Monday, December 30, 2013
World Peace and Other 4th Grade Achievements
I heard John Hunter speak about his new book World Peace and Other 4th Grade Achievements, and it was a rare instance where I actually bought the book that day. I gave it to my husband for Christmas, but I actually grabbed it back and read it already, and now I'm sharing it with all the teachers I know. Mr. Hunter created an intensely complex interactive board game that he uses to teach his students how to solve the world's most pressing problems. The creative, critical thinking, and social skills they learn are astounding.
If you want to be reminded of the amazing things kids can do when given the opportunity, check out his book or the documentary by the same name. Here's the trailer:
Friday, December 27, 2013
Gratefulness
Merry Christmas all!
In this lovely TED talk, Brother David Steindl-Rast, a Benedictine monk, gently reminds us that gratefulness does not come from having a happy life, but rather the reverse: a happy life comes from being grateful. How do we arrive at that? Remember what we learned as children:
Stop.
Look.
Go.
In this lovely TED talk, Brother David Steindl-Rast, a Benedictine monk, gently reminds us that gratefulness does not come from having a happy life, but rather the reverse: a happy life comes from being grateful. How do we arrive at that? Remember what we learned as children:
Stop.
Look.
Go.
Tuesday, December 24, 2013
A Christmas Poem
[little tree]
little tree
little silent Christmas tree
you are so little
you are more like a flower
who found you in the green forest
and were you very sorry to come away?
see i will comfort you
because you smell so sweetly
i will kiss your cool bark
and hug you safe and tight
just as your mother would,
only don't be afraid
look the spangles
that sleep all the year in a dark box
dreaming of being taken out and allowed to shine,
the balls the chains red and gold the fluffy threads,
put up your little arms
and i'll give them all to you to hold
every finger shall have its ring
and there won't be a single place dark or unhappy
then when you're quite dressed
you'll stand in the window for everyone to see
and how they'll stare!
oh but you'll be very proud
and my little sister and i will take hands
and looking up at our beautiful tree
we'll dance and sing
"Noel Noel"
little tree
by: e.e. cummings (1894-1962)
- ITTLE tree
- little silent Christmas tree
- you are so little
- you are more like a flower
- who found you in the green forest
- and were you very sorry to come away?
- see i will comfort you
- because you smell so sweetly
- i will kiss your cool bark
- and hug you safe and tight
- just as your mother would,
- only don't be afraid
- look the spangles
- that sleep all the year in a dark box
- dreaming of being taken out and allowed to shine,
- the balls the chains red and gold the fluffy threads,
- put up your little arms
- and i'll give them all to you to hold
- every finger shall have its ring
- and there won't be a single place dark or unhappy
- then when you're quite dressed
- you'll stand in the window for everyone to see
- and how they'll stare!
- oh but you'll be very proud
- and my little sister and i will take hands
- and looking up at our beautiful tree
- we'll dance and sing
- "Noel Noel"
"little tree" was originally published in The Dial Vol. LXVIII, No. 1 (Jan. 1920). New York: The Dial Publishing Company, Inc. |
Read more at http://www.poetry-archive.com/c/little_tree.html#0CVKuRVgAZzFkJE5.99
little tree
by: e.e. cummings (1894-1962)
- ITTLE tree
- little silent Christmas tree
- you are so little
- you are more like a flower
- who found you in the green forest
- and were you very sorry to come away?
- see i will comfort you
- because you smell so sweetly
- i will kiss your cool bark
- and hug you safe and tight
- just as your mother would,
- only don't be afraid
- look the spangles
- that sleep all the year in a dark box
- dreaming of being taken out and allowed to shine,
- the balls the chains red and gold the fluffy threads,
- put up your little arms
- and i'll give them all to you to hold
- every finger shall have its ring
- and there won't be a single place dark or unhappy
- then when you're quite dressed
- you'll stand in the window for everyone to see
- and how they'll stare!
- oh but you'll be very proud
- and my little sister and i will take hands
- and looking up at our beautiful tree
- we'll dance and sing
- "Noel Noel"
"little tree" was originally published in The Dial Vol. LXVIII, No. 1 (Jan. 1920). New York: The Dial Publishing Company, Inc. |
Read more at http://www.poetry-archive.com/c/little_tree.html#0CVKuRVgAZzFkJE5.99
Sunday, December 22, 2013
Why I Don't Do Christmas
The insightful Krista Tippett of MPR's Talking About Faith offers an argument for celebrating Christmas at a more spiritually profound level than our consumer society would have us do. Keep reading past the opening Scroogey-ness.
(Here's the original link: http://www.onbeing.org/blog/why-i-dont-do-christmas/4964)
I played the Christmas game when my children were little. I was not reckless with the sense of wonder that collects around Santa Claus and the Baby Jesus and, alas, morphs the two together. I bought presents. Some years I even decorated a tree. Though some years I could let their father do this — a rare plus of raising children in two households. As he is an Episcopal priest, they would also go to church with him, leaving me to stew in my Scrooge-friendly juices.
