnight for the opening of the famous Blackpool Illuminations.

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Sunday 1st September: Open Houses and Walking Tours Around LondonA day of wonderful open houses and guided tours around some of London’s most fascinating buildings. We’ve plenty of suggestions for places for you to visit on your own and peruse at your leisure, or join us for some guided tours;

2-3pm, ‘The History of Gin’, with Richard Barnett, Engagement Fellow, Wellcome Trust.
Join Richard Barnett for a walk exploring London’s gin culture.
Click here for further information.

4-5pm, ‘Secret Bloomsbury: Spies, Sorcerers and Scientists’, with Mark Pilkington, writer and curator, and Ross MacFarlane, Research Officer at the Wellcome Library.
Click here for further information.

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Monday 2nd September
2-3pm, ‘Occult Atlas: Aleister Crowley at the Warburg Institute’
Meet at the main entrance of the Warburg Institute, University of London, Woburn Square, WC1H 0AB (map).

A private viewing of the Gerald Yorke Scrapbooks on Aleister Crowley at the Warburg Institute with librarian Philip Young and artists Suzanne Treister & Richard Grayson.
Click here for further information.

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‘Shows of London: Illegitimate Entertainment and Shop Shows in London 1800 to 1900?
7pm, Gustave Tuck Lecture Theatre, Wilkins Building, UCL, Gower Street, WC1E 6BT (map)
Join Vanessa Toulmin, Director of the National Fairground Archive and Professor at the University of Sheffield, for a talk about the spectacular history of the fairground.
This event is free to attend but please reserve your place by emailing Jessica Dain, j.dain@ucl.ac.uk.

Click here for further information.

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Tuesday 3rd September
8pm, ‘Amazing Anatomy: The Human Body as Spectacular Object’
Old Operating Theatre, 9a St. Thomas Street, SE1 9RY (map)

Tonight, make your way up the vertiginous winding staircase of the atmospheric Old Operating Theatre – the oldest in Europe, in the roof space of an English baroque church – for a night dedicated to Spectacular Anatomies. First, join Art Macabre for a drawing workshop in which you will have the opportunity to draw a real life Anatomical Venus. Drawing materials provided thanks to Cass Art (pencils, charcoal and drawing boards). Bring along a sketchbook/paper. Following, enjoy two illustrated talks on the human body as spectacular object with Anna Maerker, Senior Lecturer, History of Medicine, King’s College London and John Troyer, Deputy Director, Centre for Death and Society, University of Bath, who will give a talk entitled ’Spectacular Human Corpses: Looking at Death, Seeing Dead Bodies’.
Click here for further information.

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Wednesday 4th September
7pm, ‘Phantasmagoria: The Secret Life of the Magic Lantern’
Apiary Studios, 458 Hackney Road, E2 9EG (map)

Tonight, join us for an illustrated lecture by “Professor” Mervyn Heard, author of Phantasmagoria: The Secret Life of the Magic Lantern, on the largely untold story of phantasmagoria and seance-based entertainments in London in 1801. Following the leture, enjoy the  sights, frights and optical wonders of Heard’s “Grand Gothic Magic Lantern Show” with live music by The Real Tuesday Weld.

Click here for further information.

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Thursday 5th September
7pm, ‘Luminations: An Evening of Esoteric Photography’
Swedenborg House, 20-21 Bloomsbury Way, WC1A 2TH (map)

An exploration of two of the more unusual directions taken by photographers, from Victorian spiritualism to the darkest hours of the Cold War. With Alex Murray, Assistant Librarian and Archivist at Swedenborg House;  Mark Pilkington, author of Mirage MenFar Out, and Strange Attractor overlord; artist Alison Gill (London, UK) and photographer/independent researcher Shannon Taggart (Brooklyn, USA).

Click here for further information.

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Friday 6th September
6.30-9pm, ‘Anthropomorphic Taxidermy: Walter Potter book release party’
Grant Museum of Zoology, Rockefeller Building, 21 University Street, WC1E 6DE (map)

Tonight, join Pat Morris, author of the new book Walter Potter’s Curious World of Taxidermy (Constable and Robinson, 2013) at The Grant Museum for a lecture on the life and work of the iconic Victorian anthropomorphic taxidermist and museologist Walter Potter. Following the talk will be a premiere of “The Walter Potter Suite” by musicians The Real Tuesday Weld, screenings of Potter related shorts, and musical accompaniment from DJ Stephen Coates to a Potter slide show. Books will be available for sale as well as signing and refreshments will be served.

Click here for further information.

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2-DAY SYMPOSIUM
Saturday 7th September – Sunday 8th September
‘Reclaiming Spectacle: A two-day symposium’
Horse Hospital, Colonnade, Bloomsbury, WC1N 1JD (Map)
Tickets are £20 for the full weekend, £12 for one day. Click here to buy tickets.

