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#19th century – @fundgruber on Tumblr
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@fundgruber / fundgruber.tumblr.com

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pwlanier

A COLLECTION OF GREEK AND ROMAN GLASS FRAGMENTS

CIRCA 3RD CENTURY B.C.-3RD CENTURY A.D.

The late 19th century small wood collectors cabinet with glazed lid and five drawers, filled with a quantity of glass fragments including core-formed, mosaic glass vessels, bead and inlay fragments, jewellery fragments, plain and marbled glass fragments and plain glass intaglios.

Christie’s

#collecting#collection#19th century
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workingclasshistory

On this day, 24 June 1855, crowds gathered in Hyde Park, London against the Sunday Trading Bill introduced to close shops, public transport and pubs on the Sabbath. The rich were unaffected by this proposed bill but for the poor Sunday was the only day off. Printed bills from “A ratepayer of Walworth” declared: “New Sunday Bill prohibiting newspapers, shaving, smoking, eating and drinking and all kinds of recreation and nourishment, both corporal and spiritual, which the poor people still enjoy at the present time. An open-air meeting of artisans, workers and ‘the lower orders’ generally of the capital will take place in Hyde Park on Sunday afternoon to see how religiously the aristocracy is observing the Sabbath and how anxious it is not to employ its servants and horses on that day”. Karl Marx was there, and reported that at least 200,000 people attended. According to Marx, a Chartist named Finlen addressed the crowd, and referenced the ongoing Crimean War, complaining that “Six days a week we are treated like slaves and now Parliament wants to rob us of the bit of freedom we still have on the seventh. These oligarchs and capitalists allied with sanctimonious parsons wish to do penance by mortifying us instead of themselves for the unconscionable murder in the Crimea of the sons of the people.” Marx also described the sound of the protest as like an improvised concert: “what a devil’s concert it was: a cacophony of grunting, hissing, whistling, squeaking, snarling, growling, croaking, shrieking, groaning, rattling, howling, gnashing sounds! A music that could drive one mad and move a stone. To this must be added outbursts of genuine old-English humour peculiarly mixed with long-contained seething wrath.” The crowds grew over the next two Sundays and culminated in a riot on 1 July. More information, sources and map: https://stories.workingclasshistory.com/article/9665/Protest-against-Sunday-trading-ban https://www.facebook.com/photo.php?fbid=649606177212601&set=a.602588028581083&type=3

#proletariat#19th century
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Anfangs der 70er Jahre hat der polnische Graf Plater in Rapperswil bei Zürich das sogenannte nationale polnische Museum gegründet, wohin alle Reliquien aus der Zeit der polnischen Freiheit und der Freiheitskämpfe zusammengebracht und aufbewahrt werden sollten, als ein Sammeldenkmal des Polentums. Allerlei altes Denkwürdiges, Gewehre, alte Fahnen, Trachten, Büsten, Medaillen, Porträts, Handschriften, Münzen, Photographien usw., findet sich in dem kleinen Museum sorgsam aufbewahrt, geordnet und jedem Neugierigen zugänglich. Daneben findet sich eine recht gute Bibliothek polnischer und auf Polen bezüglicher Werke vorzüglich geschichtlichen Inhalts. Diese bescheidene Reliquien- und diese Büchersammlung hatte von Anfang an den einzigen Zweck, den sie haben konnte und hinter dem sogar der eifrigste Polizeirat oder Staatsanwalt keine Spur von Hochverrat wittern konnte: das Andenken an die Existenz Polens jedermann, der die Sammlung besucht, in Erinnerung zu bringen. Es ist dies eine rein kulturelle Gründung, die ebensowenig unmittelbar politischen Zwecken dienen kann wie jedes andere ethnographische Museum.

Rosa Luxemburg: Eine Blüte des Hakatismus. Leipziger Volkszeitung, Nr. 147 vom 29. Juni 1900. In: Gesammelte Werke, Bd. 1.1, 8. überarbeitete Auflage, Berlin 2007, S. 759f

#museum#19th century
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“Contrast the dashboard’s panoptic view of the city with that of another urban dashboard from the late nineteenth century, when the term was still used primarily to refer to mud shields. The Outlook Tower in Edinburgh, Scotland, began in the 1850s as an observatory with a camera obscura on the top floor (fig. 17). Patrick Geddes, Scottish polymath and town planner, bought the building in 1892 and transformed it into a “place of outlook and . . . a type-museum which would serve not only as a key to a better understanding of Edinburgh and its region, but as a help towards the formation of clearer ideas of the city’s relation to the  world at large.” This “sociological laboratory”—which Anthony Townsend, in Smart Cities, describes as a “Victorian precursor” to Rio’s digital dashboard—embodied Geddes’s commitment to the methods of observation and the civic survey, and his conviction that one must understand their place within their regional and historical contexts.60 Here, I’ll quote at length from two historical journal articles, not only because they provide an eloquent explication of Geddes’s pedagogical philosophy and urban ideology, but also because their rhetoric provides such stark contrast to the functionalist, Silicon Valley lingo typically used to talk about urban dashboards today “  Shannon Mattern - A City Is Not a Computer. Other Urban Intelligences (2021), p. 45f.

#museum#Medienkompetenz#surveillance#19th century
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indophilia

An example and detail of beetlewing embroidery made in the 1880s in the Hobart School for Mussulman Girls in Madras, India. The design is stitched in gold thread on black muslin net. The wing cases are from Jewel Beetles which shed them naturally throughout their lives. Clothing and accessories containing beetlewing embroidery became extremely fashionable during the Victorian period.                

Source: hands-across-the-sea-samplers.com
#19th century#natur#insects#art history
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