Don’t get me wrong. I enjoy giving gifts. I think ritual is essential to human flourishing and to family life. We need more of it. I have a deep reverence for the incarnational heart of Christianity. I even still recognize faint glimmers of these impulses in the trappings of Christmas as we know it now, 21st-century style. But I think this season has more overwhelmingly become a distortion of them — a distortion of us as a culture, as humans, as families. And I for one am done.
Why do I dislike Christmas now? Let me count the ways.
I don’t like — don’t approve, refuse to throw myself into — the spirit of obligatory gift-giving. In my lifetime, this has become existentially linked to a commercial orgy that has now even co-opted the ritual angle. We have Good Friday and Maundy Thursday; we have Black Friday and Cyber Monday. Unlike Good Friday and Maundy Thursday, however (though like “fiscal cliff”) these terms are repeated and reported by the most serious of journalists. Like all mantras of ritual, they work on us from the inside. They are an economic event by which we measure a certain kind of cultural health.
This form of cultural health is not health at all. It is overwhelmingly an exercise in excess and trivia.
When I was growing up, even in a financially comfortable family, we waited all year for the new bicycle, the new Barbie, the new book. Christmas was a reward for a kind of patience. It was, in some sense, an exercise in delayed gratification. Those gifts were even presumed to be a reward for a year of goodness — a proposition, to be sure, that always had its fluff factor.
But we who are fortunate to have money to spend on Christmas presents inhabit a world now where the new bicycle — in modern-day translation: the new phone, the new video game, the latest greatest shoes — are purchased on demand throughout the year. I routinely wake up to find that my teenaged son has left my laptop desktop open to the “checkout” page, usually of a sports clothing website, where he has graciously filled in all the fields but my credit card number. I don’t always buy what he wants, but I cave in more than I’m happy to admit. That’s January through November.
Then there is the religious distortion of Christmas. Good Christians out there who do this with dignity, I don’t mean you. In most of the churches I’ve attended as an adult, Christmas is dressed up as a children’s holiday. A play. Not really for grown ups, not really about us. Make no mistake, I’ve teared up at that re-enactment of the manger scene many times myself, especially when my own children were sheep. It does not begin to do justice to the message of God become human.
When I became a mother for the first time, I was studying at Yale Divinity School, learning vocabulary like “Christology” — all the ways Christians have pondered the complex notion of Christ as both fully divine and fully human for the past two thousand years. So it was with incredulity and not a little annoyance that I found myself, in a state of severe sleep deprivation, singing “Away in a Manger” where “the little Lord Jesus no crying he makes.” Please.
More recently, there is also the maddeningly superficial way we’ve thrown other holidays into the mix, subsuming them all into general cultural buzz. The December that the Clinton-Lewinsky scandal was full-blown, my daughter traipsed through the house playing with her imaginary friends and singing “Oh Monica! Oh Monica!” to the tune of “Oh Hanukkah!”
Here’s what I take seriously. There is something audacious and mysterious and reality-affirming in the assertion that has stayed alive for two thousand years that God took on eyes and ears and hands and feet, hunger and tears and laughter and the flu, joy and pain and gratitude and our terrible, redemptive human need for each other. It’s not provable, but it’s profoundly humanizing and concretely and spiritually exacting. And it’s no less rational — no more crazy — than economic and political myths to which we routinely deliver over our fates in this culture, to our individual and collective detriment.
So here’s what I’m thinking about this Christmas. Recently I followed up on a promise I’ve been making myself for years: to wash and sort and give away all the good clothing my kids have outgrown as they’ve left childhood behind. It’s embarrassing that I never took the time to do this all along. In the course of digging around for where to donate, I stumbled on the site of a charity that works with homeless teenagers. It turns out that they’re not asking in the first instance for all these Levis and good-as-new, cool t-shirts. They’re asking for donations of socks and coats. They’re asking for newly purchased underwear, noting that most of us take for granted our ever-renewable supplies of clean underwear that fits.
I’m not going to buy any presents this year. We will go shopping as a family for these homeless teenagers, and I’ll try to be honest about the equivalent I would spend on my own children on the commercial holy days if I believed in them. I report this in some hope of feeding a little rebellion I sense many of us are quietly tending. But I also make it public to be sure I follow through.
As I said, we need each other. And that impulse, surely, is deep in the original heart even of the most secular things like Santa Claus and surrounding your home with lights: examining what we are to each other and experiencing that, sometimes when we do this, something transcendent happens.
Emily's Note: I've been thinking about this since I read it last night, and what I keep returning to is a talk I heard by a lovely woman from Kenya about what Christmas was like for her family at home. The answer: Christmas is about church, about worship, which includes lots of music, family & neighbors, and good food. I don't know whether such celebrations would capture the holy mystery of Christmas that Ms. Tippett is longing for--much probably would depend on the song lyrics--but it seems that such a celebration might combine the glimmers Ms. Tippett is longing for with the aspect I'm longing for as I read this article: community.