The Congress for Curious People will draw to a close with this two day symposium addressing the concept of spectacle. Please see the full schedule below. To download a shorter programme as a PDF, please click here. For more information about each speaker, take a look at our participants page
Generally, the word spectacle refers to an event that is memorable for the appearance it creates. In nineteenth- and twentieth-century scholarship, spectacle has been frequently described as simultaneously enticing, deceptive and superficial, but above all as the domination of mass media, consumption and surveillance, which reduces citizens to spectators by political neutralisation. From this elitist view the audiences for spectacles have been described as passive consumers while the agency of those creating content is rarely addressed. We want to exactly challenge the very opposition between viewing (or writing about) and acting. How one can actively translate and interpret scientific spectacles and how can the boundaries between looking and doing be blurred: What can we learn from an encounter with performers, objects and spaces that create spectacles? Can counter-spaces and interventionist critiques be created?

SATURDAY 7th SEPTEMBER

10.00 Registration

10.30 Welcome address
Aaron Beebe (Coney Island Museum), Joanna Ebenstein (Morbid Anatomy), Petra Lange-Berndt (Preserved!), Mark Pilkington (Strange Attractor).

‘Spectacular cultures’ (moderated by Joanna Ebenstein, Morbid Anatomy) 

11.15 Richard Barnett, Engagement Fellow, Wellcome Trust: ‘All the Fun of the Fair’
Richard Barnett’s talk will tell the story of the fair. This is a tale of fleeting encounters, vivid pleasures, and the (temporary) dissolution of the bonds of mundane life. We will get our feet dusty at medieval patronal fairs, gawp at Victorian freaks and strongmen, and savour the neon and candyfloss of contemporary funfairs. We will look for traces of a pre-Christian festival culture, and examine what this endeavour reveals about changing attitudes towards the very notion of tradition. And we will end by asking: Who are the true modern inheritors of the ferias spiritus?

12.00 Break

12.15 Panel discussion: ‘Being Spectacular, Collecting the Spectacular’
This panel will address a range of spectacular practices. Discussion will take place between artists who dabble in the spectacular and archival and museum professionals faced with looking after and caring for the remnants of spectacular practices and objects with, at times, challenging histories. Artist Brian Catling turns into a Cyclops using the special effects of latex rubber masks; artistic duo Claire and Bob Humm enjoy carnivalesque humbug such as the fertility rites of Hasting’s Jack in the Green; Will Fowler is curator of artists’ moving images at the BFI; Subhadra Das is curator of UCL’s biomedical Teaching and Research Collections; Carla Valentine works as curator of Barts Pathology Museum.

13.30 Lunch break

14.30 Simon Werrett, Lecturer, Science and Technology Studies, UCL: ‘Fireworks: Behind the Bang!’
There’s much more to fireworks than meets the eye. We use fireworks today for celebrations, but in the past fireworks had many different uses. This talk will show how fireworks were used for spectacular religious and political festivals in European history, as tools of empire on voyages of exploration, as polite parlour-games and as dangerous weapons for radicals and rioters. Spectacle served many ends. Along the way, fireworks inspired scientists, artists, and poets and provided models for all kinds of inventions that have become part of the modern world. The legacy of these spectacles remains in everything from home-lighting to space exploration.

15.15 Break

‘Extraordinary bodies’ (moderated by Matt Lodder, Art Historian)

15.45 Robert Mills, Lecturer, History of Art, UCL: ‘Talking Heads, or, A Tale of Two Clerics’
Around the year 1000, two churchmen, Gerbert of Aurillac (later Pope Sylvester II) and his contemporary and one-time foe Abbo of Fleury became associated with tales of talking heads. Gerbert is the subject of the story, accused of manufacturing a head that magically issues prophesies and leads to his eventual downfall. Abbo is the author of the story, a narrative recounting the martyrdom of St Edmund of East Anglia, whose head miraculously announces its presence to the king’s subjects after its removal from his body by murderous Danes. This talk will use these stories as the starting point for an analysis of the phenomenon of talking heads in the Middle Ages, paying particular attention to the motif’s ambivalent associations. Located on the ambiguous borderland between magic and miracle, organic and inorganic, image and idol, medieval and modern, talking heads speak in many different voices.

16.30 Bill MacLehose, Lecturer in History of Science and Medicine, UCL: ‘Remnants of Jesus’ foreskin’

17.15 Break

17.30 Ross MacFarlane, Research Officer, Wellcome Library: ‘Tom Thumb and the Hilton Sisters: Uncovering the ‘Freaks’ of the Wellcome Library’
Exploitation or entertainment? Highlighting handbills and journals, postcards and posters, this talk will delve into the sensational world of the freakshow, as seen through the collections of the Wellcome Library.

18.15 End

SUNDAY 8TH SEPTEMBER

‘Nonhuman Spectacles’ (moderated by Petra Lange-Berndt, Lecturer, History of Art, UCL)

10.00 ‘The Micro-Spectacular’
We will screen the films An Insidious Intrusion (2008) by artist Tessa Farmer, and Serenading to Spiders (2012) by artist Eleanor Morgan. While Farmer engages in stop motion animation of dead insects and uncanny skeletal fairies, Morgan tries to attract a living spider by singing to the animal.