(Here's the original link: http://www.onbeing.org/blog/why-i-dont-do-christmas/4964)
I played the Christmas game when my children were little. I was not reckless with the sense of wonder that collects around Santa Claus and the Baby Jesus and, alas, morphs the two together. I bought presents. Some years I even decorated a tree. Though some years I could let their father do this — a rare plus of raising children in two households. As he is an Episcopal priest, they would also go to church with him, leaving me to stew in my Scrooge-friendly juices.
Don’t get me wrong. I enjoy giving gifts. I think ritual is essential to human flourishing and to family life. We need more of it. I have a deep reverence for the incarnational heart of Christianity. I even still recognize faint glimmers of these impulses in the trappings of Christmas as we know it now, 21st-century style. But I think this season has more overwhelmingly become a distortion of them — a distortion of us as a culture, as humans, as families. And I for one am done.
Why do I dislike Christmas now? Let me count the ways.
I don’t like — don’t approve, refuse to throw myself into — the spirit of obligatory gift-giving. In my lifetime, this has become existentially linked to a commercial orgy that has now even co-opted the ritual angle. We have Good Friday and Maundy Thursday; we have Black Friday and Cyber Monday. Unlike Good Friday and Maundy Thursday, however (though like “fiscal cliff”) these terms are repeated and reported by the most serious of journalists. Like all mantras of ritual, they work on us from the inside. They are an economic event by which we measure a certain kind of cultural health.
This form of cultural health is not health at all. It is overwhelmingly an exercise in excess and trivia.
When I was growing up, even in a financially comfortable family, we waited all year for the new bicycle, the new Barbie, the new book. Christmas was a reward for a kind of patience. It was, in some sense, an exercise in delayed gratification. Those gifts were even presumed to be a reward for a year of goodness — a proposition, to be sure, that always had its fluff factor.
But we who are fortunate to have money to spend on Christmas presents inhabit a world now where the new bicycle — in modern-day translation: the new phone, the new video game, the latest greatest shoes — are purchased on demand throughout the year. I routinely wake up to find that my teenaged son has left my laptop desktop open to the “checkout” page, usually of a sports clothing website, where he has graciously filled in all the fields but my credit card number. I don’t always buy what he wants, but I cave in more than I’m happy to admit. That’s January through November.
Then there is the religious distortion of Christmas. Good Christians out there who do this with dignity, I don’t mean you. In most of the churches I’ve attended as an adult, Christmas is dressed up as a children’s holiday. A play. Not really for grown ups, not really about us. Make no mistake, I’ve teared up at that re-enactment of the manger scene many times myself, especially when my own children were sheep. It does not begin to do justice to the message of God become human.
When I became a mother for the first time, I was studying at Yale Divinity School, learning vocabulary like “Christology” — all the ways Christians have pondered the complex notion of Christ as both fully divine and fully human for the past two thousand years. So it was with incredulity and not a little annoyance that I found myself, in a state of severe sleep deprivation, singing “Away in a Manger” where “the little Lord Jesus no crying he makes.” Please.
More recently, there is also the maddeningly superficial way we’ve thrown other holidays into the mix, subsuming them all into general cultural buzz. The December that the Clinton-Lewinsky scandal was full-blown, my daughter traipsed through the house playing with her imaginary friends and singing “Oh Monica! Oh Monica!” to the tune of “Oh Hanukkah!”
Here’s what I take seriously. There is something audacious and mysterious and reality-affirming in the assertion that has stayed alive for two thousand years that God took on eyes and ears and hands and feet, hunger and tears and laughter and the flu, joy and pain and gratitude and our terrible, redemptive human need for each other. It’s not provable, but it’s profoundly humanizing and concretely and spiritually exacting. And it’s no less rational — no more crazy — than economic and political myths to which we routinely deliver over our fates in this culture, to our individual and collective detriment.
So here’s what I’m thinking about this Christmas. Recently I followed up on a promise I’ve been making myself for years: to wash and sort and give away all the good clothing my kids have outgrown as they’ve left childhood behind. It’s embarrassing that I never took the time to do this all along. In the course of digging around for where to donate, I stumbled on the site of a charity that works with homeless teenagers. It turns out that they’re not asking in the first instance for all these Levis and good-as-new, cool t-shirts. They’re asking for donations of socks and coats. They’re asking for newly purchased underwear, noting that most of us take for granted our ever-renewable supplies of clean underwear that fits.
I’m not going to buy any presents this year. We will go shopping as a family for these homeless teenagers, and I’ll try to be honest about the equivalent I would spend on my own children on the commercial holy days if I believed in them. I report this in some hope of feeding a little rebellion I sense many of us are quietly tending. But I also make it public to be sure I follow through.
As I said, we need each other. And that impulse, surely, is deep in the original heart even of the most secular things like Santa Claus and surrounding your home with lights: examining what we are to each other and experiencing that, sometimes when we do this, something transcendent happens.
Emily's Note: I've been thinking about this since I read it last night, and what I keep returning to is a talk I heard by a lovely woman from Kenya about what Christmas was like for her family at home. The answer: Christmas is about church, about worship, which includes lots of music, family & neighbors, and good food. I don't know whether such celebrations would capture the holy mystery of Christmas that Ms. Tippett is longing for--much probably would depend on the song lyrics--but it seems that such a celebration might combine the glimmers Ms. Tippett is longing for with the aspect I'm longing for as I read this article: community.
Friday, December 20, 2013
Toys for Tots? No thank you, Jesus!
I refer you to fellow poet and pastor Patrick Cabello-Hansen's wonderful blog Spirit Wounds for a spirited and insightful review of the kind of charity many turn to for Christmas.
Tuesday, December 17, 2013
Saving Art from the Nazis
I was sick recently, and I spent a lot of time watching movies based on comic books. Written as so many of them were during the course of WWII, one would think there were no Nazis left to kill after our superheroes got done with them. Here, however, is a real life story that I think reads far better than fiction. Taken from the Williams Magazine, the alumni magazine for Williams College, it tells the story of two of the Monuments Men who were tasked with finding and saving the art that Hitler, failed artist himself, was plundering from throughout Europe.
If this is the kind of thing you hold as a measure of success, then you'll be interested to hear that they're making a movie about it next year...
A MONUMENTAL ACHIEVEMENT
Two Williams legends helped to recover and return some of Europe’s greatest art treasures plundered by the Nazis.
By Denise DiFulco
“ I
was heading for a remote castle in some woods, but I couldn’t get to it
with the Jeep because it was perched high on a rock. So I got out and
started walking through the forest. Soon I spotted some woodsmen who
looked as though they were taking a break, standing around in a group
talking. As I got nearer, it occurred to me they were standing quite
close together and looked rather dejected … and they weren’t moving
much. And if they were talking, they certainly were being quiet about
it. Then in a flash I realized I had stumbled on The Burghers of Calais, Rodin’s famous bronze grouping of six men about to be martyred, just sitting in the woods!” — Charles Parkhurst ’35
LIFE WENT ON AS USUAL after World War II for Charles Parkhurst ’35
and S. Lane Faison Jr. ’29. That’s the way it was for so many men of
their generation: They took their anger, fears and the burdens of their
experiences, folded them up and stored them away. There were no pictures
of war comrades in the offices of these two Williams art history
legends, nor were there any medals or memorabilia on the walls of their
homes. They might have answered questions about the war if asked, but
they rarely discussed it unprompted.The only indication of their service was something they both wore proudly on their suit lapels, if the occasion warranted it: a thin, red ribbon that signified their induction as Chevaliers of the Legion of Honor, the highest award bestowed by France. For decades that ribbon was the only trace of their remarkable service in recovering and returning some of Europe’s greatest art treasures plundered by the Nazis during the war.
Only in the past 20 years have their efforts—and those of nearly 350 other men and women who comprised the Monuments, Fine Arts and Archives section (MFAA) of the Allied forces in Western Europe—fully come to light. The group, collectively known as the Monuments Men, worked together to protect monuments, art and other cultural riches from destruction in the waning days of World War II under the guidance of President Franklin D. Roosevelt’s Roberts Commission. In the years that followed, Monuments officers returned to their rightful owners more than 5 million artistic and cultural treasures stolen by Adolph Hitler and the Nazis. Their role in preserving the culture of civilizations was without precedent.
While the story was told in Lynn H. Nicholas’ 1994 book The Rape of Europa, later adapted as a documentary film in 2006, it’s being introduced to a new generation and a much wider audience in early 2014 as actors George Clooney and Matt Damon headline a Sony Pictures feature film, Monuments Men, based on a 2009 book of the same name by Robert M. Edsel.
Edsel, founder and president of the Dallas-based Monuments Men Foundation for the Preservation of Art, interviewed Parkhurst and Faison for his book in 2006. He met Faison on Nov. 1 at an assisted-living facility in Williamstown, nine days before Faison’s death on Veteran’s Day and just 15 days shy of Faison’s 99th birthday. Edsel had been warned that Faison was in declining health and might only be able to speak for 10 minutes. Instead, the men ended up speaking for nearly three hours.
“It was one of the most moving moments of my life,” Edsel recalls.
“I did not go to that interview expecting Lane to be as cogent as he was.”
Faison’s son Gordon, who attended the interview, was in disbelief while his father reviewed pictures of stolen artwork and fellow soldiers featured in another Edsel book, Rescuing Da Vinci, and recalled in vivid detail names and anecdotes dating back to the 1940s. Faison’s memory of that time didn’t fail him: It all checked out to be correct.