Afterwards, Bergit Arends (Curator), Gavin Broad (Senior Curator, Hymenoptera, Natural History Museum), Catriona McAra (Research Fellow in Cultural Theory, University of Huddersfield) and Eleanor Morgan (Artist) will discuss the impact that creepy crawlies and parasites have on us and how artists have been addressing the micro-spectacular plane.

11.15 Tim Cockerill, artist and zoologist: ‘The Flea Circus: The Smallest Show on Earth’
‘All our fleas are harnessed. You don’t take any more out than you bring in yourself’ (From a sign in John Torp’s American Flea Circus, 1950s)
Roll up and see the world-famous performing fleas! For over 150 years, audiences have been paying their sixpences to be amazed by whole troupes of real, live, performing fleas. Believe it, or not? In this talk, Tim Cockerill will persuade you that the flea circus, until recently, was a 100% genuine spectacle, made up of live fleas pulling chariots, riding tricycles and even fighting duels with perfectly crafted miniature swords. Find out how the Flea Circus ‘Professors’ fed their fleas, which household appliance spelled the demise of the Flea Circus in the 1950s, and how a flea could make a Victorian lady take all of her clothes off. Tim will teach you how – once you have found your fleas – to harness and train them yourself, so you can start a flea circus of your very own! After several years researching the history and techniques of the flea circus, Tim has uncovered previously unseen footage and photos of the fleas in action. Tim has also tracked down the last remaining Flea Circus Professors, who have taught him the secret techniques of flea training. All of this and more is included in the talk you can afford to see, but cannot afford to miss!

12.00 Break

12.15 Dietmar Rübel, Professor of Art History and Theory, Art Academy Dresden: ‘Blobjects: Nothing can stop it!’
Spectacular B-Movie horror scenarios enable us to critically engage with anxieties in relation to liquid objects beyond human subjectivity. Rübel will consider the film “The Blob” from 1958, a horror film classic, in which a jellylike, life-forms-devouring mass from outer space is relentlessly growing and spreading. Out of this fictitious story in the past decades fascinating human-thing-hybrids have been developed: So called “Blobjects” push from the realms of art, design and architecture into public spaces and conquer our everyday lives. As one can hear in Burt Bacharach’s main title song: “Beware of ‘The Blob’, it creeps / And leaps and glides and slides / Across the floor / Right through the door / And all around the wall / A splotch, a blotch / Be careful of The Blob.”

13.00 Lunch break

‘Ritual and Spectacle’ (moderated by Mark Pilkington, writer and curator)

14.00 Chiara Ambrosio, filmmaker and visual artist: ‘Tarantism: Dance, Possession and Exorcism in Southern Italy’
Tarantism is a form of dance mania that illustrates the complex struggle between Pagnism and Catholicism in the South of Italy. Its journey and development – from Greek and Roman times, through the middle ages and renaissance, straight through to the modern day – traces a story that transcends the history of medicine and religion to embrace a vast and complicated conversation about the political and socio-economical identity of a land, and the continued fight for freedom and emancipation in an extremely volatile and difficult terrain, both physical and psychological. This talk will explore Tarantism as a ritualistic spectacle that, through dance and music, offers a form of resistance and continuation of specific local histories beliefs and identity.

14.45 Shannon Taggart, photographer and independent researcher, ‘Physical Mediumship, Spiritualist Ritual and the Search for Ectoplasm’
The invention of photography coincided with the scientific exploration of a variety of invisible forces. Disembodied communication was made possible with the telegraph, the power of electricity was harnessed, radiation was discovered, x-rays were produced and worlds within worlds were being revealed via microscopes and telescopes. During this era of possibility, photography was used in scientific attempts to show thoughts and feelings, verify the existence of a universal life force and manifest proof of the human soul. This presentation will begin with an overview of early camera-less photographic experimentation including the evolution of what is now known as the Kirlian photography process. We will then set up a Kirlian device for a demonstration and everyone will have a chance to get their hand photographed.

15.30 Break

16.00 Panel discussion, ‘Practicing Occultism’
With Cecile Dubuis (artistic gothic librarian, UCL), Christina Harrington (Director of Treadwell’s Bookshop), Shannon Taggart (photographer/independent researcher), Robert Wallis (Professor of Visual Culture, Richmond University).

17.15 James Kennaway, History of Medicine and Disease, Durham University: ‘Psychiatry vs. Religion’
Over the past two hundred years many psychiatrists have taken a dim view of religion, and have attempted to portray it, and especially its more extravagant and mystical aspects, as essentially an expression of types of mental illness such as hysteria or schizophrenia. The lives of prophets, saints and religious leaders have been reinterpreted in diagnostic terms. Ecstatic and mystical religious experiences, from Voodoo ceremonies to Pentecostal speaking in tongues, have been diagnosed as pathological delusions. Discussions of Jesus as a paranoid schizophrenic and Mohammed as a psychopath abound. This talk will look at some of the strangest examples of this phenomenon and consider its causes, uses and limitations.

18.00 Final discussion

18.30 End

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Source:
http://morbidanatomy.blogspot.com/2013/08/the-congress-for-curious-people.html

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