As Edsel rose to say goodbye and extended his hand, Faison grabbed it, pulled Edsel to his chest and said, “I’ve been waiting to meet you all my life.”
A Monumental Task
Hailing from 13 different nations, 345 men and women participated in
MFAA activities. No more than 120 served at any given time from 1943
through the 1950s.The early Monuments officers, who received their orders from Gen. Dwight D. Eisenhower to protect Europe’s cultural treasures as the Allies made their way through Nazi lines and across the continent, were the most unlikely of heroes. It was the first time in history an advancing army attempted to mitigate cultural damage while fighting a war, and the men and women charged with this mission were few and ill equipped. Among their ranks were museum directors, curators, art scholars, educators, artists and archivists. Most had established careers and families. Their average age was 40.
Parkhurst was among the early recruits. A Columbus, Ohio, native, he came to Williams with an interest in geology and paleontology but was inspired by Professor Karl E. Weston to major in fine arts and pursue a career in the field. Later Parkhurst received a Master of Arts at Oberlin College and then earned a Master of Fine Arts at Princeton University.
Parkhurst was working as a research assistant (he later became an assistant curator) at the National Gallery of Art in Washington, D.C., in 1941 when he enlisted in the U.S. Naval Reserve and served as a gunnery officer in Australia, the European theater, the Indian Ocean and Panama. Given his background in art, he was transferred to the MFAA at the Army Supreme Headquarters in Frankfurt after the Allied victory in Europe, joining a group of more than 30 officers charged with recovering looted artwork, safeguarding it and returning it to its owners.
They worked in extremely poor conditions. “These guys were lucky if they had a field radio,” says Edsel, who interviewed Parkhurst the same day he interviewed Faison in 2006. (Parkhurst died on June 26, 2008, at age 95 at his home in Amherst, Mass.) The soldiers often had to rely on their wits for food, housing and transportation. Parkhurst found himself rigging Jeeps and other vehicles as he and his cohorts investigated the 1,036 repositories of looted artwork they located throughout Germany and former German-occupied territories.
Parkhurst spent months evacuating art from Neuschwanstein Castle, and his experience building roads and bridges in Alaska right after his graduation from Williams was especially helpful while working along treacherous paths through the Bavarian Alps. He assisted in the packing and shipping of 49 freight cars filled with art loot recovered from the castle and 13 carloads from another cache.
One of his most significant finds was Auguste Rodin’s bronze sculpture, The Burghers of Calais, which had been abandoned by the Nazis in the snow-covered forest surrounding Neuschwanstein, apparently because it was too unwieldy to maneuver up the mountain.
As Parkhurst told the Williams Alumni Review in 1995, shortly after the release of The Rape of Europa, another high point of his service was discovering the crown jewels of the Bavarian royal family, which date to about the year 1000. He convinced the caretaker of the castle where the jewels were found to tell him where they were hidden: deep down inside a massive tower, in some sort of pantry, behind a wall of shelves filled with jars. As he stated in the Review:
“We carefully removed a portion of the shelves to reveal a secret room, and when we crawled in, there were the crown jewels, 15 cases of them!”
Facing the Enemy
Faison’s role was no less significant. Also a student of Weston’s,
Faison joined the Williams faculty in 1936 before enlisting in the U.S.
Navy in 1942. He was stationed in Brigantine, N.J., instructing soldiers
on the use of radar to track enemy planes, when a call came asking if
he wanted to transfer to the Office of Strategic Services (OSS), a
precursor to the Central Intelligence Agency, for “duty involving
professional knowledge of art history and travel in Europe.” While the
earliest Monuments officers were busy locating, securing and returning
art, no one had the time to investigate the bigger picture of German
policy, including who was in charge of the looting and who were the
players involved.Francis Henry Taylor, then director of the Metropolitan Museum of Art, handpicked Faison for the OSS Art Looting Investigation Unit. Together with James Plaut, the first director of the Institute of Contemporary Art in Boston, and Theodore Rousseau, who later became a curator at the Metropolitan Museum of Art, Faison was to uncover the story behind the art thefts. Faison spent months in highly secret, specialized OSS training and then joined Plaut and Rousseau at the salt mines at Altaussee, just east of Salzburg, Austria, where thousands of artworks were stored deep within its tunnels. Among the most valuable items recovered from the mines—those the Nazis insisted were for “safekeeping” — were the 15th-century Ghent Altarpiece by Jan van Eyck, the Altarpiece of the Holy Sacrament by Dieric Bouts and a Michelangelo sculpture of Madonna and child, stolen from the Church of Notre Dame in Bruges, Belgium.
“It’s a very, very beautiful spot,” was how Faison described Altaussee in a 1994 Williams oral history interview. He had visualized the salt mines, which had been worked since Roman times, as being underground, but “the entrance was at the top of quite a high mountain. … They start at the top and go down and down and down, spreading out. Colder than you can imagine, and damp and wet.”
Surprisingly, those were ideal conditions for storing art. “Cold-wet is all right, believe it or not,” he explained. “And hot-dry, cross your fingers, would be all right, too. Anything in between would be lethal.”
Wearing winter gear and oilskins in mid-July, he and his fellow investigators rode tiny rail cars deep into the mines to cavernous areas where canvases were stacked and piled like books. Faison, Plaut and Rousseau lived in a summer house in the valley below, where they interrogated Nazis to uncover their roles in the looting or to find out what they knew. Along with prisoners, piles of documents arrived daily, sometimes in duplicate or triplicate. “The Germans, of course, were too efficient for their own good,” Faison said. “There were so many carbon copies, each one signed, and thus official, that it was pretty hard for us not to have come by the information we wanted.”
As they interviewed their captives and sifted through records, they slowly pieced together the enormous magnitude of the Nazi looting operation. Hitler, himself a failed artist, planned to build a museum complex in Linz, Austria, to display his collection of stolen artworks. The main repository for items destined for this Führermuseum, as it was called, was Altaussee. All told, the mines contained 6,755 paintings (including 5,350 by old masters), 1,039 prints, 230 drawings, sculptures, tapestries, furniture, arms and armor, theater archives, prints, watercolors, sculptures, bronzes, coins, ironworks and a variety of other objets d’art. There were an additional 11 smaller repositories with items destined for display at Linz.
Faison personally interviewed the wife of Reichsmarschall Hermann Goering, Hitler’s second in command. (Faison calls her “Brunhilde” in a diary found by one of his sons.) He also sat face-to-face with Hermann Voss, an art historian and director of the Dresden Gallery, who was special commissioner for Hitler’s art collection. In 13 detailed reports and four Consolidated Interrogation Reports, Faison, Plaut and Rousseau outlined all aspects of the Nazi plans. Rousseau took on the subject of Goering’s personal art collection, Plaut wrote about the organization of the looting under the Einstazstab Rosenberg (a special task force devised by Alfred Rosenberg, chief ideologue of the Nazi regime), and Faison undertook the task of compiling the official history of Hitler’s art collection and the plans for the Führermuseum. The assignment left him “flabbergasted,” Faison told the audiences he lectured in his final years.
His 287-page report, on file with the National Gallery of Art, is remarkable in its accuracy and thoroughness, says Edsel. “Considering what they could know in 1945 or 1946, they did a great job figuring out what they had,” he says, pointing out that the Soviet Union held numerous documents in its possession, which it would not share.
“Looting always accompanies war, but Nazi looting, and especially Nazi art looting, was different. It was officially planned and expertly carried out. Looted art gave a tone to an otherwise bare New Order,” Faison wrote in his report.
He recommended that the Sonderauftag Linz, or Linz Special Commission, which collected art for the Führermuseum mostly through theft and forced sales, be declared a criminal organization and its members stand trial. He also suggested that German art dealers and agents who made purchases on behalf of Linz be investigated individually.
“With its immense resources and its official prestige, the Sonderauftag Linz tried to bring art under the shadow of the Swastika,” Faison wrote in Consolidated Interrogation Report No. 4. “For a time, it did.”
Allegiance to Art
Faison, Parkhurst and many of the other Monuments Men were so deeply
committed to their mission that when the American government attempted
to transfer German-owned works to the National Gallery in Washington,
D.C., they took a stand that could have resulted in military court
martial or otherwise jeopardized their professional careers.As many of the plundered artworks began to arrive in 1945 at a collection point in Wiesbaden, Germany, for their eventual disposition, Parkhurst and others flatly refused an order from superiors to pack and send the items in their custody to the United States. A preliminary list called for the transfer of 102 works from the Kaiser Friederich Museum in Berlin, plus works by Watteau, Daumier, Chardin and Manet from other collections. In fact, when Col. Henry McBride, then the administrator for the National Gallery, threatened Parkhurst, telling him he could not afford to take such a position because he had a wife and two children, Parkhurst walked out on him.
“We believed first of all that the language was the same the Nazis had used when they looted, which was ‘protective custody,’ Parkhurst said in a 1982 oral history interview for the Smithsonian Institution’s Archives of American Art. “We thought that was a bad omen, and, secondly, we didn’t think it was right.”
Parkhurst was among the MFAA soldiers who signed the Wiesbaden Manifesto in November 1945, stating, “From our own knowledge, no historical grievance will rankle so long or be the cause of so much justified bitterness as the removal for any reason of a part of the heritage of any nation, even if that heritage may be interpreted as a prize of war.” The New Yorker published a story about the Manifesto shortly thereafter, which resulted in a highly public and vigorous debate over the fate of the German-owned art. The works eventually were sent to Washington, D.C., in December 1946 to be held at the National Gallery, where they were displayed in a five-week show visited by a million people. They then toured some major U.S. cities briefly, where another 10 million visitors had a chance to view them. All were returned to Berlin by 1949.
Parkhurst’s wife, Carol Clark, who is on leave as the William McCall Vickery 1957 Professor of the History of Art and American Studies at Amherst College, says Parkhurst was most proud of signing the Wiesbaden Manifesto and resisting the plan to transfer German art to the U.S. However, like Faison, he “didn’t feel he was doing anything out of the ordinary,” Clark says. “He realized the importance of the works, but it was just a job.”
After The Rape of Europa, Parkhurst and Faison began speaking more publicly and openly about their experiences. Each compiled his papers: Parkhurst’s are at the Archives of American Art along with some of Faison’s; other papers by Faison are at the National Gallery and in Williams’ Archives & Special Collections. In a 1999 speech at Columbia University, Parkhurst introduced the Wiesbaden Manifesto, saying, “I have always found this letter a moving document, which stirs me even as I re-read it. Lynn Nicholas commented, ‘The Founding Fathers would have been proud.’”
Origins of the “Art Mafia”
With the war ended, Faison and Parkhurst returned to civilian life.
Parkhurst, disillusioned with America’s attempt to remove masterworks
from Germany, did not return to the National Gallery but instead joined
the Albright Gallery (now the Albright-Knox Art Gallery in Buffalo,
N.y.) and then taught at Princeton and Oberlin. years later, he became
the director of the Baltimore Museum.Upon his retirement he returned to Williams, where he served as deputy director of special projects at WCMA from 1983 to 1988 and co-director of the museum from 1983 to 1984. He taught at Williams until 1992 and then became director of the Smith College Museum of Art, where he finished his career.
Faison returned to Williams at the war’s end to continue a teaching career that would span 40 years. In addition to chairing the art department for most of that time, he was director of WCMA from 1948 to 1976. Because he and fellow professors Bill Pierson and Whitney Stoddard ’35 had been away serving in the war, there were only 19 students enrolled in the art history program when Faison rejoined the faculty. Within a few years, though, that number skyrocketed to 255. Much like Weston before him, Faison was a magnet for students.
He was called back into service in 1950 to close down the last remaining collecting point in Munich. This time his wife and four sons came along. Years later he said that what he learned as a Monuments officer helped him as a teacher of art history.
Faison, together with Pierson and Stoddard, eventually trained a generation of prominent curators and museum administrators, and collectively the trio became known as the Holy trinity while their progeny gained recognition as the Williams “art mafia.” Among their students were Thomas Krens ’69, former director of the Solomon R. Guggenheim Foundation; John R. “Jack” Lane ’66, president of New Art trust; Glenn Lowry ’76, director of the Museum of Modern Art; Roger Mandle ’63, former president of the Rhode Island School of Design; Earl A. Powell III ’66, director of the National Gallery of Art and chairman of the U.S. Commission of Fine Arts; the late Kirk Varnedoe ’67, former curator of painting and sculpture at the Museum of Modern Art; and the late James N. Wood ’63, former director of the Art Institute of Chicago and head of the J. Paul Getty trust.
A Fitting Tribute
The script of the upcoming Monuments Men movie follows the
trajectory of Edsel’s book, focusing on seven of the original officers
who went behind enemy lines immediately after the Allied invasion of
Europe to protect artwork from additional looting and destruction during
battle and to prevent Nazi soldiers from carrying out orders to destroy
everything in their possession as the Reich fell. The cache at the
Altaussee salt mines was among the repositories saved from bombing.Matt Damon plays the role of Lt. James Rorimer, Parkhurst’s immediate supervisor. George Clooney, who plays George Stout, co-wrote the script and co-produced the film. As of late October he was not yet doing publicity for Monuments Men and was unavailable for comment, so it remains to be seen whether Faison and Parkhurst will be portrayed on screen.
Edsel, who was on location and acted as an adviser to the film, hinted that there might be a glimpse of Parkhurst and Faison’s roles, adding, “I think the things they did are well represented in the film.”
Not that Parkhurst or Faison would be looking for themselves on screen, had they lived to see the movie. As Chris Faison recalls his father saying over the years: “you know, people have said I was a hero, I was great. No. I was put in a great situation. I was put in the middle of history.”
Denise DiFulco is a freelance writer based in Cranford, N.J.
Photos of Neuschwanstein, Safekeeping, Merkers, The
Falconer, and Uncovered Treasures courtesy of National Archives and
Records Administration, College Park, Md.
Photo of The Burghers of Calais by Rodin © J. Paul Getty Trust, Johannes Felbermeyer Collection, The Getty Research Institute, Los Angeles (89.p.4)
Photo of The Burghers of Calais by Rodin © J. Paul Getty Trust, Johannes Felbermeyer Collection, The Getty Research Institute, Los Angeles (89.p.4)
Friday, December 13, 2013
Why Your Dating Life Needs Classical Music
Well, The Solo Violinist is in my agent's hands now, seeking an editor who will fall in love with it. I've got classical music on the brain (especially in the way in connects to romance, as in my novel), and so I offer this lovely article from MN Public Radio to you. Well said, Nasir Sakandar.
It's easy to think of pop music as the soundtrack for a single person's life. We can recall Rihanna's voice serenading us in our car as we drive to yet another date, looking for love in a hopeless place. Even Coldplay, with their cartoonish riffs, can comfort us — but pop music can't speak to the ambiguities of our emotions the way that classical music can.
Imagine this: you're on a dinner date, and throughout dinner, the person with whom you are on a date is complimenting you, asking you questions about your career, your background, your feelings regarding post-impressionist art — and seems genuinely interested in all you have to say as you both slowly take your time eating the asparagus. At the same time, you find yourself wanting to know more about this person, so you ask similar questions, and the answers bounce off one another. A chemistry starts to develop.
Then after dinner, you both walk on the street, gingerly brushing your hands against one another's until he or she holds yours, and you find yourself at a coffee shop that is open late, and you order the sweetest drinks on the menu. The last barista is cleaning the counter, your knees touch, and you cannot help but begin to hope for a future with this person. Rihanna does not exist for you in that moment, and neither does Coldplay. Instead, the music that is following the rhythm of your seemingly ideal night is Franz Liszt's "Liberestraum" or "Love Dream."
There is a rhapsody in the way we love — and in the way we long for love. The clicking of glasses, the tapping of phones, the awkward goodbyes and hellos, the crunching of food, the anticipation of him or her returning from a restroom break, the lingering scent of his or her chosen fragrance. These all take on a certain immediacy when you are on a date: either positive or negative, based on your experiences. Classical music can provide you with a soundtrack that mirrors these strange and (often) wonderful sensations; classical music can heighten your experiences, and maybe even provide some inspiration as to how to proceed. Think of the stringed instruments, trumpets, and drums, not simply as elements of a composition, but as pulses of feelings.
Consider Gustav Holst's "Venus" from The Planets: The movement is the second in the entire suite, and is subtitled "Bringer of Peace" — one of the many powers of the Roman goddess of love. The French horn, the violin, and the oboe lyrically fall upon the ears. The entire movement is gentle, gliding the listener through the stars. Midway into the movement, bright and slight ruptures emerge and continue to undulate towards the end until the music carries the listener away. This piece can trace a date into moments of concern, delight, and reflective silence. You're starting to wonder, was this date a mistake? Then you are taken aback by a sudden tender brushing of feet, and Holst's ornamental color reaches your heart as you are seduced by uncertainty.
What does Miley Cyrus have to say about our love lives that Holst cannot? Miley can offer temporary relief by singing what we currently feel in a language we use in our ordinary lives, but Holst, Liszt, and Wagner can more deeply reflect the depths of our experiences. With classical music, you are the lead in your own life.
Next time you meet someone online or through a dating app, instead of pregaming with Top 40, try Bach, Beethoven, or Mozart. These composers will be your best dating friends. They will let you know what is up.
Nasir Sakandar is a writer living in Minneapolis.
Monday, December 9, 2013
The Travels of a T-shirt, from cotton plant to you
Consider this an addendum to my "Story of Stuff" post.
I've been fascinated all week listening to the 5-part story of NPR's Planet Money as they order t-shirts and followed their track around the world, from ground to cloth, to Bangladesh and Columbia, to the U.S. On the way, they cover some of the fascinating economic policies that determine why certain items are made where, and at what cost.
Wednesday, December 4, 2013
The Story of Stuff
In honor of all of the holiday shopping that's going on, I offer you "The Story of Stuff," a fantastic video that looks at where our stuff comes from, and at what price. I showed this in my human rights course a few years ago, at the suggestion of an econ. prof. I had to lay out the connection between this video and human rights, but I think it's clearly there. We were sold such a story after 9/11, that the best thing we could do as a nation was to come together and...shop. To stimulate the economy. And it's true that making stuff provides jobs. But some of this stuff has such a hidden cost at both ends of the line, from finding/shipping the resources to what we do with it when we're done...
Enjoy.
Enjoy.
Tuesday, December 3, 2013
In the Lull
I want to write something thoughtful and exhilarating, I do. But I just don't have it.
I'm in the lull.
I could write about what I'm reading, but...I'm lulled. Reading Barbara Kingsolver's The Lacuna. I gave it to my mother for her birthday last year, and she gave it back to me--couldn't get through it. Now I can't either.
You know how sometimes you just lose steam?
Yeah.
I'm in the lull.
I could write about what I'm reading, but...I'm lulled. Reading Barbara Kingsolver's The Lacuna. I gave it to my mother for her birthday last year, and she gave it back to me--couldn't get through it. Now I can't either.
You know how sometimes you just lose steam?
Yeah.
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